________________
problems. What have the Gnanis and the Tirthankars said about one's progress from the state of ignorance to the attainment of Absolute Knowledge (Keval Gnan)? How can we be liberated from the bondage of our past karma, and the bondage created through our inherent attachment and abhorrence (raag-dwesh)?
It is said that the path of liberation is for the brave and not for cowards, but where should this valor be used to expedite liberation? Is it possible for a person with a lot of bad karma to attain good karma?
How can you suppress the fires of suffering that torment you throughout your life? How can a man cope with a domineering wife, difficult children and his financial worries that overshadow his peace, day and night?
How can one recover from incessant kashays that exist between a guru and a disciple? When a person expends his mind, speech and body by committing adultery or cheating others out of their wealth, where else but in hell or lower life forms can he expect to take birth in his next life? And if one has done so, how can he become free from the consequences of his actions? How can one remain cautious so as to not fall prey to such acts? What are the answers to such questions that have agonized people for time immemorial?
Every human makes mistakes against his will. People become trapped in their own mistakes and suffer incessantly due to their earnest desire to be free of such mistakes, find inner happiness and progress towards their liberation.
The Tirthankars and the Gnanis have given this world the only weapon to combat such suffering, and that weapon is the spiritual science of alochana (confession of one's mistakes), pratikraman (asking for forgiveness), and pratyakhyan (firm resolve and determination never to repeat the mistake). Infinite beings have achieved the wealth of liberation with this weapon
by destroying the very root from which a vast tree of hatred and abhorrence grows. Gnani Purush, Dada Bhagwan, through his Keval Gnan (Absolute Enlightenment) expounded in his spoken words the science of pratikraman, precisely as it is. His spoken words are to be found in this book, along with many other books; words which will prove invaluable to the aspirant of truth and liberation.
The speech of the Gnani is dependent upon the individual that he is addressing. The answers the Gnani gives are aimed to bring about a solution for a specific problem for an individual in front of him. Therefore, at times these spoken words, when compiled in book form, may appear contradictory. For instance, for the inner satisfaction of one individual the Gnani may say,
Pratikraman is awareness and arikraman is discharge (of karma). But for the individual with heightened inner awareness, the Gnani may say, 'Arikraman is discharge, and so is pratikraman. Discharge has to be destroyed by discharge.' Both the answers are correct as a solution for the particular individual concerned, but they are relatively contradictory because of the difference in predicaments of each individual concerned. In short, the reader is asked to understand the subtleties of the Gnani.
With this in mind, we beseech the reader's forgiveness for any apparent flaws in this compilation. It is our sincere hope that the reader attains the inner essence of the Gnani's words.
- Dr. Niruben Amin
