6. Prasthānatrayī-Svāminarāyana-Bhāṣya

1. The Bhāṣya Tradition

The Bhāṣya or commentarial tradition has its origins in ancient India. Commentaries on the Vedas and their ancillary texts by Uvvaṭa, Mahīdhara, Sāyaṇa, and Skandasvāmi amongst others; elucidations on Sanskrit grammar by Pāṇini and others; commentaries on historical texts such as the Rāmāyana; expositions on the Purāṇa texts such as the Bhāgavata; commentaries on the aphoristic treaties of the six schools of thought including Sāmkhya, Yoga, Nyāya, Vaiśeṣika, and Vedanta are all well known. Amongst these, especially in the branches of Vedanta, novel philosophical conceptualizations continually transpire. In the past, eminent Ācāryas such as Sankara, Rāmānuja, Madhva, and Vallabha have put forth immense effort to establish Advaitā, Viśiṣṭādvaita, Dvaita, and Śuddhādvaita, respectively. They have done this by composing commentarial texts based on the Prasthānatrayī; the Upaniṣads, Bhagavad Gītā, and the Brahmasūtra, according to their own teachings and corresponding schools of thought. The continual composition of these texts is a true testimony to the developed thinking and cognitive independence that has always been present in India.

2. An Innovative Commentary of the 21st Century

The significance of the legacy of deep, reflective thought of India's Vedic Sanātana Dharma is that although the commentarial tradition is classical, it still adorns society with its impressive and imaginative discoveries. Sādhu Bhadreśadāsa's complete commentary on the Prasthānatrayī, entitled the Svāminārāyaṇabhāṣya, is exemplary of this continued tradition.

2.1. Sādhu Bhadreśadāsa (the Commentator or Bhashyakara)

Sādhu Bhadreśadāsa is a renowned Sanskrit pundit and scholar born on December 12, 1966, in Mahārāṣṭra, India. He is a disciple of Bhagavān Svāminārāyana. In 1981 he renounced the world and took samyāsa dikṣā from his spiritual Guru Pramukh Svāmī Mahārāja. He got several degrees in Sāmkhya, Yoga, Vedanta, Nyāya, Vaiseṣika, and Pūrvamimāmsā darśana. He was awarded his Ph.D. for his work on Paramātmapratyakṣasvarūpayogaḥ. Thereafter, he was awarded a D.Litt. from KavikulaGuru Kālidāsa Sanskrit University (KKSU), Nāgapura. He got the Mahāmahopādyāya award in 2012 and the Darśanakesari award in October 2013 from the Akhila Bhāratīya Vidvata Pariṣad for the Prasthānatrayī Svāminārāyaṇa-bhāsyam.

He was a member of the project committee of the Maharṣi Sandīpanī Rāṣṭrīya Veda Vidyā Pratiṣṭhāna, Ujjaina. He is also a leading member of the managing committee and head of research of the BAPS Svāminārāyaṇa Research Institute - Svāminārāyaṇa Akṣaradhāma, New Delhi and a professor at both AARSH (Akṣaradhāma Center for Applied Research in Social Harmony) and the BAPS Svāminārāyaṇa Sanskrit Mahavidyalaya in association with Somanātha Sanskrit University, Verāvala, Gujarat. His current projects include conducting a survey of the present research activities regarding Sanskrit throughout the world. He has visited over 81 universities in 18 countries, including the United States, Canada, and many of those in Europe, and engaged in a conversation regarding current research in Sanskrit linguistics and history, Indian philosophy and epistemology, Vedic literature, the Prasthānatrayī, comparative studies of religion, and the philosophy of religion. He is also presently authoring another doctoral thesis under the title of “A Philosophical Analysis of ‘Akṣara’ and ‘Brahman’ in the context of Atharva Veda Literature” from the Śrī Candraśekharendra Sarasvatī Viśva Mahāvidyālaya, Kāncīpurama. In addition to his role as a senior and international lecturer on the Svāminārāyana Darśana at BAPS' centers throughout the world, he regularly contributes both as an essayist in the monthly magazine “Svāminārāyaṇa Prakāśa” and as a Paṇḍita on the Akṣarabrahma-Parabrahman-Darśanam at international conferences.

