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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Aptavani-2
just one hour! And that is why 'We are telling you to get your work done. This body is like a bubble, there is no telling when it may burst. Sitting within is Dada Bhagwan, he is the supreme Lord; his presence is magnificent and powerful. Therefore, people will achieve salvation as long as this 'bubble' exists. This is because the supreme Lord within is very pleased with me; the Lord of the three worlds (lokas) follows my wishes. The Lord does not have speech, neither does he have hands or feet and that is why he has surrendered to me and has made me an instrument (nimit) in this path of salvation of this world. And that is why 'We are saying, "Get your work done as long as this bubble remains intact."
Here, with me, the only dharma is the dharma of the Self. Here, there is only the path that is free of all contradictions. Elsewhere in the world, there is practice of relative religions. To make a false projection of being what you are not to live as I am Chandulal' to walk the path where good deeds are advocated and bad ones are denounced to maintain an obliging nature towards everyone, even when it is done in the entire life, all that ultimately remains in the domain of the relative dharma. And here, if you practice the real dharma, if you realize the Self even for just a second; then there is liberation. The Lord has said that if you were to say, 'I am the Self", even just once after becoming the Soul, then you will get your work done. Otherwise, even if you keep repeating, 'I am the Soul and the body and all its entanglements are not mine, for a million life times, you will not gain anything. What does the Lord say? He says, 'You believe you are Chandulal.' This has also become your faith. Your faith is not broken. That belief or knowledge is not broken and neither is your conduct any different and if you say, 'I am the Soul', then you will never achieve liberation. How can you say you are the Soul when all the while you remain in the false belief of 'Tam Chandulal'? How can you say you are the Soul when you speak as if you are Chandulal? When the
false projection of your knowledge and vision of being Chandulal are broken and you are placed in the right belief and knowledge of being the pure Soul), only then is liberation possible.
What do the relative dharmas preach? They tell you to stop doing bad deeds and do good ones. Good deeds bind merit (punya) karma and bad deeds bind demerit (paap) karma. It is not possible to do only good deeds your entire life. If you call someone names, you create five rupees worth of demerit karma and if you do philanthropic work, you earn hundred rupees worth of merit karma. Your demerit karma cannot be subtracted from the merit karma. If that were possible, millionaires would not allow any demerit karmas to accumulate. They would spend their money to pay off their debts of demerit karma. But this is real justice. And therefore one has to suffer the consequences of whatever karma is unfolding. Merit karma will bring you happiness as it unfolds and when your demerit karma unfolds, you will find its fruits very bitter. You have no choice, but to taste the fruits of both kinds of karma. Lord says to plant the seed of the fruit you can afford to taste. If you want happiness, then plant seeds of merit karma and if you want unhappiness, then plant seeds of demerit karma; but both merit and demerit karma are relative dharma, they are not real. In real dharma, dharma of the Self, liberation from both merit and demerit karma is attained. Relative dharma will bring you material happiness and will help you towards the path of liberation, whereas real dharma will grant you liberation. Here, with me, you will attain the real dharma which will give you liberation directly. Only here you will experience the bliss of liberation. You will experience freedom from physical ailments (adhi), mental anguish (vyadhi) and miseries imposed upon you by others (upadhi) and constantly experience the bliss of the Self (samadhi). Only here does the state of absolute easiness (nirakudata) exist. There are talks of the Self (atma) and the