Absolute Soul (Parmatma)’, you will no longer have that
separation and you will have become free from all passions of
attachment and abhorrence (vitarag). Free from fear (nirbhaya)!
And Greatly Liberated (Mahamukta)!
God (Ishwar) and Absolute God (Parmeshwar) – Ishwar
is the one with attachment-abhorrence (raag-dwesh), he has the
ego of doership and it is he who becomes entranced (murchhit)
with temporary things; whereas the Parmeshwar is devoid of
attachment (vitarag); a non-doer, that only worships its own
eternal state. Nevertheless the state of Ishwar is a sacred state
(vibhuti-swaroop). The end of adverse internal meditation that
hurts oneself (artadhyan), and adverse internal meditation that
hurts oneself and others (raudradhyan), is the first link to the
state of detachment from attachment and abhorrence
(vitaragata).
There is nothing wrong in saying, “I am Chandubhai”, but
it should not be so in your belief.
The identification of the milestones on the way to attaining
the state of the Absolute Soul (Parmatma), gives the traveler a
complete security (reassurance) about the path.
As long as there is the desire for worldly pleasures and
the propensity of the tendencies (vruttis) is to wander around
in search of worldly pleasures, it is considered an outwardly-
soul (bahirmukhi-atma) or ignorant soul (mudhatma). In the
ignorant state, the embodied self (jivatma) only has the awareness
of its existence (astitva). It believes that all of the attachments
of the non-Self body complex (pudgal) are its own, which is the
first sign. The second sign is where, from the state of ignorance,
one comes into the state of the inner awakened Soul (antaratma
dasha), when all the tendencies that were roaming around
outwardly, turn inward towards one’s home (the Self). When the
Gnani Purush, through an instrumental intent (nimit bhaav),
gives the ignorant soul (mudhatma) the convictio