The Vadtal and Ahmedabad dioceses believe this Akshar to be the divine abode of the supreme entity Purushottam. The BAPS denomination concurs that Akshar is the divine abode of Purushottam, but they further understand Akshar as "an eternally existing spiritual reality having two forms, the impersonal and the personal". The impersonal form is the divine abode of Purushottam while the personal form is described as the perfect devotee of Purushottam through whom this ultimate reality can be reached.
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2nd edition. p. 87. Another form of Akshar is the divine abode of Parabrahman, known as Akshardham. Muktas, or liberated jivas (souls), also dwell here in unfathomable bliss and luster which is beyond the scope of human imagination. The other two states of Akshar are personal, which manifest as the ideal servant of Purshottam, both within his divine abode of Akshardham and simultaneously on earth as the God-realized saint.
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The Nayanar bowed in reverence; Shiva praised the Nayanar's devotion as took the couple to Kailash, his divine abode. The relatives killed by the Nayanar attained Svarga (heaven).
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He focused on the revelations of Gunatitanand Swami as Swaminaryan's divine abode and choicest devotee.Dave, Kishorebhai (2012). Akshar Purushottam Upasana As Revealed by Bhagwan Swaminarayan. Ahmedabad: Swaminarayan Aksharpith. p. 138. .
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He exists as an archa murthi with the same auspicious qualities as He is in His highest divine abode Paramapadam. Let us worship Him and ask Him whatever we want. He will suitably grant us everything. Kodhai Devi instilled such a faith through her pasurams (poems).
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The liberated perform all karmas. The highest goal is not Mukti or liberation, but rather eternal service of Krishna and participation along with His activities in His Divine abode of Vrindavana. Vallabha distinguishes the transcendent consciousness of Brahman as Purushottama. Vallabha lays a great stress on a life of unqualified love and devotion towards God.
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After leading fruitful lives they reached the Divine Abode of Lalita Parameswari. In course of time the family began to manage the affairs of Pazhaya Sreekanteswaram Temple. Years rolled by. Besides Sreechakram, the family started worshipping Bhadrakali of a kalari and the great Karanavar who had attained the lotus-feet of the Divine Mother.
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On this occasion, Swaminarayan is believed to have publicly confirmed that Gunatitanand Swami was the incarnation of Akshar, declaring, "Today, I am extremely happy to initiate Mulji Jani. He is my divine abode – Akshardham, which is infinite and endless". The first Acharya of the Vadtal diocese, Raghuvirji Maharaj, recorded this declaration in the Harililakalpataru (7.17.49-50), a scripture that he had composed.
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Swaminarayan Bhashyam The philosophy of BAPS is centered on the doctrine of Akshar-Purshottam Darshan, in which followers worship Swaminarayan as God, or Purshottam, and his choicest devotee Gunatitanand Swami, as Akshar. The concept of Akshar has been interpreted differently by various branches of the Swaminarayan Sampradaya, and one major reason for the separation of BAPS from the Vadtal diocese has been attributed to doctrinal differences in the interpretation of the concept of Akshar. Both the Vadtal and Ahmedabad dioceses of the Swaminaryan Sampradaya believe Akshar to be the divine abode of the supreme entity Purushottam. The BAPS denomination concurs that Akshar is the divine abode of Purushottam, but they further understand Akshar as "an eternally existing spiritual reality having two forms, the impersonal and the personal"Gadhada I-21 The Vachanamrut: Spiritual Discourses of Bhagwan Swaminarayan.
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He was an ardent disciple of Ramanuja and a great scholar in Vishishtadvaita Vedanta. Ramanuja honoured his scholarship by conferring on him the title of Vedantodayana. He is believed to have lived 20 more years after the ascent of Ramanuja to the divine abode Vaikuntha. Vedanta Desika, a follower of Ramanuja's tradition, refers to Kidambi Aachaan in Chapter 32 of his work 'Srimad Rahasya Traya Saram'.
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The monument is a victim of neglect and is crumbling. Military Temple: (The Dogra Regimental Centre/ Corps of Military Police CMP Temple) Located in cantonment area. Guptar Ghat: the Ghat (Jetty) where Lord Rama is believed to have taken 'jal samadhi' (leaving the earth for 'Baikuntha', the divine abode of Lord Vishnu, by drowning himself). It has picturesque view of the saryu river and its green banks and has several ancient temples.
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Over a period time Kurumba Nayanar attained Ashta-siddhis, eight yogic powers. Sundarar proceeded to the sacred land Thiruvanchikulam as a spiritual journey. Kurumba Nayanar came to know using his siddhis that Shiva has decided to recall Sundarar to His divine abode, granting Sundarar salvation. As the troubled Kurumba Nayanar felt that he could not live without his beloved guru, he left his mortal body with his powers and attained the abode of Shiva, before his guru.
