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English Translation of the Gujarati Book ‘Samajthi Prapta Brahmacharya (Uttarardh)’
As Expounded by Dada Bhagwan
Brahmacharya Attained Through Understanding
(Volume Two)
Originally Compiled in Gujarati By: Dr. Niruben Amin
Trimantra
The Three Mantras That Destroy All Obstacles in Life
Namo Vitaraagaya
I bow to the Ones who are absolutely free from all attachment and abhorrence
Namo Arihantanam
I bow to the living Ones who have 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 the Knowledge of the Self to others
Namo Uvazzayanam
I bow to the Ones who have received the Knowledge of the Self and are helping others attain the same
Namo Loye Savva Sahunam
I bow to the Ones, wherever they may be, 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 ||1||
This is the highest
Om Namo Bhagavate Vasudevaya ||2||
I bow to the Ones who have attained the absolute Self in human form
Om Namah Shivaya ||3||
I bow to all human beings who have become instruments for the salvation of the world
Jai Sat Chit Anand
Awareness of the Eternal is Bliss
Samarpan (Dedication)
Ablaze day and night in the ferocious fire of sexuality;
Alas! This wretched plight, yet people dwell there itself!
Vikaraal vishayaagnima dinaraat jalata;
Arere! Avdasha toy temaj vicharata!
Gladly accepting the wandering of life after life;
And as a consequence, they suffer infinite misery!
Sansaarna paribhramane saharsh swikaarta;
Ne parinaame dukh anant bhogavata!
Repaying contractual claims bound with living people;
They turn away infinite bliss of the Self with sexual indulgence!
Davaao karaari, mishrachetan-sange chookavata;
Anant Atmasukhne, vishaybhoge vimukhata!g
As the Gnani’s knowledge disseminates, ignorance about sexuality is averted;
He offers the ‘keys’ to purify the vision!
Vishay agnan tale, Gnani ‘Gnan’ patharaata;
‘Drashti’ nirmalata tani koonchio arpata!
For those headed towards liberation, whether unmarried or married;
Through the understanding of sheel, He bestows the path to liberation!
‘Mokshagaami’ kaaje - brahmachari ke parinita;
Sheelni samaj thaki mokshapathane pamaadta!
Wow! The marvel of the Gnani’s speech that is free of karmic tubers;
Words of the experienced One, grants the state free of karmic tubers!
Aho! Nirgranth Gnanini vaani tani adbhutata;
Anubhavina vachano nirgranthpadne pamaadata!
Traversing the path to liberation, aspiring to the state of sheel;
He develops the ‘sprouts’ of absolutely detached conduct!
Mokshapanthe vicharata, ‘sheelpad’ ne bhaavata;
Vitaraag charitryana beejaankur kheelavata!
Wow! His speech flows to guide the spiritual practice of brahmacharya;
He shows the eternal solution for external and internal perplexities!
Aho! Brahmacharyani sadhana kaaje neesarata;
Aantar bahya munjhavane sat ukel darshaavata!
The compilation of knowledge filled-speech, renders the understanding of brahmacharya;
Offering this extraordinary volume at the world’s ‘feet’, for the upliftment of the self!
Gnanvenoni sankalana, ‘samaj brahmacharya’ ni karaavata; Atmakalyanaarthe ‘aa’, mahagranth jagacharane samarpita!
*****
Who Is Dada Bhagwan?
In June 1958, around 6 o’clock one evening, amidst the hustle and bustle of the Surat railway station while seated on a bench, ‘Dada Bhagwan’ manifested completely within the sacred bodily form of Ambalal Muljibhai Patel. Nature revealed a remarkable phenomenon of spirituality! In the span of an hour, the vision of the universe was unveiled to him! Complete clarity for all spiritual questions such as, ‘Who are we? Who is God? Who runs the world? What is karma? What is liberation?’ etc. was attained.
What He attained that evening, He imparted to others through his original Scientific experiment (Gnan Vidhi) in just two hours! This has been referred to as the Akram path. Kram means to climb up sequentially, step-by-step while Akram means step-less, a shortcut, the elevator path!
He, himself, would explain to others who Dada Bhagwan is by saying, “The one visible before you is not Dada Bhagwan. I am the Gnani Purush and the One who has manifested within is Dada Bhagwan who is the Lord of the fourteen worlds. He is also within you, and within everyone else too. He resides unmanifest within you, whereas here [within A. M. Patel], He has manifested completely! I, myself, am not God (Bhagwan); I also bow down to the Dada Bhagwan who has manifest within me.”
*****
The Current Link to Attain Self-Realization
After attaining the Knowledge of the Self in 1958, absolutely revered Dada Bhagwan (Dadashri) traveled nationally and internationally to impart spiritual discourse and Self-realization to spiritual seekers.
During his lifetime itself, Dadashri had given the spiritual power to Pujya Dr. Niruben Amin (Niruma) to bestow Self-realization to others. In the same way, after Dadashri left his mortal body, Pujya Niruma conducted spiritual discourses (satsang) and imparted Self-realization to spiritual seekers, as an instrumental doer. Dadashri had also given Pujya Deepakbhai Desai the spiritual power to conduct satsang. At present, with the blessings of Pujya Niruma, Pujya Deepakbhai travels nationally and internationally to impart Self-realization as an instrumental doer.
After Self-realization, thousands of spiritual seekers prevail in a state free from bondage and dwell in the experience of the Self, whilst carrying out all their worldly responsibilities.
*****
Note About This Translation
The Gnani Purush, Ambalal M. Patel, also commonly known as ‘Dadashri’ or ‘Dada’, gave spiritual discourses that were in the form of answers to questions asked by spiritual aspirants. These discourses were recorded and compiled into books by Pujya Dr. Niruben Amin in the Gujarati language.
Dadashri had said that it would be impossible to translate His satsangs and the Knowledge about the Science of Self- realization word for word into other languages, because some of the meaning would be lost in the process. Therefore, in order to understand precisely the Akram Science of Self-realization, He stressed the importance of learning Gujarati.
However, Dadashri did grant His blessings to translate His words into other languages so that spiritual seekers could benefit to a certain degree and later progress through their own efforts. This book is not a literal translation, but great care has been taken to preserve the essence of His original message.
Spiritual discourses have been and continue to be translated from Gujarati. For certain Gujarati words, several translated words or even sentences are needed to convey the meaning, hence many Gujarati words have been retained within the translated text for better understanding. Where the Gujarati word is used for the first time, it is italicized, followed by a translation explaining its meaning in parenthesis. Subsequently, only the Gujarati word is used in the text that follows. This serves a two-fold benefit; firstly, ease of translation and reading, and secondly, make the reader more familiar with the Gujarati words, which is critical for a deeper understanding of this spiritual Science. The content in square brackets provides further clarity regarding the matter, which is not present in the original Gujarati content.
This is a humble attempt to present to the world, the essence of His Knowledge. While reading this translation, if there is any contradiction or discrepancy, then it is the mistake of the translators and the understanding of the matter should be clarified with the living Gnani to avoid misinterpretation.
*****
Special Note to the Reader
The Self is the Soul (Atma) within all living beings.
The term pure Soul is used by the Gnani Purush for the awakened Self, after the Gnan Vidhi. The word Self, with an uppercase ‘S’, refers to the awakened Self which is separate from the worldly-interacting self, which is written with a lowercase ‘s’.
Wherever Dadashri uses the term ‘we’, ‘us’, or ‘our’, He is referring to Himself, the Gnani Purush.
Similarly, the use of You or Your in the middle of a sentence, with an uppercase first letter, or ‘You’, ‘Your’ in single quotes at the beginning of the sentence, refers to the state of the awakened Self or Pragnya. This is an important distinction for the correct understanding of the difference between the awakened Self and the worldly-interacting self.
Wherever the name ‘Chandubhai’ is used, the reader should substitute his or her name and read the matter accordingly.
The masculine third person pronoun ‘he’ and likewise the object pronoun ‘him’ have been used for the most part throughout the translation. Needless to say, ‘he’ includes ‘she’ and ‘him’ includes ‘her’.
For reference, a glossary of all the Gujarati words is either provided at the back of this book or available on our website at:
http://www.dadabhagwan.org/books-media/glossary/
Editorial
There are only five sense organs through which worldly pleasures are enjoyed, yet their grip is so unrelenting that since time immemorial, its end has still not come! This is so because there are infinite phases to the worldly pleasures enjoyed through each sense organ! It is when one becomes free from each and every one of those phases that he completely detaches from vishay (sensory and sexual pleasures) and moksha (ultimate liberation from all karma, from the physical body, and the worldly cycle of birth and death) is attained. But without Self-realization (Atma Gnan), how can sensory and sexual pleasures ever be completely eradicated? And how can the attainment of Atma Gnan ever be easily accessible in all eras of the time cycle? So then, even if infinite amount of time passes by, is there likely to be an end to this? In fact, it is only through the Atma Gnan that one attains when he meets a living Gnani Purush, that this futile preoccupation with sensory and sexual pleasures, comes to an end!
