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194
Aptavani-8
Only the Atma, that is heading for final liberation (moksha) and that has become completely veil-free (niravaran); is one that becomes omnipresent. But not all these other souls, did you understand that?
Questioner: So is the Atma itself omnipresent as the Self (chetan)?
Dadashri: No. It is not omnipresent as the Self (chetan); its inherent nature (swabhav) is omnipresent (sarvavyapi).
It is in the last avatar (lifetime), when it has the final body (charam sharira), that its light spreads throughout the entire universe. That is why it is a dependent (sapeksha) thing. It is not that way for everyone. Besides, people die all the time, do they not? Do they not have funerals everyday?
Therefore, it is said that the Atma is all-pervading and omnipresent (sarvavyapak); however, it is because of its light that it is omnipresent, it is omnipresent through its illumination; it is not everywhere itself.
Therefore, it is the light of the Atma that is omnipresent (sarvavyapak). And that light illuminates other things. Are there not both, the object to be known (gneya) and the Knower (Gnata) in this world? Or is there just the Knower (Gnata)?
Questioner: There is both, Knower (Gnata) and that which is to be known (gneya).
Dadashri: So have you accepted what I have said? Likewise, is there not the object to be seen (drashya) and the Seer (Drashta) both? There are both, objects to be known (gneya) and the Knower (Gnata), and the object to be seen (drashya), and the Seer (Drashta). Everything except for the Atma is to be seen (drashya) and to be known (gneya). Now the Atma's light is such that, its illumination reaches wherever there is something to be known (gneya), and something to be seen (drashya).
