Aptavani 05

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

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a cruel intent, cruelty will be there in the intent during discharge of karma!
Salvation is not from scriptural knowledge; it is from the experiential Gnan. The experience of Gnan can only be obtained from the Gnani Purush, who is the embodiment of absolute experience of the Self. Scriptures do not point out our mistakes, they address everyone in a common format. Does a picture of a lamp give light? The limitation of scriptures is like that of a drawing of a lamp. True light can only be given by a Gnani, who is the enlightened lamp!
Where there are kashays (anger-pride-deceit-greed), there is parigraha (acquisitiveness), and where there is no kashay, there is moksha! After attaining Gnan, in the Akram path, kashays do not occur, because karmas are not bound here (because You are a non-doer). Kashays leave upon Selfrealization.
What is the reason for attending satsang? It is only to understand this much: 'nothing is to be done'. Continue 'seeing' the result that unfolds!
The theory of destiny (niyativaad) is that the flow of living beings in this universe is going on according to some rule of destiny. But destiny is not the only reason. Other reasons such as time (kaad), intrinsic nature (swabhav), self-effort (purusharth) and fate (prarabdha) also come into play.
After attaining Self-realization in Akram Vignan, the chit becomes pure. Pure chit is pure Soul (shuddha chidroop) and that is the 'shuddha Atma' (pure Soul). When most revered Dadashri gives Gnan, the chit becomes completely pure. And only because of that the awareness (laksha) 'I am Shuddhatma' is always there!
Wherever the ego leaves, there arises nirakudata (the state beyond all suffering).
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The belief, 'I am Chandubhai', gives support to the prakruti (the non-Self complex). That support leaves when the Gnan, 'I am pure Soul', happens. Thus that thing, the ego, falls off when it becomes supportless. When the ego falls off one becomes the non-doer (akarta).
How can one go to Simandhar Swami in Mahavideh Kshetra? By following the Five Agnas of revered Dadashri.
What is the difference between the Self (Atma) and the pudgal? The Self is the sole eternal element and the pudgal is of infinite parmanus (subatomic particles). The pudgal is vibhavik (that which has arisen out of a third or extra intent), whereas the Self is swabhavik (original nature). The pudgal is subject to puran (intake) and galan (output).
Nothing is to be done. One is only to become deserving of the Gnani's grace (krupa). What obstructions come in the way to become deserving of that grace? Our obstinacies (aadayee)!
The effect of discharge karma (dravya) does not change. If the intent (bhaav) changes, one can become free. One may not stop stealing, but if his intent behind the stealing changes, then he will stop! By doing pratikraman the intent changes and that karma gets purified and comes to an end!
The world is caught up in trying to remove ego. Dadashri says that there is no need to become egoless. What is needed is for one to only know the answer to 'Who I am?' There is no egoism at all in the Self. You are not 'Chandubhai' and yet you believe, 'I am Chandubhai', and that is ego.
What is the reason for the kashays (anger-pride-deceitgreed), for becoming angry and irritable? Ignorance (agnanta). Because of ignorance the ego, attachment-abhorrence (raagdwesh), happens constantly! Therefore the root cause of worldly life is ignorance!
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