Para Brahman orParam Brahman (Sanskrit:परब्रह्म,romanized: parabrahma) inHindu philosophy is the "SupremeBrahman" 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 ofMaya) that eternally pervades everything, everywhere in the universe and whatever is beyond.[1]
Para is a Sanskrit word that means "higher" in some contexts, and "highest or supreme" in others.[3]
Brahman in Hinduism connotes the Absolute, theUltimate Reality in the universe.[4][5] In major schools of Hindu philosophy it is the immaterial, efficient, formal and finalcause of all that exists.[5][6] Brahman is a key concept found in theVedas and is extensively discussed in the earlyUpanishads[7] and in Advaita Vedanta literature.[8]
In Advaita Vedanta, the Para Brahman is defined asnirguna 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 isAtman (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 Blissfulsat-chit-ânanda. The realisation of this truth is the same asbeing 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]
InShaivism,Shiva is regarded to be Para Brahman, especially in his form ofParashiva, the supreme form of Shiva.[20] According to theShiva Purana, Shiva is described to be the only deity to possess bothnirguna andsaguna attributes, causing him to be the only one worthy of the epithetIshvara.[21]
InShaktism,Adi Parashakti is considered to be the Para Brahman both with and without qualities, and alsoBrahman in its energetic state, the ultimate reality. According to the Devi Suktam and Sri Suktam in theRigveda she is the womb of all creation. ThusMahakali's epithet is Brahmamayi, meaning "She Whose Essence is Brahman".Tridevi is the supreme form of Adi Parashakti. Her eternal abode is calledManidvipa.[22]
TheMarkandeya Purana describes the ten-headed Kāli as the Unborn, the Eternal, Mahamari andLakshmi.[23] In theDevi Bhagavata Purana, the four-armed Vishnu describes Mahā Kāli as Nirguna, creatrix and destructrix, beginningless and deathless.[24] The Kāli Sahasranama Stotra from theKalika Kulasarvasva Tantra states that she is supreme (paramā) and indeedDurga,Śruti,Smriti,Mahalakshmi,Saraswati,ĀtmanVidya andBrahmavidya.[25] In theMahanirvana Tantra she is calledAdya or Primordial Kali, who is the origin, protectress and devourer of all things.[26] In Chapters 13 and 23 ofNila 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) andĀtman.[27]
Mahā Kāli's own form is referred to as Para Brahman (parabrahmasvarūpiṇī) in theDevyāgama and differentTantraShastras. She is also variously referred to as Soul of the universe,Paramatman,Bīja andNirguna.[28]
^Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European languages, Oxford University Press, Article onPara
^James Lochtefeld,Brahman, The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing.ISBN978-0823931798, page 122
^abPT Raju (2006), Idealistic Thought of India, Routledge,ISBN978-1406732627, page 426 and Conclusion chapter part XII
^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,ISBN978-0199738724, 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
^Stephen Philips (1998), Routledge Encyclopedia of Philosophy: Brahman to Derrida (Editor; Edward Craig), Routledge,ISBN978-0415187077, pages 1–4
^Michael Comans (2002), The Method of Early Advaita Vedānta, Motilal Banarsidass,ISBN978-8120817227, pages 129–130, 216–231
