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Aptavani-8
357
Discharge of Tangible Effects but Bondage Through Belief
Questioner: So, is one the relative self (pratishthit atma), and the other the pure Soul (Shuddhatma)?
Dadashri: The real (nischay) Atma is the pure Soul (Shuddhatma) and the one that is engaged in worldly interaction (vyavahar), is the worldly atma (vyavahar atma - the relative self); that is the pratishthit atma. That is because you instill life into it (pratishtha). Now if there is a man, whose name is Chandubhai, and he has not attained Gnan, if he says, ‘I am Chandubhai, I am his maternal uncle (mama), I am his paternal uncle (kaka)', then whatever he is saying is the karma from before, and that karma is unfolding and it is materializing (rupak) in his speech. That which started in the form of planning (yojana), is now coming into effect (rupak). The fact that it has materialized, is not a problem, but then again, the very same thing becomes instilled in his belief (shraddha); therefore, he sows another seed. So this is how he instills life into the non-Self (pratishtha); he instills life in the body itself with - this is who I am. Hence, another body arises again; another statue (murti) is formed. So with this successive recurring instillation of life (pratishtha), he constructs a new statue, while the old statue disappears. And because the instillation of life occurred; it continues to yield the fruit (consequences; effect).
It is just the belief of the relative self (pratishthit atma); the atma in which you have instilled life in (pratishthit atma). It is a wrong belief that has come about, which is why a person keeps continuing to instill life (pratishtha): 'I am this, I am this.' And so the last instillation of life (pratishtha) disappears, and a new instillation of life appears. One that says: 'I am Chandubhai', and 'I am his uncle', 'I am having this thought.' This was the influx of karma (aashrav) of the previous instillation of life (pratishtha). And that influx of karma (aashrav) then becomes a discharge (nirjara). Now during
