Aptavani 13 P

Here's a comprehensive summary of the Jain text "Aptavani 13 P" by Dada Bhagwan, focusing on the content presented:

Book Title: Aptavani 13 P (First Part) Author: Dada Bhagwan Publisher: Dada Bhagwan Foundation

Overall Theme: Aptavani 13 P is a spiritual text that delves into the "Science of Nature" (Prakriti) as explained by Dada Bhagwan, who attained self-realization through the Akram (Newtonian) path. The book aims to elevate Mahatma's (those who have attained self-realization through Dada Bhagwan's grace) to the stage of Keval Gyan (Omniscience).

Core Concepts and Summaries of Sections:

The text primarily focuses on explaining the intricate workings of Prakriti (Nature/The phenomenal world) and its relationship with the Self (Atma) from the perspective of Dada Bhagwan's unique spiritual science. It breaks down complex spiritual concepts into easily understandable analogies and explanations.

Key Sections and Their Summaries:

• Introduction to Prakriti and the Self:

  • Prakriti is defined as the illusory self-created by imposition and attachment, like a "statue" formed in this life through installation. It yields results in future lives and has no doer.
  • The phenomenal world (Prakriti) arises from the union of inert and conscious elements, leading to the emergence of qualities like anger, pride, deceit, and greed. Anger and pride give rise to "I," while deceit and greed give rise to "mine." This "nature" has arisen solely from wrong beliefs.
  • The analogy of looking at a tube light: even though it's one light, we might perceive two due to our perception or pressure on the eyes. Similarly, Prakriti arises from wrong beliefs about reality.
  • The Self (Purusha) remains unaffected by these phenomenal interactions.
  • The analogy of iron rusting by the sea: it's not the sea or the iron acting, but the circumstantial evidence of their coming together that causes rust. Separation of the two elements stops the rust. Similarly, separation of inert and conscious elements stops the binding of Prakriti.
  • The Self (Atma) is distinct from Prakriti, and there is no interchange of qualities between them. The error lies in perception. Dada Bhagwan’s grace corrects this "sight."

• Prakriti as a Result (Parinam Swarupe):

  • The saying "Prakriti goes with life" is discussed, suggesting that ingrained nature (Prakriti) might persist until the end of life, though subtle coverings might be shed.
  • Actions like eating, sleeping, working, and experiencing honor/dishonor are driven by Prakriti, not the Self.
  • Prakriti is described as "Prarabdha" (destined karma) and the "effect." Understanding Prakriti's subtle science leads to liberation.
  • Prakriti forces actions, but the Self, by knowing this, remains detached. Even after Keval Gyan (Omniscience), natural states (Prakrutavasthao) continue until Moksha (liberation).
  • Understanding the boundary between one's own nature (Swasatta) and external nature (Parasatta) is crucial. It's stated that no being has the independent power even to go to the toilet without external forces.
  • Even the divine state (Parmatma) can be obscured by the pressure of Prakriti, leading to the perception of the negative self (thief, rogue, terrorist).
  • Prakriti is independent when discharging but not when binding. If the transactional Self (Vyavahar Atma) interferes, new Prakriti is created. If one knows oneself as the Pure Self, then Prakriti naturally rests.
  • Dada continuously observes Prakriti's every action. Cause Prakriti can be modified to some extent, but effect Prakriti cannot be altered. The focus should be on changing cause Prakriti, not effect Prakriti.
  • One's actions are governed by the knowledge they possess. True knowledge (Sat-Gnan) is God.

• The Nature of Prakriti and Its Transformation:

  • Prakriti cannot be controlled; it is a result. One must work with the thorns of a rose carefully; the thorns will not disappear.
  • Even with self-knowledge, Prakriti plays its role, like an "at-a-time bomb."
  • Prakriti changes due to evolving causes. The effect (Prakriti) itself doesn't change, but the perception of it can appear to change due to altered causes.
  • When someone gives respect or disrespect, the enlightened one (Jnani) remains detached. One must learn to see others as the Pure Self.
  • The Akram path leads to experiencing supernatural feelings, the results of which manifest immediately or in future lives.
  • Prakriti's nature is always such that it reveals itself. A child's behavior at six months is different from their behavior at ten years. The fundamental nature remains, but the expression changes.
  • The habit of asking for tea becomes a tendency, then a nature. A habit formed can be broken, but a deeply ingrained nature is harder to change.
  • The fundamental nature of Prakriti is unchanging.
  • Prakriti is entirely the form of ego (Ahankar). The Self is seen not as the Self, but as Prakriti, leading to attachment to the Self.
  • Prakriti originates scientifically through circumstantial evidence and the arising of ego. "Space" influences design, and different "space" leads to variations in taste, form, and smell.
  • Observing one's Prakriti deeply can purify and thin it, making the ego thinner and removing "stickiness."
  • Enlightened beings, having released ownership of the body, find that ailments easily repair. Those without ownership do not require operations.
  • Dada claims that when he detached himself from his fractured leg in 1979, nature repaired it rapidly. Doctors were amazed by his continuous smile and lack of pain. He stated his body was a "box" not to be opened and would repair naturally without ownership.
  • Nature's care is superior to doctors' care. Ignorance leads to thinking "I have pain," which exacerbates it. Naturally, it would heal.
  • Prakriti's nature is harmless; it actually stops harm. Harm arises from karma or ego. Nature's machinery immediately starts healing any injury. Doctors merely assist nature.
  • Controlling Prakriti is a crime; it's a result. One must handle the thorns of a rose carefully.
  • Even with self-knowledge, Prakriti plays its role. It's like an untimely bomb.
  • Prakriti changes based on expectations. Altering causes delays Prakriti's manifestation.
  • In the Akram path, Mahatma's experience divine feelings. The results are received now or in the next life. After knowledge, Prakriti cools down.
  • Some parts of Prakriti are changeable, and some are not. True change in Prakriti is not possible; rather, the link within Prakriti changes, appearing as internal change.
  • Krishna stated in the Gita, "What will control of Prakriti achieve?" Prakriti should not be controlled; it should be observed.
  • Prakriti does not change. A greedy person thinks about expenses even at death. A noble intention for the welfare of the world, spending all oneself (body, mind, wealth), leads to a magnanimous mind in the next life. Therefore, cultivate good intentions.
  • To avoid harming any living being, cultivate a firm resolve not to harm. Persistent good intentions create non-violence. The world is a reflection of one's intentions.
  • The nature of man can change with knowledge, even if its fundamental nature is immutable.
  • Prakriti includes nature and ego. Natural creation has no doer; Prakriti has the ego (doer). Nature is natural creation.
  • Prakriti is tied to cause, while nature is natural formation. Prakriti involves the Self's vote; nature does not.

• The Science of Karma (Prakriti Bandhayeli, te Pramane Udde):

