Aptavani-9 by Dada Bhagwan (best english books to read for beginners txt) đ
- Author: Dada Bhagwan
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When deceit in any form does not remain, when no thoughts of passion for sensual pleasures remains, and when the kashayas are eradicated, then the awareness that arises will result in âknowledgeâ (gnan).
When one moves away from the shelter of the Gnani Purush, kashayas will invade with all their family members. These kashayas will try by any means to make one leave the shelter of the Gnani Purush. If a slightest of sweetness is tasted, the kashayas get their nourishment. If the kashayas are not given any food at all, they will come to extinction. But they become strong if they are fed!
The status of Gnani is achieved when there comes a level of awareness that not a single kashaya ever gets any feeding; such awareness is needed. Kashayas can be won over only if one is subservient (aadhin) to the Gnani and remains under His shelter and never leaves it.
Unless the Gnani Purush certifies you, donât even attempt to preach. All the faults within you are ready and waiting to attack at a moments notice. When all the kashayas are eradicated, such a stage (of becoming certified) arrives by itself!
Awareness is the state where the âthief of kashayaâis not allowed to enter. In such awareness, one can see all his faults and his ego. This ego is definitely there and it makes one taste the sweet juice of doer-ship (garvaras). When someone says, âyou did wellâ, he tastes the sweetness of doer-ship right away. This will cause his fall later on! Gnan exists where there is no difference between bitter or sweet.
In satsang, explanations to anyoneâs questions should not be given by anyone other than the Gnani Purush. Only simple and natural talks are allowed, but the slightest weight given to the relative self, will give rise to the poison that will kill the Self.
The kashayas that are lying dormant are eradicated by the increasing awareness. The one in whom awareness has taken hold, should take advantage of the awareness by doing samayik and pratikraman, meaning introspective meditation and repentance respectively, to annihilate the faults.
There is great fun in walking behind Dada as His child. Dada will pick you up if you become Dadaâs child whereas, if your ego expresses like a grown up, then you have to walk by your self and wander around aimlessly! Then after taking a beating, you will turn around.
The intense greed and desire to be worshipped is a terrible disease, it is suicidal; someone will bow to you and then it will become a habit.
The Soul (Self) is already revered by all and one is trying to get his body worshipped, which is going to become ashes one day! Liberation is prevented because of this disease.
When one creates a path that is slightly independent from the Gnaniâs, he enters into a terrible maze. Once you have been told that you should follow the Gnani, how can you afford to have a diversion? How can you take such a risk? In the end, it will cause a terrible fall!
Whatever comes across as hindrance in the path to liberation should be quickly plucked and thrown out. Then only can one stay focused on the goal. If the goal is set for liberation but the intentions are impure, one will lose the goal. That which makes one lose the goal is the enemy.
When one wants liberation, he has to become so strong and make a decision that âcome what may, whatever may become of this body, let it be, but I will not forsake the path of liberation. I want to accomplish my goalâ, and for such a one the work, the goal will be accomplished. Only this intent and a firm decision have to be made.
After knowing from the Gnani Purush these dangerous chasms that exist on the way to liberation, one has to be in a constantly cautious state about them. It is worth being free from the faults by expressing them directly to the Gnani and by turning away from them. Do not attempt to gain any recognition or worship in the path to liberation. The goal of salvation for the world cannot be harbored with any intent or sense of doer-ship and there is no place for ego in it. One has to walk in the path of liberation without being recognized. One must not give up Gnani Purushâs Satsang or the Gnaniâs shelter all the way to the final liberation.
One should not see the faults of the Gnani Purush; he should not find mistakes in the Gnani Purush. If nine of the Gnaniâs statements are understood and one statement is not, that one statement should be put aside and one should âwait and watchâ. It will be understood later.
9. âI-nessâ (potapanu) : The Supreme Soul (parmatma)
The Gnani Purush has oneness(abhedta) with the whole world; he has no separation from anyone. Separation will be there only if the Gnani Purush had buddhi (intellect)! He who is without buddhi (intellect) has oneness with the universe.
Oneness increases the experience of Gnan and separation scatters all the energies. When âI-nessâ is gone the separation is gone and there is oneness with everyone.
This A. M. Patel has given up all His âI-nessâ and has offered it to the Lord. Know that the one whose âI-nessâ is gone has achieved oneness with God.
âI-nessâ is completely gone from the Gnani Purush. He behaves completely according to the circumstances and without ego. Like a âbundleâ, He goes everywhere He has to go! One can remain in his natural state when âI-nessâ is gone. He does not have any opinion of his own at all! Yet, His lifeâs interactions are ideal. He remains âdramaticâ (superficial) all the time. One can only remain dramatic if his âI-nessâ is gone.
