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[[Brahman]] has ''avyama'' ('unlimited extension in terms of space'); it is ''sarvagata'' ('omnipresent'), ''ananta'' ('infinite'); it is called ''Bhuman'' ('plenitude') and is ''nirvayava'' or ('without parts') and ''arupvad'' ('formless'), and eternal because it is ''aksara'' ('imperishable').<ref>{{cite book|title=Perspectives on Vedanta|author=Arvind Sharma|year=1988|publisher=Brill Archive|page=114|isbn=9004084290|url=https://books.google.com/books?id=8gwVAAAAIAAJ&q=Bhuman+vedanta&pg=PA114}}</ref> [[Brahman]] is Bhuman, the plenitude which transcends the sum of its parts and yet fully inheres in them.<ref>{{cite book|title=Indian Philosophy: An Introduction to Hindu and Buddhist Thought|author=Richard King|year=1999|publisher=Edinburgh University Press|page=222|isbn=9780748609543|url=https://books.google.com/books?id=uca8R72W8iQC&q=Bhuman+vedanta&pg=PA222}}</ref> The quality of being the Bhuman (plenitude) etc.; ascribed by the ''[[Śruti]]s'' agrees well with the highest Self, which is the cause of everything.<ref>{{cite book|title=Sacred Books of The East – the Vedanta Sutras|publisher=Atlantic Publishers|page=168|url=https://books.google.com/books?id=K4FXqaw5BoAC&q=Bhuman&pg=PA168}}</ref> Brahman resides in its entirety within the smallest particle imaginable and yet remains the ''ayatana'', the receptacle, or ''bhuman'', the totality which transcends the sum of these parts.<ref>{{cite book|title=Early Advaita Vedanta and Buddhism|author=Richard King|date=January 1995|publisher=SUNY Press|page=83|isbn=9780791425138|url=https://books.google.com/books?id=p1bASTAOhjoC&q=Bhuman+vedanta&pg=PA83}}</ref> | [[Brahman]] has ''avyama'' ('unlimited extension in terms of space'); it is ''sarvagata'' ('omnipresent'), ''ananta'' ('infinite'); it is called ''Bhuman'' ('plenitude') and is ''nirvayava'' or ('without parts') and ''arupvad'' ('formless'), and eternal because it is ''aksara'' ('imperishable').<ref>{{cite book|title=Perspectives on Vedanta|author=Arvind Sharma|year=1988|publisher=Brill Archive|page=114|isbn=9004084290|url=https://books.google.com/books?id=8gwVAAAAIAAJ&q=Bhuman+vedanta&pg=PA114}}</ref> [[Brahman]] is Bhuman, the plenitude which transcends the sum of its parts and yet fully inheres in them.<ref>{{cite book|title=Indian Philosophy: An Introduction to Hindu and Buddhist Thought|author=Richard King|year=1999|publisher=Edinburgh University Press|page=222|isbn=9780748609543|url=https://books.google.com/books?id=uca8R72W8iQC&q=Bhuman+vedanta&pg=PA222}}</ref> The quality of being the Bhuman (plenitude) etc.; ascribed by the ''[[Śruti]]s'' agrees well with the highest Self, which is the cause of everything.<ref>{{cite book|title=Sacred Books of The East – the Vedanta Sutras|publisher=Atlantic Publishers|page=168|url=https://books.google.com/books?id=K4FXqaw5BoAC&q=Bhuman&pg=PA168}}</ref> Brahman resides in its entirety within the smallest particle imaginable and yet remains the ''ayatana'', the receptacle, or ''bhuman'', the totality which transcends the sum of these parts.<ref>{{cite book|title=Early Advaita Vedanta and Buddhism|author=Richard King|date=January 1995|publisher=SUNY Press|page=83|isbn=9780791425138|url=https://books.google.com/books?id=p1bASTAOhjoC&q=Bhuman+vedanta&pg=PA83}}</ref> | ||
Bhuman is not the human soul, the companion of [[Prana]]; Bhuman is [[Ānanda (Hindu philosophy)|Ānanda]] (Bliss), immense joy. ''Samprasada'' also refers to the released soul.<ref>{{cite book|title=The Sacred Books of the Hindus, Vol.5 Part1|author=Baman Das Basu|year=2007|publisher=Genesis Publishing|page=115|isbn=9788130705163|url=https://books.google.com/books?id=TD2TmogOfdYC&q=Bhuman&pg=PA115}}</ref> The consideration of happiness induces and impels man to perform actions, had he experienced unhappiness in his pursuit he would not have gone in for the actions at all; but real happiness is that which one enjoys in the vision of the Infinite.