Antahskaran Ka Swroop Punjabi

Here's a comprehensive summary of the Jain text "Antahskaran Ka Swroop" (The Nature of the Inner Consciousness) by Dada Bhagwan, based on the provided pages:

I. Introduction to Dada Bhagwan and the Teachings:

• Dada Bhagwan: The book introduces Dada Bhagwan as a fully realized soul who attained self-knowledge spontaneously. He manifested in the body of Shri Ambalal Muljibhai Patel in 1958. Dada Bhagwan stated that the physical body was "A.M. Patel," but the inner realized entity was "Dada Bhagwan," who is the Lord of the fourteen worlds and resides within everyone, though fully manifest in Him.
• Akram Marg (The Un-gradual Path): Dada Bhagwan's teachings are based on the "Akram Marg," a shortcut or "lift" path to self-realization, as opposed to the "kram marg" (gradual path) which involves step-by-step spiritual progress. He could impart self-knowledge to others in just two hours through his unique scientific spiritual experiments.
• Legacy and Continuity: Dada Bhagwan blessed Dr. Niruben Amin and Pujya Deepakbhai Desai with the ability to impart self-knowledge and conduct satsangs. This spiritual lineage continues to guide seekers worldwide.
• Purpose of the Book: This book is compiled from Dada Bhagwan's spoken words, specifically his "Apatbani" (words of ultimate truth). It aims to provide clarity on various spiritual concepts. The book is divided into seven parts for easier understanding, with this particular volume focusing on "Antahskaran Ka Swroop" (The Nature of the Inner Consciousness).

II. Understanding the Inner Consciousness (Antahskaran):

The book delves into the four components of the inner consciousness: Man (Mind), Chit (Consciousness/Awareness), Buddhi (Intellect), and Ahankar (Ego).

• Man (Mind):

  • Nature: The mind is composed of "granthis" (knots or tendencies) formed by past actions driven by attachment (raag) and aversion (dwesh) due to ignorance. When these granthis manifest, they give rise to thoughts.
  • Thoughts as Discharge: Thoughts are essentially the discharge of the mind, influenced by the granthis.
  • Ego's Involvement: When a thought arises, the ego (Ahankar) gets involved in it. If the ego remains detached, the thought simply discharges, and the mind becomes empty.
  • Granthis and Thoughts: The intensity of thoughts is directly proportional to the size of the mental granthis. The book uses the analogy of seeds in a field that sprout when they receive water, explaining that granthis manifest as thoughts when the right conditions (time and circumstances) are met.
  • Individual Differences: Each person has different granthis, leading to different thoughts. For example, the thought of eating meat arises in someone who has a meat-eating granti.
  • Formation of Granthis: Granthis are not given by God but are formed by our own beliefs and opinions. Associating with people who have certain beliefs can also implant granthis.
  • Mind as Discharge: The mind is in a constant state of discharge, releasing what was previously charged. The nature of the discharge reflects the nature of the charge.
  • Nirgranth (Without Granthis): The "Gyanis Purush" (Self-Realized Beings) are "nirgranth" (free from granthis). Their minds are not constantly wandering like an untethered fly. They observe their minds like watching a film.

• Chit (Consciousness/Awareness):

  • Nature: The nature of Chit is to wander. The mind does not wander; it is Chit that wanders in search of happiness.
  • Unending Search for Happiness: Since all worldly pleasures are transient, Chit's search for happiness never ends, causing it to keep wandering.
  • End of Wandering: Chit's wandering ceases only when it experiences the bliss of the Self (Atma).
  • Composition: Chit is composed of Knowledge (Gyan) and Vision (Darshan).
  • Purity: Unpure knowledge and vision lead to an impure Chit (Samsari Chit). Pure knowledge and vision lead to a pure Chit, which is the pure Soul (Atma).
  • Observation: Chit observes the self and its relationships ("this is my mother-in-law," "this is my brother"). When Chit is purified, the Soul is realized.

• Buddhi (Intellect):

