The Seeker of the goal of moksha

Editor :

Deepak Desai April 2007, Vol. : 2, Issue : 6, Conti. Issue No.: 18

DADAVANI The Seeker of the goal of moksha

Publisher, Owner & Printed by : Deepak Desai on behalf of Mahavideh Foundation, 5, Mamtapark Society, Usmanpura, Ahmedabad-380014 Gujarat, India.

EDITORIAL The one who is born in India is practicing at least some kind of sadhana—spiritual practice to follow the religion, and at some degree has began the path to attain the goal of moksha or Selfrealization. People practice meditation to attain the goal, practice yoga-sadhana, read scriptures, do bhakti or some kind of religious activities. The unwavering and well established goal for liberation exists in very rare seekers. Otherwise most forget the goal and get stuck in the sadhana—spiritual practice and sadhan—the instruments and the means of the practice. Gnani Purush Dadashri says that, ‘The one who has not become free from the instruments, has not attained the goal.’ However, we can say that he is involved in practicing some means for attaining moksha so he is moving towards the path of the goal.

In addition to outside tools, antahkaran—the inner organ, comprising of mind, intellect, chit and ego is also the internal resource. If it is supporting the goal then the seeker should accept what it dictates and if it is going in wrong direction then one should leave it by keeping the goal in awareness.

But the main thing is, one must know his precise goal then only the awareness will remain.

It is taught to some people, to practice meditation for attaining the realization of God. What will you meditate upon? The seeker is doing meditation on the basis of imagined understanding of the goal and the way he knows with his own belief. Actually according to the Gnani Purush, it is not meditation, it is only concentration. The real meditation is where one knows the attributes of the Soul in the form of words from a Sadguru or the Gnani Purush of Kramic path—step-by-step path and makes it as the goal to achieve the Self-realization. Then he himself is the dhyata—meditator, the words of the attributes of the Soul is dhyeya—motive, then the link that joins the dhyata and dhyeya is dhyan, meditation, which arises automatically. One does not have to do it. It is not dhyan if one tries to meditate upon anything, but it is concentration. If one gets focused concentration with mind then it results in mental yoga—manoyoga. Meditation on the chakras—points of energy in the body, is called dehayoga. Some people do japa—chants. Japayoga is the yoga of speech. But without the Selfrealization how can one achieve atmayoga (realization of the Self)? That is only possible if one meets with pratyaksh—a living Gnani Purush then with His grace one can attain Self-realization.

Only with the grace of Gnani Purush Dadashri, the state of Shuddhatma—pure Soul is attained in Akram Vignan—step-less path to Self-realization, the experience (anubhav), the awareness (laksha) and the uninterrupted conviction (pratiti) of the Self begins. The second day of the moon starts, which rises to the full moon as one follows the Gnani’s Agna. Agna of the Gnani is the religion and Agna is the penance. In addition within Agna, live satsang and direct acquaintance with the niralumb—absolutely independent Gnani Purush, one can start to know the nature of the Original Self. In this Dadavani, satsang unfolds and takes the awakened one—the mahatma in Akram Vignan, from the state of dependency to the ultimate independent state, after establishing him in the critical and exact path of the decided goal of moksha. ~ Deepak Desai Subscription :Yearly Subscription - India: 100 Rupees, USA: 10 Dollars, UK: 7 Pounds 15 Years Subscription - India: 800 Rupees, USA: 100 Dollars, UK: 75 Pounds Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

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The Seeker of the goal of moksha (Please note that great care has been used to convey the exact message of Dadashri. Here ‘Y’ or ‘S’ refers to the awakened Self or the Self. For glossary of the terms, please refer to : www.dadashri.org/ glossary.html )

The goal is attained upon becoming free from that which helps one proceed towards the goal Religion—dharma is the process— sadhana of attaining the goal—dhyeya.

Questioner : If one utilizes the energy that arises as a result of using the tool— sadhan—that which helps the aim—with awareness towards attainment of the goal, can one become free from the bondage of that tool or not? Or is it like one picking a lesser tool after being done with the previous one?

Dadashri : If one utilizes the energy that arises as a result of using a tool, with awareness towards attainment of the goal, one can definitely become free from the bondage of that tool. There is no reason left but to become free. Those who have not become free from the bondage of the tools have not attained the goal. The goal of such individuals has yet to be attained. Say for instance, that you have to travel three hundred miles, and at hundredth mile, you say, “Let’s have a meal and relax now, we have covered a hundred miles, at least we came to this far.” That is not your goal. You still have to go two hundred miles more. One has to keep the goal in the mind. Is that understood?

When a person’s inner stillness remains unaffected under any circumstance; and he does not deviate from the goal; then it can be said that he has attained religion—dharma.

The value of inspiration with regards to the spiritual goal Questioner : How can one know and decide on the suitability and the usefulness of 2

inner inspiration—antahprerna?

Dadashri : If the inner inspiration seems appropriate in the light of Self-knowledge— Gnan, then proceed further. And if it appears incorrect as per Gnan, then reject it. The base of Gnan should be there. You have to reach the goal. If the inspiration is to go to Mumbai, and this appears correct and in accordance with the goal then you should follow through and if it shows that it is wrong then you should let go and not follow it. What is necessary to attain the goal? If the inspiration is coming on to you, then it is possible to reach the goal according to it. And if it is such that through it the goal is not going to be attained, then leave it. The main thing is to attain the goal.

Questioner : Is it possible that the inner inspiration can lead one on the wrong path at times?

Dadashri : Yes. It will definitely take you on the wrong path. Often times it will take you on the wrong path. This inner inspiration verily drives all these people on the wrong path.

Questioner : It may seem as if the inner inspiration is right on according to our goal, and yet is it possible that it may be wrong at times?

Dadashri : No. If you know your goal precisely and if it is as per the goal then it will not lead you on wrong path. And yet, if she (intellect) is making you take a subtle turn, then You would understand it and You should converse within, ‘Hey you, what are you doing?

It won’t work here.’ The bullocks for sure will take the wrong path. Why would you let April 2007

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them turn there? The inner complex— antahkaran that lets us proceed towards our goal is ours. Any other is the enemy.

The ‘meditator’, the goal and the meditation Questioner : I cannot meditate properly Dadashri. What should I do?

Dadashri : I can place you in meditation—dhyan right now but what good is that meditation if you still have to scale infinite more steps ahead? Instead, I will place you directly in moksha—liberation, come see me about it. You should directly ask for the entire real. Why ask for the relative meditation? Such relative meditation is incomplete; it does not lead to liberation.

Questioner : But that real meditation is very difficult is it not?

Dadashri : Where is the difficulty when I am here to grant it to you? When all the work can be achieved through the acquaintance and influence of a President, then what cannot be achieved through the acquaintance of a Gnani? ‘We’ are impartial and detached— vitarag. ‘We’ give this to the sincere one free who comes to us.

When you meditate, what do you meditate on? What is the motive or the goal behind your meditation? Who is doing the meditation? Without a goal, without deciding what the goal is, what will you meditate on?

Meditation is a means to attain the goal—the Self. Meditation—dhyan is the means—sadhan of the one who wants to attain the Self, and is fruitful only when the Self is the goal and the Self is the one who meditates—dhyata. What benefit do you gain when you meditate as ‘I am Chandulal’ and reach a goal according to your own imagination and knowledge in this state? When ‘we’ give you Gnan, ‘we’ make you the real ‘meditator’—dhyata and establish April 2007

you in the Self. Thus, the meditation—dhyan, aim-goal—dhyeya and the ‘meditator’ — dhyata become one. Only when the Self remains as the Self can liberation be experienced. But otherwise when people sit to meditate, they wish they would not have thoughts about their income tax or sex while they are meditating, and the moment they start, unpleasant thoughts begin exploding. How can one have meditation—dhyan then?

A wealthy businessman was sitting in meditation when someone called on him at his home. The caller asked the man’s wife where the businessman was and she replied, ‘He has gone to the garbage-shed, where the filth of the town lies.’ The businessman upon hearing this bowed down to his wife in his heart. He was absorbed in sexual thoughts in his meditation process.

If meditation—dhyan is done correctly and in exactness, there is tremendous energy in it. Understand what meditation—dhyan comprises of properly. Once the goal—dhyeya is decided one becomes the meditator— dhyata. That which joins the goal—dhyeya and the meditator—dhyata is the meditation— dhyan. If meditation happens correctly and systematically, then realization of the goal is inevitable. But how can one get results when the method is incorrect? It is even possible to attain absolute enlightenment—parmatma through meditation. There is tremendous energy in meditation. Much can be accomplished if the right understanding—samaj is attained about meditation. When this ‘Dada—the fully enlightened One’ bestows upon you the unprecedented state of the Self in the time span of fifty minutes, then what else cannot be attained?

When meditation remains continuous for eight minutes, its credit will commence accumulating and will lead to a maximum credit 3

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of fifty minutes. In order to gain any credit the duration of meditation must be at least eight minutes. Meditation of seven minutes will not do.

