Aptavani-6 - Dada Bhagwan (e book reader android .TXT) 📗

is no piousness or unholiness, where there is no dualism, where the Self has illuminated in the perfectly pure form – such is the state of a Gnani. If one gives adjectives to such a Gnani, the giver opens up to liability! To pay respect using adjectives to the one who has attained the absolute state is like decorating sunlight with a candle; yet one supports his ego by claiming, ‘How well I described the Gnani!’ What can we say to this? What can we do?

Every talk of the Gnani is original. There is not a drop of scriptures in His speech, there is no shadow of other preachers at all nor is there the language of any founder of a major religion! His examples and similes are exclusive. Even in His spontaneous, lively humor there is unfailing, deep meaning and originality. Here before the Gnani, everyone has the clear experience that he is removing his own conflicts by himself in his own language!

Experiential knowledge is contained in the heart of the Gnani. The one who is thirsty can attain satisfaction by dipping his vessel of surrender in the well of the Gnani’s heart.

The Gnani’s speech of knowledge, His words from experience, His heartfelt solutions about removing our mistakes, are solutions that are to be found nowhere else. His child like frankness and innocence come to surface and clearly indicate Him as a Gnani!

Every statement of the Gnani dances with joy on the highest stage of our heart!

Whoever has gone to the Gnani with a problem, the Gnani initially reads it as it is and ends his misery in such a natural way that, in just moments, the seeker is left with a feeling of awe and wonder of, ‘Oh! I had this much difference of understanding in my vision?’ Instead of the outward vision, if the vision was turned around 180º inward, the resolution could have been attained a long time ago! But let alone 180º, how can one turn even 1º by his own effort? That is the task of only the Gnani Purush.

Where the science of the Self has manifested entirely, where our ‘search for the Self’ of infinite lifetimes can come to an end, how can we afford to miss the opportunity and return to wander around again in infinite lifetimes?

Not only the science of the Soul, but the science of the innate nature and makeup of the non-Self complex(prakruti) has simultaneously manifested. This phenomenon has not occurred anywhere else, but it is experienced here. Therefore, why not attain freedom from the ‘web’ of the relative-self by taking advantage of this science, and by experiencing the exact differentiation of the real-Self from the relative-self? For how long will you remain crushed by the pressure of the relative-self? The science of going beyond the relative-self is at arm’s length so why should we not open up the qualities of our own relative self in front of the Gnani? For those who want to be free, why should they protect the deformities of the relative-self?

When can the Gnani be known completely? When the Gnani’s ‘knowledge’ is understood, as it is, completely! At that time, the one who has understood it has probably become the image of the Gnani!

If the world can understand and attain such a Gnani who is a master of this knowledge, then it will delight in the joy of His praise. Then the nature of the world can be understood as it is and an absolute, unattached state can be experienced.

Any errors that may have occurred due to the limitations of writing on paper and the vastness of the speech of those devoid of all attachments ( Vitarags), are those of compilation and for that our apologies and prayers.

- Dr. Niruben Amin

PREFACE

What nature says is, ‘Whatever I give you is verily in accordance with your own receptacle of intellect (buddhi’s ashaya) of the past life. So then, why are you getting disturbed or distressed?’ Whatever you get, enjoy it with happiness! If it was in one’s receptacle of intellect that, ‘Any kind of a wife will do, but I cannot live without a wife,’ then he will get ‘any kind of a wife.’ And today, if he sees someone else’s wife, he feels short-changed. However, complain as he might, his satisfaction is derived only from the wife at home. No matter how much commotion you create, you will not get anywhere. Therefore, be practical and wisen up! Settle everything with equanimity!

By getting disturbed and distressed there will be new bondage of karma and in this way the worldly illusionary attachments will never come to an end. One is defeated and trodden down from his wanderings in the worldly life. At last he arrives at only one decision of, ‘It would be good if there could be some way to become free.’ Then he will definitely meet with a ‘Gnani Purush’ with whose grace he will become aware of his real Self; he will be able to taste his own bliss of the Self. After that, his vision will change and, therefore, the subtle, inner component of vision and knowledge (chit) will never leave his own home and wander around outside. As a result, new causes for another life are not formed.

