Aptavani 01

SR No.: 007534
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Dada Bhagwan Foundation
Publication Year: 2007
Total Pages: 165
Language: English
Classification: Book_English & Akram Vigyan
File Size: 20 KB

Page 109

Aptavani-1
191
192
Aptavani-1
A healthy person is more stable.
Vishayas do not cause diseases. But only when greed enters into vishayas, does it invite disease. People blame vishaya. Why condemn vishaya? Blame the greed for it. Vishaya is not harmful but the greed for it is. It is considered greed when people insist that their meal be cooked a certain way and that they cannot do without certain ingredients in their food. Because there is greed, it is a vishaya and that is the very disease. Anger, pride, attachment and greed are the very things that cause disease.
When you drink tea after eating something sweet, do you not find it tasteless? Do you not do injustice to the tea? Tea is sweet but why do you not taste the sweetness? It is because you ate something sweet before drinking tea. Similarly, I give you Gnan, which has the sweetest taste. Thereafter all sensual pleasures of the world, despite being sweet, will taste bitter. There is a saying that even rice pudding tastes bitter when one has malaria. It tastes bitter because the mouth becomes bitter, so how can one blame the rice pudding? Similarly, through my Akram Gnan, as your temperature of the temptations falls, you will find that the vishayas of the whole world will gradually become tasteless. Loss of taste in vishayas is a gauge that measures one's fever for vishayas.
from all my mahatmas and that is why they can live like a lotus in the lake of vishayas. It is the pudgal (body complex) that paints the picture of vishaya but your involvement in it, endorses it. If however, you do not endorse it, and remain just the Seer and the Knower, you remain unbound.
A person, who has keen interest and propensity towards a particular subject, will be very proficient in that subject. People become deeply engrossed in their own vishaya and it is precisely because of this engrossment that they appear idiotic. The pure Self is nirvishayee. The whole world is filled with vishayas. People have started to revere the vishaya that appeals to them. For example a tapasvi (ascetic) will revere the vishaya of penance (tapa); the renouncers (tyagis) that of renunciation (tyag); the preachers that of preaching and the ordinary worldly men (sansaaris) that of vishayas of the worldly life (sansaar). Then they claim that they do purusharth (independent endeavor for the Self). They should at least ask the Gnani whether what they are doing is indeed purusharth or something else. Alas! They mistakenly believe what they do is of their own independent self effort when in reality it is all mandatory. People revere vishayas and yet they seek the Soul, which is free from all vishaya. This leads them nowhere. Whatever they do, they do with their ego, they become engrossed in it and go beyond the normal limits. All that is vishaya. No one understands the real knowledge behind this Gnan and everyone is misled. And yet nobody is at fault. I have to say it exactly as it is and it is purely out of compassion that this speech appears stern to some. Otherwise why would a Gnani, such as I have to use harsh words? What can I do? It is because of the current strange times that the right path cannot be found, and it is to point people in the right direction, that I have to resort to such harsh language. Otherwise the Gnani Purush is an ocean of compassion.
Someone once asked me why I wear a particular coat,
Remove the above linear line
Vishayas gradually lose their interest and appeal even in the Kramic Path, but they are rendered tasteless through the ego and therefore they will confront the seeker again. But this is not so in my Akram Path. In the midst of the ocean of vishayas, I remain nirvishayee. Nirvishayee is a state like that of the lotus growing in the lake and yet it remains untouched by the water. I have given up ownership of this body, so nothing touches me or troubles me. I have taken away the sense of ownership