Questioner : Can one attain the attributes of the Self, attributes such as infinite knowledge, infinite vision, by meditating on them?

Dadashri : Yes certainly, why not? You will acquire all the attributes of the Self that you have known from the Gnani that You meditate upon.

Enlightenment through Yoga practices?

Questioner : Can one become Selfrealized through the practice of yoga?

Dadashri : What cannot be attained through yoga—union sadhana—practice? But yoga—union of what?

Questioner : The kind of yoga where the mind is able to concentrate and stay focused—ekagrata.

Dadashri : How does the Atma—the Self benefit from that? Do you want moksha or do you want to strengthen your mind?

Questioner : I am just talking about the vision—darshan of parmatma—Supreme Soul.

Dadashri : Then why trouble the poor mind unnecessarily? There is nothing wrong with concentrating the mind, but there is no need to trouble the mind if you want realization—darshan of the supreme Soul.

Questioner : Can one achieve the state of nothingness—shoonyata through onepointed concentration?

Dadashri : Yes, one can, but that is a relative nothingness. It is a temporary adjustment.

Questioner : What do the mind—mun 4

and the intellect—buddhi do at that time?

Dadashri : They become still for a while and revert to what it was before. There is nothing of ‘Ours’ (of the Self) in it. We will not achieve our goal and if that yoga—the act of uniting—becomes ‘above normal’ it is very dangerous. Many persons, who practice such yoga, come to me. Their whole body trembles even before they touch my toe for darshan because of an overflow of their ego. Wherever you do anything, there the ego of doer ship will increase and the Self—the absolute Self will move far away from it.

Moksha through Atmayoga There are four kinds of yoga. Dehayoga (union-yoga of the body) is one of them. Within the body in the back are chakras (points of physical and spiritual energy). Concentrating on these chakras in the body is called dehayoga.

What is the value of this yoga? It is the remedy of concentrated and focused attention (ekagrata) for the disease of mental agitation and confusion (vyagrata). Therefore, it is meant for those who have problems with being unsettled and entangled in the mind. Whatever the type of disease one has, one needs an appropriate remedy. However, these remedies are simply temporary adjustments, which give only temporary relief. Now if you make temporary relief your ultimate goal, then when will you ever find the permanent relief? If these focused concentration practices bring an end to anger, pride, deceit and greed then it is worth it. What is the point of yoga practices of twenty-five years when your anger, pride, deceit and greed have not gone? The true remedy is one that helps you get rid of your anger, pride, deceit and greed. What are you trying to connect with your yoga sadhana— goal oriented seeking—and practice? Are you trying to join with, reach out to the known or the unknown? The Self is unknown. How are April 2007

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you going to connect with the Self? You only know the body and you are doing sadhana for only the body, so what have you done for the soul? So then, how will you ever attain liberation?

The second type of yoga is yoga of the speech (japayoga). Here you have to recite mantras or do japa (names of the Lord) the whole day. The pleading and arguing lawyers do in courts can be considered yoga of speech.

The third one is yoga of the mind (manoyoga). Any focused mental activity is manoyoga. But it has no benefit if it is done without a goal in mind. When you go to a train station do you not have to give the ticket master your destination for your ticket? Do you not have to give him the name of the station you want? People keep telling, ‘Do dhyan— meditation. Do meditation.’ but at least tell us what we should meditate on! Otherwise, all these are useless talks without real facts.

Meditation without a goal is futile. In such meditation one can even see a bull with a long tail in the sky, but what good is that meditation?

These meditations are like a train that runs arbitrarily and no one knows which station it will stop at. Only the Gnani Purush has a goal and only from the Gnani Purush can the real goal be attained. Otherwise, you will achieve nothing even if you keep reciting, ‘I am a pure Soul. I am a pure Soul.’ A goal can only be decided when the Gnani Purush destroys your demerit karmas and gives you Gnan. The goal can be decided after attaining the Self. Without the Gnani’s grace, anything you do is like saying, ‘I am the President’, in your sleep.

Are you likely to achieve anything by doing this? All forms of yoga, including yoga of the mind (manoyoga) are merely for temporary peace. Nothing can be achieved without attaining the union with the Self (atmayoga).

People are dissolved in the worldly puzzle April 2007

because they do not have a union with the Self.

To remain as the Self is atmayoga.

Realization of the Self is atmayoga; it is your own abode. The rest are union with the body (deha yoga) the non-Self. Fasting, penance, renunciation etc., are all dehayoga. The union with the mind, body, speech is physical. People believe this physical union as the ultimate thing.

All these forms of yogas are meant to attain mastery on the physical plane, and in this respect they are beneficial. It is better for one to practice them over gambling and drinking alcohol. What are the benefits of yoga? It will help prevent external garbage from setting in and will make the mind strong, however, without atmayoga there is no liberation.

The relationship between the meditation, the goal and the one who meditates Questioner : How does meditation— dhyan begin?

Dadashri : The meaning of meditation is this. A goal-dhyeya is decided and to connect with that goal is meditation-dhyan.

This meditation—dhyan will remain as long as the connection is maintained. If you decide to go to Mumbai, when you buy a ticket, the meditation of Mumbai will remain naturally in you while you are in the train for sure.

In meditation, the meditator—dhyata has to be decided and the goal—dhyeya has to be decided. If you are the meditator and you decide a goal, then the connection between the two is the meditation. The meditator becoming one with the goal is called the meditation. You are the meditator for sure, what have you placed as your goal—dhyeya?

Questioner : It is the concentration that has to be done to do. It is to be done on the ‘Self’, no?

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Dadashri : Yes, the meditation has to be done only on the ‘Self’, but how will you do it without realizing the ‘Self’? Will you not have to realize the Self? The Self is not found in books, nor is it written in any scriptures. It may be written in the form of words, but the real is not in the form of words. So then how will you decide on the goal?

Questioner : Can it not be decided through a supposition?

Dadashri : When you want to go to New York from Washington, and through ‘supposition’ you head south instead of north, how will that supposition work? A supposition should be employed within the limits of its boundaries. It must not be out of boundaries.

Meditation (true) begins only when one realizes the (ultimate) goal—dhyeya and one becomes the Self—dhyata—meditator. You become the meditator—dhyata as ‘I am Chandulal’ do you not? Chandulal is your name. How can you become a dhyata?

Questioner : By the method of ‘I am a pure Soul—I am Shuddhatma’.

Dadashri: Shuddhatma, but who is that? Have you realized that?

Questioner : No. The realization has not happened.

Dadashri : Then anything said without realizing the Self is total false talk. One must realize the Self. Even if the Self has not been realized, at least the conviction—pratiti that “I am the Self” must be established. Once one realizes that ‘I am Shuddhatma -I am pure Soul’ its meditation-dhyan remains naturally, you do not have to do anything. Wherever there is any doer ship, it is dependent upon circumstances. It will happen if the circumstances are right, otherwise it will not.

And once you attain the realization of the Self, 6

meditation of (that state)—dhyan will arise on its own. If you have a diamond and it is stored in a special place and you are the only one who knows it’s whereabouts, then you will have awareness—khyal of where it is and so your meditation—dhyan will remain there.

Even if you are sitting at your in-law’s home, your dhyan will be there. If you forget it, it will still be with you in the form of a conviction— pratiti. Otherwise, it is definitely there in the form of awareness—khyal at the back of your mind. This awareness—khyal is the brother of meditation—dhyan.

Ego is not involved in meditation; it is in actions of doer ship Questioner : How should I meditate?

I want to learn because it is not happening properly.

Dadashri : Are you doing the meditation or someone else is doing it?

Questioner : I am doing it.

Dadashri : Does it ever happen that you cannot do it?

Questioner : Yes, it does.

Dadashri: There is a reason. As long as you are ‘Chandulal’, no work gets done correctly. By what percentage is it true that you are Chandulal?

Questioner : Hundred percent.

Dadashri : As long as this wrong belief exists, for that long, ‘I did this much, I did this’, is all egoism. Wherever you do anything, there the egoism of doer-ship will arise and as this egoism increases, it will drive the Lord— The Self further away. If you want to know the state of the Absolute Self—parmatma, the egoism will have to leave, and then only it will happen.

Meditation—dhyan is that which no one April 2007

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knows how to do. Anything that has to be done, it is done through ego and therefore it is not considered meditation. It is considered focused concentration—ekagrata. Meditation is where there is no ego; meditation cannot be done through the ego. Dhyan has to be understood, it is not something that has to be done. There is a great of difference between meditation and concentration. Ego is necessary for concentration. Meditation is untouched by the ego. Whether the ego increases or decreases, does that not remain in your meditation?

Questioner : Yes. Dadashri : The awareness—khyal of the ego that has risen or fallen is called meditation. Even in artadhyan—adverse reaction within the self and raudradhyan— adverse reaction within the self that affects other beings, the ego is not used.

Questioner : There is ego in dharmadhyan—absence of adverse meditation, is there not?

Dadashri : There is no ego in that either.

There is no ego in meditation—dhyan; ego exists in kriya—actions done through thoughts, speech and acts with sense of doer ship.

Questioner : The ego is instrumental— nimit in artadhyan and raudradhyan, is it not?

Dadashri : It is not just a nimit, but actions—kriya are of the ego also. Action is not meditation—dhyan. The result that is born out of the action is meditation and in that meditation, there is no ego. And in the meditation that arises from it, there is no ego.

Within artadhyan that happens, ‘I am doing artadhyan,’ is not there, and therefore there is no ego in meditation. When ego is used ‘at another location’, meditation (relative, adverse) arises.

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Questioner : There is no ego in dhyan, there is no doer-ship in it, so then how does it cause bondage?

Dadashri : After artadhyan happens, the belief, ‘I did artadhyan’, renders him the doer, and therein is the bondage.

Questioner : You said that meditation— dhyan arises when the goal—dhyeya is decided and one becomes the meditator—dhyata.

There is no need for ego in that, is there?

Dadashri : The ego may or may not be in that. If the meditator—dhyata is egoless (the Self), then shukladhyan—meditation as the Self—will happen, otherwise dharmadhyan, artadhyan or raudradhyan will happen.

Questioner : So whether the meditator is with ego or without ego, the resultant meditation is without ego!

Dadashri : Yes and there will be moksha when it results in shukla-dhyan.

Questioner : In the decision process of deciding the goal—dhyeya is there a role of the ego?

Dadashri : It is the ego that decides on the goal—dhyeya. And the goal of moksha— liberation and the dhyata—meditator is egoless, hence it is called shukladhyan—ultimate meditation.

Questioner : Is there a subtle presence of the ego in the goal—dhyeya of dharmadhyan?

Dadashri : Yes there is. Dharmadhyan does not happen without the presence of the ego.

Questioner : Artadhyan, raudradhyan and dharmadhyan, are they the states—parinati of the pudgal (non-Self complex)?

Dadashri : Yes, that is called the state of the non-Self—pudgal parinati and 7

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shukladhyan is a state of the Self—swaparinati.

Questioner: So is shukladhyan the result of the Self?

Dadashri : Yes. Questioner : Is it true that karmas that arise through shukladhyan—ultimate meditation will be good and those that arise through dharmadhyan will be slightly inferior?

Dadashri : If there is shukladhyan, then in the Kramic path there will not be any charging of karmas. It happens here because this is the Akram path, and that too they are not happening to the self through doer ship, it happens through discharging intent. After all this enlightenment—Gnan has happened without discharging the karmas, no?

Realization through the path of Yoga Questioner : Is it possible to attain Self-realization through practicing pranayam— yoga practice involving disciplined breathing exercises?

Dadashri : By practicing pranayam, one gains benefit but cannot attain Self-realization.

Self-realization is not possible without Gnan— Self-knowledge. There is no other way. One cannot attain through Yoga, Yoga has to be Atmayoga—union with the Self, then only Selfrealization happens.

Yama, niyam, asana, pranayam, pratyahaar, dharna, dhyan and samadhi are eight parts of the Yoga. When you attain knowledge of Self through Akram Vignan, you have already surpassed all these eight stages.

Beyond these eight steps, you have even attained the awareness of the Soul—the Self.

Here you have to keep both body and soul sahaj (natural and spontaneous). For you the experience (anubhav), the awareness (laksha) and the conviction (pratiti) of the Soul has already been established. Here in the Akram 8

Path, you will never fall below this stage of conviction (pratiti).

People sit to meditate, but do they have a goal in mind? They haven’t even visualized the goal, so what can they meditate on, a buffalo? To meditate without a goal is called updhyan. God has not instructed anyone to meditate on the Soul in the form of words.

What is the definition of ultimate meditation?

It is when you have the awareness of all the characteristics (guna) of the soul at a time.

The attributes of the Soul is called dhyeya (aim or goal) and when you yourself become dhyata (the one who has the attributes), only then can your meditation be called dhyan. All this cannot remain in your awareness at the same time. These people cannot attain samadhi (a state free of all effects from the non-Self) when one is in adhi (mental agony) by day, vyadhi (physical suffering) by night and during a wedding, in upadhi (problems brought on by others)?

Nirvikalp samadhi means being free from the effects of ego The peace one experiences in the paths of yoga is transient. It allays the internal disturbance of the thoughts, speech and acts temporarily. There is never an experience of the bliss of liberation in it. Only the Atmayogi experiences the bliss of liberation.

What is true samadhi—the state of the Self? The samadhi that is acquired through physical exertion and toil only works as long as the yogi is practicing it. It is like winding the handle of the engine; it lasts as long as effort is put in it. Permanent bliss is attained only when nirvikalp samadhi, the state of the Self, the state without ego is attained. It is a natural and effortless samadhi. It is present even when you are performing your daily activities. It April 2007

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remains with you even when you are fighting.

Liberation is such a samadhi.

Vikalpi means a person with ego, ‘I am Chandulal’ can never be a nirvikalpi (ego-less, the Self). Those who have naturally become nirvikalpi can elevate others to this state.

Nirvikalp samadhi is one where the body and the Self remain completely separate, they never become one under any circumstance.

Upon the elimination of ‘I-ness’ and ‘myness’ (sankalp-‘I’ in the wrong place, Vikalp - my or mine), the self becomes Self, nirvikalp.

This cannot happen without the knowledge of the Self. Many yogis have managed to get rid of all their sankalp-vikalp except the ‘I am’— but there is no spiritual illumination there.

Nevertheless such yogis rise to a high level and have spiritual luster, but they do not have Gnan—real knowledge. The Soul has its own intrinsic properties—guna, it’s own role— dharma and it’s own phases—paryaya. The Self is invisible and flawless. The Self expresses fully in the Gnani Purush. Unless you become aware of the Self you cannot become That.

Natural samadhi is such that it never leaves even amidst widespread destruction and annihilation. All other spiritual attempts are imaginary. The relative self is indirect light. The real Self is infinite, direct light - it remains only as the Knower and the Seer. Gnan is that which gives closure and peace to the mind from all aspects. Samadhi, which prevails despite full awareness of all the fives senses is real samadhi. Non-attachment in every circumstance and phase of life is absolute samadhi (perfect state of the Self).

How can one attain samadhi by pinching the nose (pranayam)? Try pinching a child’s nostril – he will immediately bite you. You can suffocate by doing that. Absence of adhi (mental suffering), vyadhi (physical suffering) April 2007

and upadhi (suffering created by external forces) is called samadhi. At the time of death, one withdraws to the Self and remains absorbed in the Self, nirvikalp samadhi. My mahatmas, endowed with the right vision— samyak drashti, die a samadhi death. They leave their body with full awareness of the pure Soul—Shuddhatma.

Unconsciousness or Samadhi?

No one really understands nirvikalp samadhi; everyone has different connotations of it in their own language (bhasha). People have also interpreted the Soul in their own language and yet they say, ‘I want to have knowledge of the Soul.’

The impurity of the chit of the sant purush (the saint seeker) or those who have reached similar spiritual level is significantly reduced.

So whenever a desire for something worldly arises within them, they punish their body, ‘Why do you have these desires?’ They even put chili pepper in their eyes! Now what would foreigners say about such a gnan (knowledge)?

They will say, ‘He must be crazy.’ The Muslims too would think they are crazy. But people here (Hindus) regard them as wise. They put chili pepper in their eyes because the eyes made a mistake in seeing ‘something wrong’.

Here the fault lies with the one who sees.

People in India are such that they will even put a lock on their mouth! These people believe that loss of bodily awareness is nirvikalp samadhi. They believe they have entered the dimension beyond the senses (atiindriya state, nirvikalp state) because the information through the senses is not coming through (nirindriya state). They think that they have entered the nirvikalp state (atiindriya state). No, the atiindriya state is way beyond that. The state of lack of awareness of the senses is the nirindriya state. So where are they? They are in a nirindriya state—a state 9

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void of senses. And in this nirindriya state, they keep saying, ‘Hum, hum (‘I am something, I am something’), and believe they are in a nirvikalp state.

Still, their intentions are good. Their intention behind putting chili powder in their eyes is good; therefore they will attain liberation some day.

In the Kramic path, nirvikalp samadhi begins when one is very near to attaining final liberation, whereas here in the Akram path, you (addressing the mahatmas who have received Gnan) have already attained the state of nirvikalp samadhi. In the Kramic path you have to suffer all necessary penance till the very end. You have to suffer the penance of lonch—hair plucking ritual, and other penances and rituals. In the Kramic path the doer is a separate entity, karma is separate, the knower is separate but at the sametime one claims, ‘I have to do dhyan.’ Hence here the ‘doer’ (the one meditating), the goal—dhyeya, and the process of meditation—dhyan, are all separate. But only when these three unite as one, can there be a little experience of the bliss of nirvikalp. But in the Kramic path, the sense of doership remains till the end. That is why they say, ‘I am doing dhyan.’

