Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. APTAVANI 3 [ CH 8 ]

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1 Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. APTAVANI 3 [ CH 8 ] Sooj, Udaseenta Sooj, Gift of the Path of Spiritual Evolution! Questioner: What is sooj? Can it be referred to as inspiration (prerana)? Dadashri: The prerak (inspirer) is discharge. It suddenly flashes a light from within that gives rise to inspiration. The light that flashes is sooj (insight; intuition). Sooj is an uninterrupted flow. But one has veils of ignorance (avaran), which prevent him from seeing; therefore, sooj does not come about. Thus, people scratch their head a little, then a light flashes within, and sooj arises. Do you know what happens when you scratch your head? Questioner: No, Dada. Dadashri: If the tendencies (vrutti) of the chit (inner faculty of knowledge and vision) have been pulled in different directions, then when you scratch your head, they become a little focused (ekagra). As soon as the focus arises the sooj within emerges instantly. The sooj that comes about is referred to as effort (purusharth) by the world. In reality, this is not effort at all. Sooj is a natural gift. Everyone has sooj. Based on a person s sooj, we can tell what mile he is on, in the course of samsaran marg (path of spiritual evolution). If there has been a change in one s sooj between six months ago and now, if it has increased, then it can be understood what mile he has reached. This is the one thing worth seeing in this world. Sooj is the only thing in a human, in the body that is not a discharge ; everything else is indeed a discharge. Sooj in itself does not charge (karma), but charging arises from sooj. If the ego gets involved in sooj, then it gives rise to a charge. There is no ego in sooj, but the ego gets involved in it later on. Questioner: Are sooj (insight) and darshan (vision) the same? Dadashri: They are one, but people take darshan down to the level of a very commonplace language. Darshan is indeed a very elevated thing. The fully detached Lords (Vitaraag) have referred to sooj as darshan. If one roams ahead from the eleventh mile, then darshan of that mile happens. As one goes further and further, one s development increases accordingly, one s darshan rises higher in accordance. And one day, a light flashes within that, I am not this, but I am the Atma (Self). And the Darshan becomes veil-free (niravaran)!

2 Whatever you project is on the basis of sooj, then the inspiration (prerana) that happens, you write it. Sooj is a very subtle thing. No one in the world has helped (encouraged) inner sooj. Inner sooj blossoms very fast in yoga (the science of unified movement of mind-speech-body towards a higher goal). However, people have gone down the wrong path, and they merely keep looking at the chakras (spinning energy centers that serve as gateways for the flow of life energy within the body)! After sooj, bhaav (intent) arises. There are very few people in the world who are aware (jagrut) in sooj and bhaav. The sooj and bhaav that are attained through natural endeavor, that are attained through effortless endeavor, become ones beacon. Otherwise, the one who has bhaav jagruti (awareness of the intents that charge karma; awakened awareness) is referred to as being aware (jagrut), and sooj jagruti (awareness of sooj) is a very elevated thing. When a person comes into bhaav jagruti, it can be understood that as the laziness is shaken out of a dream like state, some awareness has arisen. Questioner: What is the difference between sooj and pragnya (the direct light of the Self)? Dadashri: Pragnya is a permanent thing and sooj keeps changing. As a person progresses further on, the sooj changes. Pragnya is a temporary-permanent thing. Pragnya only exists as long as the complete state (sampurnapad) is not attained, as long as the Siddha (Souls that have attained final liberation) state does not arise. Pragnya arises only after Self-realization, whereas sooj is a gift that arises for everyone at (at their respective) mile on the path of spiritual evolution. Now, the sooj that arises, it too is not completely independent. The Self (Atma) is in the form of the absolute Self (Parmatma). It (the Self) does not give wrong insight and neither does it give right insight. When demerit karma unfolds, then the wrong insight occurs, and when merit karma unfolds, then it shows the right thing. The Self (Atma) does not do anything at all; it keeps Seeing the vibrations only. Questioner: Is there a difference between samaj and sooj? Dadashri: People refer to understanding (samaj) as sooj. Understanding is vision (darshan); it keeps progressing all the way to absolute Vision (keval Darshan). When we explain this to you and when it fits within you, then it comes into your understanding fully. Therefore, you understand what I mean to say to you, exactly, point to point. That is referred to as fitted clearly into understanding. Everyone s viewpoint is different, so they understand differently. The talk fits depending on each person s power of vision (darshan shakti). Questioner: When sooj arises, then I cannot tell whether it is sooj or if it is the ego talking.

