DADAVANIEditor :Deepak Desai

August 2009Vol. : 4, Issue : 10Conti. Issue No.: 46

Publisher, Owner &Printed by : Deepak Desaion behalf of MahavidehFoundation, 5, MamtaparkSoc., Usmanpura,Ahmedabad-380014Gujarat, India.

Impediments in attaining thefinal life before moksha

EDITORIALIn the August Dadavani issue of the last year under the heading of, ‘The proofs of

flawlessness of the world through the vision of the Gnani’, we applied a new vision; a newapproach wherein we presented scientific proofs in the daily life situations to establish scientificvision for the advanced spiritual traveler. Our only inner intent behind this is that mahatmasbegin to study, in detail, these knowledge-laden sentences, direct Goddess Saraswati (Goddessof speech) flowing through the medium of absolutely revered Dadashri. These are invaluablegems. Many mahatmas have requested to publish Dadavani giving such scientific proofs.Keeping this in mind, in this Dadavani, a humble effort is made to provide an extensiveunderstanding to the advanced spiritual traveler. We have provided keys, which show whatkinds of faults are being committed, and how they cause impediments in fulfilling a goal ofattaining only one more life before final liberation. These keys will show how one can becomefree from these faults by commencing spiritual endeavor (purushartha) with awareness. Theseproofs have been numbered and underlined in the current issue of the magazine.

The world is flawless. In spite of knowing this, why does it not come into our completeexperience? In spite of attaining such a wonderful Gnan—Self-knowledge, what mistakes remainwhich prevent one from experiencing complete bliss and freedom in this very life? Absolutelyrevered Dadashri explains this that as long as one sees the faults of others, one is protecting one’sown subtle faults. One is not able to catch one’s own mistakes as a result of becoming a doer inthat which is discharging; and in the process of seeing faults of others, the awareness against one’sown faults gets veiled. The attained awareness after the Gnan Vidhi therefore, does not increaseto the level of experience. Dadashri has analyzed through exclusive visionary intuition and elementalvision; the kinds of faults being committed by mahatmas. These faults impede his progress in thepath of moksha. Dadashri has explained beautifully about subtle faults like faulty vision, insistence,obstinacy, suspicion, attachment, my-ness (mamata), pride, respect–insult, ‘I-ness’ (potapanu), toact according to one’s own will and intellect (swachhand), persistent insistence (pakkad), makinga deep intense mental note (nondha), ‘juice’ of doership (garvaras), point-man (the one who leadsyou astray), the desire to be worshipped (pujavani kamna), superiority, etc. in Aptavani 9 and otherbig volumes in which His divine speech has been compiled. These mistakes are detrimental infulfilling a goal of attaining the final life in which final liberation will happen. The satsang aboutall this is compiled in abridged form in this Dadavani. If we study this with understanding, thenwe definitely will move very easily on this path of liberation, and there is no doubt about it.

Akram Vignan can make one to attain the final life of final liberation (ekavtari pad). Thiswill happen only if one’s subtle faults which create impediment in the path of moksha dissolve.It is necessary therefore to understand this knowledge at the subtle level as in the ‘vision’ ofthe Gnani Purush. It is our ardent prayer that this divine speech be very helpful to everymahatma to understand the causes of subtle faults, the effects and the solutions to accomplishthe goal of ultimate liberation.

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Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

~Deepak Desai

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(Please note that ‘S’ for Self, or ‘Y’ for You, refers to the awakened one in Akram Vignan, or the eternalSelf. The ‘s’ for self refers to the worldly self. For a detailed glossary please see: www.dadashri.org/glossary.html)

Impediments in attaining the final life before moksha

To the ones who are going to beliberated soon…

Questioner: Please tell me if there isanything special about attaining moksha easily.

Dadashri: Is there anything that isparticularly difficult for you?

Questioner: If you show me then onlyI would know, right?

Dadashri: No, but something must bedifficult, no? If you become entangled inanything that is where the difficulty lies. In whatmatters do you not get puzzled the secondtime around?

Questioner: That kind of entanglementdoes not happen anywhere.

Dadashri: Do you get puzzled at leasta little bit? 1 Say for instance if a police officercomes to arrest you with handcuffs, wouldyou not get puzzled and entangled withinimmediately? Would one not make this easybefore going ahead on the path of moksha?Proceeding on the path of salvation one willhave to make at least this one easy, no? Howwill it work there, otherwise? 2 You should tellthe police officer, ‘brother, you came so late.Why did you come so late?’ If the police officercomes with a warrant and handcuffs and islooking for Chandubhai, what will happenwithin the mind of Chandubhai?

Questioner: It will get entangled andpuzzled.

Dadashri: I have not left anything thatcan puzzle you. I have given you such a Gnan

that one will not have any puzzle orentanglements in any situation. We should self-check what might happen if a police officercomes with warrant and handcuffs for anarrest. 3 And he is going to take you for sure.4 And since he has come with a warrant he isnot going to return empty handed, is he?

Questioner: No.

Dadashri: 5 We should shake his handand go with him, what is wrong with it? He isarrived so he is not going to leave withoutarresting you. 6 Now our Gnan also will saythat, ‘It is vyavasthit—scientific circumstantialevidence, 7 so the file has come, settle withequanimity.’ We have attained this Gnan inevery different way. So we should tell the policeofficer, ‘Let me shake your hand, or have acup of tea at least and then leave.’ What is theproblem with this approach?

Questioner: It is correct.

Dadashri: I don’t think it has beentested that much. We do need the tested, don’twe? Is it going to work like this otherwise?8 We had told the police officer that, ‘It isgood. You should have brought handcuffs withyou. I do not have problem.’ On the contrarypeople will say ‘Ambalal is like this?’ So thesepoor people will feel happy!’ So that policeofficer was taken aback and flustered.

So be ready for all kinds of situations.9 Any situation may arise because it isvyavasthit, isn’t it? Nothing is beyondvyavasthit, is it? 10 Now one has to settlewith equanimity. So what can we answer if he

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has brought a warrant with him? 11 Has hecome with a warrant on his own? For himalso it is by order! 12 He is just followingsomeone else’s orders, is he not?

Questioner: Nothing is in his hand.

Dadashri: 13 And it is not in the handof his boss who is giving the order either,everything is dependent on karma. We arealso under the control of karma.

Questioner: In such predicaments nota single subatomic particle parmanu withinshould move or stir.

Dadashri: One parmanu should notmove! That should be the only thing.

What is the worldly life in the finalanalysis?

Questioner: Now I do not see anyoneas contemptible, whereas before I used to seeeveryone as nothing but useless and unworthy.

Dadashri: No one is useless andunworthy. It is only after scrutinizing everythingvery closely that I have declared that the entireworld is faultless.

Questioner: We see people’s faultsonly when we fail to see them as pure Self,right?

Dadashri: Firstly you see their faultsbecause 1 you are not seeing them as the pureSoul and secondly you have not investigatedthe reason behind the seeing of the fault. 2 Ifyou were to analyze things exactly as they are,then you would realize that the one seeing faultsis completely wrong. Having made the analysis,you would realize that the one seeing faults inothers would himself say that the fault is hisown. 3 So it is not enough just to see the pureSelf in people. 4 But it should get settled

systematically. But you have analyzedeverything and deduce in what ways the otherperson is blameless and why despite this, youare placing the blame on him?

If you want to know what this worldlylife is in the final analysis, 5 I will tell you thatno one is at fault in the world at all. Humansare not at fault, and a tiger (animals) are alsonot at fault. So from this statement, you willhave to solve all equations. The conclusion isthat this entire world in reality is flawless. Everyliving being is faultless. 6 They appear to youat fault because of your ignorance, so nowyou know how wrong you have been.

Questioner: Very much.

Dadashri: You will start seeing the worldas faultless even 7 when the person who picksyour pocket appears to you as being faultless.When that happens, you can be assured thatyou have come to the exact understanding.

The world is faultless in the final vision

1 Lord Mahavira has said that the wholeworld is faultless, and whatever mistakes therewere, were all his and this was the realizationhe came to. I too have realized my mistakesand 2 now I am telling you to do the same. Ido not tell you to do anything else. I have thestring of my kite in my hand and I have givenyou the string of yours in your hands. 3 Youhave acquired the knowledge of the pure Selfand so you have the string in your hands, andshould that kite take a dive and start falling,there is no point in yelling and shouting forhelp when all you have to do is pull on thestring. That control I have given you in yourhands.

Now you have to see everyone asfaultless. 4 Through this vision by seeing the

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pure Self exclusively, see him faultless. Fromwithin you, there will be a revolt as to whyyou are saying that he is faultless, when hisfault is so overtly evident. 5 Especially in thissituation see him faultless because in reality heis faultless.

6 Whatever you see in this world is theresult of your own causes. 7 You can see theresults but you cannot see the causes createdin the past life. So who is to be blamed for allthese results?

Questioner: The fault is of the causes.

Dadashri: 8 Yes, the fault is of the onewho created the causes. In results no one is atfault. 9 This whole world is a result. 10 I amteaching you this very small example of howto arrive at the final conclusion. There are manysuch conclusions. When so many of theseconclusions came together, it was then that Iaccepted that this world is flawless. Is thissomething that can be accepted withoutconclusive proofs?

