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{{Short description|Metaphysical concept, Supreme Brahman in Hinduism}}
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{{Hinduism}}
{{hinduphilosophy}} {{hinduphilosophy}}
'''Para Brahman''' (] {{IAST|para-brahmaṇ}}) or '''Param Brahman''' (the Highest Brahman; not to be confused with ], an Indic social class designation) is a term often used by Vedantic philosophers as to the "attainment of the ultimate goal".<ref name=Sawai1987>{{Cite journal
| author = Sawai, Y.
| year = 1987
| title = The Nature of Faith in the Sankaran Vedanta Tradition
| journal = Numen
| volume = 34
| issue = 1
| pages = 18–44
| doi = 10.1163/156852787X00128
| jstor=3270048
}}</ref> ] has said that there is only one Supreme Para-Brahman and all the other deities are the forms and expansions of this Para-Brahman. It is believed that all ] and other schools attribute Personhood to this concept, as in ].<ref name=Malkovsky1997>{{Cite journal
| author = Malkovsky, B.
| year = 1997
| title = The Personhood of Samkara's" Para Brahman"
| journal = The Journal of Religion
| volume = 77
| issue = 4
| pages = 541
| doi = 10.1086/490065
| jstor=1206747
}}</ref> Under terms of some schools of ], It has three modal aspects with a highest as Para Brahman or ].<ref name=White1970>{{Cite journal
| author = White, C.S.J.
| year = 1970
| title = Krsna as Divine Child
| journal = History of Religions
| volume = 10
| issue = 2
| pages = 156
| doi = 10.1086/462625
| jstor=1061907
}}</ref> This term is often quoted often used in relation to ] or ] as the ultimate goal of ]. Even ] in his commentaries on ] stated, "Through AUM the Lord is met face to face", and "AUM is the Name of the Supreme Lord"(]). One of the most prominent of recent Hindu philosophers, Dr. Radhakrishnan, after his alleged conversion to ] in early 1960s, confirmed that this term meant Supreme God as a Person, the Absolute Truth.<ref name=His1992>{{Cite journal
| author = His Thought, I.S.
| year = 1992
| title = Radhakrishnan: His Philosophical Position
| journal = Tagore and Radhakrishnan, a Study in Religious Perspective
}}</ref>


'''''Para Brahman''''' or '''''Param Brahman''''' ({{langx|sa|परब्रह्म|translit=parabrahma|translit-std=IAST}}) in ] is the "Supreme ]" 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 ]) that eternally pervades everything, everywhere in the universe and whatever is beyond.<ref name="PalHuyler2016p55">{{cite book|author1=Pratapaditya Pal|url=https://books.google.com/books?id=NXolDQAAQBAJ&pg=PA55|title=Puja and Piety: Hindu, Jain, and Buddhist Art from the Indian Subcontinent|author2=Stephen P. Huyler|author3=John E. Cort|publisher=University of California Press|year=2016|isbn=978-0-520-28847-8|pages=55–56|display-authors=etal}}</ref>
==Conceptualization==
ParaBrahman (Sanskrit) ] (neuter) universal self or spirit] - That which is beyond Brahman. The self-enduring, eternal, self-sufficient cause of all causes, the essence of everything in the cosmos. In the Vedic style of writing, ParaBrahman is referred to as tat (that) as opposed to the manifest universe called idam (this). ParaBrahman means Supreme Brahman, or Supreme Cosmic Spirit, or Godhead. Although an ineffable entity, it could be said to be that which contains and pervades the universe. ParaBrahman, from beyond, encompasses the transcendent and immanent ultimate reality, ]. The Absolute Truth is both subject and object, so there is no qualitative difference. Terms like ], ], ], ], ] are held to be synonymous with ParaBrahman. Shaktas consider ] considered as power of ParaBrahman. Hence considered to same. So actually Adi parashakti who does anything (creates, preserve or destroy) on behalf of ParaBrahman because ParaBrahman is static and Adi Parashakti is dynamic essence.


