Reading sample

Aptavani-8

As expounded by the Gnani Purush "Dada Bhagwan"

Originally Compiled in Gujarati by : Dr. Niruben Amin

Samarpan

Offering of Surrender

Anantkaad vahi gayo, na thhayoo Atmadarshan,

Infinite eras of time have gone by, and yet the Vision (darshan) of the Atma has not occurred,

Pragat Gnani vina, kaun kholey sudarshan?

Without a manifest living Gnani, who will unveil the pure Vision?

Gnani tana darshaney, madi jaaya jo nijdarshan,

If upon meeting the Gnani, the Vision of the Atma (the Self) is attained,

Aho! Aho! Anupama abheda vishwadarshan!

Amazing! Amazing! The universal Vision of oneness that is beyond accolades!

Drashti padataa ja, avadaa nu savadu bataavey,

Upon the very first glance, shows He the right within the wrong,

Antardaah ni avirata sindari bujhaavey.

Extinguishing the relentlessly burning rope of inner turmoil.

Thokaro haash atki, thhata Gnan ujaashey,

Ah! The stumbling has ceased with the Light of Gnan,

Sansari dukh abhaav, sanatan sukh suvaasey.

Indifference towards worldly pain, eternal bliss fragrance abounds.

Gnani ney pragatyoo jey, aa darshan niravaranu,

The completely unveiled Vision, which has manifest within the Gnani,

Anant bhedey, pradeshey, Atmatattva jhadakyoo.

At infinite locations and infinite unveiling, the element of the Atma alights.

Nij na dosho dekhaadey, sookshmatarey sookshmatamey,

Showing the faults of the self, at subtler and subtlest level,

Darshan kevad poogyu, atakyu Gnan chaar anshey.

The Absolute Vision attained, lacking four degrees of Absolute Knowledge.

Aho aa darshaney, khoolya mokshamarg dushamkaadey,

Oh Wonder! With this Vision, opens the path of liberation in the age of darkness (Kaliyug),

Pratyek pagley paathharyaa prakash param hitey,

Kindled He the Light for the ultimate absolute salvation at every step,

Bandhan todaavatu, drashti badaltu Dada Darshan!

This Vision of Dada breaks shackles, changes vision!

Aptavani roopey jagakalyan arthey samarpan.

Is offered up for the salvation of the world through this Aptavani.

Trimantra

The Three Mantras that Destroy All Obstacles in Life

Namo Vitaragaya

I bow to the One who is absolutely free from all attachment and abhorrence

Namo Arihantanam

I bow to the living One who has annihilated all internal enemies of anger, pride, deceit and greed

Namo Siddhanam

I bow to the Ones who have attained the state of total and final liberation

Namo Aayariyanam

I bow to the Self-realized masters who impart knowledge of liberation to others

Namo Uvazzayanam

I bow to those who have received the Knowledge of the Self and are helping others attain the same

Namo Loye Savva Sahunam

I bow to all saints everywhere who have received the Knowledge of the Self

Eso Pancha Namukkaro

These five salutations

Savva Pavappanasano

Destroy all demerit karma

Mangalanam cha Savvesim

Of all that is auspicious

Padhamam Havai Mangalam

This is the highest

Om Namo Bhagavate Vasudevaya

I bow to all who have attained the absolute Self in human form

Om Namah Shivaya

I bow to all human beings who have become instruments for salvation of the world

Jai Sat Chit Anand

Awareness of the Eternal is Bliss

Note About This Translation

The Gnani Purush Ambalal M. Patel, also commonly known as Dadashri or Dada, had said that it would be impossible to translate his satsangs and the knowledge about the Science of Self-realization verbatim into English because some of the meanings would be lost in the process. Therefore, in order to understand precisely the science of Akram Vignan and Self-realization He stressed the importance of learning Gujarati.

Dadashri did however grant his blessings to translate his words into English and other languages so that spiritual seekers could benefit to a certain degree and later progress through their own efforts.

This is a humble attempt to present to the world, the essence of His Knowledge. This is not a literal translation but great care has been taken to preserve His original words and the essence of His message. For certain Gujarati words, several English words or even sentences are needed to convey the exact meaning; hence, many Gujarati words have been retained within the English text for better reading flow. At the first encounter, the Gujarati word will be italicized followed by an immediate explanation of its meaning in brackets. Thereafter the Gujarati word will be used in the text that follows. This serves as a two-fold benefit: firstly ease of translation and reading and secondly it will make the reader more familiar with the Gujarati words critical for a deeper understanding of this science. A glossary of all the Gujarati words is provided at the back of the book. For additional glossary, visit our website at :

www.dadabhagwan.org

Many people have worked diligently towards achieving this goal and we thank them all. Please note that any errors encountered in this translation are entirely those of the translators.

Introduction to The Gnani

One June evening, in 1958 at around six o’clock, Ambalal Muljibhai Patel, a family man, and a contractor by profession, was sitting on a bench on the busy platform number three at Surat’s train station. Surat is a city in south Gujarat, a western state in India. What happened within the next forty-eight minutes was phenomenal. Spontaneous Self-realization occurred within Ambalal M. Patel. During this event, his ego completely melted and from that moment onwards, he became completely detached from all of Ambalal’s thoughts, speech, and actions. He became the Lord’s living instrument for the salvation of humankind, through the path of knowledge. He called this Lord, ‘Dada Bhagwan.’ To everyone he met, he would say, “This Lord, Dada Bhagwan is fully manifested within me. He also resides within all living beings. The difference is that within me He is completely expressed and in you, he has yet to manifest.”

Who are we? What is God? Who runs this world? What is karma? What is liberation? Etc. All the world’s spiritual questions were answered during this event. Thus, nature offered absolute vision to the world through the medium of Shree Ambalal Muljibhai Patel.

Ambalal was born in Tarasali, a suburb of Baroda and was later raised in Bhadran, Gujarat. His wife’s name was Hiraba. Although he was a contractor by profession, his life at home and his interactions with everyone around him were exemplary, even prior to his Self-realization. After becoming Self-realized and attaining the state of a Gnani, (The Awakened One, Jnani in Hindi), his body became a ‘public charitable trust.’

Throughout his entire life, he lived by the principle that there should not be any commerce in religion, and in all commerce, there must be religion. He also never took money from anyone for his own use. He used the profits from his business to take his devotees for pilgrimages to various parts of India.

His words became the foundation for the new, direct, and step-less path to Self-realization called Akram Vignan. Through his divine original scientific experiment (The Gnan Vidhi), he imparted this knowledge to others within two hours. Thousands have received his grace through this process and thousands continue to do so even now. ‘Akram’ means without steps; an elevator path or a shortcut, whereas ‘Kram’ means an orderly, step-by-step spiritual path. Akram is now recognized as a direct shortcut to the bliss of the Self.

Who is Dada Bhagwan?

When he explained to others who ‘Dada Bhagwan’ is, he would say : “What you see here is not ‘Dada Bhagwan’. What you see is ‘A. M. Patel.’ I am a Gnani Purush and ‘He’ that is manifested within me, is ‘Dada Bhagwan’. He is the Lord within. He is within you and everyone else. He has not yet manifested within you, whereas within me he is fully manifested. I myself am not a Bhagwan. I too bow down to Dada Bhagwan within me.”

Current link for attaining the knowledge of Self-realization (Atma Gnan)

“I am personally going to impart siddhis (special spiritual powers) to a few people. After I leave, will there not be a need for them? People of future generations will need this path, will they not?”

~ Dadashri

Param Pujya Dadashri used to go from town to town, and country to country, to give satsang and impart the knowledge of the Self as well as knowledge of harmonious worldly interaction to all who came to see him. During his final days, in the fall of 1987, he gave his blessing to Dr. Niruben Amin and bestowed his special siddhis upon her, to continue his work. “You will have to become a mother to this whole world, Niruben” He told her as he blessed her. There was no doubt in Dadashri’s mind that Niruben was destined to be just that. She had served him with utmost devotion day and night for over twenty years. Dadashri in turn had molded her and prepared her to take on this monumental task.

From the time of Pujya Dadashri’s mortal departure on January 2 1988 to her own mortal departure on March 19th 2006, Pujya Niruma as she lovingly came to be called by thousands remained true to her promise to Dadashri to carry on his mission of the world’s salvation. She became Dadashri’s representative of Akram Vignan and became instrumental in spreading the knowledge of Akram Vignan throughout the world. She also became an exemplary of pure and unconditional love. Thousands of people from all walks of life and from all over the world have attained Self-realization through her and are established in the experience of the pure Soul, while carrying out their worldly duties and obligations. They experience freedom here and now, while living their daily life.