3 Dadashri: It is because of the vibrations (padgha) of the ego that a person is not able to take the full advantage of sooj. Sooj indeed keeps arising for everyone. As the ego draws closer to nothingness (shunyata), sooj keeps increasing. These scientists can see through sooj, they cannot see through knowledge (gnan). Sooj is a natural gift. What is Udaseenta? Hu sarva paratattvo thi sarvatha udaseenaj chhu Hu sarva paratattvo thi sarvatha vitaraagj chhu In every way, I am not involved with all elements that are not the Self In every way, I am absolutely detached from all elements that are not the Self Udaseen does mean not the udas (sad; gloomy) of common language. Here it means, Now that I have become the One with the elemental Self (Swa-tattva), I no longer have a need for these elements that are not the Self (paratattva). That is why the awakened Self prevails in the intent of non-involvement [towards all spheres of worldly life] (udaseen bhaav). When one attains the awareness that the bliss of the Self is full of infinite splendor, then there will be no external tendencies (bahyavrutti), therefore the intent of absolute detachment (vitaraag bhaav) prevails towards all matter that is not the Self (pardravya). Our state of non-involvement (udaseenta) is not the same as the udaseenta of one who does not have Self-realization. Ours (in Akram Vignan) is a joyful state of non-involvement (ullaasit udaseenta). At the homes of bhagats (those dedicated to the devotional worship of God), even during a wedding there appears to be a state of non-involvement, that is not how it is for us. After attaining the state as the Self (Atmaswaroop), first the state of non-involvement arises towards all spheres of worldly life, and ultimately the state of absolute detachment (vitaraagta) will arise. Questioner: What is the difference between vairagya, udaseenta, and vitaraagta? Dadashri: Vairagya (aversion to worldly pleasures) is short-lived. From the moment vairagya arises to the point where complete vairagya prevails, all those states have been referred to as vairagya. Vairagya means the state where distaste or dislike arises. But it cannot be considered systematic. When pain arises, then vairagya develops, whereas the state of non-involvement (udaseenta) is the entrance to absolute detachment (vitaraagta). Udaseenta is considered a very elevated thing in the Kramic path (traditional step-by-step path of spiritual progress). Udaseenta in the Kramic path means loss of interest in all temporary things, and despite seeking the permanent thing, it is not attained. When one with vairagya does not like, it is not due to his independent energy. He likes certain things and does not like other things, whereas a person with udaseenta has no desire (ruchi) for anything except to know the Self (Atma).

4 Questioner: How can we tell whether vitaraagta is prevailing or udaseenta is prevailing? What is the difference between the two? Dadashri: Udaseenta means to obstruct attachment and abhorrence, and in vitaraagta, there is no attachment or abhorrence at all. In udaseenta, first all the internal tendencies (vrutti) become dull (weak), then vitaraagta arises. Udaseenta means that desire (ruchi) does not arise, and lack of desire (aruchi) does not arise either. Questioner: What is it called when one does not feel joy in any external situations, and there is no attachment-abhorrence internally? Dadashri: In udaseenta, there is joy within, but it is not seen externally, whereas in vitaraagta, there is joy everywhere, internally as well externally. *****

