Aptavani 05

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

Page 23

Aptavani-5
Aptavani-5
(mishrachetan): it is not really pure life energy: pure consciousness (shuddha chetan). And the mind is completely inanimate jada).
The intellect (the buddhi-intellect is the light of the Self coming through the medium of the ego) is in its dharma. The role of the intellect is to show profit and loss. The moment you enter a train, the buddhi will immediately show, that seat is much better'. It will show profit and loss the moment you enter a shop.
The buddhi does not show me any profit-loss because I do not have any buddhi. There is a trace of intellect there. One becomes the Supreme Self (God) at 360° enlightenment and this 'Patel' (Dadashri referring to his relative self) is at 356o. He lacks four degrees, and that is why he separated from the Supreme Self. Otherwise 'this' (the visible form of Dadashri) too would have been considered Mahavir (the fully enlightened Lord).
The buddhi's function (dharma) is to show profit and loss. Whether one is conducting an important business deal or his soup is spilling over, does it not arise immediately and carry out its function?
Questioner: It does.
Dadashri: Besides this, the buddhi has another function and that is to make decisions. However, its decision-making is not an independent function. Once the buddhi makes a decision, only if the ego (ahamkar) endorses it, that decision materializes into action. Without the signature of the ego the decision will not materialize at all.
Therefore the function of the antahkaran (the inner complex comprised of the mind, intellect, chit and ego) is like the parliamentary system comprising four members; the mind, buddhi, chit and ego. If the mind and buddhi agree upon
something, the ego has to sign off on it. It also has to sign off if the chit and buddhi agree upon something. Therefore, a decision is made based on whatever three of them (either of the two plus the ego) agree upon. This talk is completely at the level of tattvagnan (elemental knowledge), which you will need to understand through the intellect (buddhi).
You do not have Gnan (the knowledge of the Self, attained in the Gnan Vidhi), do you?
Questioner: I do have gnan. Dadashri: What do you consider gnan? Questioner: Gnan means understanding (samaj).
Dadashri: Gnan does not mean understanding; it means light (prakash). If you have light, you will not stumble. You will not be affected if something valuable of yours gets broken or if something really terrible happens. Do you get affected when this happens?
Questioner: Yes, I do.
Dadashri: Then that is not light. It is all darkness. Now what is the function (dharma) of the ego (ahamkar)?
Questioner: It is to continue to exercise the ego. It is to maintain ahambhaav ("I-ness': 'I am").
Dadashri: No. Wherever you look the ego claims, 'I did it'. That is all. It simply does the ego of 'I did it', 'I experienced it!' Who indulges in the subject (vishay) of the pleasure of eating a mango; is it the tongue, the intellect or the ego?
Questioner: It is the ego that experiences the pleasure of it.
Dadashri: Now the tongue takes the taste and the ego simply claims this is what I did!' There is no such thing as ego in the Self, but it is something that has arisen. Nevertheless,