2.5. The Relation Between Īśvaras and Parabrahman

In the Indian philosophical system, Parabrahman is accepted as the creator and governor of the world would seem to fit precisely with īśvara. By their name, too, etymologically meaning ‘lord’ or ‘powerful, one can be forgiven for mistaking ‘īśvara’ to denote Parabrahman, a personal deity. Īśvaras are mere village chiefs in front of Parabrahman as a world-emperor.

This is most vividly presented in the Vac…

“Brahmā, Viṣṇu, and Śiva pray to that Parabrahman, “Mahārāja! Please have mercy upon us” (Vacanāmṛta Pancālā 4, p.369).

It expresses Parabrahman’s outright supremacy over even Brahma, Viṣṇu and Maheśa (Śiva).^[1]

The Śruti declares this fact:

“tamīśvarāṇāṃ paramaṃ maheśvaram” (Svetāśvatara-upaniṣad 6/7)

“Parabrahman is the Īśvara (Lord) of all īśvaras (lords).”

Svāminārāyaṇa proclaims:

“This manifest form of Parabrahman Bhagavān before your eyes is... the Lord of all lords (īśvarnā paṇ īśvara).” (Vacanāmṛta Gadhadā III/38, p.664)

The Bhāṣyakāra confirms:

“brahmaparabrahmaṇoḥ jīveśvarapraśāsakatvājjīveśvarāṇām icchākriyājñānaśaktayaḥ tadadhīnā iti vastusthitiḥ | evaṃ satyapi yathā kaścit samrāḍamātyo vā kasmaicit svapraśāsya janapadādhikāriṇe kāṃścanādhikārān pradāya tadviniyoge kāryaviśeṣe anumitimapi prayacchati ‘tvayaitat tvadicchayā viniyojyam’ ityadi |” (Brahmasūtra 2/3/42, p.246)

The controller, inspirer, and mobilizer of the īśvara known as Virāṭa Puruṣa is Puruṣottama. (Vacanāmṛta Gadhadā II 31, Brahmasūtra 2/4/14-15 p.261-262, Kena-upaniṣad 3rd and 4th Khaṇḍa, p.49-56). Svāminārāyaṇa further explains this prominent fact that this doctrine is the most important and efficient to understand avatāra-avatārin principle, a significant and outstanding feature of the Svāminārāyaṇa Darśana. As we will learn in the last portion of this chapter about the greatness of Parabrahman, where He is mentioned as the avatārin, the cause of all avatāras, on the other hand, these avatāras themselves are metaphysically īśvara and thus ontologically different from Parabrahman. It is only by Parabrahman’s aṇu-praveśa (kind of ‘re-entering’). As a result, the īśvaras become able to function properly and finish the task which has been given by Parabrahman.^[2]

Bhadreśadāsa also averred:

“kāryaviśeṣanimittasāmayikavibhinnacetanāntarānupraveśarūpeṇa yathā rāmakṛṣṇādivibhūtayaḥ” (Brahmasūtra 1/2/30, p.83)

“Parabrahman reentered īśvaras like Rama, Kṛṣṇa, etc. and empowered them in order to fulfill some special tasks for a certain period.”

It is noteworthy to mention here that apart from their functioning in general, īśvaras also cannot experience anything independently without the grace of Parabrahman.^[3]

All being of the universe attain their name and form by Parabrahman’s inspiration. In Vacanāmṛta Kāriyānī 1, Svāminārāyaṇa asserts that when the īśvaras (and jīvas) were inert at the state of deep sleep at the time of final dissolution without assuming a name and form then Parabrahman inspired them to assume them. Consequently, they come into action.

The Bhāṣyakāra states:

“paramātmasaṃkalpādhīnatayā jīveśvarātmāvṛttavāsanājanyadehayoga eva yathoktabandhe tadviparyaye vā kāraṇam |” (Brahmasūtra 3/2/6, p.287)

. “In all ways and in every state, then, the īśvaras are absolutely dependent on Parabrahman’s wish for their bondage, freedom, functioning, and experiences, and for their very existence.”

The Bhāṣyakāra concludes:

“muktajīveśvaramāyādibhyopi sadaiva atyantotkṛṣṭa-akṣarabrahmaṇopi puruṣottamasya uttamatvoktyā tanniravadhikaparamaśaktisāmarthyavibhavaḥ sūcyate” (GSB 15/18, p.316)

Parabrahman is superior to Akṣara which is superior to the jīva, īśvara, māyā and mukta. That reflects the unlimited controlling power and sovereignty of Parabrahman. We can conclude the īśvara topic with SP:

“An īśvara is an eternal cetanā (sentient) entity distinct from Parabrahman, Akṣarabrahman, and jīvas. Despite being extremely powerless when compared to Akṣarabrahman and Parabrahman; these īśvaras bear greater power and knowledge than jīvas. Through his wish, Paramātman inspires them to perform tasks of creation, etc., of the brahmānda. Like the jīvas, these īśvaras are countless in number, infinitesimal (extremely small), indivisible, and possess other such qualities. They are jñānasvarūpa,” jñātā (those who know), and eternally bound by māyā. They perform righteous and unrighteous karmas (actions) and experience the fruits of those actions. Pradhāna Puruṣa, Virāṭa Puruṣa, the deities of their senses (Indriyas) and the inner faculties (Antaḥkaraṇa), Brahmā, Viṣṇu, Maheśa, and others are all beings of the īśvara category, and these īśvaras are ontologically and inherently distinct from one another.”

Footnotes and references:

[1]:

SSS M-2, p.294

[2]:

Vacanāmṛta Gadhadā II/31, Pan.7

[3]:

Vacanāmṛta Gadhadā II/21