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Aptavani-2
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Aptavani-2
If the boss tells his staff, "Look here! We must have this much extra material left over for every forty yards", he is encouraging and instigating (anumodana) his staff to cheat. He commits the wrongful act himself, he makes others do so or encourages others to do; it is all considered raudradhyan. Raudradhyan continues all daylong and people have lost their morals as Jains.
What are the qualities of a true Jain? How can you call yourself a Jain when you are in a difficult position, and someone comes to you for help and he gets to know of your problems? That man must get help. His expectations cannot be shattered. Ultimately he must get some assistance, no matter how little. If you cannot help him financially, help him at least in some other way. You should ask him if you can help him in some other way. The poor man comes to you for help because you are a Jain and a businessman, what is the point if he returns home disappointed? What do you think? Is what 'we' say right or wrong?
People will sit under a tree for shade because the tree looks good, but what would happen if the tree were to attack them? That is how these businessmen attack their workers: 'You are useless' 'You are like this' or 'You are like that', etc. A person is able to abuse poor people in this way because they do not have any power. People abuse their hired help all day long. If a worker drops a glass and breaks it, the boss will insult him with comments like, "What is wrong with your hands, are they broken? Does the boss have any idea where his next birth will be when he behaves this way? And if the worker's hands were broken, he would have never employed him in the first place. People have become the 'doers' of karma; they believe they know everything. In order to fulfill our roles in life, the Lord has said for us to do things in a superfluous (dramatic) manner; we are to play our roles perfectly as if we are in a drama. Instead people believe, "I am the doer. Who will do it if I am no longer around?" Such bhaav and belief binds karmas; they bind heavy
(nikachit) karma, consequences of which one will have to suffer severely. They are not mild karmas.
No one is to blame here. The acharyas, sadhus etc. all want to do what the Lord has told them to do but they do not come across appropriate circumstances. Everyone has the intention to make their family happy, but what can they do if the appropriate circumstances do not present themselves? In the same token appropriate circumstances do not arise for these acharyas and sadhus.
Does artadhyan or raudradhyan arise after 'we' gave you the knowledge of the Self?
Questioner : No, Dada now it does not happen.
Dadashri : When your daughter got married recently, what was your inner state at the time? Did artadhyan and raudradhyan arise?
Questioner : No Dada, I did not experience any artadhyan or raudradhyan.
Dadashri : Such is this 'Akram Gnan'. With this Gnan, there is dharmadhyan in the relative self and shukladhyan is the state within. That is how great this wonderful Gnan is.
In the Kramic path the one in whom artadhyan and raudradhyan have stopped, is considered to have come into a state of Godhood. That is the beginning of Godhood.
What is dharmadhyan? If there is no artadhyan and raudradhyan, then one is said to be in dharmadhyan. New karmas cease to be bound when artadhyan and raudradhyan stop. But that is not possible. It is only after 'we give you Gnan that dharmadhyan begins in your relative self and shukladhyan prevails from within, and artadhyan and raudradhyan stop altogether. This is the path of Akram Vignan and so all external activities are like those of the worldly