11 The world is absolutely faultless andthis should be permanently entrenched in yourconviction. 12 If appears to be with faults, thenit is an illusion and it is because of this illusionthat this whole world has come into existence.There is no other cause behind its existence.13 Through Gnan the world appears faultlessand through ignorance it appears to be full offaults. 14 You are doomed to wander life afterlife if you continue to see faults in the world,15 but by seeing it faultless, you will attainliberation.

Worldly life is dependent on vyavasthit

Now you have become Shuddhatma—pure Soul. 1 Now what is this worldly life?The answer is: it is under the control of

vyavasthit—scientific circumstantial evidences,and You ‘see’ that. Everything, whatever isthere, 2 You just ‘see’ that. So all that willcontinue slowly and slowly with its innatenaturalness and You will be able to remain thegnata-drashta—knower-seer, in the appliedawareness upayoga as the pure Self! That isall that needs to be conveyed. Now then, 3 ifsomeone makes a fun of you then ‘settle withequanimity’. No matter what anyone does, getthe work done by settling with equanimity. 4 Sayfor instance, you went out and someone brokein your home and stole everything and whenyou return and see this, even then nothing, noeffect, it is vyavasthit! And now settle withequanimity. 5 This that happened is verilycorrect. Even if you lose it all there is no worry,that is how You should be. 6 It is not as if thegood tends to leave and the bad remains. Itsimply is the repayment of past life account.

Questioner: So we have to only request‘grant us the energy to remain in the Gnan ofvyavasthit.’ We just have to request this from‘Dada,’ don’t we?

Dadashri: ‘Grant me energy,’ 7 you haveto ask for energy, but in addition you have totake it in to practice. If you cannot practicewhole day, then do it for at least two hours.8 You have to decide that, ‘I do not want tocreate any (dakho) interference of ‘I amChandulal’, in any way, for two hours, and Iwant to remain in the Gnan of vyavasthit.’

In this, 9 the studied practiced experiencethat ‘prakruti the non-Self complex is underthe control of vyavasthit’, and to ‘see’ itseparate, will result in increasing energy of theSelf (atmashakti).

Life, without insistence

Questioner: Ordinarily what should our

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life be like after attaining Dada’s Gnan?

Dadashri: 1 You should live a life freefrom any insistence (khench).

Questioner: Give me an example ofhow one is insistent, please.

Dadashri: Insistence (khench) issomething very different. Insistence means, if Isay, ‘No, it is like this’ 2 but you keepbelaboring your point in order to prove yourselfcorrect, that is insistence. 3 There is no truthwhere there is insistence; 4 insistence is one ofthe biggest negative traits.

Suppose we are talking. I give you ananswer and 5 in order to make your pointcorrect you bring up the same topic again.That is insistence (khench). This is what peopledo over and over again. 6 The definition ofbeing insistence-free is if someone tells you, ‘Idon’t like it’ then you say, ‘very well. I willkeep quiet.’ There is no botheration.

7 If you have taken Gnan, then thereshould be no insistence. 8 If there is anyinsistence, then get rid of it, because it is amistake. There is no problem if you try to getrid of it and it does not go away. 9 If there iscontinued insistence on your part, if Chandulalis insistent, then You have to simply observe it,by doing so, You are free. You are separatefrom your insistence if you remain the seer(jonaro). Then you are in compliance with‘our’ laws.

Liberation through absolute humility

Questioner: You said, ‘where there isliberation, there are no laws; where there arelaws there is no liberation. Liberation isthrough absolute humility (param vinaya).’So absolute humility encompasses everything,does it not?

Dadashri: Yes. Absolute humilityencompasses everything. With rules, one willbe required to keep a tulsi plant (tulsi leavesare used in prayer rituals in the Kramic path,they also have medicinal properties). If amouse nibbles away at the tulsi, he will haveto keep a cat to keep the mice away. The catruins the milk and so he has to keep a dog toprotect the milk. Where does it end?Therefore, here we have the law of ‘no laws’.1 Here we are applying Vignan and so theslightest of interference is madness. It istantamount to being over wise.

2 I will say things as they are. Then ifsomeone were to become obstinate and strongheaded (jakki), then I will know there istremendous ignorance on his part and that heis harming himself, so then I will not sayanything more; I will remain silent. If he startsarguing, it is because he cannot understandwhat I am saying. Would he argue if he did?

So what is it like here in the satsang?You have to become wise. 3 You have to haveparam vinaya, which means you do not haveto speak unnecessarily. Speak only when it isnecessary. Do not try to show your wisdomor your cleverness here. 4 All your clevernessis imitation; it is not original. Meaning you havelearnt from others, you have learnt from books.Then you get into arguments and you do notstop. Don’t you even recognize that you aregoing off on the wrong track, by doing this?5 To engage in such confrontational arguments(chadasey chadhavu) is to leave your ownplace as the Soul—your real Self and fall allthe way down; it is to lose your own placeand to regress.

Questioner: You caution us right awaybefore we fall.

Dadashri: I am telling you the same

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thing right now also. But I cannot cautioneveryone; I can only tell certain people. 6 Withothers, I have to let things be. They have notattained the energy (shakti) yet. The poor fellowwill go away from here if I were to say anything.7 I only caution those who have understoodwhat is harmful and what is beneficial to themas far as liberation is concerned. So I onlycaution people once they become strong. I willnot say it to everyone. Otherwise, they will leaveright away. 8 But if you wander away from this‘station,’ you will never encounter it again, evenafter a hundred thousand lifetimes. 9 I have topamper them like children in this manner andmake them sit. I even have to give them candies!I ask you this, who has taken this Gnan with hisown understanding? I have had to coax andentice everyone, ‘Come here! Come see!’ 10 Ihave had to sweet-talk everyone in order togive them Gnan.

Nature of obstinacy

Questioner: How should I understandthe nature of obstinacy (aadayee)?

Dadashri: 1 It is when one does notaccept that which his heart accepts, and actsaccording to his own opinion andunderstanding. ‘We’ do not say anything toanyone or pressure anyone, and 2 if ‘we’ everdo and even then he does not accept it, thenis that not his aadayee (obstinacy)?

Questioner: So what is the root causeof obstinacy?

Dadashri: The ego.

Questioner: But is it not the effect ofpast life’s causes?

Dadashri: 3 It is an effect, but onlybecause the causes were created. How docauses occur? 4 First comes the knowledge of

obstinacy that says, ‘If I become obstinateand inflexible, everyone will straighten out. Iwill become obstinate to sort everyone out athome. Obstinacy can be very useful.’ 5 Oneattains this knowledge first, and then the faith(shraddha) sets in. The faith in turnstrengthens that knowledge. Knowledgewithout faith will not last, but when faithdevelops, it makes the knowledge stronger6 and then that obstinacy comes into conduct.Then all the fun (!) begins!

Ignorance is the main culprit

Therefore, 1 the approach of ‘The onewho is obstinate, is not ‘I’, is Akram Vignanand ‘I am obstinate and I have to straightenout,’ is the approach of the traditional Kramicpath.

So, 2 the one who was obstinate is not‘I’. This is how one vacates the whole placealtogether. Then what else is left? 3 The ‘one’who was in guilt became free from the liabilityof that guilt. The original guilty ‘one’ is leftright where he was. The main guilty one wasindeed ‘he’ (Chandulal). But ‘You’ (the realSelf) had unnecessarily become a partner. NowYou have become straight, have You not?4 Now that You have become straight, Youwill remove Chandulal’s obstinacy.5 Chandulal’s obstinacy will not leave as longas there is partnership with You. 6 Now thepartnership is broken and so You will removeChandulal’s obstinacy even through scolding,if necessary.

Therefore, the power of this AkramVignan is such 7 that it gives you the separationof: ‘The one that is obstinate is not ‘I’; I ama pure Soul (Shuddhatma).’

Suspicion-free as to the purity of the Self

1 In reality the Soul is like the space,

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and ‘Shuddhatma’ is a sangnya (anunderstanding through association), a symbolor a sign of sort. What is that sangnya?

Questioner: In order to understand thesoul.

Dadashri: No. 2 No matter what kindof deeds, good or bad, are done by this body,You are pure (shuddha). One may say, ‘DearLord, I am pure but what about this body thatdoes negative things?’ The Lord still says, 3‘Those deeds are not Yours. You are pure(shuddha) but if You believe those deeds tobe yours, then you are bound by them.’ Thatis why the word Shuddhatma is written as asymbol association (sangnya).

And why do ‘we’ call it the pure Soul(Shuddhatma)? 4 It is because it is not affectedby any impurities (ashuddhata), despite goingthrough the entire worldly life, so it is pureonly.

After attaining this Gnan, You have anestablished awareness (laksha) of ‘I am a pureSoul’. Therefore, 5 regardless of whether youdo good deeds or bad deeds, You are not thedoer of those deeds. You are pure. 6 You willnot become tainted by the merit karma ordemerit karma and therefore you are verilypure (shuddha). 7 You will not become taintedby the good deeds or the bad deeds. ‘We’ tellYou that nothing is going to touch You, when‘we’ give you Gnan. You will progress onceYou become suspicion-free (nihshank) aboutthis. 8 If you become suspicious, then you willbe bound by it but if you do not becomesuspicious, then You are free. 9 It will not affectYou if you remain in Dada’s Agnas.

10 The main fact is that it is not worthhaving any suspicion. Really, You are not doinganything. You are not doing any such actions.

