else is pure Soul’; then there will be no doubt!
Worshipping the Gnani is same as worshipping the pure
Soul, and it is the same as worshipping the absolute Self
(Parmatma), and that worship is the cause for moksha.
What is the experience of the bliss of the Self like? How
can one know it? The hallmark of the bliss of the Self is that
there is constant nirakudata (freedom from internal and externally
induced agitation and perplexity). If any perplexity or uneasiness
is experienced, then know that the awareness as the Self
(upayog) has been missed. Whether the experience is that of
suffering of pain (ashata-vedaniya) or experience of pleasure
(shata-vedaniya), the ‘knowing’ of these is the experience as
the Self.
Who has bodily pain? It happens to the body, not to the
Self. That too is vyavasthit (scientific circumstantial evidences).
When there is experience of suffering (vedana), You have to
comfort ‘Chandubhai’ and talk to him, ‘Do you have a bad
headache? It will get better soon!’ And if you say, ‘I am in
pain’, then it clings to you. Change the dictionary. Pain is pleasant
and pleasure is unpleasant. Just ‘know’ that, ‘All these
experiences of pain and pleasure are happening to the neighbor.’
As the pure Self, One should start the interaction of being
separate with the relative self (prakruti). Remain separate from
the relative self and talk to the relative self, like a warrior; then
the tormenting of the relative self will go away. Stand ‘Chandubhai’
in front of a mirror, pat him on the back and talk to him, comfort
him.
The Lord has said that Knowledge, vision, conduct and
penance (Gnan, darshan, charitra and tapa) are the four
foundation pillars of moksha. The highest outer penance is that
of unodari (eating less food than what one has the appetite for).
And for final liberation, inner penance is required. Inner penance
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