Victory over sensory and sexual pleasures, for which the sages of the ancient times undertook severe austerities yet it proved to be so arduous; that brahmacharya, today, in this era of the time cycle, through the extraordinary Akram Vignan (the step-less Science of Self-realization) has become quickly and easily attainable! This Akram Vignan is the kind of wonderful [spiritual] Science that even admits those who are married, onto the path of liberation. Not only that, but on that path, it leads them all the way to spiritual completion (purnahuti)! Yes, all that remains for those who are married is to understand this [spiritual] Science as it is!
In order to move forward on the path to liberation, to reach the ‘gate’ of experience of the Real form as the Self (Atma swaroop), and to become free from all worldly bondages, all the scriptures and all the Gnani Purusho have indicated the renunciation of all associations (sarva sang parityaag) as inevitable. However, this Akram Vignan has established a new approach altogether, whereby the experience as the absolutely separate (asang) Self is possible in spite of having a wife and having sexual relations with her! With Purusharth (Real spiritual effort to progress as the Self) and parakram (extraordinary spiritual effort to progress as the Self), even married mahatmas (Self-realized Ones in Akram Vignan) can reach the pinnacle of awakened awareness (jagruti) on the path to liberation through deep understanding of this Akram Vignan! Despite the fact that only an exceptional [married] mahatma can accomplish perfection in brahmacharya, many married mahatmas in this era of the time cycle, have obtained the understanding through spiritual discourses and close connection with the manifest Gnani Purush, absolutely revered Dadashri, and have commenced the journey towards the clear and distinct experience of the Self (spashta vedan)!
While remaining in Atma Gnan, even as all the interactions in worldly life, with one’s finances, wife, children, and so on, continue as they are, the Purusharth to go from an unclear experience of the Self (aspashta vedan) to the clear and distinct experience of the Self is something each Self-realized Gnani [mahatma] should aspire to! And through this Akram Vignan, that great accomplishment is attainable. For one who has attained such a straightforward, simple, and easy Akram path through the unfolding of tremendous merit karma (punya), this one lifetime ought to be spent solely to attain the absolute state as the Self (purnahuti). Otherwise, for the next eighty thousand years, let alone the path to liberation, but even relative religion is going to be stifled, so how much hope can be held for moksha?
Despite having stri parigrah (having a wife and living with her) and stri parishaha (internally-induced suffering from the sexual intents towards one’s wife that arise even though one wants to become free of those desires), in order to become free of that parigrah and parishaha, absolutely revered Dadashri has shown a path that is easy, straightforward, and attainable by all. For the follower of this path, each milestone along the path has been clearly indicated in this publication, so that the traveler on the path to moksha does not go astray anywhere!
TheScience of Absolutism(Akram Vignan) of the manifest Gnani Purush does not call for one to renounce sensory and sexual pleasures. However, as a result of attaining the Vision of the Real form of the Self, which by its inherent nature is free of sexuality (nirvikaar) and beyond all attraction (anaasakt), One becomes free from sexual pleasures, and is immersed in the inherent state as the Self! For the living beings of Dushamkaal (the current era of the time cycle, characterized by a lack of unity in thought, speech, and action, as well as moral and spiritual decline) this short and sweet, easy and extremely straightforward path has come into existence through the presence of the Gnani Purush, serving as a final ‘lift’ of salvation for these times.
One has been tangled up, sullied, and sunk deep in the ‘muck’ of sexual pleasures infinite times over due to the temptation of trivial pleasure, yet he has no desire to come out of it; that too is a wonder, isn’t it! For those who truly want to come out of this ‘muck’, but are trapped in it against their will because they have not found the way out, for those who exclusively have the ardent desire to become free, this vision [understanding] of the Gnani Purush gives an entirely new perspective (drashti), which ends up freeing them from all the traps!
The proven experience of the state that is absolutely free of association (asangata) amidst the associated activities (sangi kriya) of the mind, speech, and body, has been perfected by married mahatmas who have attained this Akram Science. Even people who are married can attain the path of moksha and achieve ultimate liberation. Liberation while in a state as a householder! That may appear to be contradictory, yet through this Knowledge which is irrefutable in principle, married people have also obtained this path; such a fact has evidently become possible. Meaning that, ‘The state of a householder is not a hindrance on the path of moksha’; surely there must be proof of this? The speech that sheds light on this proof is covered in section one of this book, Volume Two (Uttarardh).
For the married people who have attained the Knowledge of the Self from the Gnani Purush, meaning those who are engaged in the Purusharth to maintain awakened awareness at the threshold of the effects of sexuality and the effects as the Self; for them, through the Scientific speech of the Gnani Purush, constant awareness of the dangers of sexuality, repeated remorse for [faults of] sexuality, as well as spiritual effort in the form of pratikraman (exact method of reversal from a mistake through confession, apology, and avowal to not repeat the mistake), the incontrovertible principles that impart the understanding which gives rise to the awakened awareness to come out of the pool of attraction without drowning, in which, ‘The subtlest form of the Self, its inherent nature as the non-doer and non-indulger,’ as well as, ‘Who does the effect of vikaar (sexual impulses and passions) belong to? Who is the one indulging in sexual pleasures? Who is the one that takes the indulgence upon himself?’ The explanations of all of these enigmas, which have not been disclosed anywhere, have been presented here in a style that is simple, easy, and immediately accepted without resistance. The slightest error in its stipulated understanding can be like a golden dagger [double-edged sword that has the potential to do more harm than good]. The discourses that lead to [an understanding of] its dangers and yet make one fearless, are presented here in part two of this, Volume Two (Uttarardh).
Moving about unfettered through all circumstances, enjoying a state of absolute freedom, what a wonderful [spiritual] Science the Gnani Purush has minutely observed! The people of the world have indulged in sexual pleasures by establishing the belief that there is sweetness [pleasure] in it. In what way can their perspective be developed so that all their wrong beliefs about sexuality are given up, and the true form of the inner intent of brahmacharya becomes deeply fitted in their understanding as the root cause of the state of absolute freedom, in what way can all the wrong beliefs of doership be shattered in order to become free from sexuality, as well as the wonderful subtlety related to the brahmacharya of the Scientific Akram path which the Gnani Purush has Himself Seen, Known and experienced, have been expanded upon in this volume!
That which uproots this worldly life from its main origin, that which leads to absorption in the infinite samadhi (blissful state) of the Self, that which yields the state that is free of all karmic tubers and free of attachment and abhorrence, that which the vitaraag (absolutely detached) Lords have attained and have taught others; that uninterrupted, pure brahmacharya of the mind, speech, and body decisively grants moksha! Upon attaining Akram Vignan in such an era of moral and spiritual decline, if pure brahmacharya is upheld through the mind, speech, and body in this lifetime, then it is such that one will undoubtedly attain a state whereby only one more life remains before ultimate liberation!
Lastly, in this era of moral and spiritual decline, in which the very culture of the entire world has become pervaded with the fire of sexuality, under these circumstances, the amazing speech of the Gnani Purush regarding brahmacharya, which has come forth having touched the manifest absolute Self, has been compiled in the form of this volume, ‘Brahmacharya Attained Through Understanding’ and placed in the hands of the astute reader to become free from the moha (illusory attachment) of sexuality, to remain in the spiritual practice of brahmacharya, and to uphold uninterrupted, pure brahmacharya. To become free from the dangers of sexuality while remaining as a householder and yet fulfill all the worldly obligations fearlessly, as well as to prevail on the path of moksha without obstructions, for that purpose, while disclosing the reality as it is, every astute reader is very humbly requested to not take the understanding which has been said to be like a golden [double-edged] dagger in a misguided way even to the slightest extent, and only apply it in a way that takes them towards the Real! The speech of the Gnani Purush, which is at the elemental level and from the Real viewpoint, is in fact the truth in the past, present, and future, and it only emanates as the incontrovertible principle that is free of any contradiction; whereas worldly speech is dependent on the questioners, the circumstance, as well as physical evidences, location, time, and intent, so in that speech, if the astute reader happens to come across any shortcomings in the form of seeming errors while reading, then that can only be a mistake in the compilation, but considering it pardonable, and in order to attain the appropriate spiritual completion on the path of moksha, may this phenomenal volume be studied with the proper understanding; that indeed is the ardent prayer!
