4.4f. Significance of Verbal Testimony

We are indeed very grateful that an immense treasury of the ancient scriptures is found even today. From the Vedas to the Vacanāmṛta, all sacred texts’ availability is the great fortune of the entire humanity. This accumulation of the text is the foundation of spirituality and philosophy. A long process of interpretation of these scriptures has molded our life; even modern India is nothing but the reflection of the scriptures. Therefore, we are highly indebted to the scriptures, not because they are the ancient treasure of knowledge, but due to their liveliness which has become the way of life in our nation.

No doubt, the modern world has become the ocean of knowledge but the knowledge of worldly science, art, and commerce is based on the use of reason and empirical evidence determined by sense perception and logical-mathematical applications. However, such worldly knowledge is just an insignificant fragment of the total edifice knowledge. The use of reason and intellect is held in high esteem, but rationalism and intellectualism are not the topmost steps in the ladder of true knowledge. They occupy their rightful place in the initial rungs to reach higher heights; because there are areas transcending the sensuous and the rational applications and accomplishments. The realities, namely atman (jīveśvarās), Brahman, and Parabrahman, are supra sensuous and supra-rational.

Through śabda (testimony) and graciously Parabrahman given vision, one can have access to reality. A Sanskrit verse that reads:

anekasaṃśayocchedi parokṣārthasya darśakam |
sarvasya locanaṃ śāstraṃ yasya nāstyandha eva saḥ ||^[1]

“Scriptures dispel several doubts and reveal intangible truths (literally make visible that which is beyond the eyes). Scriptures are the eyes of all. Without them, a person is indeed blind.”

While commenting on the Brahmasūtra Śāstrayonītavata, the Bhāṣyakāra declares that:

“jagajjanmādikāraṇe akṣarabrahmaparabrahmaṇī śastrapramāṇamūlaktvātsidhyate” (Brahmasūtra 1/1/3, p.17)

“When we inquire the cause, sustainer, and dissolver of this universe, only scriptures can reveal the truth that above-mentioned qualities are of Parabrahman and Akṣarabrahman.”

Then immediately he adds:

“śāstrameva bhavati tatra pramukhapramāṇamityarthaḥ” (Brahmasūtra 1/1/3, p.17)

That among all other pramāṇas “verbal testimony is prominent.”^[2] Why does verbal testimony play a vital role in order to understand the form of Brahman and Parabrahman and the firm conviction of them? Svāminārāyaṇa answers that the knowledge of Parabrahman and his essential nature, qualities, traits, sports, exploits, etc. are described as they actually are.

The Vacanāmṛta explores:

“In the scriptures, there are an infinite multiplicity of talks describing Parabrahman as being powerful as well as weak, as being the all-doer as well as a non-doer, etc. So then, which action not mentioned in the scriptures could Parabrahman perhaps have performed that one loses one’s faith?” (Vacanāmṛta Sārangpur 13, p.231)

In this manner, the Svāminārāyaṇa School accepts the verbal testimony as a more significant tool as far as attaining knowledge of the ultimate reality is concerned.

Footnotes and references:

[1]:

Upaniṣad Marma introduction, p.1 85

[2]:

pratyakṣādipramāṇeṣu śabdastu pramukho bhavet | yasmādalaukikā'rtheṣu śabdā'nyaprasaro na hi ||S SSK 268 ||