Understanding the Real Form of the Self, Through the Example of the Mirror

EDITORIAL

Through the Knowledge of separation of Akram Vignan imparted by Gnani Purush

Dadashri [popularly known as Dada Bhagwan], the conviction of the original Self sets in for all of us. Now, by following the five Agnas, the awakened awareness increases, and through the awakened awareness, the five Agnas can be followed. However, in order to come into the pure applied awareness as the Self ( shuddha upayog), it is necessary to worship the properties ( guna), inherent nature ( Swabhaav), and Real form ( Swaroop) of the Self. Through progress as the Self, upon clearly understanding the properties, inherent nature, and Real form of the Self, upon deriving the complete and total experience, Dadashri became that very form. ‘He’ prevailed in the experience of the Self with each and every intrinsic functional property of the Self. That is precisely why He was able to explain the intrinsic functional properties, inherent nature, and Real form of the Self as it is, with examples, through the means of speech, and He was able to impart the understanding to mahatmas, such that mahatmas too begin to see that.

In the current issue, in order to give a physical description of the Self, the Real form of the Self has been described using the simile of a mirror. The Self is like a mirror. Just as all the objects outside of a mirror reflect within the mirror, the entire world reflects within the Self. The Self Itself does not need to go out to See it all. The only difference is, the mirror is nonliving, whereas the Self is living.

Without the mirror having a desire, everything can be seen in the mirror. If the mirror were living, then it would say, “All of you are standing outside, but I can see you within myself.” However, there is no living entity in the mirror, whereas there is the living entity in the Self, so It says, “I can see this.” In reality, the Self does not have the power to look outside. In fact, on account of Its inherent nature, all objects are illuminated. That is indeed what It Sees. Due to illusion, one has become the ‘doer’ and the sufferer-enjoyer, in the relative state of the self. The Self is an illuminating ( prakashak) eternal element such that not only Its own, but the reflection of entire world is cast within It, so It becomes startled, ‘What is all this? Who is doing all this?’ Then, the wrong belief arises that ‘I did this.’ The fact that the world is illuminated within It becomes a problem, and by believing ‘I am this, I did this,’ worldly life comes into existence.

Glory to the Gnani Purush, who in such an era of the time cycle, is able to provide a description of the Real form of the Self through the means of speech! And glory too, to the merit karma effect ( punya) of the living beings, such as ourselves, of the current era characterized by moral and spiritual decline; we have received the opportunity to hear about, read about, and understand through satsang about this mysterious eternal element through the Gnani. Akram means that freedom from worldly misery, hurt, unhappiness ( karan moksha; causal liberation) has been attained. Now, however many karma remain, if a resolution is brought about for them by remaining as the Knower-Seer, then ultimate liberation happens. Just as everything keeps reflecting in a mirror, all the objects to be known ( gneya) reflect within the Souls who have gone to moksha in Siddha Kshetra (the permanent abode of the absolutely liberated Souls). Now, for

mahatmas, the only goal is to experience the original form as the Self, as it is. To achieve this goal, through regular practice of the property of the Self to Know and See via the simile of the mirror, may the bliss of the Self be experienced; that is the heartfelt prayer.