  • Prakriti is bound and manifests accordingly. What happens to attachment after self-knowledge? Prakriti becomes attached, and the Self remains the Knower-Seer.
  • "Burning Prakriti" means disposing of it with equanimity by aligning it with others.
  • Habit vs. Prakriti: Repeatedly wanting tea becomes a habit. Initially, one cultivates the habit, then it becomes ingrained. A cultivated habit can be dropped, but an ingrained habit is difficult to shed.
  • Prakriti's nature is to manifest as it is; a person's gait style remains the same even at eighty. How does discharge change?
  • Cause Prakriti bound in the previous life manifests as effect Prakriti in this life. Ego continues to bind new cause Prakriti. Inner tendencies combine with external Prakriti.
  • The Self is free from likes and dislikes. Physical Prakriti is also free from likes and dislikes, characterized by filling and emptying. Who creates likes and dislikes? Ego. Cold-heat affect Prakriti naturally, but likes-dislikes arise from ego.
  • Prakriti is controlled by ego in the ignorant and by "Vyavasthit" (the divine order) in the Self-Realized.
  • "Vyavasthit" acts, while Prakriti dissolves. Ego creates Prakriti, not "Vyavasthit." The discharge of Prakriti is "Vyavasthit," a scientific circumstantial evidence. Akram knowledge fractures ego, stopping the binding of new Prakriti. The effect Prakriti is then called "Vyavasthit." Prakriti bound with causes is not "Vyavasthit."
  • In short, Prakriti is the accumulated material from past lives.
  • Regular Prakriti does not help the Self but helps the worldly interaction. It organizes eating, speaking, walking, natural functions, etc.
  • In worldly dealings, do not "hit the brake" on pudgals (matter) but "handle" the Self. Saying "keep working" will not cause obstruction. Saying "It's Vyavasthit, it will happen" will cause obstruction.
  • In the Akram path, discipline is not required. Whatever material is accumulated will manifest. The only condition is to follow the five commands. What hinders following the commands? Life contrary to commands for infinite lifetimes. The breaks are already applied, and they haven't been lifted. "This is how it should be, this is how it shouldn't be" creates conflicts, leading to breaks. These breaks are not mental but vocal.
  • Prakriti is bound based on circumstances. The Self becomes the owner of Prakriti through illusion. When Prakriti is discharged, the Self is not the owner. The Self is mistakenly considered guilty due to illusion. The echo is Prakriti; who is the creator? Who is guilty?
  • How does one change a Prakriti nature of years? Knowing one's own mistakes is sufficient effort. Faults disappear by "seeing." There is no other way.
  • Everyone acts according to their Prakriti; whose fault is it? Seeing the other as the doer leads to new worldly entanglements.
  • Some Prakriti is sharp, some is calm. Calmness is not bravery; it's just their nature.
  • When agitated Prakriti calms down, its power increases significantly. Prakriti and the Self are both Vitarag (free from attachment/aversion). The difference lies in the transactional Self interfering, causing reactions in Prakriti.
  • When faults of others are seen, it is one's own fault.
  • Even at eighty, Dada Bhagwan sat in Padmasana for an hour daily, preserving sensory powers. Dada Bhagwan never condemned or insulted Prakriti, as it is mixed consciousness and would reflect back on him.
  • To adjust Prakriti with another's Prakriti, see the other as the Pure Self. Even a tiger or lion would forget its animal nature if seen as the Pure Self for a moment.
  • Dada Bhagwan states that the world is "effectful." When performing rituals, they impart powerful effects and vitamins, generating inner strength.
  • In the gradual path, deception is not tolerated. In the Akram path, even deception is to be "seen" from the Self-state.
  • When one becomes completely pure, the other appears pure. Otherwise, the reference point is unclear. Dada Bhagwan sees the entire world as pure. While realizing the world is pure in the "Ambalal" state, he might still point out the Mahatma's fault, but immediately do Pratikraman (repentance). The enlightened observe and do not fault.
  • Mahatmas see their children as pure in essence but impure in body, scolding them with the intention of correction. Dada Bhagwan, however, observes others' Prakriti without trying to correct it. He might point out a fault in someone very close, like Niruben, if the intention to correct remains. Truly Vitarag beings have no such need.
  • In the world, a father sacrifices his hundred rupees to correct his child. Seeing the other as at fault indicates aversion. The fault must be removed.
  • Intellect shows the faults of others; therefore, send it away! Do not see, know, or count the faults of others. See only the pure. If one's "File No. 1" sees the other as at fault, then with subtle sight, even File No. 1 is pure. Give a gentle nudge. Otherwise, the other is pure, and File No. 1 is pure. Scolding or explaining to File No. 1, doing Pratikraman, and resolving it, while knowing internally that it too is pure!
  • Every creature acts according to its Prakriti; it's pointless to find fault. The mistake begins when the other is seen as the doer.
  • Some Prakriti is sharp, some is calm. Calmness is not bravery; it is their nature.
  • When agitated Prakriti calms down, its power increases. Both Prakriti and the Self are Vitarag. The interference of the transactional Self causes reactions in Prakriti.
  • Seeing the fault of another is actually one's own fault.
  • Even at eighty, Dada Bhagwan sat in Padmasana daily for an hour, preserving sensory powers. He never condemned Prakriti, as it is mixed consciousness and would reflect back on him.
  • To adjust one's Prakriti with another's, see the other as the Pure Self. Even a tiger or lion would forget its animal nature if seen as the Pure Self for a moment.
  • Dada Bhagwan states that the world is "effectful." When performing rituals, they impart powerful effects and vitamins, generating inner strength.
  • In the gradual path, deception is not tolerated. In the Akram path, even deception is to be "seen" from the Self-state.
  • When one becomes completely pure, the other appears pure. Otherwise, the reference point is unclear. Dada Bhagwan sees the entire world as pure. While realizing the world is pure in the "Ambalal" state, he might still point out the Mahatma's fault, but immediately do Pratikraman. The enlightened observe and do not fault.
  • Mahatmas see their children as pure in essence but impure in body, scolding them with the intention of correction. Dada Bhagwan, however, observes others' Prakriti without trying to correct it. He might point out a fault in someone very close, like Niruben, if the intention to correct remains. Truly Vitarag beings have no such need.
  • In the world, a father sacrifices his hundred rupees to correct his child. Seeing the other as at fault indicates aversion. The fault must be removed.
  • Intellect shows the faults of others; therefore, send it away! Do not see, know, or count the faults of others. See only the pure. If one's "File No. 1" sees the other as at fault, then with subtle sight, even File No. 1 is pure. Give a gentle nudge. Otherwise, the other is pure, and File No. 1 is pure. Scolding or explaining to File No. 1, doing Pratikraman, and resolving it, while knowing internally that it too is pure!
  • Every creature acts according to its Prakriti; it's pointless to find fault. Seeing the other as the doer leads to new worldly entanglements.
  • Some Prakriti is sharp, some is calm. Calmness is not bravery; it is their nature.
  • When agitated Prakriti calms down, its power increases. Both Prakriti and the Self are Vitarag. The interference of the transactional Self causes reactions in Prakriti.
  • Seeing the fault of another is actually one's own fault.

