Aptavani 05

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

Page 92

Aptavani-5
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a worldly life form, until the time it attains final liberation (moksha), everything is vyavasthit. Vyavasthit will take one to moksha if one does not interfere in things. But one will not refrain from meddling, will one?
Questioner: So then according to what you are saying, even satsang is an unnecessary interference, is it not?
Dadashri: Yes, that too is considered interference. There is no need to do it. But because one has gone wrong through having acquired a dense wrong vision (gruhit mithyatva), it has to be set right. Does sugar not dissolve slowly in tea? In the same token, the Self is slowly going towards moksha.
What does even satsang ultimately tell You? Do not do anything: just keep 'seeing.
Niyati Questioner: If everything is vyavasthit, then where is the need to do anything? It sounds contradictory.
Dadashri: This is all vyavasthit.
Questioner: So does that mean that if a person believes in destiny (niyati), everything is decided?
Dadashri: No, if he believes in destiny, then he becomes insistent. He would claim victory. Then destiny would be considered God. Destiny is not the cause alone; there are many collective causes (samucchaya kaaran) in it. That is why I say that it is scientific circumstantial evidence. If it were just destiny alone, then we would not have to worry at all. Destiny means if you throw something in the sea, it would definitely reach the shore.
Questioner: Does niyati mean prarabdha (effect, cause of which was in the past life)?
Dadashri: Prarabdha, naseeb (luck) is not niyati.
Niyari is a different thing altogether. Niyati means the flow of progress of all embodied souls of this world. This is flowing according to some rules of niyati; however there are many other causes too, e.g. time, space, etc.
Sat Chit Anand Questioner: How can one attain purity of the chit?
Dadashri: You are purifying the chit, are you not? People interpret the meaning of chit in their own language. They believe the chit to be something entirely different. The chit is that bhaav (intent) that arises from the union of knowledge (gnan) and vision (darshan). To purify the chit means to purify knowledge and vision (gnan and darshan). What can you call the Shuddhatma (the pure Self)? You can call it shuddha chidroop'. The One whose knowledge and vision have become pure (shuddha), that is the Self and that verily is the shuddha chidroop.
Questioner: Is that what we call 'Sacchidanand' (satchit-anand)?
Dadashri: Sat Chit Anand is a state of experience and this Shuddhatma is a state of conviction and awareness. Shuddhatma and shuddha chidroop are the same things. Your chit becomes completely pure when I give You knowledge of the Self. Now, only the intellect will bother you. You have to be careful there and turn the intellect around with respect. There is no ego where there the Self is. To say 'I' in the wrong place, 'I am Chandubhai', is ego and to say, 'I' in the main place (the Self) is not considered ego. It is a nirvikalp place - a void of vikalp, 'I am' (ego).
When differences of 'Me-and-you' arise within a human being; that is when one binds karmas. Do animals ever say, 'I am Chandubhai'? They do not have any problems, do they? Therefore, it is this aropit bhaav (the wrong belief, 'I am