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Aptavani-2
443
444
Aptavani-2
try to be over wise by using your intellect (buddhi) in the wrong manner (swachhand). The disease of swachhand is such that it becomes chronic. Swachhand is to be over-wise. If I want to come to Dadar, I first have to have knowledge of Dadar and then if I cannot find the house, I have to ask someone who is familiar with the area. Similarly, if you want to attain final liberation (moksha), you have to ask someone who is familiar with it. Bhima (Arjun's brother - one of the characters from the Mahabharata) made a metal pot as his guru and wrote 'Om namah Shivaya' on it and Lord Shiva expressed within him. We are talking about Bhima, who was quick to have scorn and negativities for most human beings. Therefore, make someone your guru for whom you will never develop any negativity (abhav) and proceed further. Proceed by keeping such a guru as your guide so that swachhand is prevented.
Questioner : In the scriptures it is written, "Tu hi, tu hi (thou art, thou art), what do they mean by it?
Dadashri : In the Kramic path this is the vehicle to progress spiritually, 'Thou art...thou art'. They claim 'Thou art everywhere; I am not anywhere at all.' Here when one says,
thou art...thou art', there is a separation between the one who is saying this and the Self. One may be able to remain with the Self through faith (shraddha) and gnan (knowledge), however it does not come in his conduct and experience (anubhav).
We here in Akram Vignan say, "I am, I am (hu hi, hu hi)." When will you accomplish anything if you keep a separation between you' and 'I'? This is like keeping a separation between the God and the devotee. If there is a separation between 'You' and 'T', when will you accomplish anything? Nevertheless, if these people of the Kramic path were to meet a Gnani Purush they would find the solution. Shaktipat and other relative spiritual practices
Questioner : What is shaktipat?
Dadashri : Say you come across a stream six feet wide. You have difficulty in removing your shoes so you just stand there. You see a few people jumping over the stream but your mind holds you back. Then I tell you. "Chandubhai, jump. Why are you standing around?" and you immediately jump. This is an example of shaktipat. There is no relation between shaktipat (physical energy) and moksha. Shaktipat is on a physical level; it is subject to increase or decrease. It increases the energy in the recipient and reduces the energy in the donor.
Questioner : What do they mean when they say to place the tongue on the palate and drink the nectar?
Dadashri : That is the path of hathagrahis (those who practice self-denial and punish the body). Those who have a habit of punishing the body should follow that path. Why does one need to do that? The tongue and the palate are physical (non-Self), the dripping nectar is also physical; it cannot be the Self. It is just the fruits of your effort. When an ice-cream maker turns the handle on the ice-cream machine, he receives ice cream as the fruit of his effort. All the sadhus and sanyasis of the world have drops of poison constantly dripping within (raagdwesh), even their speech is poisonous. And from the moment 'we' give the knowledge of the Self, drops of nectar begin to drip constantly within. Elsewhere it is like falling into an enticing trap, because one does not have the right path. The nature of the Self is nothing but knowledge (Gnanswarup). The path of liberation is knowledge of the Self (Gnan), vision of the Self (darshan), conduct as the Self (charitra), and internal penance (antartapa). These four constitute the path of moksha. All other paths are there, what is the need to stick the tongue to the palate incessantly? Why do they have to do all that? All these rituals are a form of pacification. It is like sitting in a pond on a very hot day with only your head out of water. But without knowing the Self, there is no solution. Until one attains Gnan, is it not necessary for one to find something to do? All these are rituals in the path
