Aptavani 05

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

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else is pure Soul'; then there will be no doubt!
Worshipping the Gnani is same as worshipping the pure Soul, and it is the same as worshipping the absolute Self (Parmatma), and that worship is the cause for moksha.
What is the experience of the bliss of the Self like? How can one know it? The hallmark of the bliss of the Self is that there is constant nirakudata (freedom from intemal and extemally induced agitation and perplexity). If any perplexity or uneasiness is experienced, then know that the awareness as the Self (upayog) has been missed. Whether the experience is that of suffering of pain (ashata vedaniya) or experience of pleasure (shata vedaniya), the 'knowing' of these is the experience as the Self.
means that, at the time of terrible pain You remain in the home department and do not move away from being the Self. No shifting in the relative self happens whatsoever, that is the penance to be done! Being firm in, 'All these are results of the non-Self, they are not Mine', is the penance. And that is what gives moksha! Knowing that the suffering is of the non-Self leads to the continuous 'knowing of this. And if it is felt that, this is happening to me, then one has to suffer. Furthermore if it is expressed that, 'I can't tolerate this', the suffering is multiplied tenfold! The effect (asar) happens according to the words spoken. There (where suffering is concerned) you get the work done with chivalry.
Who has bodily pain? It happens to the body, not to the Self. That too is vyavasthit (scientific circumstantial evidences). When there is experience of suffering (vedana), You have to comfort 'Chandubhai' and talk to him, 'Do you have a bad headache? It will get better soon!' And if you say, 'I am in pain', then it clings to you. Change the dictionary. Pain is pleasant and pleasure is unpleasant. Just know that, 'All these experiences of pain and pleasure are happening to the neighbor.'
As the pure Self, One should start the interaction of being separate with the relative self (prakruti). Remain separate from the relative self and talk to the relative self, like a warrior; then the tormenting of the relative self will go away. Stand 'Chandubhai" in front of a mirror, pat him on the back and talk to him, comfort him
The Lord has said that Knowledge, vision, conduct and penance (Gnan, darshan, charitra and tapa) are the four foundation pillars of moksha. The highest outer penance is that of unodari (eating less food than what one has the appetite for). And for final liberation, inner penance is required. Inner penance
Just look at what the nature of the Self is like! It immediately becomes what it envisions. If it envisions one with happiness, it becomes happy, and if it envisions being sad, it becomes sad! Therefore, be aware that envisioning of sadness does not arise. You should not say, 'my head is hurting': there you can only say, "Chandubhai's' head is hurting!' Do not become engrossed with the results that happen to the non-Self.
The Gnani as well as the Tirthankars are subject to the suffering of pain (ashata-vedaniya), but they simply know the suffering; they know it through absolute knowledge.
The chit is only to be kept in the Self, not in the suffering or in temporary things. When the chit remains in the eternal it becomes pure. Thereafter one becomes a videhi (beyond the body complex). The energy of the Self is only in the realm of the Self. Once that arises the work is done.
What is known as obstinacy (aadayee)? Say a person makes a mistake and he is aware of it but if someone asks him why he made the mistake, he will respond by insisting that it was the right thing to do; that is known as obstinacy. If he is aware of the mistake and covers it up; that is considered the biggest form of obstinacy.
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