Para Brahman

Para Brahman or Param Brahman (Sanskrit: पर��, romanized: parabrahma) in Hindu

philosophy is the "Supreme Brahman" that which is beyond all descriptions and
conceptualisations. It is described as the formlessness (in the sense that it is devoid of Maya)
that eternally pervades everything, everywhere in the universe and whatever is beyond.[1]

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.[2] 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.[3]

Brahman in Hinduism connotes the Absolute, the Ultimate Reality in the universe.[4][5] In
major schools of Hindu philosophy it is the immaterial, efficient, formal and final cause of all
that exists.[5][6] Brahman is a key concept found in the Vedas and is extensively discussed in the
early Upanishads[7] and in Advaita Vedanta literature.[8]

Advaita Vedanta
In Advaita Vedanta, the Para Brahman is defined as nirguna brahman, or Brahman without
form or qualities.[9][10][11] It is a state of complete knowledge of self as being identical with the
transcendental Brahman, a state of mental-spiritual enlightenment (Jnana yoga).[12] It
contrasts with Saguna Brahman which is a state of loving awareness (Bhakti yoga).[12] 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".[13]

According to Eliot Deutsch, Nirguna Brahman is a "state of being"[14] in which all dualistic
distinctions between one's own soul and Brahman are obliterated and are overcome.[12] In
contrast, Saguna Brahman is where the distinctions are harmonized after duality between one's
own soul and Brahman has been accepted.[12]

Advaita describes the features of a nondualistic experience,[12] 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)[15][note 1]
▪ "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)[note 2]
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:

▪ "The One is Bliss. Whoever perceives the Blissful One, the reservoir of pleasure, becomes
blissful forever." (Taittiriya Upanishad 2.7.1–2)[note 3]
▪ "Verily know the Supreme One to be Bliss." (Brihadaranyaka Upanishad 2.9.28)

Vaishnavism
In Vaishnavism, Vishnu is considered to be Para Brahman, especially in his form of
Mahavishnu.[16] He is also depicted as the Paramatman, according to the Narayana Sukta in
the Yajurveda.[17]

The Mahabharata describes Vishnu to be the Para Brahman, and is also identified with both
purusha and prakriti.[18] In the Bhagavata Purana, Krishna is described to be Para Brahman.
[19]

Shaivism
In Shaivism, Shiva is regarded to be Para Brahman, especially in his form of Parashiva, the
supreme form of Shiva.[20] 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.[21]

Kashmir Shaivism
In Kashmir Shaivism, Svachhanda Bhairava is considered as the supreme form of Shiva.
Kashmir Shaivism consider Svachhanda Bhairava as Para Brahman. Kashmir Shaivism holds
turiya, or the fourth state of consciousness, as the state of Brahman. It is neither wakefulness,
dreaming, nor deep sleep. It exists in the junction between any of these three states, i.e. between
waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.
In Kashmir Shaivism there exists a fifth state of consciousness called Turiyatita – the state
beyond Turiya which represents Parabrahman. Turiyatita, also called the void or shunya is the
state where one attains liberation otherwise known as jivanmukti or moksha.

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.[22]
The Markandeya Purana describes the ten-headed Kāli as the Unborn, the Eternal, Mahamari
and Lakshmi.[23] In the Devi Bhagavata Purana, the four-armed Vishnu describes Mahā Kāli
as Nirguna, creatrix and destructrix, beginningless and deathless.[24] 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.[25] In the
Mahanirvana Tantra she is called Adya or Primordial Kali, who is the origin, protectress and
devourer of all things.[26] In Chapters 13 and 23 of Nila Tantra she is called the cause of
everything, Gayatri, Lakshmi, Mahāmāyā, Parameshwari, omniscient, worshipped by Shiva
himself, the great absolute (māhāparā), supreme (paramā), the mother of the highest reality
(parāparāmba) and Ātman.[27]

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.[28]

