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How can one attain a pure chit - state of Sat Chit Anand?

Sat Chit Anand

Questioner: How can one attain purity of the chit?

Dadashri: You are purifying the chit, are you not? People interpret the meaning of chit in their own language. They believe the chit to be something entirely different. The chit is that bhaav (intent) that arises from the union of knowledge (gnan) and vision (darshan). To purify the chit means to purify knowledge and vision (gnan and darshan). What can you call the Shuddhatma (the pure Self)? You can call it ‘shuddha chidroop’. The One whose knowledge and vision have become pure (shuddha), that is the Self and that verily is the shuddha chidroop.

Questioner: Is that what we call ‘Sacchidanand’ (sat chit-anand)?

Dadashri: Sat Chit Anand is a state of experience and this Shuddhatma is a state of conviction and awareness. Shuddhatma and shuddha chidroop are the same things. Your chit becomes completely pure when I give You knowledge of the Self. Now, only the intellect will bother you. You have to be careful there and turn the intellect around with respect. There is no ego where there the Self is. To say ‘I’ in the wrong place, ‘I am Chandubhai’, is ego and to say, ‘I’ in the main place (the Self) is not considered ego. It is a nirvikalp place – a void of vikalp, ‘I am’ (ego).

When differences of ‘Me-and-you’ arise within a human being; that is when one binds karmas. Do animals ever say, ‘I am Chandubhai’? They do not have any problems, do they? Therefore, it is this aropit bhaav (the wrong belief, ‘I am Chandubhai’) that binds karmas.

Reference: Book Name: Aptavani 5 (Page #144 - Paragraph #2 to # #6, Page #145 - Paragraph #1)

Chit: The Third Component of Antahkaran

Chit is the third component of the inner psychic organ. Its function is to wander and show images of things as they are. It can project scenes of places in America exactly the way they are, even while one is in India. The mind never leaves the body. It is the impure chit that leaves the body and wanders. Pure chit is the pure Soul (Shuddhatma).

Chit is Knowledge (Gnan) + Vision (darshan)

Impure Chit is Impure knowledge + Impure vision

Pure Chit is Pure Knowledge + Pure Vision

The mind shows a pamphlet and the chit shows a picture. These two do the work and the intellect makes the decision, the ego then endorses that decision and finally the action takes place. The chit visualizes a situation. Impure chit comprises of phases of impure knowledge and impure vision. Before the intellect renders a decision, there is a struggle between the mind and the chit.That struggle stops as soon as the intellect makes a decision between the two. If the intellect is set aside, the mind and the chit do not cause any obstructions.

From time immemorial, the chit has been in search of its home. It continues to wander. It sees all kinds of different things and consequently all kinds of knowledge-perception (gnandarshan) accumulate within. The tendencies of the chit (chitvrutis) collect whatever it sees, takes its stock, and when the time comes, it shows it as it is in the form of a scene. If the chit becomes absorbed in what it sees, it attracts atoms (of what it sees), these atoms accumulate and form complex tubers, from which the mind is formed. This mind projects a pamphlet when the moment is right, the chit will see the image or a picture and the intellect renders a decision.

These tendencies of your chit that wander outside cease to do so once I draw them towards ‘me’ (the Self; the Gnan). The tendencies of your chit thus become bound and that is liberation.

These impure tendencies (vrutties) of the chit have been wandering endlessly. When they keep going to a particular place and if you try to retract them, they will revolt and go to the same place again. The fact that these chitvrutis return to their own home, the Self, after Gnan is a wonder in itself. Wherever the chitvruti wanders, the body too will have to go there. In the kramik path of liberation one has to cross-endless hurdles of different phases of the mind and the chit before one reaches the ego, which still needs to be purified. But for all of you, I have made you leap over all these levels and placed you directly in your own abode, your pure Self.

The chit keeps wandering in search of its home, the Self. It seeks happiness. Wherever the chit becomes still, other parts of the inner instrument (antahkaran) become still also and that is why it appears that there is happiness there. But how long will this state of stillness remain? The chit will then go somewhere else and project happiness there and the happiness it perceived in the former situation turns into misery. This is because in the final analysis all forms of external happiness result in unhappiness. The intellect will not refrain from imposing its decision that there is no happiness but misery in the last situation, and so the chit wanders again. There is no end to this wandering. This wandering ceases when the chit returns home, to the Self. When it experiences real happiness, the bliss of the Self, all other imaginary happiness automatically become bland. There after, that which wanders is the impure chit and that, which observes and knows the impure chit as it is, is the Pure Chit. The phases of the impure chit then gradually decrease until they completely cease to exist. Thereafter only, the phases of the absolutely Pure Chit remain and that is Keval Gnan (Absolute Knowledge).

The Gnani Purush does not touch the impure chit but helps you taste your own eternal bliss, the root of endless bliss that is within you. Consequently upon finding its own abode, the Self is attained, which is none other than the Pure Chit. The shuddha chit is shuddhatma, the pure Self. As this pure chit goes on observing exclusively the pure in everybody, the impure chitvruttis grow weaker and weaker until they are no more, after which only the absolute pure chit remains. This is Absolute Knowledge.

Chandulal* =  Whenever Dadashri uses the name 'Chandulal' or the name of the person Dadashri is addressing, the reader should insert his or her name for exact understanding.

Reference: Book Name: Aptavani 1 (Page #117 - Paragraph #3 to #7, Entire Page #118, Page #119 - Paragraph #1 & #2)

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