Aptavani-2 - Dada Bhagwan (good ebook reader .TXT) 📗

the Seer (the Self). People however; put their vision (drashti) in the object being seen. - Dadashri

The ‘Krishna’ that is ‘seen’ is a scene, and the one who sees the scene is the ‘seer’; the Soul. The seer indeed is Krishna himself!

‘I am Chandulal’ is the original ego. When this belief goes, one attains the egoless state. Then, what remains is the discharge ego; the dramatic ego. There are two types of discharge egos; one is attractive and the other is ugly. The ego has ruined everything; it does not allow one to taste the bliss of the Self. There can be only one remedy to dissolve this ego and that is to surrender at the feet of the Gnani Purush!

There are four inner components of the antah-karan (the inner working machinery) and these are the mind, intellect, chit and ego. They function like the parliament. The mind shows ‘pamphlets’, the chit sees the scenes, the intellect will side with one of the two and render a decision - just like the prime minister does, and the ego, like the president puts its signature and then the act takes place.

q Minor religious vows and major religious vows (anuvrat and mahavrat respectively) are not vows of renouncing (tyaga) but vows that are inherent in one’s conduct. There is a vast difference between renunciation and natural conduct. That which is intrinsic in one’s conduct is called the vow. This means that one does not even remember what one has renounced; that is called natural renunciation. The one who gives up smoking cigarettes naturally, does not even remember it and the one who gives it up through the exercise of the ego will keep remembering, ‘I gave up smoking’!

The one who despite being immersed in the ocean of acquisitiveness (parigraha), is not touched by even a single drop of it, is the true aparigrahi (one with non-acquisitiveness)! How can one, who is drowning even in a puddle of acquisitiveness, be called an aparigrahi? Only the Gnani Purush can be a real aparigrahi!

q Who can truly understand and know Yogeshwar Krishna? Only the Gnani Purush; the One who Himself has become ‘that’ form (Yogeshwar - the one who has attained the final union; the ultimate Self), can properly know Yogeshwar Krishna and can explain exactly what He meant to say. This is because one Gnani can never be different from another Gnani; they are one from the real perspective.

At the end of all the four Vedas (Hindu scriptures), what do the Vedas themselves say? They say, “This is not that…this is not that; the Soul that you are searching is not here!” After one reads and grasps the four Vedas, what is the end result? ‘Neti…Neti’ (not this…not this). How can the Soul be contained in a book? The Gnani Purush can make us experience the Soul, our real Self; a Self that is such, that it is not describable, not speak-able, not approachable. The Gnani Purush does this with sangnya i.e. an association with Gnan. The Gnani Purush can show us, ‘This is that’ within one hour!

q The process of recalling a fault or a misdeed, repentance of it and avowal to not repeat it; when done properly, can wash away faults in the proper manner and one becomes that much purer. However, this process is only beneficial when carried out the instant the fault occurs.

q The science of the Vitarag Lords can only be divulged to all by the one who is a Vitarag himself. Only the Gnani Purush can open up the innermost meaning of the Vitarags, through a speech that is acceptable to all and appropriate for the time. Once that meaning is understood, even the common person can remain in exact religion (dharma dhyan). The only desire worth having is the desire for the final liberation.

‘The one, who has an unflinching desire for only moksha and nothing else, will not be obstructed by any force in this world. The Gnani will come to his home!’

‘The one who desires moksha, has no ownership of the pudgal; the non-self complex of the body, speech and mind. The one, who has ownership of the pudgal, has no desire for moksha!’

q Devotee and God are separate; however, this separation does not exist in the Gnani Purush.

For how long is devotion (bhakti) needed? Devotion is needed until one meets a Gnani; once he meets a Gnani Purush, he has to request final liberation from Him. Devotion to the Vitarag gives final liberation.

“What is the meaning of ‘God’?” Dadashri gives us the following explanation:

“Is God (Bhagwan) a name (noun) or an adjective? If it is a noun, we have to call Him ‘Bhagwan-das’. God is really an adjective. Just as the word ‘bhagyavan’ (fortunate one) was derived from the word ‘bhagya’ (fortune), the word ‘Bhagwan’ (God) is derived from the word ‘ Bhagwat’ (Godly, godlike). Whosoever attains God like qualities, has the adjective ‘God’ attached.” - Dadashri

Which is the highest bhakti?

‘To remain in the awakened awareness of the absolute enlightened knowledge as the Self, is the highest bhakti.’ - Dadashri

“Gnanis’ ‘pratishthit atma’ (final remaining discharging ego) remains in bhakti, and Gnan remains in Gnan (the Self remains the Self). One remains in the state of the Self (Shuddhatma), and makes his pratishthit atma (ego) do the bhakti of Shuddhatma and ‘Dada Bhagwan (fully enlightened Lord within).’ This is the ultimate bhakti.’ - Dadashri

q What is moksha?