Para Brahman is conceptualised in diverse ways. In the ] tradition, the Para Brahman is a synonym of '''''nirguna brahman''''', i.e., the attribute-less Absolute. Conversely, in ] and ] traditions, the Para Brahman is defined as '']'', i.e., the Absolute with attributes. In ], ], and ], ], ], and ] respectively are Para Brahman.{{sfn|White|1970|p=156}} ] is held to be Para Brahman by the ] sect, ] by the ].
''vadanti tat tattva-vidas tattvam, yaj jnanam advayam brahmeti paramatmeti, bhagavan iti sabdyate''


==Etymology==
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan." (] 1.2.11)
''Para'' is a Sanskrit word that means "higher" in some contexts, and "highest or supreme" in others.<ref>Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European languages, Oxford University Press, Article on ''Para''</ref>
<ref>http://vedabase.net/sb/1/2/11/en1</ref>


'']'' in Hinduism connotes the Absolute, the ] in the universe.<ref name=james122>James Lochtefeld, ''Brahman'', The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. {{ISBN|978-0823931798}}, page 122</ref><ref name=ptraju>PT Raju (2006), Idealistic Thought of India, Routledge, {{ISBN|978-1406732627}}, page 426 and Conclusion chapter part XII</ref> In major schools of Hindu philosophy it is the immaterial, efficient, formal and final ] of all that exists.<ref name=ptraju/><ref name=fxclooney>For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, {{ISBN|978-0199738724}}, pages 51–58, 111–115;<br>For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis – Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18–35</ref> Brahman is a key concept found in the ] and is extensively discussed in the early ]<ref name=sphilips>Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, {{ISBN|978-0415187077}}, pages 1–4</ref> and in Advaita Vedanta literature.<ref>Michael Comans (2002), The Method of Early Advaita Vedānta, Motilal Banarsidass, {{ISBN|978-8120817227}}, pages 129–130, 216–231</ref>
''brahma-vid apnoti param, tad eshabhyukta, satyam jnanam anantam brahma''


==Advaita Vedanta==
Whoever realizes the Supreme Brahman attains to supreme felicity. That Supreme Brahman is Eternal Truth (satyam), Omniscient (jnanam), Infinite (anantam). (] 2.1.1)
In Advaita Vedanta, the Para Brahman is defined as ''nirguna brahman'', or Brahman without form or qualities.{{sfn|Sullivan|2001|p=148}}{{sfn|Fisher|2012|p=116}}{{sfn|Malkovsky|1997|p=541}} It is a state of complete knowledge of self as being identical with the transcendental Brahman, a state of mental-spiritual enlightenment (Jnana yoga).{{sfn|Deutsch|1973|p=13}} It contrasts with Saguna Brahman which is a state of loving awareness (Bhakti yoga).{{sfn|Deutsch|1973|p=13}} Advaita Vedanta non-dualistically holds that Brahman is divine, the Divine is Brahman, and this is identical to that which is ] (one's soul, innermost self) and nirguna (attribute-less), infinite, love, truth, knowledge, "being-consciousness-bliss".{{sfn|Deutsch|1973|pp=9–14}}


According to Eliot Deutsch, ''Nirguna Brahman'' is a "state of being"{{sfn|Deutsch|1973|p=12}} in which all dualistic distinctions between one's own soul and Brahman are obliterated and are overcome.{{sfn|Deutsch|1973|p=13}} In contrast, ''Saguna Brahman'' is where the distinctions are harmonized after duality between one's own soul and Brahman has been accepted.{{sfn|Deutsch|1973|p=13}}
Upanishads further mention often that the Supreme Brahman is Eternal, Conscious, and Blissful (sat-chit-ânanda).
<ref>]</ref>


Advaita describes the features of a nondualistic experience,{{sfn|Deutsch|1973|p=13}} 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:
''raso vai sa, rasam hy evayam labdhvanandi bhavati'''''
* The knowers of Truth declare knowledge alone as the Reality——that knowledge which does not admit of duality (the distinction of subject & object), in other words, which is indivisible & one without a second, & which is called by different names such as Brahman (the Absolute), Paramatma (the Supreme Spirit or Oversoul) & Bhagavan (the Deity). (] 1.2.11)<ref>{{Cite web|url=http://www.iskconpress.com/books/sb/1/2/11|title=Śrīmad Bhāgavatam 1.2.11|last=A.C. Bhaktivedanta Swami Prabhupāda|date=13 July 2021 }}</ref>{{refn|group=note|''vadanti tat tattva-vidas tattvam, yaj jnanam advayam brahmeti paramatmeti, bhagavan iti sabdyate''}}
* "Whoever realizes the Supreme Brahma attains to supreme felicity. That Supreme Brahma is Eternal Truth (satyam), Omniscient (jnanam), Infinite (anantam)." (] 2.1.1){{refn|group=note|''brahma-vid apnoti param, tad eshabhyukta, satyam jnanam anantam brahma''}}


