Conclusion

Study of the Vedanta Darśana

Vedanta (Veda + anta) means the ending part of the Vedas. It is a specific reference to the Upaniṣads and the philosophy they contain. Vedanta is one of the six Darśanas or philosophies of Hinduism. It is also known as Uttara Mīmāṃsā or Brahma Mīmāṃsā. The first systematic study of philosophy seems to have been done by Bādarāyaṇa in the Brahmasūtras. The school derives its philosophy mainly from the Vedas in general as well as the Upaniṣads, Brahmasūtras (also known as Vedantasūtras), and BhagavadGītā. They are the foundational texts of the school of Vedanta and are collectively identified as the Prasthānatrayī.

The principal concepts of Vedanta include the nature of reality, the forms of Parabrahman, Brahman, māyā, īśvara, and ātman or jīva and their relationship. Moreover, it encompasses the cause of creation, nature of bondage, means of liberation, states of consciousness, self-purification, transmigration of ātman, and the practice of yoga and meditation. We analytically studied all these topics here on the basis of the Prasthānatrayī Svāmīnārāyaṇa Bhāṣyas and the Vacanāmṛta.

New Era of Darśana Tradition

Parabrahman Svāmīnārāyaṇa’s Siddhānta (doctrinal philosophy) is the Akṣara-Puruṣottama Darśana or Akṣarapuruṣottama Vedanta or Svāmīnārāyaṇa Darshan. Through its revelation, Parabrahman Svāminārāyaṇa provided a unique, unprecedented contribution to Vedic knowledge. Whatever he taught in his time is still available in the form of the Vacanāmṛta, a prominent scripture of the Svāminārāyaṇa faith. His successors, Akṣarabrahman Guṇātitānanda Svāmi, Brahmasvarūpa Bhagatajī Mahārāja, Śāstrījī Mahārāja and Yogījī Mahārāja continued this legacy. Continuing the philosophical work of his ancestors Gurus Brahmasvarūpa Pramukha Svāmi Mahārāja spread Svāmīnārāyaṇa’s teaching throughout the world. Through his wish and blessings, Mahāmahopādhyāya Sādhu Bhadreśadāsa authored commentaries (bhāṣyas) on the Upaniṣads, Bhagvad Gītā and the Brahmasūtra.

The Theme of the Thesis

Two centuries later, commentaries (henceforth bhāṣya) in the Svāminārāyaṇa School were written and unequivocally acclaimed. The author of the Svāminārāyaṇa-Bhāṣya Sādhu Bhadreśadāsa claims that this bhāṣya, on the Prasthānatrayī, represents the eternal Vedic ideology proclaimed by Bhagavān Svāminārāyaṇa. Essentially, Bhagavān Svāminārāyaṇa has evidently elucidated all his fundamental philosophical principles in his Vacanāmṛta. The Vacanāmṛta is the most authentic scripture of the Svāminārāyaṇa faith. It is a historical monument that was compiled in the physical presence of Svāminārāyaṇa.

When we talk about the principles, which were given by Svāminārāyaṇa two hundred years ago, are authored today into the scholastic way on the base of Prasthānatrayī, it provokes many issues regarding the authenticity of the teaching of Svāminārāyaṇa and the principles shaped by the Bhāṣyakāra according to the Prasthānatrayī. The period of two hundred years is enough to change the phenomenon of social, religious, and moral aspects of any particular region. Consequently, these changes can also be perceived in the various other writings, which stand at two different and vast time zone.

This thesis comparatively analyzes the principles between the Vacanāmṛta and the Prasthānatrayī-Svāminārāyaṇa-Bhāṣyam of Sādhu Bhadreśadāsa to determine to what proportion the Bhāṣyam accords with the principles of Bhagavān Svāminārāyaṇa encoded in the Vacanāmṛta. Therefore, by critically analyzing Sādhu Bhadreśadāsa’s commentaries in light of Bhagavān Svāminārāyaṇa’s Vacanāmṛta, this thesis intends to bring forth a valid finding as below. We will now review the central principles of the Akṣarapuruṣottama Darśana that have been covered within this book.

The Essence of the Thesis

Before we move to provide an analysis of all the chapters, let us present the essence of both the Prasthānatrayī Svāminārāyaṇa Bhāṣya and the Vacanāmṛta.

Collectively we use the term ‘Svāminārāyaṇa Darśana’ for them:

-) The Akṣara-Puruṣottama Darśana or Svāminārāyaṇa Darśana is distinct and independent from Advait, Vishishtādvait, Dvait, Shuddhādvait and all other darśanas.

-) The Svāminārāyaṇa Darśana is the name of the philosophical doctrine established by Parabrahman Svāminārāyaṇa.

-) The Svāminārāyaṇa Darśana is the essence of Parabrahman Svāminārāyaṇa’s teachings; it is the essence of the Vacanāmṛta.

