Aptavani-6 by Dada Bhagwan (ebook reader with highlighter .TXT) 📖

only on the Self within us. Therefore, there is no result of attachment-abhorrence (raag-dwesh) in the Gnani.

Our internal results from the effects of karma change, and that is why the internal results in others are disrupted and change. The Gnani’s internal effects (results) never change under any circumstances.

If you want to improve someone, then no matter how much pain he inflicts upon you, if you do not let a single negative thought about him cross your mind, he will be improved for sure. This is the only way; improve the self and as a result the other person improves!

If you tell someone, ‘This is your fault,’ directly to him, he will not accept it and, on the contrary, he will cover up his fault. If you tell someone, ‘You should do it this way,’ he will do just the opposite. Instead, if you say it in the following manner, ‘What benefit will you gain in doing it that way?’ he will stop.

Who will accompany you on the funeral pyre? Which bubble in the flowing water do you hold onto? Who stays with whom?

One is not even aware whether the thing over which he clashes is his own or another’s. Am I the one doing all this or is someone else making me do it? There should be no clash whatsoever, even at the cost of the physical body! The moment the inner intent spoils, the moment there is dislike within or the slightest rising of the eyebrow, conflict will start. Others may clash with us but when we decide not to clash with anyone, then despite circumstances of potential clash, we can avoid clash and, in addition, our ‘common sense’ will develop; otherwise, because of the lack of awareness, the infinite energy of the Self will be smothered and covered up during that clash. How can anyone who wants ‘safety’ in the world, and also wants to complete the path to ultimate liberation, give any ‘scope’ to clash?

If, at some point in time, one has heard the Gnan through which the Gnanis have won over the world, then that knowledge will be helpful. In the end, one has to win over the world!

Only when everyone in this world likes us will success be attained. Whose fault is it if the world does not like us? If others feel disconnected (aloof) due to difference of opinion with us, it is only because of our own mistake. There, the Gnani, through his art of intellect and Gnan art, will quell the disconnection due to difference of opinions even before it happens.

After one attains the awareness of the Self, the duality of ‘favorable/adverse’ will cease to exist. As long as there is the dwelling in the temporary state and in the relative-self, there will be ‘favorable/adverse,’ which is totally the worldly life. As long as ‘sweet’ is felt as ‘sweet,’ ‘bitter’ will be felt as ‘bitter.’ If one does not experience ‘sweet’ as sweet, there is nothing to be suffered in the ‘bitter.’ If the ‘knower’ state prevails in ‘sweet,’ the knower state will naturally be there in the ‘bitter’ also. Instead, what happens is that due to the old habit of enjoying the ‘sweet,’ the bitter comes around to hurt.

The inner weaknesses of passion, anger, pride, illusion, greed, etc. (kashays) that are created in favorable circumstances are easy and sweet. They are the passions of attachment and they contain greed and deceit and their bondage cannot be broken. These passions will drown one in the comfort of pleasures and will cause one to miss out the path to liberation for a period of infinite lifetimes.

People can’t help but give out a feast of applause to the person who does charity and gives donations. If that person is hungry for recognition and self-validation (maan), he will even pick from mud, pieces of applause that people throw in and feed on them. Gnanis never ‘accept’ even a feast of thirty-two varieties offered to them, so where is the danger of any ‘sickness’ setting in?

Whatever work you do, the work itself has no real value. But if there is attachment-abhorrence while doing it, it will create another life for you after this life, and if there is no attachment-abhorrence, there is no liability for another life.

There will be freedom when one does not see a single fault in others but sees every single fault of his own. When one attains the vision, ‘I am bound because of my own mistakes,’ one will cease to see fault in others. Therefore, only one’s vision has to be changed. How can anyone be at fault when everyone is wandering around bound and dictated by his or her own karma? Worldly interactions do not require that one should see faults of others. The Gnani Purush also lives the worldly life but, even so, he views the world as faultless (nirdosh)!

When a thief steals, he is doing so because of the effect of his karma. So what right does anyone have to call him a thief? If one sees the supreme Self in the thief, then he will not be seen as a criminal. Lord Mahavir viewed the whole world as faultless. This was because of this vision of seeing the supreme Self in all.

If there is the unfolding karma of a horrible insult, and it causes the antahkaran (the inner functioning instrument of collective components of the mind, intellect, chit and ego in all human beings) to turn red-hot from within, and if one does the penance of ‘seeing’ it from the beginning until the end, thus not becoming one with it, such penance will take him to liberation.

