Aptavani-5 by Dada Bhagwan (books to read to get smarter TXT) 📕

The Gnani Purush is regarded as the ‘observatory’ of the world. The definitive answers to countless questions from thousands of people have instantly arisen from this observatory in a natural way, whether they be questions about tattvagnan (the knowledge about all aspects of the Self and the non-Self), about interactions in the worldly life or about daily activities of the animals and birds!

One great student of tattvagnan, impressed with the excellence of the most revered Dadashri’s answers, asked, ‘Dada, where do you find answers to all these questions?’ and Dadashri answered with a smile, ‘I don’t speak this from reading. I speak this after “seeing” it in absolute knowledge (kevalgnan).

Another person asked Him, ‘Dada, you answer so many questions and yet, not a single mistake is found anywhere; what is the reason for it?’ Dadashri replied, ‘It comes out of this “tape”, if I try to speak there will be many mistakes!!!’

This is the direct experience of the vivid vision of complete egoless state!

Dadashri, the embodiment of compassion, has no sect, faction or organized religion, neither is there any kind of refutation or establishment; nor does He establish a religious throne (gadi) or a holder of that throne (gadipati)!!! He has the sole compassionate intention that, the living beings of this world get absolute freedom from their unbearable internal sufferings and become established in the infinite bliss of the Self! If, as a result of the effect of merit karmas, anyone reaches Him and recognizes Him as the incarnation of Gnan, that person will get salvation! Otherwise, how can the common vision understand this magnificent Soul; straight, simple, natural, and dressed in a coat and a hat? For that is needed the keen eye of the ‘jeweler’!

The manifest speech that has flowed from the supremely compassionate Dadashri’s mouth has been accurately compiled with the sincere purpose of publishing it for the people with the aim that the world come to know Him and get the benefit of His extremely rare Gnan and thus attain constantsamadhi (the state of absolute freedom from any effects) amidst situations of physical (vyadhi), mental (aadhi) or outside troubles ( upadhi). This, thousands of people with credit karmas like us have attained!

Jai Sat Chit Anand

- Dr. Niruben Amin

PREFACE

All five senses are in their individual functions. The mind (mun), intellect (buddhi), chit (vision and knowledge), and the ego ( ahamkar) are also in their individual functions (dharma). Then who has failed to remain in its own function? The Self has. The ears hear and one believes, ‘I am hearing’. The eyes see and one believes, ‘I am seeing’. Similarly, one believes the function of each of the senses as one’s own. The function of the Self is to ‘see’, to ‘know’, and to remain in the absolute blissful state. Instead, one misses the function of the Self and enters into the functions of others. One believes the religion (dharma) of the non-Self to be one’s own and has forgotten one’s own religion! When the one with the experience of the Self (Atma-anubhavi) imparts the awareness of the Self to the seeker; he attains the awareness of the religion of the Self and then one automatically stops believing the religion of the non-Self to be one’s own religion. Once he is in the religion of the Self, liberation ( moksha) prevails here and now for him!

Mithya drashti (wrong vision) is to believe that which one is not.

Samyak drashti (right vision) is to believe what one really is.

Attempt at knowing worldly matters is mithya gnan or agnan (wrong knowledge; relative knowledge or ignorance). Once the wrong faith ( shraddha) sets in, the knowledge (gnan) resulting from it will be wrong and therefore the conduct (charitra) will be wrong. Once the Self is known; that is samyak gnan (right knowledge).

Intent (bhaav) is charge (cause of new karma) and incidents that happen are discharge (effect of past causes). By making a bhaav to steal, one charges karma for stealing and this gives effect in the next life. Then, on the basis of this effect, he steals! And while stealing, if he repents for his intent and actions, if he does pratikraman (to recall the hurt caused, repent for it and resolve to not repeat it); he becomes free from it! In the path of Akram Vignan, one becomes free from both bhaav (intent) and abhaav (lack of intent) and becomes the Seer and the Knower.

Every living being is flowing forward in the current of life. No one is a doer here. The doer that appears to be the doer is an evidentiary (nimit, instrumental) doer, not an independent doer. If one were an independent doer, one would be in permanent captivity (bondage). The evidentiary doer can never be made captive. The world naturally goes on as a result of forces of natural circumstances. Only the wrong belief, ‘I did it’, arises in this! Because of this wrong belief of doership the seed of karma for the next life is sown!

That is why renowned saint Akha Bhagat said:

‘Jo tu jiva toh karta hari; jo tu Shiva toh vastu khari.

If you are mortal then God is the doer; if you are Self-realized then it is the right state.’