The link of Akram Gnanis now continues with the current spiritual master Pujya Deepakbhai Desai whom Pujya Dadashri had also graced with special siddhis to continue to teach the world about Atma Gnan and Akram Vignan. He was further molded and trained by Pujya Niruma who blessed him to conduct Gnan Vidhi in 2003. Dadashri had said that Deepakbhai will become the decorum that will add splendor to the Lord’s reign. Pujya Deepakbhai, in keeping with Dada’s and Niruma’s tradition travels extensively within India and abroad, giving satsangs and imparting the knowledge of the Self to all who come seeking.

Powerful words in scriptures help the seeker in increasing his desire for liberation. The knowledge of the Self is the final goal of all one’s seeking. Without the knowledge of the Self there is no liberation. This knowledge of the Self (Atma Gnan) does not exist in books. It exists in the heart of a Gnani. Hence, the knowledge of the Self can only be acquired by meeting a Gnani. Through the scientific approach of Akram Vignan, even today one can attain Atma Gnan, but it can only occur by meeting a living Atma Gnani and receiving the Atma Gnan. Only a lit candle can light another candle.

FOREWORD

Published in this book is the real Vision, about the original properties of the Atma and other eternal elements. This Vision has emerged from the speech of the Gnani Purush of Akram Vignan, who came to be known to the world as Dadashri. The book is in two parts. In Part I, the seekers pose many questions like, what is Atma? What is it like? Etc, to the Gnani Purush, who gives them complete and satisfactory answers.

In Part II, the Gnani addresses the fundamental question, Who Am I?

The reader-questioner, in his fervent desire to gain the Knowledge, is paving his way by asking questions like: How can I attain this Knowledge? How do I recognize the Self? How do I attain Self-realization? Etc...

Starting out with the doubts about the Atma’s very existence, one asks, what is the Atma? What is it like? What does it do? What is birth and death? Who takes birth and dies? What is karma? What are the four gati (realms of existence)? By what means does one secure one’s place in these gatis? What is moksha? What is Siddha gati (Final Liberation)? What are: pratishthit atma, mishra-chetan, nischetan chetan, ahamkar (ego), and all its resultant effects (vishesh parinam)? The answers to all these intricate questions have been disclosed here.

What is jiva (living entity; an embodied self)? What is Shiva (realized Atma)? What is dwaita (dualism)? What is adwaita (non-dualism)? What is Brahma (Supreme Self)? What is Parabrahma (Absolute Self)?

The dictum, Ekoham Bahusyam, ‘I am the One, and I became many.’ The omnipresence of Atma, the presence of God in every particle, the meaning of the Vedas and Science etc. – Are all truths of Vedanta that will open up here.

This gives you the true, primary but basic, understanding of the spirituality from which one has to pave the entire path for moksha (final liberation). The slightest of misinterpretation, will change one’s course, on the path that is parallel to the Gnani’s. Such a diversion will change the destination, so that after having traveled on the path for so many millions of miles, instead of reaching the destination, one finds oneself in a forsaken place.

‘I am a part of Parmatma (Absolute Soul)’ – If such an illusory belief prevails, when will you understand that You, yourself are the Absolute Soul ( Parmatma); you are independent; not a fraction, but the complete Self? And if it is not in your belief to begin with, then how can you attain such a state? There are so many of these illusory beliefs. They have come about as a result of secular and orthodox thought, which makes one’s conduct move away from the real Vision.

The essence of all scriptures, spiritual discipline, and the practice of spirituality is one: to secure the awareness of one’s own Atma (Self).

The real Atma truly is pure, but you hold a tuber of wrong belief, which only the living Gnani Purush can unravel. That which can never be attained even over millions of lifetimes, is finally made possible within an hour through the Gnani.

Millions of questions come from those who doubt, and from those who seek Self-realization. Nevertheless, the Gnani’s answers are spot on; his core definitions provide for the exactness to open, which gives evidence of the Gnani’s divine and perfectly clear Vision. To put it in his own words: “I answer by seeing through Absolute Knowledge (Keval Gnan)”. Moreover, he does not even have the inner intent (bhaav) of ownership, of his speech. The tape-record (tape player) is doing the talking. If the self were to speak, it would come out with many mistakes. But how can a tape-record make mistakes? ‘He’ himself is the Knower-Seer (Gnata-Drashta) of a tape-record.

For all those who are in search of Self-realization, and for all those who are deeply curious, innumerable questions related to the Atma and to the universe, have been compounded in this book. The wise aspirant will find the Eternal, elucidated for him in his own language. He will indeed experience the Eternal as it is. However, in order for him to come into this Vision and experience, he requires a Gnani. Only the living Gnani, – who resides in the absolute state of the Self – Dadashri, can give you this very experience of the Atma.

As it is, the profound discussions about Atmagnan (Self-knowledge) or Keval Gnan (Absolute Knowledge) have been fruitless when it comes to illuminating a single ray of the light of one’s own Atma. Unless you encounter a living Gnani, and unless you receive the Gnani’s Gnan, you will only dwell in words. The living Gnani’s single word, on the other hand, will pierce your heart, removing layers of infinite veils of dosh (faults) that have been, shrouding the supreme light of the Absolute Soul (Parmatma)that illuminates the entire universe. So that now, that same light shines within You.

Only those who have known this incomparable Gnani’s unparalleled siddhi (energy that accomplishes the ultimate) have relished its beauty. Otherwise, how would the light of the Atma, which cannot be described with words; be illuminated with words? The compassionate Dadashri had often said, ‘The person you see before you is not Dada Bhagwan. This is A. M. Patel. Dada Bhagwan is He that has manifested within. He ( Dada Bhagwan) is the Lord of the fourteen worlds! You may ask from Him anything that you want. But you do not even know how to fill that tender (request)!’ And that is a fact! Rather than asking for the domain of the whole universe, which is in His possession, the unfortunate seeker fills out a tender for a piece of plot (material things) instead. If at the time, one could have read the Gnani’s heart, it would have been overflowing with infinite compassion!

The existing wrong beliefs about the Atma (the Self), pushes one millions of miles away from the absolute truth. Regardless of not having attained Atmagnan (Self-realization), if you can manage to understand the Self, through that which the Gnani Purush has himself Seen, Known and Experienced, you will be halted from traveling in the wrong direction. In this very book, the revered Dadashri, from his own Gnan, expresses as it is, how he has seen, known, and experienced the swaroop (nature; form) of the Atma and the swaroop of the world. And for those who progress on the spiritual path, it will prove very useful for understanding the Atma.

The Gnani Purush’s speech flows naturally. It is dependent on the nimit (questioner) and on the circumstances. Should you come across any discrepancies or shortcomings in this book, it is an error in the compilation, made entirely on our part, and never in the words of the Gnani Purush. And for that, we pray for your forgiveness.

- Dr. Niruben Amin

INTRODUCTION

Part One

What is the Soul? What is it like?

Not being able to comprehend the subtlest and the most profound element in the universe, which is your own real form (swaroop; the Self); what You are yourself, thinkers are confounded by endless thoughts like: The Atma is like this, or is it like that? Is it in the form of light? And what would its illumination be like! The true Vision (darshan), that transcends imagination, the one that only the Gnani Purush has envisaged, can only be attained through him. For those who did not have the opportunity to meet him in person, this particular volume contains his spoken Knowledge (Gnan vani), which shows the real path, and leads one further and further along it.

The Self is truly who one is, and to know this is to know the Atma. And that is what you need to know.

He that has Known, Seen, Experienced and permanently lived in the swaroop (real form; the Self) of the Atma that is beyond doubt and imagination of shape or form; has said that it is beyond form (aakruti) and formlessness (niraakruti). The Atma’s real form is independent (niralumb) and illuminating (prakashak). It is not dependent on either time or place. That is the kind of Atma the Gnani dwells in. He is separate, the body is separate, and he interacts with the body as a neighbor.

No one, in the world is naastik (without existence). The awareness of one’s astitva (existence); I am, is there. Everyone with this awareness is aastik (with existence). The Atma has existence (astitva); it has elemental reality (vastutva) and completeness ( purnatva). Every living being has awareness of its existence (astitva); a rare person has the awareness of his reality (vastutva), and completeness (purnatva) is the reward of knowing one’s own real Self. Only the Knower of separation (Bheda-Gnani) can impart the awareness of one’s own real Self (vastutva), through his Knowledge of separation.

In giving credence to the conviction (pratiti) about the Atma, the Gnani says that, just as fragrance exposes the existence ( astitva) of perfume, the Atma – although invisible (aroopi) – can be discerned by its inherent blissful nature. The very state of the Absolute Soul (Parmatma) is infinite (anant) Knowledge (Gnan), infinite Vision (Darshan), infinite Energy (shakti), and infinite bliss (sukh). This is the You (the Self). But it is only after you have the realization of your own real form (swaroop),that all these qualities will be uncovered.

You can recognize the difference between chetan (Atma; the Self) and jada (non-Atma; inanimate) by their intrinsic properties ( gunadharma). Knowledge-Vision (Gnan-Darshan), to See and to Know, is the real nature (swabhav) of Atma (chetan; the Self). No other eternal element shares the same attribute (gunadharma).

Those who doubt the existence of Soul (jiva) are like people that would say, ‘there is no tongue in my mouth’. They are essentially exposing the existence of their own Atma (vastutva astitva). The one, who creates the doubt about Soul, is indeed the self. Is it possible for the nonliving (jada; non-Atma) to have doubt?

Even in the darkness, the Soul (jiva) will recognize all the individual ingredients of the spoonful of shrikhand (sweet yogurt pudding) in the mouth. The sensory nerves carry the message, but the One who knows, is the Atma. It is the soul (jiva) itself that has always been the one to desire and seek bliss.

Where there is feeling; there is Atma (Self), and where there is no feeling there is no Atma. And yet, the Atma has no feeling. It is the pudgal (the physical gross and subtle non-Self complex) that has feeling. That which moves, speaks, eats and drinks is not Atma ( chetan), but where there is any knowledge or ignorance; sympathy or feeling, there is chetan (Atma, Self).

The Atma is spread throughout the entire body. Where pain is felt; the Atma is present. Only in the nails and in the hair the Atma is absent. The abode of the gross mind (sthool mun) is in the heart. Whereas the subtle mind (sookshma mun) is located between the two eyebrows, two and a half inches deep.

Because of the Atma’s nature and capability to expand and contract (sankoch-vikaasshil), whenever a part of the body is severed or during anesthesia, the Atma moves away from that area.

In all the three stages of life; Oh! In the phases of infinite lifetimes of birth and death, the Atma always remains the same: immortal. It exists in its own nature (swabhav) infinitely. For innumerable births the Atma has had to accompany the body-complex (pudgal). Once the wrong belief (about one’s real identity) is gone, one becomes independent. Completely independent! In fact neither has the non-Self body complex (pudgal) cohered to the Atma, nor has the Atma cohered to the body complex. The body-complex (pudgal) is the extra, unique result ( vishesh parinam) of the circumstances of the elemental Atma and the elemental subatomic particle (parmanu) coming together. The subsequent result of this is the creation of the mind-speech-body complex (prakruti),withits respectiveconstituents of: the principle ego, anger, pride, deceit and greed, and hence the worldly life (sansar) is created. The real Atma in all this is absolutely passive (akriya). Since the body-complex (pudgal) is active (sakriya), and because of ignorance (agnanta), an illusion of the Atma as being the doer is created. This shackle of the mind-speech-body complex (prakruti) has made a prisoner of the Absolute Soul (Parmatma)! Even so, where there is bondage (bandhan), there is also liberation (moksha). With the intent of ignorance ( agnan bhaav), and the intent of illusion (bhranti bhaav), comes bondage. And with the intent of Knowledge (Gnan bhaav), there is liberation!When the illusion, about doership and about the Self, breaks one no longer is the doer of any karma. Thereafter, the eternal awareness of, I am myself the Absolute Soul (Parmatma) prevails, and one becomes completely free and independent in every way.

The root cause of birth and death is ignorance (agnan). And with Gnan (knowledge of Atma), there is liberation; it is the ego that undergoes the cycle of birth and death. And birth in a place of creation (yoni) is dependent on scientific circumstantial evidence. There is no single independent entity in all this – not even God!

The false attribution (aropit bhaav),of ‘I am Chandubhai’ (reader to insert their own name here) together with theworldly intent(sansari bhaav), create the causal body (karan sharira), which in turn, initiate the coming together of other parliamentary members (the inner working component of the mind, intellect, chit and ego), to bring about a result that creates the effect body. After they arrive at a decision, the members leave. The decisions that are left behind; begin to formulate and come into effect one by one.

When the Atma leaves the physical body, even the subtle body or causal body, with its anger, pride, deceit and greed, also leaves with it. The causal body, in the next life, becomes the effective body. The electrical body (tejas sharira) is only there, as far as a balance of remaining karmas exists, that is to say, it is present throughout the entire avatar (lifetime). And it will stay with the Atma all the way until it attains the final liberation (moksha).

There can never be an independent power in the discharge (of karma), but even in the charging, the atma has no independent power. Because of the push from the discharging karma of the past, a new karma becomes charged, and this is all because of ignorance (agnanta). The charging of karma, in the previous lifetime, is in the form of an arranged plan, which in this lifetime takes shape in the form of discharge. Only in the planning stage (charging of karma) can any changes be made. Once it has taken shape, nothing can be altered. Any changes in this lifetime, will come to fruition in the next one, and if the planning itself comes to a halt, then one attains final liberation (moksha).

The theory of evolution has validity in the notion that a single-sensed organism (ekendriya) evolves into a human being. However, once the human condition is reached, the ego raises its head; becoming the doer, and goes on to do credit-debit of merit karma (punya) and demerit karma (paap). The tendencies (vruttis) incurred in human life, will determine the portal of entry into any one of the four life forms (bestial, human, demonic or divine). Upon attaining the human form, for eight lifetimes at the most, one wanders around from yoni (life-form) toyoni, paying off the balance of karma at each place, before returning to the human form. The end to the roaming can only happen after Atmagnan (Self-realization)! After Atmagnan, everything flows in an orderly sequence. If it did not happen in a systematic way, then would it not be considered as being in the hands of fate (niyati)? The timing for the living entity (jiva; self) to enter the human form for the very first time is predetermined. But because the ego arises in the human life-form, there are complications, and as a result, it wanders around in the four realms of existence (gati): human, animal, infernal and celestial. No matter how overwhelmed one is by the pressure of circumstances, if the ego can be steered in the direction of liberation (moksha), only then can moksha be attained. But to turn the ego, is not an easy feat; therefore, after taking birth in the human form, the timing for liberation (moksha) remains undetermined. Only after the enlightened or right Vision ( samyak drashti) arises, can the time for liberation be determined. But here, a person conducts himself according to relative worldly knowledge and societal influence (loksangnya), and is thrown into the flowing current of worldly life (sansar). Encountering a Gnani Purush, and acting in accordance to his knowledge, one can attain moksha.

In the circumstance (saiyog) of the sun, a shadow will be cast, and in the eventof a mirror, there will be a reflection. But how much doership does the sun or the mirror possess in this? From seeing the shadow or the reflection, simply the belief changes as to ‘What has happened to ‘me’?’ As a result of the established wrong belief, the ego and the intellect (buddhi) become established. And this is the reason why the mind-speech-body complex of the non-Self (prakruti) becomes bound. In reality, the original light illuminates the ego and the intellect,which subsequently begin to illumine the mind-speech-body complex. And so the Vision (drashti) towards, and the awareness of the original light vanishes; a curtain of illusion is drawn over the original light. And believing the mind-speech-body complex’s gestures to be one’s own, one relinquishes the seat of the Absolute Soul (Parmatma) and becomes and behaves as the body complex. It is like a sparrow that repeatedly pecks at its own reflection in the mirror, perceiving it to be another real sparrow. What an entrapment! How the Parmatma has been entrapped by the circumstances! In spite of it all, the Absolute Soul (Parmatma) has maintained its own true nature (swabhav), all throughout the three time periods (past, present and future).

Owing to the pressure of circumstances, a phase of the Atma’s property of knowledge has become contrary to its nature (vibhavik, unnatural). But not the real Atma (Self). In this unnatural (vibhavik) state, whatever the whim and imagination, the non-Self body complex (pudgal ) too became contrary to its nature (vibhavik),and as a result, the mind, speech and body were created, and they are bound by the rules of scientific circumstantial evidence (vyavasthit). And for that reason only, a person who comes into contact with the knower of this profound science – the Gnani Purush, can acquire the Vision of the Self through him, which leads him to the state of liberation. The story of Gajasukumar illustrates this: The father-in-law of Gajasukumar fixes a burning hot cauldron on Gajasukumar’s head (as he sat in meditation). At that moment, Gajasukumar was able to remain in the original light (as the Self) that Lord Neminath (Tirthankar), had shown him. Through the Gnan, he could see that event (saiyog) as the object to be known (gneya), and consequently he attained final liberation (moksha).

Because of the wrong belief of the Self’s identity and about doership; attachment-abhorrence (raag-dwesh) arises and consequently the three batteries of the mind, speech and body go on charging for the next life, and the three old batteries, according to their nature, carry on discharging. And when through the Gnani’s grace, the right belief is bestowed; one attains final liberation (moksha).

To eliminate doubt and uncertainty about the Atma’s inception or end, the Gnanis have called the Atma, anaadi-anant (without begin or end). If something is eternal, then how can it have a beginning or an end, increase or decrease? Wherein lies its origin? Where does a circle begin?

Without a beginning, how is something created? Besides, the creation and the creator are both destructible and transient.

Everything in the universe, functions according to its nature. And as a result, as many souls (jiva) on the path of evolution (samsaran marg) that enter Siddha kshetra (location for liberated Souls), that many will go from an undetermined state (avyavahar rashi), and enter the worldly state (vyavahar rashi), which preserves the integrity of the worldly life (vyavahar). If just one single soul (jiva) goes missing, Nature’s plan would come crashing down, so that today the moon, and tomorrow the sun, may be absent.

The increase and decrease of population cannot go beyond the constant of Nature’s law!

The Atma, by its very nature, is moving towards final liberation (moksha),as long as thereis no interference along the way. With auspicious (shubha) thoughts, the lighter subatomic particles (parmanu) are swept up, allowing the Atma to rise upward. Whereas, when the heavy and heavier subatomic particles are seized up, one plunges downwards, all the way into the plant life-form (vanaspatikay) – one enters into the form of a coconut tree, mango, or berry tree; bearing sweet fruit for people to eat; paying for one’s own deceit in the previous life, and becoming free from the debt karma.

Finally, after attaining awareness of the pure Soul (Shuddhatma) from the Gnani, and remaining in the awareness of the Self, while fulfilling all events related to the non-Self body complex (pudgal), it is possible to go to final liberation (moksha). Absolutely no one exerts any independent control over this scientific law!

The individual differences that appear in this world are because of illusion (bhranti), and because of assessment from the perspective of the intellect (buddhi). When seen through the Vision of the real element; from the center, there is oneness. That indeed is the Vision (darshan) of the Absolute Soul (Parmatma)!

The Gnani speaks after seeing it, as it is. He will not say, it is not, to it is, and he will not say it is, to when it is not. Pertaining to the properties (guna) of the eternal element, the detached Ones (Vitarags; Enlightened ones devoid of attachment and abhorrence) have described origin (utpaad), end (vyaya) and steadiness (dhrauv); wherein to originate and to end, are the phases of the element. And to remain in the steady-state, is the intrinsic quality (guna) of the element.

People have ascribed a gross and tangible (sthool) representation to these, by enshrining the symbolic effigies of Brahmaa (creator), Vishnu (preserver) and Mahesh (destroyer)! Oh! They have even placed the Gita and Gayatri in their shrines!

Instead of understanding the subtlest meaning about what Lord Krishna said in the BhagavadGita, they worship the physical idol. Instead of chanting the Gayatri mantra, they get more satisfaction from the statue. The scientific significance is forgotten altogether, and grossly misunderstood.

The statues of Brahmaa, Vishnu and Mahesh were installed as symbols to represent the three qualities (gunas) of, pious virtue (sattva), energy- filled worldly activities or passions (rajas), and darkness or sloth (tamas). Instead of getting lost in the alleys of metaphors about Truth, it is best to return home. The Gnani turns those who travel in the wrong direction, with great speed, in the right direction. He does this with the intent (bhaav) of being instrumental (a nimit) in the process and not with the intent of doership (karta bhaav). Truth can only be discovered through non-insistence (niragrahata). Insistence (aagraha) is ego. I am Chandubhai, I am his paternal uncle, I am her maternal uncle… etc. These relative truths prove to be non-truths in the real realm.

The Gnani always opens up the truth of the matter. If a person does not agree with him, the Gnani does not remain sitting on the step with him to convince him. He would say, ‘You are correct by your view point’, and would let it go. Where there is no insistence about one’s absolute truth, there is the fully illuminated state of vitaragata (a state free from attachment and abhorrence) there.

If ignorance is known, then Knowledge (Gnan) is found on the other shoreline. When the Atma is known; the non-Self body complex ( pudgal) is also known. And when the pudgal is known; the Atma can be understood. Those who study Vedanta (Hindu scriptures) are preoccupied with bringing the pudgal to a close, and have stopped at ‘Neti (na-iti), Neti…’ (This is not That...this is not That)! The Absolute (Keval) Gnanis, after first attaining their own Self-form (Atma swaroop), and having said that what remains behind, is the non-Self body complex (pudgal), have attained their liberation. In truth, you do not have to know Self-realization (Atmagnan). You have to have the awareness of your own Self-form (Atma swaroop). You gain nothing by knowing the Atma as a word.

When describing the state of oneness (abhedta), the Vedas (Hindu scriptures) employ the distinguishing intellect (bheda buddhi), but it is only through the absence of intellect (abuddhata), that the state of onenessis gained.

The Gnani Purush himself says that the Vedas are theoretical, and spiritual science is practical. Vedanta is knowledge through the medium of theintellect (buddhi), an indirect light;whereas Gnan is direct light.Where the Vedas have not reached; the Gnani has reached. The four Vedas, and the four Anuyogas (scriptures in Jainism), can point out the element (tattva) of Atma, but they cannot help one attain it.Speech that is spoken to be heard(shruta vani), can purify the chit (subtle component of vision and knowledge in the inner working complex), and make one most worthy of Gnan (Knowledge).

However, for the realization of the fundamental Truth (vastu), only the Gnani Purush as a most unique cause, through his extraordinary grace, can make happen through subtle association with his absolute consciousness! There, how can the Veda’s word-form describe the Atma which is beyond words? Veda is in the form of knowledge, and the Knower (Vetta) is in theform of Science (Vignan).

Science is effective by itself: knowledge is not! The Knower (Vetta) knows the Vedas; the Vedas do not know the Knower. All systems of philosophy, all philosophical doctrines, and all views, are the same, and they are also different. There is one staircase, but the stairs are all different. Even Lord Krishna said the Vedas were trigunatmak (description of three properties: virtue, activity, inactivity or darkness: sattva, rajas and tamas), and told Arjun to go beyond the Vedas to attain the Atma (the Self).

Vedanta (Hindu scripture) increases the intellect (buddhi). But both Vedanta and Jainism, can independently bring about Self-realization.

The Atma is neither dwaita (dualistic), nor is it adwaita (non-dualistic). The Atma is dualistic – non-dualistic (dwaita-adwaita). Dualism and non-dualism are both ego centric states (vikalp); whereas the Atma’s state is devoid of ego (nirvikalp). Dualism and non-dualism are both two-sided phenomenon (dwandva); whereas the Atma is beyond the dualities (dwandvatita). As long as one suffers the effects of the worldly life (sansar), it is not possible to believe: ‘I am non-dualistic ( adwaita)’. Non-dualism is not support-free (niradhar), nor is it absolute (nirpeksha). It is relative to dualism (dwaita).

From the relative viewpoint the atma (the self) is dualistic, and by the realviewpoint, the Atma (Self) isnon-dualistic. So therefore, the Gnanis have called the Atma, dualistic – non-dualistic. The Self is non-dualistic (adwaita) and the non-Self is dualistic (dwaita). So that the applied awareness (upayog) can be maintained on the Self, it has been termed non-dualistic (adwaita). Dualism – non-dualism (dwaitadwaita) only exists as long as both the body and Absolute Knowledge (Keval Gnan) are there. But in final liberation (moksha); no such adjective remains. Adwaita itself is an adjective.

Is this world an illusion (mithya)? If you have a toothache, and you spend the entire night, turning your prayer beads and repeating, ‘This is just an illusion’, does the pain become an illusion? If the world is indeed an illusion, then why do people not throw away their money and prized possessions out onto the streets? The world is not an illusion, and neither is Brahma (Soul) an illusion. The world is a relative truth, and Brahma is the real truth. Deceit (maya) is that which does not allow you to fully understand the original element (Atma).

