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37-495: In Swaminarayan theology, a distinction is made between Para Brahman , the highest Brahman which is Purushottam Narayan (God), who is regarded by his followers to be manifest in Swaminarayan, and Akshar Brahman, the "fundamental principle of the cosmic order" but also the abode of God. The Ahmedabad and Vadtal dioceses, the original Swaminarayan Sampraday, regard Akshar to be the transcendental abode of Purushottam where he

74-650: A distinct darshan (philosophy) within Vedanta by professor Ashok Aklujkar in 2018, commenting on Bhadreshdas' presentation the 17th World Sanskrit Conference . Paramtattvadas describes Swaminarayan's teachings as "a distinct school of thought within the larger expanse of classical Vedanta," presenting Swaminarayan's teachings as a seventh school of Vedanta. Printed Para Brahman Traditional Para Brahman or Param Brahman ( Sanskrit : परब्रह्म , romanized :  parabrahma ) in Hindu philosophy

111-480: A finite sentient entity shrouded by maya, like a jiva, but endowed with special powers and knowledge for fulfilling various functions within a particular universe. Virat Purush, Brahmā (not to be confused with Brahman ), Vishnu , and Shiva are examples of ishwars within Akshar-Purushottam Darshan. These divinities enliven disparate forces of nature, including the sun, moon, wind, etc. Jiva

148-586: A reference to Sahajanand Swami himself. The latter interpretation recalls an earlier Vaishnava tradition of the divine companionship between the perfect devotee and God (for example, Radha and Krishna or Shri and Vishnu ). According to Paramtattvadas, Pramukh Swami Maharaj summarises and clarifies Akshar-Purushottam Darshan as "not the worship of two entities – Akṣara and Puruṣottama. Rather, it means to become akṣararūpa [like Akṣara] and worship Puruṣottama, i.e. to become brahmarūpa [like Brahman] and worship Parabrahman." This meaning of Akshar-Purushottam Darshan

185-588: A scholarly council for Vedic studies and tradition in India, stated in a meeting in Varanasi on 31 July 2017 that it is "appropriate to identify Sri Svāminārāyaṇa's Vedānta by the title: Akṣarapuruṣottama Darśana," and that this siddhanta (view) is "distinct from Advaita, Viśiṣṭādvaita, and all other doctrines." They also acclaimed Bhadreshdas Swami as an acharya in line with Shankara , Ramanuja , Madhva and Vallabha . Swaminarayan's teachings were also acclaimed as

222-518: Is Brahman, and this is identical to that which is Atman (one's soul, innermost self) and nirguna (attribute-less), infinite, love, truth, knowledge, "being-consciousness-bliss". According to Eliot Deutsch, Nirguna Brahman is a "state of being" in which all dualistic distinctions between one's own soul and Brahman are obliterated and are overcome. In contrast, Saguna Brahman is where the distinctions are harmonized after duality between one's own soul and Brahman has been accepted. Advaita describes

259-755: Is a Sanskrit word that means "higher" in some contexts, and "highest or supreme" in others. Brahman in Hinduism connotes the Absolute, the Ultimate Reality in the universe. In major schools of Hindu philosophy it is the immaterial, efficient, formal and final cause of all that exists. Brahman is a key concept found in the Vedas and is extensively discussed in the early Upanishads and in Advaita Vedanta literature. In Advaita Vedanta,

296-427: Is a distinct, individual soul, i.e. a finite sentient being. Jivas are bound by maya, which hides their true self, which is characterized by eternal existence, consciousness, and bliss. There are an infinite number of jivas. They are extremely subtle, indivisible, impierceable, ageless, and immortal. While residing within the heart, a jiva pervades the entire body by its capacity to know (gnānshakti), making it animate. It

333-726: Is a published commentary written by Bhadreshdas Swami in 2007 that explicates the roots of Akshar-Purushottam Darshan in the Upanishads , the Bhagavad Gita , and the Brahma Sutras . This is further corroborated in a classical Sanskrit treatise, also authored by Bhadreshdas Swami, called Swaminarayan-Siddhanta-Sudha . Bhadreshdas (2016) argues that the Akshar-Purushottam disntinction is a characteristic marker which "identifies" Swaminarayan's teachings, and that

