________________
Aptavani-2
355
356
Aptavani-2
life and discharging in the present life, does the action.
The mind (mun), the intellect (buddhi), the organ that sees what it knows (chit) and the ego (ahamkar) are components of the antahkaran i.e. the inner instrument of activity. The mind produces thoughts. While sitting here, whatever wanders outside is the chit. The mind shows "pamphlets' i.e. an idea, the buddhi makes decisions and the ego endorses that decision. Whatever is in the antahkaran (internal activity), is what manifests in bahyakaran (external activity). There is no one that inspires anything. Whatever subatomic particles (parmanus) one has brought forth from the past life will make an imprint of thoughts, and the very same particles come to give the effect. If one was indeed doing the thinking, then he would have only good thoughts, but in reality, only the parmanus that have come together are the ones that are dissipating. Thoughts are dependant on circumstances. Therefore think, at the time of 'supporting the thoughts as they arise. Support the good thoughts that are beneficial and reject; do not support the ones that are bad and not beneficial. If you support the negative thoughts, they will take hold within. If a suspicious looking person enters your office, do you have to be civil to him and ask, "Who are you Sir? What do you do for a living?" You just have to show him the door, you simply cannot let him have a seat.
contradictory and it goes off on a tangent. Having said that, if you reason with it just once and convince it, then it will agree and leave its obstinate ways for good. This is why if you teach a young child with good reason and understanding the importance of good values, they will remain with him all his life.
Thoughts in children are thoughts, which result into immediate actions. The moment a thought arises, right away, it will result in an action. But as the child grows older, he may think about playing cricket while studying, but he will continue studying if the good values have taken hold.
Knowledge that can read the mind
The nature of a human being is such that when thoughts arise one says, "I had a thought." But really thoughts and the Self are separate; one is indeed separate from the thoughts. The statement, 'I had a thought itself proves that I' and thoughts' are separate. One says, "I am having a thought," or "These are my thoughts." Therefore, thoughts are completely separate from the Self. This knowledge of the Self is alaukik, i.e. it is beyond what the world knows (alaukik). This knowledge that has arisen is the knowledge that can read all the phases of the mind (manah- paryaya gnan). With this Gnan it is even possible to see the different phases of the intellect at work!
Even a non Self-realized (agnani) person can perceive thoughts in his mind, nevertheless different phases of the mind cannot be known without the knowledge of the Self and hence it is not considered true manah-paryaya gnan. The phases of the mind are ever changing and to remain the knower-seer of the phases is manah-paryaya gnan (mind seeing knowledge).
He who can see the state of the mind is a Gnani. Manahparyaya gnan is the ability to see all the phases of the mind; phases such as compression and tension of the mind; how high and low it goes, how excited it becomes, how much depression
If you visit someone who is paralyzed, the mind will start to think, 'what if I become paralyzed?' That is negative thinking You should not support such thoughts. You should not let anyone enter 'Your private room. It is dangerous to let anyone in; it is the cause of the worldly life. You should tell these endless types of thoughts to Get out!' They will all stop when you use Dada's name. Even when the robbers and outlaws make threats, does the night not pass? It is temporary: the night will pass. You have infinite energy within you.
What is the nature of the mind? It is awkward and