The Upanishads state that the Supreme Brahma is Eternal, Conscious, and Blissful ]. The realisation of this truth is the same as ''being'' this truth:
The One is Bliss. Whoever perceives the Blissful One, the reservoir of pleasure, becomes blissful forever. (] 2.7.1-2)
* "The One is Bliss. Whoever perceives the Blissful One, the reservoir of pleasure, becomes blissful forever." (] 2.7.1–2){{refn|group=note|''raso vai sa, rasam hy evayam labdhvanandi bhavati''}}
* "Verily know the Supreme One to be Bliss." (] 2.9.28)


== Vaishnavism ==
Verily know the Supreme One to be Bliss. (] 2.9.28)
In Vaishnavism, ] is considered to be Para Brahman, especially in his form of ].<ref>{{Cite book |last=Vishwananda |first=Paramahamsa Sri Swami |url=https://books.google.com/books?id=CJ3JDwAAQBAJ&pg=PT854 |title=Shreemad Bhagavad Gita: The Song of Love |date=2017-01-12 |publisher=Bhakti Marga Publications |isbn=978-3-940381-70-5 |pages=854 |language=en}}</ref> He is also depicted as the ], according to the ] in the '']''.<ref>{{Cite book |last=Ritajananda |first=Swami |url=https://books.google.com/books?id=Jml7EAAAQBAJ&dq=narayana+sukta+supreme+being&pg=PT89 |title=The Practice Of Meditation |date=2022-07-15 |publisher=Sri Ramakrishna Math |pages=89 |language=en}}</ref>


The '']'' describes Vishnu to be the Para Brahman, and is also identified with both '']'' and '']''.<ref>{{Cite book |last=Ganguli |first=Kisari Mohan |url=https://books.google.com/books?id=hPfvEAAAQBAJ&q=Narayana+Para+Brahman&pg=PA610 |title=The Mahabharata of Khrisna-Dwaipayana Vyasa; XII. The Book of Peace Part Two: Vol. XII Part. 2 |date=2024-01-24 |publisher=BoD – Books on Demand |isbn=978-3-385-32443-5 |pages=610 |language=en}}</ref> In the '']'', ] is described to be Para Brahman.<ref>{{Cite book |last=Prabhupada |first=His Divine Grace A. C. Bhaktivedanta Swami |url=https://books.google.com/books?id=AoROCgAAQBAJ&pg=PT700 |title=Srimad-Bhagavatam, Second Canto: The Cosmic Manifestation |date=1972-12-31 |publisher=The Bhaktivedanta Book Trust |isbn=978-91-7149-635-5 |pages=700 |language=en}}</ref>
==Shakta Conception==
'''Param Brahman as OM and Parashakti as OM Shakti''': ] is the Supreme Brahman. (Svetasvatara Upanishad 1:7)<ref></ref> ] is considered as the power of Param Brahman. They both are same, whether Vaishnavas or Shaivas, they both consider Her as power of formless and static Param Brahman, ]. What if there is no parashakti, then there will be no GOD. She is cause of all change. The Goddess who is known as the ultimate reality is the adi-parashakti, Goddess Bhuveneshwari . In ], She is, was and will be only owner and source of this universe and all other universes and is regarded as dynamic form of ultimate reality, Param-Brahman. Shaktas consider her dynamic Param Brahman and Param Brahman is considered as Static Adi parashakti. <ref></ref> When there is no universe, they both unites from which universe is created and when Universe is created, Adi parashakti manifests herself as dynamic in feminine form like Goddess Parvati, Goddess Durga, Goddess Lakshmi and Goddess Saraswati. She is ] - the eternal beloved consort of ] (Godhead - the three aspects of God)
<blockquote>
"The Primordial Power and the Supreme Brahman are identical. You can never think of the one without the other. They are like the gem and its brilliance. One cannot think of the brilliance without the gem, or of the gem without its brilliance. Again, it is like snake and its wriggling motion. One cannot think of the wriggling motion without the snake, or of the snake without its wriggling motion. These are two aspects of Reality: ] and ]. He who is the ] is also ]. Both are the embodiment of Bliss." -- Sri Aurobindo
</blockquote>