- Dr. Niruben Amin
(Pg.1)
Brahmacharya Attained Through Understanding
Introduction
Section One
The Keys to Practice Brahmacharya for Those Who Are Married
1. It Is Not Sexual Pleasures, But the Fearlessness Towards Them, That Is the ‘Poison’
All the preachers of brahmacharya in this world have referred to sexual pleasures themselves as the ‘poison’. Whereas Akram Vignan has proclaimed, ‘Sexual pleasures are not the ‘poison’; fearlessness towards sexual pleasures, that is the ‘poison’. So, be afraid of indulging in sexual pleasures.’ “I have no issue with indulging in sexual pleasures, I can act as I please”; such fearlessness itself is the ‘poison’! The one who is fearful of indulgence in sexual pleasures, the one who has nothing but intense remorse for indulging in sexual pleasures, becomes free from this fault. That is to say, the Gnani Purush (the One who has realized the Self and is able to do the same for others) has certainly not given the liberty for indulgence in sexual pleasures that are rightfully one’s own, and although sexual pleasures are not ‘poison’, there should certainly never be fearlessness towards sexual pleasures. This is because the Gnani Purush has referred to that fearlessness itself as the ‘poison’! And one is not to become fearless when it comes to sexual pleasures right until the very end.
What the Gnani Purush says about sex with one’s spouse, who is rightfully one’s own, is that just because the ‘medicine’ is sweet, one should not ‘drink’ it every day. It is in the form of ‘medicine’, so when the ‘fever’ arises, not for just one of the two, but if both have the ‘fever’, and that too, when it becomes intolerable, only then should they ‘drink’ the ‘medicine’. Otherwise, if one keeps on ‘drinking’ the ‘medicine’ because it is sweet, then the ‘medicine’ itself will end up becoming ‘poison’. In that case, the ‘doctor’ [the Gnani Purush] cannot be held responsible! Moreover, if a police officer were to arrest a person and take him [to jail, where the police] deny him food for four days and force him to eat meat by beating him up with a baton, then at that time, the way that person would eat meat out of compulsion and with disgust, one should indulge in sex in the same way. Otherwise, the belief of pleasure in sexuality would take such a stronghold that the awakened awareness (jagruti), internal state of being [as the Self] (dhyan), and Knowledge of the Self (Gnan) would all vanish, and it would even thrust aside the [spiritual] Science of the path of liberation which, as a householder, has been attained through tremendous merit karma.
2. The Dangers of the Fault of Looking at Someone With a Sexual Intent
In the open market, how many ‘transactions’ would be made? By evening, twenty to twenty-five transactions would certainly have been made! And what about when you attend a wedding? ‘Transactions’ are made just by looking at someone [with a sexual intent]! If a person has Gnan, then He Sees the pure Soul in her so no ‘transactions’ are made. When anything attractive is seen, the eyes are inevitably drawn to it. All of these are nothing but fallacies of the eyes, aren’t they? The eyes look and the chit (the subtle component of vision and knowledge in the inner functioning instrument called the antahkaran) gets fixated! Who is at fault in this? The eyes? The mind? Or you? The fault is indeed yours! How are the eyes at fault in this? By putting chili powder in them, will the eyes stop getting drawn [towards others]? The mind may show anything, but what if You don’t endorse it? Isn’t this like punishing one for the fault committed by another? If your eyes get drawn even slightly towards someone, then pratikraman has to be done all day long!
In worldly interactions, there is no objection if a man and a woman give respect to one another, but they should speak with their eyes cast downwards. This is because when it comes to respect, one is inclined to look at the other person with a sexual intent instantly. For some, the tuber of pride is the basis of their sexuality, and for some, the tuber of pride is indeed based on sexuality! Meaning that when one base becomes unsupported, then the other will vanish. For those in whom the basis [of their pride] is sexuality, as their sexuality comes to an end, their pride comes to an end. And for those in whom the basis [of their sexuality] is pride, as their pride comes to an end, their sexuality comes to an end!
These days, sexual relations are very common among made-up ‘brothers’ and ‘sisters’ or cousins. So, be cautious about that. There should be no causal conversations at all between a man and a woman [outside the boundary of the work at hand]!
No matter how much You See the other person as a pure Soul, but you should certainly never look at a person who has caught your attention (drashti maandvi)! The moment someone utters a few sweet words, your vision towards that person will not refrain from slipping [into one with a sexual intent]. In worldly interactions, the ordinary kind of respect is acceptable, but as soon as a slightly special, excess amount of respect starts to be given, one is not able to refrain from ‘slipping’ there.
If you look at someone with a sexual intent, then you will have to go wherever the other person ends up [in the next life]. These days, people look at others with a sexual intent here, there, and everywhere! People do not know the consequences of this, so they undoubtedly end up sustaining tremendous loss.
If you attract someone by dressing up and applying make-up, then you are indeed responsible for that. That is why the vitaraag Lords have said, “You have to maintain the awareness that the other person does not become drawn in illusory attachment (moha) towards you, and consequently get hurt.” That is why the Tirthankar Lords (the absolutely enlightened Lords who can liberate others) had adopted the practice of plucking out the hair from their scalp. Nowadays, do people even have such good looks? It is in fact because of make-up that one looks okay, and due to egoism, one looks even more ugly. Those with a fair complexion have more moha and they are an object of enjoyment for others to a greater extent!
The Tirthankar Lordsare not fair-complexioned, rather, they have an attractive appearance! They are very well-proportioned and their limbs and appendages are proportionate! The one who is egoless has a wonderful radiance of brahmacharya!
The scripture writers have described the pleasure of sex to be like the pleasure of [scratching] a ringworm infection. What ‘taste’ [pleasure] is there in that?
The sages of ancient India would only have sexual relations [with their wife] for the purpose of gifting one child. Then never again for the rest of their lives! After that, they lived with each other as companions on the path to moksha and were complementary to one another! Together, they would carry out spiritual practices, devotional worship, and so on, in order to attain the Self!
Shrimad Rajchandra had gone as far as saying that the location through which sex takes place is not even suitable for vomiting; what lies in it gives rise to all forms of revulsion!
In the scriptures, women have been described as the bottomless pit of hell; a lot of disparagement has been done. On the path of moksha, it is not like that. Women are actually devis (a form of divine energy). It is a man’s weakness that is responsible for his slip-ups; not a woman!
It is just those who got married who have spread [the rumor], ‘There is so much joy in marriage!’ In a quest to retrieve wasp droppings, one person who got stung remained quiet and allowed everyone else to get stung; this is what it is like!
3. The Offense of That Which Is Illicit
If one is a householder, then he should only engage in sex with his own spouse, who is rightfully his, even the thought of [sexual indulgence that is] illicit binds demerit karma. Whereas for the one who is a renunciate, there is no question at all about [engaging in any fault of] sexuality. What is the line of demarcation between what is rightful and what is illicit? Only one’s spouse is considered rightfully one’s own, aside from that, everything is considered illicit. Unscrupulous intentions themselves drag one to indulge in illicit sex. If you look at someone else’s daughter with a sexual intent, then someone will look at your daughter with a sexual intent. Then how would you feel? If one does many, many pratikraman for having indulged in illicit sex, then the penalty becomes lighter.
In illicit sex, there is violation of all the five major vows [as expounded by Lord Mahavir]. Everyone accepts the spouse who is rightfully one’s own, but not a relationship that is illicit. With illicit sexual conduct, forget about the path towards the Self; on the contrary, it takes one straight to hell!
What happiness is there in sex? Even these animals do not find pleasure in it. They simply undergo provocation brought on by the mating season; once the season ends, they have nothing of the sort whatsoever!
What is the resulting life-form of [one who engages in] illicit sex? If one has a wife in this life, yet he also has a mistress, then in the next life, that mistress may become his very own daughter!
If one has eaten, drank, or indulged in what is not rightfully his, he ought to do intense pratikraman. Only then, will there be a way to become free.
4. Fidelity to a Single Wife Is Itself Brahmacharya
As such, no objection has been raised when it comes to sexual indulgence with one’s own wife, meaning the woman who is rightfully one’s own. However, for the one who upholds fidelity to a single wife through the mind, speech, and body, the Akram Gnani (spiritual Scientist of the step-less path to Self-realization) has referred to such a person as a brahmachari in this era of the time cycle. ‘He’, [the Gnani] Himself, has endorsed the brahmacharya of such a person!
When the sexual interactions with one’s own wife are limited to restraints imposed [two, five or seven days a month] after attaining permission from the Gnani Purush, that is when sexuality gradually decreases and ultimately gets eradicated at the root.