2.2. The Prasthānatrayī-Svāminārāyaṇa -Bhāṣya

The Prasthānatrayī-Svāminārāyaṇa-bhāṣya is a commentary that thoroughly explains the Akṣara-Puruṣottama Darśana on the basis of the Prasthānatrayī, authored by Sādhu Bhadreśadāsa. Although Parabrahmannn Svāminārāyaṇa did not author commentary himself, he often referenced the teaching of Vedic sacred texts, such as the Upaniṣads and the Bhagavad Gītā, within his discourse. At many times he presented unprecedented explanations of these references. From this, it is apparent that the Akṣara-Puruṣottama doctrine is unique. Within his teaching, Parabrahman Svāminārayana repeatedly revealed original principles, such as becoming Akṣararūpa and offering Upāsanā to Puruṣottama and the eternal distinction of the five ontological entities: jīva, īśvara, māyā, Akṣarabrahman, and Parabrahman. As a result, a need arose to create commentaries on the Prasthānatrayī that substantiated these principles. Aware of this need, Brahmasvarūpa Pramukha Svāmī Mahārāja (the fifth spiritual successor of SvāmiNārāyaṇa) inspired the creation of commentary on the entire Prasthānatrayī that correlates the Akṣara-Puruṣottama doctrine revealed by Parabrahman Svāminārāyaṇa with scriptural revelation. Brahmasvarūpa Pramukha Svāmī Mahārāja inaugurated this commentary (first volume) in Ahamadābāda on the morning of 17 December 2007, during the BAPS Svāminārāyaṇa Saṃsthā’s centennial Celebrations. In 2012, the entire commentary was accomplished.

This commentary is identified as the Svāminārāyaṇa-bhāṣya. It has been given this title because its elaboration is according to Bhagavān Svāminārāyaṇa’ s revealed doctrine. This text is written entirely in Sanskrit and according to the śāstrīya (traditional scholarly) style. It offers a definition of each word of every mantra of the prominent ten Upaniṣads, of every śloka of the Bhagavad Gītā and of every sūtra of the Brahmasūtra. Elaborations, discussions, and argumentations on relevant topics are presented wherever necessary. The commentary also presents explanations according to the teachings of Parabrahman Svāminārāyaṇa and the succeeding guṇātīta Gurus. The meanings that Bhagavān Svāminārāyaṇa ascribes to the terms found in the Upaniṣads and the Bhagavad Gītā, along with their relevant contextual explanations, are scholarly established within this commentary.

2.3. Characteristics of the Commentary

I now wish to explore the style and other features of the commentary. The novelty of this exposition is captivating for scholars.

For instance, the Kathopaniṣad states,

“ṛtaṃ pibantau sukṛtasya loke” (Katha-upaniṣad 3/1).

The commentary offers an original interpretation of this verse by explaining that the liberated self (muktātman) and Akṣarabrahma are those who experience happiness. The Mundakopaniṣad verse: “dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte” (Mundaka-upaniṣad 3/1/1) is also interpreted uniquely. In this verse, unlike in other commentaries, the bound self (baddhātman) and Akṣarabrahma are analogized (with two birds sitting on a tree). Novelties of interpretation are also found in the Gītā-Bhāṣya. For instance, the first verse of the second chapter presents an explanation of the three bodies. Thereafter, in “buddhiryoge tvimāṃ śruṇu” (2/39), 'yoga' is interpreted as conviction in the form of Paramātman. “eṣā brāhmī sthitiḥ” (Bhagavad-Gītā 2/72) also offers a unique conceptualization of the qualitative identification with Brahman, whereas 'dharma', in “yadā yadā hi dharmasya” (Bhagavad-Gītā 4/7) and other verses, is distinctively defined as bhāgavatadharma. The divisions of the Gītā into two sections consisting of eight and ten adhyāyas, respectively, is also characteristic of the commentary (Bhagavad-Gītā 2/28). In the twelfth chapter, while explaining the verse “kleśo'dhikatarasteṣāmavyaktāsaktacetasām” (Bhagavad-Gītā 12/5), the commentator analyses 'avyaktacetasasteṣām' as whose cit is not attached with Brahman.

