Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

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

Page 18

In this world everybody seeks happiness but does not know what real happiness is. What they mistakenly mean by happiness is the temporary psycho-physical pleasure. But it is not permanent and lasting. The ultimate goal of all living beings should be realization of moksa ( Aptavani, I, p.35) which can be variously referred to as brahmapada, paramatmapada, suddhatmapada, kevalajnanapada, paramapurusa, parames'vara, muktabhava, atmabhava, atmadas'a, atmarati, atmaranjana, svarat, svakami, svarupasthiti and a host of such terms. Moksa is not an entity but a state of existence of pure knowledge (abheda buddhi) and infinite bliss (nirantara-nirakula ananda). Acarya Kundakunda in Pravacanasara (61) says that s'uddhatma is jnanamaya and anandamaya. It is completely free from all emotions and attachments. "Asamgohyampurusah" says the Brhadaranyakopanisad (IV 3. 15). In Buddhism also all relations are regarded as mundane, having no ultimate reality. They are imposed on the Real. Mistakenly they are taken to be real. A mukta purusa is one by whom all relations are renounced, in whom there is no l' and 'mine', who is free from all concerns and becomes omniscient. In moksa there is total delivery from the labyrinth of mundane existence. It is cutting the umbilical cord by enlightenment. It is a sort of restoration of the lost. It is realization of ones identity as pure self. In the Yogasutra of Patanjali it is described as 'svarupasthiti' (Tada drstuh svarupe avasthanam). P.P.Shri Kanudadaji also says that "Soul is our real identity. To reveal and realize our real self has to be the inner purpose of our life. So the path of living in the relative world should be such as would unveil our true self." (Back page of the blurb of Bulletin of H.S.R.C., Vol. II).
Atma and prakrti are altogether different. They do not share anything in common. There is no connection between them but due to ignorance resulting in maya the two seem to be related. On account of ahamkara which vitiates, perverts and pollutes Atma gets entangled in the bonds of prakrti. Atma mistakenly assumes the role of doer and enjoyer. In fact Atma is suddha , buddha and mukta by nature but feels to be asuddha, abuddha and baddha. This form of Atma is known as Pratisthita/ Aropita/ Mudha Atma. Mukti or moksa is meant only for the Pratisthita. It consists in the viveka (discriminative awareness) that Atma is not prakrti. (Aptavani, II,p. 73)It is the realization of "na me naham nasmi" (Prakrti does not belong to me, I am nor prakrti and prakrti is not me"). Acarya Kundakunda in Pravacanasara (89) avers the same. There has to be no mutual confusion between Purusa and prakrti. So the Real Self is not that which the world regards as Self. It has to be nirbhela or pure.
Dadaji calls moksa as brahmasambandha which is realization of abhedabuddhi (non-dual experience) in which there is no distinction between jiva and S'iva (Aptavani II, p. 359). It is visualizing all plants and trees, birds and animals as Bhagavana. ( Aptavani, II, p. 335) It is divya caksu or divine vision. It is Lord Krsna's sublime vision of samadrsti of Atmavatsarbvabhutesu, i.e., sublime experience of selfsameness in all existences. Dadaji repeatedly quotes this. (Aptavani, I,p. 16) Acarya Kundakunda in Bhavapahuda (41,77) says that s'uddhabhava is samadrsti. Dadaji elaborates this idea and says that individual self is the same as Supreme Self and therefore is worship-able but matter is also worshipable. (Aptavani II, p.119) What a wonderful vision! It is a climax of samabhava. Another aspect of abhedabuddhi is loving relationship with all like a jivanmukta of the Gita or Bodhisattva of Mahayana Buddhism. Dadaji declares with full confidence, “Let all the