It is âI-nessâ to protect the relative self. To protect the relative self in a deceitful way is known as gaaddha potapanu (severely deep rooted âI-nessâ).
What is the test to check whether the âI-nessâ is gone? If there is no change in the facial expression or within, even after one is asked to get in and out of a car nine times over, then his âI-nessâ is gone. The knowledge of scientific circumstantial evidence (vyavasthit) frees one from âI-nessâ ( potapanu).
Except for the Gnani Purush, everyone has âI-nessâ. When the âI-nessâ is gone, one becomes God!
Once âI-nessâ is gone; it is gone forever.
After receiving Gnan, the ego that charges karma is gone but the discharge ego still remains and that discharge ego is known as âI-nessâ. When the entire discharge ego is gone, one is said to be free from potapanu.
âI-nessâ is decreased in proportion to the level of awareness. What kind of awareness is required to get rid of âI-nessâ? The awareness of, âThis is âIâ (the real Self) and this is not Iâ, a constant awareness of the Self, following the Agnas of the Gnani Purush and seeing others as faultless and as non-doers; all these are required.
No matter what the result is, saying âI am not thisâ makes one free.
Where âI-nessâ is gone; there is no ego of doer-ship, and no wallowing in worldly pleasures (garavata).
To favor the side of the ego, to favor the side of ignorance, to step away from the Self; is called âI-nessâ (potapanu).
Not to become absorbed (tanmayakar) in the scientific circumstantial evidence is purusharth (Self oriented effort). Pragnya, which is the force of the Soul, prevents this absorption process in the unfolding scientific circumstantial evidence of the non-self, whereas agnya i.e. the intellect will make one get absorbed in the unfolding scientific circumstantial evidence.
Everyone has âI-nessâ in the unfolding karma. After attaining Gnan, as one employs purusharth in the unfolding karma, the âI-nessâ decreases and gradually vanishes.
The one who can recognize and see the departure of âI-nessâ in the Gnani Purush, is eternally blessed and graced.
With the departure of âI-nessâ (aapopu), one becomes the supreme Self (parmatma). Thereafter, scientific circumstantial evidence will take care of Him.
Jai Sat Chit Anand
Note to the reader
The words âYouâ or âSelfâ when they begin with an initial capital âYâ or âSâ respectively, refers to the Soul or the real Self or the Atma. Otherwise, they are used for the non-self, also referred to as the relative-self, âChandulalâ or the prakruti.
Whenever Dadashri uses the name âChandulalâ or the name of the person Dadashri is addressing, the reader should insert his or her name for exact understanding.
Whenever Dadashri uses the term âweâ, he is referring to the Gnani Purush and âDada Bhagwanâ who is the fully enlightened Lord within him.
The words Self and Soul are interchangeable. The Soul is oneâs real Self.
Aptavani 9
[1] Obstinacy (aadayee) : Sulking (risavu) : Manipulative tantrums (tragu)
The Gnani Purushâs words are worth understanding
The Gnani Purushâs words are actually straight. Moksha (liberation) too is straight. Everyone is allowed into moksha; it is not as if someone is barred from it. However, one must be worthy of it. It is not possible to attain moksha if one walks a crooked line. Therefore, why not become straight from the very start? Moksha is not difficult to understand, but it helps to know what the Gnani Purush is saying. If you do not understand what He is saying, you will become confused. The words of the Gnani Purush remain true for all times; the past, present and the future. Any word the Gnani Purush utters is exactly what the Tirthankaras (fully enlightened beings who liberate millions) have said.
You should follow the instructions of the Gnani Purush. Why? Who can be called a Gnani Purush? It is the one who is straight in every way. He is straight while insulting and straight while being insulted. However, when He does insult, He does not truly insult because He is straight to begin with, so how can He? âWeâ have become frank and guileless right from the start. And as far as you are concerned, you will have to get rid of your obstinacy (aadayee ), will you not? How long can you go on being obstinate and inflexible? You will realize your obstinacy when some day it surfaces from within. Another way to realize your obstinacy is when you come to the Gnani Purush; you will be surprised to learn how much obstinacy remains within you.
Will you not have to become straight?
Questioner: Why does obstinacy (aadayee) not go away?
Dadashri: How can it go? It has made a home within you for many days and then there is the unwritten renterâs law of our land; a renter never leaves once he rents your home. So is the obstinacy that has entered within you, ever likely to leave?
I told one person, âWhy are you being so obstinate? Be less obstinate!â He said, âOne cannot survive in this world without being obstinate.â I told him, âEven a snake has to straighten up in order to enter its hole, so become straight if you want to enter moksha. If not, people will straighten you out and only then will you be able to go to moksha. People will beat you and straighten you up. So what is wrong in becoming straight yourself?â Do people not beat us and make us shape up (straighten up)?
Questioner: They do but
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