8. Conclusion of the Analysis

‘Vāda’ and ‘pramāṇa’ are the two most sublime characters of the Indian philosophical system. The first is the tradition of debate, connected with arguments, sophistry, dialectical tricks, etc., and the second is of pramāṇa tradition, which is concerned with the means and criteria of valid empirical knowledge and correct cognition. On account of this genesis, all six āstika systems and Vedanta schools imbibed and gained an epistemological character, which became their remarkable characteristic. Both in the general model of reasoning and their philosophical arguments, they try to depend more or less on empirical evidence. An aspirant attempt to ascertain the accuracy and authenticity of an actual statement or declaration from what generally is called ‘evidence’ to what is known as ‘conclusion’. After presenting both perspectives (Svāminārāyaṇa’s Vacanāmṛta and the Svāminārāyaṇa Bhāṣya’s perspective), the most obvious finding to emerge from this study is that the Svāminārāyaṇa Bhāṣya has not made any difference from the principles authored in the Vacanāmṛta. However, both have uttered different styles of presentation and assertion. Finally, the analysis confirms that both scriptures go in the same direction as the sāmpradāyika doctrines are concerned. Here, we present a summarized discussion that will indicate an overview of the epistemology of both scriptures.

First of all, we have to acknowledge that these all pramā and pramāṇas are for jīvas and īśvaras only, not for Brahman and Parabrahman. So, the epistemology of the Svāminārāyaṇa tradition emphasizes and covers the knowledge of Brahman and Parabrahman that jīvas and īśvaras must attain. Therefore, for an aspirant who wants his ultimate liberation, both ultimate entities' knowledge is indispensable. In this manner, one who attains the highest spiritual status through such a right knowledge sees the light of pure conscious-bliss in his heart, together with the formful personality of Parabrahman in its center; and he, therefore, fails to comprehend any other name or form around.

For that reason, one must know that the supreme end of philosophical knowledge is the Parabrahman—sākṣātkāra means the realization of Parabrahman in one’s life. It consists of going from empirical sense-perception to the inner eye of reason by the antaḥkaraṇa and finally to direct realization by the soul. And it becomes possible when one gains divine soul sight blessed by Parabrahman himself. With this divine self sight, one can behold Parabrahman as Parabrahman with all his transcendental glory and divinity. So, the center of epistemology in both perspectives, the Vacanāmṛta and the Prasthānatrayī Bhāṣya is attaining the true knowledge (pramā) of Parabrahman and Akṣarabrahman.

In order to obtain the true knowledge of these two entities, we should have self-knowledge (jiva’s and īśvara’s) along with the knowledge of māyā which obstructs us while attaining the ultimate knowledge of Brahman and Parabrahman.^[1] Furthermore, they both add that for attaining this highest knowledge, our sources of knowledge (pramāṇa) must be pure and perfect. However, they do not emphasize any particular means of knowledge; they are not much concerned with the number of sources of knowledge; instead, they acknowledge that every means of knowledge (pramāṇa) is valid that fulfills our ultimate goal in the realization of Brahman and Parabrahman. In addition to this, they put the grace of Parabrahman as the most significant factor in the realization of both entities.

The Bhāṣyakāra concludes it with his significant point:

“yaddhyakṣarapuruṣottamasiddhāntasādhakaṃ tadeva sampūjyaṃ pramāṇatayā'nyatsarvaṃ heyam | brahmasvarūpagurūpasattistayorvacanā''caraṇādiṣu viśvāso divyabhāvaścetyadīnyapi pramukhāni pramāyāḥ karaṇānīti na tāni vismaraṇīyānīti nirūpitāni pramāṇāni |” (SSS, p.191)

All the terms in their final import refer to Akṣarabrahman and Parabrahman only. When a seeker goes to the Brahmasvarūpa Guru and takes refuge under him with all faith, divinity etc. then the true knowledge is generated. This is the valid means to attain true knowledge.

Footnotes and references:

[1]:

Vacanāmṛta Gadhadā I/1