3. Brahmavidyā (Introduction)

People perform various spiritual endeavors in order to attain liberation. Out of them, who have taken shelter at the feet of the Brahmasvarūpa Guru, learn the way to earn the grace of Brahman and Parabrahman. Consequently, their sādhanā becomes easy and fruitful. For this process, one must understand the nature of these two eternal ontological entities. In short, the knowledge of Brahman and Parabrahman is inevitable to attain ultimate liberation. In the general case, vidyā means knowledge. Here, Brahman indicates both Brahman; Brahman and Parabrahman.^[1] As a result, brahmavidyā encompasses the knowledge of Brahman and Parabrahman. Now we analyze how this knowledge results in the attainment of liberation.

Svāminārāyaṇa explains it in Vacanāmṛta Gadhadā II/3, using ' brahmajñāna' for brahmavidyā:

“Brahman is the cause and support of all, including Prakṛti-Purusha, etc., and pervades everything by its antaryāmīn powers... Parabrahman, that is Puruṣottama Nārāyana, is distinct from that Brahman, and the supporter and inspirer of Brahman. With such understanding, one should cultivate oneness between one’s jivātman and that Brahman and worship Parabrahman while maintaining a master-servant relationship with him. With such understanding, brahmajñāna also becomes a clear path to attaining the highest state of enlightenment.” (Vacanāmṛta Gadhadā II/3, pp.390-391)

Similarly, the Mundaka-upaniṣad defines brahmavidyā:

“yenākṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvato brahmavidyām” (Mundaka-upaniṣad 1/2/13)

“By which Akṣara and Puruṣottama are truly known is called brahmavidyā.”

Bhadreśadāsa comments on this verse:

“itthamiha 'yenākṣaraṃ puruṣaṃ veda' ityakṣaraśabdenā'kṣarabrahmākhyaṃ paramātmabhinnaṃ tanmātranyūnaṃ divyatattvaṃ, puruṣaśabdena ca tadakṣarādapi parabhūtaṃ parabrahmākhyaṃ divyatattvaṃ brahmavidyāghaṭakatayā pṛthak pṛthak vijñātavyatvena prasthapya taddivyatattvadvayaviṣayā'kṣarapuruṣottamasiddhānta eva brahmavidyārūpeṇa prasthapitaḥ |” (Mundaka-upaniṣad 1/2/13, p.257)

“Thus, by the revelation of this mantra, ‘Akṣara’ refers to the divine entity Akṣarabrahman, who is ontologically distinct from and inferior only to Paramātman. The term purusha on the other hand, refers to the divine entity Parabrahman, who is superior even to Akṣara. By identifying brahmavidyā as the means towards realizing these two ontologically distinct entities, the Akṣarapuruṣottama Doctrine is understood as an expression of brahmavidyā.”

In this central announcement, Bhadreśadāsa aims to show the cosmic role of Akṣarabrahman, its ontological distinction from and sub-ordination to Parabrahman, and also the ātman’s need for Akṣarabrahman to properly worship Parabrahman all of which constitute brahmajñāna brahmavidyā, or we might call ultimate knowledge.

In the previous chapter, we analyzed the ātman’s karmika dilemma -incessantly journeying through the cycle of births and deaths -and its cause as ignorance in the form of māyā. To disperse this shroud of dark ignorance and break free from this transmigratory cycle, brahmavidyā plays a vital role.

Vedāntic texts unambiguously state:

“By knowledge, one attains and enjoys the immortal state.”^[2]

More specifically, when we analyze the essential role of philosophical knowledge in attaining to liberation from samsāra, the Vacanāmṛta also enunciates clearly about the both from śāstric statements cited in its discourse, such as “There is no liberation without knowledge” (Hiranyakeśīyaśākhāśruti)^[3] and “the knowledge of Parabrahman’s nature and the knowledge of Parabrahman’s greatness are the two extraordinary means to liberation.” (Vacanāmṛta Gadhadā I/57, p.135)

The Shrutis state:

“Only by knowing Parabrahman does one pass beyond death; there is no other path for attaining liberation.” (Svetāśvatara-upaniṣad 3/8)

Likewise, many other scriptures declare the knowledge of Parabrahman as the sole means for liberation.

“The most accurate description of His immeasurable and unfathomable greatness is that Parabrahman is greater than Akṣarabrahman” (Mundaka-upaniṣad 2/1/2).

This being so, we cannot really begin to know Parabrahman without first fully knowing Akṣarabrahman, who also reveals Parabrahman’ s greatness. Similarly, if knowing Parabrahman is absolutely essential for liberation, and the best that can be said about Him is that He transcends Akṣarabrahman, it follows that knowing Akṣarabrahman is also absolutely fundamental to securing ultimate liberation.

Footnotes and references:

[1]:

Brahmasūtra 1/1/1, p.3

[2]:

Kena-upaniṣad 2/4, Īśa-upaniṣad 11 240

[3]:

Vacanamrut Loyā 7