Dhyeya, which is the goal, is to be nirvikalpi and dhyata—the seeker—is vikalpi (has ego because he does not have the knowledge of the Self, ‘I am Chandulal’), then how can one do dhyan? Still, the scriptures say because a vikalpi does dhyan of the nirvikalpi, he will one day become a nirvikalpi.

But it does not allow one to become nirvikalpi and one continues to say, ‘I have to do this.

I have to do that.’ If one gets drowsy, he will say he wants to eat less, hence he will have to undergo a fast. So they meditate on the nirvikalp state, in order to climb out of the hole of vikalpi state.

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(After the Self-realization…)

In Akram, Attainment of Nirvikalp samadhi through grace ‘We’ have not just given you a nirleyp Atma i.e. a Soul which remains absolutely free from all worldly entanglements, but ‘we’ have also given you nirvikalp samadhi. In the Kramic path one attains nirvikalp samadhi only when one’s ego becomes completely purified to the point of being absolutely without ego. Wherever one has to undergo a process of renunciation or acquisition, there will always be vikalp, namely ‘I have to renounce’ or ‘I have to attain’. Vikalp is bound to occur whenever something significant has to be attained and trivial things have to be renounced. There is not just one vikalp but infinite vikalps. To be strict with disciples or to discipline them is also a vikalp.

True darshan is one that brings samadhi by just looking at the person. There are some people who make you vomit the moment you set eyes on them. Why do people constantly do ‘our’ darshan? It is because what they see gives them samadhi. What is this samadhi like?

It is a samadhi which will not go away even if you try to get rid of it! If you tell the samadhi to go, it will not. Once the ego of doer ship is gone, it can never come back. Samadhi remains in all that you do; when you eat, drink, walk, talk, etc., the knower, the Self, remains separate from it all.

The Lord has said, ‘If you are in the non-Self (kalpana) then you are guilty if you do not think. And if you are the Self (nirvikalp) then you are guilty if you think.’

Who is Dhyata? Mistake in the foundation Here you will get to hear many new things. Elsewhere in the relative world, whatever you hear refers to the path, which April 2007

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requires sadhan (tools, rituals, scriptures and guides) to attain the ultimate path. This is the sadhya path, which means that one already attains what one was seeking, namely the Self first. In this path the Self is realized first and one does not have to perform any rituals or undergo penance. For endless lives one has protected the tools (sadhan) and have proceeded to meditate (dhyan) without even deciding upon the goal (dhyeya). One is able to do true dhyan only when one becomes the dhyata (the observer, the Self). If ‘we’ ask you, “Who are you?” you will reply, ‘I am a magistrate.’ Hey you! Were you not the meditator (dhyata) while you were meditating (in dhyan)? Were you the magistrate at that time? One can only become a dhyata, meditator, when the entire world is forgotten.

Here his dhyan is, ‘I am a magistrate,’ so how can he ever decide on the goal (the Self)?

Here one has the goal-dhyeya of going to Vadodara, and then he decides to become the dhyata, the meditator. How can this help? This is all a sense oriented (indriya pratyaksh) effort and he has absolutely no idea about the Self which is beyond the senses (atiindriya pratyaksh).

People just maintain external appearances to protect their reputation or they remain good to avoid adverse circumstances.

Our goal is ‘Shuddhatma’ and moksha— liberation, so anything else will not affect us.

Parparinati—actions of the non-Self will not affect us at all. Nowadays people remain in parparinati the whole daylong and are looking for moksha? One must have one fixed goal, if one wants to attain moksha.

Awareness (laksha) can only be attained upon the union of the knower (dhyata), the goal (dhyeya) and the process (dhyan). Here in ‘our’ presence, there is no need for you to perform dhyan. When the awareness (laksha) April 2007

increases in time amount, then experience (of The Self, anubhav) takes hold.

To remain as the Self is shukladhyan.

When one is in the dhyan of the Self— Shuddhatma and a ‘file’ comes; settling it with equanimity is dharma dhyan. Of what use is the meditation (dhyan) on the object (sadhya, target) once it has been attained-the goal has been reached? Once the seeker has attained the goal (dhyeya), and has become the knower (dhyata) of what use is meditation (dhyan) to him?

Four types of Meditation Of the four types of dhyan-meditation, humans are constantly preoccupied with only one. What dhyan are you in now?

Questioner : The dhyan ‘I am Shuddhatma’.

Dadashri : That is awareness (laksha).

Dhyan can only be done when one becomes the dhyata, the Self. Here in Akram Vignan, we have passed through all the stages of dhyan (meditation), dhyata (relative meditator) and dhyeya (worldly goals), have passed the eight stages of yoga and attained awareness (laksha), ‘I am the Self.’ If someone comes along and tells you, ‘Get up and come and have your dinner’, and you remain the knowerseer and in eternal bliss, but when you go down there, someone else tells you, ‘you can’t dine here’, here again you remain in your Selfstate as the knower-seer and in bliss, then it is called shukladhyan. Unnecessary arguments, adulterating goods and shortchanging customers in business is raudradhyan. Waiting for customers to come to your business is artadhyan. If a person is preoccupied waiting impatiently for customers, he is in artadhyan.

To worry about your own well being is artadhyan. It is also artadhyan to have worries about your daughter and how you will cope 11

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with the expenses of her marriage when you have no money. She is still young and to worry about the future is artadhyan.

If someone you do not like comes to live with you for a few days, you will think, ‘I wish he would leave. Why did he have to come to my home?’ Such internal bhaav-dhyan is artadhyan and if you say, “He is a worthless person”, that is raudradhyan. You are in artadhyan and raudradhyan.

If you have to make rice pudding from pure milk, you should put sugar in it, not salt.

Putting sugar in pure milk is dharmadhyan.

Dharmadhyan is to have the understanding that all miseries that come your way are due to your own karma and mistakes.

On the one side Lord Mahavir has given us the 45 Agams and on the other he has given us simply four words; both carry the same weight. When one has learnt the four words of Lord Mahavir, then he has accomplished the study of the 45 Agams.

What are these four words? They are raudradhyan, artadhyan, dharmadhyan, and shukladhyan.

What is this world like? If a customer is meant to be your customer, he will buy from you even when you charge him sixteen and a half instead of sixteen and if he is not, then even if you charge him fifteen, he will not buy from you. Keep this much faith!

The science of the inner vision and the seer Questioner : Meditator—dhyata, meditation—dhyan and the goal—dhyeya; among these three our dhyeya—goal is to attain the gnan prakash—light of knowledge (that illuminates the Self and the non-Self), so who is the meditator—dhyata in this?

Dadashri : Dhyata is this samyak 12

drashti—enlightened view, ‘the Self’. The Self, has attained enlightened view—samyak drashti now. Before the Self, was with view of illusion—mithya drashti. Once He became the meditator—dhyata, He attained the enlightened view. The very same ahamkar—ego which was with deluded view, now attained became one with enlightened view. So the self became the dhyata—the Self. Having become the dhyata—the Self, one remains in the meditation as the, of the, Self. The goal that remains in meditation—dhyan is called moksha. The goal is Atma—the Self, when it remains constantly in your dhyan, that verily is moksha!

Questioner : And what is dhyan— meditation?

Dadashri : You are Shuddhatma, does that dhyan remain or do you forget this?

Questioner : It is not possible to forget.

Dadashri : Then that is verily dhyan— meditation. This is shukladhyan—to remain as the Self, meditation of the Self.

When these wrong beliefs are fractured then the right belief gets installed. Right beliefs mean samyak darshan—right vision. So then ‘I am not Chandubhai’, ‘I am Shuddhatma’ belief sets in. Both drashtis—visions are of the ego—ahamkar only. That vision—drashti (mithya) was directed towards and seeing the drashya—that which is to be seen, to physical things, worldly things, and this vision—drashti (samyak) sees the Self—chetan. The chetan is drashta—the seer and everything else is that which is being seen—drashya. The Self— chetan has both, the attributes of the seer— drashta and the knower—gnata.

Questioner : Is seeing—drashti a function of the seer—drashta?

Dadashri : No. April 2007

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Questioner : So then what is drashti— vision, seeing?

natural state of samadhi—one-ness with the Self or not?

Dadashri : The ego has the vision— drashti. The Soul—Atma does not need any vision—drashti. The Soul sees all within naturally. Everything illuminates within.

Everything is evident and illuminated within the Self, spontaneously.

Dadashri : A rare person can remain in that state. One who remains in natural samadhi that is verily called a God.

Questioner : Then who is the knower of the Soul? Who is the one that attains Selfrealization?

Dadashri : The ego that believed ‘I am Chandulal’ attains this vision. That ego had the illusion—mithya drashti and when bliss is experienced in ‘this’, the Self, then gradually the ego begins to get dissolved in this Self.

That is it. If you try to melt a sugar in the oil it will not dissolve but if you put it in the water then it will dissolve. Therefore once the vision, ‘I am Shuddhatma—the pure Self’ is attained, then everything begins to dissolve. Until then, the ego remains.

