Prasthanatrayi Swaminarayan Bhashyam (Study)

by Sadhu Gyanananddas | 2021 | 123,778 words

This page relates ‘Is Ashrayagrahana Important?’ 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.

6.3. Is Āśrayagrahaṇa Important?

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Svāminārāyaṇa shows a straightforward way to tread on and attain the ultimate spiritual goal. He states:

“Hence, there is no other obstacle-free way like that of having the firm refuge of Parabrahman Nārāyaṇa.” (Vacanāmṛta Gadhadā II/13, p.422)

By these words, we can realize that the firm refuge of Parabrahman is a crucial factor as far as the ultimate spiritual goal is concerned.

Bhadreśadāsa also explains this factor while commenting on the Mundaka-upaniṣad:

“tathā caitādṛśa gurum evābhigacched vidhivattatcharaṇaṃ gṛhṇīyādityarthaḥ evākaraśca naikārthajñāpakaḥ prathamaṃ brahmavidyāprāptyarthaṃ gurupasattau niyamavidhiṃ jñāpayati brahmavidyābhīpsā ced guruḥ avaśyamevāśrāyaṇīya iti |” (Mundaka-upaniṣad 1/2/12, p.255)

“One should only (eva) take the refuge of such a Guru. The term only here has many implications. First, it implies that association with such a Guru is necessary to attain brahmavidyā. Therefore, all those who desire to attain brahmavidyā must take the refuge of such a Guru.”

Bhadreśadāsa explains further that the Upaniṣad also disapproves seeking refuge under liberated selves like muktas or muktātmas, who have attained brahmabhāva through the association of the Brahmasvarūpa Guru. Since the muktas are not Akṣarabrahman, they cannot enlighten others-or have others realize brahmavidyā. This is also mentioned by Svāminārāyaṇa.^[1]

As Svāminārāyaṇa mentioned earlier that the time of death is very critical and dangerous, in that condition, the only ray of hope is the firm refuge of Parabrahman or the Brahmasvarūpa Guru.^[2] Now the question arises that if refuge is inevitable, then what are the attitudes, preparations, and qualifications required of a refugee (an aspirant) who surrenders to Parabrahman. One who seeks refuge at the feet of Parabrahman and affiliates himself with Parabrahman has to remember that: Parabrahman is the only substratum, liberator, and redeemer.

1. Even if the suffering is as great as the total tragedy of the whole world befallen, there should be a conviction that no one can protect except my Parabrahman, who is the only protector.^[3]

2. Whatever I desire or expect, I should ask it from none other than my Parabrahman.^[4]

3. I should give up all my unpleasant habits and tendencies and should wholeheartedly change my nature to please Parabrahman, I should eliminate the vices and refill my life with virtues and moralities to please Him.^[5]

4. I should live completely in tune with the will of Parabrahman and never wander away from His will and word.

5. I should give up all my rigidness and decisions now and live life according to His wish.^[6]

6. I should remain without a doubt; for now, I do not have any fear of getting lost into Indra-loka (svarga), Brahmaloka or any other celestial region on the way to attaining paramapada. I now am sure of my final accomplishment by the grace of Parabrahman. I have resolutely known that there is nothing more blissful and blessed than my Parabrahman, who will bless me with the ultimate happiness.^[7]