370-442: Is always manifest. The BAPS, as specified in their Akṣara-Puruṣottama Upāsanā , regards Akshar also to always manifest on earth in a personal form, as a guru and ideal devotee who accompanies Purushottam, and in which Purushottam resides and is to be worshipped. They regard Gunatitanand Swami and his successors to be this abode of Purushottam. The idea that Swaminarayan had appointed Gunatitanand as his spiritual successor, instead of

407-701: Is considered to be Para Brahman, especially in his form of Mahavishnu . He is also depicted as the Paramatman , according to the Narayana Sukta in the Yajurveda . The Mahabharata describes Vishnu to be the Para Brahman, and is also identified with both purusha and prakriti . In the Bhagavata Purana , Narayana is described to be Para Brahman. In Shaivism , Shiva

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444-459: Is contrasted with kshara , "destroyable," Prakṛti , bound by maya. Originally, akshar had the meaning of "syllable" in Sanskrit philosophy, but came to mean "first and fundamental principle of the cosmic order." According to the Bhagavad Gita , Purushottam is explained as above and beyond kshar and akshar purushas or as an omnipotent cosmic being. For example, verses 15.16 and 15.17 of

481-614: Is distinct [from kshar and Akshar]. He is called Paramatma. Verse 15.18 further describes Purushottam as being superior to, and thus distinct from, even Akshar: यस्मात्क्षरमतीतोऽह मक्षरा दपि चोऽत्तमः । अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ।। I am superior to kshar and superior to even Akshar. Thus, I am known as Purushottam within the world and the Vedas. Swaminarayan also states in his sermon in Vachanamrut Gadhada 2.3: Parabrahman, that is, Puruṣottama Nārāyaṇa,

518-460: Is distinct from Brahman and also the cause, support and inspirer of Brahman. Maya is the only one of the five eternal realities which is insentient. It is the base substance from which the material world is formed and is characterized by the three qualities ( gunas ) – sattvaguna , rajoguna , and tamoguna . It also forms the ignorance of the jivas and ishwars – seen as ego, i.e. 'I-ness', and attachments, i.e. 'my-ness' – causing them to be bound in

555-495: Is encapsulated in the BAPS-understanding of the 'Swaminarayan' mantra, as comprising two terms: 'Swami', which denotes Akshar, and 'Narayan', which denotes Purushottam. 'Swaminarayan' is thus synonymous with 'Akshar-Purushottam', instructing devotees to "become like 'Swami', i.e. akṣararūpa, and subserviently offer devotion and upāsanā to 'Narayan', i.e. Parabrahman Puruṣottama Nārāyaṇa." The Shri Kashi Vidvat Parishad,

592-495: Is regarded to be Para Brahman, especially in his form of Parashiva , the supreme form of Shiva. According to the Shiva Purana , Shiva is described to be the only deity to possess both nirguna and saguna attributes, causing him to be the only one worthy of the epithet Ishvara . In Shaktism , Adi Parashakti is considered to be the Para Brahman both with and without qualities, and also Brahman in its energetic state,

629-484: Is the "Supreme Brahman " that which is beyond all descriptions and conceptualisations. It is described as beyond the form or the formlessness (in the sense that it is devoid of Maya ) that eternally pervades everything, everywhere in the universe and whatever is beyond. Para Brahman is conceptualised in diverse ways. In the Advaita Vedanta tradition, the Para Brahman is a synonym of nirguna brahman , i.e.,

666-526: Is the distinction of 'Akshar' (also known as Brahman and Aksharbrahman) as a specific metaphysical entity. It is thus ontologically distinct from Purushottam (also known as Parabrahman). The fifth chapter of the Prashna Upanishad explicitly delineates two 'Brahmans', a higher Brahman, i.e. Parabrahman, and a lower Brahman, i.e. Aksharbrahman. Verse 5.2 reads: एतद्वै सत्यकाम परं चाऽपरं च ब्रह्म यदोङ्कारः । Satyakāma! The syllable Aum refers to