Ultimate goal is to give up the wrong belief Ego becomes one—absorbed in that dhyeya—goal, dissolves in pure Self.

Dharna—mental retention, dhyan and dhyeya becomes one in that dhyeya—goal. He forgets to be attentive to the external world somewhat.

He will forget the female being.

Questioner : The final goal of a human being is verily this, no?

Dadashri : One should quit one’s own wrong beliefs; that is the final aim. This has become unnatural—asahaj due to wrong beliefs. Once the wrong beliefs leave, he is verily natural—sahaj.

The goal of supporting one another Questioner : Goals are many, Dada, so many that I want to do such…

Dadashri : There is no concern between ‘us’ and the goal.

Questioner : All the resolutions would be made on that basis, no?

Dadashri : The decisions are made according to what you want to do, that is the decision—nischay.

Questioner : Dada, what happens is that he will resolve to practice brahmacharya—celibacy, to remain in the five Agnas— cardinal instructions, so everything would divert again, would it not?

Questioner : But that too eventually should become natural, no?

Dadashri : That is fine. It is like you need to decide to attend the college, then don’t you need to decide to take an exam over there?

Dadashri : No, that is not the last station.

Questioner : I need to do that.

Questioner : It is not the last station, but one will need to arrive next to this station, the state of naturalness—sahaj.

Dadashri : It is still farther away from that station.

Questioner : Can any one remain in April 2007

Dadashri : What is problem in making the decision?

Questioner : Dada, the decision to work for the salvation of the world—Jagat Kalyan, is all encompassing. All the decisions come under that automatically.

Dadashri : It does.

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The method to attain shukladhyan Questioner : How should one practice the meditation of Shuddhatma?

Dadashri : Now there is nothing remained for you to meditate upon. Meditation needs to be done when one has yet to attain the goal—dhyeya. To attain the goal—dhyeya, you need to practice meditation—dhyan. Once you decide dhyeya, the Self becomes the dhyata—meditator and dhyan is what unites the dhyeya and the dhyata.

If a person decides his goal that he wants to attain the Self, then his real form is Shuddhatma—the Self and at this time you are is Chandulal—the non-Self so you became dhyata—meditator and Shuddhatma is the dhyeya—goal and finding the link that joins these two is called dhyan—meditation. Dhyeya and dhyata unites with one string, that oneness is called dhyan. Now with this dhyan the self-Chandulal becomes the Self-Shuddhatma.

Now that is the way of the Kramic path— step-by-step path of liberation for dhyata, dhyeya and dhyan. And in this Akram path— step-less path to liberation, You yourself have became dhyeya swaroop—the Self. The awareness—laksha of ‘I am Shuddhatma’ is established within You so there is no need for You to perform any dhyan now.

In the current era of the time cycle, it is not possible to be established in shukladhyan— the meditation as the Self, through the Kramic path at all. It is established when ‘we’ (the Gnani Purush and the fully enlightened Lord within Him) give this Gnan. Shukladhyan and Atmadhyan are considered one only. Now this is the complete dhyan as the Self; that is called shukladhyan.

Who is the dhyata—meditator and whose dhyan—meditation?

Questioner : what are dhyata, dhyeya 14

and dhyan? Is dhyata Shuddhatma or pratishthit atma—the one who believes, ‘I am Chandulal’?

Dadashri : Dhyata—meditator is pragnya—the direct light of the Self, after taking this Gnan, it is not pratishthit atma. That pragnya is dhyata and dhyeya is the ‘Self’, ‘I am Shuddhatma’, that is dhyeya—goal to remain as the Self. Dhyata and dhyeya unites and it results in dhyan—meditation.

Questioner : Can we not call Shuddhatma, is the dhyata—meditator now?

Dadashri : Shuddhatma is our goal. To become Shuddhatma is our goal. Shuddhatma is verily parmatma—Absolute Soul, whatever you say that is what it is. Meditator is pragnya, goal is Shuddhatma. This is so because this state of Shuddhatma that ‘we’ have granted You is the state of conviction—pratiti-pad. You have not become Shuddhatma (completely, yet). However, if unacceptable behavior unfolds, then do not feel guilty and ruined that it is happening to You. That is why the label Shuddhatma—pure Soul.

At this time you can call Shuddhatma either in the form of pragnya or the state of antaratma—interim Self (The Self awakened in Akram Vignan in progress towards full enlightenment), the state is called antaratma (interim government). This state of antaratma or pragnya exists, to settle the files with equanimity. When all the files are settled, the fully independent government establishes as Parmatma—the Absolute Self.

Subtle difference in the aim and the goal All these worldly people are doing aimless actions. They do not have any definite aim.

Questioner : Can we say that a ‘goal’ and an ‘aim’ are same?

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Dadashri : A goal and an aim; both are different.

you made a resolution any kind of obstruction will definitely break.

Questioner : That means all these actions are without a goal—dhyeya, no?

Questioner : If we harbor a constant desire for something, if we decide that we will acquire that thing, then will this desire not create an obstruction?

Dadashri : We cannot say that it is without a goal, but we can say that it is aimless.

The one having an aim may or may not have a goal.

Questioner : What is the difference between an aim and a goal?

Dadashri : The one having an aim may or may not have a goal. So goal is the ultimate thing. It is not called a goal when someone has an aim to achieve happiness from material things. Goal means it will take you to the last station; that is called a goal—dhyeya.

Questioner : That means in the material—relative world there is no such thing as a goal, no?

Dadashri : The decision—nischay is necessary, where is the question of desire in this?

Questioner : What is the difference between that decision and the desire, can you explain a little bit?

Dadashri : Vast difference. Desire means the thing that you like and decision is exactness. Absence of desire means that which you do not like, and desire means that which you like. There is no connection or concern between decision and desire. The decision made by us (in this Akram Vignan) does not rest on any foundation of duality—nirdhar.

Dadashri : One uses the word goal, and is wrong by that much. It cannot be called a goal it is called an aim. One utters the word goal, but it does not fit there and is inappropriate. An aim means that which distinguishes and preserves one’s notion. What is right when it comes to choice—sadvivek?

Because of one’s own desire for happiness he will aim, intentionally keep discrimination— vivek, about not hurting any living being.

Because every living being lives with desire for happiness, looking for only happiness, they do not like unhappiness.

Questioner : Please explain decision and desire with examples.

Difference between decision and desire

Questioner : He will run for it.

Questioner : You have said in Aptavani that, will power breaks obstructions and on the other hand we know that having desires creates obstructions.

Dadashri : And decision—nischay is beyond these two.

Dadashri : You should not make a wish.

You have been told to make a decision. Once April 2007

Dadashri : Where is the need of examples in that? The things that you like, say you want to go and buy banana then you need to have a desire for it. If you want to do some work, you have to decide to do it. How fast a person will walk to buy a thing that he has no desire for?

Questioner : He will sit down only.

Dadashri : And how about a thing that he has desire for?

Questioner : So Dada, you are saying; one should make a decision to follow five Agnas.

Dadashri : That’s it! One must make a 15

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decision. So it will be followed automatically.

You must have decision for this. If you leave a slack then it will be slack. If you say that, ‘brother, I want to go to Dada.’ Any number of obstructions that may be there will break if you make a decision. And if you say, ‘it is vyavasthit, no?’ then it will be spoiled.

Questioner : This is applicable everywhere that if there is the energy and strength of the decision—nischaybud, it will definitely break the obstruction.

Dadashri : Yes, the energy of decision— nischaybud takes one to moksha. And everything is halted due to this indecision only.

Questioner : Indetermination—anirnaya and indecision—anischaya, both are same, no?

Dadashri : Same thing only. But there is more force in indecision.

Indecision is the obstruction If it is your decision, then there is no one to stop you. You do not need to keep a wavering decision. If the first mile of the path is slippery and if you think, ‘what if I will slip?’, then there is no solution for that. ‘I will definitely not slip, why would I?’ Such a decision is a must. Then your leg will adjust, the mind and everything else will follow suit and be ready. You should say, ‘Why would I slide?’ Once you decide, everything will be clear! Despite all this, if you slip, then it is ‘vyavasthit—scientific circumstantial evidence’.

Questioner : So Dada, is there energy within the decision to break the obstruction?

Dadashri : Yes, it can break all the obstructions. It will not let in any obstruction.

Questioner : That means the obstruction that impedes, is that because of lack of decision?

Dadashri : That is due to deficiency of 16

decision only. Obstructions, created by one’s own self, can be overcome by making a decision made by the self. How come there are no obstructions in eating a meal any time?

How come you do not let create any obstruction for a cup of tea? All these obstructions have been created knowingly. If the obstructions were created unknowingly then they would be there for a cup of tea and everything else too, but it does not occur there.

People are very shrewd, no! Only this shrewdness has hurt them, it would have been better if they were naïve and simple.

Questioner : Is it mandatory to make a decision?

