Aptavani 06

SR No.: 007537
Original Sutra Author: N/A
Author: Dada Bhagwan
Publisher: Mahavideh Foundation
Publication Year: 2008
Total Pages: 161
Language: English
Classification: Book_English & Akram Vigyan
File Size: 25 KB

Page 21

Aptavani-6
Aptavani-6
People say that Atma did vibhaav - bhaav that is external and not of the Self;' that it imagined that it did the kalpana). Allya! If it did have imagination (kalpana), then it would always have a habit of doing so. That is why we say that scientific circumstantial evidences came together, giving rise to the bhaav that leads to the non-Self (vibhaav). Scientific' means mysterious (guhya). What does mysterious' mean? It means that all this (the worldly life) arose after the coming together of dravya, kshetra, kaad and bhaav. The bhaav that occurs with the glasses of, 'I am Chandulal,' is vibhaav and that is called bhaav karma. 'We' call that the arising of extra results (vishesh parinaam).
The coming together of two eternal elements (vastu) gives rise to an additional new result (vishesh parinaam), but all the while both the eternal elements retain their original quality and intrinsic property and function (guna-dharma). As long as you do not come face-to-face with the event of (setting eyes upon) nice juicy cucumbers, is any bhaav for them likely to arise within you? But when it does, it gives rise to, 'These cucumbers are so good! (vishesh parinaam). But is anything likely to happen if you don't see them? Someone may ask, 'What if we find a solitary place to put everyone where there will be no interactions? But that will not work. What has already been established, whatever instillation of life (pratishtha) has been done already, will give result without fail and, in the process, one will not refrain from making a new pratishtha. It may not be the same, it may be completely different, but one will not be free from additional new results (vishesh parinaam). When one attains knowledge of one's real Self (Self-realization), he will find the bliss (anand) he is searching for the vision changes, it becomes pure (shuddha) and consequently vishesh parinaam will arise no more.
The reality is that "pure knowledge (shuddha gnan) is the Self (Arma), and auspicious or good (shubha), inauspicious or bad (ashubha) and impure (ashuddha) gnan is the living
entity (jiva). As long as one dwells in the knowledge of goodbad, one is a mortal (jivaatma), one who is unaware of reality (moodhatma). When one attains right vision (samkir), he becomes Shuddhatma- pure Soul. First, there is the conviction (pratiti) of 'I am pure Soul (Shuddhatma).' One cannot become Shuddhatma just like that; first the conviction has to be there.
Then the Gnan arises according to that conviction, and the conduct (vartan) arises according to the Gnan. First, there was a deluded conviction (mithya pratiti), which leads to deluded knowledge (mithya gnan) and hence deluded conduct (mithya vartan). However, in the conduct that automatically follows gnan (knowledge) one does not have to do anything. When deluded faith (mithya shraddha) and deluded gnan come together, then a corresponding conduct will automatically follow. For all this to happen, no one has to do anything, yet one claims to be the doer and that is the ego. If one believes there is fun and happiness in being a bricklayer, he will become a bricklayer. Then, as he attains the conviction, he attains the knowledge of laying bricks. When that knowledge and faith come together, his conduct will immediately result in bricklaying. He just lays the bricks, one by one, and they stick. He will not have to examine every brick in the process.
So everything comes together according to one's buddhi's ashaya. No one has to do anything. If stealing is in the buddhi's ashaya and there is merit karma behind it, then everything will come together for one to steal. No matter how many illegal activities he is involved in, and whether thousands of criminal investigators are after him, he will not be exposed if his karmic fruition is that of merit karma. And when his demerit karma comes into fruition, he will be caught easily. What a natural arrangement this is! It is really his merit karma at work, but he arrogantly thinks, 'Who can catch me?' He continues to have such ego. All bets will be off when his demerit karma arises!
All this is run by merit karma (punya). Who gives you