11 It is merely a delusion; it is a twistedperception. 12 Therefore, the word‘Shuddhatma’ is the sangnya (a symbol) tounderstand that the Soul is pure, has beenpure and it always will be pure. 13 So itbecomes unshakably established if You remainin that understanding. After that the Self attainsthe Absolute state, full enlightenment as theSelf, called Kevalgnan.

14 The original Self is the absolute Self(Kevalgnan swaroop). So then, what is thedifference between You and ‘us’? 15 ‘We’remain as ‘Kevalgnan swaroop’ as theabsolute Self and You, the mahatmas remainas Shuddhatma (the pure Self). The suspicionsYou have about the original Self are gone, soall other suspicions have gone away. Still some,who by their old ways and nature are proneto use excessive intellect, will continue to havesuspicions about this.

Solution for suspicions

1 No man can be free from suspicion.When my mother was alive, there weremoments when I would get off the train atBaroda station, I would have thoughts like,‘What if mother died suddenly today? Howam I even going to enter the home?’ I used tohave such suspicions. All kinds of suspicionscan arise in a man. 2 But I studied all this fromall the angles and concluded that it all mountedto nothing. 3 This world is not such that oneshould have any suspicions.

Questioner: Even I become suspiciouswhen I get a phone call from India, ‘What ifsomething happened to mother?’

Dadashri: 4 But suspicion does not helpat all. It causes misery. 5 One never knowswhen an elderly person may die. 6 Are youable to save them? 7 If suspicion is going to

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arise, keep doing a vidhi (special inner spiritualadjustment) to the pure Soul of that person,as follows: ‘Dear pure Soul within the (nameof the person concerned), which is separatefrom his dravya (discharge) karma, bhaav(charge) karma and nokarma (neutral), pleasegrant peace to him.’ Do this vidhi beforesuspicion arises. 8 If suspicion arises thenchange it around with this vidhi.

Vyavasthit eliminates suspicion

1 The world is miserable from suspicions.2 Suspicions can take a human being to a lowerlife form. 3 Nothing is to be gained fromsuspicions. 4 According to the law ofvyavasthit, no one can destroy anything so 5why are you meddling needlessly by becomingsuspicious.

6 Vyavasthit means whatever ‘is’, is andwhatever ‘is not’, is not. Whatever ‘is’, is notgoing to become ‘is not’ and what ‘is not’, isnot going to become ‘is’. Your meddling is notgoing to change anything. 7 Therefore, becomesuspicious-less. After attaining this Gnan, youhave become suspicious-free in matters of theSoul; 8 the awareness that you have attainedis verily the Soul and everything else is adischarge of past karmas.

9 Nothing is going to happen outside ofvyavasthit in one lifetime. It will happenregardless of whether you have awareness ofGnan or not. 10 No change is going to occurwhether you are a Gnani or agnani. 11 Sothere is no reason to have suspicions.

Questioner: Because nothing is goingto change.

Dadashri: Yes, nothing is going tochange and 12 there is great harm in suspicion.

Questioner: But there is no charging

after this Gnan, is there?

Dadashri: There is no charging, 13 butthere is ‘charging’ if you harbor such suspicions.14 You cannot have suspicions if you wantmoksha. 15 Still in the absence of Self-realization, that is exactly what happens.16 Whereas here, you get the benefit of Gnan,you get the benefit of freedom and 17 only thatwhich is destined to occur, will occur.Therefore, there is no reason to havesuspicions.

Free from kashayas on the path of moksha

Now when does your moksha becomeruined? When you become asaiyami (withkashayas: anger-pride-deceit-greed). OurGnan is not such that it will cause asaiyam.Gnan is constant saiyam. Externally inducedtroubles (upadhi) arise the moment suspicionarises.

So what ‘we’ tell you to do is 1 settleyour files with equanimity. 2 These are all files.3 They are not your daughter or wife. Thesedaughters and wives are all ‘files’. Settle matterswith all your files with equanimity. 4 When youbecome paralyzed, no one will stand by you.On the contrary, they will get irritated if it goeson for long time. Even the person with paralysiswill understand that everyone is irritated, butwhat can he do? The path that Dada has shownyou is straight; it is ekavtari i.e. you can achieveliberation within one more lifetime. So remainin saiyam (without kashayas: anger-pride-deceit and greed) and settle your files withequanimity. Whether she is your daughter, yourwife or anyone else, deal with her, withequanimity. 5 No one is anyone’s daughter orwife, in this world. 6 Everything is dependantupon the fruition of one’s own karma.7 However, we cannot make this statement to

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those who do not have Gnan. If you tell themthis, they will fight with you.

Questioner: So the one whom he istrying to improve does not improve even if hespends his entire life doing so, but that is notthe Self to begin with. Is that how it is?

Dadashri: Yes, that is why there is noend to it. That is why one has to wanderendlessly life after life.

One should always remain in the homedepartment

1 After becoming the Self, do not getinvolved in anything. 2 All that (suspicions etc.,)belongs to the ‘foreign department’; (the non-Self). You should remain in the ‘homedepartment’ (the Self). Stay in your real Self!3 You will not find Gnan such as this again soget your work done. One man constantly usedto be suspicious about his wife. ‘We’ askedhim 4 why he was suspicious about his wife.5 Was he suspicious because he sawsomething? 6 And if that was the case, was thesame thing not going on before he witnessedit? 7 People call a person who gets caughtstealing, a thief, but those who do not getcaught are thieves from within. Here peopleonly label the ones who get caught as thieves.Why are you calling them thieves? In fact theyare trivial thieves because they get caught. Doyou think those who steal on a regular basisare likely to get caught?

Questioner: But it is when one is caughtstealing, that he is called a thief.

Dadashri: No, the ones who stealoccasionally are the ones who get caught. Andbecause they are caught, people call themthieves. 8 The real thief is the one who doesnot get caught, but this is how the world is.

9 Yes that is how it should be if you want togo to moksha! Otherwise, you will keepquarreling with your wife. 10 Your wife cannever be your wife in this current time cycle ofdushamkaal (aka as Kaliyug, this current timecycle is characterized as a time of lack ofunity in people’s thoughts, speech and action;an era of moral and spiritual decline) and it isfutile to even expect that. This is thedushamkaal, she is yours as long as she stayswith you and cares for you otherwise she issomeone else’s if she cares for another.

That is why ‘we’ have told all themahatmas, not to harbor suspicions. ‘We’ alsoask them 11 why would they take things forgranted and believe everything true justbecause they have not witnessed anything inthis current time cycle. 12 Everything is hollowand without substance to begin with. If ‘we’were to describe to you what ‘we’ have seen,no man would be living. 13 Therefore, in thistime cycle, there is nothing better than to bealone and be pleasantly absorbed in livingalone. Furthermore, if one has this Gnan, thenthere is nothing better.

Therefore, it is worth getting your workdone and that is why ‘we’ repeatedly keeptelling you, ‘get your work done, get yourwork done, get your work done!’ The intentbehind it is that this Vignan, this Gnan hasnever manifested in any of the time cycles,therefore you should get your work done.

So do you understand? 14 If you hadnot seen anything, nothing would havehappened. All this is the poison of seeing.

Questioner: Yes, it happens onlybecause I saw it.

Dadashri: 15 So this whole worldmoves about in darkness and there is nothing

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but hollowness in it; there is no integrity orsubstance to this world. ‘We’ have seen allthis in Gnan 16 but you have not seen and thatis why you get alarmed when you seesomething. Why do you get alarmed? 17 Suchthings go on all the time, but you simply don’tsee it. 18 What is there to be alarmed aboutwhen you are the Self? 19 All it is, is simply adischarge of karma of all that was charged inthe past life. The entire world is clearly in theform of discharge. 20 The world is not outsideof discharge. And that is why ‘we’ tell you,the world is in the form of a discharge andthat is why no one is at fault.

Questioner: So does the principle ofkarma work here too?

Dadashri: Yes, purely the principle ofkarma is working here and nothing else. 21 Noindividual is at fault. It is the poor man’s karmathat makes him go round and round. But ifone has suspicion in all this, then he is doomedfor no reason.

You can have mamata for this body only

1 So have ‘my-ness’ (mamata) for onlythose things that will come with you.Otherwise, 2 is there anything that will nolonger be there after one leaves? ‘This leg ismine, this arm is mine, this nose is mine, earis mine, this eye is mine, this finger is mine, allthe thirty-two teeth are mine…’- there aremany such things in the body. 3 This muchmamata is more than enough. Then there isno interference. 4 There is no need for externaland extended mamata. People havemistakenly created the extended mamata. 5 Ithas come about because of a lack ofunderstanding. Otherwise, mamata should notbe extended externally.

Questioner: Does that mean mamata

should be for only the body?

Dadashri: 6 Only for this body and youshould have full mamata for it. You shouldgive it food and drink; there is great happinessin such mamata. But people do not enjoythat happiness and instead they take pleasureof, ‘This house is mine…that is mine…this ismy wife, etc.’ 7 No body is going to be yours!Whatever you believe to be ‘yours’, will notcome with you. 8 ‘You’ are permanent.Temporary things will not suit you.

Ultimately 9 when even your own bodyis not going to be yours, then how can thewife be yours? Is the wife going to be yours?What if you keep having mamata towardsthe wife and one day she divorces you? Thereis no such problem with this body, is there?