Dadashri : No, nothing is mandatory.

Decision—ultimate decision—is our goal. That is the thing can take you towards the goal.

Questioner : Even then often times, dilemma arises within whether ‘to be or not to be’.

Dadashri : Yes, that’s it; confusion will arise. There is no worth in that. The decision must be made that I want to go in the morning without fail, so ‘he’—Chandulal will, and just know that!

Questioner : So making such decision, is it not exercising the ego?

Dadashri : After taking this Gnan, there is no ego left within You (mahatmas) at all, then where is the point in using the ego? And whatever will be there, that is the discharge ego.

To attain the Self verily is the goal One needs to have a goal, no? No work can be done without making a goal. What is your goal?

Questioner : I want to become like Dada.

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Dadashri : Why did you get this thing in your mind again? What do you want to gain in becoming like Dada? Have intention of becoming pure—shuddha! Let us talk about attaining moksha—liberation. I want to become like Dada, I want to be like this, you are not to make such deep inner intent—bhaav. Know that such intent will lead you nowhere; it will leave you dead and hanging, neither here nor there. We have shuddha upayog—application of focused awareness as the Self, other means and resources; and becoming pure—shuddha means getting ahead of Dada. Not like Dada, but higher then Dada. You want to become like this and that, for what? You are not to make such aims—goal. Remain shuddha only.

Questioner : And then, let what may happen, happen.

Dadashri : Whatever its fruit yields.

Other then that, wanting to become thus, such bhaav—intent will bind you.

Questioner : If I have made a certain goal then I would keep moving little faster accordingly.

Dadashri : The only goal to decide is of shuddha upayog—remain as the pure knower-seer only, the Self. And we are shuddha—pure for sure. Otherwise that potapanu—‘I-ness’ will remain. For you, shuddha upayog is said to be without ‘I-ness’.

‘I am Shuddhatma’ that verily is the goal Questioner : So how is it possible to remain within the goal and clear this prakruti— non-Self complex; the relative self or the bodymind-speech complex?

Dadashri : You are to remain in Agna.

Agna is such a thing that can bring everything of yours to an end. In addition have I ever said you not to eat anything? When rus (mango pulp)-rotli (thin wheat bread) came in your April 2007

plate then settle it with equanimity. What is the problem with that file?

Questioner : No problem.

Dadashri : Humm. You have two sons and a daughter; get them married. Am I saying no to this? But settle with equanimity, not by spending with ten-fifteen lakhs rupees; just do according to the customs and traditions like normal people do.

Questioner : Is it considered a goal— dhyeya for mahatmas to follow the Agnas?

Dadashri : No, to follow the Agnas is not a goal. The goal—dhyeya is to remain as the Self, but you have to follow the Agnas to achieve the goal, otherwise you will not achieve the goal.

Questioner : Mahatmas attained this awareness—bhan, ‘I am Shuddhatma’, so can it be said that the goal is attained?

Dadashri : But the completion— purnahuti of the goal should occur, no?

Completion of the goal. Therefore, follow the goal of, ‘I am Shuddhatma’.

When terrible troubles arise then follow the goal When it is freezing cold one does not remember the blanket and only the Self remains in memory.

Questioner : Is that considered proceeding according to the goal?

Dadashri : That is the goal—dhyeya.

Questioner : Now in that situation; how would it be for the one who is following the Agnas? The one who remains in Agna, what kind of adjustment he would have at the time of the extreme cold weather?

Dadashri : He who is following the Agna, will settle the file with equanimity, he will not have any problem. But the true one 17

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after the goal is the other one at the time of the extreme cold. He will not be looking for a blanket to cover himself up but will remain as the Self. Nonetheless, the greatest benefit you got is that the clashes are gone after attaining the Self, no more arguments and clashes!

Questioner : But you said that if it is not fulfilling the goal then it could blow up the seat.

Dadashri : One can end up living some more lives.

Questioner : Some means how many?

Dadashri : But at least he has arrived in the limit of countable births. If one lives only one life without conflict then also he has reached the limit.

Questioner : If a person is not looking for something to cover in very hard cold weather and remains as the Self……….

Dadashri : It should not come in his memory to cover himself.

Questioner : Humm…. , So then how will he get in to Atma—the Self?

Dadashri : He is Atma—the Self only at that time, no?

Questioner : That is called the awareness of the goal.

Dadashri : He is the Self, ‘he’ comes out (from the Self) because there is a blanket to cover.

Questioner : So he becomes the Self if the weather turns even colder.

Dadashri : He will enter in muda swaroop—Original form, real Self.

Questioner : He will become separate from this body at that time.

Dadashri : He is separate only. I have made the separation. You are separate. Now 18

when there is the cover, he comes out with energetic pleasure—rof and relishes that taste—five sense pleasures. At that time, that other taste—bliss of the Self ceases. If one tastes any kind of vishay—sense objects, the taste of the Self—bliss ceases. That is why ‘we’ have said to all these brahmacharis (those who have vowed to be and remain celibate), that the happiness of brahmacharya (freedom from all sexual impulses through thoughts, speech and acts) is totally distinct.

Questioner : The one who follows the Kramic path (step-by-step path of Selfrealization), would he have a goal to attain the Self? How would be his awareness?

Dadashri : It would be very nice. Very rare people would be there who have the goal of attaining the Self, because most of them have succumbed to the temptation of enjoying worldly physical comforts only. As one reaches higher, the greater is the temptation-laden greed—lalacha. This temptation-laden greed remains till the end.

Questioner : In this Kramic path, to attain the Self, people practice penance. People go in the jungle and tolerate the fear of staying alone and tolerate torment and hardship, so is it supporting the goal?

Dadashri : Can we not know what the intent is there? That of Krupaludev is of the Self. Apart from that there is nothing else that is meaningful.

Questioner : So they had developed such jagruti—awareness to remain as the Self during such tough circumstances of torments and afflictions, no?

Dadashri : Yes. Questioner : Nothing can be said about other people along this line. If other people were to practice such penance, can we not say about them?

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Dadashri : It will be of no use. An elephant would bathe, but then dusts his body with mud. We say, ‘Mohaniya anek prakarni hovathi teni saame hoo anant sukhanu dhaam choo—I am the abode of infinite bliss against many kinds of existing illusions.’ Mohaniya— that which deludes—is of many different kinds.

Which different kinds? That which was renounced, is mohaniya; that which one wears clothes is mohaniya; doing all this is the illusion—mohaniya.

Questioner : When it is cold and one remembers to cover something with, that is also mohaniya?

Dadashri : It is mohaniya.

Questioner : That too is moha?

Dadashri : If he asks the Lord, ‘Sir, the thing that I have been doing, what is it called?’ Then he will say, ‘this is moha.’ But this moha is helping towards the goal.

Questioner : One is trying to get rid of moha, trying to renounce, can we not call that a goal?

Dadashri : How can it be said a goal?

What is it? He removes one thing and accumulates the other thing.

Although I am the Gnani Purush, whatever traveling I do all that is also called moha.

Questioner : That means whichever thing that makes you forget the Self…….

Questioner : Now yours is towards the goal only.

Dadashri : That is the illusion— mohaniya. Many kinds of mohaniyas exist. That which people have headed to renounce, moha—the illusionary attachment, that is also one kind of mohaniya. One proceeds to get rid of mohaniya and where is the need to get rid of anything? You simply go to Your place, no?

Dadashri : Not towards the goal but I have attained the goal—the Self; even so these actions which are seen externally are of the illusion—moha only.

Questioner : So the one who has a goal—dhyeya, he will not try to remove the illusionary attachment—mohaniya; he will become what he is—the Self.

Questioner : What kind of awareness is there?

Dadashri : Many kinds of mohaniyas are there.

Questioner : But this prakruti can be called with mohaniya for sure, no?

Dadashri : All are mohaniya only.

Questioner : One goes in the jungle and does not lose his stillness even in front of the tiger and the lion.

Dadashri : All that is called moha— illusion, attachment.

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Questioner : So how is it possible to fulfill the goal, be the Self, while the illusion filled activity—mohaniya is going on?

Dadashri : It has happened, has it not?

Dadashri : This action is discharge. So it keeps happening by itself. You don’t have to do it. When the action is required to be done that is where the illusion—moha is, and it is not supporting the goal. When one becomes the Self—dhyeya swaroop—then nothing is involved at all. The pudgal—the non-Self complex of thoughts, speech and acts, is mohi—subject to attachment indeed, and that is the nature of the pudgal. Pudgal remains in its nature—swabhav and the Self verily remains as the Self within. Both are separate.

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Dhyeya, Nischay and Niyanu Dhyeya : The goal Nischay : Decision to remain the Self after Atmagnan in Akram Niyanu : a phenomenon where one’s bhaav to acquire something is so strong that all his punyas are expended towards acquiring only that Questioner : Is there any relation between the goal and the decision?

