Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
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metaphysical and theological status of Aksarabrahman, śri Swāminārāyana is very clear and specific as stated above. Therefore, in iconic worship also Akñarabrahman is conjointly worshipped with the Lord Purunottam (Parabrahman) in the Akñara-Purunottama Swāminārāyana Sampradāy but as the ideal devotee to be emulated by all in order to become analoguous to Aksarabrahmanand earn his grace and serve Him for eternity. In so far as the ideological belief goes, Svāminārāyana is adored as the full manifestation of Parabrahman, the Supreme Person, while His best devoteedisciple Gunātitānand Swāmi is adored as the manifestation of Akñarabrahman.
Māyā-prakrti Māyā-prakrti is triguņāmika. It is the unconscious, inert primordial matter possessed of three properties (gunas) namely of sattva, rajas and tamas, and it is the cause of bondage of jivas and iśvaras. It is an unintelligent principle possessing three gunas as its qualities. It is of the nature of darkness (tamas) and ignorance (avidyā). It is beginingless, eternal and mysterious . It differs from Sāìkhya-prakrti, which is an independent principle, a triad of three gunas as its constituents. Prakrti together with ignorance, karma and egoistic body world attachment is called māyā. It is also different from māyā avidyā of advaita which is an indefinableunderscribable category, which is neither real nor unreal nor both.
Maya-prakhti is vāstavika i.e. real. It is existence, but unconscious (acid), insentient/inert(jada), It is pervasive (vibhu) in realities subservient to it and it is enveloping on them. But for Parabrahman, akñarabrahman and released souls (akñaramuktas), it pervades everywhere and envelopes every one to cauwse attachment in non-self entities. Maya has no sway over them. In its original state, it is unmanifest (avyakta) and unmodified, (nirviseña). It is the power i.e. the accessory of Lord Parabrahman. It is an instrument useful for the purpose of creation. It exists in the body (śàrira) of God as His (Śakti/Sādhana). It is pervaded by God. It operates and functions only at the will of God. It is totally controlled and supported by God.
Unconcious-inert (jada) māyā - prakḥti cannot create the world by itself independently because of hetu-prayojana (purposiveness) and karthtvaśakti (agency).
Svāminārāyana makes a distinction between 'Lower prakhti' called 'pradhāna' whose lord is 'puruña' and the 'Higher prakhti Called 'Müla-prakhti' whose lord is Mula-puruña (a liberated soul i.e. Akñarised mukta). The Mülaprakhti and kāla are the accessories or powers of the Lord Purñuottam.
When the Lord Nārāyanā wills to create the world, He conveys His will through Akñarabrahman to Mula-puruña. The Mula-puruña unites with Mula- prakḥti and from it emerges innumerable pairs of pradhän and puruña each of which evolves a world (brahmānda) consisting of twenty-four evo
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