Questioner: But what is there in thisbody that merits having unnecessary mamata?

Dadashri: 10 Then what on the outsideis worth having more mamata for? 11 So thereis nothing that is yours. Whatever is yours, willcome with you; that is the principle. Andanything that is not yours is not going to. 12 Sois it not meaningless to have mamata foranything that is not yours?

How can anyone insult You when hedoes not even know You?

What happens if someone were to insultChandulal? He will not be able to sleep atnight, will he? It will keep bothering him fromwithin. The person who insulted him sleepspeacefully while Chandulal feels the hurt andwill not be able to sleep. 1 If someone insultsyou and you cannot sleep, what is the use ofit? 2 What is the use of such weakness? Whyshould You not sleep just because someoneinsulted you? 3 And besides, it is not You that

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was insulted, it is someone else. 4 If theyinsulted You, you should not tolerate it, but hedid not insult ‘You’, so why fret over it?5 Someone else is being insulted and You takeit personally. 6 You should not take it as ‘I ambeing insulted,’ should You? Yes, nobody shouldinsult You, 7 but no one will insult You either.How can they when they do not even knowYou? They know Chandulal but not You.

8 When you regard the person insultingyou as someone who obliges you; then yourdesire for respect (maan) will end. Who is tobe insulted? 9 ‘Chandubhai’; ‘Insult him asmuch as you want. What relation do I havewith him? He is ‘our’ neighbor.’

Love for insults

1 When a person insults you, he is simplya nimit (instrumental in the process of yourunfolding karmas; an apparent doer) in thefruition of your past karma. 2 How can thatpoor man be the guilty one when you have toendure the fruits of your own karma? So trylooking at it this way. 3 Understand that it is afruition of your own karma when someoneinsults you. 4 What would you do if a piece ofrock were to fall from a hill and hit you on thehead?

Questioner: I would get hurt if it werein my fate.

Dadashri: No, not so. When the rockcomes tumbling down and hits you, you lookup to see who threw it and when you find noone up there, you do not get upset; 5 you donot do kashaya with anyone. But if someonethrows a stone at you, you will do kashaya,you get angry with him. What is the reasonbehind this? It is because there is a differencein your understanding. 6 In the former case,the hill threw the stone at you and in the latter,

it also a ‘hill’ that throws the stone. There isno pure consciousness (shuddha chetan) in aperson; it is mishra chetan (a mixture of thenon-Self and the Self; the worldly being). Hetoo is a ‘rock’; he is a ‘hill’, the poor fellow!If you ‘see’ and ‘understand’ it this way, thenit is more than enough.

The test of ‘I-ness’

Say you are going somewhere withsomeone by car, he tells you to get in the carand you do. A little later, he tells you to getout of the car because someone else is cominginstead, what would you do? Would you justsit there? Would you tell him, ‘I am not gettingoff?’

Questioner: I would get out.

Dadashri: Immediately?

Questioner: Immediately! I would getoff.

Dadashri: Would you not say, ‘No Iwill not get out?’ Then as you walk away, hecalls you back. You would go back wouldyou not? And you would do so without achange of expression on your face, right?

So what have I said? 1 If you can dothis nine times over without any effect at allwithin you, then I will tell you that you havebecome ‘Dada’. If he does this to you ninetimes and you get on and off nine times, 2 andduring each of those nine times, You do notsee the person as the doer who asked you toget out, and 3 You do not see the person asthe doer who called you and 4 you seevyavasthit as verily the ‘doer’, then You arefree from ‘I-ness’. 5 And when you are invitedback, there is nothing in the mind, the faceremains smiling as if nothing has happened,and this is the case while getting off also, then

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you are free from ‘I-ness’. Then see thebeauty of it all! 6 What is this state called? Itshows that this ‘one’ is not protecting theprakruti and therefore the ‘I-ness’ (potapanu)is gone.

7 Protecting your prakruti is ‘I-ness’.But here the very prakruti one wants to beliberated from is the one he is protecting.

The exact awareness of separation

Questioner: If awareness prevails ascircumstances unfold, then ten percent or twopercent of the ‘I-ness’ has gone away. Sowhat kind of awareness is that? How does theawareness (jagruti) that makes the ‘I-ness’diminish, work?

Dadashri: 1 It is the awareness of ‘Iam Shuddhatma’; 2 it is the awareness of thefive Agnas. 3 There is awareness of ‘Who isthis? Who am I?’ 4 There is awareness that‘the ‘one’ abusing is not the abuser, he is aShuddhatma.’

5 The One who knows, ‘This is not ‘I’,this is ‘I’’, is the Self. 6 There should beawareness of, ‘This is ‘I’ and not this.’

When can one experience uninterruptedawareness?

Questioner: This Akram Vignan is suchthat first it will not let the effect of those wordstouch the Self (the soul within). There ariseswithin the awareness as to whom the words,‘senseless’ are being addressed to.

Dadashri: Yes. First such awarenessarises. Then nothing will affect You once thisawareness arises. 1 The one who becomesaware as to who is being addressed in,‘welcome, welcome,’ remains unaffected. (Thisrespectful greeting is being given to Chandulal,

the relative self and this is the awareness—jagruti). You have to extract and attain suchsubtle understanding.

Questioner: This is very necessary. Thebreakdown in the continuity of this awarenessoccurs, and is that the reason that all suchfaults take over the control?

Dadashri: 2 All these faults cause theintervening breakdown. 3 That is why the Lordhas said, ‘Kevad nij swabhav nu akhandvarte Gnan—the uninterrupted bliss of theSelf is being experienced.’ But it does getinterrupted. 4 Therefore stop the habit of tastingsweetness (of respect) and it is unlikely thatanyone will go out of his way to serve youanything bitter (insult). This is because yourworldly interaction now is such that no onewill insult you, and 5 if it does happen thenknow that as your vyavasthit—scientificcircumstantial evidence. 6 The fault is of thesufferer.

Questioner: The awareness prevailsstronger during bitter and unpleasant lifeeffects.

Dadashri: 7 That is why one becomesdeluded at the time of tasting sweetness;enjoying the pleasant life effects.

8 Now an uninterrupted awareness ofGnan will be experienced when there is noobjection or interference (with reference topainful or pleasant life effects) of any kind.This path is of uninterrupted awareness(akhand jagruti).

How to stop swachhand?

Questioner: Is insight (sooj) helpful inmaking decisions about worldly affairs?

Dadashri: 1 Yes, insight (sooj) is helpful.

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Where can a person get such insight if he doesnot have it? 2 In that case he should consultsomeone he trusts for guidance. In this world,there is nothing better than to ask for advicebefore you do anything. If you ask your boss,‘Can I go to the rest room?’ and he says‘Go’, then it does not matter even if you smokefor ten minutes while you are there. But if yougo without asking him you will be caught. Hewill ask, ‘Why did you go to smoke?’ So askbefore you go.

Questioner: Does swachhand (actingaccording to one’s will and intellect), getdestroyed if one asks for permission?

Dadashri: 3 Yes, that is precisely whyone needs to ask for permission - to get rid ofhis swachhand. That is why you are told tomake a guru. That way you will not be drivenby your own intellect (dahapan)! Andwhatever the guru says goes one hundredpercent.

4 If ‘we’ tell this man, ‘go run in thisdirection’, and he does not stop to questionwhy, that is defined as him not having anyswachhand. That is when we can say hisswachhand is gone. 5 But if he stops to asksomeone, ‘Should I run in the direction Dadahas told me to or not?’ then it is calledswachhand.

Yes, there is no need to ask me anythingabout worldly matters. For that you can askyour father or your elders or anyone who hasexperience in such matters. Ask them, theywill explain everything to you. 6 In the worldlymatters, elders can explain all this.

Questioner: But during the time ofworldly interactions, it is the commonsense thatis applicable, is it not?

Dadashri: But where will he getcommonsense? 7 If he reads our books, hewill attain some insight (sooj) but where willhe get commonsense? Is it anything cheap orworthless?

Do not encourage negative talk bylistening to others

Otherwise, the world is very different.Even when you want to avoid separation dueto differences at home, outsiders will drive awedge between you.

1 If someone comes to me andcomplains about someone else, I wouldquestion him and take him to task first: ‘Whydid you come to tell me this? 2 You came tocomplain, so you are the guilty one.’ Write-offeveryone who comes complaining in thismanner. 3 Just cancel whatever useless talkthat has been spoken to you without yourasking. I immediately cancel such people.4 Such people are called busybodies. Youshould not even go near such people. No onehas carried on a useless discussion with me.Even if such a person were to come to me, hewill not be able to say a word. 5 In fact, youshould not believe what people tell you inmatters of religion. 6 I would not listen toanyone regarding even worldly matters. Ifsomeone were to say, ‘Hiraba was saying this,’then I would say, ‘Why did you have to comeand tell me this? What do you gain by tellingme what she said?’

Even in our satsang, you have to findthe busybody and warn others about him. Wedo not have any attachment or abhorrencetowards such a person but we do have towarn others.

How dare someone come to us and tellus things? 7 Some people will come and tell

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you things as if they are your well-wishers.You should not listen to them when they aretalking about someone else. You should knowhow to recognize such people and ask them‘Why have you come to tell me this? Whatkind of commission do you make from doingthis? What do you gain by telling me all this?’