5 Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. APTAVANI 3 [ CH 9 ] Pratishthit Atma: Shuddhatma What is the Basis of the World? Pratishthit atma is the basis of this world. Who is the pratishthit atma? I am Chandubhai, This body is mine, This is mine, This is my mind. By doing such instillation (pratishtha), the pratishtha atma is bound (for the next life). How did it (pratishtit atma) arise? From ignorance. When instillation is done in an idol, it gives results, then what kind of results will be given when the instillation is done with God (the Self within) as a witness! This pratishthit atma is a new word that I have given. I have presented it in such a way that people understand it in simple language and the words of the Lord are easily understood. Questioner: Is pratishthit atma the non-self (pudgal) or is it the Self (chetan)? Dadashri: It is pudgal, but it has been energized with life (chetan bhaav), and we refer to it as being charged. It is pudgal that results out of vishesh bhaav (identification with I am Chandubhai ). We refer to that as mishrachetan (mixture of the Self and non-self). Questioner: The four instincts of food (ahaar), fear (bhaya), sleep (nindra), and sex (maithun), are they tubers or is it the inherent nature of pratishthit atma? Dadashri: It is not the inherent nature of pratishthit atma; pratishthit atma is the statue formed out of egoism. However many intents (bhaav) were filled (in the past life), that many intents have arisen. Upon seeing food, the tuber of food sprouts. Upon seeing a stick, the tuber of fear sprouts. The instincts of food, fear, sleep, and sex exist in the form of tubers; when the circumstance arises, the tuber sprouts. The anger, pride, deceit, and greed that were instilled in the pratishthit atma are now giving result. Once the Knowledge of the Self is attained, then the instillation stops. When people of the world say, My soul (atma) is a sinner, it is spoken in reference to the pratishthit atma. The original Self is the pure Soul (Shuddhatma); it has not become impure (ashuddha) even for a moment. The phases (paryaya) of the Self (Atma) that exist have become impure, so instillation has been done that, I am this, this is mine. There are phases (paryaya) of the Self (Atma) that have become impure, meaning that the instillation has been done that, I am this, this is mine. There is no pratishthit atma in charging (of karma). In charging (of karma), there is the relative self. In discharge (of karma), there is pratishthit atma. Vyavahar Atma: Nischay Atma! Questioner: Who do these good and bad (shubha-ashubha) inner intents (bhaav) happen to? To the pratishthit atma (relative, charged self)? Dadashri: It is like this; when the pratishthit atma does good or bad intents, then at that time it is not considered pratishthit atma; at that time, it is considered vyavahar atma (the worldly

6 interacting self). Pratishthit atma is what remains after one attains the Knowledge of the Self. It is what remains, as the result of the instillation (pratishtha) of I am that was done in the body. It cannot be called pratishthit atma before Self-realization; it can be called vyavahar atma. Questioner: When the vyavahar atma has good or bad inner intents, then how does (karma) bind to the Self (chaitanya Atma)? Dadashri: In these good or bad intents that happen, the vyavahar atma is not alone, the Nischay Atma is with it; its (Nischay Atma s) belief is indeed that, I am indeed this, I am only one. Questioner: What does Nischaya Atma mean? Dadashri: Nischaya Atma means Shuddhatma (pure Soul). It is like this; this vyavahar atma is the doer (karta) in terms of worldly interactions (vyavahar); and in terms of the real viewpoint (Nischay), the Self (Atma) is the non-doer (akarta). Questioner: The Nischaya Atma is the doer of inner intents (bhaav), is it not? Dadashri: It is not the doer even of inner intents. Ignorance of the Self (agnanta) is even the doer of inner intents! Questioner: When do inner intents arise? Dadashri: When there is ignorance of the Self, then there bhaav-abhaav (good-bad inner intents) happen. Questioner: Do inner intents exist where there is Gnan (Knowledge of the Self)? Dadashri: Where there is Gnan, there are no inner intents at all. Where there is Gnan, there is the original state as the Self (swabhav-bhaav), and where there is no Gnan, there is inner intent. Where there is mithyatva (wrong belief that, I am Chandubhai ), there is good or bad inner intents. Where there is samkit (right Vision of, I am pure Soul ), these are not there. Questioner: It is only in the presence of Gnan that good or bad inner intents happen, right? Dadashri: Yes, it is only if the Self (Atma) is present that good or bad inner intents happen. Otherwise, good or bad intents do not happen to this tape record (recording instrument). Questioner: Do bhaav-abhaav arise because the pure Soul (Shuddhatma) took on the awareness as the non-self (par-laksha)? Dadashri: The pure Soul (Shuddhatma) never takes on the awareness as the non-self. Shuddhatma indeed remains as Shuddhatma, continuously with Gnan, completely with Gnan. It even Knows who took on the awareness as the non-self (par-laksha). Questioner: Who takes on the awareness as the non-self? Dadashri: If one were to understand just this much from the Gnani Purush, then all the subtlety (fod) of this worldly life would unravel. You should be able to understand with precision (geyd besavi) this very point, Who is the one doing the inspiring. Questioner: The arising of bhaav, is that considered inspiration? Dadashri: No, that is not a property (guna) of the Self (Atma). It has happened because of your ignorance. Questioner: When does ignorance occur? In the presence of Gnan, right?

