Aptavani Shreni 08

Author(s): Dada Bhagwan
Publisher: Dada Bhagwan Aradhana Trust

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The Atma is spread throughout the entire body. Where pain is felt; the Atma is present. Only in the nails and in the hair the Atma is absent. The abode of the gross mind (sthool mun) is in the heart. Whereas the subtle mind (sookshma mun) is located between the two eyebrows, two and a half inches deep.
Because of the Atma's nature and capability to expand and contract (sankoch-vikaasshil), whenever a part of the body is severed or during anesthesia, the Atma moves away from that
area.
In all the three stages of life; Oh! In the phases of infinite lifetimes of birth and death, the Atma always remains the same: immortal. It exists in its own nature (swabhav) infinitely. For innumerable births the Atma has had to accompany the bodycomplex (pudgal). Once the wrong belief (about one's real identity) is gone, one becomes independent. Completely independent! In fact neither has the non-Self body complex (pudgal) cohered to the Atma, nor has the Atma cohered to the body complex. The body-complex (pudgal) is the extra, unique result (vishesh parinam) of the circumstances of the elemental Atma and the elemental subatomic particle (parmanu) coming together. The subsequent result of this is the creation of the mind-speech-body complex (prakruti), with its respective constituents of: the principle ego, anger, pride, deceit and greed, and hence the worldly life (sansar) is created. The real Atma in all this is absolutely passive (akriya). Since the body-complex (pudgal) is active (sakriya), and because of ignorance (agnanta), an illusion of the Atma as being the doer is created. This shackle of the mind-speech-body complex (prakruti) has made a prisoner of the Absolute Soul (Parmatma)! Even so, where there is bondage (bandhan), there is also liberation (moksha). With the intent of ignorance (agnan bhaav), and the intent of illusion (bhranti bhaav), comes bondage. And with the intent of Knowledge (Gnan bhaav), there is liberation! When the illusion, about doership and about the Self, breaks one no
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