________________
Aptavani-2
Nothing is under anyone's control. Everything is very precise, methodical and balanced. There are pending accounts; this is no lie. There is accountability in everything up until death. All accounts are very precise. Some people will give you more, some less. There will be no suffering, if Gnan prevails during the process. All relations are relative. Bitter or sweet, they are all consequences of past karmic account. The one, who mistreats you everyday, may one day be very kind and caring to you. These are all relationships of giving. They are the result of karmic accounts created in the past life.
205
'We' too have been served a lot of bitterness. 'We' swallowed it all and now all the accounts are finished. 'We' drank the bitterness from anyone who served it to 'us' and in return, 'we' blessed them as 'we' drank it! That is precisely why 'we' became Mahadevji (the one who swallows the bitterness that others give him at the same time he gives blessing to him).
Questioner: Is that the same as settling the account of
karma?
Dadashri : Yes, it is the same thing: when bitter gifts come your way, accept them. Instead people react by asking. "Why are you doing this to me?' when they are faced with bitter gifts. They are not able to shed that karma by reacting this way and on the contrary, they create new accounts of bitterness. Those who have the knowledge of the Self, those who now want to get rid of this 'business', will bring about a closure of all this. Those who do not have the knowledge of the Self, their business of charging new karma continue.
As long as one does not know from which account a person is sending the bitter experience, he does not like it. But when he understands which account it is coming from, 'Oh ho ho, it is from this account!' he likes it. All of Dada's bitter accounts are paid off, so who is going to give Him any bitterness? People will only come to pay you back if you have
206
Aptavani-2
a balance pending.
Here, satsang provides constant bliss. Elsewhere outside there is no bliss to be found. That is why people derive pleasure from things they believe gives them pleasure. The pleasure they derive is based on their beliefs rather than their knowledge (experience). Worldly pleasure arises from wrong beliefs. It would be fine if one is even aware of this fact but he does not make any progress because of his prevailing wrong belief. Even if he were to critically analyze the nature of pleasure, he would be able to understand its illusion and imaginary nature. But as long as these wrong beliefs prevail, he will find pleasure only in transient things.
If positive circumstances come together, pleasure (sookha) arises and when negative circumstances come together, pain (dookha) arises. If a person gets into a company of gamblers and drunkards, then those circumstances will make him miserable and if he encounters circumstances are to sit in satsang, then pleasure will arise. By the company one keeps one can understand the nature of his suffering, whether it is one of pleasure or pain.
Real and imaginary pain
The Self does not have any pain or suffering. Pain and suffering is experienced by some other entity, but because there is no understanding of this, one takes on the misery on to himself. Misery is not having food to eat or water to drink for days. Despite having food and water, the mind that is spoilt (dusham mun) will collect a stock of pain and misery. How can one call this pain and misery? Suffering is not having food to eat, or clothes to wear, or a place to sleep; these are miseries. How can you say you are suffering when you have all these? People are miserable because their minds have become spoilt and when the mind becomes healthy (susham), they will become happy. When the mind becomes spoilt, it invites anxieties even when
