Aptavani 02

SR No.: 007535
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2007
Total Pages: 303
Language: English
Classification: Book_English & Akram Vigyan
File Size: 34 KB

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somewhere and so it kept fighting and resisting them. As it continued to fight the men, a crowd of about five hundred people gathered around, as if bliss of freedom was being distributed! There is tremendous suffering in bondage. The fact that we are still here on this earth is a direct proof that we do not have the knowledge of the Self. Had we realized the Self, would we not already be in moksha?
It is only in the human form that one may attain moksha. From this human form he can go to any one of the four life forms, and moksha too can be attained only from a human birth. A real religion is that which gives you moksha; it gives you liberation. The rest are not real religions.
The Lord has said, "In this era of the current time cycle, moksha is unattainable, but the path to moksha is not that path is open." When people were told that liberation is not attainable, they drifted towards the wrong paths. Of what use is a reign of the Lord, which is to prevail twenty one thousand years if the path to moksha were closed? People did not understand this. Here, people can attain causal-moksha (karan moksha: you do not bind causes for the next life), freedom from creating new causes. There is the final moksha called karya moksha. It is an effect of causal moksha. It is not possible to attain this here. One can reach all the way up to 99,999 but he cannot attain the complete 100,000. There are two kinds of moksha: karyamoksha and karan-moksha. In this era there is karan-moksha but karya-moksha is closed. After acquiring karan-moksha, one has to go through one more birth. I give you karan-moksha within one hour! Currently, a phenomenal path to moksha is at hand. 'We are the ornamental decoration of this reign of the Lord.
All religions merge as one at the door of samkit; a state of right vision. Then comes the gigantic gate to moksha. Samkit is attained only when all divisions due to differences of opinions
cease. The Lord has said samkit will not occur because of divisions. The ascetics have conquered their propensity towards sensual-pleasures (vishay), however these pleasures are not the culprit and are independent. For endless lives, the attachment and insistence (matagraha) they have carried towards their own viewpoint, which is the reason for their wanderings life after life, and this is still very much alive even today. They have become opinionated; they live in their opinions. They are conquering that which does not need to be conquered and they do not conquer that which does. They have all conquered their propensity for worldly pleasures but they have not conquered their attachment to their viewpoints. They have become rigid in their viewpoint to the point of obstinacy. Obstinacy to a viewpoint supports paap karma in the worldly life. Obstinacy to a viewpoint is always present where the Gnani Purush and his mahatmas are not to be found and where there is obstinacy to viewpoints, the Self can never be found, even if you look for it. The Self itself has been covered up by obstinacy. Obstinacy to any viewpoint will not allow one to be free. The Lord has not regarded sense pleasures as attachment (moha) but he does consider unrelenting adherence to viewpoint as attachment.
Harmony in the path of the vitarag There are no oppositions on the path of the vitarags.
Questioner: Why do some people object to celebrating Mahavir Jayanti?
Dadashri : Gnanis would not object to anything: they would not stop a moving train. Do you think all these people are Gnanis? They are blinded by their opinions. They are obstinate and hang on to their opinions to feed their egos. This is nothing but false obstinacy to viewpoints. That is why they make a mountain out of a molehill. Let me give you a definition and a description of the kind of Acharyas that had walked on the vitarag path. These Acharyas were ready to listen to anyone and