Self-knowledge(Brahmagnan) is the portal of entry into Self-realization (Atmagnan). The practice of religion can procure focused concentration (ekagrata) of the form of the Self (one’s swaroop), but not the attainment of the Self (swaroop) itself. Only through the Knowledge of the Atma (Atmagnan), does one attain the Atma (Self).

When faith in the temporary things of the world is removed, and placed in the eternal Self (Brahma); when one becomes established in the Self ( Brahmanishtha), it is called Self-Knowledge (Brahmagnan). And a person who is established in the Atma (Atmanishtha),is himself consideredthe Absolute Soul(Parmatma). The Atmanishtha person is free of intellect (abuddha); whilst the Brahmanishtha person’s intellect (buddhi) is still there.

The word-Brahma (shabda-brahma) and the sound-brahma (naad-brahma) are flag stations on the way to the terminus. At the most, they allow you to maintain focused concentration (ekagrata). Focused concentration (ekagrata), is the beginning of spirituality; however the Atma is infinite miles away from it. The word is not eternal, but it is something created as a result of the combination of two or three things; it is not a naturally occurring thing. However, the word that imparts experience is real, but ultimately, even dependency on words ends, and the independent state (niralumb) is attained.

After attaining the state of Brahma (Self), the awareness reaches perfection and one sees purity in every living being. In “Aham Brahmasmi (I am Brahma)” there is the ego of one’s own self. This ego means that one projects the belief of, ‘I am’ where ‘I am’ is not. The result of attaining Brahma is the constant experience of bliss of the Self (swa-samvedan). This state is similar to that of the King Janak Videhi (a king during the Silver Age, Tretayug), who transcended body consciousness through shabda-brahma). In all the events of the worldly life (sansar), one experiences non-attachment (asangata).

In order to attain the state of Brahma (the Self), to get rid of passions and obstructions (mudd-vikshep) or attachment and abhorrence (raag-dwesh), one has toiled in vain, life after life. But that which prevents one from attaining the Self (Brahma), is ignorance (agnan), which is the root cause. And nobody, except the Gnani Purush, is capable of removing that. That, which covers up the Atma, is ignorance: not ego (ahamkar).

What is the Gnani’s inner awakened Vision (drashti) like? In the first Vision, women and men are seen as completely naked. In the second Vision the body is seen without the skin. In the third Vision, the body is seen cut up, with exposed entrails, flesh and bones. And finally, you see the form of the Self (Brahmaswaroop) in everyone. Then is there any scope for attachment-abhorrence (raag-dwesh) to occur?

In every living being, there is the element of Chetan (life; Soul) which by nature is the same for all. However, in terms of physical matter ( dravya), they differ. Each Chetan is different by dravya, and each is completely independent. If all Souls were one, then would they not have all gone to final liberation (moksha), when Lord Rama went to final liberation? What, Ekoham Bahusyam (I am one, appear in many), could the Self (Brahma) possibly have such a desire?

The Atma does not dissolve into the Absolute Soul (Parmatma). In the process of dissolution, why should each Atma relinquish its own independence, and sacrifice unto another? Gnanis behold the complete Vision (Darshan)of the whole and complete, independent Absolute Soul (Parmatma), who resides in each and every being. If all souls were one, then why would you suffer pain, while Lord Rama is over there enjoying the bliss of final liberation (moksha)? If the Atma was the manifestation of the Parmatma,you would not suffer any pain at all.

By real viewpoint, the Atma is formless (nirakari), and by the relative viewpoint, it has form (sakaari). In the realm of the Liberated Souls (Siddha gati) the Atma decreases by a third, according to the size of the final physical body (charam sharira), retaining two-thirds of its shape, in spite of its formless nature.

In the beginning, the worship of the perfect and formless God (niranjan-nirakari Bhagwan) is done through the worship of a Gnani Purush, who is manifest in the human form, and considered a God with form (sakaari Bhagwan). Through this, you will recognize the Lord who is formless (nirakari Bhagwan).

How can you say that the Atma has no attributes (nirguna), when it is full of infinite Knowledge (anant Gnan), infinite Vision ( anant Darshan), infinite Bliss (anant sukh), and infinite Energy (anant shakti), and all infinite attributes (anant gunas), and who moreover, is the Absolute Soul (Parmatma) Himself? By saying that the Absolute Soul has no attributes, would you not be turning your face forever from the devotion and attainment of its infinite qualities (gunas)? The attainment of the Absolute Soul can only occur through the worship of its attributes! The Atma has none of the qualities that the mind, speech and body complex (prakruti) possesses, but with regard to its own qualities (gunas); they are in abundance. Not a single quality (guna), belonging to the non-Self complex (prakruti) has entered into the Atma (Self), and not a single quality (guna) of the Atma has entered the mind, speech and body complex (prakruti).

The Atma has never become mixed with the properties of the non-Self complex (the prakruti). It has forever remained separate.

It is not that the Atma has knowledge, but that it is Knowledge itself (Gnan swaroop). It exists in the form of light (prakash swaroop ). And it is on the basis of this light, that the Self is able to know all the objects to be known (gneya), and see all the objects to be seen ( drashya).

The Atma is omnipresent (sarva vyaapi). In what reference is this so?

The light of the Atma is omnipresent but not the Atma itself. The light of this electric bulb illuminates the whole room; however, it is the light that spreads throughout the entire room; the bulb is not everywhere, but in its own place. Only in the final lifetime, in the final body ( charam sharira), when the Atma becomes the Absolute Soul (Parmatma); does it become fully exposed (niravaran), and enters the state of final liberation (Siddha-pad). This is when the entire universe becomes known (prameya), and the light of the Absolute Soul spreads throughout the universe! What is amazing about this is that the intensity of the light does not decrease anywhere!

If God is everywhere, in every particle, then where is the need to find Him? Does the Atma within us go and spread anywhere? Hence, in the form of life (chetan) the Atma is not omnipresent, but it is omnipresent by its inherent nature (swabhav).

God is present in the form of light, in every jiva (living being). But when a living being (jiva) becomes capable of seeing within, then he can see with the divine vision (divya chakshu) of the Lord, the divinity that resides within it. God is in “creature”, not in the creation (man-made). But He is covered up. Whichever part that becomes uncovered, is the direction the knowledge opens up, and develops in the worldly life to form a lawyer or a doctor. A single Atma has the energy to illuminate the entire universe, provided that it is completely free from particles of karma!

‘The Parmatma (the Absolute Soul) is complete, and I am a part of Him.’ – To dispel this misconception, the Gnani gives precise elucidation, saying that there are infinite numbers of souls, and they are all independent. That which has form, can be broken into pieces, but can you make pieces out of something that has no form? When it becomes a piece, how can you make it whole again? Can you make pieces out of the Lord?

The sun cannot become a ray, and a ray can never become the sun. An eternal element is always indivisible. By however much the layers of ignorance are shed, that much light of Knowledge will be exposed. When the coverings of all the regions (pradesho) of the Atma (Self) are uncovered, the full effulgence of the Absolute Soul (Parmatma) will illuminate the entire universe.

Part Two

Who Am I ? How To Know This?

Atma-Parmatma, Brahma-Parabrahma, Jiva-Shiva, Ishwar-Parmeshwar, are all words that describe the phases of the Atma. When the phase changes, the state that is felt also changes; however, the original element remains the same. Because of change in the circumstance, one is a husband at home, a boss in the shop and a lawyer in court. But he remains the same everywhere.

What is the difference between the living being (jiva; embodied self) and the Self (Shiva)? You yourself are Shiva, but because of illusion (bhranti), you believe that you are just a living being; mortal (jiva). Once the illusion of separation breaks, the separation of jiva (self) and Shiva (Self) is broken, theliving being andthe Self (jiva-Shiva) become one.

As long as the living being (jiva; self) believes that the state of the worldly life (sansar) is really its own, it undergoes the cycles of birth and death. When living and dying ends, it is then the immortal Self (Shivatma).

The living being (jiva) has karma, and the Atma is without karma. But the Atma in them both is the same. The living being (self) is the doer- sufferer (karta-bhokta); whereas the Atma is the non-doer (akarta) – non-sufferer (abhokta)! As long as you believe: ‘You are God, and I am your devotee’, the difference will exist. When you have the awareness: ‘I am myself the Absolute Soul ( Parmatma)’, you will no longer have that separation and you will have become free from all passions of attachment and abhorrence (vitarag). Free from fear (nirbhaya)! And Greatly Liberated (Mahamukta)!

