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Aptavani-2
And the Original Singer of the Gita.'
Murli na padge joome Jamuna boli Shree Krishna na prakashak avi gayaa che *Through the sounds of the flute, the Jamuna bows, because the Light of Lord Krishna is here now.
Vaishnav jana to tene re kahiye
Je piid parayii jane re' 'A true Vaishnav is one who knows the pain and suffering of
a fellow human being. There is not a single Vaishnav to be found who fits the definition of this bhajan. Everyone talks about not hurting anyone. This is a good boundary. Having such a boundary is the beginning of religion. Whereas here: people clash all day long.
What is the true definition of agiyaras (the relative definition is fasting on the eleventh day of a fortnight of Hindu lunar month)? It is when you keep a control over your five organs of actions (karmindriya), the five senses (gnanendriya) and the eleventh being the mind; it is when you keep a control over all these eleven instruments of actions for one day. But while fasting, on the eleventh day a woman will quarrel with her husband, "You did not bring this and you did not bring that." How can you say she observed the agiyaras? Dharma or religion cannot be attained through such agiyarases. If once you do one agiyaras according to our' agna, you will not have to do another
Dwaitadwaita: The Self is beyond all states of duality
and non-duality Questioner: Is it true what many say that the Self is adwaita (non-dual) in this world?
Dadashri : They say that, but they have not attained the vision of non-duality (adwaita) so it is a grave mistake and a fault to say that the Soul is adwaita. The Soul is a completely different thing. All these talks are mere reference to non-dualism; where does their non-duality go when someone insults them or robs them? That is when you realize whether they have attained the Self or not. Fearlessness and independence arises in those who have attained the Self, but nevertheless the bhaav of one saying that, 'I am adwaita, I am Chandulal,' is the relative self speaking and not the Self. I am separate from God, keeps one entrenched in the relative self and there are many such people in India. They do not have the experience of the Self, they simply talk. Everyone is caught up in sectarianism. The Jains are caught up in duality, the Vedantis are in non-duality and they claim, "I am the Atma and I am pure. "If that is so, then why do they bother going to temples? Why do they read scriptures? These people are involved in a one-track (ekantik) belief of non-duality and others are involved in a singular belief of duality. 'Only if I do it, will it get done' or 'I have to suffer because I lost my temper, do I not?' People are possessed with 'ghosts' of all kinds and from that they have started all kinds of business i.e. different philosophies and paths like Vishishtadwaita, Shuddhadwaita, etc. Here I meet people believing in non-duality and I have to ask them, "If you are a believer of non-duality then what you are doing here?" They say they want to know the Self.
