Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
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Where there is (consideration for) merit karma and demerit karma

— true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
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dada bhagwan

More “Dada bhagwan” Quotes

Where the Self [Soul] is forgotten — that place is not ours.
When the tendencies (vruti) that were wandering around since time immemorial come within & enter into the Self’s (Soul’s — it is known as freedom from all wanderings (nivruti).
The person whose attention is in the ‘pure Soul’ is known as a renowned person. No one in the past had been celebrated a — they were called renowned persons. To be famous is the result of an ‘above normal’ state.
Gnani Purush’ [the enlightened one] has become ‘Soul’ (Atma — Self) while staying with the body.
How much straight forward you are — that much bliss of the Self (Samadhi) will prevail within you.
There are two types of spiritual practices. One spiritual practice is done to attain the final goal (experience of pure — final type of spiritual practice.
Worldly life is not an impediment — your obstinacies and your ignorance of the self are only the impediments.
The Enlightened one (Gnani Purush) never wastes his time in counting money — focus of the awareness of the self (upayog) is wasted in doing this. One's focused awareness (upayog) is where he has ‘interest’!
Where there is not the slightest of misery — that is where the Soul is.
Happiness that comes and never leaves — it is called the bliss of the Soul.
Here’, I am a disciple just as you are. The one you see is not ‘Dada Bhagwan’; it is ‘A. M. Patel’, a Patidaar from the — Dada Bhagwan
By not knowing what we needed to know and knowing what we did not need to know — that verily has made us cry (suffer) in this world. This indeed increases our burden.