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Vachanamrut

The Vachanamrut is a sacred text consisting of 273 religious discourses delivered by Swaminarayan from 1819 to 1829 CE and is considered the principal theological text within the Swaminarayan Sampradaya of Hinduism. Compiled by five of his senior disciples, Swaminarayan edited and approved the scripture. As followers believe Swaminarayan to be Parabrahman, or God, the Vachanamrut is considered a direct revelation from God and thus a theological essence and the most precise interpretation of the Upanishads, Bhagavad Gita, and other important Hindu scriptures.

Etymology
The name given to the collection of Swaminarayan’s sermons is “Vachanamrut,” a compound word derived from two Gujarati words: vachan (vacan), meaning “words,” and amrut (amṛta), meaning “immortalising nectar.” Thus, Vachanamrut translates to “immortalising ambrosia in the form of words,” as it is believed that Swaminarayan's teaching in this scripture deliver eternal liberation An individual discourse within the collection is also called a Vachanamrut. == Development of the scripture ==
Development of the scripture
Authorship The Vachanamrut is a chronological anthology of 273 religious discourses delivered by Lord Swaminarayan towards the end of his life, between 1819 and 1829 CE. Language The compilers wrote the text in Gujarati, the vernacular of the region in which Swaminarayan delivered his discourses. Although Swaminarayan was from a Hindi-speaking region of present-day Uttar-Pradesh, he adopted the Gujarati language for his followers. In 1859, a front-ranking Gujarati monthly quoted specimens from the Vachanamrut showing how Swaminarayan raised the standard of Gujarati prose. The Vachanamrut has also been translated from Gujarati to other languages, like English, Hindi, Telugu, Tamil, and Marathi. The Shri Harivakyasudhasindhu (Śrī Harivākyasudhāsindhu) is the Vachanamrut's Sanskrit adaptation by Shatanand Muni (Śatānanda Muni). In Loya 7, the 115th discourse which took place on 8 December 1820, Nityanand Swami presents Swaminarayan with the text for his review and approval. It states that Swaminarayan was "extremely pleased" with the manuscript. This documentation of approval further supports its authenticity. == Structure ==
Structure
Preface The Vachanamrut begins with a preface, termed, partharo (parthāro), that provides a detailed account of Swaminarayan’s activities, his interactions with devotees, and his appearance. The discourses took place across various towns and villages of Gujarat, India, specifically Gadhada, Sarangpur, Kariyani, Loya, Panchala, Vartal, Amdavad, Ashlali, and Jetalpur. The introductory paragraph also notes the setting and atmosphere of the assembly and describes the audience seated. Furthermore, Swaminarayan himself is described with intricate detail with mention to the colour and style of his clothes and adornments. Occasionally, the seat upon which Swaminarayan is seated and the direction in which he is facing is detailed. Regarding the details and precise dating present in the introductory paragraphs of each Vachanamrut, John Carmen, Professor of Comparative Religion at Harvard, notes that the inclusion of such information in a scriptural text nullifies a common Western misunderstanding that religious India lacks a sense of history. Style of discourse The style of discourse is highly dialogical and didactic, with most in the form of a question-and-answer session similar to the Upanishadic tradition of guru-disciple dialogue in which dialogues occur between the guru and pupils. == Content ==
Content
In the Vachanamrut, Swaminarayan outlines his theology and its ultimate goal, moksha (mokṣa), a spiritual state characterized by eternal bliss and devotion to God. Ontology In Vachanamarut Gadhada I-7, Swaminarayan explains that there are five eternal existential entities: jiva (jīva), ishwar (iśvara), maya (māyā), Aksharbrahman (Akṣarabrahman, also Akshara, Akṣara, or Brahman), Parabrahman (Parabrahman, or Purushottam, Puruṣottama). Shankara, Ramanuja, and others shift the meaning of Akshar to either Supreme Being (God), jada-prakruti, or mukta atma. In contrast, Swaminarayan explains Akshar is a distinct reality with four different forms, including Parabrahman’s abode, the personal servant of Parabrahman in that divine abode, the sentient substratum pervading and supporting creation (chidakash, cidākāśa) and the Aksharbrahman Guru present on earth. In Gadhada I-63, Swaminarayan describes the prominence and vastness of Akshar relative to other entities gnan (jñāna; knowledge of the atman), The Narnarayan and Laxminarayan Gadis believe moksha is attained by worshiping the sacred images of Swaminarayan installed by acharyas. Baps believes the jiva needs the guidance of the Aksharbrahman Guru to transcend maya and become brahmarup to reside in the service of Parabrahman. == Role in the Swaminarayan Sampradaya ==
Role in the Swaminarayan Sampradaya
Engaging with the text Devotees regularly read the Vachanamrut with the intention of understanding and implementing Swaminarayan’s teachings, which form the foundation of the Swaminarayan Sampradaya. == References ==
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