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Aptavani-2
but it is rendered so through external circumstances. Circumstances are constantly creating friction with the Soul and as a result of this contact, new karmas are charged. These charged karmas undergo a discharge in the next life. If one encounters a Gnani Purush, then he will cease to charge karmas because the Gnani can remove the battery that does the charging. So the charging stops and so will the worldly life.
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Agreeable circumstance is 'food' and disagreeable circumstances are 'vitamins'. Which is why 'we' say, don't allow the vitamin to go to waste.
Tangible circumstances, subtle circumstances and circumstances of speech are not of the Self and are under the control of another power.
Penance
The Lord has said liberation has four pillars: Gnan (enlightened knowledge of the real Self), darshan (enlightened view), charitra (enlightened conduct) and tapa (penance), but people have interpreted this in their own way. 'I am Shuddhatma' is the Gnan (conviction; pratiti). 'I am Shuddhatma' is the darshan and to remain as 'gnata-drashta' (knower-observer) is charitra (conduct). Remaining just the knower-observer of the suffering, caused by anything that goes on externally or internally, is considered tapa (penance). Internal penance (antartapa) is invisible (adeethatapa). For moksha, you will need inner penance not external. Through external penance (bahyatapa) you will attain a better life form but you will not attain moksha. Adeetha tapa is something that is not visible. The Lord calls this invisible penance, true penance. In this penance, You remain in the 'home' as the Self and not venture into the 'foreign' i.e. the relative self (Chandulal). Adeetha tapa is not allowing that which is of the Self and that which is the non-self to become one. And why do you have to suffer this penance? It is because you have remained in the foreign location for endless lifetimes, nevertheless you do not have to suffer the 'heat' of this penance.
The path of liberation is absolutely natural and easy. Here no rituals or effort is needed. Rituals of penance, renouncing, chanting (japa) etc., will give fruits. Dwell in it as long as you receive the fruit, but who knows what your mind will be like when you are faced with the fruits? A person may have been an ascetic when he sows a seed (creates a cause) but he may be a family man when he experiences the effect of that cause; he may even be engrossed in all his five senses. With penance and