703-421: Is the form of knowledge (gnānswarūp) as well as the knower (gnātā). The jiva is the performer of virtuous and immoral actions (karmas) and experiences the fruits of these actions. It has been eternally bound by maya; as a result, it roams within the cycle of birth and death. Birth is when a jiva acquires a new body, and death is when it departs from its body. Just as one abandons one's old clothes and wears new ones,

740-412: Is the origin, protectress and devourer of all things. In Chapters 13 and 23 of Nila Tantra she is called the cause of everything, Gayatri , Parameshwari , Lakshmi, Mahāmāyā, omniscient , worshipped by Shiva himself, the great absolute (māhāparā), supreme (paramā), the mother of the highest reality (parāparāmba) and Ātman . Mahā Kāli's own form is referred to as Para Brahman (parabrahmasvarūpiṇī) in

777-636: The Devi Bhagavata Purana , the four-armed Vishnu describes Mahā Kāli as Nirguna, creatrix and destructrix, beginningless and deathless. The Kāli Sahasranama Stotra from the Kalika Kulasarvasva Tantra states that she is supreme (paramā) and indeed Durga , Śruti , Smriti , Mahalakshmi , Saraswati , Ātman Vidya and Brahmavidya . In the Mahanirvana Tantra she is called Adya or Primordial Kali, who

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814-407: The Bhagavad Gita . For example, verses 15.16 and 15.17 explain: द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च । क्षरः सर्वाणि भूतानि कूटस्थो ऽक्षर उच्यते ।। उत्तमः पुरुषस्त्वन्यः परमात्मे त्युदाहृतः ।। There are two types of beings within the world: 'kshar' and 'akshar'. All those bound by maya are kshar, whereas the one who is unchanging – forever beyond maya – is Akshar. The supreme being

851-521: The Devyāgama and different Tantra Shastras . She is also variously referred to as Soul of the universe, Paramatman , Bīja and Nirguna . Akshar (Hinduism) Akshar , "imperishable," "unalterable," "undestroyable," Atman , the one who is unchanging, forever beyond maya, is a term found in Indian Sanskrit scriptures. It is a prominent part of Swaminarayan Sampradaya's theology. It

888-484: The higher and lower Brahman . Another clear indication of Akshar and Purushottam forming the crux of the highest spiritual truth, i.e. brahmavidya, can be found in the Mundaka Upanishad at 1.2.13: येना ऽक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् । Brahmavidyā is that by which Akshar and Purush[ottam] are thoroughly known. Akshar and Purushottam are also distinctly elucidated in

925-457: The Para Brahman is defined as nirguna brahman , or Brahman without form or qualities. It is a state of complete knowledge of self as being identical with the transcendental Brahman, a state of mental-spiritual enlightenment (Jnana yoga). It contrasts with Saguna Brahman which is a state of loving awareness (Bhakti yoga). Advaita Vedanta non-dualistically holds that Brahman is divine, the Divine

962-582: The attribute-less Absolute. Conversely, in Dvaita Vedanta and Vishistadvaita Vedanta traditions, the Para Brahman is defined as saguna brahman , i.e., the Absolute with attributes. In Vaishnavism , Shaivism , and Shaktism , Vishnu , Shiva , and Adi Shakti respectively are Para Brahman. Mahaganapati is held to be Para Brahman by the Ganapatya sect, Kartikeya by the Kaumaram . Para

999-497: The continuous cycle of birth and death. Only Purushottam and Akshar forever transcend maya. Jivas and ishwars seeking liberation from endless transmigration can transcend it by associating with Akshar in the form of the Brahmaswarup Guru, who makes those souls brahmarup (or aksharrup), i.e. qualitatively similar to Akshar, thereby making them eligible for the highest devotion of Purushottam. Ishwar refers not to God, but

1036-664: The current Guru. The followers of BAPS lay particular emphasis on the creedal statement written by Pramukh Swami Maharaj, titled Swaminarayan Darshanna Siddhantono Alekh , which summarises their view on Swaminarayan's teachings. According to the Swaminarayan Aksharpith, the BAPS publisher, "Shastriji Maharaj identified [Swaminarayan's] darshan as ‘Akshar-Purushottam’ [...] Shastriji Maharaj propagated this darshan by using terms such as ‘Akshar-Purushottam Upasana’ and ‘Akshar-Purushottam Siddhant.’" The Swaminarayan Bhashyam

