Abstract
The Indian schools of philosophy present extensive deliberation on the number, nature, and form of foundational ontological entities. Contemplations in Vedānta are established on revelations of the authoritative Prasthānatrayī, which includes the Brahmasūtra, Upaniṣads, and Bhagavad Gītā. Within this cannon, Akṣarabrahman is expressed as an ontological entity distinct from both the ātman (self) and Paramātman. A complete understanding of Akṣarabrahman’s form is essential to realizing brahmavidyā, through which one attains the ultimate liberated state and experiences the bliss of Parabrahman. This knowledge is also necessary to achieve the brāhmic state. With this in mind, this article analyzes the nature of the various forms of Akṣarabrahman according to the revelations of the Prasthānatrayī.
Akṣarabrahman manifests in several distinct forms, each serving a unique purpose in the philosophical and spiritual landscape of Vedānta. The first form as cidākāśa represents the divine all-pervasive expanse and serves as the cause and supporter of all. The second form is that of Akṣaradhāma, the adobe of Parabrahman. As an abode, this form refers to a location beyond the influence of māyā. It is identified as the supreme abode where Parabrahman and liberated ātmans reside for eternity. The third manifestation of Akṣarabrahman is as the personal attendant to Parabrahman in Akṣaradhāma, where he exists with a physical form dedicated to serving Parabrahman. Lastly, the fourth form of Akṣarabrahman is that of the brahmasvarūpa guru. Akṣarabrahman as the guru serves as a vital conduit to Parabrahman for devotees who forge a strong connection with him. This work explores the nature of these forms as they are expressed within the Prasthānatrayī to provide a clear yet unexplored explanation of the four forms of Akṣarabrahman. This presentation encourages a thorough re-examination of the Upaniṣadic canon in light of these discussions.