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52-653: (Redirected from Swaminarayan Akshardham ) [REDACTED] Look up hi:अक्षरधाम in Wiktionary, the free dictionary. Akshardham may refer to: Akshardham (religion) , Purushottam's eternal transcendental abode in the Swaminarayan sect of Hinduism Swaminarayan Akshardham (Delhi) , or Akshardham Temple, a Hindu temple complex in Delhi, India Akshardham metro station Swaminarayan Akshardham (Gandhinagar) ,

104-505: A lower Brahman, i.e. Aksharbrahman. Verse 5.2 reads: एतद्वै सत्यकाम परं चाऽपरं च ब्रह्म यदोङ्कारः । Satyakāma! The syllable Aum refers to 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

156-462: A Hindu denomination Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Akshardham . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Akshardham&oldid=1259648462 " Category : Disambiguation pages Hidden categories: Short description

208-531: A Hindu temple complex in Gandhinagar, Gujarat, India Akshardham metro station (Gandhinagar) Akshardham Temple attack , 2002 Swaminarayan Akshardham (Robbinsville, New Jersey) , a Hindu temple complex in Robbinsville, New Jersey, United States See also [ edit ] All pages with titles containing Akshardham Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS),

260-492: A characteristic marker which "identifies" Swaminarayan's teachings, and that 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

312-551: A direct revelation from God and thus the most precise interpretation of the Upanishads , Bhagavad Gita , and other important Hindu scripture . Various branches of the Swaminarayan Sampradaya differ in their belief of how to attain moksha. The Narnarayan and Laxminarayan Gadis believe moksha is attained by worshiping the sacred images of Swaminarayan installed by acharyas. In BAPS , followers emphasize

364-663: 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 Vachanamrut Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Vachanamrut (IAST: Vacanāmṛta, lit. "immortalising ambrosia in

416-506: A preface, termed, partharo ( parthāro ), that provides a detailed account of Swaminarayan’s activities, his interactions with devotees, and his appearance. Individual discourses are numbered, chronologically arranged, and categorized based on the location where they were delivered. The discourses took place across various towns and villages of Gujarat, India, specifically Gadhada, Sarangpur, Kariyani, Loya, Panchala, Vartal, Amdavad, Ashlali, and Jetalpur. An additional section, accepted by

468-590: 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

520-591: 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

572-592: 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

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624-659: Is attained by worshiping the sacred images of Swaminarayan installed by acharyas. Baps believes the jiva needs the guidance of the Aksharbrahman Guru to transcend maya and become brahmarup to reside in the service of Parabrahman. Devotees regularly read the Vachanamrut with the intention of understanding and implementing Swaminarayan’s teachings, which form the foundation of the Swaminarayan Sampradaya . Regular lectures and discussions on

676-408: Is different from Wikidata All article disambiguation pages All disambiguation pages Akshardham (religion) 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

728-496: 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,

780-405: Is revered in the tradition because of Swaminarayan's spoken words captured within it. Five of Swaminarayan's senior disciples, Gopalanand Swami ( Gopālānanda Svāmī ), Muktanand Swami ( Muktānanda Svāmī ), Nityanand Swami ( Nityānanda Svāmī ) , Shukanand Swami ( Śukānanda Svāmī ) and Brahmanand Swami (Brahmānanda Svāmī), transcribed and compiled the discourses. The Ahmedabad diocese within

832-449: Is that by which Akshar and Purush[ottam] are thoroughly known. Akshar and Purushottam are also distinctly elucidated in 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

884-413: Is the Vachanamrut's Sanskrit adaptation by Shatanand Muni (Śatānanda Muni). The compilers of the Vachanamrut began documenting and editing Swaminarayan’s discourses in 1819 CE and collected about 2,000 sermons over ten years. At Swaminarayan’s instruction, to keep the text at a manageable size without excessive repetition, they selected a total of 262 sermons. An additional 11 are accepted as canonical by

936-421: 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,

988-442: Is the interpretation and description of Akshar. Shankara, Ramanuja, and others shift the meaning of Akshar to either Supreme Being (God), jada-prakrut i, or mukta atma . In contrast, Swaminarayan explains Akshar is a distinct reality with four different forms, including Parabrahman’s abode, the personal servant of Parabrahman in that divine abode, the sentient substratum pervading and supporting creation (chidakash, cidākāśa ) and

1040-528: Is the supreme existential reality and highest of 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

1092-474: 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 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