==Vaishnavism== ==Shaivism==
In ], ] is regarded to be Para Brahman, especially in his form of ], the supreme form of Shiva.<ref>{{Cite book |url=https://books.google.com/books?id=o4WrG5pp8OUC&pg=PA448 |title=Merging with Siva pocketbook |publisher=Himalayan Academy Publications |isbn=978-1-934145-11-1 |pages=407 |language=en}}</ref> According to the '']'', 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 ].<ref>{{Cite book |last=J.L.Shastri |url=http://archive.org/details/SivaPuranaJ.L.ShastriPart1 |title=Siva Purana - English Translation - Part 1 of 4 |date=1950 |pages=62–63}}</ref>
Vedic scriptures usually quoted by ] to point to ] as the Supreme Being, Bhagavan (Parabrahman in advaita terminology):


==Shaktism==
''nityo nityanam chetanas chetananam eko bahunam yo vidadhati kaman''
In ], ] is considered to be the Para Brahman both with and without qualities, and also ] in its energetic state, the ultimate reality. According to the Devi Suktam and Sri Suktam in the ] she is the womb of all creation. Thus ]'s epithet is Brahmamayi, meaning "She Whose Essence is Brahman". ] is the supreme form of Adi Parashakti. Her eternal abode is called ].<ref>{{Cite book|last=Klostermaier|first=Klaus K.|url=https://books.google.com/books?id=8CVviRghVtIC|title=Survey of Hinduism, A: Third Edition|date=2010-03-10|publisher=SUNY Press|isbn=978-0-7914-8011-3|language=en}}</ref>


The '']'' describes the ten-headed Kāli as the Unborn, the Eternal, Mahamari and ].{{sfnp|Pargiter|1904|loc=}} In the '']'', the four-armed Vishnu describes Mahā Kāli as Nirguna, creatrix and destructrix, beginningless and deathless.{{sfnp|Vijñanananda|1921|loc=}} The Kāli Sahasranama Stotra from the ''Kalika Kulasarvasva Tantra'' states that she is supreme (paramā) and indeed ], ], ], ], ], ] ] and ].{{sfnp|Kalika Kulasarvasva|loc= Kalika Sahasranama}} In the ''Mahanirvana Tantra'' she is called ] or Primordial Kali, who is the origin, protectress and devourer of all things.{{sfnp |Avalon |1913a |loc=}} In Chapters 13 and 23 of ''Nila Tantra'' she is called the cause of everything, ], ], Lakshmi, Mahāmāyā, ], worshipped by Shiva himself, the great absolute (māhāparā), supreme (paramā), the mother of the highest reality (parāparāmba) and ].{{sfnp|Brihan Nila Tantram|1938|loc=}}
He is the prime eternal among all eternals. He is the supreme living entity of all living entities, and He alone is maintaining all life. (] 2.2.13)<ref>
</ref>


Mahā Kāli's own form is referred to as Para Brahman (parabrahmasvarūpiṇī) in the ''Devyāgama'' and different ] ]. She is also variously referred to as Soul of the universe, ], ] and ].{{sfnp|Avalon|1913b|loc=}}
''ete camsa-kalah pumsah krishnas tu bhagavan svayam indras vyakulam lokam mrdayanti yuge yuge''


== See also ==
All incarnations are either plenary portions or expansions of plenary portions appearing in various universes to protect the theists; but Lord Krishna is the original supreme lord and the source of all. (] 1.3.27-28)
<ref>http://vedabase.net/sb/1/3/en1</ref>


* {{annotated link|Achintya Bheda Abheda}}
''isvara paramah krishna sac-cid-ananda vigrahah anadir adir govindah sarva karana karanam''
* {{annotated link|Adi Parashakti}}
* {{annotated link|Ātman (Hinduism)}}
* {{annotated link|Bhakti}}
* {{annotated link|Brahma}}
* {{annotated link|Jiva}}
* {{annotated link|Jnana}}
* {{annotated link|Mahaganapati}}
* {{annotated link|Mahavishnu}}
* {{annotated link|Narayana}}
* {{annotated link|Nonduality (spirituality)}}
* {{annotated link|Oachira Temple}}
* {{annotated link|Om}}
* {{annotated link|Padanilam Parabrahma Temple}}
* {{annotated link|Paramatma}}
* {{annotated link|Parashiva}}
* {{annotated link|Parbrahm Ashram}}
* {{annotated link|Svayam Bhagavan}}
* {{annotated link|Vedanta}}
* {{annotated link|Yoga}}