Dadashri : Decision is a little thing. The goal is a different matter. One has to make different decisions for different things. The goal is only one, to attain Atma—the Self only, to attain moksha—liberation, whatever you say; the only word is, the Goal. Decisions are for the varieties of things.

Questioner : The decisions that are made, would that be related to vyavahar— worldly interactions also?

Dadashri : Decisions can be counted and are relative for sure.

Questioner : Then there is this niyanu, niyanu of moksha.

Dadashri : Niyanu means whatever is done until now, for the Self like; tapa— penance, japa—chant or recite names of the Lord; one did all this, so he has this in his balance, and he is allowed to spend it wherever he wants to. So then, if one makes such niyanu that, that country must be destroyed; so all his balance will be used up there.

Questioner : So the niyanu will be used up for the purpose of worldly life.

Dadashri : Yes, One will employ such ego that I will do such and such thing, so it will be used up for that.

Questioner : What is the relation between these three words, niyanu of 20

moksha—liberation, decision for Shuddhatma —for the state of pure Self and bhavna of Jagat Kalyan—deep inner intent for the welfare of the world?

Dadashri : One must make niyanu for moksha; otherwise he will get into competition and contention with someone. ‘Except for moksha—liberation, I do not want anything’, if one makes such niyanu then all his earnings will be spent there only.

‘I am pure Soul’, that nischay—decision must not falter. That decision which has been made must not budge.

Questioner : And bhavna—deep inner intent, for Jagat Kalyan—salvation of the world, that’s it.

Dadashri : That’s it, may people attain this bliss of moksha that we have attained.

Questioner : These mahatmas have attained the goal of Shuddhatma, the goal of moksha—liberation, so how is it possible to become firmly established in that goal again if one falters and slips from that goal?

Dadashri : It is not a goal, if one becomes derailed from it. Goal means, all of mine, everything, is the goal.

Questioner : So the first thing necessary is to strengthen the goal. So how can it become stronger?

Dadashri : The dhyata meditates on the dhyeya to become that. This means the meditator—pure Self, here the awakened one, meditates on the absolute Self and becomes that. The Self meditates as the Self to become the Self.

Questioner : Who is the meditator in this?

Dadashri : The Self.

Questioner : And what is the goal?

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Dadashri : The real Self -Atmaswaroop, the absolute, fully enlightened Self.

Questioner : How can the Self meditate to attain the Self as the goal?

Dadashri : This Agna has been given.

That ‘I am Shuddhatma’, should be Your meditation.

Make a niyanu of moksha The meaning of a niyanu means only one goal that this is it! Nothing else! Lord Krishna did a niyanu (It means to spend all earned punyai - merit karmas towards the fulfillment of your wish.) that, ‘Let all my tapajapa (austerities) be spent for my wish coming into me being worshipped by the whole world.’

And even now the children build huts and cottages and keep chanting the name of Lord Krishna. Five thousand years have passed and yet people keep worshiping, because Lord Krishna had bound a niyanu. Now He is going to be a Tirthankara of upcoming chovisi— series of 24 such fully enlightened ones. Do you want to wait until then or you want to attain moksha?

Questioner : As early as possible.

Dadashri : It is better if you can make it early. After ‘we’ give Gnan, ‘we’ ask you to abide by the Agnas, these will preserve Your state of unperturbed bliss—samadhi. When people are at ease, then worldly things bother more, the whole world keeps bothering them.

They will remember vegetables, how much did you pay for vegetables and all that, while if people are working they will not even think about vegetables or anything else. If they are busy and if a glass were to break they will not hear it and if it were to break while they are at ease then they will ask, ‘what broke?’ Hey, leave it alone. What else is going to break other then a glass? Glasses will break, other things will break, humans will break down. All April 2007

are just like a cup and saucer, aren’t they!

Are not they like cup-saucer? This is because they have wrong understanding. The knowledge is wrong. One has never become happy, and yet struggles to make his son happy. The one who has attained happiness, can make others happy. The Gnani Purush is in absolute bliss.

Now one has to devote oneself entirely that only one thing, nothing else. Or if not one should make a niyanu of moksha, so one does not have to go through too many cycles of birth and death. With niyanu one will also bypass any more than one more lifetime towards final liberation—moksha. One will have to go through may be two to three more births even that might not happen. Get out of this world it is all a maze.

Finally only this one goal Questioner : We try to see only one pudgal (the non-Self complex of thoughts, speech and acts; that which by very nature is forming and disintegrating), it stays for little while and then it slips off.

Dadashri : We are more accustomed with the outside (relative) things, no? People do not have practice of this inner separation at all. When you minutely observe a specific aspect of a pudgal, with focused awareness, it will remain in your awareness—khyal. In the same manner, You are to observe your pudgal.

Questioner : So, there is no external interference of one’s own pudgal?

Dadashri : What else? It is more then enough if you can observe one pudgal. One can never do that, no! We are trying to say that it will create interference outside only. You can try the practice of seeing but it is not possible. It will stay for little at a time and then you will miss again, otherwise it will wander outside only!

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DADAVANI

Questioner : Will that stage come for sure?

Dadashri : You can try to do same thing, but it will not happen, it will not stay, no? It will come and go, come and go; you just have to know that. You have to observe only one pudgal. What Chandubhai’s—the nonSelf, mind does, what the intellect does, what the chit does, what Chandubhai is doing, to observe all this constantly, is called what? That is verily complete Shuddhatma!

Questioner : Say for instance, Lord Mahavir is observing ‘his’ pudgal, and at that time if Gautam Swami were to ask him a question, then the answer will come forth, no?

Dadashri : Even then the Lord is seeing only one pudgal.

Questioner : So the outer part will give the answer, no?

Dadashri : He will not give the answer, at that time whichever part of the pudgal was there, that very part will give the answer.

Questioner : That is correct. But which part are we calling an outer part, one pudgal and the part excluding pudgal?

Dadashri : The one who is the seer and the knower, does not have external part.

This you are speaking, and the one who sees and knows that, is called Gnan—Selfknowledge.

Questioner : So Dada, will such stage come by itself?

Dadashri : You will have to stay in that process, no?

Questioner : Do we need to remain in one bhaav—deep inner intent only?

Dadashri : Only in one bhaav, the bhaav of gnata-drashta—the knower-seer.

Questioner : It is said that currently, it 22

is not easy to remain in that bhaav.

Dadashri : No, at this time it is not possible, no? At this time we have to see outside. But if that is without attachment then it is called gnata-drashta—the knower-seer and if it is with attachment then it is called a sense-oriented knowledge—indriya gnan.

(Attachment means to become one like an agnani—I am Chandulal, again).

Questioner : Does the indriya gnan come into place if one becomes absorbed (tanmaya) in this?

Dadashri : No. It is called indriya gnan only if it is with attachment. If one becomes absorbed—tanmaya it is not indriya gnan. At certain places one becomes absorbed even if there is no attachment. But to become absorbed is not the exact application of this science. One will need to make it separate again sometime. It—the knower-seer state, must remain continuous and constant. If one becomes absorbed—tanmaya—then know that, that tuber—granthi exists within. That tuber will need to dissolve!

Later then the whole vyavahar—worldly interaction becomes free of attachment. It becomes vitarag—detached vyavahar. Many people’s vyavahar has become vitarag. But they remain in close contact with us. These others will run around from far away. Does not one need to remain in close contact?

Gnani’s closeness is verily moksha So far how many hours have gone for us to be familiar with each other, tell me?

Mainly all this is familiarity with worldly people, for that we used to spend the whole life. We used to spend time to attain moksha. But here you get cash moksha. We used to spend whole life on that other path of moksha, and that may go on the wrong track at anytime. So for this Akram Path, don’t you need familiarity?

April 2007

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We attain Gnan that means we became free from worldly acquaintances. Yet we should have such deep inner intent that we should get Gnani’s acquaintance continuously, as much as possible. Your benefit is proportional to this familiarity (parichaya) with the Gnani.

Questioner : The problem is that my health remains a little weak so I cannot take benefit of Dada (The Gnani and the satsang) and that is an obstruction.

Dadashri : It is like this that as many days you get the benefit of this Dada, it is all right. So you must take (benefit of Dada and satsang) as much as you can. You must come the time he visits here. Until he returns, You should remain in niddidhyasan—contemplation of the Gnani. Dada means who? Dada will be present through niddidhyasan, but Agna (Gnani’s instructions that sustain the enlightened state after the Gnan Vidhi) is the main-real Dada. You must keep the big goal of following Agnas only; nothing else is required to do.

What you see, he is not Dada. ‘We’ (The Gnani and the fully enlightened Lord within) have become separated from this Dada (A.M.Patel). When you remember then ‘Dada’ will be with you only.

Questioner : Have you become separated from this Dada too?

Dadashri : I remain separate, that is why you all get benefit. Who ever remembers here, that is theirs. We are saying that, ‘brother, ‘We’ are separate’. This Dada (A.M.Patel) is not that Dada (Dada Bhagwan, the fully manifested Lord within). This is a ‘public trust’!