5. Indulgence in Illicit Sex Is the Cause for a Life-Form in Hell
In Akram Vignan (the spiritual Science of the stepless path to Self-realization), the Gnani Purush has set forth just one liability for those who are married. On the Akram path, that which has been accepted by society, the sexual interactions with one’s lawfully wedded spouse, are acknowledged as something to be cleared. However, the indulgence in illicit sex, the indulgence in sexual relations with anyone other than one’s own wife or husband, is by all means prohibited. The result of indulgence in sexual pleasures with someone other than one’s lawfully wedded spouse, is that one becomes eligible to go directly to hell [in the next life]. Just as when a lawyer commits an offence, he qualifies for a grave punishment, similarly, after attaining Self-realization, a person who has become a mahatma also becomes eligible for a life-form in hell by indulging in sexual relations with anyone other than one’s lawfully wedded spouse. In the rare case that such a fault does happen, if one confesses, repents, and resolves to never repeat this fault in the presence of the living Gnani Purush, then the liability reduces somewhat and a person can become free from that karma. Subsequently, if that fault repeats even through thoughts or by looking at the person with a sexual intent, then that absolutely cannot be tolerated. Nevertheless, if that fault does repeat, then it is essential that the ‘shoot-on-sight’ pratikraman prescribed by the Gnani Purush is done, and along with this, heartfelt repentance with nothing but remorse ought to prevail for the fault committed!
6. Once the Sexual Interactions Stop, the Interferences and Counter Interferences Stop
The root cause of the worldly interactions filled with clashes and quarrels with one’s wife is indeed sex. In that, it is not the wife who makes the husband yield to her, rather it is the husband’s covetousness (lolupta) for sex that makes him helplessly dependent on his wife. Worldly interactions with one’s wife that are free from attachment and abhorrence only become possible when the husband becomes free from the excessive attachment to sexual pleasures(vishayaasakti)! A true man would never beg his wife for sex. The man who begs his wife for sex will never have any dignity in the eyes of his wife. Rather than the motive of duty bound worldly interaction, it is the need for sex that makes a man vulnerable. Rather than becoming vulnerable before your wife for the sake of sex, why not put an end to sexuality itself? For that, one can even exercise egoism to become free from sexuality. Even if karma gets bound by exercising such egoism, so be it; but since it releases you from all the subsequent externally-induced problems, it results in merit karma which in turn gives rise to bountiful splendor in the next life. And even if such egoism has been exercised, it is still possible to become free from that egoism or its effects, but it is extremely difficult to become free from the illusory attachment of sexuality (vishaymoha) and its effects! Therefore, exercise this egoism for once, that, ‘At any cost, no matter what happens, but I will certainly never touch the ‘poison’ of sexuality.’ Even then, a solution will come about. Alternatively, for the one who wants to become free from the dependence on sexual pleasures, if he shares the confusion in his heart with the Gnani Purush, the Gnani Purush provides guidance that benefits both him and his wife, leading to ultimate salvation for both.
Sexual desires arise from attraction (aakarshan), and by principle, attraction will undoubtedly turn into repulsion, and that in turn binds vengeance (ver). This worldly life stands on the foundation of vengeance; it subsists because of vengeance! Moreover, the vengeance borne out of sexual relations tends to be very toxic; it is so horrendous that it can ruin infinite lifetimes!
7. Sexuality Is Nothing but Beastliness
In earlier times, about seventy to eighty years ago, five to seven percent of the men [in India] would become tainted by sexual faults. As far as illicit sexual pleasures were concerned, these men would seek out a widowed woman, not anyone else. Up to the age of fifteen years, all the girls were only viewed as sisters. Up to the age of ten or eleven years, the boys would go about sky-clad [naked] even in the alleyways! A three-year-old would have never seen anything that is meant to be kept a secret between his parents! The father would sleep on the upper story of the house, and the mother would sleep on the ground floor. There was no such thing as a separate bedroom or a double bed in those days at all! Back in those days, there was a saying that a husband who sleeps with his wife the entire night, becomes a woman in his next life! The phases of her female nature affects him!
If one were to carry out the experiment of distancing oneself from association [with the opposite gender] for one year, then wonderful progress would be made!
What is sexuality characterized by? It is characterized by deceit (kapat). Sex is done in the dark, at night. If it is done in the presence of the sun, then it leads to high blood pressure and heart failure. The human birth is such that one has the potential to make the entire universe tremble, yet he has gotten wound up in sexuality and ended up becoming like an animal!
Many oppose brahmacharya and they say, “Abrahmacharya (sexual interaction) is in fact natural, what is wrong in that? Is it unnatural to practice brahmacharya?” No, brahmacharya is natural. Even these animals practice brahmacharya. For them, abrahmacharya (sexual activity) is limited only to the mating season, just for fifteen to twenty days in a year. Afterwards, there is nothing like that.
A person had asked absolutely revered Dadashri that if brahmacharya becomes widespread, then will the world’s population not diminish? To which Dadashri responded, “So many operations are performed for birth control and yet the population keeps on increasing!” Even animals mate, but that is natural. It is just seasonal. Whereas here [among humans], this is the only ‘business’ that goes on, whether it’s morning or evening. They even beg for sex! Do they not feel ashamed?
Where there is an excessive amount of sexual interaction between a husband and wife, a lot of clashes and quarrels ensue.
The one who has come into brahmacharya has come into a state like that of the celestial beings. A celestial among humans! Such a person has become sheelvaan (One who prevails in the Conduct as the Self and has the highest state of conduct in worldly interaction, meaning He is free from sexuality and anger, pride, deceit, greed)!
8. The Significance of Brahmacharya: The Clear and Distinct Experience, as well as the Bliss, of the Self
Once a person stops having sexual relations with the wife who is rightfully his, Atmavignan (the Science of Self) is understood in subtlety. As a result, the jagruti increases continually such that an immensely burden-free state of freedom comes into experience, and that is when the distinct experience of One’s bliss as the Self prevails constantly! However, the belief that has been ingrained since time immemorial, that there is happiness in sexuality, will only dispel when bliss that is superior than that of sexuality, that is, the bliss of the Self, is ‘tasted’! At that time, the tendencies of the chit stop searching outside [the Self] for pleasure in sexuality; instead, they turn back towards the Self and become absorbed in the bliss of the Self! After attaining the Knowledge of the Self, why has that bliss of the Self and spashta vedan (the clear and distinct experience of the Self) been obstructed? Despite having attained the [spiritual] Science (Vignan) that procures results on its own, why has the experience of the endless samadhi (a state that is free from the effects of mental, physical, and externally-induced problems) of the Self been halted? It is just because of this fault of sexuality! If sexuality alone is stopped, then all the obstacles will clear. The Gnani Purush explains the experiments [practices of brahmacharya] for married people, that clear all the obstacles right to the attainment of spashta vedan.
As long as there is any intention to derive pleasure from the pudgal (the physical body), one cannot even begin to experience the bliss of the Self. And when no pleasure at all is derived from vishay (sensory and sexual pleasures), then spashta vedan is experienced. To have the clear and distinct experience that this bliss is indeed of the Self, it is necessary for married people to stop sexual relations even for six months, and for that, they should get the vidhi (silent auspicious blessings) for the vow of brahmacharya done for a duration of six months from the Gnani Purush. If the sexual relations stop for six months as per this agna (special directive of brahmacharya given by the Gnani), then the inner tendencies that were inclined towards sexual pleasures get the scope to turn towards the bliss of the Self! And after the bliss of the Self is ‘tasted’ just once, the inner tendencies turn away from sexual pleasures. But have the inner tendencies ever gotten such a scope? In which lifetime has one not indulged in sexual pleasures?
9. Take the Vow of Brahmacharya on a Trial Basis
After attaining the Knowledge of the Self, if One wishes to clearly and distinctly experience the bliss of the Self, then brahmacharya is necessary. The demarcation between whether the happiness is derived from sexual interactions or from the Self can be made. Happiness that is adulterated will not do.
Brahmacharya can be practiced even in married life. If both the husband and wife take the vow of brahmacharya on a trial basis from the Gnani with the right understanding, then what is there that they cannot achieve? If one keeps nurturing the intention for brahmacharya in this life, then in the next life, brahmacharya will naturally be upheld. The intention is the ‘seed’ and the practice of brahmacharya is the result!
It is not possible to describe the experiences that those seeking moksha have gotten after attaining the vow of brahmacharya from Dadashri. That can only be known if one follows it for himself!
The ascent of virya (the final extract of food) begins right from the point one decides to practice brahmacharya.
