[5.1] Knowledge-Vision Definition of Ratnatraya (The Three Gems)!

[5.1] Knowledge-Vision Definition of Ratnatraya (the Three Gems)! !Questioner: Please explain Gnan (Knowledge), Darshan (Vision) and Charitra (Conduct)? Dadashri: Do you want to know worldly [relative] meaning of gnan-darshan or the absolute meaning? Questioner: Absolute meaning. Dadashri: Absolute meaning! The absolute meaning of Gnan means Knowledge of the Self; it is to attain the Self directly, there is no other interference in between. The Knowledge of attaining the Self is called Gnan. Whether such knowledge is attained from books or by hearing it from someone, it is attained through shrutagnan. After attaining that Gnan, it comes into one’s Darshan (Vision), meaning that the conviction (pratiti) sets in for him. The conviction that it is exactly like what the Gnan is telling him; that is called Darshan. And when such a conviction is established, it will manifest into Conduct (Charitra). As long as the conviction is not established, it cannot manifest in Conduct. [Such] Conviction is considered as samyak Darshan (right Vision). Whereas this conviction that has been established regarding worldly life is mithya darshan (deluded vision); it is temporary (vinashi). There can never be happiness in it; it is imagined happiness. Real happiness cannot possibly exist in any place, even for a moment. Whatever happiness there is, it is all imagined happiness; moreover, it is one, which has an end. Whereas the former is nirvikalp sukha (real happiness; bliss of the Self); that happiness is permanent, it is eternal. Therefore, after having heard this Gnan once, when the conviction is established then it will definitely come into Conduct and moksha will happen. Questioner: There is this sentence, ‘Samyak Darshan, Gnan, Charitra-yaani moksha marg’ (Right Vision, Knowledge, Conduct means the path of liberation). When both Gnan and Darshan are in the absolute state, only that is considered the path of liberation, is that not so? Dadashri: No, no, it is not like that. Samyak Darshan, Gnan and Charitra, all three are the path of liberation. That is why, it is said that all the rest are paths of bondage. If you come into this; from the moment you come into any one of these three states (samyak Gnan, Darshan, Charitra) Your path of liberation begins. The rest, the wrong paths (mithya marg) are all worldly paths, and this samyak path (right path) is indeed the path of liberation. Samyak Darshan (right Vision), samyak Gnan (right Knowledge) and samyak Charitra (right Conduct)! Questioner: Please define samyak Darshan? Dadashri: Samyak Darshan means when a dislike arises towards illusory vision (bhrantik darshan). ‘One’ attains the realization (bhaan) that, ‘there is no happiness in worldly things,’ such a belief gets established. The establishment of the conviction that ‘eternal bliss lies in the Self’ is known as samyak Darshan. Questioner: And please tell us something about samyak Gnan and samyak Charitra. Dadashri: Now that You have attained samyak Darshan, thereafter You will begin to gain other experiences. As you gain the experiences, the degrees of samyak Gnan start to increase. The experiences gained through samyak Darshan, will lead to the increase of samyak Gnan. And when the state of samyak Darshan and samyak Gnan increases, samyak Charitra comes into effect. Conduct that is free of attachment-abhorrence is known as samyak Charitra. Moksha is indeed One’s [the Self’s] own nature! When the Knowledge-Vision-Conduct become samyak that is known as moksha. The knowledge-vision-conduct which are presently wrong (mithya), instead if they become right (samyak), then there is moksha indeed. Questioner: Even in worldly life, there is deluded gnan-darshan- charitra, isn’t it? Dadashri: There definitely is knowledge-vision-conduct in worldly life, and there is also penance (tapa), but that is mithya (deluded; wrong), whereas this is samyak. Mithya means for the purpose of temporary happiness, and this samyak is for the purpose of eternal bliss (sanatan sukha). The Lord has said that if the drashti (vision) turns around [towards the Self] then One has Darshan, otherwise it is not Darshan; it is adarshan (deluded vision; lack of vision). The Knowledge which causes the vision to turn around is Gnan, and the knowledge which does not cause the vision to turn around is uGnan (ignorance of the Self). Therefore, that [worldly one] is adarshan; it is uGnan. Whereas this is Darshan, this is Gnan. When there is Knowledge- Vision (Gnan-Darshan), the Lord has referred to that as Charitra (Conduct as the Self). And where there is adarshan and uGnan, it has been referred to as kucharitra (conduct contrary to the Self). A veil over Gnan (the Knowledge of the Self) is uGnan and a veil over Darshan (the Vision of the Self) is adarshan. What is the outcome of uGnan and adarshan? Kashay (anger-pride-deceit- greed). And what is the fruit [result] of Gnan-Darshan? Samadhi (a blissful state as the Self that arises when one becomes free from mental, physical and externally induced suffering). Vision: Experience: Knowledge of the Self! Questioner: What does pratiti mean? Dadashri: Say, someone says, “This is my woman (stri),” then the other person may say, “I did not quite understand.” So then the man says, “She is [his] wife (dhaniyani).” There would indeed be words for that, wouldn’t there? If he does not understand the word ‘stri’, then if one says ‘dhaniyani’, he will understand, won’t he? Therefore, pratiti means darshan (vision). Questioner: If ‘I am pure Soul’ remains constantly in one’s faith (shraddha), then it is called pratiti, isn’t it? Dadashri: Faith is that which can go away, one can lose faith. Faith can leave even after it has been established, but pratiti (conviction) does not go away. Questioner: So then, is that called Darshan? Dadashri: Yes, it is called Darshan. It does not leave. Questioner: What does Darshan mean? Dadashri: Darshan means that understanding which has become firmly established. Questioner: If we refer to pratiti as Darshan, then in what part does laksha (attentive awareness) go into? Dadashri: Anubhav (experience), laksha (awareness) and pratiti (conviction). Of that, pratiti goes into Darshan. Laksha goes into jagruti (awakened awareness). Laksh means jagruti. And when the conviction that has been established comes into experience, it is considered as Gnan (Knowledge). ‘I am pure Soul’ is Darshan, and when the Self comes into experience, it is Gnan. Questioner: We talk about the Knowledge of the Self and the experience of the Self, so what is the difference between the two? Dadashri: Knowledge of the Self is considered as complete (sampurna) whereas the experience of the Self is varying in degree. Fractional Knowledge (anshGnan) has been referred to as experience and complete Knowledge (sarvanshGnan) has been referred to as Gnan. The experience increases a fraction (degree) at a time and becomes complete. Questioner: And, right now when ‘you’ give Gnan to people, do they attain the Knowledge of the Self or the experience of the Self? Dadashri: Everyone indeed attains the experience of the Self. If the experience of the Self does not arise, then it cannot be the Self at all, can it! Questioner: Does jagruti (awakened awareness) come within the experience itself? Dadashri: The jagruti will definitely remain. Questioner: That is the experience itself, isn’t it? Dadashri: No, jagruti is such a thing through which we attain all these other [kinds of] experience. If you were to write what ‘Chandubhai’ was like before and what he is like right now? What is the reason for the change? Then you would say, “It is due to the power and influence of the Gnan that I received; due to the power and influence of the jagruti (awakened awareness).” The direction towards the Self has been awakened; towards the right direction. You were headed in the wrong direction, so you have turned around completely. It feels like a 100% change. Questioner: Yes, that is right, the change does take place. But he changes only after the jagruti arises, does he not? Dadashri: After ‘we’ give this Gnan, the jagruti definitely arises in him. Questioner: The jagruti arises after he attains Gnan. From that, gradually a change starts to take place in his entire life. Dadashri: Yes, a change starts to take place. Thereafter, He starts to See his own faults. Not everyone in this world can See his or her own faults. If they want to, they can find all kinds of faults with everyone else. Here (in Akram) One Sees his own faults; One can See all that is his own. Questioner: Thereafter, when One becomes aware of ‘this is bad- wrong, good-bad,’ is that considered as experience? Dadashri: No, not experience. However, One comes to Know everything; the experienced awareness (khyaal) that arises, that is indeed the Self. Yet, this Self is considered as Darshan Atma (the Self that is in conviction). Then gradually, as the experience increases, it will become Gnan- Atma (The Self that is in experience). Questioner: That is correct; Dada, that experience has indeed occurred. For example, when anger is about to arise, the realization immediately sets in; this jagruti (awareness) tends to arise. Dadashri: Yes, it arises immediately. If Gnan were not there in this world, then one would never be able to see his own mistake himself; he would be blind to it. Whereas the One with Gnan, will be able to See all his mistakes. So many of them can be Seen. Just imagine... hundreds of mistakes can be Seen every day! The Experience: Penance: Conduct of the Self! Questioner: Now, the experience (anubhav), can that be called Conduct as the Self (Charitra)? Dadashri: No, not Conduct as the Self.

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