• Prakriti's Characteristics and Understanding:

  • Prakriti's nature is fixed; a bitter neem remains bitter, a sweet mango remains sweet. Human nature, however, can change.
  • Recognize the Prakriti of others and interact with equanimity. If the other becomes stubborn, why should you? Prakriti is the entire form of ego. The Self is seen not as the Self but as Prakriti, leading to attachment to the Self.
  • Prakriti originates scientifically through circumstantial evidence and the arising of ego. "Space" influences design, and different "space" leads to variations in taste, form, and smell.
  • Observing one's Prakriti deeply can purify and thin it, making the ego thinner and removing "stickiness."
  • Enlightened beings, having released ownership of the body, find that ailments easily repair. Those without ownership do not require operations.
  • Dada claims that when he detached himself from his fractured leg in 1979, nature repaired it rapidly. Doctors were amazed by his continuous smile and lack of pain. He stated his body was a "box" not to be opened and would repair naturally without ownership.
  • Nature's care is superior to doctors' care. Ignorance leads to thinking "I have pain," which exacerbates it. Naturally, it would heal.
  • Prakriti's nature is harmless; it actually stops harm. Harm arises from karma or ego. Nature's machinery immediately starts healing any injury. Doctors merely assist nature.
  • Controlling Prakriti is a crime; it's a result. One must handle the thorns of a rose carefully.
  • Even with self-knowledge, Prakriti plays its role. It's like an untimely bomb.
  • Prakriti changes based on expectations. Altering causes delays Prakriti's manifestation. The effect (Prakriti) itself doesn't change, but the perception of it can appear to change due to altered causes.
  • In the Akram path, Mahatma's experience divine feelings. The results are received now or in the next life. After knowledge, Prakriti cools down.
  • Some parts of Prakriti are changeable, and some are not. True change in Prakriti is not possible; rather, the link within Prakriti changes, appearing as internal change.
  • Prakriti's nature is fixed; a greedy person thinks about expenses even at death. A noble intention for the welfare of the world, spending all oneself (body, mind, wealth), leads to a magnanimous mind in the next life. Therefore, cultivate good intentions.
  • To avoid harming any living being, cultivate a firm resolve not to harm. Persistent good intentions create non-violence. The world is a reflection of one's intentions.
  • The fundamental nature of man can change with knowledge, even if its fundamental nature is immutable.
  • Prakriti includes nature and ego. Natural creation has no doer; Prakriti has the ego (doer). Nature is natural creation.
  • Prakriti is tied to cause, while nature is natural formation. Prakriti involves the Self's vote; nature does not.

