360
Aptavani-2
light, which illuminates the non-self. It is like the reflected light of
the sunrays reflected from a mirror. The larger the mirror, the
more the light it reflects. Some lawyers make thousands of
rupees a day because their ‘mirror’ is large and there are some
who cannot even make ends meet. What are the consequences
of buddhi? When the buddhi becomes excessive it makes a
person buddhu (conventional meaning is stupid but here it
means wrong use of intellect). ‘We’ do not have any buddhi at
all. ‘We’ are abuddha (intellect is present but does not arise,
because of the full light of the Self).
Kavi has said :
‘Bhaav, no, dravya na jada khankheri jaan jo abuddha
adhyasey.’
“Understand how to shake off the webs of bhaav karma, no
karma dravya karma through freedom from buddhi, via the
light of the Self.”
When the knowledge of the Self expresses, it is synonymous
with the state without the use of buddhi (abuddha), then one will
be able to get rid of the cobwebs of karma. Otherwise, the
entanglements of karma will not fall away in the presence of the
buddhi. Buddhi will continue to do its work but one does not
have to use it. If there is a snake and one uses the light of the
buddhi there, he will become very restless. But vyavasthit (part
of Gnan) says ‘Carry on, nothing is going to bite you’ and hence
he remains unaffected (nirakudata). Wherever there is a need
in the worldly life, the buddhi naturally and spontaneously
provides its light and the work gets done. But one uses the
intellect that leads one astray. This unnatural intellect (viparit
buddhi) says, “What if the snake bites?” This very buddhi makes
one suffer. All suffering can be destroyed through right and
natural intellect (samyak buddhi). One invites all the suffering
through viparit buddhi.
There are three kinds of buddhis: vyabhicharini buddhi