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

A witnessing state (sakshibhaav) is through the ego! If someone swears at you and you feel bad, that is the proof that the ego is operational within. Witnessing is a stage in the Kramic path (traditional step-by-step path of spiritual progress). In the end one has to be the Knower-Seer ( Gnata-Drashta).

To follow according to one’s own intellect in the matter of the Self is called swachhand. It creates obstacles in the path of moksha.

It does not need to be brought into conduct (vartan);it has to be fitted in understanding (samaj). Conduct (vartan) verily is the fruit of understanding! That which is understood, but has not resulted in conduct, is called vision (darshan),and when it comes into conduct it is called gnan. Who is the mother of gnan? Understanding (samaj) is the mother of gnan. From where is one to attain that vision? From the Gnani Purush. Complete understanding (samaj) is absolute vision (keval darshan) and when it manifests in conduct, it is absolute knowledge (kevalgnan)!

Where anything needs to be done; it is not the path of moksha. Where one has to understand, that is where the path of moksha is. The path of moksha is easy (sahelo), simple (sarad) and without any effort (sugam). So, get Your ‘work’ done.

Once it is understood that, ‘this is wrong’, the wrong will leave by itself. As the understanding establishes, the gnan (knowledge) arises. That which comes in conduct (vartan) is called charitra. Right conduct (samyak charitra) can be experienced through the senses and absolute conduct (keval charitra) is beyond the senses and it is part of Gnan.

Vision (darshan) is considered higher than faith (shraddha). Faith may change but vision (darshan) never changes! And the intuitive insight (sooj) that arises within is a natural gift. Intuitive insight is the balance sheet of the experiences of infinite previous lives!

When two people talk, it is talk (aakhyan) and when talking to a large group, it is a lecture (vyakhyan)!

Be alert and aware when circumstances are favorable (anukud). Favorable circumstances make one slip downward spiritually and unfavorable circumstances (pratikud) keep one alert!

The intent, with which karma is charged, will be the intent during the discharge of karma. If the karma was charged with a cruel intent, cruelty will be there in the intent during discharge of karma!

Salvation is not from scriptural knowledge; it is from the experiential Gnan. The experience of Gnan can only be obtained from the Gnani Purush, who is the embodiment of absolute experience of the Self. Scriptures do not point out our mistakes, they address everyone in a common format. Does a picture of a lamp give light? The limitation of scriptures is like that of a drawing of a lamp. True light can only be given by a Gnani, who is the enlightened lamp!

Where there are kashays (anger-pride-deceit-greed), there is parigraha (acquisitiveness), and where there is no kashay, there ismoksha! After attaining Gnan, in the Akram path, kashays do not occur, because karmas are not bound here (because You are a non-doer). Kashays leave upon Self-realization.

What is the reason for attending satsang? It is only to understand this much: ‘nothing is to be done’. Continue ‘seeing’ the result that unfolds!

The theory of destiny (niyativaad) is that the flow of living beings in this universe is going on according to some rule of destiny. But destiny is not the only reason. Other reasons such as time (kaad), intrinsic nature (swabhav), self-effort (purusharth) and fate ( prarabdha) also come into play.

After attaining Self-realization in Akram Vignan, the chit becomes pure. Pure chit is pure Soul (shuddha chidroop ) and that is the ‘shuddha Atma’ (pure Soul). When most revered Dadashri gives Gnan, the chit becomes completely pure. And only because of that the awareness (laksha) ‘I am Shuddhatma’ is always there!

Wherever the ego leaves, there arises nirakudata (the state beyond all suffering).

The belief, ‘I am Chandubhai’, gives support to the prakruti (the non-Self complex). That support leaves when the Gnan, ‘I am pure Soul’, happens. Thus that thing, the ego, falls off when it becomes supportless. When the ego falls off one becomes the non-doer (akarta).

How can one go to Simandhar Swami in Mahavideh Kshetra? By following the Five Agnas of revered Dadashri.

What is the difference between the Self (Atma) and the pudgal? The Self is the sole eternal element and the pudgal is of infiniteparmanus (subatomic particles). The pudgal is vibhavik (that which has arisen out of a third or extra intent), whereas the Self is swabhavik (original nature). The pudgal is subject to puran (intake) and galan (output).

