Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan

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

Page 21

shape a new mode of living in accordance therewith. In this sense it is enlightening. Because of its comprehensive, inclusive and integral outlook this system is rightly characterized as "Holistic". The word 'science' is not used here in a restricted and limited sense of natural science like physics. Instead it is used in a wider sense which is more common these days. The meaning of science here is systematic reflections on lived experiences with the aim of being profited from them for betterment of living. So it envelops all cognitive and volitional enterprises like natural sciences, biological sciences, mathematics, social sciences and arts and humanities and all behavioral patterns based on them. It is inclusive of all learning and behavior. It stands for a symbiosis of all knowledge-disciplines and virtuous behavior-patterns. The basic framework in terms of postulates and premises is already laid out by Dada Bhagwan and the corollaries and other details need to be worked out as per the requirements and aspirations of the age. This is a task intellectuals and practitioners have to do through seminars, conferences, workshops, publications etc. This has to be an on going process with the involvement of all concerned people. 'Vitrag Vignan' is a vision and a mission, a view of reality and a way of life.
Basically, "Vitrag Vignan' is an enterprise of self-realization through self-awareness. Only the real is given to us in our experiences. The unreal is never experienced but only hypostatized. The real is perceived in its pure form as it is intuitively experienced or it is conceived with the mediation of senses and mind. In this holistic approach centricity of experience is well recognized and primacy is accorded to inner experience which is most intimately realized. Inner experience is immediate and sui-generis, self-evident and selfluminous. That is why it is regarded as infallible or apauruseya. It is free from the perverting influences of mind, senses, body and external surroundings. It is referred to in Indian tradition as paravidya. It is pertaining to asambhuti (eternal and imperishable). It is the realm of spirituality. Different from this is outer experience which is mediated by several factors like object, circumstances, senses, mind etc. and may be partial, faulty and deceptive. It is contingent and conditional. That is why it stands in need of verification. It belongs to the realm of sambhuti (mutable) and it is called aparavidya. This is the area of empirical science. Both are equally valuable in their own spheres and must be resorted to with judicious discrimination. Dada Bhagwan names them as Real and relative.
A corollary of the above distinction is the difference between inner happiness which is enduring and external pleasure which is evanescent and fleeting. The values pertaining to the two realms are different. In technical terms they are known as sreyas and preyas. Both are significant and valuable in their own spheres and should be resorted to in a balanced and judicious way. Thus there are two facets of reality and accordingly two levels of knowledge and values. In holistic approach this distinction is well recognized and integrated into a single whole.
Human existence is the highest emergent in the cosmic process but it is not the final end. It is a precious asset to be preserved and enhanced. Human being is a rational, free and responsible creature. This imposes tremendous responsibilities on him. Human life is a live experiment for all round enhancement or perfection. We have to perform this unique experiment intelligently and diligently. We have to realize divya jivan (divine life) and be