Archive for 07/01/2012

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Home Archive for 07/01/2012 - 08/01/2012

Aptasutra 868

Keeping 'pure focused applied awareness of the Self (Soul)' (shuddha upayog) is the same as being in the Absolute Supreme Self-form (Parmatma swaroop).

'I am Chandubhai' is good or bad focused applied awareness (shubha-ashubha upyoga). 'I am Pure Soul', is the focused pure applied awareness of the Self (shuddha upayog). With good-bad focused applied awareness (shubha-ashubha upayog) instillation in the worldly life occured.

Aptasutra 865

Gnan (knowledge of the Self) can never become agnan (knowledge other than the self, of relative world). It is called agnan only when the focused applied awareness of the Self changes.

Aptasutra 864

Complete focused applied awareness of the Soul (shuddha upayog) is considered absolute Knowledge (keval gnan).

Aptasutra 863

Knowledge of all living beings of the entire world is in only one Soul. But the knowledge that sees the ego and everything, as objects to be known (gneya); only that knowledge is called as the 'Knowledge'. However, that is partial Knowledge but only from that moment it is regarded as real applied focused awareness. Where there is Knowledge, the focused applied awareness may be partial or complete.

Aptasutra 862

Nothing in this world can touch or affect the one who remains in the focused pure applied awareness of the Self, the Soul (shuddha upayogi).

Aptasutra 861

Nothing in this world can touch or affect the one who remains in the focused pure applied awareness of the Self, the Soul (shuddha upayogi).

Aptasutra 860

‘Who is doing this? Who am I? What is all this? Who is the doer? Who is the nimit (instrumental doer) of this? If all these remain present ‘at a time’ exactly the way it is, then that is considered shuddha upayog (pure focused applied awareness of the Self, the Soul).

Aptasutra 859

Shukladhyan (pure contemplation of the Self, the Soul) means focused awareness of the eternal form of the Self, the Soul. Dhyan (contemplation or one’s focused effort) is a natural thing. And in pure applied awareness as Pure Soul (shuddha upayog), one must do spiritual effort with awareness of the separation of the Self and non-Self.

Aptasutra 858

Aptasutra 857

In shukladhyan (Pure contemplation as the Self, the Soul), whole world begins to look faultless (nirdosh). In dharmadhyan, despite seeing the other person at fault; one will uphold him as being faultless that is ‘dhramadhyan’, ‘what is the other person’s fault? He is simply instrumental (nimit) in it. It is due to the effect of my own karmas that I have encountered him.’

Aptasutra 856

To constantly see one’s own self as ‘Pure’, and to see other’s self as ‘pure’, is focused applied awareness of the Self, the Soul (shuddha upayog).

Aptasutra 855

Shuddha upayog (applied awareness of the Self, The Soul) means to be able to see the Soul and the Body of the other person as separate. The constant contemplation of 'I am pure Soul (Shuddhatma)' is shukladhyan (pure contemplation as the Self).

Aptasutra 854

Only when there is dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) in the body, then there is shukladhyan in the Self (contemplation as the Self, the Soul).

Aptasutra 853

Fruit of discharge karma with shukladhyan (contemplation as the Self, Pure Soul) is moksha, and fruit of discharge karma with dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) is tremendous punya. It binds punyanubandhi punya (merit karma which binds more merit karma).

Aptasutra 852

When the mind and the Self (Soul) become engrossed (tanmayakar) only then it is called artadhyan (mournful contemplation that hurts the self), and also one does not become aware that artadhyan has occurred. And if one realizes that artadhyan has occurred, then it is not called artadhyan; then it is the mind.

Aptasutra 851

If one can exactly see the world ‘as it is’; if one can exactly see the ‘relative’ and the ‘real’, it is shukladhyan (contemplation as the Self, Pure Soul).

Aptasutra 850

Except for shukladhyan (contemplation as the Self, Pure Soul), engrossed involvement in any other forms of dhyan (contemplation), gives rise to the worldly life.

Aptasutra 849

Where there is True Knowledge, there Artadhyan (mournful contemplation that hurts the self) and raudradhyan (wrathful contemplation that hurts the self and others) stops. Therefore all worldly karmas stops.

Aptasutra 848

Misery is an unpleasant painful experience (ashata vedaniya); result of misery is artadhyan (mournful contemplation that hurts the self).

Aptasutra 847

When the intents of like and dislike arise in sensual pleasures (of 5 senses), keeping tolerance in it, (and) to not put blame on any one is dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others).

Aptasutra 846

Anything you do to prevent inauspicious contemplation (durdhyan, to hurt others by mind,body,speech,etc.) is dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others).

Aptasutra 845

Dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others) is an indirect cause for moksha (liberation), and shukladhyan (awareness and contemplation as the Self, Pure Soul) is a direct cause for attaining Moksha (liberation).

Aptasutra 844

One should learn to know one's own Self. And if one does not know that, then he should know dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others). If one does not know dharmadhyan, then he lost his human birth again. And one will not attain Moksha (liberation) if one does not know 'that' (i.e. to know one's Self).