Aptavani-8 by Dada Bhagwan (beginner reading books for adults .txt) 📕

If ignorance is known, then Knowledge (Gnan) is found on the other shoreline. When the Atma is known; the non-Self body complex ( pudgal) is also known. And when the pudgal is known; the Atma can be understood. Those who study Vedanta (Hindu scriptures) are preoccupied with bringing the pudgal to a close, and have stopped at ‘Neti (na-iti), Neti…’ (This is not That...this is not That)! The Absolute (Keval) Gnanis, after first attaining their own Self-form (Atma swaroop), and having said that what remains behind, is the non-Self body complex (pudgal), have attained their liberation. In truth, you do not have to know Self-realization (Atmagnan). You have to have the awareness of your own Self-form (Atma swaroop). You gain nothing by knowing the Atma as a word.

When describing the state of oneness (abhedta), the Vedas (Hindu scriptures) employ the distinguishing intellect (bheda buddhi), but it is only through the absence of intellect (abuddhata), that the state of onenessis gained.

The Gnani Purush himself says that the Vedas are theoretical, and spiritual science is practical. Vedanta is knowledge through the medium of theintellect (buddhi), an indirect light;whereas Gnan is direct light.Where the Vedas have not reached; the Gnani has reached. The four Vedas, and the four Anuyogas (scriptures in Jainism), can point out the element (tattva) of Atma, but they cannot help one attain it.Speech that is spoken to be heard(shruta vani), can purify the chit (subtle component of vision and knowledge in the inner working complex), and make one most worthy of Gnan (Knowledge).

However, for the realization of the fundamental Truth (vastu), only the Gnani Purush as a most unique cause, through his extraordinary grace, can make happen through subtle association with his absolute consciousness! There, how can the Veda’s word-form describe the Atma which is beyond words? Veda is in the form of knowledge, and the Knower (Vetta) is in theform of Science (Vignan).

Science is effective by itself: knowledge is not! The Knower (Vetta) knows the Vedas; the Vedas do not know the Knower. All systems of philosophy, all philosophical doctrines, and all views, are the same, and they are also different. There is one staircase, but the stairs are all different. Even Lord Krishna said the Vedas were trigunatmak (description of three properties: virtue, activity, inactivity or darkness: sattva, rajas and tamas), and told Arjun to go beyond the Vedas to attain the Atma (the Self).

Vedanta (Hindu scripture) increases the intellect (buddhi). But both Vedanta and Jainism, can independently bring about Self-realization.

The Atma is neither dwaita (dualistic), nor is it adwaita (non-dualistic). The Atma is dualistic – non-dualistic (dwaita-adwaita). Dualism and non-dualism are both ego centric states (vikalp); whereas the Atma’s state is devoid of ego (nirvikalp). Dualism and non-dualism are both two-sided phenomenon (dwandva); whereas the Atma is beyond the dualities (dwandvatita). As long as one suffers the effects of the worldly life (sansar), it is not possible to believe: ‘I am non-dualistic ( adwaita)’. Non-dualism is not support-free (niradhar), nor is it absolute (nirpeksha). It is relative to dualism (dwaita).

From the relative viewpoint the atma (the self) is dualistic, and by the realviewpoint, the Atma (Self) isnon-dualistic. So therefore, the Gnanis have called the Atma, dualistic – non-dualistic. The Self is non-dualistic (adwaita) and the non-Self is dualistic (dwaita). So that the applied awareness (upayog) can be maintained on the Self, it has been termed non-dualistic (adwaita). Dualism – non-dualism (dwaitadwaita) only exists as long as both the body and Absolute Knowledge (Keval Gnan) are there. But in final liberation (moksha); no such adjective remains. Adwaita itself is an adjective.

Is this world an illusion (mithya)? If you have a toothache, and you spend the entire night, turning your prayer beads and repeating, ‘This is just an illusion’, does the pain become an illusion? If the world is indeed an illusion, then why do people not throw away their money and prized possessions out onto the streets? The world is not an illusion, and neither is Brahma (Soul) an illusion. The world is a relative truth, and Brahma is the real truth. Deceit (maya) is that which does not allow you to fully understand the original element (Atma).

Self-knowledge(Brahmagnan) is the portal of entry into Self-realization (Atmagnan). The practice of religion can procure focused concentration (ekagrata) of the form of the Self (one’s swaroop), but not the attainment of the Self (swaroop) itself. Only through the Knowledge of the Atma (Atmagnan), does one attain the Atma (Self).

When faith in the temporary things of the world is removed, and placed in the eternal Self (Brahma); when one becomes established in the Self ( Brahmanishtha), it is called Self-Knowledge (Brahmagnan). And a person who is established in the Atma (Atmanishtha),is himself consideredthe Absolute Soul(Parmatma). The Atmanishtha person is free of intellect (abuddha); whilst the Brahmanishtha person’s intellect (buddhi) is still there.

The word-Brahma (shabda-brahma) and the sound-brahma (naad-brahma) are flag stations on the way to the terminus. At the most, they allow you to maintain focused concentration (ekagrata). Focused concentration (ekagrata), is the beginning of spirituality; however the Atma is infinite miles away from it. The word is not eternal, but it is something created as a result of the combination of two or three things; it is not a naturally occurring thing. However, the word that imparts experience is real, but ultimately, even dependency on words ends, and the independent state (niralumb) is attained.

