Aptavani 01

Author(s): Dada Bhagwan
Publisher: Dada Bhagwan Foundation

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Aptavani-1
external division called baahyakaran (the external organ) and sookshma (subtle body) - The internal division called antahkaran (internal organ).
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For any action that takes place, first a photograph is created in the antahkaran (internal organ) and then it manifests as physical action in the external organ and in the world.
The mind never leaves the body; it jumps around inside only and shows you different cues and pamphlets. Wandering is not an attribute of the mind. It is wrong when people say their mind wanders. It is the chit that wanders. Only the chit can leave the body and wander outside. It takes pictures of things exactly as they are and one can see those images. The intellect gives advice and makes decisions and the ego endorses them. There is interplay between the mind, the intellect, and the chit and the ego endorses whomever the intellect sides with, the mind or the chit.
For example, you are sitting in Santa Cruz and your mind shows you a 'pamphlet' that you want to go to Dadar. Your chit will immediately go to Dadar and you will see exact images of Dadar, while sitting in Santa Cruz. Then the mind will show you another pamphlet that you want to travel by bus, and the chit will show you the bus. Then the mind will show you a third pamphlet of going by taxi and the fourth one of going by train. Then the chit will keep showing you the image of a taxi. Finally the intellect will then make a decision to go by taxi and the ego, like the President of India, will endorse it. The work will then be executed and you will find yourself waiting for a taxi. As soon as the intellect makes a decision, the mind will cease to show you any more pamphlets of that subject. It will then begin to show you pamphlets about another topic. The ego will endorse either the intellect and the chit or the intellect and the mind. Intellect is the common factor in the two. Without it no
Aptavani-1 decision regarding any work is arrived at and when the decision is made, the ego endorses it and the work is executed. No work can be executed without the ego; without the ego you cannot even get up for a glass of water.
Thus the antahkaran is like a parliamentary system. What Is The Mind Like? What Are Thoughts? Now I will explain what the mind is and its nature.
The mind is like a rhizome. It is made up of many tubers and is very subtle. It is neither a subatomic particle (parmanoo) nor an atom but a stage between the two. When any situation arises, it expresses attachment or abhorrence towards that situation and it remains absorbed in that situation. Because of this, a new causal-mind is created, the effect of which is brought into fruition by vyavasthit (scientific circumstantial evidences), and this effect manifests as 'effective-mind'. Everyone's mind is different because his or her causal-mind is different. The longer the mind remains caught up in a situation, the greater the number of parmanoos accumulate and come together and it is this very collection of parmanoos that creates a tuber. The mind is a collection of tubers. When the circumstances and timing is right in accordance to the principles of vyavasthit, the tuber sprouts and that is what we refer to as thoughts. The nature of the mind can be understood from the thoughts and the kind of tubers that have been created. Thoughts can be read. You have attachment towards pleasant thoughts and abhorrence towards unpleasant ones and then you say you want to conquer the mind. The mind can never be conquered, but it can be contained through Gnan, just like water is contained in a pot. Conquering the mind is the biggest contradiction. The Real You are sentient (chetan, with life principle) and the mind is insentient (achetan, non-self, without life), so how can the two be compatible? Only when the Self does the 'work' of the Self and the mind does the 'work' of
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