8 In fact, you should not listen to talksabout anyone. But people’s minds havebecome weak today. 9 You should not listento talks that are destructive or talks thatsabotage others; the reason being if you do,your mind will become adulterated towardsthat person and it will affect that person too.Man has no capacity to understand all this.The other person may be saying somethingindirectly and vaguely but the person listeningtakes it directly.

10 And to say anything that will causedifficulties for another human being is thebiggest crime and yet people do this, don’tthey? 11 A noble human being will cover upanything negative he hears about anyone. 12 Ifsomeone says things in the heat of the moment,you should cover it up.

Once the discord starts in the mind, itslink will continue and you will form an opinionabout that person. 13 At such a time youshould remain silent and try to gain hisconfidence. Nobody is going to improvethrough your constant griping. Only theGnani’s speech can improve things. Parentsneed to be extremely cautious where childrenare concerned. Is it really necessary forparents to say anything? No it is not. 14 Thisis precisely the reason why God has said thatthe living should live like the dead. 15 Thingsthat are spoilt can be improved, but only theGnani is capable of that. You should not tryto improve things on your own. 16 All you

have to do is follow my Agnas. 17 Only thosewho have improved themselves can improveothers. 18 If you have not improved, how canyou improve others?

The dangers are grave

1 Even if people tell you, ‘this man isworthless,’ you should call him worthy because2 at times he may not be worthless and 3 if youcall him worthless, you will incur a tremendousliability. 4 If a woman is chaste and virtuous, itis a terrible sin to call her a prostitute. Youincur such a liability that you will have to payfor it for many lives to come. 5 Therefore, donot say anything that will violate someone’scharacter because what if it is not true? 6 Whatis your own worth if you say things aboutsomeone because others say so? 7 ‘We’ havenever said anything about anybody and ‘we’will never do so. ‘We’ do not interfere. 8 Whowould want to take on the liability? You shouldnever be suspicious about anyone’s character.It carries a great danger. ‘We’ never becomesuspicious. Why should ‘we’ take on theliability?

9 There is nothing in this world that ishappening that is unlawful, not even for amoment. 10 Everything that happens, happenswithin the laws of nature. So do not bemistaken. Whatever happens, or has happened,was within the dictates of nature’s law.Therefore do not create doubt in that.

There should be no insistence for that

1 There is no such thing as the truth(satya) in this relative world. The Real (sat) iseternal (avinashi).

2 The Real (sat) is eternal (avinashi).There is no other sat. Everything else isrelative. And yet look how people hang on to

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it with obstinacy! 3 It is also wrong (asatya)to hang on to the truth (satya). To hang on tothe truth’s tail (insist on the truth) is in itselfuntruth (asatya). 4 And to let go of untruth isthe truth. To become insistent is to ruineverything.

Whereas ‘we’ do not have any graspingof anything (graha) or persistence of insistence(aagraha). There is not the slightest insistenceof ‘it has to be this way’ in any matter, noteven for a second. 5 Not even for a secondwill ‘we’ say, ‘this is right, this is true.’ 6 Thereis not the slightest insistence of even ‘This Gnanhas manifest.’ If you say, ‘that is incorrect’,even then there is no insistence on ‘our’ part.Whatever comes through your vision (drashti)is correct.

7 If you do not encounter any separationwith anyone due to difference of opinion(matabheda) anywhere, then know that Youare on the right path. 8 And where there isseparation due to differences of opinions,know that your path is not clear yet. You stillhave to carve your road through themountains; you will have to remove big rocksthat come your way, otherwise you are boundto crash into them if they are lying in yourpath.

Bring a closure by becoming straight

Questioner: Arguments are bound toensue where there is misunderstanding betweentwo people.

Dadashri: Therefore you have to endthe matter there. 1 So do not be rigid,inflexible and insist on anything! 2 It is a graveliability to be persistently insistent (pakkad).Such a one will quickly turn in matters wherethe ‘soul’ accepts and agrees, and he will notbe insistent there. The one who insists is not

sarad.

Questioner: So if there is amisunderstanding and the other person tellsme ‘you are wrong’, should I not let go of it?

Dadashri: Yes, 3 you should let go ofit. What objection do you have? If you don’tthe other person will think, ‘Why is he talkinglike that?’ I ask you, ‘is speaking (speech)not vyavasthit? Is it not vyavasthit that heasks something?’ ‘We’ have all the solutions.Otherwise where is the end in sight? ‘We’bring about a resolution quickly.

4 It is wrong of us to say, ‘this personis right and this person is wrong.’ 5 You justhave to believe that the other person is rightand you are wrong and just move on. Thatway the other person will not have anyproblems either. No one will have a pending‘claim’ against you. 6 You can never be free ifthere are any claims pending against you.

The ego after Gnan is lifeless and theprakruti dissipates

1 Wherever there is the stock of ego(ahamkar no bharelo maal), it is likely toincrease. In the mahatmas the ego is residual,it is a discharging ego (nikali ahamkar); it isnot true charge ego i.e. ego that charges newkarmas. 2 But even then one goes on protectingand siding with it. Who are you to judge whatis right and what is wrong? This should not beso.

3 When one becomes adamant (jakka),it creates more veils of ignorance over thesoul.

Opposing suspicion about the other person

Questioner: If someone is suspiciousabout me, how can I solve the problem?

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Dadashri: 1 If you have knowledge ofhis suspicion towards you then you shouldforget about that knowledge. That knowledgeshould be forgotten. 2 How do you knowwhether he has suspicions about you or not?

Questioner: What if he tells me directlyon my face that he has suspicions about certainthings about me?

Dadashri: If he tells you on your facethen tell him, ‘You have the suspicion. You willsuffer from it. If you keep suspecting, you willbe the sufferer.’ Just say this much andwhatever happens after that, what can youdo? 3 No one will be suspicious of you if yourconduct is good. That is the principle of theworld. 4 Your conduct had been inappropriatesometime or other in the past and that is whythe suspicion is there. 5 It is as if a personmade a mistake when he was twenty-five yearsold but his case is heard in court when he issixty. 6 That is how everything is. Therefore,whenever a person has suspicion about you, itis your own fault.

Questioner: Do I have to ask him whyhe is suspecting me?

Dadashri: There is no joy in asking.You should not ask. 7 You should immediatelyrealize that it is your own fault. Otherwise,why would he have suspicion? 8 Many peopleare suspected of stealing things even thoughthey do not steal. Therefore, they must havebeen thieves in their past. Otherwise, suspicionwould not arise.

Questioner: What can I do if the otherperson sees it that way?

Dadashri: No, 9 the faulty vision is notof the other person. It is the result of yourown mistake. 10 The world is not so unjust

that others will see you with suspicion if youare innocent. 11 The world is absolutely just; itis just every second.

12 Applying the principle, ‘Fault is of thesufferer’ will solve this problem. You have to‘see’ who is suffering: the one suspecting orthe one being suspected.

Questioner: My understanding is thatall these questions and suspicions arise becauseone is not following the five Agnas of Dadaproperly.

Dadashri: Yes, otherwise they will neverarise. 13 There is nothing if you practice thefive Agnas. 14 Any deficiency in practicing theAgnas will give rise to those things. Thousandsof people who practice these Agnas live ininternal and external harmony (samadhi).

The deception that deludes and throwsone off the track of liberation

If you get into an argument withsomeone in the presence of a third person,when you meet that third person again, wouldyou not ask him what the other person youargued with was saying about you after youleft?

Questioner: Yes, that happens. Whatis it called?

Dadashri: Such a thing will completelythrow you off the path of liberation. 1 ‘Whatwas he saying about me?’ if such need to knowremains within, it can ruin your path ofliberation.

Questioner: Indeed, when you explainwith such clarity, that this is a huge stumblingblock, then we understand.

Dadashri: 2 You should make yourself(your relative self) such that nothing anyone

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says behind your back, no matter how hurtful,will affect you even in the slightest from within.

Arey! Are you aware that people eveneavesdrop on conversations too! What kindof worthless people are these? 3 If others talkabout you, you must be at fault somewhere,would you not? Otherwise, who is there toblame you? 4 And how unworthy of you tolisten in on that which is not meant for yourears! If someone were to see youeavesdropping, how terrible would that personfeel? It is a terrible fault.

5 Let the whole world talk if they wantto. Many people tell me, ‘Dada, this is whatthey were saying about you.’ I tell them, ‘Thatis fine. They are saying good things.’ Thenthey tell me, ‘They are also printing it in thenewspapers.’ 6 I tell them, ‘So much the betterif they print it in the newspaper. On thecontrary, at least people will get to know thisDada now, will they not?’ 7 I would beconcerned and have fear only if the fault wereto exist within me. So let the world bray; whateffect can it have on the one who is strong?

Questioner: How is it for the one whohas made a resolute decision (nischaya) neverto deviate from this path?

Dadashri: That nischaya (resolution)has been made, but along with this he also hasa desire for a worldly goal, does one not?That is a fault; 8 that is one fault. There still liemany such faults within. One will need to getrid of all these faults, right?

Therefore, one should not try to listen inon someone’s private conversation with theintent of knowing ‘What are they saying aboutme?’ 9 And why the interest in this? It isbecause of one’s own deceit (kapat). Deceitwill never help you; not even a little. 10 And if

someone brings you some talk that he hasheard about you, that person becomes closeand dear to you.

Why keep a note of changing karmas?

