Concepts Of Parmatma Antaratma Anatma In Philosophy Of Dada Bhagwan - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the concepts of Paramatma, Antaratma, and Anatma in the philosophy of Dada Bhagwan:

Overall Purpose and Approach:

The book, "Concepts of Parmatma Antaratma Anatma in Philosophy of Dada Bhagwan," by S.R. Bhatt, aims to provide a comparative analysis of these fundamental spiritual concepts as presented by the spiritual master Dada Bhagwan. The author acknowledges his own limitations in fully grasping Dada Bhagwan's profound insights but endeavors to elucidate them through an intellectual and comparative study, drawing parallels with Jainism and Vedanta. The approach is holistic and integral, seeking to understand the theoretical ("vicarapaksa") and practical ("sadhanapaksa") aspects of Dada Bhagwan's teachings for the amelioration of human suffering and the path to liberation.

Key Concepts and Their Delineation:

The text primarily explores three states of the self:

Anatma (The Not-Self):
- Definition: Anatma represents the world (jagat) and the cycle of worldly existence (samsara). It also encompasses the individual self's perceived identity through the body, senses, and mind (antahkarana). In Dada Bhagwan's terminology, a significant aspect of Anatma is the Pratisthitatma (Enworlded/Reflected Self).
- Characteristics:
  - The World (Jagat): It is composed of mutable material particles (pudgalas). While relatively real and providing an instrumental value, it is not ultimately real. It is essence-less, deceptive, and characterized by impermanent pleasures and suffering. The world is a complex of viewpoints and adjustments, driven by a mechanical power called Vyavasthita (a natural regulatory system).
  - Pratisthitatma: This is the complex that arises from past karmas, comprising the antahkarana, senses, and body. It is the "self" that identifies with worldly possessions and relations, leading to ego (ahamkara) and suffering. It is a mixture of the pure Self (Atma) and not-self (anatma), having acquired reflected consciousness. All empirical knowledge and actions belong to the Pratisthitatma, which is the doer and enjoyer. It can be equated with the Bahiratma (outer self).
- Dada Bhagwan's Contribution: Dadaji's concept of "Pratisthitatma" is highlighted as an innovative revelation. He views all problems stemming from this identification with the not-self and proposes "Akrama Vijnana" (a science of the non-sequential) as the solution.
Antaratma (The Inner Self):
- Definition: The Antaratma is the Pure Self (Suddhatma) present within every individual self (jivatma/pratisthitatma). It is the indwelling principle, the inner light, the inner controller, and the witnessing consciousness. It is also referred to as Saksi Chaitanya (witnessing consciousness) and Antaryami (inner controller).
- Characteristics:
  - It is the Suddhatma (Pure Self) that is present in every jivatma.
  - It is the inner light and the witnessing consciousness.
  - It is unaffected by the afflictions of the body and psycho-physical adjuncts.
  - It is the seat of potential purity and the ability to attain self-realization.
  - To experience the Antaratma, one must turn inward (antarmukhi).
- Relationship to Paramatma: The transition from the state of Antaratma to Paramatma is described as easy and natural. Antaratma is the awakened self, while Paramatma is the enlightened self.
Paramatma (The Supreme Self):
- Definition: Paramatma is the "Real" – the ultimate reality, the Supreme Self. It is also referred to by various synonymous terms like Atma, Suddhatma, Bhagavana, Iśvara, Purusa, etc.
- Characteristics:
  - Sacchidananda: Pure existence, pure consciousness, and pure bliss.
  - Pure Witnessing Consciousness: Not a doer or enjoyer, untouched by the gunas (sattva, rajas, tamas).
  - Formless and Unalloyed: Indescribable, often referred to as "neti neti" (not this, not this).
  - Infinite Attributes: Possesses infinite self-attributes, but is not different from them; it is the attributes themselves.
  - Nitya, Shuddha, Mukta, Jnana, Drashta: Eternal, pure, liberated, knower, seer.
  - Omnipresent and Immanent: Present in all beings.
  - Self-luminous: Shines by its own glory.
  - Ocean of Compassion and Dispassionate Love.
- Dada Bhagwan's Vision: Dadaji emphasizes that Paramatma is not an entitative object but a state of being, a state of existence, and a state of experience. He is the fundamental reality, the "ocean of compassion." The realization of Paramatma is the summum bonum of human life.

The Journey of Consciousness:

The text outlines the journey of human consciousness as a progression from outward to upward, via inward:

Bahiratma (Outer Self): Identifies with the body, senses, and external world (Anatma).
Antaratma (Inner Self): Turns inward and realizes the Inner Self (Suddhatma).
Paramatma (Supreme Self): Transcends the empirical and realizes the Supreme Purusa.

Key Principles in Dada Bhagwan's Philosophy:

Distinction between Real and Relative (Nischaya and Vyavahara): This bipartite distinction is the cornerstone of Dada Bhagwan's teachings. The Real is eternal and immutable, while the relative is temporary and mutable. Understanding this distinction is crucial for liberation.
Akrama Vijnana: A "science of the non-sequential" that offers a direct and practical path to self-realization, bypassing complex sequential steps.
Vitrag Vignan: The core thesis, an innovative interpretation of Indian culture, aiming for holistic living through self-awareness and the recognition of the "Real."
Living in the world, but not of it: The ideal is to engage with the world while remaining detached, like a lotus leaf in water.
Abhedabuddhi: The vision of non-duality, seeing the identity of the individual self with the Supreme Self and recognizing the interconnectedness of all existence. This leads to universal love and compassion.
"Na me, nasmi, naham": The principle of non-possession, non-identification, and non-being, which helps in discriminating between the Self and not-self.
Giving pension to intellect: Recognizing the limitations of the intellect and transcending it through direct experience.

Synthesis of Jainism and Vedanta:

The author highlights that Dada Bhagwan's teachings represent a "happy symbiosis and quintessence" of Jainism and Vedanta. He finds that Dada Bhagwan's averments seamlessly integrate the basic tenets of both traditions, offering a holistic and practical approach to spiritual realization. The tripartite classification of Bahiratma, Antaratma, and Paramatma, found in classical Jain texts like Kundakundacarya's works, is echoed and elaborated upon in Dada Bhagwan's philosophy.

Goal of Human Existence:

The ultimate goal is the realization of Moksa (liberation), which is described as brahmasambandha – the realization of non-duality (abhedabuddhi). This state is characterized by pure knowledge and infinite bliss, freedom from all limitations, and the vision of the Divine in all beings. It is achievable through self-realization and self-effort, guided by a Gnani Purusha (enlightened being).

Conclusion:

The book presents Dada Bhagwan's philosophy as a practical and integral path to overcoming human suffering and achieving spiritual liberation. By clearly defining and distinguishing Anatma (the world and the identified self), Antaratma (the inner, witnessing self), and Paramatma (the ultimate, real Self), it provides a framework for understanding one's true nature and the journey towards self-realization. The emphasis on the distinction between the Real and the Relative, coupled with practical guidance, makes these teachings accessible and relevant for contemporary life.