Prasthanatrayi Swaminarayan Bhashyam (Study)
by Sadhu Gyanananddas | 2021 | 123,778 words
This page relates 鈥楴umbers of Pramana in the Svaminarayana School鈥� 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.
4.1. Numbers of 笔谤补尘腻峁嘺 in the 厂惫腻尘颈苍腻谤腻测补峁嘺 School
We have presented the general view of the 辫谤补尘腻峁嘺蝉 before, now our discussion of the notion of 辫谤补尘腻峁嘺 can only be brief here and only the 厂惫腻尘颈苍腻谤腻测补峁嘺 Vedanta perception will be underlined. So again, 辫谤补尘腻峁嘺 seeks to deal with the question of the possibility and grounds of the valid means of knowing. 叠丑补驳补惫腻苍 厂惫腻尘颈苍腻谤腻测补峁嘺 puts weightage on the true knowledge and its sources (vac. Loy膩-7, K膩riy膩峁噄-1, S膩ra峁単pura-18, Ga岣峢a岣嵞� 3/10). However, he accepts all those sources of knowledge which lead us towards the true knowledge of five eternal ontological entities: 箩墨惫补, 墨艣惫补谤补, 尘腻测腻, Brahman, and Parabrahman. Thereby, 厂惫腻尘颈苍腻谤腻测补峁嘺 is not bound by any particular source of knowledge. Sometimes he refers to true empirical knowledge (Loy膩-7) for liberation. Sometimes inference (尝辞测腻-17), testimony (Ga岣峢a岣嵞�-2/30) and analogy (Ga岣峢a岣嵞�-1/25) is also indicated to attain liberation. In addition to this, 厂惫腻尘颈苍腻谤腻测补峁嘺 mentions that Parabrahman鈥檚 grace plays a vital role to attain true knowledge of eternal entities (Ga岣峢a岣嵞�-1/51, 78). Moreover, he highlights the 蝉补峁僢丑腻惫测补 辫谤补尘腻峁嘺 (K膩riy膩峁噄-3) and aitihya 辫谤补尘腻峁嘺 (historical source) (Loy膩-7) in the 痴补肠补苍腻尘峁泃补. Thus, in the 痴补肠补苍腻尘峁泃补, he indicated major sources of knowledge and opened the branch of any systematic path that fulfills the goal of attaining true knowledge. The 笔谤补蝉迟丑腻苍补迟谤补测墨 厂惫腻尘颈苍腻谤腻测补峁嘺 叠丑腻峁补 clearly mentions the significance of 笔谤补尘腻峁嘺 (叠谤补丑尘补蝉奴迟谤补-1/1/1, 1/1/3; 碍别苍补-耻辫补苍颈峁诲-1/3; 叠谤丑补诲腻谤补峁噛补办补-耻辫补苍颈峁诲-2/4/5), however, like 厂惫腻尘颈苍腻谤腻测补峁嘺, the 叠丑腻峁补k膩ra is not bound with the fixed numbers of 笔谤补尘腻峁嘺.
He averred鈥�
鈥�brahmabrahmaparau 辫谤补尘腻峁嘺艣atakair尘腻测腻'dhipau k墨rtitau鈥� (厂惫腻尘颈苍腻谤腻测补峁嘺 Siddh膩ntasudh膩 碍腻谤颈办腻, 惭补峁僩补濒补)
鈥淭丑别re may be hundreds of 辫谤补尘腻峁嘺 to procure the knowledge of Brahman and Parabrahman.鈥�
So,
鈥�sati siddh膩ntapratyan墨katve hi taddheyamanyath膩 tu na kha峁囜笉an墨yamiti na tannirdh膩ritasa峁僰hy膩sam膩dara iti鈥� | (SSS p.149)
鈥淭丑别 辫谤补尘腻峁嘺 which negate and obstruct to obtain knowledge of the eternal entities should be abjured, others are welcomed, in this manner, we do not claim any particular numbers of the 辫谤补尘腻峁嘺.鈥�
Moreover, 笔谤补蝉迟丑腻苍补迟谤补测墨 叠丑腻峁补k膩ra strongly asserts that without the grace of Parabrahman, our 尘腻测颈肠 senses are incapable of attaining knowledge of the true form of those eternal entities.