God(Ishwar) and Absolute God (Parmeshwar) – Ishwar is the one with attachment-abhorrence (raag-dwesh), he has the ego of doership and it is he who becomes entranced (murchhit) with temporary things; whereas the Parmeshwar is devoid of attachment ( vitarag); a non-doer, that only worships its own eternal state. Nevertheless the state of Ishwar is a sacred state (vibhuti-swaroop). The end of adverse internal meditation that hurts oneself (artadhyan), and adverse internal meditation that hurts oneself and others ( raudradhyan), is the first link to the state of detachment from attachment and abhorrence (vitaragata).

There is nothing wrong in saying, “I am Chandubhai”, but it should not be so in your belief.

The identification of the milestones on the way to attaining the state of the Absolute Soul (Parmatma), gives the traveler a complete security (reassurance) about the path.

As long as there is the desire for worldly pleasures and the propensity of the tendencies (vruttis) is to wander around in search of worldly pleasures, it is considered an outwardly-soul (bahirmukhi-atma) or ignorant soul (mudhatma). In the ignorant state, the embodied self (jivatma) only has the awareness of its existence (astitva). It believes that all of the attachments of the non-Self body complex ( pudgal) are its own, which is the first sign. The second sign is where, from the state of ignorance, one comes into the state of the inner awakened Soul (antaratma dasha), when all the tendencies that were roaming around outwardly, turn inward towards one’s home (the Self). When the Gnani Purush, through an instrumental intent (nimit bhaav), gives the ignorant soul (mudhatma) the conviction that the attachments of the non-Self body complex (pudgal) are not Your, and that You are the Absolute Soul (Parmatma), then for the first time, the conviction of the state ‘I am’, becomes one with the Absolute Soul (Parmatma). Now, not only is there awareness of existence (astitva), but one also has awareness of the elemental nature (vastutva) that is, ‘Who am I?’ This inner awakened Soul (antaratma)state means the “interim government” is established.

The interim government (antaratma) has two jobs. During worldly interaction (vyavahar), using applied awareness (upayog), one settles matters with equanimity, and during one’s free time, one remains in applied awareness of the Self (Atma-upayog). When entering this state of the inner awakened Soul (antaratma), one becomes independent to some degree; while to a certain degree one becomes dependent. Nevertheless, one is still making progress towards the state of the Absolute Soul (Parmatma); the progress always continues. By attaining the Knowledge and Vision of theGnani Purush, who is continually in the state of the Absolute Soul (Parmatma), one has attained the state of the inner awakened Soul (antaratma; interim state of ‘I am pure Soul’). After this happens, this inner awakened Soul (antaratma) sees the Absolute Soul ( Parmatma) and begins to assume the same form! One, one’s self is the Absolute Soul, and this conviction now leads to oneness through the Knowledge. Through the worship of the original element (vastutva), one gradually reaches a state of perfection (purnatva). And when the worldly life (sansar) is completely settled, the “full government” becomes established, and that is when one becomes the complete Absolute Soul – the Parmatma!

In the Absolute (Kevali) state, the Atma is itself the Absolute Soul (Parmatma). As far as being supported in worldly-form, it is the inner awakened Soul (antaratma) and in the state of ignorance, it is un-awakened to the self (mudhatma)!

“Hoo, bavo, Mangaldas!” (Hoo is the ‘I’, the absolute Self and Pragnya, the direct energy of the awakened Self. Bavo is the ego and all the wrong beliefs. Mangaldas is the physical body and the mind). The ‘I’ (hoo) is the same in all three! The one that has become completely devoid of attachment and abhorrence (vitarag) is the Absolute Self (Parmatma)! The one that has the vision of becoming free from attachment and abhorrence, is the inner awakened Soul (antaratma), and the one that is engrossed in worldly pleasures, and continues to have attachment and abhorrence (raag-dwesh), is the deluded self (mudhatma)!

Those who have attained the final liberation, all the Liberated Souls (Siddhatma) who dwell in the realm of Liberation (Siddha lok), exist in their own individual, natural state of bliss. There is no superior (upari) nor subordinate over there. All liberated beings by nature are the same; Knowing and Seeing (Gnan-Darshan) is their nature. There is no form of conduct (charitra) over there. There is no mechanical activity, nor are there any subatomic particles of the non-Self body complex (pudgal parmanu) over there. It (the realm of liberation) is located at the edge of the universe (brahmaand). There, they do not affect one another, and they also do not have any effect on other places in the universe. The Liberated Souls (Siddha Bhagwan) cannot help us, but because our goal is to reach there, we worship their state: Namo Siddhanam - I bow down to the Liberated Absolute Souls!

If this light were Chetan, it would just keep seeing all the things in this room! That is how the Liberated Souls (Siddhatma) know everything which is to be known (gneya).

Moksha means to attain the qualities (gunas) of the Self, to attain the nature of the Self, and to eternally remain in the natural bliss of the Self!

Who is the one that attains the final liberation (moksha)? The one who is bound attains liberation (moksha). Who is the one that is bound? The one who suffers. Who is the one suffering? The ego! The inner intent (bhaav) to attain liberation; belongs to the one that is bound. It is not the Atma that has this intent, because in reality the Atma is free; it is neither the doer (karta), nor the sufferer (bhokta). It is only the ego that is looking for liberation. It goes in search of liberation (moksha), when it finds the worldly life (sansar) insipid (joyless).

The true purpose of life must be to attain final liberation (moksha). Now if that goal is extremely strong, one will surely attain it. That, which obstructs this purpose, is illusory attachment (moha). When moha decreases, one becomes weary of the worldly life (sansar), and begins to look for the path to final liberation (moksha).

Only until the state of the Atma is attained, is it necessary to be in a state of thinking, and that too, should only be thoughts concerned with Knowledge of the Self (Gnan ankshepakvant); which will help attain the Atma. Thereafter the state that follows is beyond thoughts. In the state of ignorance, one observes the Atma through the ego; whereas the Atma is beyond the ego.

When every subatomic particle (parmanu) of anger, pride, deceit and greed is purified, and after the ego has attained complete purification; the ego unifies with the pure Soul (Shuddhatma) – such is the Kramic path (the traditional step-by-step path to Self-realization)! In the Akram (step-less) path however, the Gnani Purush directly gives one the status of the pure Soul (Shuddhatma); a state that is steady (achad), original (darasal), and one that cannot be tainted (nirlep).

Shuddhatma (the pure Soul), is one’s own form; it is not the body. When you realize this, dehadhyas (the belief of, ‘I am the body’) ends and the ego and the ‘my-ness’ (mamata) leave. A person with the consciousness of ‘I am this body’ (dehadhyas) cannot free anyone from the same consciousness. Only the Gnani Purush, who is free from dehadhyas,can liberate one.

The prevailing experience of ‘I am this body, mind, speech etc.’ is dehadhyas, and after Self-realization, this experience is gone, and there prevails the experience of the Atma (Self). That, which becomes involved (tanmayakar) with the body, is not the original Atma, but the atma that one believes in; the atma that interacts in the world (vyavahar atma).

It is not the Atma from within that says, ‘You are wrong’, but the tape- record, that is based on whatever worldly knowledge it has assumed, that is speaking. All these: the eyes (camera), ears (receivers), speech (tape-record), mind (machine’s head); as well as, eating, drinking, talking, walking, is all mechanical.

Those who believe: ‘I am a sinner’, ‘I practice penance’, or ‘I know scriptures’; or else, those conducting religious rituals, meditation, chanting and penance – these actions are all done by the mechanical atma, the Gnani has said. The Atma, according to the world’s belief – the one that it tries to make still (achar) and steady – is in motion (sachar – changing); it is a mechanical atma; whereas the real Atma is still (achar), and its nature is to Know. The belief is fundamentally wrong. While being in an unsteady state, in trying to discover the steady Atma, you would only attain the unsteady atma! The mechanical atma, which is always unsteady (chanchal) and active ( kriyasheel); is what the world is trying to make steady. How can this be possible? The vision that is directed towards the steady (achar) will bring about the natural state of steadiness. Who but the Gnani, can make one understand the fact that the mechanical self, and the original Atma, are so different by nature? Who would give you such knowledge of their separation? The original Atma is in the form of Absolute Knowledge (Keval Gnan), in the form of Absolute light (Keval prakash), infinite Knowledge (anant Gnan), infinite Vision ( anant Darshan), infinite Energy (anant shakti) and infinite Bliss (anant sukh). This chetan is full of infinite attributes!

