of passions and obstructions (mudd-vikshep) or attachment and
abhorrence (raag-dwesh), one has toiled in vain, life after life.
But that which prevents one from attaining the Self (Brahma),
is ignorance (agnan), which is the root cause. And nobody,
except the Gnani Purush, is capable of removing that. That,
which covers up the Atma, is ignorance: not ego (ahamkar).
What is the Gnani’s inner awakened Vision (drashti) like?
In the first Vision, women and men are seen as completely
naked. In the second Vision the body is seen without the skin.
In the third Vision, the body is seen cut up, with exposed entrails,
flesh and bones. And finally, you see the form of the Self
(Brahmaswaroop) in everyone. Then is there any scope for
attachment-abhorrence (raag-dwesh) to occur?
In every living being, there is the element of Chetan (life;
Soul) which by nature is the same for all. However, in terms of
physical matter (dravya), they differ. Each Chetan is different
by dravya, and each is completely independent. If all Souls
were one, then would they not have all gone to final liberation
(moksha), when Lord Rama went to final liberation? What,
Ekoham Bahusyam (I am one, appear in many), could the Self
(Brahma) possibly have such a desire?
The Atma does not dissolve into the Absolute Soul
(Parmatma). In the process of dissolution, why should each
Atma relinquish its own independence, and sacrifice unto another?
Gnanis behold the complete Vision (Darshan) of the whole and
complete, independent Absolute Soul (Parmatma), who resides
in each and every being. If all souls were one, then why would
you suffer pain, while Lord Rama is over there enjoying the bliss
of final liberation (moksha)? If the Atma was the manifestation
of the Parmatma, you would not suffer any pain at all.
By real viewpoint, the Atma is formless (nirakari), and by
the relative viewpoint, it has form (sakaari). In the realm of the
Liberated Souls (Siddha gati) the Atma decreases by a third,
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