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

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or accumulation (grahan) results in renunciation (tyaag) and renunciation will result in acquisition. Acquisition is the antithesis of renunciation. Anything that is subject to anti-thesis or duality is considered a vishaya.
What is the beginning of sexuality? It is to look at a woman lustfully and become captivated. But does one gets lost with lust by looking at every woman? If seeing one woman incites lust and seeing another does not, then there is something wrong. If looking at women adulterates men, then every woman should have the same effect on men. If women were indeed the root cause, then looking at every woman would incite lust in men. But that is not the case; it is only certain atoms that attract other atoms. As long as there is even just one atom of sexuality. one cannot have syadvaad speech (speech that hurts no one).
Humans continually desire sex. Animals do not desire sex all the time. If sex was the real culprit, then why does a man have sexual feelings for his wife but not his mother? It is because sex is not the issue (vishaya is not a vishaya). Illusion, ignorance of the Self, is the culprit, that is vishaya.
I can show you the way to stop these vishayas. These vishayas are like automatic cameras. Do not let images be recorded by them. Take a photograph of only the pure Self "Shuddhatma'. In reality, there is no such thing as vishaya. Even the strongest of brahmacharis (those who have vowed to be and remain celibate) have become exhausted trying to understand it. Anything that a person becomes engrossed in is a vishaya; he becomes blind to what lies ahead of him and what is behind him. That is called mohandha (blinded by infatuation, blinded by lust, blinded by illusion).
The Lord says that which is not in control, is a vishaya. It is egoism to say, "I am the enjoyer of sex". If you were the one enjoying the sexual act or thought, then you should be
completely satisfied with it. But it is not so. Vishay does not enjoy the vishaya (the subject does not enjoy the subject, there is really no enjoyer), it is merely the account and interaction of atoms (charged and collected from past life discharging and dissipating in current life). Each sense organ is proficient in its own subject matter (vishaya) but not so in any other. Can the nose taste the sweetness in the ice cream? When an account of atoms is being settled, it is not considered vishaya, but to become engrossed or absorbed during the discharge of that account, that is vishaya. The senses do not play a role in it; they merely convey the message. That is why I say: 'One is not Jitendriya Jina (the One who has conquered all senses) if he has conquered the vishaya of the senses; Jietendriya Jina is the one whose vision has turned to the Seer, the one whose knowledge and awareness have become one with the Knower.' Lord Mahavir too said the same thing.
People do not live for sex but they live to satisfy the ego of sex.
People enjoy sex because they have so much suffering within, but if they were to think critically about it, they would be able to eliminate sexuality altogether. If the skin over the body were removed, would anyone feel any attraction towards that body? The skin is merely a sheet covering the body. And the abdomen is nothing but a pot of excreta; if cut open, only stool would come out of it. Would you like to touch a hand that has been skinned and is oozing with pus? No one would touch it. All this prevails because no one has given it any thought. This illusion is sheer madness. It exists in the absence of critical thinking.
The vishaya involving inanimate things (achetan) is better than vishaya involving an animate (mishra-chetan, another human being) entity. Mishra chetan has a propensity towards attachment and abhorrence (raag and dwesh) and will not allow you to be