Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

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

Page 19

sufferings of the world be transferred to me if you have the capacity give up all your sufferings to me without slightest concealment or treachery. Thereafter if you suffer you can report to me." (Aptavani, I, p.24) To be good is to be loving and to be loving is to be compassionate. One can be compassionate only if one sees the identity of ones real self with that of others. To see that one needs to pierce the veil of maya and recognize the truth that all are one. Dadaji rightly says that Lord Krsna gave this message but people did not understand this. How can they understand it unless they know their true Self? This abhedabuddhi is possible only "when one finds oneself reflected or projected in every one and in every being" (P.P. Shri Kanudadaji in "An Introduction Holistic science and Integral Living"). This truth has been very beautifully expressed in a slightly different vein in the Avatamsakasutra of Buddhism as follows, "The one is in many and the many is in the one." The basic idea is that one and the many are not incompatible but mutually reinforcing as they are two facets of the same reality. The Avatamsaka Sutra gives the analogy of jewel-net in which each jewel reflects the rest of the jewels all at once and all appearing at once in one jewel. If you are in one jewel you are in all directions because in one jewel there are all the jewels. As Hua-yen Buddhism puts it:
In one is all, in many is one, One is identical to all, many is identical to one.
The central Buddhist doctrine of Pratityasamutpada represents this fact of interconnection, interdependence and inter-penetration of all phenomena. P.P. Shri Kanudadaji writes that this is an amazing, solacing and pacifying experience of ONENESS with the entire world. (op.cit)
Real purusartha is possible only when there is self-realization and self-effort (svaparakramasahita). It is self-illumination. Only after realizing purusatva one can have real purusartha; otherwise all our activities are' dancing as per the tunes of prakrti'. (Aptavani, I, p.13) Only one who is 'svarat' can have purusartha, says the Brhadaranyaka Upanisad.
Realization of moksa is not an intellectual idea to be acquired by reading scriptures or holy books. It requires cultivation of divyacaksu (divine vision). The akramamarga is the only surest way for this. It is like sadyomukti. For this one has to moksagrahi, vitaragi, nistraigunya, viveki and humble. By giving pension to buddhi one has to be 'abudha'. This is the real purusartha. This is not utopian and it is realizable by proper endeavour. A jnanipurusa can be of help in this regard. Dadaji has outlined an ideal mode of living which can be emulated.
EPILOGUE
All is not well with the contemporary world existential scenario. It was so in the past as well but now it is felt more acutely. There is nothing wrong with the world but only with our worldliness. This calls for a paradigm shift in our value-perceptions, in our modes of