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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will leave when the Gnani Purush utters vitaragi words. That is why 'we' make such statements as, "What kind of a person are you? For just once, wisen up! You go around saying, 'I am. I am', but what are you all about?" Swachhand has no place to stand if you surrender to someone. When one remains subservient to someone he will not have any self guided initiative and action (swachhand). Become anyone's subordinate and the swachhand will depart. That is why Krupaludev has said:
"Roke jiva swachhand to paame avasya moksha" "If one ceases swachhand, one will definitely attain moksha." And then Krupaludev has also shown us how to get rid of that swachhand by stating the following:
"Pratyaksh Sadguru yogathi swachhand te rokaya, "Through a direct meeting with a Sadguru, swachhand can be stopped
anya upaya karya thaki praye bamano thaaya" Through attempts of any other kind, it will only grow many folds."
True guru - true disciple
The problem with the ascetics and sanyasi gurus nowadays is that they are not subservient to anyone. They would not have conflicts with their disciples if they were. Their problems would be solved if either the guru was to remain subservient to his disciple or the disciple was to remain subservient to the guru. What is wrong in the guru being deferential towards the disciple in certain aspects? When a guru does not have eyes, does he not become dependent on his disciples? So, for one life, if a guru with good eyes becomes subservient and deferential to his disciples, then the problem would be solved. A guru may feel that his disciple will take advantage of him. Is the disciple really going to take advantage of the guru? What independent power does he have? He himself is being controlled by his prakruti. But
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today it is hard to find a true guru who is completely desire less (nispruha). The guru-disciple relationship is based on a mutual self-serving need; the guru has his own self-interest where his disciple is concerned and the disciple has his own self-interest where the guru is concerned. Nobody cares about moksha; if they did they would swear upon their father's grave. All the guru cares about is getting more disciples and being worshipped. However, there are few exceptions; some two to five in hundreds. What has the Lord said? He has said, "Do whatever you have to in your worldly life, lie if you have to, but do not misguide anyone where religion is concerned." There is tremendous responsibility and liability in that. These gurus have covered up statements such as this made by the Lord out of fear of what people would do if they knew? The Lord has said a lot
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The acharyas and maharajs in the days of the vitarags were very wise. If a young 18-year-old newly initiated sadhu were to ask an 80-year-old acharya maharaj. "Maharaj, will you listen to what I have to say?" the acharya would feel so bad that his awareness lacked so much that the young disciple had to even ask this of him. A Jain acharya will listen to what people have to say. They would even listen to someone with a different religious conviction, with poise and calmness. Today, no one is ready to listen to anyone.
What are the qualities of a true acharya? Just one stern look from him will make hundreds of his disciples sweat. He does not have to chastise anyone; he can simply get his work done with his eyes. The acharya's own purity and moral integrity (sheelvan) does the work. Acharyas should be sheelvan. The disciples need to have a certain fear hanging over them. Not fear like that of a police official or an ordinary person of authority but the fear of someone with moral integrity and purity (sheel). Just the aura and the air around such a person will create a healthy fear in the disciples. Here 'we' have no laws and yet why does