Unique interpretations are also offered in the commentary on the Brahmasūtras. For instance, in the first aphorism of the Brahmasūtras, “brahmajijñāsā” ['Brahman' in " brahmajijñāsā” ) is analyzed as brahmaṇorjijñāsā, i.e., dual in number. The śruti, “tadaikṣata bahu syāṃ prajāyeya” (Chāndogya-upaniṣad XII 6/2/3) is found in the skṣatyadhikaraṇam. From “īksateh”, the commentary infers that Paramātman has a form.

The commentary elaborates,

“śrūyamāṇamīkṣaṇaṃ hi cetanadharmo jaḍasya pradhānasya jagatkāraṇatvabodhakavākye sacchabdavācyatāṃ vārayati | na kevalaṃ vārayatyapi tu sacchabdavācyasya jagatkāraṇasya divyanetrādikaraṇakalevarātmakaṃ sākṛtikatvaṃ prasthapayati” (Chāndogya-upaniṣad XII 1/1/5).

A similar interpretation is found in the Antastaddharmādhikaranam.

When the commentary discusses the explanation of the verse,

“ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī” (Chāndogya-upaniṣad XII 1/6/6,7),

It asserts,

“itthamiha paramātmaiva sākṛtikatvena nirūpitaḥ” (Chāndogya-upaniṣad XII)

According to the Svāminārāyana-bhāsyam, the interpretation of the Utpattyasambhavādhikaranam's four aphorisms: utpattyasambhavāt, na ca kartuḥ karaṇam, vijñānādibhāve vā tadapratiṣedhaḥ, vipratiṣedhācca (Brahmasūtras 2/2/42-45) is not regarding the Pañcarātrāgama. Here, the commentator, unlike other ācāryas, indisputably dismisses Cārvaka's advocated Svabhavakaranavāda. Those proficient in Vedanta are awestruck with the commentary’s exposition of these aphorisms. It is apparent that every chapter (adhyāya) and every section (pāda) of the Brahmasūtras' commentary offers referenced, simple and justified interpretations that are distinct from those advocated by previous ācāryas such as Sankara and Rāmānuja. In this regard, the commentary can be described as being eligible and unprecedented. The commentary is also classical in style.

For instance, the commentary of the Brahmasūtras follows the established methodology of an Adhikaraṇama, which includes the presentation of the topic, putting forth doubt, the consideration of the proponent’s objection, and the response. The commentary on all three texts also offers the necessary references and justifications from various texts to reinforce the interpretations it asserts. For instance, the commentary of the Kathopaniṣad verse, “sarve vedā yatpadamāmananti” (Katha-upaniṣad 2/15) offers relevant citations of the verses from the Upaniṣads of all of the Vedas. Similarly, the commentary of the aphorism “sarvavedāntapratyayaṃ codanādyaviśeṣāt” (Brahmasūtras 3/3/1) also includes citations of many Vedanta verses.

The commentator's scholarly understanding and erudition of the principles of Cārvāka, Buddha, Jain, Sāmkhya, Yoga, Nyāya, and Vaiseṣika among others as presented in the second section (pāda) of the second chapter (adhyāya) of the Brahmasūtras’ commentary is astonishing. Its method of sentence construction is also comparable to that of Śaṅkara and other classical ācāryas. It is also free from grammatical inconsistency, with profound meaning and depth, embellished with well-reasoned argumentation, amiable, pleasant to hear, and untainted by enmity. Indeed, only with Paramātman's grace and a Guru's blessings have all of these virtues come together in one place. I feel that Ācārya Bhadreśadāsa is fortunate to have acquired their blessings. Certainly, this work attests to the future pride of Bhārata's culture.