Nothing is to be done. One is only to become deserving of the Gnani’s grace (krupa). What obstructions come in the way to become deserving of that grace? Our obstinacies (aadayee)!

The effect of discharge karma (dravya) does not change. If the intent (bhaav) changes, one can become free. One may not stop stealing, but if his intent behind the stealing changes, then he will stop! By doing pratikraman the intent changes and that karma gets purified and comes to an end!

The world is caught up in trying to remove ego. Dadashri says that there is no need to become egoless. What is needed is for one to only know the answer to ‘Who I am?’ There is no egoism at all in the Self. You are not ‘Chandubhai’ and yet you believe, ‘I am Chandubhai’, and that is ego.

What is the reason for the kashays (anger-pride-deceit-greed), for becoming angry and irritable? Ignorance (agnanta). Because of ignorance the ego, attachment-abhorrence (raag-dwesh), happens constantly! Therefore the root cause of worldly life is ignorance!

Who is wealthy? It is he who has a royal and sharing mind. He will spend money whether he has the money or not. Money changes hands every eleven years. If no new cash comes in for eleven years, even a millionaire will become poor! How did people preserve their wealth in the old days? Dividing the wealth in four parts: they bought property for twenty-five percent of their wealth, they invested twenty-five percent in gold, they put away twenty-five percent to earn interest and they invested twenty-five percent in their business. One will never become insolvent with this system!

When big business loss happens, one should know that the effect of karma of sin is manifesting. Therefore he should stop hectic undertakings in business and peacefully be in satsang and do the most for the Self. At such a time any undertaking will prove to be futile!

People refer to the physical body as being chetan (animate, life-spirit). They call that which does work, talks and walks, chetan. But trueChetan does not perform any activities at all; to ‘know’ (jaanvu) and to ‘see’ (jovu); only these two functions are that of the Chetan (the Soul, the Self). Everything else is of the non-Self (anatma)! Even speech is mishrachetan (a mixture of the Self and the non-Self); it is the ‘mechanical’ self. Speech is not the Self. The Self is stable; it is permanent. Everything else is mobile and temporary. The meaning of ‘mechanical’ is that it is unsteady; it is mobile (sachar). The Soul is still (achar) and the universe is mobile-still (sacharachar )!

When the chit becomes pure, it is the same as the interim Self (awakened Self, antaratma).

At first conviction (pratiti) is established that, ‘I am pure Soul’. This results in awareness (laksha). Thereafter, in order to establish the experience of the Self, one has to remain absorbed in the Self. But as long as pending karmas remain to be settled, one cannot remain as the Self. Therefore this is called the state of ‘interim government’ (antaratma). When all karmas are discharged one becomes Parmatma (the absolute Self). After attaining the pure Self all tendencies (vruttis) of the chit flow towards the Self.

Whether the chit is kept in the pure Soul or in Dada Bhagwan, it will remain pure. Chit that is wandering around in worldly matters is called impure chit; it is mishrachetan (mixture of the Self and the non-Self), and when the chit becomes pure, it is the same as pure Soul. Once the laksha (awareness), ‘I am pure Soul’ has set in; that verily is Self-realization and that is considered the interim state of the Self ( antaratma dasha).

What is the difference between chit and pragnya? Pragnya is the direct light of the Self. The chit wanders around, however, after it becomes pure, it does not wander. Pragnya shakti (liberating energy of the Self) does not go out of the body. Pragnya is a part of the Self; it is a direct energy; it keeps Gnan separate from ignorance (agnan) at all times!

By understanding that which is in the understanding of the Gnani, the total karma of the illusion (mohaniya karma) can be destroyed. ‘Avoid clashes’. It is only when one becomes free from all prejudices, that one attains salvation.

After attaining Self-realization, through Akram Vignan, the awareness, ‘I am pure Soul’, should remain. It should be in the vision that, ‘in every living being there is pure Soul’, whether that living being is the one who insults you or the one who has picked your pocket! After knowing the Self everyone has to settle with his pudgal (non-Self complex) and its interactions. Every individual has the obstruction of the religion that he follows and that is called the religious pudgal. A Jain has a Jain pudgal, a Vaishnav has a Vaishnav pudgal; which is the obstruction in the

Text: Dada Bhagwan Aradhana Trust
Images: Dada Bhagwan Aradhana Trust
Publication Date: 07-07-2017

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