Aptavani-2
87
Some prakrutis may be inclined to renounce, whilst others may
be inclined to take on penance and some may seek pleasures.
Regardless of the nature of the prakruti, only the prakruti needs
to be dissolved for liberation.
After the Lord attained the Self, He used to merely
observe the prakruti. He used to observe the science of the
prakruti, nothing else. He used to observe only his own pudgal
(the non-self complex of thoughts, speech and actions).
The nature of prakruti is that of puran-galan (subject to
inflow and outflow), and the Self is apuran-galan (devoid of
inflow and outflow).
Even prakruti in the form of God
When the prakruti appears Godlike, then one will attain
moksha. When a pickpocket’s prakruti appears Godlike, he will
attain moksha. Picking pockets is the prakruti’s doing. That
prakruti too is God, but it is relative god (potential to become
God), whereas the Self is the real God. One does not have this
viewpoint to see the Lord within the prakruti because of the
intellect (buddhi). The intellect says, “He picked my pocket. He
took my money.” This is because the real view point is absent;
is not known (one is not Self-realized). Otherwise, the Self, the
Supreme Self resides within the pickpocket. This vision
(understanding) is missing. The Lord saw the Self (the Lord) in
the pickpocket, the philanthropist, the sati (widow who chooses
to self-immolate on her husband’s funeral pyre), the prostitute
and the donkey. He saw everyone as equal.
The worldly vision is ‘you’ and ‘I’, whereas the vitarag
only sees everything as the Self and the prakruti. If one eats a
raw mango, he says it is sour; sourness is its prakruti. The
vitarags recognize and understand the differences in all prakrutis
and are unaffected by it and that is why they do not bother
whether a mango is sour or sweet. They are never concerned
about the differences in prakruti, they remain vitarag (unattached)