3. Mānādhīnā Meyasiddhi

In the case of the veridical knowledge of Parabrahman, generally, it starts initially with the thesis ‘Mānādhīnā Meyasiddhiḥ’ means of knowledge establishes the correct nature of the knowable. (The knowledge of the knowable depends upon the means of knowledge).

However, in the Svāminārāyaṇa School, we must take into account the unique principle regarding Indian epistemology as the Bhāṣyakāra Bhadreśadāsa states:

nityodbhāsitabodhatvānmānā'nadhīnasiddhitaḥ |
mānavaśyaṃ na vai meyam akṣaraparamātmanoḥ ||^[1]

“As far as we talk about, the knowledge of Brahman and Parabrahman is not dependent on any means or source of knowledge. In fact, their knowledge is self-emerged forever.”

Bhadreśadāsa goes even further that a person who has attained brahmabhāva due to the grace of Brahman and Parabrahman also does not need these pramāṇas for attaining knowledge. Therefore, attainment of knowledge through the means of knowledge is subject to only māyic jīvas and īśvaras.^[2] For the knowledge of the jīvas and īśvaras, the reflection and meditation on this faith-based knowledge slowly brings about a conversion in the very being of the knower. Their same body apparatuses then cease to be material and become divinized to behold Parabrahman and His knowledge.

This happens sheerly on account of the will and the mercy of Parabrahman. What śabda disclosed and reason envisioned or inferred and senses pined to perceive is immediate, known in the form of direct integral vision or experience (pratyakṣa darśana) of the ātman. Since the senses and mind (antaḥkaraṇa) have ceased to be māyic and have become divine/sentient so that Parabrahman as Parabrahman becomes known directly by the self (ātman). This is called ‘Jīva-Sattā Tadāśrita anubhava jñāna.’ Such knowledge is called sākṣātkāra i.e., the direct integral experience of a transcendental kind. However, this māna-meya process is not applicable for Brahman and Parabrahman. In fact, their knowledge is self-proven. They know everything everywhere at every time. They are the controller of all.^[3]

So, Bhadreśadāsa explains the power of Paramātman:

“yo vetti yugapat sarvaṃ pratyakṣeṇa sadā svataḥ ityadyuktaṃ nityaṃ sarvajñabhūtaṃ paramātmānam” (Brhadāraṇyaka-upaniṣad 2/4/14, p.33)

“Paramātman Himself perceives everything together at once and at any point of time; thus He is the all knower forever.”

Therefore, in the Svāminārāyaṇa context, ‘meyādhīnā mānasiddhiḥ’ prevails not ‘mānādhīnā meyasiddhiḥ’.

Svāminārāyaṇa elucidates it in the Vacanāmṛta:

“Parabrahman perceives all of the jīvas and īśvaras who reside in the countless millions of realms as clearly as He sees a drop of water in His palm. He is also the supporter of countless millions of brahmāndas; He is the husband of Lakṣmī; and He is the creator, sustainer, and destroyer of infinite millions of brahmāndas. Even Shesh, Shāradā, Brahmā, and other deities are unable to grasp the extent of His greatness. In fact, even the Vedas describe His glory as ‘neti neti’.” (Vacanāmṛta Gadhadā II/53, pp.495-496).

Moreover, he further adds this unlimited power of Parabrahman:

“I have knowledge of everything about the past, the present, and the future. In fact, while sitting here, I know everything that happens; even when I was in my mother’s womb, I knew everything; and even before I came into my mother’s womb, I knew everything. This is because I am Parabrahman.” (Vacanāmṛta Jetalapura 5, p.699).

The most obvious finding to emerge from this study is that the knowledge of Brahman and Parabrahman is not subject to judge with the man-made epistemological system.

In the same vein the Svāminārāyaṇa Bhāṣyakāra explains while commenting on the Upaniṣad Mantra:

yanmanasā na manute yenāhurmano matam |
tadeva brahma tvaṃ viddhi nedaṃ yadidamupāsate ||^[4]

“That which the mind cannot conceptualize, but by which the mind does conceptualize, know that alone to be Parabrahman. Not the one whom people worship here.”

“yanmanasetyasya divyamanobuddhyādiyuktasyā'pi paramātmano na baddhajīveśvarādivat karaṇādhīnomananā'dhyavasāyādivyāpāraḥ, tasya sadā svataḥsiddhavijñānatvādityarthaḥ | evaṃ yaccakṣuṣetyadāvagre'pyayamartho'nusandheyaḥ ||” (Katha-upaniṣad 1/6, p.40)

Here, ‘yanmansa’ reflects that though Parabrahman possesses the divine mind, intellect, etc. organs yet his process of attaining knowledge is not dependent on these instrumental organs. Since his knowledge is self-proven and self-emerged. It is true for each and every organ of Parabrahman which will be described in the Upaniṣad further.”

The Bhāṣyakāra analyzes further that Parabrahman is beyond the reach of the eye, of speech, or of the mind. That which cannot be thought by mind, but by which, they say, the mind is able to think: know that alone to be the Parabrahman. Parabrahman gives power to every organ of the jīvas and īśvaras, thereby, they become able to attain knowledge, but Parabrahman doesn’t need the indriyas or sense organs for attaining knowledge; thus, Mānādhīnā Meyasiddhiḥ is applicable only for baddha (bounded with māyā) jīvas and īśvaras. The Bhāṣyakāra elaborates it in detail in the SSS^[5] Thus, The Bhāṣyakāra made no significant difference to the Vacanāmṛta’ s principles. Thus, in the case of knowledge of Brahman and Parabrahman, we can simply declare that in this context not ‘Mānādhīnā Meyasiddhiḥ’ but ‘Meyadhīnā Mānāsiddhiḥ.’^[6]

Footnotes and references:

[1]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 226

[2]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 227, 228

[3]:

Svāminārāyaṇa Siddhāntasudhā Kārikā 170

[4]:

Katha-upaniṣad 1/6

[5]:

tatkṛpālabdhaprajñānāṃ brahmabhūtā''tmanāṃ tathā |
sarvārthānāṃ samudbhāsānnaivā'sti mānavaśyatā ||  Svāminārāyaṇa Siddhāntasudhā Kārikā-227 ||
ato mānāt prameyasya siddhiriti tu kevalam |
baddhātmaniyataṃ jñeyaṃ yaddhi vādeṣu yojyate || 228 ||
jñānaṃ pramātmakaṃ jñeyaṃyathā'vasthitavastunaḥ |
yathā śuktāviyaṃ śuktī rajate rajataṃ tathā || 229 ||

[6]:

Katha-upaniṣad 1/6, p.40