The warning signboards [on the path to liberation] that state ‘Beware’ have been put up only for the fault of vishay (sexual indulgence). Try taking the vow of brahmacharya on a trial basis for a year or so, then You will the experience [the bliss of the Self] for Yourself. It is actually the subtle energy of the One who does the vidhi [for the vow of brahmacharya] that does the ‘work’! Needless to say, the practice of brahmacharya should be in accordance with the special directiveof the Gnani. One becomes tested in brahmacharya by doing pratikraman.
For the One who has no opinion of brahmacharya or abrahmacharya, the vow of brahmacharya is considered to have prevailed. The major vow of brahmacharya is considered to have prevailed for One who does not even have any recollection of abrahmacharya!
By following a progressive approach, meaning initially put a stop to sex for six months, then put a stop to it again for twelve months as per the Gnani’s directive (agna), then after some time, once again take up the vow [of brahmacharya] for two years; gradually, if one manages to put a stop to sex by doing this four to five times for a span of a year or two years each time, then such a person’s [fault of] vishay will go away completely. This is because sex is such that as one abstains from it, as he loses familiarity with it, it is gradually forgotten. Meaning that it is indeed necessary to stay away from the situations that breed familiarity with it. But for that, one must have the courage to make a firm resolve and take a decisive step [to practice brahmacharya]; subsequently, it is possible to experience the spiritual power behind the words of the Gnani Purush. Then it is also possible to attain the clear and distinct experience of the Self (spashta vedan). By renouncing sexual pleasures alone, what an extraordinary achievement is acquired in return! Besides, even after having indulged in sexual pleasures for infinite lifetimes, what was the result? Sex has destroyed the energies of the Self (Atmavirya) and it has even wrung the vigor out of the body! You side with the greatest enemy of the Self, what a terrible mistake that is! To break away from this mistake, both the husband and wife should take the vow of brahmacharya once, in person from the Gnani Purush; they should take it up even if it is for a limited time. But if they take up the vow with the right understanding, then they stand the chance to turn back [from the fault of vishay]. Otherwise, the fault of vishay is such that it will certainly not cease all the way to the end.
After taking the vow, it is beneficial to maintain awareness to protect the vow right from the beginning, by following ekant shaiyaasan (solitary sleeping and sitting arrangements) as well as worldly interactions that are free from sparshdosh (the fault of touching with a sexual intent) [even one’s spouse]. These factors keep protecting the vow. In addition, by asking the Gnani Purush for the energy to uphold the vow of brahmacharya for ten to fifteen minutes [daily], one keeps getting the strength to uphold it! One’s own resolve, and the power of the words of the Gnani Purush, His vidhi, and His blessings give rise to energies that are beyond imagination! For this, only one’s firm resolve and the sincerity towards that resolve are needed, all the rest of the ‘work’ is done by the Gnani Purush’s power of speech! Only those who have received the vidhi for the vow [of brahmacharya] know the wonderful result it brings!
10. The Liability of Breaking the Vow Is Averted Only Through Confession
Due to circumstances, what if someone ends up breaking the vow [of brahmacharya]? There is a grave liability in that; the terrible liability of a life-form in hell is taken upon oneself! When one intentionally nurtures an unscrupulous intention, that is precisely why the vow gets broken! Nevertheless, the compassionate Gnani absolves even the one who has broken the vow, when he immediately does alochana, pratikraman, and pratyakhyan (a three-step process of reversal from a mistake by confessing it, asking for forgiveness for it and resolving to not repeat the mistake) wholeheartedly. But this does not mean that anyone is at liberty to break the vow. This measure is only to be used if an ‘accident’ happens in spite of taking all the precautions to protect the vow completely. Having said this, what can be done for the person who gets into an ‘accident’ knowingly? And the Gnani also takes into consideration whether the person is worthy of forgiveness and only then does He grant forgiveness! It is indeed upon seeing the person’s heartfelt repentance and renewed resolve made with firmness, his Purusharth (Real spiritual effort) to destroy his mistake, along with his pure intention to practice brahmacharya that the Gnani does the vidhi [for the vow of brahmacharya] again and frees him from the mistake! The One who is not the doer of anything, such a Gnani Purush can ‘do’ anything He pleases!
Because Akram Vignan is such that it brings about a state whereby only one or two more lives remain before final liberation, if one is unable to become free of sexuality completely, then if he constantly nurtures the intention to become free of it in every way, if he has immense repentance over every single fault, if he constantly does pratikraman even for the sexual relations with his wife, which are rightfully his, then in his next life, a state in which there is freedom from stri parigrah (having a wife and living with her) will come into effect. And for one who wants to take full advantage of this wonderful Akram Vignan and attain the state of spashta vedan (the clear and distinct experience of the Self) in this very life; then such a person should attain the special directive (agna) and vidhi for the vow of brahmacharya with the proper understanding from the Gnani Purush! One’s own strong resolve and the power of the words of the Gnani Purush, when these two come together, then definitely the accomplishment of perfection in brahmacharya without any obstacles is achieved! One just has to firmly remain sincere to his resolve, no loopholes at all are acceptable there! On the contrary, in making the resolve itself, one makes excuses such as, ‘All these people have attained Akram Gnan (Knowledge of the Self through the step-less path) and yet they indulge in sex, so what is the problem with indulging in it? Why do I even need to take the vow? We have already received the Gnan, so we’re definitely going to attain liberation, then what is the problem with sex? Sexual interaction is actually a discharging karma, so it’s not something that we can get rid of! It’s not like our moksha will be stalled even if we practice brahmacharya in our last life [before attaining final liberation]! Even though we may not be able to put a stop to the physical sexual interactions, but our intention is to practice brahmacharya, isn’t it? So then, there will be no problem!’ The intellect keeps showing all these types of justifications within, which in turn gives rise to veils that stifle one’s own progress. Thus, without listening to even a single word of the intellect, one should understand in exactness the perspective through which the Gnani Purush is trying to explain the points, and remain steadfastly sincere to his resolve in the correct way; only then will he be able to conquer sexuality and only then will he be able get his spiritual ‘work’ done after having met the Gnani Purush!
Now, just a single sexual interaction proves to be an obstacle to one’s steadiness of attention or concentration for many months. Thus, for the one who wants to become free from the awareness as the pudgal and remain absorbed only in the awareness of ‘I am pure Soul,’ sexual interactions are simply the biggest obstacles of all. And for the one who doesn’t want anything except moksha, the one for whom this is the one and only goal and resolve that prevails, for him, sexuality, which verily is the inclination and absorption (ramanata) in the pudgal, poses the greatest form of obstacle! So if one has the intention of [being in] brahmacharya, the goal to prevail as the pure Soul, and the niyanu (a phenomenon characterized by such a strong inner intent to acquire something that all of one’s merit karma are expended towards acquiring only that) of moksha, then a state that is completely free of obstacles will prevail for him naturally and spontaneously until he reaches moksha; those are the very circumstances that he will get! Besides, one has been submissive to [the fault of] sexuality for infinite lifetimes; now, if just one life is spent to become free of [this fault of] sexuality with the jagruti of the Knowledge of the Self, then he will recover the loss of infinite lifetimes!
Prevailing in societal influence, the people of the world adore this sexuality; remaining deeply immersed in it since infinite lifetimes, they revel in wallowing in its pleasures. Consequently, they have lost the divine energies of the Self (Atma aishwarya), the splendor of the Self (Atma vaibhav), and the spiritual powers of the Self (Atma siddhi); this is all they have at hand in the balance sheet brought forward from their past lives. If only the balance sheet of infinite lifetimes can be seen as it is, then dispassion towards sexuality will naturally prevail! Then, the study of scriptures that bring about dispassion towards sexuality or the futile ‘exercises’ to conquer sexuality need not be carried out. The root cause of worldly life is sexuality and once it is eradicated, worldly life comes to an end. By conquering sexuality alone, all the five major vows (mahavrat) are easily accomplished. All the evidences that proliferate worldly life and keep one deeply immersed in worldly life dissipate easily through the practice of brahmacharya; as a result, the state of non-acquisitiveness (aparigrahi dasha) can be attained. By practicing pure brahmacharya, it is possible to easily become free from all the liability of the deception, lies, and theft that is involved in sexuality, as well as the tremendous violence inflicted on living beings, that is caused by sexuality. After understanding the wonderful, extraordinary power of brahmacharya, who would let it slip away?
11. The Impact of One’s Charitra on Others
Whether it’s the Kramik path or the Akram path, the path to moksha rests on the foundation of one’s charitra (chastity of conduct; brahmacharya). A person who becomes strong in his charitra has won over the world. Otherwise, the one who is conquered by sexuality has lost to the world! Therefore, in order to practice brahmacharya, one simply has to understand the benefits of brahmacharya and the dangers of abrahmacharya. Nothing needs to be done to bring the practice of brahmacharya into one’s external conduct (vartan). One should ‘fit’ into his understanding from all angles the knowledge pertaining to charitra, and as a result, one’s resolve itself will bring it into external conduct (vartan)! And only the present and living Gnani Purush can firmly and fully establish that exact knowledge [in one’s understanding].
