The worldly life means a market place of sensual pleasures. Worldly life means false (temporary) happiness all the time. And moksha (liberation) means permanent happiness all the time.
There is no happiness in what worldly people believe happiness in, there is happiness in what Gnani [the enlightened one] believes the happiness in. What people regard as happiness is not happiness.
Depression arises when one uses his power and authority. Whatever authority there is, it is there for giving happiness to others. Authority is to give happiness to others, even to those who are guilty of doing wrong.
Many people suffer great miseries but if you ask them in front of others, 'you went through great difficulty, didn't you?', then they will respond, 'no, no I didn't have any suffering'. Then they feel happy. So what kind of ‘egoism’ should one do? During times of sorrow, one should do the ‘egoism’ of happiness such that 'no one is happier than I!' People in general do the ‘egoism’ of sorrow at the time of happiness.
From the moment one encounters bad company (kusang), there is nothing but unhappiness, thus run away from the bad company. When you feel unhappy inside, know that this is bad company so run from there. Run away from that which arouses unhappiness at its mere sight.
Charity (Daan) means to make another living being happy, whether it is a human being or some animals, giving happiness to them, that is what is called Charity. When you give happiness to everyone, happiness will indeed come to you in its ‘reaction’. If you give happiness then you immediately receive happiness just sitting at home.
The path of spirituality is a path where one has to keep on reducing his wishes for worldly happiness, as one moves on the path ahead. And ultimately there, natural and spontaneous bliss of the Self will arise. Your own true happiness, eternal happiness will arise.
Grace of the Gnani’ [the enlightened one] will take you to moksha [ultimate liberation] and ‘Grace of God’ will give you worldly happiness. God will not take you to moksha, because God cannot be realized without a ‘Gnani’ [the enlightened one], can he? He remains hidden.
One who experiences prasantta [blissful happiness] within, he will have prasantta [blissful happiness] externally. The mind is a mirror (reflection) for the external.
As long as one is ruled by illusion, one’s thinking process is also illusory and that is nothing but misery. In Gnanis’ [the enlightened one’s] language, there is no such thing as happiness or unhappiness.
The Vitarags (attachment-free enlightened one’s) say, ‘Make whatever intents that are suitable to you. If you get sensual intents towards Me, then do those sensual intents and if you have celibate intents towards Me, do celibate intents and if you get religious intents, do religious intents; if you get reverence-intents, do reverence intents and if you want to curse, then curse me. I confront [challenge] no one.” A person that doesn’t confront goes to Moksha and the person who confronts, resides here [worldly life bondage].
The law of nature is such that everyone gets happiness according to their needs. The ‘tender’ that everyone (of us) fills out, is indeed fulfilled.
The ‘egoism’ that is used to hurt others will hurt one’s own self. The ‘egoism’ that is used to give happiness to others becomes cause for his own happiness.
Jalebi (dessert) makes tea taste bland [tasteless]. Similarly, when one tastes the happiness of the Self, it makes worldly happiness bland. One cannot break free from the worldly life until one finds worldly happiness bland.
Pleasure is ‘suffering’ (vedna) and pain is distress as well. If pleasure is ‘suffering’, it cannot be considered a pleasure. If pleasure is enjoyed excessively, it becomes ‘suffering’. How can it be considered a pleasure? These are all entanglements of those living in illusion [of the Self]. To live in the ocean of happiness and yet no dislike arises; that is known as true happiness.
If you like happiness, then worship that wherein happiness is inherent. Happiness is in God. God is an abode of infinite bliss. If you worship the inanimate (the non-Self, [Jad]), then you will have pain because there is only pain in the inanimate.
A person who thinks he is right, causes great hurt to others and that is why hurt will come to him. A person who believes ‘I am right’, causes a lot of pain to others.
Gnani’ [the englightened one] gives freedom from all sufferings. Outside [world] reigns the cycle of antagonistic [painful] times, Kaliyug. On the contrary, it will even take away whatever happiness you may have.
Intellectuals cannot find the bottom (base) of the faith. It is not possible to do both together, to remain afloat and (also) measure the ocean depth at the same time.
When can one’s soul acknowledge (accept)? When one has an ‘open mind’. This [Akram Vignan] is not something one has to keep faith in. Faith should arise automatically. Regardless of whether I rebuke or scold you, even then faith should come within you.
When you put faith in that which you know, it is called faith (shraddha). When you put faith in what you don’t know; that is called ignorance-based faith [agnan- shraddha].
Many preach that do this way, do that way, have faith, speak the truth, have patience. These are all results (effects). How can results be changed?
If one attains only the faith in the Self, he will not experience fear anywhere at all, fear will go away.
There is everything in this world. But check and see what is allotted to you…. if you are truthful, you will get everything. People say that God helps those who are truthful. No, it’s not like that. A truthful person receives divinity [aishwarya (Godly energies)]. It requires from one; truthful intentions, honesty and real faith (loyalty).
When one gathers all the books of all worldly religions, when one beholds (dharan) them, then the phenomenon of religious upholding (dharma dharan) occurs. When that religious upholding becomes 100% strong, then the essence [marma] begins to manifest. When the essence becomes 100% strong, then the extract of the Knowledge [gnanark] begins to manifest. Here, we make you ‘drink’ (absorb) directly, the ‘Extract of the Knowledge’.
Worldly things (laukik) are perceived through the senses (indriya-gamya). That, which is beyond the world (alaukik), is perceived [through the knowledge which is] beyond the senses (atindriya-gamya).
Worldly knowledge (laukik gnan) is understood through the intellect (buddhi). Knowledge of that which is beyond the world (alaukik gnan) cannot be understood through the intellect. That is understood through ‘Gnan’ [Knowledge of the Real Self].
That which comes forth, is present and cautions at all times is called ‘Gnan’ (Eternal knowledge). That indeed is the Soul [Our True Self]. The Soul is not separate from the Knowledge.
Only Gnan (Knowledge of the Self) will give liberation. All other instruments (& practices) create bondage.
When someone picks the Gnani Purush’s [the enlightened one’s] ‘pocket’, how does the Gnani Purush’’ look at it? “Very well! This amount is now credited to my account”! Money spent for the home is money down the drain. How can anyone ‘see’ this [fact] with the narrow inner intent of ‘mine and yours’? With an all encompassing [broader] intent, one will see ‘as it is’, that is called ‘Gnan’ [Knowledge].
Unity does not exist in the world. Only when the Gnani Purush [the enlightened one] grants moksha [liberation], does unity arise. Unity cannot prevail without Gnan [knowledge of the self].
Even the slightest criticism of others is an impediment (hindrance) to Absolute Knowledge (Kevalgnan, Absolute Enlightenment). It also hinders Atmagnan (Knowledge of the Self), also hinders Samkit (Self-realization).