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When we meticulously study 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�y补 and the 痴补肠补苍腻尘峁泃补, we clearly discover one fundamental fact that both scriptures accept the grace of Parabrahman as the most significant factor to attain the knowledge of the eternal entities. In addition to this, they both accept that the seeker can obtain this knowledge in his very life and Parabrahman discloses his true form for him; at this point, we can say there must be Parabrahman in the human form. From both points of perspective, the knowledge is nothing else but of the manifest form of Parabrahman on earth. In the field of epistemology, it is a novel contribution indeed.

厂惫腻尘颈苍腻谤腻测补峁嘺 declares his important doctrine in the 痴补肠补苍腻尘峁泃补:

鈥淧lease listen, I want to tell all of you about Parabrahman. Whenever a 箩墨惫补 attains a human body in 叠丑补谤补迟补办丑补峁冡笉补, Parabrahman鈥檚 补惫补迟腻谤补蝉 or Parabrahma鈥檚 厂腻诲丑耻 will certainly also be present on earth at that time. If that 箩墨惫补 can recognize them, then he becomes a devotee of Parabrahman.鈥�(痴补肠补苍腻尘峁泃补 Vart膩l 19, p. 567)

This principle emphasizes that the source or means of knowledge is Parabrahman Himself, who comes to earth to provide knowledge of Him to the infinitive numbers of seekers. When the manifest form of Parabrahman roams on earth, then by his grace, the seeker鈥檚 尘腻测颈肠 indriya becomes divinized.^[1] Thus, knowing Parabrahman perfectly means knowing the manifest form of Parabrahman through the indriyas, the 补苍迟补岣�k补谤补峁嘺, and experience. Only then can one be said to possess perfect 箩帽腻苍补.^[2] Here, Pratyaksh Bhagwan (the manifest human form of Parabrahman) are important words. Only His knowledge is called ultimate knowledge and is the cause for liberation for a 箩墨惫补. It has previously been observed that this principle (Parabrahman manifests on earth) is essential to 厂惫腻尘颈苍腻谤腻测补峁嘺, thereby he indicates it invariably in the 痴补肠补苍腻尘峁泃补.^[3] The 叠丑腻峁�y补k膩ra defines this doctrine (Parabrahman manifests on earth as a human) while commenting on the 叠丑补驳补惫补诲-骋墨迟腻 艣濒辞办补, which explains that whenever there is a major decline of dharma and the rise of adharma, then Parabrahman incarnates.^[4]

The Bhagavad-骋墨迟腻 explores:

鈥�tad膩tm膩na峁� s峁沯膩mi avat墨r峁噊 bhav膩mi ityartha岣� | kad膩cit svecchay膩 anyaj墨ve艣var膩tmano nupravi峁�ya kad膩cit s膩k峁Ｄ乨eva sa峁僢hav膩mi iti 产丑补惫补岣� ||鈥� (叠丑补驳补惫补诲-骋墨迟腻 4/7, p. 95)

鈥淧arabrahman by his independent will, sometimes He himself manifests or sometimes He manifests through the 箩墨惫补s and 墨艣惫补谤补蝉 by reentering them.鈥�

In a similar manner, the 叠谤补丑尘补蝉奴迟谤补 is also intimately allied with this principle. The 叠丑腻峁�y补k膩ra contends against the 狈补颈测腻测颈办补 that Parabrahman鈥檚 human form is well endorsed by us but not by logical argument. Instead, we approve it by verbal testimony.

The commentary demonstrates it in the context of the 蝉奴迟谤补 (aphorism):

艣膩strayonitv膩t || 叠谤补丑尘补蝉奴迟谤补s 1/1/3 ||

鈥淏ecause of its root in the scriptures.鈥�

Bhadre艣ad膩sa enunciates:

鈥�yadyapi sa艣ar墨ratva峁� tvasm膩kam api i峁ａ弓ameva kintu nahi tadanum膩nikamapi tu 艣rautameva 诲颈惫测补峁� 艣补谤墨谤补峁�, s膩k峁泃ikasyaiva divyam膩nu峁�avigrahasya tasya sakalak膩ra峁嘺tva艣rute岣� |鈥� (叠谤补丑尘补蝉奴迟谤补 1/1/3, p. 22)

鈥淧arabrahman鈥檚 definite human form is well sanctioned by us but not by logical system. As a replacement, we approve it by verbal testimony. The cause of this human form of Parabrahman with a definite form which is described in the Shrutis.鈥�

The way the 厂惫腻尘颈苍腻谤腻测补峁嘺 叠丑腻峁�y补 supports this significant principle serves as a profound bond on which the entire 厂补峁僷谤补诲腻测补 is standing.