What is the justice of nature whensomeone insults you? 1 That person insults youdue to the fruition of your karma. 2 The timeof expression of that karma is over for him,and it is over for you too. Now, you are donewith it, you have nothing to do with it anymore.3 But now, you are seeing it again through thelink (tanto) that you have maintained, and arebringing back the fruition (udaya) of the verykarma that has passed and creating anentanglement. 4 Now, that other person is insome other karma all together at this time. Isthis not worth understanding? This is verysubtle.

There is no closure in this matter ofkeeping a link (tanto) is there? 5 And it isverily those who keep such links (tantos) thatlook for closure and justice! Where and howcan all this end?

6 So if someone were to insult ‘us’yesterday and ‘we’ see him again today, hewould appear as a new person to ‘us’; and heis new indeed. 7 Not seeing this is verily ourown mistake. 8 We are seeing him in the olderform. He is indeed in the new form. 9 Onekarma is over, and therefore now he is inanother karma. Will he be in a new karma orwill he be in the same old karma?

Questioner: He will be in anotherkarma.

Dadashri: 10 And we are still in thesame old karma. Now how much garbage isthat? Do you ever make such mistakes? Doyou keep intense mental notes?

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Questioner: I had a habit of makingintense mental notes, but I do not have itanymore.

Dadashri: So you do not do it anymore,do you? Why waste a notebook unnecessarily?People keep notebooks.

One man tells this person, sitting here,‘You dance according to your prakruti. Youare like a top.’ But even then, ‘we’ did notmake a note of it. Later, ‘we’ scolded him,‘What kind of a man are you? How can yousay that to someone like her?’ Yes, she didnot make a note of it either. ‘We’ do not makenotes. 11 ‘We’ will tell the person directly tohis face but then ‘we’ will not make a note ofit. 12 It is a grave mistake to make intensemental notes.

Therefore, pay no attention to anyone,nor complain about anyone, do nothing. 13 Ifsomeone has insulted you, even then you donot have to come complaining to me or seekjustice. 14 Whatever happens is correct, is thatnot justice? There is no question about it, isthere? That is how this Vignan (science) is; itis exact and clear.

The likes and dislikes make one takenondha

Questioner: Can you give an examplehow an intense mental note (nondha) is made?

Dadashri: If you are out walking andsomeone says to you, ‘You don’t have tofollow this Dada, things will be fine. You areneedlessly creating difficulties for yourself.’ 1He may use a few words that you do notappreciate, and so you make an intense mentalnote of, ‘Why did I have to meet such aworthless person?’ 2 Otherwise one wouldmake a note of something that he likes. 3 So

people make intense mental notes of thingsthey do not like as well as things they do like.

4 The slightest dislike arises and one willmake an intense mental note of it. If you donot make nondha of your dislikes, you willachieve moksha. 5 If you do not make a notewhen someone does you wrong, you willachieve moksha. That is the step to mokshaand it is the same step that one uses to godown. The steps that take you up is the samestep that takes you down.

Destroy mistakes scientifically

Questioner: Dada what is the reasonbehind one making intense mental notes?

Dadashri: 1 One does not realize theharm it causes and that is why he continues todo so. 2 Now that he understands this, he willtend to do less of it.

3 You are now convinced (pratiti) thatit is wrong to keep intense mental notes. Nowyou will experience (anubhav) the benefits ofnot doing so. 4 You will gradually taste thebenefits of this and then it will manifest in yourconduct (charitra). This is how it works.

5 So if one wants to be free of suchconduct (acharan), one must first have aconviction (pratiti) of it, then he will come toexperience (anubhav) it and then the negativeconduct (charitra) will go away. So everythinghappens through a scientific process and hencethe results are scientific. If you want to climbstairs, can you do it in one leap? You can onlydo it step by step. You cannot do it in oneleap.

Difference between memory and intensemental note

Questioner: Yes, you do not keep

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notes but you remember everything, do younot?

Dadashri: Yes, I remember but I donot keep notes.

Questioner: What is the differencebetween the two, Dada?

Dadashri: 1 When an intense mentalnote (nondha) is made on someone, it meansthat you are harboring vengeance withintowards him. And to remember (yaad) meansit is merely related to ‘this man has certainweakness in him,’ that is all. 2 I remember thathe has certain weakness within him so that Ican bless him; that is the reason forremembering. Otherwise, I do not make a noteof anything.

3 Whatever this gentleman here may do,or whatever changes may occur in you, ‘we’will not make any note. 4 Therefore, there isno interference or its effects from ‘us’ at all.So you will never be unloved by ‘us’, you willalways be dear to ‘us’. 5 ‘We’ have no concernwith what you said to ‘us’ two days ago. 6 If‘we’ keep mental notes, then ‘we’ would haveproblems, right? ‘We’ understand that yourweakness has not gone away and so mistakesare bound to occur.

7 Therefore, it is not worth keeping anintense mental note of anything. 8 What isvyavasthit? Vyavasthit is when you do notkeep a note of anything; that is vyavasthit.How can you call it vyavasthit when you makenotes and keep them?

Pure worldly interaction becomesimpure through interference

1 The vyavahar which vyavasthit runsis shuddha vyavahar pure worldly interactionand 2 when You interfere in the non-Self then

it became ashuddha impure, so You shouldnot create dakho interference and 3 wheninterference occurs means karma are notcleared that is why it happens. 4 So ‘You’should sit down at night and reprimand‘Chandubhai—the relative self’. You shouldsay that, ‘you had fight with your son on thatday for no reason, You had fight with thisdaughter-in-law. You did wrong, you shouldnot do such things, can you do like that?’ SoYou should reprimand him. And if Youreprimand him for a month then Chandubhaiwill stop. 5 Chandubhai is a wise person, buthe needs someone to reprimand him. So Youhave to reprimand him. 6 Or else he willcontinue on the wrong path believing the wrongthing, and if Chandubhai goes on the wrongway, Yours will too.

You want to go to Poona andChandubhai got in to the train that is goingtowards Ahmadabad then You also have to goto Ahmadabad, don’t you? Therefore 7 Youhave to keep looking for the ways forChandubhai so he can walk on the right path,so Chandubhai will be free and You will alsobecome free.

Our fault makes us see the fault of theother person

1 If an employer rewards his employee,it is because of the employee’s vyavasthit(destiny) and 2 if the employee’s vyavasthit isnegative, then his boss will be thinking aboutcutting back his wages. And when he cuts hissalary, the worker will have ill feeling towardshim and think of his boss as being the mostworthless of persons. 3 Now, people do notknow how to deduce things, because if indeedhe were a worthless man, then why would hereward him when he used to? 4 Therefore thereis something wrong in this reasoning. 5 It is not

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the boss who is at fault, it is the vyavasthitof the worker that has changed. 6 The onewho is hoarding wheat is not wrong; yourvyavasthit is wrong and that is why you arenot getting wheat. 7 Therefore what are wesaying that the fault is of the sufferer. Whenthe one who is hoarding wheat will get caughtthen it will be his fault, he will be guilty at thattime. He is not caught today. He is stilltraveling in cars. Therefore, the fault is of thesufferer!

8 If you are verbally abused that isvyavasthit, if you got physically abused thatis also vyavasthit and if you got a rewardthen that is also vyavasthit. What is the intentand goal behind saying vyavasthit? You triedto make it right and it turned into a wrong,then say that it is vyavasthit. So thenartadhyan (adverse internal meditation thathurts the self) – raudradhyan (adverse internalmeditation that hurts the self and others) willnot happen.

In the ultimate vision of the Vitarags

Now if there was a little more salt inkadhee and you eat it the question arises,1 ‘why there is more salt in kadhee?’ Thenit—the awakened awareness of Gnan says, ‘itis due to effect (discharging karma).’ Thereforeyou should eat it with ease and closure. 2 Thisis because no one is at fault in this world at all.3 This world is completely faultless only. 4 Thatwhich appears at fault is due to one’s ownfault. One appears at fault because of lack ofawareness of the Self, and relative reality,unconsciousness.

5 Whatever the whole world does it isall natural visarjan dispersion anddisassociation only. Whether one does japachants or tapa penance, it is all natural

dissociation and dispersion (discharge) only.6 Creation was done in past life, In sarjancreation one was a nimit evidentiary doer andin visarjan dissolution one has no role at all,one is not a nimit at all. All this is natural(visarjan) dissolution. 7 So where is thebenevolence of the one who is offering theflowers? And what is the malevolence of theone who is picking a pocket? Whatever anyonedoes; your coming into this world, whateverthe whole world is doing; all that is visarjandissolution by end of nature. ‘We’ are revealingas much ‘we’ have ‘seen’.

Creation-charge, dissolution-dischargefor the non-doer

1 Everything is discharging-dissolving, sowhat is the need to see anyone’s mistakes inthat? 2 The seeing of a fault of another personis a discharging-dissolving process visarjantoo. But ‘You’ have to see that, ‘oh ho ho!Chandubhai, you are seeing a fault of others.’And You have to tell Chandubhai, ‘dopratikraman.’ 3 When the thought of seeingsomeone faulty itself is a visarjan discharge,but You have to ‘see’ that.

4 And a doer is not really a doer. 5 Onecan do only if has all the things. Therefore oneis not really a doer, and therefore one is anaimittic an evidentiary doer, his is one of theevidences.

