But both Vedanta and Jainism, can independently bring about
Self-realization.
The Atma is neither dwaita (dualistic), nor is it adwaita
(non-dualistic). The Atma is dualistic – non-dualistic (dwaita-
adwaita). Dualism and non-dualism are both ego centric states
(vikalp); whereas the Atma’s state is devoid of ego (nirvikalp).
Dualism and non-dualism are both two-sided phenomenon
(dwandva); whereas the Atma is beyond the dualities
(dwandvatita). As long as one suffers the effects of the worldly
life (sansar), it is not possible to believe: ‘I am non-dualistic
(adwaita)’. Non-dualism is not support-free (niradhar), nor is
it absolute (nirpeksha). It is relative to dualism (dwaita).
From the relative viewpoint the atma (the self) is dualistic,
and by the real viewpoint, the Atma (Self) is non-dualistic. So
therefore, the Gnanis have called the Atma, dualistic – non-
dualistic. The Self is non-dualistic (adwaita) and the non-Self is
dualistic (dwaita). So that the applied awareness (upayog) can
be maintained on the Self, it has been termed non-dualistic
(adwaita). Dualism – non-dualism (dwaitadwaita) only exists
as long as both the body and Absolute Knowledge (Keval Gnan)
are there. But in final liberation (moksha); no such adjective
remains. Adwaita itself is an adjective.
Is this world an illusion (mithya)? If you have a toothache,
and you spend the entire night, turning your prayer beads and
repeating, ‘This is just an illusion’, does the pain become an
illusion? If the world is indeed an illusion, then why do p eople
not throw away their money and prized possessions out onto the
streets? The world is not an illusion, and neither is Brahma
(Soul) an illusion. The world is a relative truth, and Brahma is
the real truth. Deceit (maya) is that which does not allow you
to fully understand the original element (Atma).
Self-knowledge (Brahmagnan) is the portal of entry into
Self-realization (Atmagnan). The practice of religion can procure
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