That which dwells in the worldly life cannot be the original Atma. It is attachment and abhorrence (raag-dwesh). As long as its results keep occurring, the seat of the pure Soul will not be attained.

Due to close proximity with Chetan (Atma), illusory energy (mayavi shakti) arises and that is the deluded atma ( bhrant chetan). The non-Self atma (nischetan-chetan) means that on the outside, it shows the qualities of chetan (Atma), butin all truth, it is not.Theoriginal chetan (Atma) remains inside, and there is a layer of non-Self atma ( nischetan-chetan) over it. It is the non-Self atma, that itself is called mechanical chetan.

What the Gnani’s original word mishra-chetan (‘I’ with wrong belief) - indicates, is that when one starts to become involved in situations, the mishra-chetan begins to form. This results in the charging of karma, which in the next lifetime, come to fruition and the discharge process begins – that is when it is called mechanical chetan (atma).

The “real Atma” and “relative atma” are identified by eternal and non-eternal qualities, respectively. Until the Real is realized, the relative atma is believed to be the real Atma, because of illusion (bhranti). It is because of scientific causes that this illusion comes about. Under illusion (bhranti), the Knower and the doer; the eternal and the non-eternal behave as one. When the Gnani Purush breaks down this illusion, and places a “line of demarcation” between the real and the relative, one attains the Vision of the Self (Atma-darshan), which, before the realization is concealed from awareness. And compared to this, there is no other vision as wonderful as this in the entire world! After that, one remains in the state of the Knower of the location (kshetragnya) and knows every action in the non-Self field. If one misses the location of the Self (swa-kshetra), one will become involved in the location of the non-Self (kshetrakaar). Only the permanent can call the temporary, as temporary. You are already permanent; but only if you have that awareness!

The reason why every individual appears different, is because each one is dependent on matter (dravya), location (kshetra), time (kaad ) and inner intent (bhaav). In this however, when the location changes or another enters one’s location, the time will have changed, and because of that, the intent will have changed, which means that the matter (dravya) will also have changed. Regardless of all the external changes that happen in the circumstances, there are no changes in the state of the Atma. The Atma is in its pure state throughout all the three time periods (past, present and future), but because of layers of coverings (avaran), its reality is obstructed from coming into one’s vision. Once the vision is purified, there is no place for impurity. As long as the ego is there, there is a reason why one’s vision (drashti) is flawed. Nevertheless the real Atma, the real Self has always maintained its state of detachment and purity throughout these changes and even its phases (paryaya) have remained constant. The relative self (vyavahar atma) has pure (shuddha) and impure (ashuddha) phases. Obstinacy (insistence on one’s own truth) in the relative self (vyavahar atma) will lead to the creation of another relative self. As long as a person does not meet a Gnani , he has to carry on making his spoiled worldly interaction (vyavahar) auspicious and good (shubha). But when he meets the Gnani, he just has to purify his worldly interaction (vyavahar). When in worldly interaction (vyavahar), one is a relative self (vyavahar atma), and when one is in the real Self (nischay), one is the nischay Atma (the real Self)! But, in all the states the Self is one and the same.

What is the origin (adhishthan) of the world? If it has been exposed in the exact way, it is by the revered Dadashri. The origin of the world is the relative self; the atma that has been instilled with life (pratishthit atma). The real Atma has always remained here; in the state of complete non-doership (akarta bhavey) and detachment (uninvolved - udaseen bhavey). It is only because the energy of vision ( darshan shakti) has been covered up, and the wrong vision (vibhavik drashti) has set in, that the world has come about!

The fundamental real Atma (nischay atma)is the pure Soul (Shuddhatma), and in worldly interaction (vyavahar) it is the believed atma, which is the relative self (pratishthit atma). I am Chandubhai, I am his maternal uncle, his paternal uncle...; this wrong belief has become instilled, and it has created an instilled (pratishthit) persona which continually gives results. In the process of tasting the fruit of these results, through ignorance, one instills anew, yet again; therefore, the cycle continues.

While under the influence of alcohol, a man forgets himself and says, ‘I am the king’. In the same way, under the influence of the ego, a person will say things like, “I am Chandubhai…I am her husband, I am his father...”! In reality, One is the Absolute Soul (Parmatma); the master of the fourteen worlds. But because of the wrong belief, he sets himself up as the woman’s husband and loses his own status. But when the Gnani Purush gives him the awareness of his own Self and uproots his ego, and when all the previous illusory effects are erased, he attains the perfect state. Otherwise, as long as the ego is there, one sees through the vision of the intellect (buddhi), and believes that the atma is the doer-sufferer ( karta-bhokta). When one sees through Gnan (Knowledge), that the Atma does not do anything, then it fits (acceptable). If the wrong belief disperses, then the reality becomes visible. It is the changed belief that has initiated the worldly life (sansar) and given rise to the relative self (prakruti). The original Atma has always remained unaccompanied (asanga) and untainted (nirlep).

The relative self (prakruti) arises because of scientific circumstantial evidence. No one has any doership in any of this. The prakruti is effective, and that is why one becomes affected. But this is only so, as long as the wrong beliefs are there.

With the right belief, the wrong belief is severed and the right belief gradually and naturally cuts itself (wrong belief part) off and this occurs even in this very age of the current time cycle (Kaliyug) through the present Akram Vignan due to the phenomenal exploration to impart liberation by the Gnani Purush of our times!

If one prevails in the right belief, one is within the domain of the Self and if one prevails in the wrong belief, one is within the domain of the non-Self. Illusory vision (mithya drashti) shows everything the wrong way. When you meet the Gnani Purush, and you come to hear hissatsang (spiritual talks); from that moment on, your vision will begin to rectify. Or you can change your vision by praying to the Gnani Purush. Once your vision changes, you continue on to become Bhagwan (God).

In the shubha-ashubha (auspicious-inauspicious) religions, both truth and untruth have a place. Their way to attainment, is attachment to truth and contempt for untruth. There is no place for that in the pure religion, in the religion of the Self (Atma dharma). The religion of the Self is about being beyond attachment-abhorrence (raag-dwesh); it is about absolute absence of attachment and abhorrence (vitaragata). It is the poisoned vision that causes attachment and abhorrence. The Gnani Purush turns the vision that was directed towards temporary things; towards the permanent. He changes the direction of the vision. Then the vision of, “I am in all that lives” (Atmavat sarva bhuteshu) arises.

There is a big difference between the experience of the Atma (Atma anubhav) and Self-realization (Atma sakshatkar). Experience is the final stage, and it is permanent; whereas with Self-realization, only the conviction (pratiti) has set in. After the experience of the Atma, one enters the conduct (charitra) stage, which is considered prevailing as the Self.

The Atma is invisible (aroopi) and even the one that realizes it, is invisible, so that both natures blend, and the vrutti (tendencies towards the worldly life) return home to the Self.

When one knows what Atma is and what the Atma is not, one is said to have known the Atma. In the state of ignorance, one should not say, ‘the Atma is pure perfect knowledge (shuddha-buddha)’. At the most, one can say, from the perspective of the body, the Atma is impure but from the perspective of the Atma, it is pure.

Once tasted, the bliss of the Atma never goes away. It is the joy of the mind which is fleeting, so that once it comes, it will go away. As long as the chit (inner functioning component comprised of knowledge and vision) stays involved with the kashays (inner weakness of anger, pride, deceit and greed), it is not possible to experience the Atma. A state of eternal bliss is itself the experience of the Atma.

The Gnani gives you the awareness that worry and anger is something that happens in the non-Self, and not in the Self; thereafter, the conviction that nothing can happen to the Atma sets in.

After attaining the Atma in the exact manner, only the discharge karmas remain. In that state there is only samvar purvak nirjara,meaning there is blockage of new binding karma (samvar) while the effects of past causes are unfolding. Thereafter, no further karmas are bound.

The karma exerts control, as long as it receives one’s support. Once the support is removed, the karma becomes neutral. The support is given during the unfolding of the karma, when because of ignorance one says, ‘I did this’ when in reality the doer is the unfolding effects of past causes!

Although the Gnani Purush does all the activity involved in sansar (worldly life), firmly embedded in his consciousness there is always the awareness, ‘I do not do anything’, and that is how he remains as the Atma. The agnani (one without Self-awareness), on the other hand, never steps out of the consciousness of ‘I am the doer’, not even momentarily!

