Samsāra Pathe

Chapter 20

For a long time in our society, there have been many differences of opinion and arguments related to the philosophy of advaitabād (non-dual reality) and dvaitabād (dual-reality). Followers in either group have presented a lot of evidence and arguments to justify their points of view. Some support the idea of dual-reality and others support non-dual reality, but neither understand the real essence. The true essence of God is a combination of both dual and non-dual reality (dvaitā-dvaita).

Unless a worldly person has perfected spiritual practice, he is not eligible to gain the knowledge of advaitabād. That is because God reveals Himself in the duality form to an undiscerning person. In our childhood, the practice of dualism is entrenched in us.  Hence, it is hard to let go without rigorous spiritual practice and discernment. The awareness of oneness in every object does not come easily. Therefore, the authors of scriptures have provided instructions for gaining that awareness. In order to transform dvaitabād into advaitabād, the authors have explained each concept distinctively and finally framed it into a singular concept. They explain dvaitabād by establishing the concept of the worshipper and the worshipped, and then through the knowledge of oneness of the jīvātmā and paramātmā they establish the concept of advaitabād. Although realizing advaitabād is the ultimate goal of Hindu philosophy, it is advisable to practice per the principles of dvaitabād until the practitioner realizes advaitabād completely. One achieves the realization of advaitabād at the final stage of spiritual practice. One is not eligible for parāmukti (ultimate liberation) without the realization of advaitabād.  Bhakti śāstras are full of dvaitabād.  Other religions are based on dvaitabād as well.

Many accomplished people in contemporary times have made particular efforts to integrate the concept of dvaitabād into their texts and have used various arguments from Hindu scriptures to prove their erudition. However, there is no need for displaying heroism by trying to prove the concept of dvaitabād. The knowledge that you and I are different is obvious. There is no need to work hard to explain this concept.