• Prakriti's Indestructibility and the Path to Purity:

  • Prakriti cannot be changed; only the causes can be altered, which softens Prakriti, changing its appearance and delaying its manifestation.
  • One's efforts are based on their knowledge. True knowledge (Sat-Gnan) is God. The effort is based on knowledge; without knowledge, effort is flawed.
  • When Prakriti is known, the Self's power is amplified.
  • The difference between male and female power lies in effort and self-praise. Pure Self-knowledge reveals the Self's power, which is inherent and not dependent on others.
  • After realizing the Self, the distinction between Self and Prakriti becomes clear. The Self remains in its natural state, while Prakriti plays its role.
  • The distinction between Self and Prakriti is understood after attaining discriminative knowledge (Bhed Vigyan). Then, by obeying the enlightened one's commands, one becomes Purushottam (the Supreme Being). The Purusha is the inner Self, and Purushottam is the Supreme Self. Becoming Purusha naturally leads to becoming Purushottam.
  • Seeing Prakriti as pure is the state of Paramatma (Supreme Self), leading to bliss.
  • There are two types of consequential knowledge: of the Self and of Prakriti. When Prakriti's consequential knowledge is seen as pure, liberation is attained; otherwise, confusion arises.
  • Pure aspects reveal themselves through Keval Gyan (Omniscience).
  • When someone abuses, the enlightened one sees it as an "uday" (manifestation) of their own past karma and the other's "uday." They see all beings as pure, and Prakriti as the manifestation of "uday." The Self sees the Self, and the body-sight sees the "uday."
  • The true Knower-Seer is beyond intellect. The Knower-Seer is the Self's innate nature.

• The Journey from Purusha to Purushottam:

  • There are two types of efforts: genuine effort, where the Self observes Prakriti separately, and illusory effort, which yields the fruits of good and bad.
  • Male power is accompanied by effort and self-strength, manifesting after Self-realization. Jain scriptures speak of enduring twenty-two types of hardships, but in this era, enduring "unity hardships" is nearly impossible. However, through Akram Science, this becomes possible.
  • All Prakriti power is phenomenal. Remaining detached from Prakriti is key.
  • When one is in the company of the Sat (Truth), they also draw near to the Sat.
  • Purusha and Prakriti are separated through discriminative knowledge. Obeying the enlightened one's commands leads to becoming Purushottam, the truly owned Self, who is free from ego.
  • The Soul is the enjoyer of its own nature, while ego enjoys special states. The soul progresses from Jivatma to Antaratma and finally to Paramatma. Purusha is the Antaratma, and Purushottam is the Paramatma. Becoming Purusha naturally leads to becoming Purushottam.
  • Seeing Prakriti as pure is the state of Paramatma, leading to bliss.
  • The final stage is becoming the Pure Self, the Paramatma, who is completely detached.

Key Tenets and Principles Emphasized:

• The Akram Path: The book highlights the Akram path, which bypasses the strenuous, step-by-step practices of the gradual path. It emphasizes direct Self-realization through the grace of the Gnani Purush (Dada Bhagwan).
• Seeing the Pure Self: A central teaching is to see the Pure Self within oneself and within all beings, regardless of their outward Prakriti or actions.
• Non-Identification with Prakriti: The importance of understanding that one is not Prakriti, but the Self (Atma) who is merely an observer, is repeatedly stressed.
• Detachment: Remaining detached from Prakriti's actions, whether pleasant or unpleasant, is crucial.
• The Power of Knowledge: Self-knowledge is presented as the key to understanding the separation of the Self from Prakriti and ultimately dissolving the ego.
• The Role of the Gnani Purush: Dada Bhagwan's teachings emphasize the Gnani Purush as the living guide who can reveal the true Self and help in transcending the ego and Prakriti's influence.
• Vyavasthit (The Divine Order): The book implicitly points to Vyavasthit as the underlying order that manages the manifestation and dissolution of Prakriti, operating scientifically without a personal God.
• "See, Don't Do": The core practice for Mahatmas is to simply observe Prakriti's actions without interference, attachment, or judgment.
• Prakriti's Nature: Prakriti is described as a result, an effect, that binds due to ignorance and ego. It is dynamic but ultimately governed by the divine order and the Self's non-interference.

In essence, Aptavani 13 P offers a profound and practical exposition of the nature of reality, the Self, and the phenomenal world, guiding the seeker towards liberation through the Akram path of self-observation and detachment.