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 110

Aptavani-1
I told him it is my nirvishayee vishaya. (I have it but I am not involved in it).
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There are two kinds of vishayas (subjects): One is a vishaya (subjective involvement) and the other is a nirvishayee vishaya (subject-without-involvement). The vishaya for which there is not an iota of attentiveness, interest or enjoyment is nirvishayee vishaya.
Whatever vishayas the ego has brought forth from the past life, the atoms for those vishayas are present in the body complex in this life. In my mahatmas I have destroyed the ego of vishaya (charging ego) but there still remains the atoms brought forth from their previous life, which will discharge upon yielding their fruits. They will only be confronted with the dischare ego of the vishayas that was filled in the past life. They will not be confronted with the ego of vishayas that has been uprooted and discharged. These vishayas then, will not come in front of them. The body will cease to exist only when the discharge ego is completely exhausted and all atoms have dissipated after yielding their fruits. It is only when each and every atom in the body has been discharged with equanimity, that this body will achieve liberation.
The relative religions of the world incorrectly believe that bandha (inflow of karmic matter towards the Self, charging karma) is taking place when in fact there is abandha (absence of inflow, all discharging) taking place. They have no clue as to where and how charging of karma is actually taking place. This is a very profound subtle statement. This concept is difficult to understand. The whole world has the knowledge of vishayas (subject) they have studied. They become vishayee (involved) in the subject they have studied. The relative religions have disclosed only five vishayas but in reality they are infinite. To become abnormal means to become above normal or below normal i.e. to become a vishayee. To become vishayee means
Aptavani-1
one is in pursuit of worldly (relative) knowledge. There is no knowledge of the Self in that pursuit.
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In fact, the real Self is untainted or untouched by any object of sense-pleasure (nirvishayee - not in any subject). It is absolutely unaffected by anything that is in the realm of the nonSelf. It is the mind, speech and body that indulge in vishayas. When the Self becomes completely dissociated from these three, final liberation is attained.
Vishaya : Sexual Indulgence
There is a great deal of misunderstanding regarding vishaya (sex) in the world. The scriptures state that sexuality is the poison that prevents liberation. Many people state the same. I am the only one who says that sexual indulgence is not the poison but one's lack of fear in sexual indulgence is the poison. So beware of sexual indulgence. Fearless indulgence in sex is venom. When can one be fearless in sexual indulgence? It is when one does not instinctively retract his feet out of the way of two or three approaching snakes. If one has no fear of snakes and does not pull his feet up, that is a sign of the absolute Gnani. Until you are an absolute Gnani, you will retract your feet in fear. That is why I give you a thermometer as to when you can remain fearless in sexual indulgence. If you can remain fearless amidst snakes, then you can remain fearless in sex. But if you are fearful, then be fearful of sex too. All in all you cannot remain fearless in sexual indulgence. Lord Mahavir too feared it. I too am fearful of it. To be fearless in sex is to be reckless.
You should neither revere sexuality, nor should you fear or detest it. But how do you behave when you are confronted with a snake? You act cautiously. Similarly be very cautious in all sexual matters. Do not become fearless here.
Revering sexuality begets only more sexuality. Acquisition