“He who knows the Atma has known everything”. He who has known the Atma is karan sarvagnya (one who creates causes to become Knower of all elements); he is called karan Keval Gnani (he creates causes to become fully enlightened). The Knower of the Soul (Atmagnani) is without obstinacy or insistence (niragrahi), and without ego (nirahamkari).

Nothing is gained by repeatedly saying, ‘I am not the body, I am not the body; I am the Atma, I am the Atma’. Here, one has to have the experience of the Atma. Whatever disciplines (sadhano) for the attainment of Self knowledge (Atmagnan) one has implemented until today, have all become binding. The true sadhan (means; instrument) is where one employs the manifest Gnani Purush, and only there, lies liberation! The disciplines (sadhano) only lead you up to Knowledge (Gnan); whereas the Atma is in the form of science ( vignan swaroop). The Atma can pass all the way through this body, the houses and a thousand walls; it is the subtlest of all! So how can it be found? No matter how much religious discipline or penance one undertakes in order to attain Self-realization, it is extremely difficult to achieve. If the station is just half a mile away, but you go twenty-two miles in the wrong direction, whose fault would it be? When it was you who forgot the way, why would it be the body’s fault? It is entirely the fault of ignorance.

The Gnani does not just give you the knowledge of the Atma, but he also gives you answers to all the complexities of the universe. If an obstacle arises in your attaining Self-realization, you can break it with a strong resolution: ‘I want to get this Gnan from the Gnani’, or it can also be broken with a request to the Gnani, ‘Please destroy my obstacle’. Otherwise, anyone who desires Self-realization will not come across any kind of adversity. One faces adversity because of one’s own weakness. How could there be any adversity, when you are going to your own home?

If you want to experience the Atma on your own, then if someone picks your pocket or shouts obscenities at you, or even beats you, you should say to yourself, ‘This is the result of my own karma, the other person is just instrumental (a nimit), he is freeing me from my karma’. By doing this, you will perceive him as nirdosh (innocent), and moreover, it will allow you to bless him. And if it stays this way all the time, you will attain Self-realization for sure. But people are spineless when it comes to looking at things this way; therefore, if just once, one goes to the Gnani to awaken the Atma, the Atma, even in dreams, can never be forgotten.

How does the salvation of the Atma happen? The salvation of the original Atma has already happened. It is just the relative self that needs salvation. How is that done? When the understanding sets in that, ‘My real nature (swaroop) is Absolute Knowledge (Keval Gnan), Absolute Vision (Keval Darshan), and Absolute Conduct (Keval Charitra)’, even then it will occur. And who but the Gnani Purush can fit (provide) us with this?

The Atma is the subtlest (sookshmatam), and the regions (pradesho) around it, is subtler (sookshmatar). But because speech is not subtler, it cannot describe the region; it halts. There, only experience can resolve this.

How can you find the real Atma, when you are looking for it through the vision of the perceived atma? How can you see what lies beyond the senses, when you see through the eyes of the senses themselves? You need a Gnani Purush, in the middle, who can change your vision so that you can see! The senses themselves will not turn inwards; you cannot fence them in! The Gnani will put you in the same state that he himself has attained. Once you meet the Gnani, it is worth asking him for moksha (liberation).

The spiritual science of Akram Vignan that has manifested through the revered Dadashri; steers you away from the illusory path and makes you fully achieve the path to final liberation (moksha). That is to say, that it is a complete full stop path, and not a comma. Akram Vignan says that if the worldly life (sansar) were an obstacle towards final liberation, it would not allow anyone to go to the final liberation! Because of Akram Vignan, today the final liberation can be very easily attained. For that, you must present yourself to theAkram Gnani, with the highest humility (param vinaya), the inner intent of ‘I do not know anything’; and the deep desire ( bhavna) of ‘How do I attain this?’ This itself, will make it attainable.

No other forms of eligibility are taken into consideration in this age, and besides, there is no such eligibility anyway! The fact that you have reached the Akram Gnani itself proves your eligibility.

Gnani Purush , the most revered Dadashri has not been able to keep his bhavna (deep inner intent) a secret. So with words filled with compassion, he expresses this desire: My idea is that the message of this vignan (science), reaches every corner of the world, and that peace should prevail everywhere. My inner intent (bhavna), my wish or desire, call it what you may; is just this!

- Dr. Niruben Amin

Special note to the reader

l To facilitate reading and comprehension, the reader is asked to familiarize himself with some changes to key words. Capitalized words and lowercase words are used to denote two different states of being. Here are some examples:

l The word Self, with ‘S’, refers to the awakened Self or Soul, which is separate from the worldly soul (non awakened self), written with ‘s’. The term Shuddhatma (pure Soul) is used for the awakened Self, after the Gnan Vidhi given by the Gnani Purush.

Similarly, any word in the middle of a sentence, with an initial capital or words in inverted commas, e.g. ‘You’, ‘Your’, at the beginning of a sentence, refers to the awakened Self or Pragnya. This is an important distinction for the correct understanding of the difference between the awakened Self or the Self and the non-awakened self or the worldly self.

l Wherever the name ‘Chandubhai’ is mentioned, the reader should substitute it with his or her name.

l Dadashri uses the term ‘We’, ‘us’ or ‘our’ - meaning the Gnani Purush.

l We welcome your comments, suggestions, corrections and any constructive criticism of this translation so future editions can be improved. Please e-mail them to: engtranslation@dadabhagwan.org

Aptavani - 8

Part : One

What Is the Atma? What Must It Be Like?

What Is the Atma?

Questioner: What is the Atma (Soul)?

Dadashri: The Atma means life energy (chetan).

Questioner: So does life energy (chetan) mean Atma and Atma means life energy (chetan)?

Dadashri: No. Atma is just a word, and even chetan is just a word, but we have to use these words for people to recognize them. Otherwise it is beyond words. Does one not have to point them out? Or else you would not even recognize them. How else could you recognize them? Is that not why people say, ‘go look for your Atma?! The Atma means the Self. To know, ‘Who you are’ is called Atma (Self). And it is that Self which you need to recognize. When the wrong belief (of ‘I am Chandubhai’) goes away and the right belief (‘I am the Self’) is established, this will be resolved. How else would this come about?

What Could the Atma Be?

Dadashri: Is the Atma an element (vastu), or is it non-element (avastu)?

Questioner: Avastu .

Dadashri: And what you see, is it element (vastu) or non-element (avastu)?

Questioner: The Atma is not visible, so it is non-matter (avastu); but matter or element (vastu) is visible, is it not?

Dadashri: No. Let me explain vastu and avastu to you. Anything that is eternal (avinashi) is called a real element (vastu), and anything that is destructible and transient (vinashi) is called a non-element (avastu). The Atma is in the form of Atma. The Atma in the form of a real element (vastu) isthe abode ofinfiniteproperties(guna)!Eachreal element(vastu) has its own matter (dravya), property (guna), and phases (paryaya). Anything that has matter-property-phase ( dravya-guna-paryaya) is considered an eternal element (vastu). Vastu can be called eternal.

Even Atma itself is an eternal element (vastu): it has its own matter (dravya), its own properties (guna) and its own phases ( paryaya). And those phases come with origin (utpaad), a steady state (dhruva) and an end (vyaya). And all that is visible to the eyes is not an eternal element (avastu), and is destructible (vinashi). And the Atma (the Self) is eternal (avinashi); an eternal element (vastu).

There are six such elements (tattva), and the world is made up of these six elements. These six eternal elements are constantly interacting with one another and undergoing changes that give rise to circumstances and states of things (avastha). It is through these circumstances that we see this world. Only the circumstances are visible in this world.

Know the Atma from the Gnani

So if there is anything worth knowing in this world, then it is the Atma – the Self. And there may be only one or two people in this world who know the Atma. So no one can know the Atma. People can know everything, but they cannot know the Atma! And he who knows the Atma; will not take long to attain Keval Gnan (Absolute Knowledge).

Now, if a person comes to know that Atma from the Gnani Purush, he will attain the Atma; otherwise, it is not possible to attain the Atma in any time period. The Gnani Purush has seen, known and experienced the Atma, and himself lives in the Atma’s own natural state (swaroop)! So if you yourself know the Atma through such a

Impressum

Texte: Dada Bhagwan Aradhana Trust
Bildmaterialien: Dada Bhagwan Aradhana Trust
Tag der Veröffentlichung: 07.07.2017

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