BRAHMAN Skt.; the eternal, imperishable Absolute; the supreme nondual.
Brahman Skt. (Brāhmaṇa), a member of the priestly class, the highest of the four castes (varna). In Vedic times, the brahmans were simply reality of Vedānta (not to be confused with Brahmā); brahman is a concept that has no equivalent in the religions of dualism, all of which feature those priests who sang the hymns revealed to the Rishis and set down in the Rigveda. However, these hymns were never common property; rather, they a personal God. As absolute consciousness, brahman is an abstract concept that is not accessible to the thinking mind. In the process of any attempt to were transmitted orally from father to son in families of singers. As time went by and the people became increasingly estranged from the origins of these render it more concrete; brahman becomes Īshvara.
Brahman is a state of pure transcendence that cannot be grasped by thought ancient hymns, the sense and understanding of their texts grew ever dimmer in the minds of the common people. Consequently, the brahmans, as the or speech. Hence Shrī Rāmakrishna’s trenchant statement, “No tongue has ever defiled brahman.” Seekers employ linguistic approximations such as guardians of this spiritual treasure, grew in stature. To extend their control further, the brahmans supported the common belief that only through such “the One without a second” or Satchidānanda. Such phrases are meant to express that brahman is absolute being, absolute consciousness, and absolute ancient hymns, and the sacrificial rites associated with them, would proper communion with the gods be possible, such communion in turn being held to bliss. Without brahman as absolute being, existence would not be possible, and brahman as consciousness makes it possible for us to perceive existence determine one’s earthly happiness, the begetting of progeny, the accumulation of wealth, victory over one’s enemies, and so forth. and bliss. Brahman as chit, or absolute consciousness reflected in the jīva, gives rise to mental consciousness, which in turn projects the world of names and shapes.
The kshatriyas opposed the dominance of the brahmans, and a bitter struggle for supremacy ensued between the two classes. The relationship between entire manifest world of names and shapes (nāmarūpa). The Vedic utterance “Kham Brahm” (All is brahman) means that brahman alone exists, the two rishis Vasishtha and Vishvamitra clearly reflects this struggle. Finally, the brahmans gained the upper hand. Just as the living while we project upon it an imaginary world of notions, like the superimposition of the idea of a snake on a rope. religion threatened to turn to stone under their ambitious rule, the Buddha Shākyamuni appeared and with his teaching overcame the dominion of the brahmans, freed the other castes from oppression, and brought reform to all of India. After more than a thousand years, Buddhism in turn lost its force in India and became frozen in a series of outer forms, whereupon Shankara rose as the next great reformer. Returning to the profound teachings of the Vedas and Upanishads, he gave them new life through his commentaries and writings, his teachings, and the establishment of monastic orders.
Source: The Encyclopedia of Eastern Philosophy and Religion: Buddhism, Hinduism, Taoism, Zen. Shambhala Publications, Inc.