6 One is a doer with dependency. Dueto association of all circumstances the workgets done. The world is visarjan discharge.So whose fault is it? The whole world isflawless!

Nirjara is the final result of dischargingenergy

1 If you are not at fault then ‘no one in

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the entire world can blame you,’ I give youthe guarantee of that. 2 And if someone blamesyou then credit it-accept it as ‘it is my fault.’You should not create a new account again. Ifsomeone insulted you twice and if you insultedhim five more times then he will come again,instead you should close down business withhim. If you do not like this conflict, then credit-accept the two insults. 3 Nothing will come toyour home without any account. It is an effect,a discharge. Because of account of karma, ithas come.

Questioner: These insults, which came,I did not accept and instead I hurled themback at him, and therefore I bound a newkarma, did I not? Creation sarjan chargekarma happened, did it not? While it wasdissolving visarjan, I did creation sarjan inthat?

Dadashri: Yes, so whatever accountsyou had from past life, you paid off and youstarted a new account again. So you got boundagain. If the binding ceases then discharge willcontinue. 4 Discharge of every living beingkeeps happening only, that nirjara is beingdone by time only. Time is continuously doingdischarge-dissolution of everything.

Questioner: That energy (shakti) whichyou are saying is doing nirjara, that verily isdischarge nirjara energy, isn’t it?

Dadashri: No. Nirjara discharge is notenergy (shakti). Discharge keeps happening.5 Nirjara (discharge) is a phase. But theenergy which is doing discharge is (visarjan)dissociation energy (shakti). It doesdissociation. This energy brings aboutdissociation of that which was charged. 6 Thiscreation of yours is really not independent,you are evidentiary doer of the creation

(charge). 7 So you did the charging, that is thekarma, it is called ‘cause’. It feeds in thecomputer and it comes out as discharge-‘effect’. Discharge is not under your control.

Questioner: But that visarjandissociation is verily (nirjara) discharge, is itnot? Nirjara is verily visarjan, is it not?

Dadashri: Nirjara is the last form ofvisarjan. 8 This other is the energy, whichbrings about dissolution. When the timingcomes together, space comes along then thatenergy starts working to bring aboutdissociation. And then the result that comes,that is called nirjara.

The seer and the knower is notinvolved in tasting garvaras

‘You’ just have to ‘see’ whatever‘Chandulal’ does. You have to ‘see’ even when‘Chandulal’ is taking garvaras and alsocontinue ‘seeing’ him when he feels pleasedwhen someone gives him a compliment.

1 Keep seeing all the garvaras therelative-self tastes, and later, admonish him alittle by saying, ‘Chandulal, why do you stilltaste this? Why don’t you smarten up a littlebit?’ That is all.

Questioner: It tastes sweet. But whatshould a person do in order not to taste it?

Dadashri: You do not have to doanything. Our Gnan is to simply know: 2 ‘I amnot the taster of garvaras.’ You have tomaintain the awareness (laksha) of who youare. There is nothing to be done there, is there?

3 Our Gnan is such that you will not beable to take garvaras and even if you do,you will do instant pratikraman. If at anytime, due to past habits the tendencies (vrutti)

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move in that direction, then it will immediatelyuproot them. 4 Therefore those who have takenGnan, our mahatmas, do not taste garvaras.Others do because they have not found theright path yet.

‘Point-man’ on the path of liberation

1 If the train is traveling on the mainline i.e. on the right track you will not berobbed (of the great spiritual state receivedfrom the Gnani). You will be robbed if thetrack changes and thereafter there is no tellingwhere you will end up. 2 Therefore do notever place your trust in a point-man (the onewho will throw you off your path). If youstart drinking tea with him (start trusting him),and continue the pleasantry, he will switchyour track.

Questioner: Who is considered a point-man on our path of liberation (moksha)?

Dadashri: 3 A point-man is one whosays things that pleases you. If someone talksto you and makes you ‘dizzy’ (makes youlose your senses) with his sweet talks, thenyou should know that the point-man hasarrived. He says things that please you andthen the mind gets caught up in it and takesover. 4 Therefore, a point-man will switch yourtrain on to the wrong tracks with the samespeed, without you being aware of the switch.Later, if someone asks you, ‘Oh, why are youon this wrong path?’ You will reply, ‘I cannever be on the wrong path!’

Questioner: Is that why the Lord hassaid to remain continuously under the shelterof the Gnani?

Dadashri: Yes, that is why. 5 Otherwiseyou will meet a point-man in every situationwho will change your track in no time.

Walk with caution in the path of moksha

1 You should not evaluate your own levelof spiritual progress within your mind as it willimpede and halt your progress. One shouldnot assess his own spiritual level. 2 It is of useif others do this for him.

Questioner: What kind of level in themind are you referring to?

Dadashri: 3 In this very path ofliberation, everyone has deduced his or herown spiritual level. And that deduction iscompletely wrong; there is absolutely no truthin it. 4 Once a person makes the assessmentof his or her level, they become stuck there.There is no further spiritual progress. You areall at a stage where it will not take much todeviate from the path and slip off the maintrack. 5 Amidst such rampant weaknesses, youneed full and thorough understanding in orderto progress spiritually towards totalenlightenment (purnatva). In all this, first deceit(kapat) must leave.

6 All the energies are wasting away inpursuit of what is not ours; in the pursuit of therelative; the non-self.

Questioner: And that is the very thing,which is being covered up with kapat.

Dadashri: Yes, that is the very thingthat is covered up again. 7 Nothing belongs tous; the real Self, yet one takes side of thenon-Self. Hey you! You have already decided(in Gnan Vidhi) that nothing is yours, but eventhen you become partial towards the non-Self(Chandulal). Then he says, ‘oops, I forgot.’

Questioner: Which is it, does he forgetor is he still not free from taking the side of therelative self?

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Dadashri: He has not become free fromtaking the side of the relative. He will just sayhe forgot for that moment but it is not easy tobecome free from being partial.

8 So beware, beware all the time; youneed to have tremendous awareness.

The intense greed and craving to beworshipped

1 Do you ever have an intense craving(kamna) to be praised or worshipped(pujavu)? Let me know if you do, I will helpyou suppress it. 2 That desire will stop if ‘we’cut it off at its roots. 3 That kamna is verydangerous. Such kamna does not arise in you,does it? It will arise some day for sure! Soconsider it a danger and proceed with greatcaution. 4 When people praise you andwelcome you, you will develop a habit for it;it will take hold of you from within, just likethe habit of drinking tea. Then when you don’tget it, you become perplexed and suffer. 5 Youwill resort to deception (kapat) in order toget respect and praise from others. There isgreat danger in this, so beware.

6 What is their bheekh - beggary for? Itis a beggary; the need to be worshipped. And7 when someone even does ‘this’, give themrespect by placing their palms together andbowing their head to him, he becomes elated.8 The fool! These are all signs of going to hell.9 There is grave danger in this. Such habits,that have taken hold, will not leave.

Questioner: How can one tell whetherhe has an intense craving to be worshipped(pujavani kamna)?

Dadashri: 10 He can know everything;he knows what he likes. Does he not knowthat he likes ice cream? 11 The ‘thermometer’

(gauge) within, The Self, is there, hence heknows everything.

12 The human beings of the current eraare very lalachu - insatiably greedy. 13 Theycreate their own world of self-importance; theycreate situations where they get praisewherever they go. 14 And those who covetpraise and recognition will not be able to attainthe truth. Everywhere you look, people havestarted their own shops of worship. 15 Theyhave an intense inner craving to be worshippedand praised. The moment someone folds hishands and bows his head to him in a praisefulmanner, the internal sweet tingling rises in acrescendo. He wallows with indulgence in suchtemporary pleasures.

16 That is a completely wrong path. 17There is no graver disease than this intensecraving to be worshipped. 18 Who is to beworshipped? The Self is indeed the One to beworshipped. So where is the need to worshipthe body? But there is tremendous greed andcraving for wanting to be worshipped. 19 Whatare you going to gain from the worship of thebody that is inevitably going to be burnt in thefuneral pyre? 20 But alas! That lalachakashaya - the kashaya of insatiable greed issuch that he seeks to be worshipped. So theseare all intense cravings (lalasa) of wanting tobe recognized and worshipped. 21 Otherwise,liberation is not difficult to attain. Thesetendencies (daanat) that exist within aredifficult and problematic.

22 It is very dangerous if such cravingsarise. Have you ever had such a craving ordesire? Do you ever feel ‘tickled’ inside, evena little? 23 That is why ‘we’ caution everyone.People will fall if ‘we’ do not warn you of thisdanger. If one were to fall having arrived atsuch a high and worthy place, he will become

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useless and get hurt very badly. 24 He will notget hurt so bad if he falls from a lower heightbut 25 he will get hurt very badly if he hasattained a very high level. So remain whereveryou are and do not fall (regress) from there.

Do not bring your own words into this.Take the words that I speak here and usethem as they are. Do not even build a new‘station’. Or have you already built one? Youhave not dug holes for the foundation haveyou? You have not built anything have you?Should there not be a warning sign in place?Or else where will you end up? 26 This pathis very different and you will encounter so manyenticing places and situations along the way.You have never encountered such enticingsituations before. Even highly evolved spiritualbeings have fallen victim to this, so what hopeis there for you? 27 So follow this path of‘Dada Bhagwan’ properly. It is ‘a clear and afirst-class road!’ There is no risk or anythingon it.

