Prasthanatrayi Swaminarayan Bhashyam (Study)

by Sadhu Gyanananddas | 2021 | 123,778 words

This page relates ‘Aksharabrahman as Sevaka in Aksharadhama’ of the study on the Prasthanatrayi Swaminarayan Bhashyam in Light of Swaminarayan Vachanamrut (Vacanamrita). His 18th-century teachings belong to Vedanta philosophy and were compiled as the Vacanamrita, revolving around the five ontological entities of Jiva, Ishvara, Maya, Aksharabrahman, and Parabrahman. Roughly 200 years later, Bhadreshdas composed a commentary (Bhasya) correlating the principles of Vachanamrut.

4.3.3. Akṣarabrahman as Sevaka in Akṣaradhāma

In its personal aspect, Akṣara has a form and personality which resembles that of Parabrahman. It is puruṣākṛti (form similar to that of Puruṣottama). Thus, Akṣarabrahman has divine form and personality made up of the stuff called existence consciousness-bliss, and it is endowed with two hands (dvibhuja) and two feet (dvicaraṇa), in the human frame. However, the māyic distinction of male or female does not apply to him, for he is beyond the three guṇas of māyā-prakṛti. He is endowed with inconceivable innumerable auspicious qualities and powers; and only Parabrahman (Puruṣottama) transcends him infinitely, as his Lord. The formful Akṣarabrahman is in the human form and is engaged eternally in the service of the highest Lord; whereas that one which is formless exists as the dhāman (abode) of the Lord and is partless. 190

The personal form of Akṣara is the supreme wisdom and supreme devotion personified! He is the supreme ideal of devotion-in-servitude. He is the supreme ideal of devotion-par-excellence. He therefore is adored as the śreṣṭha-upāsaka. Akṣarabrahman has divya-vigraha (divine body) of the nature of sat-cid-ānanda. He too is eternally young like a teen-aged boy, puruṣākṛti (in the human frame like God-Himself). The Ekāntika-Dharma is fully consummated, from eternity, in the person of Akṣarabrahman.

Akṣara is the chief servile devotee and the chief attendant. He is divine, very enchanting personality endowed with hands, feet, face etc., he is puruṣākṛti (formful like Puruṣottama). Akṣarabrahman ministers to Him with the most intense love, best service, and supreme devotion. For all jīvas pursuing the path of devotion, whether bound or liberated, Akṣarabrahman sets the standard to learn how God is to be served with selfless intense love, devotion, and dedication. Akṣarabrahman is the model of the right relationship with God to the jīvas seeking salvation.

Akṣarabrahman is engaged in the eternal service of Puruṣottama as the foremost among His servitors. Akṣarabrahman symbolizes the best expression of perfect self-effacement through the loving service of Puruṣottama. Akṣarabrahman, in his personal aspect, is the devotee nearest and dearest to Puruṣottama Akṣara is the constant companion, choicest devotee and the best attendant of the Nārāyaṇa ever-to be-there with Him. He is endowed with the qualities of consciousness, bliss, truth, infiniteness, etc. in their purest form. Therefore, in the other words, the personal form of Akṣarabrahman is, thus, an eternally existing ideal for the aspirants.

Svāminārāyaṇa now specifically mentions Akṣarabrahman as sevaka in Akṣaradhāma, which have a definite form as noted in Vacanāmṛta Gadhadā I/21:

“In its other form, that Akṣara remains in the service of Parabrahman Puruṣottama Nārāyaṇa.” (Vacanāmṛta Gadhadā I/21, p.62).

This form of Brahman always remains in the abode of Parabrahman and indulges in the service of Him. He is an ideal devotee.

The Bhāṣyakāra then clarifies:

“Who knows (that Brahman) dwelling in the cavity (of the heart) and in the highest abode, he enjoys all pleasures with the omniscient (Vipaścit) Brahman.” (Taittiriya-upaniṣad 2/1/I)

Bhadreśadāsa delves into this phrase in his commentary:

sa brahmasākṣātkārī tenaiva divyākṣaradhāmasthena paramātmaparamasevakātmena vipaścitā...brahmaṇā divyakaracaraṇādiyutapuruṣākārabrahamaṇākṣareṇa saha kāmān kāmayanta iti kāmāḥ paramād'ramasukhādirūpabhogān aśnute bhuṅktenubhavati |” (Taittiriya-upaniṣad 2/1/1, p.363)

“The muktas who have attained liberation experience the supreme bliss of Parabrahman just as the sevakrūpa Akṣarabrahman who has a perfect human form does in Akṣaradhāma.”

The Brahmasūtra explores the fact:

evaṃ brahmākṣaraguṇayogavaiśiṣṭyādevāsya brāhmeṇa vigraheṇa sākṣād mūrtimadakṣarabrahmaṇā saha brahmadeśe parabrahmaparamānandopabhogaḥ saṃgacchate” (Brahmasūtra 4/4/5, p.420)

“Only the liberated, who have acquired qualitative oneness with Akṣarabrahman, attain Akṣaradhāma and there he enjoys the bliss of Parabrahman with Akṣarabrahman who is in a human form there.”

Help me keep this site Ad-Free

For over a decade, this site has never bothered you with ads. I want to keep it that way. But I humbly request your help to keep doing what I do best: provide the world with unbiased truth, wisdom and knowledge.

Let's make the world a better place together!

Like what you read? Consider supporting this website: