Abhedajinana and Daeshika Vyavadhana Vilopa

1969, Ranchi

Those who want to become one with Parama Purusa must be free from spatial,
temporal and personal bondages. But in the physical sphere the spatial factor shall
exist; in the psychic sphere also there will remain some bondage; but in the spiritual
sphere it is quite possible to remove all bondages.
This expressed world is relative. One aspiring to be established in the Absolute must
go beyond the scope of relativity. But the question is how to do that?
While doing sadhana, the mind frequently runs after external things. It is very
difficult to concentrate the mind, which is by nature restless, on a certain object or
idea. Why is the mind fixed on a particular point in sadhana? Because that point is
the veritable link between the relative world and the Absolute; the point exists
where the relative world ends and the Absolute begins. This point is representative
of the Cosmic Entity. Once this point is controlled, the attainment of the highest
state of spirituality becomes easy. To control this point means to be one with
Paramatma.
Therefore to come out from the scope of the relative world, one must concentrate
on this point. One will surely continue to suffer in the sorrows and miseries of the
relative world till ones mind becomes one-pointed.
Abhedajinana(1)
What are the criteria of relativity? Wherever there are svajatiiya, vijatiiya and
svagata bheda (intra-specific, inter-specific and intra-structural differences), we
shall call that entity relative. The moment these differences are removed, the
relative entity merges into the Absolute.

Vijatiiya: Suppose in an orchard there are various kinds of tree, such as mango
trees, jam trees, jackfruit trees, etc. Though all are trees, the different trees are
vijatiiya.
Svajatiiya: Suppose someone has gone to a garden of mango trees. He will see
there are many varieties of mango hanging from the branches of various trees.
(There are varieties of mango, such as lemra, fazli, Bombai, begunphuli, etc.)
Though all are mangoes, difference in variety is svajatiiya.
Svagata: When one looks at a mango tree, one will see that in the mango tree itself
there are branches, leaves, flowers, fruits, etc. The tree is one, but even the one
tree contains many parts, which are svagata.

Whenever there are the above-mentioned differences, there is the relative world,
and when the differences are no more, there is samarasya (equipoise). Samarasya
may be established in the psychic and spiritual spheres but never in the physical
sphere.
Daeshika Vyavadhana Vilopa(2)
Samarasya may be established in the psychic sphere if one constantly takes the
ideation of one dhyeya [object of ideation]. In that case ones mind comes in close
proximity to the Cosmic Mind, and gradually with the covering of the inner gaps the
two minds will become one. The spatial gap between the two minds has been
removed, and at once the unit mind will go to the absolute world from the relative
world.
This removal of the spatial gap in the psychic sphere depends solely upon the
degree of keenness of ones desire to realize Paramatma. To realize that Parama
Purusa, one need not look for the help of external objects name and fame, wealth
and power, etc. None of these can establish anybody in the spiritual stance. The
only thing essential is ones unshaken faith in ones goal, and persistent efforts.
That will please Parama Purusa so much that He will most graciously lift the veil of
Maya from the jiiva [unit being] and make him or her free. Bhakti, or devotion, is the
thing that counts in the spiritual sphere.
Demonstration
[Baba(3) touched the various cakras of a sadhaka (spiritual practitioner) and asked
him whom he was seeing in each of his cakras. The sadhaka replied that in every
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cakra he was seeing only Baba. When the kund alinii
shakti (latent divine force)
reached the anahata cakra (fourth psycho-spiritual centre, or plexus, located at the
mid-point of the chest), the sadhaka lost his outward consciousness. He could not
sit erect any longer. Even then Baba went on saying, Let the eyes not see anything
external; let the ears not hear anything; let the nose not smell anything; let the
tongue taste only parama rasa (divine taste); let the skin feel only the divine
touch. By now the sadhaka had lost all his external activity; even his sensory
organs had lost their powers. This physical world of ours lost its meaning and
existence altogether to the sadhaka. He was then a man of a different world.]
The ordinary human mind, bound by the shackles of ripus (enemies) and pashas
(fetters) is drawn easily to the external world; a persons sensory and motor
organs tempt the person to enjoy crude physicality, but they cannot help in spiritual
realization. The real destination of human beings the world of supreme beatitude
remains unknown to them. To reach there, the mind must be free from the influence
of the indriyas;(4) it must proceed towards the world of atma [soul]. These very
sense organs are the obstructions between the mind and the atma.
That is why when sadhakas land in the world of spirituality beyond the scope of the
sense organs, of course by the grace of guru or Brahma, they enjoy great bliss. Here
there is no spatial gap between sadhaka and Paramatma, between bhakta and
Bhagavan they belong to the same world. There of course will be temporal and

personal gaps. When these also are removed, one attains nirvikalpa samadhi. One
need not depend upon external things to attain that stance; one is only required to
develop kevala bhava [the feeling that only the Supreme Entity exists], and those
who have it are really fortunate. They may be so-called untouchables and low-bred,
but still, they are the fittest recipients for Gods grace. Those who have not this
love for God are wretched fellows, worse than animals, though they may be highcaste.

d
Candalopi
dvijahshrestdhah haribhaktiparayanah;
Haribhaktivihiinashca vipropi shvapacadhamah.
d
[Even a candala
(lowest caste), if blessed with love for the Lord, is far better than a
high-born Brahman. A high-born Vipra, a Brahman, if devoid of love for the Lord, is
worse than a low-born person.]
Shrii Shrii Anandamurti