==Notes==
Lord Krishna is the supreme absolute controller, whose form comprises immortality, omniscience, and bliss. He is without beginning, the origin of all, the cause of all causes and the source of the Vedas. (] 5.1)
{{reflist|group=note|2}}
<ref>http://vedabase.net/bs/5/1/en</ref>


==References==
''namo brahmanya-devaya go-brahmana-hitaya ca jagad dhitaya krsnaya govindaya namo namah''
{{Reflist|30em}}


==Sources==
Let me offer my humble obeisance unto Lord Vishnu, who is the worshipable deity for all brahminical people, who is the well-wisher of the cows and brahmanas and who is always benedicting all the universes. (] 1.19.65)
{{refbegin}}
<ref>http://www.bhagavad-gita.org/Articles/sriguru.html</ref>
* {{Citation | last =Deutsch | first =Eliot | year =1973 | title =Advaita Vedanta: A Philosophical Reconstruction | publisher =University of Hawaii Press}}

* {{Citation | last =Fisher | first =Mary Pat | year =2012 | title = Living Religions: A Brief Introduction}}
] Himself confirms this in the Bhagavad-Gita:
* {{Citation | last =Malkovsky | first =B. | year =1997 | title =The Personhood of Samkara's" Para Brahma" | journal =The Journal of Religion | volume =77 | issue =4 | pages =541 | doi =10.1086/490065| jstor=1206747| s2cid =170842690 }}

* {{Citation | last =Sullivan | first =B.M. | year =2001 | title =The A to Z of Hinduism | publisher =Rowman & Littlefield | isbn =8170945216}}
''mattah parataram nanyat kincid asti dhananjaya mayi sarvam idam protam sutre mani-gana iva''
* {{Citation | last =White | first =C.S.J. | year =1970 | title =Krsna as Divine Child | journal =History of Religions | volume =10 | issue =2 | pages =156 | doi =10.1086/462625| jstor=1061907| s2cid =162216194 }}

There is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread. (] 7.7)
<ref>http://www.bhagavad-gita.us/articles/389/1/Bhagavad-Gita-77/Page1.html</ref>

''arjuna uvaca, param brahma param dhama pavitram paramam bhavan''
''purusham sasvatam divyam adi-devam ajam vibhum''

Arjuna said: You are the Supreme Brahman, the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original Person, the unborn, the greatest. (] 10.12)
<ref>http://www.bhagavad-gita.us/categories/The-Gita:-Chapter-10/</ref>

''bhajagovindam bhajagovindam govindam bhajamuudhamate naamasmaranaadanyamupaayam nahi pashyaamo bhavatarane''

Worship ], worship ], worship ], Oh fool! Other than chanting the Lord's names, there is no other way to cross the life's ocean. (], composed by ])
<ref>http://en.wikipedia.org/Bhaja_Govindam</ref>

''naaraayana paro jyotir-aatmaa naarayana para, naarayanam param brahma tatvam naarayanam para, naarayana paro dhyaata dhyaanam naaraayana para''

] is,
Para Jyoti, the greatest light,
Para Atma, the super soul (]),
Para Tatvam, the best of essences,
Para Dhyata, the greatest meditator,
Para Dhyanam, the best of meditations. (] verse 4)

In ], ParaBrahman is the source of the ] effulgence<ref></ref> and ] or ] is established as the Supreme Personality of Godhead.<ref>
]</ref>

''yasya prabha prabhavato jagad-anda-koti-kotishv asesha-vasudhadi vibhuti-bhinnam''
''tad brahma nishkalam anantam asesha-bhutamgovindam adi-purusham tam aham bhajami''

], is the primeval Lord, whose effulgence is the source of the nondifferentiated ] mentioned in the Upanishads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth. (] 5.40)<ref>http://vedabase.net/bs/5/40/en1</ref>

==Shiva and Shakti philosophy==
Shiva, who is Parameshwara (The Transcendent Lord), who is Satchitananda, issued Shakti. Shakti is not coexistent with Parameshwara but is that Power of Him that is necessary for creation. Shiva and His Shakti are more than the creation which He/She manifests. Shakti, who is the first desire (Kama) of Shiva, is Herself the Divine Mother of the cosmos. When the diverse cosmos emerged from Shiva’s Shakti, the original desire that is the Primordial Will to be pervaded all manifestation. Microcosmically and macrocosmically, as above so below, all is Shiva/Shakti.

