Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

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

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(V.10). So we have to live in the world and yet transcend the world. We have to remember that so long as relations are there, there is bondage and suffering. In the world we have to live in the present because it alone is available to us. We have to make the best use of it. (Aptavani,I, p.27)
The world is a subtle networking of things and events. It is a process which is ever flowing. It has no beginning and no end (Aptavani, I, p.80) It is composed of prakrti which is in the form of innumerable paramanus (infinitesimal particles). It is an orderly whole which moves on mechanically like a machine. (Aptavani, II, p. 151) It is a cosmos and not a chaos. It has a system with its own laws. It has an implicate order. In itself it is jada or acetana (inert). With the animation of pure consciousness entire cosmic process takes place. As P.P.Shri Kanudadaji says, "Yes, there is a power but it is not an animate one. It is mechanical power. It is a mixture of live and non-live. Here physical matter has acquired special power or 'charge' in close vicinity of 'cetan' or soul. 'Cetan' or pure 'soul' just remains as it is for all the times." ( op.cit. p.17). There is an immanent teleology and a built-in order in the cosmos. This concept is akin to the concepts of rta in the Vedas, elan vitae in Bergson, or nesus in Alexander. There is a cosmic law of orderliness called, Vyavasthita. It is natural regulatory power or natural regulatory system. It is methodical and every thing is under its control. Nothing happens without it. Dadaji says, on the pattern of Mundakopanisad, that sun, moon, stars etc. all function due to its rule. (Aptavani, I.p.5) It is self-regulating and there is no God to control it. It is a pre-ordained and pre-established harmony due to karma done by pratisthita. Every event or occurrence is in the form scientific circumstantial evidence produced by a set of causal collocation in 'sequential completeness' (karana samuccaya) consisting of necessary and sufficient conditions called samyoga. One samyoga gives rise to another samyoga and thus there is a causal concatenation. Samyoga is an orderly collocation of material particles (paramanu) brought about by vyavasthita, a cosmic computer so to say, through scientific circumstantial evidence. In short it can be said that animated by the atmatattva the vyavasthita operates through scientific circumstantial evidence when there is formation of specific causal complex known as samyoga. Vyavasthita gives rise to samyoga. It is all a 'natural adjustment in a causal framework. (Aptavani, I, p. 18-9) The word 'scientific' means that there is nothing in the world which is at random in the cosmic process. (One of my research students Dr. R.S. Kaushal who retired as Professor of Physics in Delhi University has independently discussed "Samyoga and Scientific Circumstantial Evidence" a chapter in his book "The Science of Philosophy" pp.416-8, published by D.K. Printworld, Delhi. This is just a coincidence. He discusses this in a different way without being aware of Dadaji's views). Our karmas or 'Charged Power of 'pudgala' which are now in the process of discharge keep things operational. (P.P. Kanudada, p.26). 'Charge' (Cause) is in your realm. 'Discharge' is in nature's realm. So if you wish to charge please do it righteously. Whatever has been charged by you would not be left out without discharge by nature. This is known as 'akrtapranas'a' in the law of karma. In human life there is some part which is 'Decided' and some part which is *Decision'. They are 'fate' and 'freewill' respectively. This is the distinction between farjiyat and marjiyat.