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1144-638: The Gitā or the Śrimad-Bhāgavata from a person who does not have faith in God coupled with the knowledge of his greatness.” Interpretations by the Baps denomination, teaches that the Aksharbrahman Guru is the most qualified person to provide interpretations of the text. Because it is only he, who is Aksharbrahman (Brahman), fully established in Parabrahman ( niṣtḥa ), and possessing the direct and absolute realization of

1196-482: The Vedas , Upanishads , Shrimad Bhagavatam and Bhagavad Gita . In Vachanamarut Gadhada I-7, Swaminarayan explains that there are five eternal existential entities: jiva ( jīva ), ishwar ( iśvara ), maya ( māyā ), Aksharbrahman ( Akṣarabrahman , also Akshara, Akṣara , or Brahman), Parabrahman ( Parabrahman , or Purushottam, Puruṣottama ). A critical aspect of the ontological entities presented by Swaminarayan

1248-531: The Ahmedabad diocese, includes discourses from Amdavad, Ashlali, and Jetalpur. While individual discourses were untitled in early manuscripts, with individual Vachanamruts referred to only by their section and number, Gunatitanand Swami and the swamis of the Junagadh mandir created titles for individual discourses to serve as mnemonic tools. The BAPS Swaminarayan Sanstha uses these titles in its version of

1300-539: The Ahmedabad diocese, totaling 273. The first discourse occurred on 21 November 1819, and the last discourse occurred on 25 July 1829 – both in Gadhada . In Loya 7, the 115th discourse which took place on 8 December 1820, Nityanand Swami presents Swaminarayan with the text for his review and approval. It states that Swaminarayan was "extremely pleased" with the manuscript. This documentation of approval further supports its authenticity. The Vachanamrut begins with

1352-516: The Aksharbrahman Guru present on earth. In Gadhada I-63, Swaminarayan describes the prominence and vastness of Akshar relative to other entities to emphasize the need to understand Akshar first before one can understand God (Parabrahman) perfectly and completely. Swaminarayan explains the ultimate goal of his theology is moksha, the release from the ignorance borne of maya and the cycle of births and deaths to attain infinite bliss through endless devotion to God. Different denominations within

1404-795: The BAPS Swaminarayan tradition, and Mahant Swami Maharaj , 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

1456-550: The Gujarati language for his followers. In 1859, a front-ranking Gujarati monthly quoted specimens from the Vachanamrut showing how Swaminarayan raised the standard of Gujarati prose. The Vachanamrut has also been translated from Gujarati to other languages, like English, Hindi, Telugu, Tamil, and Marathi. Brahmanand Swami translated the Vachanamrut to the Vraj language. The Shri Harivakyasudhasindhu (Śrī Harivākyasudhāsindhu)

1508-452: The Swaminarayan Sampradaya accepts Brahmanand Swami ( Brahmānanda Svāmī ) as a fifth editor. The compilers' scholarly aptitude, literary and poetic expertise, and transparency contribute to the merits of the Vachanamrut. The compilers wrote the text in Gujarati, the vernacular of the region in which Swaminarayan delivered his discourses. Although Swaminarayan was from a Hindi-speaking region of present-day Uttar-Pradesh , he adopted

1560-449: The Vachanamrut in Swaminarayan mandirs foster spiritual development. The Vachanamrut is also used for recitation and exegesis in daily and weekly spiritual assemblies in Swaminarayan temples. Douglas Brear described a discussion of the Vachanamrut as a forum in which the presenter would use examples from everyday life to explain difficult concepts but also encourage others to participate with questions or personal examples. To accommodate

1612-808: 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 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

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1664-471: The Vedas, Purāṇas, Itihāsa and Smṛti scriptures, I have gleaned 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

1716-409: The abode of God. The Ahmedabad and Vadtal dioceses, the original Swaminarayan Sampraday, regard Akshar to be the transcendental abode of Purushottam where he 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

1768-464: The assemblies and all actively participated in the dialogue. In the Vachanamrut, Swaminarayan outlines his theology and its ultimate goal, moksha ( mokṣa ), a spiritual state characterized by eternal bliss and devotion to God. Swaminarayan states in Gadhada II-28 and Gadhada III-10 that his teachings reflect the fundamentals he identified from various authoritative Hindu scriptures, like

1820-674: The atman), vairagya ( vairāgya ; detachment from worldly pleasure), and bhakti ( bhakti ; devotion coupled with the understanding of God’s greatness). Ekantik dharma is perfected through associating with an ekantik sant, which Swaminarayan explains as following the sants commands (in Gadhada I-78 and Gadhada II-51), reflecting upon his virtues (in Gadhada I-58), and offering worship to him (in Vartal 5 and Sarangpur 3). The Narnarayan and Laxminarayan Gadis believe moksha