7 Dadashri: Yes. There is agnan (ignorance) because there is Gnan (Knowledge of the Self). Just as that drunken man named Chandubhai, who is a businessman would say, I am King Sayaji Rao Gayakwad. From that, would you not understand that he is under the influence of alcohol? Similarly, this is the intoxication of ignorance. Questioner: What if ignorance changes to Gnan? Dadashri: Then it is not called ignorance. Then all that prevails are effects full of Gnan. And as long as there is ignorance, then all that prevails are effects full of ignorance. Then whether one does chanting (japa), penance (tapa) or reads scriptures, no matter what activity one engages in, but karmas are still bound through it. However, such karma will bring material pleasures. Questioner: Why does the Self (Atma) come into bondage when it is not at fault in this? Dadashri: It can be considered one s own fault when one is completely at fault. Only then is it considered a fault. A naimitik (one of many evidences) fault is actually not called a fault. It is due to my sudden push, that you felt a jolt, and in turn jolted the other person, hence that person considers you the culprit. In the same way, the Self (Atma) itself is not the doer of this bhaav, but the bhaav occurs because of the naimitik pushes, because of scientific circumstantial evidences. Questioner: Do scientific circumstantial evidences apply to the Self (chetan) or to the non-self (achetan)? Dadashri: It applies to the belief; it applies to the pratishthit atma. There is tremendous energy even in the pratishthit atma. If you, Chandubhai, sitting here have the slightest negative thought about Shardaben, it is such that the thought will reach her at her home! Questioner: What is the difference between Your and our pratishthit atma? Dadashri: There is no difference at all. There is unsteadiness (chanchadta) in you because you had ignorance, whereas there is not even a trace of unsteadiness in me. Who is a Gnani? Who is Dada Bhagwan? Questioner: What does Dada Bhagwan mean? Is the Atma (Self) of A. M. Patel indeed Dada Bhagwan? Dadashri: Yes. There are two kinds of atma. One is the mechanical atma (self) and the other is the darasal Atma (real Self). The mechanical atma is transient (chanchad), and the real Self is Dada Bhagwan. The one who talks, eats, drinks, runs a business, reads scriptures, does meditation (dharmadhyan) is all mechanical, that is not the real Self. The real Self in you too, is indeed Dada Bhagwan, is indeed the absolute Self (Parmatma). The one who engages in all these worldly interactions, is the mechanical atma. Chanting, penance, meditation, reading scriptures, and so on, is all done by the mechanical atma. For what? One would say, To attain the eternal Self (avichad Atma). But the mistake at root is that the one who is believed to be, I am the Self (Atma), is the mechanical atma! And one wanders around trying to improve it (the mechanical self). To suppress anger, pride, deceit, and greed, to destroy them, one engages in tremendous tumult. But whose properties (guna) are these? Are they of the Self (Atma)? As a result of not recognizing this, one has taken these beatings for infinite lives. Anger, pride, deceit and greed are vyatirek (not intrinsic; arising out proximity with another entity) properties of the Self (Atma), they are not the intrinsic (anvaya) properties of the

