prasad1
Active member
This is an observation from Advaita point of view.
I know others will have different point.
When in common term we use the english word God, the significance changes. We start to think in terms of Abrahamic God. We see differences only in the manifest, there is no difference in the un-manifest.
It has been said that there is nothing in Hinduism more mysterious than Brahman. It is not a physical entity that you can point to, touch, or smell. The term “Brahman” means “the one without a second” or “the one that is multiple.” Unlike Brahma, Brahman is not a personal, creator god.
Yet the term Brahman is essential to Hindu metaphysics. Brahman is the divine force that sustains the entire cosmos or world order. The stage for Brahman is the Upanishads is infinite, changeless, and impersonal.
The term “Brahman” was developed in the Upanishads to mean “the All” or “ultimate reality.” Even each individual self or atman is identical to the Brahman. Interestingly, the different views of Brahman were both theistic, in which it is identified with a god or goddess, and nontheistic, in which the Brahman was seen as a reality that lay beneath everything else.
At present there is a duality. ‘You perceive other beings: you see them, hear them, smell them, and think about them. Yet when you know the soul, and when you recognize that the soul within you is the soul of all beings, how can you perceive other beings? How can you see and hear them, smell then and think about them? How can you regard yourself as subject and other beings as objects, when you know that all are one?’
— Brihadaranyaka Upanishad 1:4.1–4, 8
In the Upanishads, Brahman is the Absolute One, the ground of all being which makes all things known. According to Advaita (nondual) philosophy, Brahman alone is real; to see duality is unreal or maya.
The New World Encyclopedia describes:
I know others will have different point.
When in common term we use the english word God, the significance changes. We start to think in terms of Abrahamic God. We see differences only in the manifest, there is no difference in the un-manifest.
It has been said that there is nothing in Hinduism more mysterious than Brahman. It is not a physical entity that you can point to, touch, or smell. The term “Brahman” means “the one without a second” or “the one that is multiple.” Unlike Brahma, Brahman is not a personal, creator god.
Yet the term Brahman is essential to Hindu metaphysics. Brahman is the divine force that sustains the entire cosmos or world order. The stage for Brahman is the Upanishads is infinite, changeless, and impersonal.
The term “Brahman” was developed in the Upanishads to mean “the All” or “ultimate reality.” Even each individual self or atman is identical to the Brahman. Interestingly, the different views of Brahman were both theistic, in which it is identified with a god or goddess, and nontheistic, in which the Brahman was seen as a reality that lay beneath everything else.
At present there is a duality. ‘You perceive other beings: you see them, hear them, smell them, and think about them. Yet when you know the soul, and when you recognize that the soul within you is the soul of all beings, how can you perceive other beings? How can you see and hear them, smell then and think about them? How can you regard yourself as subject and other beings as objects, when you know that all are one?’
— Brihadaranyaka Upanishad 1:4.1–4, 8
In the Upanishads, Brahman is the Absolute One, the ground of all being which makes all things known. According to Advaita (nondual) philosophy, Brahman alone is real; to see duality is unreal or maya.
The New World Encyclopedia describes:
