Prasthanatrayi Swaminarayan Bhashyam (Study)

by Sadhu Gyanananddas | 2021 | 123,778 words

This page relates ‘Ekantiki Bhakti (Introduction)’ 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.

11. Ekāntiki Bhakti (Introduction)

In the Svāminārāyaṇa tradition, in the nitya-prārthana (daily prayer) sung before Parabrahman in the evening, where the followers request the Lord to bless them with ekāntiki bhakti based on the knowledge of the magnificence and merit of Parabrahman, and the company of the best ekāntika-bhakta.[1]

Ekāntiki bhakti includes four factors:[2]

  1. Dharma (righteous duties)
  2. Jñāna (knowledge)
  3. Vairāgya (detachment)
  4. Bhakti (devotion)

Bhadreśadāsa also reiterates:

dharmo jñānaṃ ca vairāgyaṃ bhaktiścaitaistribhiryutā |
jñeya ekāntiko dharmaḥ prabhuprasādasādhanam ||
[3]

Bhakti that is accompanied by dharma, jñāna and vairāgya should be known as ekāntika dharma, which is the means to attain Paramātma’s grace.”

This ekāntika dharma is also called bhāgavata dharma. Bhadreśadāsa mentions the reason:

ayaṃ bhāgavato dharmaḥ sambandhāducyate hareḥ |
yasya saṃsthapanārthāya sambhavastu hareriha ||
[4]

“This ekāntik dharma is also called bhāgavata dharma because it pertains to Paramātma to establish bhāgavata dharma.”

Here, ekāntika dharma is equal to ekāntiki bhakti since both consists of the abovementioned four parts.[5]

Svāminārāyaṇa holds the view that the teleology behind the descent (incarnation) of Parabrahman on earth is the establishment and promotion of ' ekāntika dharma ' also known as ' bhāgavata-dharma'.[6]

“It is this dharma that is known as bhāgavata or ekāntika dharma. In fact, this type of dharma is not distinct from bhakti; they are both one.” (Vacanāmṛta Gadhadā III/21, p.621)

It is not thoroughly correct that Parabrahman’s descent on earth is merely to establish moral order and ethical standards. But it is more comprehensive dharma called ' ekāntika-dharma' whose goal is to perfect a person both morally and spiritually to attain ultimate emancipation. The ethical norms and moral order may be established and restored even by the efforts of a moralist or a sage or a more influential social worker. As against this, ekāntika-dharma does not divorce devotionalism (bhakti) from morality/righteousness (dharma), for no dharma has to be sovereign of direct reference and relatedness to Parabrahman. The concept of bhāgavat-dharma / ekāntika-dharma does not dichotomize between dharma and bhakti; rather, they are treated as the two sides of the same coin.

The daily norms of individual & social ethics are much below the role and status of ekāntika-dharma (i.e., bhāgavat-dharma). And it is with the help of bhāgavat-dharma alone that a jīva (an individual self) can overcome the influence of māyā and intersect the continuity of saṃsāra.[7] More specifically, as we knew that the varṇāśrama-duties and the norms of individual and social ethics possess value much less compared to ekāntika-dharma. They in themselves at the most fulfill the desires for dharma, artha and kāma, give social recognition, fame, and worldly peace and happiness, but cannot fulfill the highest goal of ultimate emancipation.[8] Thus, pure ethics of dutifulness devoid of its reference to Parabrahman (as enjoined in the ekāntika-dharma concept) is a votary of the place in celestial, heavenly abodes of deities (svargādidevaloka).

The consequence of this achievement is also stressed in Bhāgavat-Gītā.

te taṃ bhuktvā svargalokaṃ viśālaṃ
kṣīṇe puṇye martyalokaṃ viśanti |
[9]

“On the expiry of the stock of merits, the soul has to return to the world of pain and suffering.”

Svāminārāyaṇa traces the genesis of ekāntika-dharma alias ekāntiki-bhakti in the Vāsudeva-māhātmya section of Viṣṇukhaṇḍa of Skandapurāṇa.[10] In ekāntiki-bhakti, righteous conduct (dharma), right knowledge (jñāna), and total detachment (vairāgya) are interpreted as the head, the heart, and the feet respectively of bhakti. Such one centered (ananya) exclusive (ekāntiki) bhakti alone is capable of uniting seeker with Parabrahman. And it is this ekāntiki-bhakti that is considered to be supreme (parā-bhakti) in the Svāminārāyaṇa School. 304

In the Svāminārāyaṇa School, over-all purification and all-round development is emphasized to become eligible to receive the grace of Parabrahman. The transparency of thought, speech, and action, in its true sense can be achieved, when ekāntika-dharma is realized. As said earlier, ekāntika-dharma comprises of four complementary virtues, namely, righteous conduct (dharma), right knowledge (jñāna), detachment (vairāgya), and undivided devotion to Parabrahman with the knowledge of His glory (māhātmya-jñāna-yukta-bhakti). For two hundred years, ekāntika-dharma has been burgeoning in the tradition; specifically, Svāminārāyaṇa restored and re-established the long-lost tradition of ekāntika-dharma, he is described as ' ekāntika-dharmapravartaka by Niṣkulānanda Svāmī, the author of ' Bhaktacintāmaṇī'.[11]

The ekāntika-dharma (i.e., bhāgavat-dharma) is lived, nourished and nurtured by the parāma ekāntika satpuruṣa (Akṣara-G uru). Therefore, in order to realize it, one must live in the close company of parāma ekāntika satpuruṣa.[12] Although ekāntika-dharma is described in the scriptures, it is not realizable through the self-taught method; nor can one claim to teach it autonomously. In and through the company of an ekāntika-dharma realized satpuruṣa, one can realize and acquire it, and not otherwise. And this ‘dharma' and ' bhakti' are not two distinct components. They are a single organic whole, and hence, whether one speaks of ekāntika-dharma or of ekāntiki-bhakti, it implies the same integrated spiritual (ādhyātmic) endeavor (sādhanā).[13]

The performance of righteous actions as enjoined in the SSS is called dharma.[14] Right knowledge of essential nature of the jīva (individual self), iśvara (cosmic selves), māyā-prakṛti (matter), Akṣarabrahman and Parabrahman is called jñāna.[15]

The absence of interest, involvement, and attachment in everything except Akṣarapuruṣottama is called vairāgya.[16] Intense love for the manifest form of Parabrahman, together with the knowledge of His greatness, is called bhakti.[17] And all these four components together constitute what is known as ekāntiki-bhakti. When all these four virtues are fully realized, the devotee is called ekāntika-bhakta, ananya-bhakta.[18] These four components are interrelated. Dharma (moral-ethical-righteous conduct) aids in the attainment of jñāna (right knowledge); jñāna breeds vairāgya (detachment in the world); vairāgya produces parama-jñāna (supreme wisdom) of the transcendental glory of Parabrahman with eternal form (sadā-sākāra-P arāmeśvara), which in turn engenders the highest form of bhakti. The knowledge of Brahman (Brahma-jñāna) and detachment (vairāgya) bereft of bhakti are neither appealing nor emancipating. Of course, dharma, jñāna, and vairāgya have their own value (as means) in leading one to Parabrahman; nevertheless, bhakti alone has the supreme value.

Bhadreśadāsa explains:

bhaktereveha prādhānyaṃ dharmādikacatuṣṭaye |
bhakteragatayaivaiṣāṃ sādhanatvaprabodhanāt ||
[19]

Bhakti alone is paramount amongst the four components of ekāntik dharma. In fact, the other three (dharma, jñāna, vairāgya) are described as tools that are supplementary to bhakti.”

The Bhāṣyakāra elaborates that bhakti unites one with Parabrahman, and liberates from the chains of māyā. It is the māhātmya-jñāna-yukta-bhakti which has the exclusive superiority of liberating man from the clutch of māyā, even without the help of the other three components. It alone is capable of deracinating hardened vāsanās (cravings-desires), and cutting the bondage of benighted actions (avidyā-karma) asunder.[20] Therefore, if, ever, the righteous conduct (dharma), right knowledge (jñāna), and detachment (vairāgya) distract from or arrest the growth of bhakti; then it is they that should give way to bhakti.[21] Thus righteousness (dharma), knowledge (jñāna), and detachment (vairāgya) are the complementary components of bhakti.[22] Moral or righteous conduct (dharma), as enjoined in the scriptures, is the promoter of bhakti and jñāna. And vairāgya (detachment) is the complementary counterpart of bhakti. Non-attachment to everything except Parabrahman is vairāgya. Thus, both union with Parabrahman and ultimate liberation is achievable with the help of bhakti alone. Nevertheless, to keep bhakti untainted and make it most effective forever, the other three are advocated as ancillary means to bhakti.[23] If bhakti is escorted by the righteous conduct (dharma), then only it is valuable. How can a lover of Parabrahman ever disregard the duties ordained by Him and thus displease Him? For a devotee, being duty-bound (dharma-baddha) also is a part of bhakti.

In this way, the central theme of ekāntiki-bhakti is to keep Parabrahman alone in view, and hence, one remains engrossed in Parabrahman-consciousness throughout. Parabrahman alone is the goal and He alone is the means and the strength. An ekāntika-bhakta does not desire for anything else but union with Parabrahman through devotion.

The Brhadāraṇyaka-upaniṣad explains this ultimate goal:

maitreyyātmano vā are darśanena
śravaṇena matya vijñānenedaṃ sarvaṃ viditam ||
[24]

“Verily, Parabrahman is to be seen, to be heard, to be perceived, to be marked, O Maitreyī! When we see, hear, perceive, and know Him, then all this is known.”

Bhadreśadāsa comments:

punaḥ punaḥ pravartanātmakābhyāsabalena prakarṣaṃ gataḥ sa smaraṇavyāpāro yadābhyāsamanapekṣyaiva sāhajikaḥ svābhāvikaśca bhavati sa sākṣātkāra ucyate tadā tasya tailadhārāvadaviccinnasmṛtisantānalābhāt pratyakṣasamānākāronavarataḥ paramātmānubhavo jāyate |” (Brhadāraṇyaka-upaniṣad 2/4/5, p.125) 307

“If one does constantly śravaṇa, manana, nididhyāsa in this way, one attains sākṣātkāra (realization) automatically. After that, one can remember Parabrahman like the constant flow of oil without any interruption as he sees Parabrahman in front of his eyes. That experience is the true fruit of ekāntiki bhakti.”

Thus, ekāntiki bhakti is a blend of devotion, worship, and service. It is a combination of two fold devotional forms, namely, pativratā-bhakti and dāsatva-bhakti. It is a deep devotion like that of a most loyal, dedicated wife having total fidelity to her husband and devotion in-servitude.

She keeps only her husband in her heart and desires only her grace.

“Single-minded devotees do not crave for worldly wealth but aspire for the grace of Parabrahman.”[25]

Nevertheless, in ekāntiki-bhakti, a devotee thinks of himself as ātman; but neither as man nor as a woman. He transcends earthly peculiarities of sex, caste, class etc. He thinks of himself as ātman, distinct from three guṇas (of prakṛti, māyā), identifies himself with Akṣarabrahman, and having thus attained similarity with Akṣarabrahman. He worships the supreme Puruṣottama Parabrahman.[26] In short, having become pure and pious and consummate like Akṣarabrahman, one can truly attain the highest level of parā-bhakti.

The Gītā, too, stresses the same point.

“He who attains me and worships me with undivided devotion attains brāhmics tate beyond three guṇas[27]

Thus becoming brahmarūpa (Akṣarabrahman-like) and worshipping Parabrahman with intense love is the basis of ekāntiki-bhakti. So, in the final lonesome (ante) stage, Parabrahman alone (ekam) remains in view, and hence, it is called ekāntiki-bhakti.[28]

The ekāntika-bhaktas are profoundly soaked in the love of the personality of Parabrahman. For them, Parabrahman's love is enormously more remarkable than what devotees can bear towards Him. Here, love, reverence, knowledge of His greatness, non-attachment to worldly objects, awe, wonder, singular loyalty and faith -all mix and mingle with one another to produce a fusion of the ekāntiki-bhakti, supreme-bhakti, parā-bhakti, bhagvata dharma and upāsanā.[29]

Since Parabrahman is the only object of their goal in life, worldly loss or gain is not a thing of concern.

“Everything of Parabrahman they see and like, everything for Parabrahman they are ready to do, and everything that takes them to Parabrahman, they pine for.”

In all the three states, namely, waking, dreaming, and deep sleep, -Parabrahman is the center of their life.[30]

Footnotes and references:

[1]:

Premānanda svāmī’s prāthanā, Kirtana muktāvalī, Vol. 1, p.7

[2]:

Vac. Panch. 3

[3]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 387

[4]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 388

[5]:

Vacanāmṛta Vartāl 3

[6]:

Vacanāmṛta Gadhadā III/21

[7]:

Vacanāmṛta Gadhadā III/21

[8]:

Vacanāmṛta Gadhadā II/21

[10]:

Vāsudeva mahātmya 2/1,3,4

[11]:

Nishkulanandswami, Bhakta Chintamani, at the end of every chapter.

[12]:

SSS p.331, Vacanāmṛta Gadhadā I/54

[13]:

Vacanāmṛta Gadhadā I/60

[14]:

SSS, p.333

[15]:

SSS, p.339, APM 1/36/7

[16]:

SSS, p.344

[17]:

SSS, p.348

[18]:

Vacanāmṛta Gadhadā I/19, SSS p.331

[19]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 390

[20]:

Vacanāmṛta Vartāl 3

[21]:

Vacanāmṛta Gadhadā II/26

[22]:

Vacanāmṛta Gadhadā II/32

[23]:

Vacanāmṛta Vartāl 3

[24]:

Brhadāraṇyaka-upaniṣad 2/4/5

[25]:

Śrīmadbhāgavatam 8/3/20, Vacanāmṛta Gadhadā III/25

[26]:

Vacanāmṛta Gadhadā II/3, 2/30

[27]:

Bhagavad-Gītā 14/26

[28]:

Vacanāmṛta Gadhadā II/48

[29]:

SSS, p.331

[30]:

Bhagavad-Gītā 6/30-32, pp.45-146, Īśa-upaniṣad 7, pp.16-17

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