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moths. Then they become organism with four senses
(charindriya). And those with the five-sensed living beings
(panchindriya) have exposed the five senses, as that much of
the covering has been unveiled. Nevertheless, the God (Atma;
Self) within each and every single one is in a fully complete
form, except that the coverings are still there. When the Self
becomes completely unveiled, then you yourself are the
Parmatma (absolute Self). Anything that is divisible has
fragments. The Atma is indivisible. Its infinite locations
(pradesh) are indivisible in form.
Without being awakened (jagruti), one cannot become
aware of one’s Self. When a person becomes fully awakened,
he becomes aware of the Self (Shuddhatma), and through that
awareness comes the realization that he himself is God (Ishwar;
Parmatma), in every sense of the word. He will begin to
experience this and in all his actions that follow thereafter, there
will be no pain (dukh) whatsoever.
Is God Omnipresent?
Dadashri: Where does God live?
Questioner: God is omnipresent. He is in every grain.
Dadashri: Then there is no need to go looking for him,
is there? So if God is everywhere, then where would you go to
the toilet? If God is everywhere, then there is no such distinction
between animate (chetan) and inanimate (jada), is there? So it
is not like that. There is animate and there is inanimate. If all
there are just grains of wheat, then what is there left to winnow
(separate)? If you can tell what the wheat is, then you will be
able to pick out the pieces of grit from it. And you will even
manage the winnowing if you can recognize what the pieces of
grit are. In the same way, if you know the Self; you will know
the non-Self. And even if you recognize the non-Self, then you
will know the Self. But when people keep saying that God is
everywhere, then why bother to seek him?