Aptavani 02

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

Page 17

liberated Souls reside), would be renouncing and acquiring! How then, can that be called moksha? In fact, it is the non-self complex (prakruti) that does the renouncing and acquiring but one merely exercises the ego in the process, 'I renounced, I acquired.' The Lord has not given instructions to renounce any thing: He has instructed us to renounce the infatuation (murchha) and the illusion (moha) for it.
"To become the non-Self is raag, and to be the Self is renunciation.'
Dadashri
become one.'
Dadashri To be the Self, is to be in the 'home department' and to be in a place other than the Self is to be in the 'foreign department'. The penance that one does to not become the relative self, is inner penance. The external penance that one does and the doer-ship that is required in order to do that penance, is the ego. The Lord has said to settle the penance that comes across, with equanimity. Penance is not to be carried out with the doer-ship of the ego! All external penance that is done nowadays is done by the prakruti (non-Self), where is the Selforiented effort (purusharth) in that? Self-oriented effort starts with inner penance and only after one becomes Self-realized. The relative self i.e. the prakruti makes a person do penance and yet his ego claims, "I did the penance!" Whatever penance is done, it is dependent on the prakruti. If one has the constant awareness that the real Self is not a doer of anything, then the ego would not arise in reaction to penance, otherwise the reaction to penance is anger, pride and ego.
What is the true definition of renunciation (tyaga)? It is renunciation that naturally manifests in one's behavior or conduct. All other renunciation is done through the ego. "That which has been renounced, will have to be dealt with, later.' That which is renounced egoistically, will be multiplied a hundred fold, and will return with hundred times the force. "There is no requirement of renouncing or acquiring in the path of liberation.' The scriptures themselves have said that for a Gnani the question of renouncing or acquisition does not even arise. Those engrossed in their prakruti; whatever they do, whether they renounce or acquire, they do so according to the dictates of their prakruti. They merely have the ego of, 'I renounced!' And for those who always remain as the Self, it is not possible for them to renounce or acquire. It is not the property or the attribute of the Self to renounce or to acquire. If that were true, the liberated Souls in the Siddha Kshetra (location where all
Only the Vitarag can give the subtlest interpretation of ahimsa (non-violence). The one who has a constant inner intent of not hurting any living being in the slightest and this is also evident in his conduct, is a Vitarag. No living being can kill another living being, and for that matter no living being can save another from dying. If 'Chandulal' had made the intention (bhaav) to kill and when the timing for another being to die arrives, the death of that being will occur at the hands of Chandubhai. No living being can ever die before it's time of death. The intention one makes to kill, is bhaav-maran, and its effect will come in the next life as one becoming a killer. The Lord did not say, "Don't do overt himsa." He said one should not do bhaav himsa i.e. make intentions to hurt or kill. This automatically includes all types of non-violence. It is not important to harbor mercy for avoidance of killing. It is very important not to harbor any intent to kill.
There are two types of yogas (yoga means to join or union). One is Gnan yoga, that is the yoga of the Self and the other is agnan (ignorance) yoga and that is the yoga of the nonself. Non-self yoga includes yoga of the mind, body and speech. What does one unite with? Is it that which one has knowledge of, or that which one is ignorant about? Until the Self is known, how can the yoga of the Self be possible? That yoga can only be called yoga of the body because only the body is known.