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Aptasutra 1019

It is the nature of the circumstances to disperse. If there is attachment with the circumstance, there will be abhorrence when they get dispersed.

Aptasutra 1018

Moksha (Liberation) is to become free from gathering & dispersing of circumstances.

God said to accept whatever circumstances that come along. Circumstance is a natural thing. In it, ‘Do this and don’t do that’- should not be there. Circumstances are a ‘scientific circumstantial evidence’ [‘Vyavashit’]. You should ‘settle them with equanimity’.

Aptasutra 1015

There are so many things in this world. If we put it in short (succinctly), then what will remain? The ‘pure Soul’ and ‘circumstances’. Moreover, to disperse is the nature of circumstances. Therefore, the Pure Soul will not have to tell them to go away.

Aptasutra 1014

There are only two things in this world: Circumstances and the Soul. If you become one with the circumstances, the worldly life will come into existence but if you remain just the ‘Knower’ of the circumstances, then you are ‘God’.

Aptasutra 1013

Egoism has arisen due to circumstances and circumstances have survived due to egoism. The one whose egoism is gone, for him circumstances are gone. Everything has come into existence because of wrong belief.

Aptasutra 1012

Pure Soul and circumstances; there are only these two; but the disturbance of egoism does not allow it to be at peace.

Aptasutra 1011

Circumstances can change through worldly knowledge (ignorance of the self, the soul) and also through (true) knowledge (realization of the self). With ignorance, circumstances will bring entanglements and with (true) knowledge, circumstances will bring solutions. (True) Knowledge itself changes circumstances. Is God likely to come down and do so?

Aptasutra 1010

When many circumstances come together, one will get food to eat. When many circumstances come together, one gets to go hungry (one will not get food to eat). One goes hungry when many more circumstances come together. A greater number of circumstances are needed for an unfavorable situation, and less for favorable situation.

Aptasutra 1009

A circumstance is not easy to come by and when it does, there are causes behind it. Therefore I do those things which bring an end to all the causes.

Aptasutra 1008

As much purity one has within, his external circumstances will be that much more favorable. As much impurity there is within, there will be a corresponding amount of unfavorable external circumstances.

Aptasutra 1007

Until ignorance, of one’s own Self (the Soul), is removed, illusory attachment (moha) will not go away.

Aptasutra 1006

Who is free from illusory attachment (nirmohi)? The Gnani Purush (the enlightened one). He can see flesh and bones, through and through.

Aptasutra 1005

Aptasutra-1005

Aptasutra 1004

Illusory attachment (moha) is indeed what will keep on biting you until the point of your demise!

Aptasutra 1003

As illusory attachment (moha) spread, one sunk deeper and deeper into the pit.

Aptasutra 1002

Egoism’s nature is not Moha (Illusory attachment). Moha’s (Illusory attachment’s) nature is egoism. Moha is the origin of egoism.

Aptasutra 1001

To lose awareness of what is helpful or harmful in the worldly life is moh (Illusory vision & attachment).

Aptasutra 1000

Moha (illusory vision) means new things keep arising, and one indeed sees new things; and he remains engrossed in them.

Aptasutra 999

Any kind of misery there is in the worldly life; the cause of it is moha (illusory vision).

Aptasutra 998

One does not see ‘what is there’ and sees ‘what is not there’, that is called moha (illusory vision)

Aptasutra 997

All those that don’t allow us to do things for the Soul (our True Self), they are our opposers (kashays); we shouldn’t listen to them.

Aptasutra 996

Complete departure of kashay (anger-pride-deceit-greed) is Moksha (Liberation). At first, there is the departure of kashays and then there will be 'that' [Liberation].

Aptasutra 995

There is no samkit (vision with right belief that I am Pure Soul) where there are kashays [anger, pride, deceit and greed], and where there are no kashays, there is samkit (self realization).

Aptasutra 994

When does one become free from all tubers (of the mind)? When one becomes free of kashayas (anger-pride-deceit-greed). Kashays (anger-pride-deceit-greed) are tubers themselves.

Aptasutra 993

Soul (Atma) remains very far from where kashays (anger-pride-deceit-greed) are created, the Soul is quite far from there. Where there is absence of kashays, there lies the ‘religion of Vitrags (the enlightened ones)’, and where kashays are present, lies the ‘relative religion’!

Aptasutra 992

The root of the worldly tree is kashay (anger-pride-deceit-greed). Karmendriyo (The 5 senses of action like mouth etc.) or Gnanendriyo (the 5 senses of knowledge like to smell, to taste, etc.) are not the roots. Roots of these kashays drink up all the water!

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