Aptavani 05

SR No.: 007536
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2010
Total Pages: 131
Language: English
Classification: Book_English & Akram Vigyan
File Size: 22 KB

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chetan. It is not exactly the pure Chetan (the Self). Many people try to make it still. Hey you! Why are you doing that? Discover your Self. The Self is already still. Why are you making a habit of trying to still this that is restless by nature? This nischetan chetan is inherently unsteady. The very meaning of mechanical means it is in motion. People are trying to stabilize that which is naturally unstable and restless; how wrong a path they are following! That is why they have been wandering for countless lives.
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There are two things in this world: one is still (achar) and the other is moving (sachar). This body is sachar-achar (mixture of the moving and the still). The world too is sacharachar; it has unmoving as well as moving divisions. The moving part is the mechanical part; it is the non-Self part, and the nonmoving part is the Self. So one can find a solution if he understands this, otherwise he will not be able to solve the problem in a million lifetimes. He may do penance (tapa) and renounce (tyaag) for millions of years but he will not attain anything.
The natural state of the Self is that it does not need anything; it is already in a state of renunciation; it has no attachment to anything, hence it does not need to renounce anything. Therefore the battle of renunciation is unnecessary for the Self. 'Tyaage usko aage'-Whatever you renounce now you will have to acquire in the future.
Interim Government and Full Government
Questioner: Please explain the difference between chit and antaratma.
Dadashri: A chit that becomes pure (shuddha) is itself antaratma. The reason it is called antaratma is because you have to worship your own Parmatma (the absolute Self) within, and become that (the Shuddhatma). First the pure Self will come into conviction (pratiti); it will come in your awareness
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(laksha). Thereafter, in order to remain in the experience (anubhav) of the Self, you have to maintain single focused awareness of and as the pure Self. But you will not be able to do this throughout the day as long as external 'files' exist, and that is why it is called antaratma. The state of antaratma is like an interim Government and when your 'files' end, it becomes a 'full Government'; the state of the absolute Self (Parmatma).
If you come here (to the satsang of the Akram Gnani) you will find a solution but if you chose to roam a longer path, you will have to go through volumes and volumes of scriptures. There is no end to it.
The Parmatma (the absolute Self) is permanent. The moodhatma (the self that is not awakened to the Self) is not permanent and the antaratma also goes with you in to the next life. The state of moodhatma will not be the same in the next life; it will be different.
Inner Tendencies Flow Towards the Self
Questioner: After the chit becomes pure and when it manifests the knowledge of antaratma, it keeps all external veils free. Therefore the mind does not get completely expended towards external thoughts, but is more focused towards inner thoughts.
Dadashri: That means that the tendencies (vruttis) that used to wander outside now return inwards; they come to their abode of the Self.
Questioner: Does that have an impact on the caring tendencies and feelings in the mind?
Dadashri: No change is possible. The mind is inanimate (jada). That which wanders outwardly is not a permanent entity. It is constantly changing every moment. You are the permanent One in all this; everything else continues to change. You may