A CRITICAL STUDY OF THE CONCEPT OF BRAHMAN IN PHILOSOPHY OF VEDANTA IN THE VIEW OF BUDDHUDT PHILOSOPHY

Abstract

This Dissertation entitled ‘A Critical Study of Concept of Brahman in
Philosophy of Vedanta’ has three objectives: 1) to study the concept of Brahman in
philosophy of Vedanta 2) to study the concept of Brahma in Theravada Buddhist
philosophy, and 3) to critically analyze the concept of Brahman in philosophy of
Vedanta according to Theravada Buddhist philosophy. This is a documentary
research.
In the study, in early stage the concept of ‘Brahman’ in Vedanta
philosophy basically refers to sacred and supreme knowledge and later on
becoming a philosophical matter. Then, the concept of Brahman becomes ultimate
reality becoming the First mover of all things in the universe. Based on this
Brahman is clearly regarded as a Creator, Ruler and Destroyer named as Trimurati.
In this matter, Brahman is divided into two types: 1) Nirguna Brahman; its attributes
spread covering the universe as illusion, 2) Saguna Brahman; this is regarded as
artificial Brahman possessing unreal attributes due to its conventional worldly
aspects. As regards Nirguna Brahman, it is ultimate real. As far as Brahman is
concerned, it possesses three essential qualities: Sat (truth), Citta (consciousness)
and Ananda (bliss). In this regard, Vedanta philosophy recommended that one
should get rid of Vaidya (ignorance) in order to reach Brahman becoming the one
with Brahman. In the study of Buddhist philosophy, it was found that the word
‘Brahma’ was slightly changed into the dimensions of virtue which etymologically
embraces the meaning of prosperity, both worldly and supramandane areas. In
Buddhism, therefore, Brahma basically refers to two types of things: 1)
Puggalấdhiṭṭhấna; this is used as a comparison of a man whose mind is of four
sublime states of mind, loving kindness, compassion, sympathetic joy and
equanimity, 2) Dhammadhiṭṭhấna; this refers to Dhamma leading to Brahma.
However, if a question is asked as to how is Brahma in Buddhist philosophy. While answering this question, Buddhist philosophy claimed that Brahmas are actually
Devas in the world of Brahma; they used to become human beings but through the
power of absorption they are born as Brahma, therefore, those Brahmas are not
regarded as a Creator of things. In the study of third objective, it was found that the
concept of Brahman as was clearly claimed by Vedanta philosophy has been
refuted by Buddhist philosophy as the creator of the universe on the ground that
those Brahmas are still under the endless circle of life and death as were done by
human beings and the universe as such by nature is also under the law of cause
and effect. In this research, the ultimate reality (Moksha) in Vedanta philosophy is
to attain Brahman. This is similar to the concept of Nibbấna in Buddhist philosophy
but the such reality in Vedanta philosophy possesses substantial self, meanwhile,
the ultimate reality in Buddhist philosophy claims non-substantial self.