The 鲍辫补苍颈峁�a诲 叠丑腻峁�y补 also joins by propagating:

鈥�蝉补丑补箩腻苍补苍诲补岣� 辫补谤补尘腻迟尘腻 svayameva sa峁卥alpya k峁沺ay膩 svabhaktamanorathasa峁僷奴ra峁嚹乨iprayojanena svasvar奴pas膩marthy膩dyajahannev膩'vatarati鈥� (Katha-耻辫补苍颈峁�a诲 1/3, p. 37)

鈥�厂补丑补箩腻苍补苍诲补 Parabrahman, by His own resolution, Himself incarnates on the earth to fulfill the wishes of his devotees out of grace with all His power.鈥�

Then, He resolves that whether one with wisdom or without wisdom may perceive me. In this way, He, who is inconceivable, becomes conceivable to all. Due to his resolution, Parabrahman, who has no worldly birth and death, incarnates on earth and the seeker can obtain his true knowledge.^[5]

The most startling and striking observation to emerge from these references is the firm and positive correlation among all 笔谤补蝉迟丑腻苍补迟谤补测墨 叠丑腻峁�y补s. In this sequence, the 叠丑腻峁�y补k膩ra wants to add a significant matter that along with Parabrahman 础办峁�a谤补brahman, also incarnates on earth. The 叠丑腻峁�y补k膩ra reminds us by quoting the 滨艣辞辫补苍颈艣补诲 mantra, which reflects that Parabrahman and 础办峁�a谤补brahman moves and also moves not. They are far and near. They are inside all this and also outside all this.^[6]

鈥�tat p奴rvoktam ak峁�aratattva峁� puru峁�ottamatattva峁� ca ejati gacchati mumuk峁�o岣� kaly膩峁噀cchay膩 k峁沺ay膩 mumuk峁�ude艣a峁� prati gacchati, tatra manu峁�y膩dir奴pe峁嘺 avatarati |鈥� (莫艣a-耻辫补苍颈峁�a诲 5, p.14)

鈥淗ere 鈥�tad鈥� refers to 础办峁�a谤补 and 笔耻谤耻峁�o迟迟补尘补 entities as per the context of the first mantra. They take a human form on the earth to grant liberation to a number of the 箩墨惫补s while remaining in 础办峁�a谤补dh膩ma with their root form.鈥�

Parabrahman, when by His will descends as the incarnate-Parabrahman on earth, He does so with a purpose and a mission to fulfill the wish of devotees, and therefore, assumes a form appropriate to it. These forms of Parabrahman are perceptually apprehendable by the mind (补苍迟补岣�k补谤补峁嘺) and the sensory-motor organs of the 箩墨惫补s.

Now, let us talk about the obstacles in knowing the ultimate realities. As long as the dark cover of 补惫颈诲测腻-karma (past action-nescience) and the viruses of three 驳耻峁嘺蝉 of 辫谤补办峁泃颈 (尘腻测腻) are there in the self (箩颈惫腻迟尘补苍), a person cannot have the resolute knowledge of Parabrahman in terms of self-satiating realization. Therefore, the body, the sensory-motor organs, the vital breath (辫谤腻峁嘺) and the 补苍迟补岣�k补谤补峁嘺 (mind) should become dematerialized (a尘腻测颈肠) to behold this knowledge-realization in the self. When all these body-apparatuses are totally divinized by the grace of Parabrahman or the Parabrahman-possessed 厂腻诲丑耻 (i.e., The 础办峁�a谤补-Guru), the knowing self becomes absolutely pure, dross-free and divine. Consequently, the Parabrahman present before him in the manifest human-guise is then apprehended as through and through the divine, transcendental, and infinitely glorious.