  • Nature: Buddhi is the indirect light of the Soul. It always calculates profit and loss in worldly matters.
  • Contrast with Knowledge: Whereas Buddhi focuses on worldly gain and loss, true Knowledge (Gyan) always points towards liberation (moksha).
  • Decision Making: Buddhi makes decisions by listening to either the Mind or Chit.
  • The Role of Ahankar: Ahankar, being blind, blindly endorses the decisions of Buddhi, leading to actions in the external world.
  • Mechanical Actions: The activities of the Antahskaran (inner consciousness) are mechanical. The Soul does not directly perform these actions.
  • The Ignorant vs. The Knower: Those with Buddhi are indirectly illuminated, while those with Knowledge are directly illuminated. The enlightened soul (Jnani) is "abuddh" (without Buddhi), meaning they are free from the intellectual faculty that operates with ego.
  • Buddhi's Limitations: Buddhi is indirect light; it cannot reveal the pure Soul. It is tied to egoism. When egoism disappears, Buddhi also ceases to exist.
  • The World's Illusion: The world is considered a "puzzle." Buddhi, with its profit-loss calculations, keeps one engaged in the world.
  • "Abuddh" State: Dada Bhagwan claims to be "abuddh" (without intellect) in the worldly sense, possessing direct spiritual knowledge instead. He sees the world as innocent.
  • Buddhi and Emotions: Buddhi makes humans emotional. When a person becomes emotional, it harms the life force within. Dada Bhagwan remains in "motion" (spiritual dynamism), not emotion.
  • Buddhi's Function: Buddhi's sole function is to indicate profit and loss.

• Ahankar (Ego):

  • Nature: Ahankar is the doer and enjoyer, falsely believing itself to be the doer. It is the mechanism that causes actions and subsequent experiences.
  • Cause of Karma: When Ahankar takes ownership of an action ("I did this"), it becomes the doer and must experience the consequences.
  • Freedom from Karma: When one understands that "the combination of factors is the doer, not I," then no new karma is charged.
  • Father of Mind: Opinion is the father of the mind, and language is its mother.
  • Controlling the Mind: The book emphasizes that the mind does not need to be controlled; rather, one should understand its origin. The mind is a consequence of opinions.
  • Mind as a Film: The mind is like a film, which one can observe without identification.
  • The Role of Opinion: Opinions create the mind. If an opinion is removed, the mind's existence is threatened.
  • Mind and Soul: The mind, when associated with the body, is "vyaman." When associated with the Soul, it is "bhavaman."
  • The Goal: The aim is to dissolve the mind by releasing opinions.
  • Purpose of Thoughts: Thoughts are the mind's natural function. However, when one identifies with these thoughts (takes them as their own), the ego arises, leading to concepts and perceptions (sankalp-vikalp).
  • Dichotomy of Thoughts: Good thoughts lead to attachment, and bad thoughts are seen as separate.
  • Ahankar's Role in Sankalp-Vikalp: Ahankar is the one that creates the concepts and mental fluctuations (sankalp-vikalp). The mind itself is neutral.
  • The Source of Ahankar: The "I" (Aham) is the root of egoism. To overcome it, one must seek a Self-realized being.
  • The Nature of "I": The "I" that experiences emotions and attachments is egoism, which is temporary. The true Self is permanent.
  • Egoism and Mortality: Egoism fears death because it identifies with the temporary body. When egoism is absent, there is no fear of death.
  • The Judge: The "judgment" of right and wrong comes from Ahankar, not the Soul. Ahankar can be pure, but its fundamental nature is to judge.
  • Overcoming Ahankar: Ahankar can be dissolved by associating with a Self-realized being. It is not a process of trying to "do" something to remove it.
  • Living Without Ahankar: A truly enlightened person functions with a "dead" ego, meaning it is not a conscious, self-identifying ego but a mechanical function for worldly interactions. This is like a spinning top.
  • The True Self: The true Self is the witness, unchanging and unaffected by the mechanical functions of the ego.

III. Key Concepts and Practices:

• Self-Realization: The ultimate goal is to realize one's true Self, which is permanent and pure consciousness.
• Detachment: The teachings emphasize detachment from the inner workings of the mind, intellect, and ego.
• Acceptance: Understanding that all events are a result of past karma and external circumstances is crucial.
• The Power of Opinions: Opinions and beliefs are fundamental in shaping our inner world and future experiences.
• The "Gyanis'" Perspective: The book encourages adopting the perspective of the enlightened beings, who see the world as innocent and pure.
• The Nature of Reality: The distinction between the transient (relative) and the eternal (real) is highlighted.
• The Role of a Guru: Association with a Self-realized being is presented as the most effective way to transcend egoism and attain spiritual freedom.
• The "Nine Sentiments" (Nau Kalam): The book concludes with a prayer for nine specific spiritual sentiments, which are guidelines for living a life free from harm, offense, and worldly desires. These include non-violence, truthfulness, integrity, and pure intention.
• Pratikraman: A method of self-purification through confession, repentance, and a firm resolve to not repeat mistakes.
• Prayer to the Pure Soul: A daily prayer to recognize the Soul within as one's true self and seek strength to overcome flaws.

In essence, "Antahskaran Ka Swroop" provides a profound insight into the inner workings of human consciousness according to Dada Bhagwan's teachings. It breaks down the complex mental and egoic mechanisms and offers a clear path to liberation through self-awareness and the guidance of a living Gnani Purush.