Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

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

Page 15

they are sat (real). But they do not have cit and ananda. This is the basic difference. (Aptavani, III, p. 30). So there is dualism.
ala benda names it as maya the two oflected in the
Pratisthitatma is the substratum (adhisthana) of jagat. Paramatma, who is pure consciousness, charges, animates and enlivens pudgalas which are inert in themselves. Because of this charging pudgala becomes niscetancetana. Dadaji refers to it as parasatta (Aptavani,I,p. 111) Kundakunda names it as parasamaya. The pudgala is anatma and it is altogether different from atma but due to maya the two get intermingled. In fact this intermingling is pratisthitatma. Pure consciousness gets reflected in the pudgala by its proximity and one manifestation of it is jivatma having ahamkara, indriya and deha and the other manifestation is the jagat.
Atma is jnana and anatma is jneya. Atma is svaparaprakas'ka and anatma is paraprakas'aka. Acarya Kundakunda has dwelled on this point in Pravacanasara (22-3). Dadaji also avers the same.
The world is anatma. It is niscetana (inert) but acquires cetana (consciousness) and becomes niscetana-cetana, a mixture of the two. It is relatively real and not ultimately real. Brahma is really real. (Aptavani, I, p. 20) But we have to reckon with the world so long as we live in it. It can not be negated and should not be negated even though it is not foundationally real. It is essence-less (polampola, Aptavani, I, p.36)). It is a complex of viewpoints and not a 'fact'. Dadaji says that all worldly relations are temporary adjustments. They are based on beliefs. They look like real and permanent but they are not so. They are alluring and inviting and engrossing. They are enticing and bewitching and bewildering also. The Isopanisad says, "Hiranmayena patrena satyasyapihitam mukham.' The Chandogya Upanisad says that "Satyamanrtena channam". World is an interplay of such things, events and relations. It is therefore a puzzle. It is deceitful (dago) and no one is our real relative or relation (sago) here. (Aptavani, II, p.18) It is maya to be crossed over by taking resort to the realization of two viewpoints of 'real' and 'relative'. This is the teaching of Dadaji. (Aptvani, II p.8) This was the teaching of Is'opanisad and Mundakopanisad. The great Buddhist thinker Nagarjuna also averred the same, "Dve satye samasritya buddhanam dharma des'ana" (Madyamikakarika, XXIV.8). Those who do not know the distinction between the two do not know the truth and can not get liberation. (“Ye'nayornavijananti vibhagam satyayordvayoh. Te tattvam na vijananti gambhiram buddhas 'asane", (ibid, 9)
In the world there is no permanent happiness. There is no lasting joy-yielding power in the things and relations of the world. This is because the world is essence-less and vacuous. It is a dance of prakrti which is bewitching and baffling. The world has, however, instrumental value and we have to live in it, but not with it, like a lotus leaf. Dadaji opines that he says so while living in the world and yet transcending it'. There is nothing wrong with the world as such, but too much involvement in it forgetting the
Real' is poisonous and harmful. We have to be nirvisayi (non-involved) among the visayas (objects of the world). Nagarjuna says, "Vyavaharamanasritya paramartho na des'yate." Dadaji also says that we have not to renounce the world but get detached from it like a lotus leaf living in water. This beautiful and apt simile is given in the Gita