For the one who really wants to become free from all the bondages of worldly life, for the one who definitely wants to attain moksha; while gradually becoming free from all bondages, he will inevitably have to become free from the bondage of sexuality, which is the very foundation of all the bondage of worldly life. Two prakrutis [the husband’s and the wife’s] can never become one. The attraction towards the [wife’s] pudgal will never let one move away from the pudgal andtowards One’s own Self! Infinite Souls have attained moksha by maintaining [the intent of] unity and oneness with all other Souls. But it is never possible for anyone to accomplish even the smallest amount of [spiritual] ‘work’ while maintaining oneness through the body! It is worth pondering over the path [practice] of ekant shaiyaasan (solitary sleeping and sitting arrangements)as prescribed by the vitaraag Lords; having that intent, having that resolve will definitely one-day lead to the state that is absolutely free from all attachment and abhorrence!
Section Two
The Path of Brahmacharya With the Awakened Awareness as the Self
1. Even a Sexual Vibration Is Dangerous
As one begins to fully understand the nature of sexuality, he understands its dangerous consequences which are filled with dependency, he experiences the losses incurred spiritually and to the Self due to it, that is when the readiness to turn back from sexuality arises. Then, from the moment the opinion that ‘There is happiness in sexuality’ is eliminated, the desire to become free from sexuality awakens, and the firm resolve is made that ‘I want to become free from sexuality.’ So then, the direction becomes decided and the awareness to become free from sexuality keeps increasing. That awareness constantly contends against the [karmic] effects of sexuality that unfold and it uproots and throws away every single sexual thought. It is only if every tender ‘sprout’ is uprooted and thrown away before it grows to the stage of a ‘two-leafed sapling’ that the ‘seed’ of sexuality is eliminated entirely! Otherwise, if it is not plucked when it is a ‘two-leafed sapling’, then it will grow out of control and it won’t take long for it to become a ‘tree’. And the ‘fruits’ of that ‘tree’ are such that they can sow innumerable ‘seeds’, innumerable such dangers arise! Therefore, the tender ‘sprout’ of sexuality should be plucked before it reaches the stage of a ‘two-leafed sapling’. What this means is that, when a sexual thought arises or the eyes get even slightly drawn towards someone or one starts looking at someone with a sexual intent, before any of that even happens, the Purusharth (Real spiritual effort) should commence to avert the illusion that arises upon seeing the person by keeping the jagruti (awakened awareness as the Self) present and applying ‘three vision’ as well as by Seeing the pure Soul of the other person. The wonderful process of pratikraman given by the Gnani Purush, to keep the mind and the inner tendencies (vruttio) clean the very moment they commit a fault, should always be maintained in One’s awareness! Later on, at any point in the day, as each of those faults and the karmic tuber of sexuality are repeatedly cleansed through the process of samayik (introspective analysis as the Self) and pratikraman, the state that is free from those karmic tubers arises as a result; that is how [powerful] this Akram Vignan is.
Mohadrashti (the perspective that is filled with illusory attachment) dissolves right upon looking through the perspective of ‘three vision’ with the jagruti that arises through Akram Vignan. Using ‘three vision’, in the first vision the person appears naked [even though they are clothed], and in the very next second, through the second vision the body parts are visualized without skin, and immediately in the next second, the body is visualized cut open, with the bones, flesh, cut up intestines with excrement and blood, all of that is visualized. Is the mohadrashti likely to linger there even for a moment?
2. The Horrendousness of the Hunger of Sexuality
For those who have attained Akram Vignan, the technique to avert the illusion or sexual attraction that arises upon seeing someone (dekhat bhooli) has become accessible. The moment one looks at someone with a sexual intent, he should cleanse it through pratikraman and shuddha upayog (the pure applied awareness as the Self). Otherwise, the fault of dekhat bhooli is such that, in the matter of a moment, it can throw you off this wonderful [path of] Akram Vignan, which is never available in any other time period. Therefore, one should remain extremely cautious there. Even the slightest amount of negligence cannot be tolerated in this matter. As such, one should not attempt to test out the ‘poison’! Only if the ‘poison’ is tossed out before drinking it will there be freedom from it!
Taking into consideration the brahmacharya practiced on the Kramik path versus the brahmacharya practiced on the Akram path; on the Kramik path, one has to strictly observe nine restrictions(nav vaad) and renounce his money, home, wife, children; it is a process in which the inner tendencies are turned away from sexuality by exercising egoism! Whereas on the Akram path, there are no restraints on anything, not even on the mind, merely all the sexual parmanu (particles of inanimate matter which are not in pure form) of the mind are to be transformed to the completely pure state through Akram Vignan. On this path, the main benefit that one already has is that upon attaining the state as the Self, the identification as the ego dispels, and subsequently, all the impurities of the mind, speech, and body are to be dissolved using Gnan! Brahmacharya that is practiced through exercise of egoism is extremely beneficial, yet it is not considered to be the scientific approach. This is because the one practicing brahmacharya is indeed the worldly-interacting self. Whereas in the Scientific approach, One remains in the Real form as the Self, He remains as the Knower-Seer, and He Knows how the relative self practices brahmacharya. On the Akram path, because this Scientific vision has been unveiled, brahmacharya can be practiced in exactness, and One can also remain in the inherent nature as the Self in exactness. Only perfectly pure brahmacharya accompanied by Knowledge of the Self turns out to be beneficial for ultimate salvation.
During absolutely revered Dadashri’s Scientific experiment to impart Self-realization, in one hour, all the demerit karma are reduced to ashes through the fire of Knowledge, and the inner tendencies [of the chit] turn back towards their own home, the Self. Once the impure chit is purified, One becomes shuddha chidroop, or the pure Soul. Then, whatever vishay (sensory and sexual pleasures) remain, they are of the discharging part. The aasakti (discharge attachment that arises due to attraction) persists on the basis of opinions that had arisen because of the past wrong belief that ‘There is happiness in sexuality’! But after eating jalebi (an Indian sweet), tea tastes bland. Similarly, after attaining Knowledge of the Self from the Gnani Purush, sexual pleasures ‘taste’ bland. But sexuality remains standing because the wrong belief regarding sexual pleasures has not been dispelled entirely. Only the words of the Gnani Purush serve as an exclusive, powerful weapon to dispel that wrong belief; without these words, it is impossible to dispel the wrong beliefs. Once the wrong belief is dispelled, even the opinions start to dispel. And as the opinions dispel, even the mind will start becoming devoid of sexuality. Even faults committed through the mind get cleansed by doing pratikraman as per the directives of the Gnani Purush, and the chit starts to remain pure and free. The jagruti arises and it continues to grow such that sexual thoughts or faults of the chit are recognized and with pratikraman, they get purified! The phenomenon of intense jagruti arising against the faults of sexuality is a wonderful gift of Akram Vignan!
It is indeed the opinion of abrahmacharya that keeps one cemented in abrahmacharya. Through close acquaintance with the Gnani Purush, the subtlest opinion about abrahmacharya dispels, and the opinion of brahmacharya sets in. When the resolve of brahmacharya is embraced in exactness, from that point onwards, incredible bliss starts to overflow, and that bliss itself is what ends up freeing the person from the wrong belief that there is happiness in sexuality. Moreover, if One uses the keys of brahmacharya shown by the Gnani Purush for the purpose of Purusharth (Real spiritual effort to progress as the Self), then it is possible for Him to be safeguarded in every way. In the present compilation, all such keys, right from the physical sexual associations, all the way to the subtle internal unfolding of [sexual] karma while remaining absolutely unaffected, as well as, to remain adhered to the prime goal, and not only that, but to actualize that goal [of becoming the Real form as the Self]; have been presented through entirely Scientific speech!
The wrong belief that ‘There is happiness in sexuality’ is so deeply ingrained that as soon as the nimit (evidence; stimulus) comes along, that wrong belief surfaces and makes one become engrossed in it. Wherever and however the wrong belief that ‘There is happiness in sexuality’ has set in, however the wrong belief has set in for the various means through which pleasure is derived from sexuality, with full jagruti, all of them, each and every one of these should be identified at the root, analyzed in samayik, and turned around by setting Gnan and applying the awareness of the ‘three vision’. As long as this wrong belief does not get eradicated from the root, the attraction towards sexual pleasures will naturally remain. Thus, for that attraction to come to an end, it is essential to maintain the Purusharth of completely uprooting the very belief that exists in the form of its root cause.
