Prasthanatrayi Swaminarayan Bhashyam (Study)

by Sadhu Gyanananddas | 2021 | 123,778 words

This page relates ‘The Uniqueness of the Manifestation’ 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.

5.5.1. The Uniqueness of the Manifestation

The analysis we have conducted so far of an almighty, supreme, all-pervasive, all-knowing, creator Parabrahman, is a reflection of the great Hindu tradition. Perhaps what dramatically sets apart the Svāminārāyaṇa School standing of Parabrahman from other systems is its emphasis that that supremely transcendental Parabrahman can be, and in fact is, wholly present and personable among us, in human form, here and now. Certainly, that Parabrahman descends upon the earth in human (or any other freely chosen) form at a particular time is a concept that is familiar to Hindū tradition, especially of the Vaiṣṇava kind. There are, however, two primary differences in this corresponding doctrine in the Svāminārāyaṇa tradition. Firstly, Parabrahman as pragaṭa is the descent of the avatārin himself, not an avatāra.

Svāminārāyaṇa enunciates, for example:

“One should realize the manifest Parabrahman that one has met to forever possess a divine form and to be the avatārin, the cause of all avatāras.” (Vacanāmṛta Gadhadā II/9, p.403)

In various Vaiṣṇava schools, these numerous avatāras have differing significance.[1]

Moreover, after first manifesting and carrying out his desired plan on earth, Parabrahman lasts to remain fully present even after returning to his abode upon completing a typical human lifespan. He does this by living on through Akṣarabrahman, whom, as we saw in the Akṣarabrahman section, He perpetually brings with him in human form and who takes the role of the Brahmasvarūpa Guru. This sets in motion the Guru Paramparā, an unbroken succession of enlightened Gurus through whom Parabrahman carries on his liberation work. So even while the Guru is metaphysically Akṣarabrahman in entity and thus ontologically distinct from Parabrahman, he serves as the complete and perfect medium for Parabrahman’s love, bliss, blessings, and granting in final liberation.[2] The elucidation of this topic also requires addressing some significant questions and challenges in order to comprehend it more fully. The manifestation of Parabrahman is forever on earth through Akṣarabrahman. In this manner, this topic is essential regarding ultimate liberation. Therefore, we will discuss it in the next chapter. In the Svāminārāyaṇa tradition, to associate with the manifest form of Parabrahman and becoming brahmarūpa is the main spiritual endeavor of all spiritual endeavors on earth. 228

Footnotes and references:

[1]:

VRS-2, pp.320-352

[2]:

Brahmasūtra 1/1/32, p.57

Like what you read? Consider supporting this website: