Page 30 - Acharya Vinoba Bhave in 21st Century ISBN

21oha “krkCnh esa vkpk;Z fouksck Hkkos dh izklafxdrk

1. The relation of similarity.
2. The relation of difference.

From the view-point of the relation of similarity, Brahman, God and Soul all the three are
equal because Brahman pervades them all, all the three are conscious and all the three are metaphysical.

It is due to the similarity that with the help of four Mahavakyas, Vinoba tries to explain four stages of
Non-dualism.

Prajòânam Brahma‘– Knowledge is Brahman. This first stage signifies the attainment to the
knowledge of non-duality.

Ayatmâtmâ Brahma‘– This soul itself is Brahman – this second stage stands for God-
realisation.

Aham Brahmâsmi‘– I am Brahman – this third stage implies self-realisation. Tat-tvam asi‘–
I am Brahman – Thou art that – This is the fourth stage where the urge to impart self-knowledge to

others and to save the world from spiritual ignorance and prediction arises in the preceptor. 39
From the view-point of the relation of difference Vinoba considers God and Soul as different

from Brahman. Brahman is the original substance and soul as well as God are different manifestation
of Brahman. While distinguishing the three, Vinoba says, ¯That which I experience that which I feel

that I am, that is Atman. The world before us has God as its inner Soul that is God. Brahman is that
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where God, and Soul both get merged. Thus Atman is an entity which knows the body, which resides
in the body, yet which is different from the body. God is an element which knows the world, resides in
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the world and yet differs from it. Brahman transcends both. Therefore Vinoba admits the difference
between God and Brahman and states, “God is inferential Brahman, Atman is Brahman only.” 42
From the direct experience of Atman, we infer God.

We must conclude that the assumption of its existence is no less metaphysical than Locke’s
discredited assumption of the material substance. It is difficult to agree with Ayer that only statements

testified by sense-experience are meaningful. Even modern science has discovered certain elements
which have not as yet been testified. Vinoba says that when we inquire into the nature of Atman and

are satisfied or not satisfied with the answer, this itself shows that the word ‘Atman’ is meaningful.
Those who deny Atman are like those who pretend that they are sleeping rather than those who are

really sleeping. Science is not ready to hold the view that anything is static, it believes, in mutability and
progress. By subscribing to the view that Soul is the embodiment of potentiality Vinoba has given a

scientific definition of it.

Conclusion
Though Vinoba believes in the existence of mind and matter, he does not give them primacy.

For him, the Atman, the Spirit, is the most potent and autonomous and primary substance on which

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