2.4 Svāminārāyaṇa-Siddhānta-Sudhā

The reflection that is performed with the intent to establish doctrinal decisions is known as vāda. Within a vāda text, every principle of a saṃpradāya is established and substantiated by appropriate scholarly techniques and reasoning. Within such a text, questions and doubts that arise when establishing a doctrine are resolved in a scholarly manner. Consequently, a saṃpradāya’s siddhānta is protected by a vāda text. The Svāminārāyaṇa-Siddhānta-Sudhā (Parabrahman-Svāminārāyaṇa-Prabodhitaṃ Akṣara-Puruṣottama-Darśanam) is a vāda text. Its creation was inspired by Brahmasvarūpa Pramukha Svāmī Mahārāja and its completion was blessed by Pragaṭa Brahmasvarūpa Mahanta Svāmī Mahārāja by Bhadreśadāsa. The first edition of this text was published in June 2017. The Svāminārāyaṇa-Siddhānta-Sudhā is written in Sanskrit. It substantiates the Akṣara-Puruṣottama Darśana as revealed by Parabrahman Svāminārāyaṇa and propagated by the succession of Akshar Brahmasvarūpa Gurus. Brahmasvarūpa Pramukha Svāmī Mahārāja had handwritten a letter on the philosophical doctrine (Siddhānta Patra) of the Svāminārāyaṇa Saṃpradāya. This vāda text is a detailed exposition of that letter. The principles elaborated within the Prasthānatrayī-Svāminārāyaṇa-bhāṣya are categorically presented and revisited within the vāda text.

The Svāminārāyaṇa-Siddhānta-Sudhā is divided into nine sections. It begins with a description of the two divine entities. Akṣara and Puruṣottama. The text then discusses valid means of knowledge, which include pratyakṣa (perception), anumāna (inference), upamāna (comparison) and śabda (verbal testimony, and continues by presenting a narration on māyā, jīva, and īśvara. Thereafter, upon offering an explanation of sādhanā, the text concludes with an elaboration on mukti (liberation). Every discussion within this text concludes with kārikās, or verses, that encapsulate the saṃpradāya’s principles. A total of 458 kārikās are composed within this text. They are collectively known as Svāminārāyaṇa-Siddhānta -Kārikās or Akṣara-Puruṣottama -Darśana-Saṃgraha.

2.5 Opinions:

Prof. N. S. Rāmānuja Tātācārya, one of the most senior and renowned scholars in Navaya Nyāya and Rāmānuja Vedanta, acclaims:

“The work presented by Sādhu Bhadreśadāsa is a monumental exposition of a novel philosophy and is a priceless contribution to the world. I have examined the text, not merely from sāmpradāyika viewpoint, but also from a literary Sanskrit perspective that is characteristic of the traditional Vedic Sanātana Dharma, and from a developed Vedanta dialectic viewpoint. I have found it to be of great service to the development of both. I have also found it to be useful to all due to its richness in spiritually elevated thoughts. I have also observed it from a scholarly perspective, and by my evaluation, I highly praise the commentary's classical style and Sanskrit diction. I offer it my great, affection-filled blessings.”^[1]

Prof. R. Kṛṣṇāmurti Śāstrī states:

“The Svāminārāyaṇa-Bhāṣya on the Brahmasūtras authored by the renowned Bhadreśadāsa Svāmī is lucid. It is like a fruit-giving tree in the palm of one’s hand. The author’s style is elegant and full of emotion. He has produced the exceedingly eminent Svāminārāyaṇa-Bhāṣya.”^[2] 40

Prof. V. S. Viṣṇupotty extols:

“Sādhu Bhadreśadāsa’s creation has blossomed into a thought-provoking testament that will strengthen the faith of all followers of the Svāmīnrayana way of life. This is yet another jewel positioned within a necklace made up of Brahmasūtra Bhāṣya that complements the beauty of the mother like Upaniṣad.”^[3]

“Sādhu Bhadreśadāsa has vested meticulous effort in authoring the commentaries on the Prasthānatrayī and has succeeded in advancing the field of Vedanta philosophy. He has offered a detailed discussion on the significant principles of the Akṣara Puruṣottama philosophy and had done full justice to the subject. Its creation bears testament to his thorough research, penetrating insight, and sound knowledge of the Sanskrit language and philosophy.”^[4]

Footnotes and references:

[1]:

Tātācārya Rāmānuja, A brief introduction to Śrī Svaminārāyaṇa Bhāṣyam on the Prasthānatrayī. Navi Mumabai. This was written in Saṃskṛta by himself with his signature.

[2]:

Prof. R. Kṛṣṇamurti Śāstrī (Mahāmahopādhyāya), Journal of the BAPS Svāmīnarayan Research Institute, Akṣaradhāma New Delhi, p.168

[3]:

Prof. V. S. Viṣṇupotty, Ibid., p. 176.

[4]:

Prof. M. M. Agravala, Ibid.