3. Sexual Pleasures Lead to Infinite Claims
The entire world believes there is pleasure in sex! It is only the brahmacharis and the celestial beings who have attained the right belief of ‘I am pure Soul,’ these two groups do not believe there is pleasure in sex.
If one looks for pleasure in eating, drinking or any other thing, it can be tolerated, but there is nothing but filth in sex; what pleasure is there in it? This is the only thing worth letting go of. Otherwise, it will become a ‘file’ [Dadashri’s term for anyone or anything that takes one away from the Self and into worldly life] that obstructs Your liberation.
Sex is a living parigrah (possessiveness and inner attachment towards a person). Mishrachetan(a living person) will then lay a claim against you, and will even go as far as binding [the karma of] vengeance with you. So, beware; you will have to become their slave for the rest of your life! Two minds can never become one. And for this reason, the counterclaims, expectations, and so on, inevitably start up for one another. If a man has had sex with a woman just one time, then he will have to take birth from her womb [in the next life]. Conversely, will a jalebi ever lay a claim against you if you stop eating it?
One indulges in sex out of attachment, and as a consequence, abhorrence ensues. That which has been wound through attachment gets unwound through abhorrence and in the process, nothing but [the karma of] vengeance is bound. So, do a lot of pratikraman for the person you have become attached to, and keep asking for the energies of brahmacharya from the pure Soul of that very person that, ‘Free me from this vishay (subject) of abrahmacharya (sexuality).’
[The karma of] Vengeance gets bound because of sex and it keeps increasing from one life to the next. More ‘seeds’ keep getting sown over and again. It is only if one knows the method to ‘roast’ those ‘seeds’ that he can become free. How can the ‘seeds’ be ‘roasted’? It is by doing pratikraman. Whatever pleasure has been derived from sexual interactions, it has been taken on ‘loan’. It will have to be repaid, and while repaying it, one will inevitably have to suffer misery. Thus, at the very least, fit it in Your belief that it is only worth taking [experiencing] bliss from the Self!
4. Indulgence in Sex Is Not Something That Is Discharge
After attaining Akram Gnan, if You want to become ekavatari (a person for whom one more life remains before attaining ultimate liberation), then You will have to be sincere from within. The One who constantly prevails in the laksh (awakened awareness) of ‘I am pure Soul’ is in the ultimate state of brahmacharya. Sex is not something to be fond of, it is something to be cleared [for married people].If the vow of brahmacharya has been taken, then it will get resolved faster.
A person who wants to become ekavatari should not have even one percent interest (ruchi) in sex. One ought to engage in it the way he would if a police officer beat and physically coerced him to eat meat. The Gnani removes one’s conviction in worldly life (jagat ni nishtha) and establishes him in the conviction as the Self (Brahma ni nishtha). For that, one has to attain Knowledge of the Self from the Gnani. Real bliss can only be experienced if there is true brahmacharya. For those who are married, brahmacharya should be practiced if both spouses are willing; it should not be practiced with a dismissive attitude towards one’s spouse!
When can it be said that one has engaged in sex out of the unfolding of his karma? When a police officer starves a [staunch vegetarian] person for three days, beats him and forces him to eat meat, that is referred to as the unfolding of karma. On the contrary, people willingly indulge in sex; how can that be referred to as the unfolding of karma? That is considered an excuse to validate one’s sexual interaction. In that case, karma definitely get charged [the discharge karma remains pending for mahatmas].
In whatever subject one’s karmic tuber is severed, religious discourses can be given to others on that subject openly. Even the slightest insincerity within is not acceptable. Otherwise, it will lead to a [spiritual] decline for oneself as well as everyone else.
As a result of engaging in the act of sex just once, a person will not be able to steady his concentration for three whole days! This vitaraag dharma (the religion prescribed by the absolutely detached Lords) is not a religion for those who like to enjoy sensual pleasures!
What part is referred to as discharge? It is when one happens to fall off a train [by accident]!
One should get to know the knowledge about brahmacharya. Then once it comes into a person’s belief, the sexuality goes!
In Akram Vignan, liberty is given for sexual interactions with one’s spouse, the one who is rightfully one’s own. This is because everything for this one life is discharge. But then, one should not look at anyone else outside [of marital bounds] with a sexual intent. If one does look at someone else with a sexual intent, then karma definitely get charged [the discharge karma remain pending for mahatmas]. Instead of remaining under God’s control, have you possibly ended up getting trapped in the control of sexuality?
Once you become free from sexuality, You can prevail in the state as the pure Soul to a greater extent. There is no problem with sexual interactions with your spouse, the one who is rightfully yours, but that too should be within some regulation.
5. Sex Is the Root of the Tree of Worldly Life
Where there is vishay (sensory and sexual pleasures), there is kashay (anger, pride, deceit, and greed), there are conflicts, there is abhorrence.
What is the primary difference between vishay and kashay?
Vishay is a karmic effect of the past life, whereas kashay is a cause [for binding karma] for the next life.
On the Kramik path (the traditional step-by-step path of spiritual progress), one attains the Self through contemplation. The one for whom this constant sequence of thoughts [about Gnan or the Self] prevails continuously such that the karma get exhausted, for him, the thoughts are Gnanankshepakvant (thoughts about Gnan or the Self which are inan uninterrupted sequence for a certain duration of time).
Vishay have been classified under no-kashay (discharging kashay that are nominal). This is because anger, pride, deceit, and greed [at the charge level] are not present while engaging in vishay [for the One who is Self-realized]. Nevertheless, brahmacharya has been classified as a mahavrat (the five major vows as expounded by Lord Mahavir)! Kashay is the cause [for binding new karma for the next life] and vishay is an effect [of karma bound in the previous life]. Therefore, the major fault is that of kashay.
6. The Self Is the Non-Doer and the Non-Indulger
From the Scientific perspective, the Self is at the subtlest level, whereas vishay (objects of sensory and sexual pleasure) are at the gross level. How can that which is the subtlest ever indulge in that which is gross? Therefore, the Self has never indulged in vishay (objects of sensory and sexual pleasure). The ego is subtle, whereas vishay are gross; therefore, the ego cannot indulge in them either. It is just that the ego has the wrong belief that, ‘I indulged in vishay!’ And this gives rise to tremendous suffering! It is said in the Gita, “It is simply the vishay (sense organs) that engage in the vishay (objects of sensory pleasure) [it is simply an effect that the sense organs undergo].” While the Self is indeed pure through all three time periods: the past, the present, and the future!
In any case, the Self has never indulged in sex at all.
One who is fearless when it comes to sexual pleasures means he is swachchhandi (acting according to his own will and intellect). The moment one says, “I have got Dada’s Gnan, now sexual pleasures will not set me back,” he takes a terrible fall [from his spiritual state]. This in itself is fearlessness and this in itself is the ‘poison’. So this [attitude] is a misuse [of the statement, ‘Sexual pleasures are not the ‘poison’, fearlessness towards sexual pleasures, that is the ‘poison’]. Akram Vignan is such that it frees One from fear [doubt] in every way; however, one is not become fearless when it comes to sexuality, one should remain vigilant in that respect! Liberty has been given only for sex that is rightfully one’s own, not with anyone else. To be deceitful when it comes to sexual pleasures or to do other things along those lines, is indeed considered ‘poison’, isn’t it?
Absolutely revered Dadashri says with utmost compassion, “If you don’t become free [from the fault of abrahmacharya] after attaining such [a powerful] Gnan, then when will you become free? One needs to become free from all of this. So get Your [spiritual] ‘work’ done. ‘We’ are actually here to help You accomplish Your [spiritual] ‘work’!” Despite close association with the Gnani, if You do not become like Him, then whose fault is it?
The Gnani Purush moves about constantly unfettered (apratibaddh) by the physical evidences(dravya), location (kshetra), time (kaal), and intent (bhaav)! One should learn by observing Him.
7. The Principle of Attraction and Repulsion
The attraction is of the pudgal (non-Self complex) and it is similar to the attraction between a magnet and an iron pin. What does Akram Vignan say about the attraction between a man and a woman? A magnet is bound to attract iron; that is the inherent nature of those parmanu (particles of inanimate matter which are not in pure form)! Likewise, the parmanu of a man and a woman attract each other. Even though one may have decided not to get attracted [to the other person], one will still end up getting attracted. So, this indicates that getting attracted is not in one’s own control now, there is some other circumstance, a magnetic force, that is pulling one. It is because of the parmanu charged in the previous life that, when a man and a woman come face to face in a [magnetic] field, their parmanu are drawn [to each other]. At that time, one believes, ‘I got drawn, I still have attraction [towards that person].’ Actually, it is the parmanu [of the man’s body] that are getting drawn [to the parmanu of the woman’s body]. In this, if the [developing] ‘I’ does not become engrossed (tanmayakaar), then the parmanu give their effect and exhaust after they discharge naturally and spontaneously. However, because one [the developing ‘I’] does not understand this Scientific reality, he remains entangled in the belief [that ‘I am the one who is getting attracted’]. In addition, because of the temptation to indulge in the sweetness, one does not refrain from becoming involved in the effect. As a result, one charges new karma. However, in such a situation, if a person has Self-realization and remains in jagruti, then One immediately does pratikraman and reverts to the state as the Self, and becomes free from the effects of the parmanu and then One no longer remains responsible for the resultant effects of the prakruti.