After speaking angry words to someone, if the mind forms the opinion that, ‘Things cannot be sorted out without anger,’ then there will be karmic charging of speech in the ‘code words’ of, ‘I want to say angry words.’ And, instead, if there is the opinion that speaking angry words is wrong and that it should not be done, then the code words of that opinion will be, ‘I do not want to say angry words,’ and the charging will be done accordingly. And when there is the constant search of, ‘When will my speech improve?’ then one’s ‘code words’ will change. And the intention of, ‘Let no living being in the world suffer any pain, whatsoever, from my speech,’ will create the ‘code words’ wherein the charging of the speech that will occur will be that of the speech of a fully enlightened being’s (Tirthankara’s) liberating sermon!

In the current times, people are suffering day and night from wounds caused by words. There are no wounds caused by sticks or cane there. When others hurl the weapon of speech and words, the moment the knowledge of, ‘Speech is of another entity and is in the control of another entity,’ given to us by the Gnani surfaces, what scope is there for any wounds there? However, if you happen to utter hurtful words, doing repentance and apology (pratikraman), as shown by the Gnani Purush can bring about a solution for both the parties.

Every matter in this world is to be taken in a positive way. If you turn towards the negative, you will go in the wrong direction and cause others to do the same.

Interactions of the worldly life are a museum of puzzles. After one puzzle is settled, the next one will lift its head. Once you attain the knowledge of the Self, the world will settle down. This world is not meant for fretting in useless discussions about others. This world is as it is. In that, you have to find Your safe side.

As long as one has the belief, ‘I am hurting the other person,’ the other person will definitely have pain as a result of these vibrations. And to see things in this way is due to one’s own attribute of ‘sensitiveness.’ It is merely one type of ego. As long as this ego is there, the other person will inevitably feel hurt. When that ego gets dissolved, no one will suffer hurt as a result. If we become faultless, then the world is already faultless.

The way by which the Gnani came to be liberated from all karmic effects is the very way he saw, knew and experienced. He tells us to follow this same path in order to be liberated from the world.

People indulge and take shelter in amusing events in order to become free from pain and unhappiness and, by doing so, they undertake new karmic risks. Gnanis never waste the energy of the Self in this way. They settle them with equanimity.

Even if someone uses abusive language against the Gnani Purush, the Gnani tells him, ‘There is no problem here, my friend. You must continue to come here to satsang (gathering of Self-realized beings); someday there will be a solution for you.’ What wonderful grace and equanimity!

This world has never been unjust, even for a moment. The worldly courts may do injustice; it is justice if an innocent person is hanged and it is also justice when a guilty person is acquitted. Therefore, there is no wisdom in being dubious or questioning anything in this world. There is no one born in this world that can bother you, and if there is, then even if you plan a million strategies, none will be effective in avoiding him. Therefore, let everything be and go towards the Self.

From which type of knowledge can you have suspicions about someone? Even though you may have witnessed something with your own eyes, does it not turn out to be false? There can never be a solution for suspicions. There can be a solution for the truth! Where one does not have suspicion is where suspicion will be. Where one has trust is verily the place there are doubts. Where he has suspicion, there is usually nothing to suspect. Once one has the knowledge of a snake entering his room, his doubts about the snake will not go away until he has knowledge of it leaving the room. Relying on the science given by the Gnani Purush will make one doubt free.

That which comes into our memory is a complaint against us. So we should repeatedly do repentance and apology (pratikraman), as shown by the Gnani Purush, and clear it away.

If we caused pain to someone and if that person is suffering from that pain here in this world, is it possible for us to attain final liberation? The one who is in pain will inflict pain upon others. Can someone in pain attain final liberation? Therefore, get up – wake up – and come to a decision that, ‘From today onward I don’t want to cause any hurt whatsoever to any living being in this world.’ Then You will see final liberation coming toward You. If others give you pain, You are not to see that. Others have that freedom. How can we take away their freedom?

On the one hand, one wants to be declared free of guilt in the court of the world and on the other hand, one wants to continue his claim of, ‘Why did he do this to me? Why did he say that to me?’ How can anyone become free this way? And if such a claim is made inadvertently, it should be withdrawn, of course, by doing pratikraman!

Your interactions with your wife are to be completed by seeing the supreme Soul in her and not by becoming an ascetic (by renouncing the worldly life). Interactions of the worldly life are simply worldly in nature, but to see the pure Self in her is really the pure awareness of the Self. This is shuddha upayog.

Don’t you think the innumerable mistakes that one continues to commit are caught in the Gnani’s vision? Of course, they are caught in his vision; however, his awareness is