World of Philosophy

Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan

Page 287

body is asymmetrical (one-way relation) by virtue of God's exclusive independence, infinite omnipotence, highest transcendence, omni-immanence, omni-supporter-ship and controllership of everything. On the other hand, the body is controlled, supported and pervaded by God and stands powerless incapable before Him. This vedantic thesis of saréra-saréri (Body-soul has its support from Antaryāmi Brāhmaṇa of Bḥhadaranyaka Upaniñad and Subalopaniñad. The Body-soul relationship between other reals and Prabrahman secures logical bond of inseparable relation that preserves the exclusive independence and transcendence of God. Who is the final destiny. Theologically, the Body-soul relationship inherently entails in it the sariraśariri i.e. servant-Master relationship and the prakāra-prakāri relationship because mode has its existence in its supporting Substance (the prakāri). Metaphysically. God is one with and non-different from jiva-iśvara-prakhti nevertheless He as the Being with innumerable auspicious attributes and excellence is totally unaffected by its corruptions. This also brings out a fact that śri Swaminārāyaṇa uses ghataka śrutis as the reconciling passages which help in bridging the gulf between bheda and abheda śrutis, without undermining the role and the status of any one of them. This also helps in showing that, other reals, as saréra have their relation of eternal dependence, on the saréri: the Supreme Self, and hence, the advaita of a qualified kind naturally exists. As it accepts the śarira-śariri relation, this system of Vedanta rightly deserves the claim of being śāréraka-mémāmsā. The non-dual Parabrahman is all-inclusive, all- embracing qualified whole.
Parabrahman: Parabrahman is the highest principle in order of reality and values. He is the Supreme Godhead and the highest ontological reality. The Parabrahman of Upaniñads, Vedanta Sutras and the Géta is the same as the Lord Puruñottam. He is also named as Parameśvara, Nārāyan and Vasudeva. He is the creator, sustainer and destroyer, immanent principle and transcendent God: the object of all worship and adoration. God is antaryāmin, the indwelling Self in all. This helps in establishing the vision of equality in the seeker. God's immanence in man and nature does not mean that He is transformed into man and nature. It simply means that He pervades the creation and the created, both in their un-manifest (avyakta) and manifest (vyakta) states. This is evident from the 'śrutis : 'antaù praviñöaù' śāstā janānām sarvātma' i.e. entering within, He rules all beings.
This is evident from the śrutis: 'antaù praviñtaù śāstā janām sarvatma' ie entering within, He rules all beings.
Parabrahman is always formful-personal (sada-sākāra) having divine form and personality. He is eternally young like a teenaged boy. He is through and through consciousness-bliss (jnānānandaghana) personified. This is His essential nature. He is the home of infinite number of infinitely auspicious qualities (saguna) and is devoid of heya gunas i.e. ephemeral
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