Aptavani 05

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

Page 83

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Aptavani-5
Dadashri: They become still for a while and revert to the way they were before. There is nothing of 'Ours' (the Self) in it. We will not attain our goal and if that yoga (the act of uniting) becomes 'above normal' it is very dangerous. Many persons, who practice such yoga, come to me. Their whole body trembles even before they touch my toe for darshan, because of an overflow of their ego. Wherever you do anything, the ego of doership will increase and the Self-the absolute Self will move far away from it.
Witnessing Questioner: Sakshibhaav (witnessing) means the end has come, does it not?
Dadashri: Sakshibhaav should remain in everything. Sakshibhaav will not remain the moment someone says, "Chandubhai is worthless.' It will not remain even if someone picks your pocket because sakshibhaav is through the ego. What does sakshibhaav mean? Actually, sakshibhaav is one of the steps towards becoming vitarag; it is a true step. There is great difference between sakshibhaav (to remain as a witness through the ego) and drashtabhaav (to remain as the Seer in the Self state).
There is no Self where there is absence of attributes of the Self. This gold is gold as long as its attributes are present. Its own attributes do not become one with attributes of any other metal. All that you see in the worldly life is attributes of the non-Self. The Self is not there. The Self remains as the Knower-Seer (Gnata-Drashta); it does not become a part of anything else. The Self is never adulterated; it is free from adulteration.
All the methods and paths in the Kramic path are for creating awareness. In the Kramic path, awareness will keep increasing. Whatever one becomes vitarag (unattached) towards, he will maintain awareness towards that but he has no
awareness of whatever he has attachment-abhorrence (raagdwesh) towards. There is attachment-abhorrence in speeches and discourses. There is attachment-abhorrence in people's general talks and discussions. There is attachment-abhorrence in a good deed. There is no awareness there. Awareness stops because of attachment-abhorrence. Those who become attached to penance cannot see anything else.
Swachhand One attains moksha if he lets go of his swachhand proceeding according to one's own intellect and ego. Even a guru must not have swachhand. If a guru has swachhand; then so will his disciples.
Questioner: How can a guru not be swachhandi?
Dadashri: The guru is swachhandi for sure. The guru's guru is swachhandi and so there is nothing but the nuisance of swachhand. Those who lead the worldly life (grahasthi) are swachhandi and so are those who renounce the worldly life (tyaagis). People who are swachhandi have intoxication. If they were to simply understand the definition of swachhand, it would be more than enough.
The one who follows my Agna is out of swachhand. Then no matter how much swachhand you have in the worldly life, it is not considered swachhand.
Swachhand in relation to the Self is considered swachhand. Some may have a habit of drinking tea at two o'clock; I do not have any problems with that. I do not even have a problem with someone having a habit of snacking at midnight. That is just a worldly life and it has nothing to do with the Self. That is a worldly life. It is personal to each individual.
Whom can you call a sadguru (the ultimate guru)? We have all these gurus, but whom do you call a sadguru?