8 Self (Atma). Anvaya guno means the intrinsic properties (swabhavik guna) of the Self (Atma); properties that constantly remain with the Self (Atma). Whereas vyatirek properties are those that arise in the non-self complex (pudgal) simply due to presence of the Self (Atma)! Questioner: What is the difference between the mechanical atma and pure Soul (Shuddhatma)? Dadashri: The mechanical atma, appears in the form of a reflection that has arisen with respect to the Self (Atma). It does not have the gunadharma (intrinsic properties that have a specific function) of the real Self (darasal Atma), but its characteristics (lakshan) indeed appear similar. That is why the entire world has become trapped in this. There is no stillness (achadata) in the mechanical atma. Questioner: I do not understand who is the Gnani and who is Dada Bhagwan within you. Dadashri: The one who speaks sentences of Gnan (Knowledge of the Self), is referred to as the Gnani in worldly interaction (vyavahar). And without the presence of the One who has manifested within, the sentences of Gnan would not come forth at all. The One who has manifested within is Dada Bhagwan. I too want to attain that state and so I too bow down to Dada Bhagwan. At times, I am one (abheda) with Dada Bhagwan, I remain absorbed (tanmaya). And while speaking, the Bhagwan within is separate, and I am separate! *****

9 Disclaimer: Please note this is only a raw translation for the purpose of Dec 2014 parayan, please do not circulate or share. APTAVANI 3 [CH 10] Facts About Who Runs This World! The One Who Is Believed To Be God There is no bapo (father figure) who is your superior (upari). There is no superior; there is no boss. You are in fear needlessly. Hey, even God (Bhagwan) is not your superior. You are God yourself, but that realization (bhaan) must occur. And as long as you do not have the realization that you yourself are God, you should consider God as your superior. Until then, you should remain His worshipper, and once the realization occurs, then you cease to be a worshipper! There is no father figure who is your superior, I am giving this guarantee. Nowadays, the needless fear has taken ahold that, He (God) will do this, He will do that. Therefore, there is no reason for you to be afraid, and if it is in your vyavasthit (result of scientific circumstantial evidences), then no one will let you go. The businessman trembles with fear the moment he receives a letter from the income tax office. Hey, this letter is just one of the evidences of your vyavasthit. The income tax officer is not a dictator. So let go of the pain of making God your superior! Instead of making God your superior, why not make your wife your superior? At least she will make you some fritters! Hey, you yourself are God, but you do not know this. As long as people are not aware of this, they keep God as their superior. But which God? If you really want to keep God as your superior, then which God will you keep? Not the one above. There is no father figure up there; there is only empty space up there. God is the one that resides within you. The true theory is that the one residing within is indeed God. His name is pure Soul (Shuddhatma). Call him by whatever name you want, but you will only get somewhere if you search for the one residing within. People make baseless claims like, God is up there, they write letters to him, they beseech him, all in vain. People take God s support, but on what basis? How can one take His support directly without recognizing Him? First and foremost, God must be recognized. The entire world does not know God at all. That is a Mechanical Adjustment! The energy (shakti) that is running this world is what everyone indeed believes to be God. In reality, the one that runs the world is not God. It is a mechanical adjustment, it is like a computer. Is machinery free from attachment (vitaraag) or is it with attachment-abhorrence (raag-dwesh)? Questioner: It is vitaraag.

10 Dadashri: Thus, the energy that runs this world is vitaraag. It is a mechanical adjustment, which people believe that, This indeed is God. This energy definitely does have the property (guna) of vitaraagata (absence of attachment and abhorrence), but that energy is not God at all. It is only scientific circumstantial evidence. But people do not have awareness of this, everything carries on out of lack of awareness. And the one who attains the awareness of one s own intrinsic nature (swaroop), his evidence changes after that. He becomes separate, he becomes free! I am indeed Chandubhai is the wrong belief. The world is the complete drama itself. Even the arrangement of this drama has happened by itself, and that too is under the authority of vyavasthit (result of scientific circumstantial evidences). *****