Aptavani 02

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

Page 14

not have to suffer any pain that comes at the hands of others (his nimit). One is bound by his own faults, and he who has broken the bondage of all faults, becomes the absolute Self! The Vitarag Lords broke all their bondages of faults and attained moksha! We have to attain liberation in the same way. The Vitarags represent our ultimate goal (dhyeya) and the manifest Gnani Purush is the original connection for that very purpose! To say it is not my fault' is the biggest fault; it creates a dense layer of covering over that fault.
Krupaludev has said: "I am a receptacle of infinite faults, O Compassionate One!"
When one is a vessel of infinite faults, there are faults at every step. Alas! Our existence here in this world, is it not the biggest blunder of all? How can one blame others when he is himself is full of faults? To find faults in others is a very dense illusion. There is nothing worse than that.
"The one, who abolishes even a single fault of his own, is called God.
'In this world, there is no one superior to you. This, I guarantee you. No father figure (bapo) is your superior. Only your faults are your superior (boss).'
Dadashri Once the answer to the question 'Who am I?' is known, one progresses rapidly on the path of abolishing all faults and ultimately becomes parmatma, the supreme Self!
The rule of the world is that if someone says something bad to you, you will see that person as being at fault. You will question, 'Why did he say that to me?' or 'Why did he do that to me?' Thus, you will believe that you have been subjected to injustice. In fact, justice is not to be sought. Whatever suitable or unsuitable treatment you receive from others, it is due to your own karmic account, so where is the need to seek for justice in this world? Everybody's worldly interactions (vyavahar) are
unfolding according to their own karma from their past life. Furthermore, whatever is unfolding is precisely the effect of their own karmic accounts that they themselves created. So in all this, if one seeks worldly justice or does not accept nature's account, how will he escape the beating due to him in doing so?
For the one who understands and accepts this is my fault'; for the one who has arrived at this stage, there is "justice' and his faults are abolished. But the one who says, "This is not my fault", for him there is the worldly life to make him understand!
The common understanding of pain and pleasure that people have is in fact not actual pain or pleasure. The Lord says that it is really the experience of pain (ashata vedaniya) and experience of pleasure (shata vedaniya) of karma. These events are for a fixed period of time and by nature are temporary; these are all circumstances and all circumstances are temporary. Now as per general understanding, if these karmas of suffering are believed to be long lasting and given greater importance, then one will experience greater suffering. All pleasures and pains of worldly interaction have an end. Only the bliss of the Self is infinite and eternal and that is the only thing one needs to attain.
Through the common understanding the illusionary valuation of worldly pleasures and pains create very grave and dangerous bondages of karma. Amidst such situations, Dadashri has given the world, very simple, natural and yet exact 'knowledge-vision' of the Self. Once this is understood in exactness, it makes one free from the effect of all pleasures or pains of everyday worldly
life
To be overcome by mental and physical fatigue (kantado) is a state similar to sleeping on a bed of thorns.'
Dadashri Now, who is the fortunate one who has not experienced