‘Karta mitey toh chhutey karma, ey chhe mahabhajan no marma.

If doership leaves, karmas leave; that is the essence of the highest quest.’

In the ignorant state (agnan, not Self-realized) the self (atma; soul) is the doer of discharge karma, due to unavoidable worldly interactions. The relative self is sachar (mobile); it is the ‘mechanical’ self, and the real Self is achar (still). The whole world is trying to stabilize the relative self, which by nature is unsteady, so how can it be stabilized? My Self is still and all the rest is only the unsteady relative self and it is completely separate from Me; only this much is to be known. After that the relative self will remain as the relative self and the Self will remain as the Self and both will remain separate!

To believe ‘I know’ after reading the scriptures boosts the ego; and then, where will one go? If he meets the Gnani Purush (One enlightened in the knowledge of the Soul and the universe, who is free from ego and all worldly attachments and enlightens others), he attains salvation.

Who is the one that is in bondage? It is the ego, and that is the one that needs to be liberated. The Self is already free. Because of ignorance one believes, ‘I am bound’, and after attaining Gnan he becomes free! Then the ego is gone. Once the ego is gone the wrong belief, ‘I am doing, he is doing, they are doing’, goes away!

If the relative self (prakruti) is doing something crooked, You correct it from within. If the relative self gets angry, you do pratikraman (the process of reversal from hurt caused through mind, speech and body, by recalling it, repenting and resolving never to repeat it. This is to be done in the precise manner as shown by Dadashri) within. Once you correct it within, no matter what the prakruti does, You are not responsible for it. The relative self is absolutely separate, and You are to keep it separate. You are not to get involved in the troubles of the non-Self. The relative self keeps opinions and You are to become free of opinions.

What is the way of the Vitarags (absolutely enlightened Ones)? Simply saying, ‘They are wrong, they are making mistakes’, causes bondage! There, one must not give any opinion whatsoever. Your Vision must not be spoilt at all!

In the path of Akram Vignan (the spiritual Science of the stepless path to Self-realization) all liberties are allowed. Dadashri gives a guarantee that there is no bondage of karma anywhere, with the exception of one danger zone and that is the entry into sexuality that is not rightfully yours.

There is a vast difference between abhorrence (dwesh) and dislike (abhaav). Dislike is in the mind. The Gnani too has likes and dislikes! And abhorrence is egoism. Dislike is the result of opinions rendered in the past life, and it leaves with pratikraman.

Mind should not to be suppressed. One is to pacify it by way of explanations and conciliation.

Yamraja (God of death) too becomes subservient to saiyami (the one who has conquered all anger, pride, deceit and greed). This means he is not afraid of even death!

When something comes in memory, it is due to parigraha (acquisitiveness). To move away from the Self is parigraha.

Self-realization is attained through Akram Vignan, which in turn dissipates anger-pride-deceit-greed! One’s worldly interactions become pure and upon seeing this, the world is filled with wonder!!! One can see such worldly interaction with revered Dadashri. One learns only by seeing this interaction.

Absolute humility (param vinaya) arises the instant Self-realization is attained! Final liberation is through absolute humility and not from actions (kriya). There is humility in the temples. Absolute humility is attained from the Gnani, and this in turn yields two rewards: the highest quality of worldly life (abhyudaya) and the best progress on the path of liberation (aanushangik)!

You should not talk negatively about the one to whom you are subservient with humility.

The Gnani only looks at the intent, not the actions.

If one person kills another, the first stage application of Gnan is that this is being done by the relative self, it was due to an account of karma between the two involved, or that it was due to the coming together of scientific circumstantial evidences, etc. However, the ultimate stage of Gnan is that the Self never dies, only the perishable things continue to perish. Therefore, the world is flawless (nirdosh), the one who kills is faultless, the one who dies is faultless, and the one who saves the dying is also faultless!

The root of all misery is ignorance (agnan). Because of ignorance there are kashays (anger-pride-deceit-greed) and it is verily the kashays that bite and sting you day and night!

After Self-realization rituals such as chanting, penance, etc., are no longer necessary. Just remaining in the Agnas of the Gnani Purush brings moksha.

Only upon meeting the Gnani can a separation within be attained and only then is one able to ‘see’ within, and because of this one becomes free.

When the Gnani speaks of the experiences of the Self, the intellect grasps it, but that too, only when one listens to the Gnani’s direct speech that the intellect becomes samyak (right), and only the samyak intellect can grasp it; otherwise it does not pass beyond the ears. The Gnani’s words flow after having touched the absolute Self and that is why they are able to