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Followers believed that by associating with him, they might rid themselves of their vices, baser instincts, and worldly attachments. Earning the grace of the guru, devotees believed, would enable them to achieve liberation in which they would escape the cycle of births and deaths and attain "Akshardham" (God's divine abode). For a devotee of BAPS, he was considered the essential spiritual link with God. According to the teachings of Swaminarayan, devotees consider God (Swaminarayan) to be manifest through Pramukh Swami Maharaj.
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Then he shows Yudhisthir hell where it appears his brothers are. Later it is revealed that this was a test for Yudhisthir and that his brothers and the Kauravas are all in heaven and live happily in the divine abode of gods. Hells are also described in various Puranas and other scriptures. The Garuda Purana gives a detailed account of Hell and its features; it lists the amount of punishment for most crimes, much like a modern-day penal code.
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At the Dabhan Yagna in 1810, Bhagwan Swaminarayan ordained Mulji Jani as Gunatitanand Swami and declared him to be Akshardham, his divine abode. By 1809, Mulji had been in contact with Swaminarayan for many years yet his goal of becoming a swami still remained unfulfilled. Mulji continued working on his farm in the hope that he would be initiated into the swami fold at the earliest. On 21 November 1809, Mulji had a vision that Swaminarayan wanted to meet him.
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There is a primary health center at the distance of nearly 0.5 km from Peranankila temple. There are two shops near Peranankila temple where people get items required for daily use and these shops offer the items required for Pooja's. This village is blessed by divine blessings and is considered to be filled with divine power. The divine abode of Lord Mahalingeshwara [Lord Shiva] and Shri Mahaganapathi [Lord Ganesha] is situated in Pernankila which is about 20 km southeast of Udupi.
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Akshardham is a term used by the Swaminarayan sect of Hinduism, founded by Swaminarayan (1781–1830), who his followers believe to be a manifestation of God. The name comes from the words Akshar meaning indestructible, and Dham meaning abode or home, and refers to what is believed to be the divine abode of Swaminarayan by his followers. The followers of Swaminarayan believe that once the jiva or soul is freed from the cycle of births and deaths, it resides in Akshardham.
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Amdavad: Swaminarayan Aksharpith.. One revelation of Gunatitanand Swami as Akshar occurred in 1810 at the grand yagna of Dabhan, during which Swaminarayan initiated Gunatitanand Swami as a swami. On this occasion, Swaminarayan publicly confirmed that Gunatitanand Swami was the incarnation of Akshar, declaring, "Today, I am extremely happy to initiate Mulji Sharma. He is my divine abode – Akshardham, which is infinite and endless." The first Acharya of the Vadtal diocese, Raghuvirji Maharaj, recorded this declaration in his composition, the Harililakalpataru (7.17.49–50).
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Gunatitanand Swami often tested Pragji's devotion and spiritual understanding in a variety of ways. These tests always carried an underlying spiritual message and would usually end in an apothegm from Pragji that was indicative of his superior understanding of Gunatitanand Swami's teachings. For instance, when Gunatitanand Swami bestowed upon him a boon to attain wealth, Pragji responded that there was no happiness to be derived from worldly or material pleasures. Through other similar experiences, Gunatitanand Swami slowly revealed to Pragji that he was the manifest form of God's divine abode (Mul Akshar).
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Bhagatji Maharaj's life epitomized that liberation was not dependent on caste or social status, but rather on detachment, devotion to God, spiritual realization and the grace of the God-realized guru. He taught renunciants the importance of celibacy and of controlling the senses. His central message, however, was that Swaminarayan was the Supreme Being, all-knower, and all-doer, and that Gunatitanand Swami was Akshar, or the divine abode and matchless devotee of Swaminarayan. This message, coupled with the emphasis on living an austere and pure life, resonated with many of his followers.
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The saint is also described to smear vibhuti (sacred ash) on his body. He spent his days serving Shiva and his devotees, and finally attained his divine abode Kailash after death. The 13th- century Telugu Basava Purana of Palkuriki Somanatha retells the legend of Sirappuli (called Cirupuli in the account) in brief and with some variation. According to the Hindu spiritual leader Sivananda Saraswati, the legend of Sirappuli Nayanar conveys the greatness of the Panchakshara mantra of Shiva and the glory of Japa, the practice of repeating the name of God or his mantra.
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Bhagatji Maharaj (20 March 1829 – 7 November 1897), born as Pragji Bhakta, was a householder devotee in the Swaminarayan Sampradaya, a Hindu denomination. He is regarded as the second spiritual successor of Swaminarayan in the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS). Through his discourses he was instrumental in propagating the belief that Swaminarayan was Purushottam, the Supreme Being, and that his own guru, Gunatitanand Swami, was Akshar, the divine abode of God. His spiritual realization and practice as a low-caste (Sat Shudra) householder set new precedents and acted as a bulwark against the idea that spiritual elevation was confined to upper castes.