Danger zones in the path of moksha

1 Leave and forsake anything thatinterferes in the path of liberation and proceedforward. That is considered, as following thegoal. 2 You must make sure that you must notlose sight of your own goal (dhyeya) ofmoksha no matter how difficult thecircumstance you encounter.

3 Some days, does everything work outaccording to your goal? 4 Nothing goes offtrack? So it has all become natural (sahaj),has it not?

Questioner: I have to keep turning the‘handle’ within.

Dadashri: 5 Do you have to keepturning it? But do they - the kashayas of greed,

pride, anger and deceit, listen to you? Rightaway?

Questioner: Yes, right away.

Dadashri: 6 Right away? It takes notime? That is good. 7 The hallmark of internalseparation and liberation is the extent to which‘they’ listen to You. The more they pay attentionto Your instructions and listen to You, thegreater the freedom. You are separate fromthem by that much. The Self—the absoluteSoul cannot be bribed. It cannot be temptedby any bribes. 8 When the self takes bribesand succumbs to such intense greed (lalacha),the kashayas will stop listening to You—theenlightened Self. If the self if being deceitful incorruption, then it will stop listening to You—the Self who has the goal of moving ahead onthe path of liberation. Once one tastes thefruits of intense greed (lalacha) and the bribes,those inner enemies (kashaya) will not listento him.

Such worldly interaction (vyavahar) willindeed drag one only in the contrary direction,will it not? 9 Such has been the vyavahar forinfinite lives, and this has been the path, has itnot? So now even when it goes towards theother side (the worldly side), you have to steerit towards your own goal. An ox willautomatically walk on the old path it is usedto, will it not? Now You need to follow thepath according to Your goal and not the otherway, the old path that you were used to. Youhave to say, ‘Not this way, walk on this one.’

So the inner enemies—anger, pride,deceit and greed, will listen if you do not takethe bribe. 10 But once you take a bribe, thesuffering from all aspects will follow. Hence,you must never deviate or step off from thedecided goal – your dhyeya.

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Questioner: What is that bribe like?

Dadashri: 11 One will go and taste it.And in doing so if he finds sweetness in it, hewill sit and linger there. Having tasted it once,he will return for a bottle or two of the same!

All this is deceptive tendency (kapatdaanat). 12 One wants to follow the path ofmoksha but also has a deceptive intent; howcan the two co-exist? 13 He should have apure and clear inner intent (daanat) withoutan iota of deception to taste any promise orlure of pleasure. The problem is the old habitof delving into and tasting the pleasures of themind and the body. In doing so one tends tolinger there enjoying the temporary pleasurestherein (masti).

Questioner: Is the pleasure seekingbehavior (masti) that of the prakruti (thenon-Self complex of thoughts, speech andbody)?

Dadashri: Then who else’s? That is thehabit he (the relative-self) has developed, hashe not? So You (the enlightened Self) need totell the non-Self, ‘no, I need to go this way, Idon’t want any masti (transient pleasure), Iwish to proceed on my path and attain mygoal.’ 14 These mastis of the prakruti willlead you in a web of entrapment.

15 That which breaks Your goal is yourenemy. How can You afford to have your goaldestroyed? Otherwise, such behavior ofindulgence is analogous to entertaining sexualthoughts and ideas (abrahmacharya) whilewanting to remain on the path of celibacy(brahmacharya). 16 Pleasure will arise withinthoughts, but what can you do? Is it not agrave fault? Then naturally, your goal is boundto become infested with the ‘disease’!Putrefaction will start to invade, will it not?

Here, you have to make the mind sotenacious and firm that 17 whatever happens inthis life, even if this body were to leave, in thisvery life the ‘work’ needs to be finished andaccomplished. Such an unflinching andunwavering decision has to be made. The workwill then definitely be accomplished by itself.You have to make this firm, for Yourself.18 When such thing is available, there must notbe any sloppiness on Your part. Thereafter,whatever happens is correct. Thereafter youmust not worry if some things do not workout. Everything will come along.

19 What is the extent of your authority(adhikaar) in this? It is your bhaav - thedeep inner intent - of ‘I would like toaccomplish this much.’ The nischaya - thedetermining energy of the Self; you must usethis authority of yours. 20 And secondly, becareful that you do not allow any externaldisease of ‘Let me give satsang of AkramVignan to a few people’. Care must beexercised in this regard otherwise newdiseases will creep in and feed the innerenemies of pride, and lead you astray. It willpull you away on to the wrong path. Whatbecomes of the one who goes astray? Therewill be no one to save him and bring himback to the main path. 21 Therefore, if Youdesire liberation do not indulge in ‘talkingabout this’. If anyone asks you anything, justsay, ‘I do not know.’

‘We’ are pointing out all the dangerzones and pitfalls on the path of liberation.Things will go wrong if ‘we’ do not pointthem out. All these mahatmas listening herehave come here with tremendous merit karmaand hence this speech and this topic hasexpressed in such exact details. Otherwisehow is one to know? And why would ‘we’

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enter into such depths? This matter has comeforth in the course of our discussion.Otherwise who had knowledge that suchthings do indeed go on?

Liberation with the laghuttam ego

1 The one, who has not received,decided or experienced the vision of becominga disciple of the whole world, cannot becomea Mahavira (the fully enlightened One).

To remain laghuttam and maintainabheda drashti – vision of oneness is thefoundation of this Akram Vignan. What is thefoundation of this Akram Vignan? 2 To remainlaghuttam and maintain abheda drashti –vision of oneness; no separation with anyonewith all living beings in the entire universe isverily the foundation of this Akram Vignan.

Questioner: How do you definelaghuttam? Is bringing our ego to a zero levelconsidered being laghuttam?

Dadashri: No. 3 The ego remains thesame 4 but it is also an ego to say ‘I amsmaller than everyone.’ 5 That is also one kindof an ego only. 6 Laghu means ‘I am small’,7 laghuttar means ‘I am even smaller thansmall’ and 8 laghuttam means ‘everyone isbigger than me.’ That too is a kind of an ego(ahamkar).

9 Now the world is based on the ego ofguruttam, which is the intent to be biggerthan everyone; it is the belief of ‘I am greaterthan everyone’; this verily is the cause of theworldly life (sansar), whereas with alaghuttam ego, one goes towards attainingliberation (moksha). 10 Laghuttam ego meansto conduct interactions of worldly life with theintent, ‘I am smaller than everyone.’ That willtake him towards liberation. 11 By believing, ‘I

am greater than everyone’, one enters into a‘race course’ (competition) and on to thewrong path through unawareness. 12 Withlaghuttam ego one gradually becomes smallerand smaller until he becomes completelylaghuttam; therefore one becomesParmatma, the absolute Self.

The zero ego state of The Gnani

1 It must be due to sadhana (spiritualendeavor) of so many past lives that this currentstate of ours has manifested so abruptly.Otherwise, I have not learnt anything from thiscurrent life at all. 2 I have not seen anyproficiency in any man.

If a shoemaker is not proficient in histrade, he will continue making shoes but at theend of the year, he will have incurred nothingbut a loss. 3 This is how people in this timecycle, are. They incur nothing but a loss. Thosewho misuse the intellect incur more losses thanprofits. They will put in the effort but incurunnecessary loss as well. 4 Karmas dictatewhat one will gain or lose so what is onegoing to earn of one’s own accord? All one’searnings are because of his merit karma(punyai). But all these ‘sacks of intelligence’just wear away their shoes out by running hereand there in their struggle. 5 So why not justgo about your business with the approach of‘I don’t know anything.’ Just come down to azero level.

6 I do not even know how to givelectures. I know only ‘this Gnan’. I don’t knowanything else in the world. I came to knowthis Gnan because I did not know anythingelse. And I have not gone anywhere to learnthe worldly things. Otherwise anyone andeveryone will want to be my guru. Instead,why not become an expert in the Self? This

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will make me absolutely unaffected (nirleyp)?

7 I do not even know anything about theworldly life. I did not know anything in schooleither. All I knew was that I did not want aboss (upari). That was the only thing thatbothered me. I did not have any problemswith whatever I got to eat or drink, but I didnot want anyone as a boss over me. 8 Thisbody has brought forth with it all itsadjustments, and necessities for this life.

Now this Gnan is such that it will doeverything. 9 I do not know anything relatedto the worldly life but even then the workcontinues very well, better than everyoneelse’s. Everyone else has to complain and shoutto get things done. 10 I do not have to shoutor say anything. Yet the work gets done betterthan one’s expertise and know-how.

The Lord has said that 11 whateverknowledge of learning one has is sustained onthe basis of the ego. 12 The one, who knowsnothing, does not have the ego, does he? Ifthe ego is there, then he will know what to dofor sure. I know only this one thing; the Gnan.Yet people have an illusion that Dada knowseverything! But what does ‘He’ know? Hedoes not know anything. 13 ‘I’ know only this:‘I’ know only about ‘the Self’. ‘I’ know thatthe Self is the knower-seer (gnata-drashta).‘I’ can see whatever the Self ‘sees’, but I donot know anything else. 14 ‘I’ would knowonly if ‘I’ had the ego (ahamkar). The egohas been absolutely uprooted. It has no rootsleft whatsoever. There is no trace or sign ofwhere it was. All its rootlets are gone. Howgreat a state that must be!

~Jai Sat Chit Anand

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