Moksha means a sense of freedom, liberation from all bondages; liberation from all pain and suffering! This is experienced right here in this life. First there is the experience of this initial moksha, and then comes the final moksha of the Siddha; the one who does not have to take another birth. Moksha can never be attained by putting the body through suffering. The Self by its very nature is in a state of moksha; but because of one’s ignorance of the Self, one experiences bondage. When is the feeling of liberation experienced? It is when the Gnani Purush, with His infinite energies and spiritual powers, shakes and awakens the worldly soul. Gnani Purush is the manifest formless-form and represents moksha in the living form. Within one hour, He makes one experience the Self. This is the phenomenal spiritual prowess of Akram Vignan!

Many people are stuck in the belief that, in this day and age, the path to moksha is closed. As a result of this belief, they have given up all self-oriented efforts to acquire moksha. In fact, the path to moksha is open; one can reach all the way up to the ‘gates’ of moksha and this has been proven. An analogy of this is, although in these times, a check for Rs. 100,000 (final moksha) cannot be obtained, Dadashri gives us a check for Rs. 99,999.99 and many have obtained it! How much loss is there? There is a loss of only one paisa!

The ‘path to moksha’ is open. One only needs to find it.

‘The one who wants to be free cannot be bound by anyone and the one who wants to be bound can not be freed by anyone.’ - Dadashri

What is one bound by? One is bound by ignorance and one becomes liberated through knowledge; Gnan. The root cause of all bondage is ignorance.

Dadashri has opened the exact path to moksha. Where there is a living Gnani Purush, there is no need for scriptures or rituals. Merely complying with the Gnani’s Agnas is religion; his Agnas verily is penance. Lord Mahavir has said, ‘Agna is religion, Agna is penance’.

The Lord also said that after 2500 years, the effect of Bhasmak Graha (planetary influence) will end and the Vitarag religion will, once again come in to magnificence. Now the 2500 years are over. With the manifestation of the Gnani Purush, what harm can come to the Vitarag religion? Moksha will come face to face when one becomes completely impartial; impartial even towards one’s own (relative) self!

q There are two types of ramanata (absorption; inner attention; absorption of the self); one is in the non-self (pudgal ramanata) and the other is that of the Self (atma ramanata). The one who has not even the slightest absorption in the non-self will definitely attain the bliss of the Self. One cannot attain the Self as long as there is even the slightest of involvement with the non-self. From the moment one is born, he remains only in pudgal ramanata. Reading the scriptures, turning the rosary, doing repentance or giving religious discourses; all are activities of the non-self. Only when one becomes absorbed with the Self (swa-ramanata), can moksha be attained! The one whose swa-ramanata has commenced, is indeed unattached and non-acquisitive even though he is immersed in an ocean of attachment and acquisitiveness. And the one who has not attained swa-ramanata is completely attached to all material things, despite having renounced the worldly life and attachment to all worldly and material things. This is because he is in pudgal ramanata.

‘Once the detailed study and experience of the prakruti is completed, one becomes a Vitarag.’ - Dadashri

‘We’ offer my highest obeisances to the eternal sadguru Dadashri

Aptavani - 2

(When Dada says ‘We’, He is referring to the Gnani Purush and the fully enlightened Lord within Him)

The reality of this world

What is this world all about? Who created the world? Why was it created? Who runs it?

The Christians say, ‘God is the creator of this world’. The Muslims say, ‘Allah made this world’. The Hindus say, ‘God made this world’. Many Jains too, say that God made this world. If someone created this world, then he would be called a creator, and a creator means a ‘potter’. Which sons of God were going to remain bachelors that he had to create this world? When even factory owners delegate their work to their secretaries and sleep peacefully, why would God have to work so hard? God is not a laborer that he has to toil with his hands or fix people’s marriages. God is not crazy that he would sit inside the womb of a water buffalo and create a bull! Besides if there were a creator of this world, people would have killed him a long time ago, because what kind of a person would create a world in which no one is happy? Indeed if such a being did exist, people would have gone looking for him and they would have searched him out and sorted him out. But how can they find any such being when he does not exist.

There is no creator of this world. The world is the puzzle itself. It has become puzzle some and that is why we call it a puzzle. The one who solves this puzzle attains the state of the supreme Self (parmatma pad) and the one who cannot, becomes dissolved in the puzzle. Prominent sages, ascetics, monks, nuns, preceptors etc, have all become dissolved in this puzzle, just as sugar dissolves in water. Someone may ask, ‘Where is the sugar in the water? Why can’t we see it? We can assure him that there is sugar in the water but it is dissolved within the water. In the same way the soul (chetan) is present in everyone, but it is as a lifeless living element (nischetan chetan). When it becomes pure (shuddha chetan), then the puzzle will be solved.

How alert are you of your own digestive processes?