PARAMAMRUT ADHYAY 2 ANYAMAT KHANDAN (16)

Pranam to Parampoojya Parameshwar Sadguru Swami Anilji Maharaj

Paramamrut

(English Translation of the Audio series in Marathi by Brahmatmaikyadhnyani Sadguru Swami Anilji Maharaj)

Chapter 2

Anyamat Khandan (16)
(Rebuttal of duality)

“Javavari tripadshodh n ghade l Ardhamatraparate n sapade l Ksharakshar nivada n ghade l Uttam purushi samaras ll13ll”

Cont’d.. 9

We have already seen Gyan embedded in Tripad and Omkar stated in the first line of 13 th Shloka. Tripad means thre Padas of Mahavakya, “Tatwamasi”.
How to reach out to the essence embedded in the three Padas is already revealed in detail. We also studied what is denoted by Ardhamatra in Omkar.
Now let us concentrate on Ksharakshar nivada. Essence of Atma Anatma Vivek is embedded in this. This also denotes Nitya Anitya Vivek.

In Fourth Shloka of Eighth Adhyay in Shrimadbhagavatgita Bhagwan explains kshar as ‘Adhibhutam ksharobhava’. Which means all those going through creation, having existence for some time and then getting perished. All this nature comprising of and made up of five mahabhootas is kshar or all that is getting sensed by the sense organs is kshar. Kshar means all that which gets destroyed. The cycle of this creation, existence and destruction goes on for all that is kshar. This whole Universe with biotic and abiotic is kshar.

In the same Adhyay in third Shloka; Bhagwan explains what is Akshar by saying, “Aksharam Brahm Paramam”.
For Parabrahm there is no creation, no destruction, only eternal existence. That Parabrahm is Paramatma and Paramatma alone is Akshar.
Kshar means perishable and Akshar is Eternal, Imperishable, Immortal.

Swamiji gives the example to understand kshar and Akshar. Swamiji says, look at sea water. Sea water contains salt, but the salt is invisible. Only water is seen. Similarly in this perishable universe going through the cycle of creation, existence and destruction; Imperishable, Eternal Parabrahm exists invisibly. Each atom or even the particle smaller than that is full of Parabrahm, from inside out. It will have to be understood that the visible sight of Universe in reality, is not different than Paramatma. In this Paramatma only is dwelling subtly in formless, gunaless (without name and form) manner. To perceive this reality, Gyan is the only means to separate Paramatma from the Perishable Universe. With intense thinking imbibing vivek we must learn to separate Eternal Paramatma from the perishable nature. This separation to reach out to Paramatma, is Gyan. This is the revelation of what is latently embedded in Ksharakshar nivada, told in this Shloka by Mukundraj Maharaj.

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