<ref>{{cite book|title=A Constructive Survey of Upanishadic Philosophy|author=R.D.Ranade|publisher=Bharatiya Vidya Bhavan|page=223|url=https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926_djvu.txt }}</ref> The Doctrine of Ananda (Bliss) is central to the philosophy of [[Vedanta]]. Ananda conveys a sense of infinite, eternal, absolute happiness and not selfish pleasure which is transitory gratification but a state of absolute expansion called Bhuman.<ref>{{cite book|title=Srikantha's Philosophy of the Monotheistic Vedanta|author=Ruma Chaudhury|year=2004|publisher=Global Vision Publishing|page=392|isbn=9788182200555|url=https://books.google.com/books?id=IvwyXwxelxIC&q=Bhuman+vedanta&pg=PA392}}</ref> Bhuman is illimitation. Ananda, the supreme pleasure, is in illimitation and not in the limited (''alpa'').<ref>{{cite book|title=Encyclopaedia of Vedanta Philosophy|author=Subodh Kapoor|date=July 2002|publisher=Genesis Publishing|page=708|isbn=9788177552928|url=https://books.google.com/books?id=3odc7SK8pfEC&q=Bhuman+vedanta&pg=PA708}}</ref> | Bhuman is not the human soul, the companion of [[Prana]]; Bhuman is [[Ānanda (Hindu philosophy)|Ānanda]] (Bliss), immense joy. ''Samprasada'' also refers to the released soul.<ref>{{cite book|title=The Sacred Books of the Hindus, Vol.5 Part1|author=Baman Das Basu|year=2007|publisher=Genesis Publishing|page=115|isbn=9788130705163|url=https://books.google.com/books?id=TD2TmogOfdYC&q=Bhuman&pg=PA115}}</ref> The consideration of happiness induces and impels man to perform actions, had he experienced unhappiness in his pursuit he would not have gone in for the actions at all; but real happiness is that which one enjoys in the vision of the Infinite.<ref>{{cite book|title=A Constructive Survey of Upanishadic Philosophy|author=R.D.Ranade|year=1926|publisher=Bharatiya Vidya Bhavan|page=223|url=https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926_djvu.txt }}</ref> The Doctrine of Ananda (Bliss) is central to the philosophy of [[Vedanta]]. Ananda conveys a sense of infinite, eternal, absolute happiness and not selfish pleasure which is transitory gratification but a state of absolute expansion called Bhuman.<ref>{{cite book|title=Srikantha's Philosophy of the Monotheistic Vedanta|author=Ruma Chaudhury|year=2004|publisher=Global Vision Publishing|page=392|isbn=9788182200555|url=https://books.google.com/books?id=IvwyXwxelxIC&q=Bhuman+vedanta&pg=PA392}}</ref> Bhuman is illimitation. Ananda, the supreme pleasure, is in illimitation and not in the limited (''alpa'').<ref>{{cite book|title=Encyclopaedia of Vedanta Philosophy|author=Subodh Kapoor|date=July 2002|publisher=Genesis Publishing|page=708|isbn=9788177552928|url=https://books.google.com/books?id=3odc7SK8pfEC&q=Bhuman+vedanta&pg=PA708}}</ref> | ||
:यो वै भूमा तत्सुखं, नाल्पे सुखमस्ति Bhuman is that happiness.<ref>[[Chandogya Upanishad]] VII.xxii-xxv</ref> | :यो वै भूमा तत्सुखं, नाल्पे सुखमस्ति Bhuman is that happiness.<ref>[[Chandogya Upanishad]] VII.xxii-xxv</ref> | ||
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Bhuman (Sanskrit:भूमन) means fullness or abundance;[1] It is a synonym of Brahman.[2] The word, Bhuman, is derived from the word, Bahu, meaning much or many, with the suffix – imam, added after it by dropping – i, to impart the sense of the abstract noun.[3] This word refers directly to the Supreme Self who is superior to Prana though Prana is Bhuman because of proximity where the vow of Prana, consisting in transcending all other thing is alluded to.[4]
Brahman has avyama ('unlimited extension in terms of space'); it is sarvagata ('omnipresent'), ananta ('infinite'); it is called Bhuman ('plenitude') and is nirvayava or ('without parts') and arupvad ('formless'), and eternal because it is aksara ('imperishable').[5] Brahman is Bhuman, the plenitude which transcends the sum of its parts and yet fully inheres in them.[6] The quality of being the Bhuman (plenitude) etc.; ascribed by the Śrutis agrees well with the highest Self, which is the cause of everything.[7] Brahman resides in its entirety within the smallest particle imaginable and yet remains the ayatana, the receptacle, or bhuman, the totality which transcends the sum of these parts.[8]