We can therefore say that the cosmos is the eternal undiluted Supreme Self expressed expansively from the central core that is Shiva/Shakti, thus enabling the Supreme Self to know, see, and live the Supreme Consciousness through its own self-willed limitation. By so doing the Divine Mother brings forth the stream of Truth embedded consciousness, later expressed as divine law, which is capable of recognizing Her as its primordial source. The cosmos, through this knowing of its source, unites with its Mother in the process of fulfilling the Great Work - Dharma. The penultimate purpose of the cosmos is mergence of the created drop with the ocean that is its Mother. This union is freely achieved within the constraints of Divine Law, brought forth by self limitation of the limitless light that Shiva/Shakti is. The pulsing throb that propels this eternal drive, this thrust for union, is AdiShakti, the Divine Mother as nature. She assumes this mantle without individuality, for She is the equal only of Herself as the silent witness within Her core, and She labours incessantly, through all of Her finite rays of light that define the cosmos, in conscious activity so that they, Her children, may become aware of themselves and merge in the ocean of self realized bliss.

All that is within all universes pre-exists within the Mother, for nothing can manifest that is not previously existent within Her womb. All evolution being directed towards perfection is the direct result of an innate knowing, a blueprint of limitless possibilities, brought forth by that which is resident within Shiva. This Principle precedes the expression, for without the Principle there can be no expression of its Will. Something does not emanate out of nothing.<ref>http://www.premahealing.com/3.html</ref>

==Other Uses==
Hindu sects like ], ] and ] have concept of ParaBrahman. However, in contrast with ] where ParaBrahman denotes ] as ] or ], either ] or the impersonal ] may be connected by other sects. It is also customary that followers of a particular sect view other personal forms of God as expansions or aspects of the Supreme Being.

Also the name of an ], the ''Para-Brahma Upanishad''.<ref></ref><ref></ref> It is one of the 23 Sannyāsa Upanishads.

==See also==
{{refbegin|2}}
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{{refend}} {{refend}}

==References and notes==
{{Reflist}}


==External links== ==External links==
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Latest revision as of 18:52, 19 January 2025

Metaphysical concept, Supreme Brahman in Hinduism

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Para Brahman or Param Brahman (Sanskrit: परब्रह्म, romanized: parabrahma) in Hindu philosophy 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., 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.

Etymology

Para 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.

Advaita Vedanta

In Advaita Vedanta, 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 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 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 knowers of Truth declare knowledge alone as the Reality——that knowledge which does not admit of duality (the distinction of subject & object), in other words, which is indivisible & one without a second, & which is called by different names such as Brahman (the Absolute), Paramatma (the Supreme Spirit or Oversoul) & Bhagavan (the Deity). (Bhagavata Purana 1.2.11)
  • "Whoever realizes the Supreme Brahma attains to supreme felicity. That Supreme Brahma is Eternal Truth (satyam), Omniscient (jnanam), Infinite (anantam)." (Taittiriya Upanishad 2.1.1)

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:

Vaishnavism

In Vaishnavism, Vishnu 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.

Shaivism

In Shaivism, Shiva 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.

Shaktism

In Shaktism, Adi Parashakti is considered to be the Para Brahman both with and without qualities, and also Brahman in its energetic state, 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 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 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 the Devyāgama and different Tantra Shastras. She is also variously referred to as Soul of the universe, Paramatman, Bīja and Nirguna.

See also

  • Achintya Bheda Abheda – Philosophical school of Vedanta
  • Adi Parashakti – Supreme goddess in HinduismPages displaying short descriptions of redirect targets
  • Ātman (Hinduism) – Hindu concept for inner self or essence as mere consciousness
  • Bhakti – Devotional love, a concept in Indian religions
  • Brahma – Creator god in Hinduism
  • Jiva – Metaphysical entity believed to be imbued with a life force
  • Jnana – "Knowledge" in Indian philosophy and religionPages displaying short descriptions of redirect targets
  • Mahaganapati – Aspect of the Hindu god Ganesha
  • Mahavishnu – One of the forms of Hindu deity Vishnu
  • Narayana – Form and epithets of the Hindu deity Vishnu
  • Nonduality (spirituality) – Absence of fundamental dualityPages displaying short descriptions of redirect targets
  • Oachira Temple – ancient temple in South Indian state of KeralaPages displaying wikidata descriptions as a fallback
  • Om – Sacred sound in Indian religions
  • Padanilam Parabrahma Temple – temple in IndiaPages displaying wikidata descriptions as a fallback
  • Paramatma – Absolute Atman, or supreme Self, in various philosophiesPages displaying short descriptions of redirect targets
  • Parashiva – Hindu deity
  • Parbrahm Ashram – Hindu temple in Pakistan
  • Svayam Bhagavan – Concept in Hinduism
  • Vedanta – One of the six orthodox traditions of Hindu philosophy
  • Yoga – Spiritual practices from ancient India