See also
▪ Nondualism
▪ Achintya Bheda Abheda
▪ Adi Parashakti
▪ Ātman (Hinduism)
▪ Bhakti
▪ Brahma
▪ Jiva
▪ Jnana
▪ Parbrahm Ashram
▪ Mahaganapati
▪ Oachira Temple
▪ Mahavishnu
▪ Narayana
▪ Om
▪ Padanilam Parabrahma Temple
▪ Paramatma
▪ Parashiva
▪ Svayam Bhagavan
▪ Vedanta
▪ Yoga

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 (https://books.google.com/books?id=NXolDQ
AAQBAJ&pg=PA55). 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" (http://
www.iskconpress.com/books/sb/1/2/11).
16. Vishwananda, Paramahamsa Sri Swami (12 January 2017). Shreemad Bhagavad Gita: The
Song of Love (https://books.google.com/books?id=CJ3JDwAAQBAJ&pg=PT854). Bhakti
Marga Publications. p. 854. ISBN 978-3-940381-70-5.
17. Ritajananda, Swami (15 July 2022). The Practice Of Meditation (https://books.google.com/b
ooks?id=Jml7EAAAQBAJ&dq=narayana+sukta+supreme+being&pg=PT89). 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 (https://books.google.com/books?id=hPfvE
AAAQBAJ&q=Narayana+Para+Brahman&pg=PA610). 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 (https://books.google.com/books?id
=AoROCgAAQBAJ&pg=PT700). The Bhaktivedanta Book Trust. p. 700.
ISBN 978-91-7149-635-5.
20. Merging with Siva pocketbook (https://books.google.com/books?id=o4WrG5pp8OUC&pg=P
A448). Himalayan Academy Publications. p. 407. ISBN 978-1-934145-11-1.
21. J.L.Shastri (1950). Siva Purana - English Translation - Part 1 of 4 (http://archive.org/details/
SivaPuranaJ.L.ShastriPart1). pp. 62–63.
22. Klostermaier, Klaus K. (10 March 2010). Survey of Hinduism, A: Third Edition (https://book
s.google.com/books?id=8CVviRghVtIC). SUNY Press. ISBN 978-0-7914-8011-3.
23. Pargiter (1904), Canto XCII (https://www.wisdomlib.org/hinduism/book/the-markandeya-pura
na/d/doc117173.html).
24. Vijñanananda (1921), Book 1 Chapter 9 (https://www.wisdomlib.org/hinduism/book/devi-bha
gavata-purana/d/doc57108.html).
25. Kalika Kulasarvasva, [1] (https://archive.org/details/Kalika_Sahasranama_Stotra_From_Kali
ka_Kulasarvasva/page/n1/mode/2up) Kalika Sahasranama.
26. Avalon (1913a), Chapter 4 (https://archive.org/details/TheGreatLiberationMahanirvanaTantr
aArthurAvalon/page/n5/mode/2up).
27. Brihan Nila Tantram (1938), [2] (https://archive.org/details/BrihanNilaTantram1938SrinagarR
amchandraKakAndHarabhattaShastri/page/n3/mode/2up?q=kali&view=theater).
28. Avalon (1913b), [3] (https://ia600904.us.archive.org/29/items/karpuradistotram00vimauoft/ka
rpuradistotram00vimauoft.pdf).

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 (https://doi.org/10.1086%2F490065),
JSTOR 1206747 (https://www.jstor.org/stable/1206747), S2CID 170842690 (https://api.sem
anticscholar.org/CorpusID: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 (https://doi.org/10.1086%2F462625), JSTOR 1061907 (https://www.jsto
r.org/stable/1061907), S2CID 162216194 (https://api.semanticscholar.org/CorpusID:162216
194)

External links
▪ "VEDA - Vedas and Vedic Knowledge Online - Vedic Encyclopedia" (https://web.archive.org/
web/20220601235114/http://www.veda.harekrsna.cz/encyclopedia/vedicsystem.htm).
www.veda.harekrsna.cz. Archived from the original (http://www.veda.harekrsna.cz/encyclop
edia/vedicsystem.htm) on 1 June 2022. Retrieved 5 May 2008.

Retrieved from "https://en.wikipedia.org/w/index.php?title=Para_Brahman&oldid=1233523132"