Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

Author(s): S R Bhatt
Publisher: S R Bhatt

Page 10

are to be faced in such a way as would assist us to unfold our Pure Self. In the light of Pure Self, the darkness of our pressing problems, puzzles and pitfalls would be perceived and the light of the real would be thrown on all these issues. That would lead to blissful living free from all opinions, clinging to one's conceived and conditioned design, insistence for any matter, fanatic search for justice regarding external happenings of the world etc.. Everything in life would stand as one's own echo, bearing the effects favorable or unfavorable." (Foreword to "An Introduction to Holisitc Science and Integral Living", by Dr. Shailesh Mehta.) In fact P.P.Kanudadaji is echoing the Is'avasyopanisad which avers,
Andhamtamah pravisanti ye avidyamupasate
Tato bhuya iv ate ya tu vidyam ratah. i.e., they enter into the world of stark darkness who adore the realm of empirical knowledge alone. But they enter into greater darkness who are engrossed only in spirituality.
Nagarjuna also expressly maintains that, “Without a recourse to empirical reality the Absolute truth cannot be taught. Without knowing the Absolute Truth Nirvana cannot be attained." Vyavaharamanasritya paramartho na desyate, Paramarthamanagamya nirvanam nadhigamyate. (M.K.,XXIV, 10)
The world is a 'fact', but it is relative fact. It is not real fact'. The world is puzle itself. There are two viewpoints to solve this puzle. One is real viewpoint and the other is relative viewpoint. By relative viewpoint 'You are Chandulal' and by real viewpoint you are 'S'uddhatma'. (Aptavani, II, p. 3). Dadaji says that the relative is to be enlightened by the Real. Then only it can serve as a means or instrument to realize the Real Self. Explaining this P.P. Shri Kanudadaji also teaches that there should be a "balanced harmony between the Relative and the Real, the ephemeral and the eternal." He further writes, “So the path of living in the realtive world should be such as would unveil our true self. Our Master, Dada Bhagwan is a living example of even the minutest manifestation of perfection, purity and enlightenment in all the activities." (op.cit)
THE CONCEPT OF PARAMATMA
The 'Real' can be named as Paramatma. Atma, S'uddhatma, Bhagavana, Is'vara, Purusa etc. are the cognate terms. Depending upon the requirements of the context Dadaji draws a subtle distinction among them but for all practical purposes one can overlook such a distinction as they are all synonyms. It should be made clear that Paramatma is not an entity like any worldly objects or a person though such a language can be used for empirical purposes. In fact the best way to describe the indescribable is 'neti neti.' (Aptavani, p. 321) To give concession to empirical consciousness we tend to use the finite language for the infinite and we cannot help this. However, it is immaterial whether we use the pronoun 'It' or 'He' while addressing Paramatma. So instead of using the pronoun “It” we can use the pronoun "He" for Paramatma. Paramatma is in fact a state of being, a state of existence, and a state of experience. He is, therefore, pure existence, pure experience and pure bliss (saccidanada). Thus though the word