1872-446: The audience seated. Furthermore, Swaminarayan himself is described with intricate detail with mention to the colour and style of his clothes and adornments. Occasionally, the seat upon which Swaminarayan is seated and the direction in which he is facing is detailed. Regarding the details and precise dating present in the introductory paragraphs of each Vachanamrut, John Carmen, Professor of Comparative Religion at Harvard , notes that

1924-428: 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; 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;

1976-463: The faith have varying interpretations of attaining moksha. . In Gadhada III-39, Swaminarayan describes maya as self-identification with the physical body, which also encompasses material possessions and personal talents. To overcome this ignorance, Swaminarayan explains in Gadhada II-20 that an individual must become brahmarup ( brahmarūp ), an elevated state attained after developing

2028-410: The form of words") is a sacred text consisting of 273 religious discourses delivered by Swaminarayan from 1819 to 1829 CE and is considered the principal theological text within the Swaminarayan Sampradaya of Hinduism . Compiled by five of his senior disciples, Swaminarayan edited and approved the scripture. As followers believe Swaminarayan to be Parabrahman, or God, the Vachanamrut is considered

2080-405: The form of words,” as it is believed that Swaminarayan's teaching in this scripture deliver eternal liberation An individual discourse within the collection is also called a Vachanamrut. The Vachanamrut is a chronological anthology of 273 religious discourses delivered by Swaminarayan towards the end of his life, between 1819 and 1829 CE. Although the Vachanamrut is received in text form, it

2132-575: The growing audience, the Vachanamrut has been translated from Gujarati to English, Hindi, Telugu, Tamil and Marathi. Additionally, the Vachanamrut is available in a cross-platform digital application format with extensive annotations and study aids. Swaminarayan himself states in the discourse Loya 11, “One should only hear the sacred scriptures from the Satpurush ( Satpuruṣa ), but never from an unholy person.” Again, in Vadtal 12, Swaminarayan states, “...no one can ever attain liberation by listening to

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2184-438: The highest devotion of Purushottam. Ishwar refers not to God, but 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

2236-557: 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 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

2288-579: The inclusion of such information in a scriptural text nullifies a common Western misunderstanding that religious India lacks a sense of history. The style of discourse is highly dialogical and didactic, with most in the form of a question-and-answer session similar to the Upanishadic tradition of guru-disciple dialogue in which dialogues occur between the guru and pupils. These sermons were not restricted to any social group or gender as monks, scholars, peasants, craftsmen, and women were all present in

2340-578: 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),

2392-470: The key distinguishing factors of Akshar-Purushottam Darshan from other schools of Vedanta 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

2444-436: The one who is unchanging – forever beyond maya – is Akshar. The supreme being 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

2496-475: The qualities of Aksharbrahman. The distinction between the jiva (i.e. individual) and Aksharbrahman is not lost in this higher state. While an individual can persevere for this state, only through God’s grace can it be attained. In Sarangpur 11, Swaminarayan defines ekantik dharma ( ekāntik dharma ), the four-fold practice requisite to receive this grace. Ekantik dharma consists of dharma ( dharma ; adherence to codes of conduct), gnan ( jñāna ; knowledge of

2548-543: The role of God manifesting through the Aksharbrahman guru to attain moksha. This scripture is read by followers regularly and discourses are conducted daily in Swaminarayan temples around the world. The name given to the collection of Swaminarayan’s sermons is “Vachanamrut,” a compound word derived from two Gujarati words: vachan ( vacan ), meaning “words,” and amrut ( amṛta ), meaning “immortalising nectar.” Thus, Vachanamrut translates to “immortalising ambrosia in

2600-463: The sun, moon, wind, etc. Jiva 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

2652-477: The text, which is an exact printed version of the Vachanamrut text published in 1928 under the auspices of Acharya Shripatiprasad of the Vartal diocese . One of the compilers, Muktanand Swami , was instructed by Swaminarayan to include the precise date of each discourse and names of who asked questions in the assembly. The introductory paragraph also notes the setting and atmosphere of the assembly and describes

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2704-541: The world and the Vedas. Swaminarayan also states in his sermon in Vachanamrut Gadhada 2.3: Parabrahman, that is, Puruṣottama Nārāyaṇa, 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

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