True penance is that which no one else gets even a whiff of. When others come to know of your penance and console you, and you accept their consolation, then they get a commission from your penance.

The effect of outer circumstances first arises in the intellect within the antahkaran. From the intellect, it reaches the mind. If the intellect does not accept it, the mind will not be affected. But if the intellect accepts it, the mind will take over and then the mind will go haywire.

How can the interference of intellect stop? If we stop listening to the intellect’s altercations, and if we insult it, the intellect will shut up. And if we respect the intellect and we ‘accept’ it, then it will continue in full form!

When the mind takes a turn within with an initial effect, do not proceed in that direction. When there is such twist and stress (amde chadhavu), the bliss of the Self is veiled. Then there is unhappiness followed by hurt and inner burning, followed by suffocation, and finally worries set in. But if the root is removed before it sprouts, it will prevent a tree of misery!

Because one loses awareness of what is beneficial and detrimental to one’s self, the mind is utilized in any and every which way, and it gets out of control! This is how restlessness of the mind increases; so who is at fault here? As long as there is ignorance, there is ruling of the ego over the mind and for that reason, there is no ‘control’ over the mind. After Self-realization, the realm of the Self starts, and then spiritual effort ( purusharth) arises and the mind is contained.

If both ‘knowing and seeing’ are present at every moment, infinite bliss prevails. One ‘knows’ everything that happens; one can ‘know’ of what happened in the mind, what words were spoken, what kind of behavior took place; however, because one does not ‘see’ who the doer is and who the real Self is, the experience of bliss is hindered.

Our focused awareness of speech, that is to say, (our) upayog of speech, is to ‘see’ ‘whose ego has been hurt by our speech and how it has been hurt.

Why does our speech hurt others? It is not the words in the speech that hurt the other person; it is the ego behind the speech that ignites the burn! To hold, ‘I am right,’ is the protection of the ego. The ego is not to be protected; the ego is such that it protects itself!

Not a single word should be used to make fun of others. Not a single word should be used for selfish intents or for taking advantage of others. When there is no misuse of words – when not a single word is used with the intent of getting respect; that is when one’s power of speech will develop.

If there is the slightest feeling of, ‘He did me wrong,’ then the verbal interaction with that person will be such that it will cause pain. He whose speech has improved will have a better worldly life. In this world, no one has the independent power to hurt anyone. One can never control others by means of threats. To do so is open egoism. The world bows and surrenders to the one who is without ego!

Understanding is attained when our statement fits everyone. If clashes occur, you should know that a lack of understanding has prevailed. The root cause of lack of understanding is the ego, and that ego will harass you day and night like a ghost, even when there is no external reason for it! Instead, if you have the opinion, ‘I don’t know anything,’ it will bring everything to an end.

It is the ego that does good things. It is also the ego that does bad things. What guarantee is there that the ego that does good will not turn around and start doing bad things?

When the intellect hesitates with, ‘Should I do this or not do this?’ then what should one do under such circumstances? He should ‘see’ whether the force within for ‘doing’ is greater or if the force for ‘not doing’ is greater. If the force is greater towards ‘not doing,’ then he should side towards that. Then, if it was meant towards ‘doing,’ then scientific circumstantial evidences (vyavasthit shakti)will change it to that side.

To rush is a single fault and not to rush is double the fault. So proceed slowly at a rapid pace.

To have attachment (raag) is a single fault and to become averse to attachment (niraag) is double the fault. For worldly interactions, if one behaves with the attitude of ‘I am the Soul; it is of no concern to me,’ and does not pay his son’s tuition; it is clearly wrong. One is not to become disinterested (niraagi)there. One has to settle the situation without becoming affected.

You are to please the other person; you are not to become attached to them. While pleasing an angry policeman, do you become attached to him?

The truly intelligent person is the one who interacts in life in a way that creates the least amount of conflict and clash at home and outside the home.

Where is our greatness if anyone is afraid of us? If frightening anyone changes them for the better, then it might be worth it even if it causes a loss for us!

No one will come to deceive us when no deceit remains within us. This world is nothing but our own reflection. All this around us is only our own photo! Only the effect of our deceit-free state can make others free of deceit!

‘It is my responsibility to get closure and satisfaction of those who come across me.’ Once this