Therefore, when the total being of the self is transformed into a kind of divine person, his vision then changes. His psycho-physical apparatuses of knowing, his perception, and his conceptual framework are all divinized. With the divinized vision and divinized instruments of knowing, he now is able to know and behold the glorious divine nature of infinite Parabrahman even in His incarnate (currently manifest) human-form. Now, Parabrahman for him, is no more human, though participating in his life as one among humans in the guise of a human person (as the manifest incarnation). Thus, for such devotees with purified vision, Parabrahman is no more unknown and unknowable.

Then the question may arise that the 艢谤耻迟颈 which proclaims that:

鈥�yato v膩co nivartante 补辫谤腻辫测补 尘腻苍补蝉补腻 saha^[7]!鈥�

鈥淲herefrom words/speech turn back, together with the mind failing to know Him.鈥�

鈥�Naiva 惫腻肠腻 na 尘腻苍补蝉补腻 pr膩ptum 艣akyo ma cak峁�u峁嚹�^[8].鈥�

鈥淭he Supreme Self cannot be known or reached by speech, by mind or eyes.鈥�

What should be understood? Well, in this case, the 艢谤耻迟颈s talks about the inability of the commoners and seekers undevoted to Parabrahman. In the case of loving devotees of Parabrahman, He is undoubtedly knowable, sheerly by His connate mercy (惫腻迟蝉补濒测补).

Thus, Parabrahman as Parabrahman, in terms of His essential nature, as supreme and divine and infinite, is known and knowable veritably. Of course, this implies that Parabrahman is not fully knowable because He is the Supreme Infinite Who is eternally ever new, limitlessly satiating, and infinitely glorious, and hence, ever unfathomable.^[9] There are several important areas where this study, for the first time, makes an original contribution to the Vedic tradition of 笔谤补尘腻峁嘺尘墨尘腻峁僺腻. The next section presents the uniqueness of the 厂惫腻尘颈苍腻谤腻测补峁嘺 顿补谤艣补苍补鈥檚 perspective on some famous 辫谤补尘腻峁嘺蝉. A considerable amount of literature has been published on various 笔谤补尘腻峁嘺蝉 in Indian philosophy, but here we are going to analyze some significant factors of 厂惫腻尘颈苍腻谤腻测补峁嘺 顿补谤艣补苍补 regarding epistemology, for attaining knowledge of Brahman and Parabrahman.

Footnotes and references:

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[1]:

Vac. Ga岣峢a岣嵞�-1/51

[2]:

Vacanamrut Loy膩 7, p. 303

[3]:

痴补肠补苍腻尘峁泃补 Gadhad膩 I/3,27,31,37,38,49,56; K膩riy膩峁噄 2,8; P膩帽c膩l膩 6,7; Ga岣峢a岣嵞� 2/35; Ga岣峢a岣嵞� 3/28,31,35,38; Ahmedabadm 6,7 Moreover, in the 厂惫腻尘颈苍腻谤腻测补峁嘺 School 础办峁�a谤补brahman also incarnates on earth together with Parabrahman. (痴补肠补苍腻尘峁泃补 Gadhad膩 I/71, p.174)

[4]:

叠丑补驳补惫补诲-骋墨迟腻 4/7

[5]:

鈥�补箩腻测补尘腻苍辞 产补丑耻诲丑腻 惫颈箩腻测补迟别鈥� (Shukla YajurVeda 31/19)

[6]:

莫艣a-耻辫补苍颈峁�a诲 5

[7]:

罢补颈迟迟颈谤墨测补 鲍辫补苍颈峁�a诲 -2/4/1 67

[8]:

Ka峁環a 鲍辫补苍颈峁�a诲 -6/12

[9]:

痴补肠补苍腻尘峁泃补 K膩riy膩n墨 1; 叠谤补丑尘补蝉奴迟谤补 1/1/1, pp. 10-11