Pranam to Parampoojya Parameshwar Sadguru Swami Anilji Maharaj
Paramamrut
Chapter 2
Anyamat Khandan (6)
(Rebuttal of duality)
“Twampad Tatpadiche laksh l Shabal sandoni paroksha l Nenije shuddha aparoksha l Tanvavari Moksha kaincha ll11ll”
Cont’d… 2
In reality there is no differentiation in these three Pad. So these three Pad are not there separately. Paramatma is beyond these padas
All these three are Mayopadhik forms of Paramatma. When in our thinking, these Upadhis are removed, then all these three are Original Self, Paramatma.
Therefore Mukundraj Maharaj is telling when shabal – (Visible world with names and forms; having biotic and abiotic) which is stated as Paroksha, means impure, mixed (with Maya), sagun; when this is taken out, then only we can reach out to the Pure Self, Paramatma devoid of any sobriquets. Till this is done, you can not reach out to Moksha – Emancipation.
Recapitulating, tenth Shloka is telling Jeeva is sobriquet and Ishwar also is sobriquet. There are so many Gods with different names and forms. However when you remove the sobriquet you will find all are one and only one Paramatma. We Hindus are well aware of this. Whoever is the form of God we bow to him. Whether God Shiva, God Ganesha, God Rama. Because we know that all are same. Atmagyan is the base of Hindu Dharma. And this underlying oneness of Atmagyan is woven into our fabric. Ishwar is one and only one is very firmly put; from the generations together. One Ishwar is Paramatma alone and the various forms of God are sobriquet.
Likewise Jeeva also is sobriquet. The total numbers of human beings in the world may be around 850 crores. All other beings in various species if we add, those will be innumerable Jeeva. These Jeeva are also sobriquet on Paramatma. Their original Self is Paramatma alone. When these jeevas think that they are individual and they are doing so many things with their intellect, is the ignorance. Their buddhi is eclipsed with nescience. With nescience buddhi as sobriquet of Paramatma has only created the differentiation of I, you others and world. Five differentiation of Name, Form, Process – Action, Desh (place), kal (Time) are seen by buddhi. This sobriquet of buddhi is there on Paramatma. When you call your friend to come near you, he comes along with his clothes, his ring. Clothes and rings are sobriquet of the person. Clothes and ring are different kinds of upadhi – sobriquet. Similarly Ishwar, and Jeeva are upadhi – sobriquet on Paramatma. Understanding of these upadhi and experiencing oneness of Ishwar and Jeeva not only by words or tongue but imbibing into buddhi, actually experiencing that oneness, then only the original Self can be Realised. Without that there can not be Emancipation.
Understanding by words is indirect knowledge. Till we go beyond words and experience oneness with Paramatma directly, it is not possible to attain Emancipation.