Brahman Exists

Brahman Exists

by Swami Sivananda

Salutations to that non-dual Brahman which is the causeless cause, which is the source for this world and the activities of the sense-organs, mind and Prana! Salutations to the Indweller of our hearts, who is cognised by means of the Vedic method of Sravana, Manana and Nididhyasana by men of purified intellect whose faith in the Sastras as well as in the spiritual preceptor is great and whose devotion to them is as great as to the Lord!

It is suggested that Brahman does not exist for the following reasons: Whatever exists is capable of being perceived through the medium of the senses by its peculiar attributes, as a pot, etc. Whatever that does not exist is not so apprehended, for instance, the horn of a hare, sky-lotus, etc. Brahman cannot be apprehended as it cannot be apprehended by its peculiar attributes; it does not exist. This argument is unsound and untenable, because Brahman is the cause of ether, etc. It cannot be said that Brahman does not exist: for ether etc., of which the cause is Brahman is perceived by the senses. It has been observed in the world that from which anything proceeds exists; for instance, clay, seed, etc., which are the material cause of pot, tree etc. Therefore Brahman exists because it is the cause of ether, etc. Nor do we in the world perceive by our senses anything born out of nothing. If name, form, etc., be the product of nothing, they could not be perceived by the senses. But they are perceived as such. Therefore Brahman exists. The Sruti also declares, How can existence be born of non-existence? How could something be perceived out of nothing? It also stands to reason that something could not he produced out of nothing. It therefore stands to reason to say that there is Brahman.

You have great love for your hair on the head. You daily comb it nicely and apply hair oil but you throw the same hair if it falls in a cup of milk. You dislike to touch it. In loving the hair, you love your own Self only. The hair appears to be beautiful and attractive because of its association with the body of the Jiva and with the Chaitanya or consciousness that is at the back of this body. If you see a silk saree in a shop, it is not attractive, but when it is on the body of a lady it is very attractive and beautiful, because it is connected now with the Chaitanya. This gives the clue that the Atman exists and that the Atman is an embodiment of beauty.

The great king cannot be seen by the ordinary persons or the agricultural peasants. But they are seen daily by the Dewan, the Tahsildar and other officials. Through this they know that there is a king who is the supreme Ruler of the state. Even so, the Supreme Self who is the source for everything, who is the Inner Ruler of all beings cannot be seen. And you can infer His existence by looking at the sun, the moon, the stars, and other marvellous objects of this universe which bespeak of His supreme glory and ineffable splendour.

In order to point out that Brahman exists, even as the source of our physical activity, breathing, etc., and sensual pleasure, the Sruti proceeds to show that Brahman is the cause of both.

Brahman also exists on account of this. For what reason? Because of the breathing and other kinds of activities that are seen. There is breathing in and out in this body by the help of Prana and Apana. The functions of the vital airs and the senses are carried on by the body and the senses combined. This conjunction in mutual dependence for the benefit of one single entity is not possible without an independent intelligent being, for we have not seen it otherwise. For instance, sand, lime, bricks do not combine together without an intelligent being who is outside them all, who is to occupy the house as its Lord.

The combination of different elements must necessarily be for an entity quite different from all composing elements. As for instance, a house built by different composing materials is meant for the dwelling of man or any other living being quite different from the materials of composition; so the body which is composed of different materials must necessarily be meant for the purpose of one quite different from the composing elements. This is one of the arguments adopted by the Sankhya school to prove the existence of Purusha, the pure principle of intelligence who is dwelling in, yet quite different from, the body which is composed of the different modifications of Prakriti or matter.

The Atman is signified here as a monarch residing in the palace of this body and for whose purpose the different functionaries, the senses, are performing their respective duties.

The Sruti declares that Brahman, who is an embodiment of bliss and joy (Rasa), who is the very core of our being, is the source of our life and the activities of our senses. Without Brahman, the eye cannot see, the ears cannot hear, the Pranas cannot perform their respective functions. The end and aim of existence or the goal of life is to attain eternal bliss of Brahman. Man wants lasting happiness. On account of ignorance, he seeks it in external objects. He fails in this direction. Then he employs discrimination, searches within, turns his mind inwards and finds the undying bliss in his own Self or Atman through meditation. The path in which a sensualist treads is only a zigzag route towards the abode of supreme bliss. Every movement of life is towards the Satchidananda Brahman only.

If this Ananda (bliss) does not exist in the supreme ether in the cave of the heart, who indeed in the world can breathe? Therefore Brahman exists.

Even as the cause of fear in the ignorant man and of fearlessness in the wise man Brahman exists. One can become fearless by attaching himself to something which exists. It is not reasonable that freedom from fear can be attained by something which did not exist. Cessation of fear cannot certainly arise from resorting to a non-existent being.

When the knower of the Self is centred in his own Self, when he rests in his own Satchidananda Svarupa, he sees, hears and tastes nothing else. You can be afraid of another, but you cannot be afraid of your own Self. How can there be fear for one who beholds his own Self everywhere? Therefore Brahman alone is the cause of the fearlessness of the knower. When there are various causes of fear in this world, the Knowers or Jivanmuktas are fearless. This itself clearly indicates that Brahman who frees the Knower from all sorts of fear does exist. If Brahman does not exist, the Brahmins cannot attain fearlessness. Therefore as these Brahmins are found to be fearless, the cause of their fearlessness does exist.