1073-483: The features of a nondualistic experience, in which a subjective experience also becomes an "object" of knowledge and a phenomenal reality. The Absolute Truth is both subject and object, so there is no qualitative difference: The Upanishads state that the Supreme Brahma is Eternal, Conscious, and Blissful sat-chit-ânanda . The realisation of this truth is the same as being this truth: In Vaishnavism, Vishnu

1110-487: The five eternal entities. The nature of Purushottam in Akshar-Purushottam Darshan is conceptualised in four distinct aspects: Aksharbrahman, from akshar (अक्षर, "imperishable," "unalterable"), and Brahman , is second only in transcendence to Purushottam; it is eternally above the influences of maya. Though a single entity ontologically, Akshar exists in four different forms: One of the key distinguishing factors of Akshar-Purushottam Darshan from other schools of Vedanta

1147-573: The jiva renounces its old body and acquires a new one. The Swaminarayan Mantra ( Svāmīnārāyaṇa ), is a compound of two Sanskrit words: Swami ( Svāmī ) and Narayan ( Nārāyaṇa ), that is, Vishnu c.q. Purushottam . There are two main interpretations of the mantra, with the original branches believing the name refers to one entity, namely Narayan. The BAPS, but also some other, later branches, believe that Swami denotes Aksharbrahman (God's ideal devotee), namely Gunatitanand Swami , as identified by Sahajanand Swami, and Narayan denotes Parabrahman (God),

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1184-403: The principle that jīva, māyā, īśvara, Brahman and Parameśvara are all eternal." BAPS-theologian Paramtattvadas (2017) further elaborates on these five eternal realities: Purushottam , God (literally 'supreme being') is interchangeably referred to as Parabrahman (highest Brahman), Paramatma (supreme self) and Parameshwar (supreme ishwar). He is the supreme existential reality and highest of

1221-644: The supreme living entity; God). The primary sources of Akshar-Purushottam Darshan are the Vachanamrut , which is a compilation of 273 oral discourses delivered by Swaminarayan that were documented by his senior followers during his lifetime; the Vedaras, a comprehensive letter written to his monastic followers explicating his doctrine and providing moral instructions; and the Swamini Vato, a collection of oral commentaries delivered by Gunatitanand Swami , who

1258-419: The term Akshar-Purushottam Darshan can be used as a designation for Swaminarayan's teachings. Swaminarayan stated that five entities are eternal, as stated in two of his sermons documented in the Vachanamrut , Gadhada 1.7 and Gadhada 3.10: "Puruṣottama Bhagavān, Akṣarabrahman, māyā, īśvara and jīva – these five entities are eternal." "From all the Vedas, Purāṇas, Itihāsa and Smṛti scriptures, I have gleaned

1295-455: The two acharyas, was for the sadhus of the Vadtal diocese a heretical teaching, and they "refused to worship what they considered to be a human being." Adherents believe that they can achieve moksha , or freedom from the cycle of birth and death, by becoming aksharrup (or brahmarup), that is, by attaining qualities similar to Akshar (or Aksharbrahman) and worshipping Purushottam (or Parabrahman;

1332-623: The ultimate reality. According to the Devi Suktam and Sri Suktam in the Rigveda she is the womb of all creation. Thus Mahakali 's epithet is Brahmamayi, meaning "She Whose Essence is Brahman". Tridevi is the supreme form of Adi Parashakti. Her eternal abode is called Manidvipa . The Markandeya Purana describes the ten-headed Kāli as the Unborn, the Eternal, Mahamari and Lakshmi . In

1369-595: Was Swaminarayan's senior disciple and regarded as his successor as guru in the lineage of the Bochasanwasi Akshar Purushottam Sanstha (BAPS) . For the BAPS, other sources clarifying Akshar-Purushottam Darshan include Bhagatji Maharaj , Shastriji Maharaj , Yogiji Maharaj , and Pramukh Swami Maharaj , who in order were successors to Gunatitanand Swami as Guru in the BAPS Swaminarayan tradition, and Mahant Swami Maharaj ,

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