-) Epistemologically, the Svāminārāyaṇa Darśana accepts all pramāṇas which are helpful to know Akṣarapuruṣottama. Akṣarapuruṣottama are the ultimate knowers, by their grace, all type of knowledge is imbibed by jīvas and īśvaras.

-) Metaphysically, this darśana asserts the eternal distinction between the following five ontological entities: Parabrahman, Akṣarabrahman, māyā, īśvara, and jīva.

-) Parabrahman and Akṣarabrahman transcend māyā, whereas jīvas and īśvaras are in the clutch of māyā.

-) Akṣarabrahman serves through the following four forms: (1) chidākāsh, (2) the divine abode of Puruottama, (3) the personal form forever in the service of Purușottama within Akṣaradhāma and (4) the present manifest Guru.9

-) Puruṣottama Parabrahman is supreme, the all-doer, forever with a form, eternally divine, forever manifest through the Akṣarabrahman Guru, and possesses infinite virtues.

-) The Svāminārāyaṇa Darśana is the brahmavidyā of the Upaniṣads, the adhyātmavidyā of the Bhagavad Gītā, and the brahmagnān of the Brahmasūtra.

-) The essential message of this darśana is to become brahmarūpa and offer upāsanā and bhakti to Puruṣottama with dāsbhāva.

-) The essence of sādhanā is to please Bhagavān by becoming akṣararupa (brahmarūpa) and offering bhakti to Puruṣottama with dāsbhāva. This bhakti is accompanied by attributes such as dharma, jñāna, and vairāgya to Puruṣottama with dāsbhāva.

-) Within the Svāmīnārāyaṇa word, the term Svāmī refers to Akṣara and the term ‘Nārāyaṇa’ refers to Puruṣottama Parabrahman. The terms ‘Svāmīnārāyaṇa’ and ‘Akṣara-Puruṣottama’ are synonymous.

-) According to the teachings of Parabrahman Svāmīnārāyaṇa himself, the terms Svāmī and ‘Akṣara’ found within “Svāmīnārāyaṇa’ and ‘Akṣara-Puruṣottama refer to Guṇātitānanda Svāmī, whereas the terms’ Nārāyaṇa’ and ‘Puruṣottama’ refer to himself, Sahajānanda Śrīhari.

-) One thoroughly realizes the Akṣara-Puruṣottama Siddhānta and attains ultimate mukti (liberation) through the firm association with the Akṣarabrahmasvarupa Guru.

-) The Svāminārāyaṇa Darśana accepts two types of mukti—1. Jīvanamukti and 2. Videhamukti.

-) The Akṣara-Puruṣottama Darśana continues as a thriving and living darshan today through the creation of thousands of mandirs and the continuous practice of its traditions, which include wearing a kaṃṭhi, performing daily pujā, and offering daily prayers. Today, under the leadership of Pragaṭa Brahmasvarūp Maṃhata Svāmī Mahārāja, hundreds of thousands of devotees continue to strengthen their conviction in the Akṣara-Puruṣottama Darśana.

Ultimate Conclusion

The prominent aim of this study was to analyze the principles narrated in the Prasthānatrayī-Svāminārāyaṇa-Bhāṣya in the light of Svāminārāyaṇa’s Vacanāmṛta, since the Vacanāmṛta is a principal sacred text of the Svāminārāyaṇa Saṃpradāya (religious tradition) delivered by Parabrahman Svāminārāyaṇa himself. After two hundred years of Svāminārāyaṇa’s time, the Prasthānatrayī-Svāminārāyaṇa-Bhāṣyam were authored by Sādhu Bhadreśadāsa. So far, after providing the first introductory chapter, we have analyzed and assessed the main doctrinal interpretations provided within the Svāminārāyaṇa-Bhāṣya and the Vacanāmṛta according to these four main factors: epistemology, metaphysics, spiritual endeavors, and soteriology.

The current study accumulated several factors where both scriptures propagate the same idea. After analyzing a number of examples, the findings clearly suggest that the Svāminārāyaṇa-Bhāṣya thoroughly follows the Vacanāmṛta’ s principles. We can conclude by saying that Sādhu Bhadreśadāsa has put the philosophical principle of Svāminārāyaṇa found in the Vacanāmṛta, in a scholastic way. In this way, after following the proper vedāntika process and analysis, we find that the Svāminārāyaṇa Bhāṣyas follow the principles of the Vacanāmṛta. In other words, in both scriptures, the principles are the same. Thus, we reject the null hypothesis, which echoed earlier that there is no relation between these two scriptures.

Moreover, readers will be glad to know that for the first time in the history of the Indian philosophy, the Prasthānatrayī-Svāminārāyaṇa-Bhāṣyas were analyzed on the foundation, the Vacanāmṛta, on which the entire saṃpradāya is standing. The findings of this study have many important implications for those who intend to conduct research on the Svāminārāyaṇa-Darśana.