The avastha drashti (relative viewpoint; the wrong belief ‘I am Chandubhai’) gives rise to attraction, whereas with tattva drashti (the Real viewpoint; the right belief ‘I am pure Soul’), vitaraagata (the state of absolute detachment) arises. The moment one becomes engrossed in a temporary state (avastha), magnetism arises within, and that inherently leads to attraction. Thus, it is only if one’s [wrong] belief (drashti) changes that the magnetism gets demagnetized and the attraction stops. So, if One (pote; the awakened Self; the developing ‘I’) prevails in Atma swabhaav (the inherent nature as the Self) and only keeps Seeing and Knowing each and every activity of the parmanu, when the parmanu ‘sprout’ from the karmic tuber, if One doesn’t become engrossed in them, and just makes note of the effects that the parmanu give; if One does not believe those effects to be One’s own even for a moment, if One Knows that the parparinaam (the resultant effects of the non-Self complex) belong to the non-Self complex, and prevails in the exact understanding of what One’s own Swaparinaam (the resultant effects as the Self; the state as the Knower-Seer) are, then One does not become engrossed in any Vishay (object of pleasure), instead, it becomes an object to be Known (gneya) and discharges (nirjara) completely. This kind of jagruti only comes into effect once all the gross level faults of sexuality have come to a stop, the faults even at the subtle level have been cleared to a great extent, and the exact understanding of the Science prevails!
8. A Scientific Guidebook on Brahmacharya
Never before have so many subtle, scientific explanations on the topic of brahmacharya been revealed anywhere else. Absolutely revered Dadashri has revealed all the previously undisclosed facts in a very simple manner, [and His speech has been compiled into two] books that are exceptionally helpful for spiritual aspirants! Upon reading Dada’s book, many spiritual aspirants have been able to achieve accomplishments in brahmacharya. ‘His’ on the mark speech not only highlights the importance of brahmacharya, but also reveals the dreadfulness of the consequences of sexuality, which really shake up the astute reader. ‘His’ speech awakens the reader at the very core and turns a person towards brahmacharya! Brahmacharya can only be practiced by reading such words.
- Dr. Niruben Amin
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Brahmacharya Attained Through Understanding
Section One
The Keys to Practice Brahmacharya for Those Who Are Married
1. It Is Not Sexual Pleasures, But the Fearlessness Towards Them, That Is the ‘Poison’
Beware of the Fearlessness Towards Sexual Pleasures
Sexual pleasures (vishay) are not the ‘poison’; fearlessness towards sexual pleasures, that is the ‘poison’. So, do not be afraid. All the scriptures have proclaimed, ‘Sexual pleasures are poison.’ How are they ‘poison’? Can sexual pleasures ever be ‘poison’? Fearlessness towards sexual pleasures, that is the ‘poison’. Had sexual pleasures actually been the ‘poison’, then for all of you householders living at home who want to attain moksha (liberation), I would have had to drive you out, saying, “Go to the Jain monastery; do not sit around at home.” Would I or would I not have to drive you to go there? But do I need to drive anyone to do that? On the contrary, ‘we’ say, “Go; go home and sleep at ease in your bed.”
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How many brahmacharis (celibates) must there be in this world who abstain from sex? There must be five to ten thousand, at times there may be twenty to twenty-five thousand. But anyhow, these four and a half billion people continue to ‘drink’ the ‘poison’. When sexual pleasures are described as ‘poisonous’, what effect will it have on a person’s mind? “Sexual pleasures are poison”; if people who are married were to hear these words, what would happen? This statement should never be spoken in the presence of those who are married, and anyone who makes such a statement should be questioned, “Hey, if sexual pleasures are really the ‘poison’, then what was the purpose of getting married?” In fact, only a minority of people remain unmarried. The rest of the entire world is married. So, if it is wrong, then why would the entire world ever get married? Those who remain unmarried, they are in fact going through the [mental] exercise to explore, ‘Is it possible to live without a wife?’ So, that [state of being unmarried] is actually a [mental] gymnasium. However, those of you who are married will have to pass through the ‘test examination’ and become vitaraag (free from attachment and abhorrence) right here, while being married, while having a wife and children. Becoming a [so-called] vitaraag (!) by running off to the Himalayas, and saying, “What is it to me, what is it to me,” will not do.
When a man’s wife reprimands him, for him to spend the night in that house is the greatest test examination of all! Hence, liberation should be possible even while having a wife. To take verbal abuse from the wife and still prevail in equanimity (samata), this type of moksha should be attained.
God has categorized [all] souls into two divisions: those who lead a worldly life (sansaari) and those who have attained ultimate liberation (Siddha). Those who have attained moksha (ultimate liberation from all karma, from the physical body, and the worldly cycle of birth and death) are referred to
(Pg.3)
as Siddha, and all the rest are sansaari.Therefore, even if you have renounced worldly life (tyaagi), you are still a sansaari, and a householder (gruhasth) is also a sansaari. So, do not consider yourself to be any less. Worldly life does not hinder you, sexuality does not hinder you, nothing else hinders you, it is ignorance of the Self (agnan) that hinders you. That is the reason I have written in the book: ‘Sexual pleasures are not the poison; fearlessness towards sexual pleasures, that is the poison.’
‘We’ have shown this path of liberation precisely for those who are married and have children. There is no liberation directly from here [Bharat Kshetra[1]]. [However, on this path,] One can attain a state whereby only one more life remains before ultimate liberation (ekavataripad). What the vitaraag (absolutely detached) Lords have mentioned is utterly true; if it were possible to attain final liberation directly [from here], then one would surely have to leave his wife and children in this final lifetime. However, this [Akram Vignan] is a [path through which one can attain the] state whereby only one more life remains before ultimate liberation. What do liberation and worldly life have to do with each other? ‘We’ give the guarantee that not a single karma will be bound. Karma will not get bound even if you have a wife and children.
[1] One of the three locations in the universe where human beings reside, i.e. the location in the universe where planet Earth exists.
The Fault Is Yours, Not the Wife’s
If the statement ‘Sexual pleasures are not the poison’ were stated on its own, then it would create divisiveness due to difference of opinion with so many of those who have renounced worldly life. They would claim, “Is this what you are saying?” No, I do not want to refer to sexual pleasures as ‘poison’, I am saying that fearlessness towards sexual pleasures, that is the ‘poison’. When you say, “Sexual
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pleasures are poison,” I do not agree with that. If a person is unmarried and wants to live as a brahmachari (one who is unmarried and has taken up the resolve to practice life-long brahmacharya), then I am very happy. If someone is married, should I tell that person, “Leave your wife and run away”? Though, can it ever happen that someone who has abandoned his wife and run away, still attains liberation? Would anyone believe such a thing? Then why did you get married in the first place? Are you not ashamed? You cannot betray anyone [like this]. If you have hurt any living being in this world even to the slightest extent, then moksha will not be attained. That is why ‘we’ have sought out this simple path. Otherwise, all these married people who say, “We are going to attain moksha,” on what basis do they say that? They themselves have felt, ‘We are headed towards moksha.’ What ‘mile’ were you initially at [before attaining Gnan] and how far away is the Central Station [moksha] now [after attaining Gnan]? What do you think?
Questioner: It is close.
Dadashri: He has a wife and children; he is getting the children educated, he is doing everything. A wife does not hinder one’s moksha. It is because of your own fault that your moksha is obstructed. The fault is yours, it is not the wife’s fault. A wife is not the hindrance; it is your state of ignorance of the Self that hinders you.
The fact is that human beings have not tried to analyze sexuality. If you were to analyze sexuality from the perspective of your moral duty as a human being, just as we would analyze something by separating all the things that are mixed within it, if sexuality were to be analyzed in that way, then a person would never have sex again. Stale fritters that are more than two days old should never be eaten. Even so, if someone ate
Impressum
Texte: Dada Bhagwan Vignan Foundation
Bildmaterialien: Dada Bhagwan Vignan Foundation
Tag der Veröffentlichung: 19.01.2025
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