Aptavani 02

SR No.: 007535
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2007
Total Pages: 303
Language: English
Classification: Book_English & Akram Vigyan
File Size: 34 KB

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thoughts and bad thoughts, but that is a misunderstanding. The first vikalp is, 'I am Chandulal'. 'I am her husband', is another Vikalp, 'I am his father, I am an attorney, are all vikalps and "This is my body' or 'this is my car, my home etc. 'is sankalp.
I am' and 'my' (1-ness and my-ness) are vikalp and sankalp respectively.
What is the difference between Gnan and buddhi? Buddhi divides (bheda); it creates differences through divisions. It causes differences of 'mine' and 'yours', whereas Gnan joins everything and brings oneness (abhedta). Intellectual knowledge (buddhi gnan, buddhijanya gnan) means a person may have knowledge of all the scriptures in the world, but he does not have the knowledge of the Self. When a person does not have knowledge of the Self, all his knowledge is ego based knowledge (I am Chandulal, and I know) and that is buddhi, and knowledge of the Self is knowledge without ego; the Gnan. Buddhi will even create divisions and differences with your own wife and children. Bheda buddhi: the intellect that divides and
separates Divisive intellect (bheda buddhi) will divide by saying, "I am Chandulal and he is Raichand," and it will show the difference between Lord Mahavir, Lord Neminath and Lord Krishna; everyone will appear different and separate. The Gnani Purush does not have divisive intellect. He remains the Self and he sees no differences every where He looks. 'We see the Self in everyone. Oneness (abhedta) will arise once the knowledge of the real Self is acquired. One feels as if one is in all.
Vitarags are impartial and they feel one-ness with all. People take beatings because of the current era of this time cycle. They would not have to take the beatings and their problems would be solved if they meet a Gnani Purush.
Buddhi does illuminate knowledge but it is an indirect
light, which illuminates the non-self. It is like the reflected light of the sunrays reflected from a mirror. The larger the mirror, the more the light it reflects. Some lawyers make thousands of rupees a day because their mirror' is large and there are some who cannot even make ends meet. What are the consequences of buddhi? When the buddhi becomes excessive it makes a person buddhu (conventional meaning is stupid but here it means wrong use of intellect). 'We do not have any buddhi at all. 'We are abuddha (intellect is present but does not arise, because of the full light of the Self).
Kavi has said: 'Bhaav, no, dravya na jada khankheri jaan jo abuddha
adhyasey.' "Understand how to shake off the webs of bhaav karma, no karma dravya karma through freedom from buddhi, via the
light of the Self." When the knowledge of the Self expresses, it is synonymous with the state without the use of buddhi (abuddha), then one will be able to get rid of the cobwebs of karma. Otherwise, the entanglements of karma will not fall away in the presence of the buddhi. Buddhi will continue to do its work but one does not have to use it. If there is a snake and one uses the light of the buddhi there, he will become very restless. But vyavasthit (part of Gnan) says "Carry on, nothing is going to bite you and hence he remains unaffected (nirakudata). Wherever there is a need in the worldly life, the buddhi naturally and spontaneously provides its light and the work gets done. But one uses the intellect that leads one astray. This unnatural intellect (viparit buddhi) says, "What if the snake bites?" This very buddhi makes one suffer. All suffering can be destroyed through right and natural intellect (samyak buddhi). One invites all the suffering through viparit buddhi.
There are three kinds of buddhis: vyabhicharini buddhi