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The importance of the temple is attributed to a legend, occurring at the end of the Dvapara Yuga (the third Hindu epoch or era) before the onset of Kali Yuga (the present epoch or era). Every one feared the advent of Kali Yuga, as the god Krishna was about to leave earth for his divine abode at the end of Dvapara Yuga. Sages started performing austerities and prayers seeking Krishna's help to overcome all impediments of Kali Yuga. Sages led by Valakhilya started rituals in Kunjavana, a forest area on the banks of the Sharavati River in Karnataka which joins the Arabian Sea.
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Krishna spoke the Uddhava Gita (also referred to as Hamsa Gita) to Uddhava shortly before he left the world in order to help console Uddhava after his forthcoming departure. It commences with Uddhava's perplexity after he saw the impending destruction of the Yaduvanshi community, in which Krishna was also brought up, born as a Kshatriya. Uddhava was famous as devotee and a dear friend of Krishna but even he could not fathom why he had not prevented the destruction from happening. Brahma, the creator and the celestials implored Krishna to return to his divine abode after the purpose of his descent was over.
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The Sapta Puri are places of birth of religious and spiritual masters, places where gods have descended as avatars (incarnations) such as Ayodhya where Rama was born, and places considered as Nitya tirthas, naturally endowed, with spiritual powers since ages such as Varanasi and Haridwar. Kanchipuram is known for its Kamakshi Amman Temple dedicated to the mother goddess. Dwarka represents the place where god Krishna, after leaving Mathura spent 100 years before He left for his divine abode from here, according to the epic Mahabharata. Mathura is the embodiment of events in the life of Krishna during his childhood and young days.
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Shikshapatri shlok 1 वामे यस्य स्थिता राधा श्रीश्च यस्यास्ति वक्षसि । वृन्दावनविहारं तं श्रीकृष्णं हृदि चिन्तये ॥ 1॥ vāmē yasya sthitā rādhā śrīśca yasyāsti vakṣasi ǀ vṛndāvanavihāraṁ taṁ śrīkṛṣṇaṁ hṛdi cintayē ǁ 1 ǁ Translation: With all My heart, I meditate on Shri Krishna, who resides in the divine abode Vrindavan; with Radha on his left and Shree residing within his heart. Shikshapatri shlok 108 also mentions that Shri Krishna is the greatest entity. स श्रीकृष्णः परंब्रह्म भगवान् पुरुषोत्तमः । उपास्य इष्टदेवो नः सर्वाविर्भावकारणम् ॥ 108॥ sa śrīkṛṣṇaḥ parambrahma bhagavān puruṣōttamaḥ ǀ upāsya iṣṭadēvō naḥ sarvāvirbhāvakāraṇam ǁ 108 ǁ Translation: The Lord, Shri Krishna is the greatest entity. I admire Him the most.
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His conduct is hence to be considered as that of the "ideal saint" and "perfect bhakta (devotee)", providing a tangible and graspable example for the spiritual aspirant to follow. Devotees are to view his respect for his gurus (Yogiji Maharaj and Pramukh Swami Maharaj) to be the model of devotion to one's guru. Followers are to believe that by associating with him, they might rid themselves of their vices, baser instincts, and worldly attachments. Earning the grace of the guru, devotees are to believe, enables them to achieve liberation in which they would escape the cycle of births and deaths and attain Akshardham (God's divine abode).
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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 is the interpretation and description of Akshar. Shankara, Ramanuja, and others shift the meaning of Akshar to either Supreme Being (God), jada-prakruti, 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 the Aksharbrahman Guru present on earth.
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Each of the stories in the Vimanavatthu follows the same pattern, using the frame of the Buddha's disciple Mahamoggallana asking a deva the reason for their current residence in a divine abode. The deva then relates the good deeds in their previous birth that lead to their rebirth in the divine realm. The text is generally regarded by scholars as a relatively late addition to the Pali Canon, possibly one of the last texts added to the Khuddaka Nikaya before the Canon was closed. Selected texts or stories from the Vimanavatthu may be earlier, a few being composed in the archaic Arya metre and others possibly reflecting reworkings of older stories, including borrowings from the Jataka collections.
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Swaminarayan Akshardham in Gandhinagar, Gujarat, India is a large Hindu temple complex inspired by Yogiji Maharaj (1892-1971) the fourth spiritual successor of Swaminarayan, and created by Pramukh Swami Maharaj (1921-2016), the fifth spiritual successor of Swaminarayan according to the BAPS denomination of Swaminarayan Hinduism. Located in the capital of Gujarat, the complex was built over 13 years and is a tribute to Swaminarayan and his life and teachings. At the center of the 23-acre complex is the Akshardham mandir, which is built from 6,000 metric tons of pink sandstone from Rajasthan. The complex's name refers to the divine abode of Swaminarayan in the BAPS philosophy; followers of Swaminarayan believe that the jiva or soul goes to Akshardham after attaining moksha, or liberation.
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