After attaining the state of Brahma (Self), the awareness reaches perfection and one sees purity in every living being. In “Aham Brahmasmi (I am Brahma)” there is the ego of one’s own self. This ego means that one projects the belief of, ‘I am’ where ‘I am’ is not. The result of attaining Brahma is the constant experience of bliss of the Self (swa-samvedan). This state is similar to that of the King Janak Videhi (a king during the Silver Age, Tretayug), who transcended body consciousness through shabda-brahma). In all the events of the worldly life (sansar), one experiences non-attachment (asangata).

In order to attain the state of Brahma (the Self), to get rid of passions and obstructions (mudd-vikshep) or attachment and abhorrence (raag-dwesh), one has toiled in vain, life after life. But that which prevents one from attaining the Self (Brahma), is ignorance (agnan), which is the root cause. And nobody, except the Gnani Purush, is capable of removing that. That, which covers up the Atma, is ignorance: not ego (ahamkar).

What is the Gnani’s inner awakened Vision (drashti) like? In the first Vision, women and men are seen as completely naked. In the second Vision the body is seen without the skin. In the third Vision, the body is seen cut up, with exposed entrails, flesh and bones. And finally, you see the form of the Self (Brahmaswaroop) in everyone. Then is there any scope for attachment-abhorrence (raag-dwesh) to occur?

In every living being, there is the element of Chetan (life; Soul) which by nature is the same for all. However, in terms of physical matter ( dravya), they differ. Each Chetan is different by dravya, and each is completely independent. If all Souls were one, then would they not have all gone to final liberation (moksha), when Lord Rama went to final liberation? What, Ekoham Bahusyam (I am one, appear in many), could the Self (Brahma) possibly have such a desire?

The Atma does not dissolve into the Absolute Soul (Parmatma). In the process of dissolution, why should each Atma relinquish its own independence, and sacrifice unto another? Gnanis behold the complete Vision (Darshan)of the whole and complete, independent Absolute Soul (Parmatma), who resides in each and every being. If all souls were one, then why would you suffer pain, while Lord Rama is over there enjoying the bliss of final liberation (moksha)? If the Atma was the manifestation of the Parmatma,you would not suffer any pain at all.

By real viewpoint, the Atma is formless (nirakari), and by the relative viewpoint, it has form (sakaari). In the realm of the Liberated Souls (Siddha gati) the Atma decreases by a third, according to the size of the final physical body (charam sharira), retaining two-thirds of its shape, in spite of its formless nature.

In the beginning, the worship of the perfect and formless God (niranjan-nirakari Bhagwan) is done through the worship of a Gnani Purush, who is manifest in the human form, and considered a God with form (sakaari Bhagwan). Through this, you will recognize the Lord who is formless (nirakari Bhagwan).

How can you say that the Atma has no attributes (nirguna), when it is full of infinite Knowledge (anant Gnan), infinite Vision ( anant Darshan), infinite Bliss (anant sukh), and infinite Energy (anant shakti), and all infinite attributes (anant gunas), and who moreover, is the Absolute Soul (Parmatma) Himself? By saying that the Absolute Soul has no attributes, would you not be turning your face forever from the devotion and attainment of its infinite qualities (gunas)? The attainment of the Absolute Soul can only occur through the worship of its attributes! The Atma has none of the qualities that the mind, speech and body complex (prakruti) possesses, but with regard to its own qualities (gunas); they are in abundance. Not a single quality (guna), belonging to the non-Self complex (prakruti) has entered into the Atma (Self), and not a single quality (guna) of the Atma has entered the mind, speech and body complex (prakruti).

The Atma has never become mixed with the properties of the non-Self complex (the prakruti). It has forever remained separate.

It is not that the Atma has knowledge, but that it is Knowledge itself (Gnan swaroop). It exists in the form of light (prakash swaroop ). And it is on the basis of this light, that the Self is able to know all the objects to be known (gneya), and see all the objects to be seen ( drashya).

The Atma is omnipresent (sarva vyaapi). In what reference is this so?

The light of the Atma is omnipresent but not the Atma itself. The light of this electric bulb illuminates the whole room; however, it is the light that spreads throughout the entire room; the bulb is not everywhere, but in its own place. Only in the final lifetime, in the final body ( charam sharira), when the Atma becomes the Absolute Soul (Parmatma); does it become fully exposed (niravaran), and enters the state of final liberation (Siddha-pad). This is when the entire universe becomes known (prameya), and the light of the Absolute Soul spreads throughout the universe! What is amazing about this is that the intensity of the light does not decrease anywhere!

If God is everywhere, in every particle, then where is the need to find Him? Does the Atma within us go and spread anywhere? Hence, in the form of life (chetan) the Atma is not omnipresent, but it is omnipresent by its inherent nature (swabhav).

God is present in the form of light, in every jiva (living being). But when a living being (jiva) becomes capable of seeing within, then he can see with the divine vision (divya chakshu) of the Lord, the divinity that resides within it. God is in “creature”, not in the creation (man-made). But He is covered up. Whichever part