Pranam to Parampoojya Parameshwar Sadguru Swami Anilji Maharaj
Paramamrut
(English Translation of the Audio series in Marathi by Brahmatmaikyadhnyani Sadguru Swami Anilji Maharaj)
Chapter 8
Shunya Khandan (11)
(Refutation of Nihilism)
“Je sakal nirase shuddha Buddha l Jethe nure twampad l sare tatpad shuddha l Asipadesi ll14ll”
Swamiji says this is the description of sobriquet less Brahm. Pure absolute Brahm. Permanent, Pure, Omniscient, Emancipation all these are also Epithets. These epithets are merely providing some idea. When your own Swaroop is Realised all these epithets also vanish. Three states Tat, Twam and Asi, that we have seen earlier in the Supreme Sentence, Tatwamasi all those three differentiations vanish. All these three words are dissolved. You realise, You are that non dual Paramatma.
“Aisa tu Paramatma l Pari tuza twa haravila mahima l Ata miluni rahije nijadhama kaisiya pari ll15ll”
Maharaj is telling that you are Paramatma. But your Supremacy as Paramatma you only have lost, because of nescience. You forgot that you are Paramatma and started behaving like a mortal man and lost your Supreme Glory and Dignity, yourself. You got involved in the illusory scene of the world and got stuck there loosing your Grandeur. Having these attachments of this temporary world, how you can firmly, steadily remain in your Original Self? How can you know about Your Own Grand Self because your mind is not fixed unto that. Your mind is fixed somewhere else which is non existent.
You are taking deep interest in this illusory world forgetting your Own Self. As your mind is roaming about outside, how can you get fixed unto Your Own Self. Your home your Own Self is not reachable for you as you are deeply involved in the false world.
“To lakshyansh anuvadane l Parisava shuddha Antahkarane l Nitya jaise abhyasane l Taise sangu ll16ll”
Maharaj is telling how can you reach to your Own Self.
Whatever speech Sadguru is telling, that has a literary meaning, (vachyartha) and intended meaning (Lakshyartha)
When we undertake Shravan of scriptures as per the direction from Sadguru we find; especially in Upanishads; that words mentioned there give wordly meaning, however, intended meaning is also embedded there. That embedded Dhnyan, intended meaning needs to be deciphered. We must accept the sacred intended meaning, embedded Dhnyan with pure and straight mind without reflection of any doubts like ‘how can it be’
If Thoughts of impure non duality arise in the mind, wipe them out putting complete faith in the lakshyartha of whatever is conveyed by Sadguru. There has to be toal faith on Sadguru and Scriptures. Accept fully into your buddhi the embedded Dhnyan. With doing so regularly; practice, Shravan, Manan and Nididhyasan