May you all realise the all-blissful Brahman who is free from all fear, cares and anxieties! May you all attain the goal of life, the summum bonum of existence by Sravana, Manana and Nididhyasana after equipping yourself with the four means of liberation, viz., Viveka, Vairagya, Shat-Sampat and Mumukshutva!

Brahman Exists – Supreme Reality, Pure Consciousness, and the Foundation of All Life

Brahman Exists is one of the central declarations of Vedanta. Brahman is the supreme reality, infinite, eternal, changeless, and all-pervading. It is not an object among other objects, nor a being limited by time, place, form, or quality. Brahman is the source, support, and essence of everything that appears. The universe changes, the body changes, the mind changes, but Brahman remains as the unchanging reality behind all.

In ordinary life, people believe only in what they can see, touch, hear, taste, or smell. But the senses are limited. They reveal only a small part of reality. Many things are not directly seen, yet their presence is known through their effects. In the same way, Brahman cannot be grasped as a physical object, but its existence is known as the very basis of consciousness, existence, order, intelligence, and experience.

Brahman Exists because existence itself cannot come from non-existence. Every object in the world appears, changes, and disappears, but it borrows its existence from a deeper reality. A pot exists, but its form may break. Gold ornaments exist, but their shapes may change. Waves exist, but they rise and fall in water. Names and forms change, but the underlying substance remains. Vedanta says Brahman is the ultimate substance of all.

The world is full of variety: mountains, rivers, stars, bodies, minds, thoughts, and living beings. All these appear different, but they are held together by a deeper unity. Just as many ornaments are only gold in different forms, the many names and forms of the universe are appearances of one reality. This one reality is Brahman. Without Brahman, nothing can appear, exist, or be known.

Brahman Exists as pure consciousness. Every experience is known because consciousness is present. The eyes see, but consciousness knows seeing. The ears hear, but consciousness knows hearing. The mind thinks, but consciousness knows thought. Even doubt, ignorance, and confusion are known because awareness is present. This awareness is not produced by any single thought; it is the light in which all thoughts appear.

Vedanta teaches that Brahman is not far away. It is the innermost reality of the seeker. The same Brahman that is the source of the universe shines as Atman, the true self. Due to ignorance, a person identifies with the body and mind and feels limited. But through enquiry, the seeker discovers that the self is pure consciousness, not separate from Brahman.

Brahman Exists beyond birth and death. Everything born must change and perish. The body is born and dies. Thoughts arise and vanish. Worlds appear and dissolve. But Brahman is not born, because it is the cause of all appearances. It does not die, because death belongs only to changing forms. Brahman is eternal, ever-present, and untouched by time.

The existence of Brahman is also understood through the search for happiness. Every being seeks peace, completeness, and joy. No limited object gives permanent satisfaction. Wealth, pleasure, praise, power, and relationship give only temporary happiness. This shows that the heart is really seeking the infinite. Vedanta declares that the infinite fullness sought outside is Brahman, and it is realized within as the true self.

Brahman is not an object of the mind. The mind can think about objects, ideas, memories, and images, but Brahman is the witness of the mind itself. Therefore, Brahman cannot be fully captured by thought or language. Words can point toward Brahman, scriptures can reveal it, and teachers can guide the seeker, but direct realization comes when ignorance is removed.

Brahman Exists as Sat-Chit-Ananda. Sat means pure existence, Chit means pure consciousness, and Ananda means bliss or fullness. These are not qualities added to Brahman. They point to its very nature. Brahman is existence itself, consciousness itself, and bliss itself. When the seeker realizes Brahman, fear, sorrow, and incompleteness begin to disappear.

Ignorance hides Brahman, just as clouds seem to hide the sun. The sun does not stop shining when clouds appear. In the same way, Brahman is never absent. It is hidden only by wrong identification with body, mind, ego, and world. When knowledge arises, the truth becomes clear. Nothing new is created; what was always present is recognized.

Brahman Exists in all beings equally. The same consciousness shines through different bodies and minds. Differences belong to name, form, nature, culture, and personality. The inner reality is one. This understanding gives rise to compassion, humility, respect, and universal love. One who sees Brahman in all cannot hate or harm others.

The realization of Brahman requires purity of mind. A mind filled with anger, greed, jealousy, pride, fear, and selfish desire cannot easily grasp subtle truth. Truthfulness, self-control, compassion, devotion, meditation, selfless service, and discrimination make the mind calm and clear. A pure mind reflects Brahman like a clean mirror reflects light.

Meditation helps the seeker recognize Brahman within. Sit quietly and observe the body, breath, thoughts, emotions, and ego. Everything observed is changing. The awareness that knows them remains unchanged. Reflect deeply: “I am not the changing body or restless mind. I am the witnessing consciousness.” This enquiry leads toward the direct understanding of Brahman.

Brahman Exists not as a theory, but as the very reality of life. It is the existence in every object, the consciousness in every experience, the peace behind every desire, and the truth behind all appearances. To know Brahman is to know the foundation of oneself and the universe.

In the end, Brahman Exists is the great truth declared by Vedanta. The world changes, but Brahman remains. The mind doubts, but Brahman illumines doubt. The body lives and dies, but Brahman is beyond birth and death. Through discrimination, purity, meditation, self-inquiry, devotion, and the guidance of wisdom, the seeker realizes Brahman as the supreme reality and the true self. This realization brings peace, fearlessness, freedom, and the bliss of eternal truth.

Brahman