Aptavani 05

SR No.: 007536
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2010
Total Pages: 131
Language: English
Classification: Book_English & Akram Vigyan
File Size: 22 KB

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Who is wealthy? It is he who has a royal and sharing mind. He will spend money whether he has the money or not. Money changes hands every eleven years. If no new cash comes in for eleven years, even a millionaire will become poor! How did people preserve their wealth in the old days? Dividing the wealth in four parts: they bought property for twenty-five percent of their wealth, they invested twenty-five percent in gold, they put away twenty-five percent to earn interest and they invested twenty-five percent in their business. One will never become insolvent with this system!
When big business loss happens, one should know that the effect of karma of sin is manifesting. Therefore he should stop hectic undertakings in business and peacefully be in satsang and do the most for the Self. At such a time any undertaking will prove to be futile!
People refer to the physical body as being chetan (animate, life-spirit). They call that which does work, talks and walks, chetan. But true Chetan does not perform any activities at all; to 'know' (jaanvu) and to 'see' (jovu); only these two functions are that of the Chetan (the Soul, the Self). Everything else is of the non-Self (anatma)! Even speech is mishrachetan (a mixture of the Self and the non-Self); it is the 'mechanical' self. Speech is not the Self. The Self is stable; it is permanent. Everything else is mobile and temporary. The meaning of 'mechanical' is that it is unsteady; it is mobile (sachar). The Soul is still (achar) and the universe is mobile-still (sacharachar)!
When the chit becomes pure, it is the same as the interim Self (awakened Self, antaratma).
At first conviction (pratiti) is established that, 'I am pure Soul'. This results in awareness (laksha). Thereafter, in order to establish the experience of the Self, one has to remain absorbed in the Self. But as long as pending karmas remain to be settled, one cannot remain as the Self. Therefore this is called the state
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of 'interim government' (antaratma). When all karmas are discharged one becomes Parmatma (the absolute Self). After attaining the pure Self all tendencies (vruttis) of the chit flow towards the Self.
Whether the chit is kept in the pure Soul or in Dada Bhagwan, it will remain pure. Chit that is wandering around in worldly matters is called impure chit; it is mishrachetan (mixture of the Self and the non-Self), and when the chit becomes pure, it is the same as pure Soul. Once the laksha (awareness), 'I am pure Soul' has set in; that verily is Selfrealization and that is considered the interim state of the Self (antaratma dasha).
What is the difference between chit and pragnya? Pragnya is the direct light of the Self. The chit wanders around, however, after it becomes pure, it does not wander. Pragnya shakti (liberating energy of the Self) does not go out of the body. Pragnya is a part of the Self; it is a direct energy; it keeps Gnan separate from ignorance (agnan) at all times!
By understanding that which is in the understanding of the Gnani, the total karma of the illusion (mohaniya karma) can be destroyed. 'Avoid clashes'. It is only when one becomes free from all prejudices, that one attains salvation.
After attaining Self-realization, through Akram Vignan, the awareness, 'I am pure Soul', should remain. It should be in the vision that, 'in every living being there is pure Soul', whether that living being is the one who insults you or the one who has picked your pocket! After knowing the Self everyone has to settle with his pudgal (non-Self complex) and its interactions. Every individual has the obstruction of the religion that he follows and that is called the religious pudgal. A Jain has a Jain pudgal, a Vaishnav has a Vaishnav pudgal; which is the obstruction in the path of moksha. Moksha is only possible when these pudgals are settled.
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