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Aptavani-1
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Aptavani-1
Satsang with the Gnani Purush is the only pure circumstance. It has been said about the Gnani :
The relation between gnata and gneya is only of the Knower and circumstance and if this relationship remains confined to this parameter, then the Self remains unbound.
*The Gnani bestows the pure Self, takes away the ego and the worldly attachments : He alone is the Original pure circumstance Who has liberated me from wandering life after life: I bow to the compassionate One.
People become 'married to their circumstances and therefore entrapped by them so much so that try as they may, they cannot free themselves from them.
The Self is absolutely distinct. It is such that it can see and know circumstances from all aspects, but what can anyone do if the Self becomes married to these circumstances?
A meeting with the Gnani is the only circumstance, the basic instrument (nimit), which helps other realize the pure Self (Shuddhatma) through the separation of 'T' and 'My'. In other words the Gnani makes you acquire the pure Self and renounce 'T' and 'my'. That is why the Gnani is said to be the main instrument (nimit) and the only pure circumstance for acquiring liberation
The Self and circumstance have a relation of gnata and gneya respectively (Gnata - Knower - i.e. the Self. Gneya - the subject to be known i.e. circumstances/events), with each other. The Self is related to circumstances only as a Knower. The pure Self is constant; it is asanyogi, beyond and without any circumstance. Everything but the Self is related to circumstances. The association and dissociation of circumstances are objects to be known and 'You, the pure Self', are the Knower. But because the Knower has become one with the gneya, the object to be known, he has become gneyakar (one with the gneya), he has to wander for endless life cycles. That which is seen and experienced through the five senses is tangible (sthool) circumstance, the subtle circumstance of the inner complex (antahskaran : the mind, intellect, chit and ego), and the circumstance of speech-are all with which the Self is associated only through the relationship of association. The Self is not *married' (bound) to those circumstances. The relationship of the Self with these three is not binding. There is no real or inseparable relationship between the Self and the circumstances.
All circumstances are pudgalic integrating and disintegrating through intake and output); they belong to the non-self. A donkey is not considered pudgalic, because the donkey is the mixture of the Self and the non-Self. In reality the Self never becomes one with the non-Self, but through illusion and wrong belief you see them as one. This is a grave mistake on your part.
All circumstances automatically come together and because of this phenomenon, Knowledge (svabhavik - the knowledge of the Self) too has automatically become distinct and separate from its own nature (vibhavik, worldly). However its substance (dravya) and attributes have not changed, only its phases (paryaya) have changed. It is the phases of vision and knowledge that have become distinct (worldly) and have attained different properties.
A scientist accidentally inhales some gas, which leaks out while he is conducting an experiment and becomes unconsciousness. For the duration of the time he is unconscious, he forgets everything but as he regains consciousness and comes around, he slowly begins to recall and understand everything. Initially he feels that he was in control of everything and then as he becomes more aware, he realizes that he was not in control,