Bhuman is not the human soul, the companion of Prana; Bhuman is Ānanda (Bliss), immense joy. Samprasada also refers to the released soul.[9] The consideration of happiness induces and impels man to perform actions, had he experienced unhappiness in his pursuit he would not have gone in for the actions at all; but real happiness is that which one enjoys in the vision of the Infinite.[10] The Doctrine of Ananda (Bliss) is central to the philosophy of Vedanta. Ananda conveys a sense of infinite, eternal, absolute happiness and not selfish pleasure which is transitory gratification but a state of absolute expansion called Bhuman.[11] Bhuman is illimitation. Ananda, the supreme pleasure, is in illimitation and not in the limited (alpa).[12]
- यो वै भूमा तत्सुखं, नाल्पे सुखमस्ति Bhuman is that happiness.[13]
Brahman is the Absolute to be distinguished from Prajapati and from Prana, the Vital force, directly identified with life (ayuh) and consciousness (Prajna).[14] Badarayana declares -
- भूमा सम्प्रसादादध्युपदेशात् | (Brahma Sutra I.iii.8)
- "Bhuman is the supreme Self, since he is taught as superior to samprasada (Prana)".
Panini explains that the word, Bhuman, is derived from the word Bahu meaning much; many, with the suffix imam added after it by dropping – i to impart the sense of the abstract noun. Adi Sankara in his Bhasya states that this word is introduced without discarding Prana to mean Prana is Brahman. But, here the instruction is that Bhuman is superior to Prana therefore Prana cannot be Brahman because from Brahman proceeds Prana (Chandogya Upanishad VII.xxvi.1).[15] According to Madhava, Bhuman is that which is beyond all and not merely beyond Prana alone; if it is something subsequent to Prana it cannot be Brahman.[16]
References[edit | edit source]
- ↑ Anne Hunt Overzee (1992). The Body Divine. Cambridge University Press. p. 157. ISBN 9780521385169.
- ↑ Sarvajnatman (1985). Language and Release:Sarvajnatman's Pancaprakriya. Motilal Banarsi Dass. p. 93. ISBN 9788120800045.
- ↑ Swami Gambhirananda (1965). Brahma Sutra Bhasya of Sankaracarya. Advaita Ashrama. p. 167. ISBN 8175051051.
- ↑ Swami Gambhirananda (1965). Brahma Sutra Bhasya of Sankaracarya. Advaita Ashrama. p. 167. ISBN 8175051051.
- ↑ Arvind Sharma (1988). Perspectives on Vedanta. Brill Archive. p. 114. ISBN 9004084290.
- ↑ Richard King (1999). Indian Philosophy: An Introduction to Hindu and Buddhist Thought. Edinburgh University Press. p. 222. ISBN 9780748609543.
- ↑ Sacred Books of The East – the Vedanta Sutras. Atlantic Publishers. p. 168.
- ↑ Richard King (January 1995). Early Advaita Vedanta and Buddhism. SUNY Press. p. 83. ISBN 9780791425138.
- ↑ Baman Das Basu (2007). The Sacred Books of the Hindus, Vol.5 Part1. Genesis Publishing. p. 115. ISBN 9788130705163.
- ↑ R.D.Ranade (1926). A Constructive Survey of Upanishadic Philosophy. Bharatiya Vidya Bhavan. p. 223.
- ↑ Ruma Chaudhury (2004). Srikantha's Philosophy of the Monotheistic Vedanta. Global Vision Publishing. p. 392. ISBN 9788182200555.
- ↑ Subodh Kapoor (July 2002). Encyclopaedia of Vedanta Philosophy. Genesis Publishing. p. 708. ISBN 9788177552928.
- ↑ Chandogya Upanishad VII.xxii-xxv
- ↑ Swami Satchidanandendra (1997). The Method of the Vedanta: A Critical Account of the Advaita Traditions. Motilal Banarsidass. p. 29. ISBN 9788120813588.
- ↑ Swami Gambhirananda (1965). Brahma Sutra Bhasya of Sankaracarya. Advaita Ashrama. p. 167. ISBN 8175051051.
- ↑ B.N.Krishnamurti Sharma (2000). History of the Dvaita School of Vedanta and its Literature. Motilal Banarsidass. p. 303. ISBN 9788120815759.
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