Notes

  1. vadanti tat tattva-vidas tattvam, yaj jnanam advayam brahmeti paramatmeti, bhagavan iti sabdyate
  2. brahma-vid apnoti param, tad eshabhyukta, satyam jnanam anantam brahma
  3. raso vai sa, rasam hy evayam labdhvanandi bhavati

References

  1. Pratapaditya Pal; Stephen P. Huyler; John E. Cort; et al. (2016). Puja and Piety: Hindu, Jain, and Buddhist Art from the Indian Subcontinent. University of California Press. pp. 55–56. ISBN 978-0-520-28847-8.
  2. White 1970, p. 156.
  3. Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European languages, Oxford University Press, Article on Para
  4. James Lochtefeld, Brahman, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. ISBN 978-0823931798, page 122
  5. ^ PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII
  6. For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, ISBN 978-0199738724, pages 51–58, 111–115;
    For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis – Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pages 18–35
  7. Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge, ISBN 978-0415187077, pages 1–4
  8. Michael Comans (2002), The Method of Early Advaita Vedānta, Motilal Banarsidass, ISBN 978-8120817227, pages 129–130, 216–231
  9. Sullivan 2001, p. 148.
  10. Fisher 2012, p. 116.
  11. Malkovsky 1997, p. 541.
  12. ^ Deutsch 1973, p. 13.
  13. Deutsch 1973, pp. 9–14.
  14. Deutsch 1973, p. 12.
  15. A.C. Bhaktivedanta Swami Prabhupāda (13 July 2021). "Śrīmad Bhāgavatam 1.2.11".
  16. Vishwananda, Paramahamsa Sri Swami (12 January 2017). Shreemad Bhagavad Gita: The Song of Love. Bhakti Marga Publications. p. 854. ISBN 978-3-940381-70-5.
  17. Ritajananda, Swami (15 July 2022). The Practice Of Meditation. Sri Ramakrishna Math. p. 89.
  18. Ganguli, Kisari Mohan (24 January 2024). The Mahabharata of Khrisna-Dwaipayana Vyasa; XII. The Book of Peace Part Two: Vol. XII Part. 2. BoD – Books on Demand. p. 610. ISBN 978-3-385-32443-5.
  19. Prabhupada, His Divine Grace A. C. Bhaktivedanta Swami (31 December 1972). Srimad-Bhagavatam, Second Canto: The Cosmic Manifestation. The Bhaktivedanta Book Trust. p. 700. ISBN 978-91-7149-635-5.
  20. Merging with Siva pocketbook. Himalayan Academy Publications. p. 407. ISBN 978-1-934145-11-1.
  21. J.L.Shastri (1950). Siva Purana - English Translation - Part 1 of 4. pp. 62–63.
  22. Klostermaier, Klaus K. (10 March 2010). Survey of Hinduism, A: Third Edition. SUNY Press. ISBN 978-0-7914-8011-3.
  23. Pargiter (1904), Canto XCII. sfnp error: no target: CITEREFPargiter1904 (help)
  24. Vijñanananda (1921), Book 1 Chapter 9. sfnp error: no target: CITEREFVijñanananda1921 (help)
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  26. Avalon (1913a), Chapter 4. sfnp error: no target: CITEREFAvalon1913a (help)
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Sources

  • Deutsch, Eliot (1973), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press
  • Fisher, Mary Pat (2012), Living Religions: A Brief Introduction
  • Malkovsky, B. (1997), "The Personhood of Samkara's" Para Brahma"", The Journal of Religion, 77 (4): 541, doi:10.1086/490065, JSTOR 1206747, S2CID 170842690
  • Sullivan, B.M. (2001), The A to Z of Hinduism, Rowman & Littlefield, ISBN 8170945216
  • White, C.S.J. (1970), "Krsna as Divine Child", History of Religions, 10 (2): 156, doi:10.1086/462625, JSTOR 1061907, S2CID 162216194

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