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Brahmanism evolved into Hinduism, which is significantly different from the preceding Brahmanism, [a] though "it is also convenient to have a single term for the whole complex of interrelated traditions." [5] The transition from ancient Brahmanism to schools of Hinduism was a form of evolution in interaction with non-Vedic traditions. This ...
In their teachings, Nimbarka and Shrinivasa emphasize the devotional aspect of the relationship between the soul and Brahman, often framing the divine as Kṛṣṇa and the individual soul in the role of the devotee. Bhakti (devotion) plays a central role in realizing the nature of Brahman and the soul's relationship with it.
[72] [70] The similarities in the primacy of one God, dualism and distinction between man and God, devotion to God, the son of God as the intermediary, predestination, the role of grace in salvation, as well as the similarities in the legends of miracles in Christianity and Madhvacharya's Dvaita tradition fed these stories.
The nirguna Brahman is the Brahman as it really is, however, the saguna Brahman is posited as a means to realizing nirguna Brahman, but the Hinduism schools declare saguna Brahman to be a part of the ultimate nirguna Brahman [80] The concept of the saguna Brahman, such as in the form of avatars, is considered in these schools of Hinduism to be ...
A distinction between the spiritual concept of brahman and the god Brahmā is that the former is a genderless abstract metaphysical concept in Hinduism, [20] while the latter is one of the many masculine gods in Hindu tradition. [21]
Brahman (God), souls (chit) and matter or the universe (achit) are considered as three equally real and co-eternal realities. Brahman is the controller (niyanta), the soul is the enjoyer (bhokta), and the material universe is the object enjoyed (bhogya). The Brahman is Krishna, the ultimate cause who is omniscient, omnipotent, all-pervading Being.
[116] Brahman is "beyond the reach of human perception and thought." [118] Atman likewise has multiple meanings, one of them being 'self', the inner essence of a human body/person. [119] [120] [note 8] Various ideas about the relation between Atman and Brahman can be found. [10] [note 2] Two distinct, somewhat divergent themes stand out.
The only source for the knowledge of this Brahman is the Sruti or the Upanishads. [52] The first word (atha - now, then) of the first sutra has occasioned different interpretations. Ramanuja and Nimbarka argue that it refers to the position of knowledge of Brahman as coming "after the knowledge of karman and its fruits". Shankara takes it as ...