Aptavani 06

SR No.: 007537
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2008
Total Pages: 161
Language: English
Classification: Book_English & Akram Vigyan
File Size: 25 KB

Page 11

fault in others but sees every single fault of his own. When one attains the vision, 'I am bound because of my own mistakes, one will cease to see fault in others. Therefore, only one's vision has to be changed. How can anyone be at fault when everyone is wandering around bound and dictated by his or her own karma? Worldly interactions do not require that one should see faults of others. The Gnani Purush also lives the worldly life but, even so, he views the world as faultless (nirdosh)!
When a thief steals, he is doing so because of the effect of his karma. So what right does anyone have to call him a thief? If one sees the supreme Self in the thief. then he will not be seen as a criminal. Lord Mahavir viewed the whole world as faultless. This was because of this vision of seeing the supreme Self in all.
If there is the unfolding karma of a horrible insult, and it causes the antahkaran (the inner functioning instrument of collective components of the mind, intellect, chit and ego in all human beings) to turn red-hot from within, and if one does the penance of seeing it from the beginning until the end, thus not becoming one with it, such penance will take him to liberation.
True penance is that which no one else gets even a whiff of. When others come to know of your penance and console you, and you accept their consolation, then they get a commission from your penance.
The effect of outer circumstances first arises in the intellect within the antahkaran. From the intellect, it reaches the mind. If the intellect does not accept it, the mind will not be affected. But if the intellect accepts it, the mind will take over and then the mind will go haywire.
When the mind takes a turn within with an initial effect, do not proceed in that direction. When there is such twist and stress (amde chadhavu), the bliss of the Self is veiled. Then there is unhappiness followed by hurt and inner burning, followed by suffocation, and finally worries set in. But if the root is removed before it sprouts, it will prevent a tree of misery!
Because one loses awareness of what is beneficial and detrimental to one's self, the mind is utilized in any and every which way, and it gets out of control! This is how restlessness of the mind increases, so who is at fault here? As long as there is ignorance, there is ruling of the ego over the mind and for that reason, there is no control over the mind. After Selfrealization, the realm of the Self starts, and then spiritual effort (purusharth) arises and the mind is contained.
If both knowing and seeing are present at every moment, infinite bliss prevails. One 'knows' everything that happens; one can "know' of what happened in the mind, what words were spoken, what kind of behavior took place; however, because one does not see' who the doer is and who the real Self is, the experience of bliss is hindered.
Our focused awareness of speech, that is to say, (our) upayog of speech, is to 'see' 'whose ego has been hurt by our speech and how it has been hurt.
Why does our speech hurt others? It is not the words in the speech that hurt the other person; it is the ego behind the speech that ignites the burn! To hold, 'I am right,' is the protection of the ego. The ego is not to be protected; the ego is such that it protects itself!
Not a single word should be used to make fun of others. Not a single word should be used for selfish intents or for taking advantage of others. When there is no misuse of words - when not a single word is used with the intent of getting respect; that is when one's power of speech will develop.
How can the interference of intellect stop? If we stop listening to the intellect's altercations, and if we insult it, the intellect will shut up. And if we respect the intellect and we 'accept it, then it will continue in full form!