Who ever got, it is his. It is not in even ‘Our’ hand.

In the end satsang is also a support We cannot even do this satsang. We feel that this satsang is burdensome.

April 2007

Questioner : But we are getting inspiration from this satsang, Dada.

Dadashri : Yes, this satsang is necessary for you but for me this satsang is burdensome.

We are doing this satsang but you should keep such an aim that You want to reach such level of satsang where You can remain in Your own satsang. You will not need anybody else.

Except this, it all becomes dependent. Once you need someone else that means it became dependent on that, so it came under other’s control. And once it becomes dependent on something else, You cannot have complete bliss! Bliss is that which is niralumb—absolutely independent! ‘We’ do not need any support.

The pang of separation from the Gnani yet Awareness of the goal Questioner : I experience intense feeling of missing Dada when the circumstance arises to leave you, I cannot tolerate this.

Dadashri : Everyone will feel that separation. Naturally you will feel that but that is vyavasthit—scientific circumstantial evidence, there is no choice at all, we want to go to moksha whichever way we can. We have one goal, so no obstruction must arise in this goal.

It would be excellent if one can get opportunity to stay around the Gnani Purush.

One cannot even get such an hour. But at that time one must keep in mind, one must decide a goal that I want to become just like this, even if I die I want to become like this only.

Niruben said that, ‘I will not leave from here even if you kill me.’ So I understood that her goal is good. I said, ‘you may leave when you want to.’ I had said like that. We cannot say that, ‘You stay only’ neither can ‘we’ say ‘not to stay’. So ‘we’ give both types of permission that, ‘you may leave when it is convenient for you, but let me know when you leave.’ ‘We’ will just say that, ‘do not leave just like that.’

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DADAVANI

Questioner : After saying Gnani Purush is verily my Soul, how can I move from here?

Dadashri : No, but you cannot tolerate that much bitter (harsh), can you?

Questioner : Bitter, but it is the medicine, no? It is beneficial, is it not?

Dadashri : Yes, but there has to be time for that, no? There has to be time to finish, no? At that time do not be upset and non-communicative and leave. Let me know and then go, ‘Now it is my time, I am leaving.

Please bestow grace upon me for ever.’

Questioner : Is that right Dada, where will I go? There is not any place in the world to go.

Dadashri : Even then, she will go back at that time and then will return. But she would go for sure.

Lots of testing came for Niruben. She is fortunate and it is wonderful thing that she has lasted.

Questioner : Now I will not leave you, Dada. Now I will not leave you until I die.

Dadashri : Yes, that is it; that is the major goal, no!

Dadashri : You have become Shuddhatma indeed, but now how far this external part—the worldly self, should reach?

It should reach the goal. What wrong things that we had from so many life times; as that will continue to discharge gradually, you are to become like ‘Dada’.

Take hoonf—warmth—shelter of the Gnani only (Hoonf is the warmth of the shelter of being dependent on someone) Questioner : So the one who has received the Gnani’s shelter and its tender warmth—hoonf, can he become niralumb— absolutely independent with this Gnani’s shelter?

Dadashri : He can! This is the only way to become niralumb—independent.

Questioner : What if one does not get Gnani’s shelter? So then one cannot become niralumb?

Dadashri : Then poor fellow will look for wife’s warmth, if he does not get wife’s warmth then he will look for friend’s warmth (affection), but he will look for someone’s warmth, no!

I have given Gnan to all these people; among these everyone cannot become complete. Other five-six thousand people, they will take up my bhakti—devotion. By constantly remembering me they will rise in bhakti, two to three thousand people would remain in Gnan and among them to only few people those would abide by Agnas. But all of them will get their work done within one more life, two or five more life times. And those who have rose in bhakti; they will get solution faster because all other external sufferings are cured.

Questioner : Then will he not wander away? If he does not get Gnani’s shelter…

Questioner : We should have a goal.

Dadashri : The meeting with a Gnani is

24

Dadashri : Alas! See how they have lost their way and died.

Questioner : So should one need to have only the Gnani’s shelter?

Dadashri : Yes, but Gnani is not around, is he? He is very rare.

Questioner : If he is around but one has to have circumstance to meet him, no?

Even if you get chance to meet him, one should get the shelter, no?

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DADAVANI

very rare. The whole world looks for shelter, warmth! Hoonf is our Gujarati word! Now people just live life due to this hoonf, warmth.

One will say, ‘I feel good because I feel warmth with this person.’ Besides wife lives with husband’s hoonf, daughter lives with father’s hoonf, but one will have hoonf of somebody.

They live with the support of that warmth.

Only Gnani does not need hoonf. If there is hoonf then it is called dependency. He does not need even God’s shelter. Even God, is dependency and furthermore this is upadhi— affliction from external source. God can go to his queen or who ever is his, he can go there, what concern we have? We do not need of hoonf—dependency. I am just telling you this goal. Even so lot more work is left to take care of for you. You are to keep this goal.

At last at some time one will need to become niralumb, no? But till then one will need to take support, no? Then you are to take support of sat—the Gnani Purush. One begins to become niralumb after attaining Gnan from the Gnani Purush. Yet one has not become completely niralumb. One has started to become niralumb, but until then one will still look for the support. Is anybody going to eat you up during whole night? He will also fall a sleep and she will also fall asleep. Why are you looking for hoonf—the warmth that supports? But hoonf exists until there is worldly awareness. But hoonf does not stay after one has become the Self. Gradually fear starts to decrease. You became the Self, now do you feel fear?

Questioner : I am not afraid of anybody. I am fearless!

Dadashri : And these worldly people will look for support even if they were to stay alone at night. If one is alone then one cannot sleep at night. Worldly people will look for hoonf.

April 2007

Now I have made you niralumb. Now the hoonf that you are looking for, all that is discharge. But right now you are niralumb but your state of niralumb, cannot be called a precise state. You have attained the state of shabdavlamban—state that depends on words.

This is considered a great state. Even celestial beings do not have this state. This is such a significance state that even great saints and ascetics had not attained it, You have. That is why get your work—goal accomplished.

There is so much safe side and so much bliss. For this bliss within nothing else, no one is required and necessary. One is full of bliss by one’s own nature and is niralumb— absolutely independent. It is so independent that it stands on its own, without any ‘measurement tools’ and such an Atma—Self, I have given you. How Dada remains at the age of seventy eight, no? Due to support there is dependency. Support is verily the enslavement, is it not?

Final goal, attainment of the state of niralumb I am in the state of niralumb—absolutely independent at this time. Yet, there is avlamban—support, dependency and niralumb—no support, independent—too. I am able to experience the state of niralumb— absolute independence.

Questioner : You said that, ‘I am dependent and I am niralumb—absolutely independent.’ So what do you have to depend on?

Dadashri : I am dependent on you all.

Questioner : You have to depend on this body too Dada, no?

Dadashri : There is hardly any dependence on this body. I do not have support of this body as much as I have your (you all) support. This is because my aim—goal is, how 25

DADAVANI

can you attain this bliss and how fast it can manifest? This body does not need support; the body exists as first neighbor. I have torn off that title. So I am not the owner of this mind, I am not the owner of this body and I am not the owner of this speech.

Simply the absolute gnata-drashtaparmanand—the knower-the seer-eternal bliss, that verily is the param jyoti—eternal light.

Pure—shuddha, not mixed, that eternal light ‘we’ have seen completely—experienced and have become niralumb. Yet ‘we’ live with support. No one would reveal the ultimate thing, the absolute matter. This ultimate matter is being revealed today.

Questioner : You remain independent and yet you are dependent, please explain this little more.

Dadashri : Support has to be taken, no? It is such that ‘we’ remain niralumb as the Self and ‘we’ take support as ‘Chandulal’.

When the one who is dependent exercises his rof—energy of superiority, imposing tendency, then at that time ‘we’ become niralumb— independent, that’s it! Until the time when ‘he’ starts showing his rof, we remain in avlamban— dependency. What do we tell ‘him’? We say, ‘that is it, enough of this, I don’t want this.’ Do you understand what is meant by imposing rof?

Questioner : Yes, I understood.

Dadashri : That’s it. It is enough for that only.

Questioner : So it is very important thing that you said, ‘I don’t want.’ But then will arise from that, ‘what do you want?’

Dadashri : He (the non-Self) does not want this. You just need to speak this sentence to explain him. He will think that, will it work without me or not? But I (the Self) am niralumb, so will it not work Mooah—the one who is dying, the non-Self? This is just that you (the 26

non-Self) ask that give me support then I would give you a hand. But if you move away then will you get support?

Questioner : I try to become niralumb many times, but even then I fail.

Dadashri : You cannot. Yet it is not such a state that you can attain right away. I am telling you just for your information that there is a way to attain such a state. This is just the accumulated fruit of my so many previous lives. This Vignan—science is such that it is possible to attain such state. If one decides and follows through unrelentingly, then it is possible to achieve this. One becomes niralumb first in sthool—overt, physically (dependence in the worldly matters), then in sookshma—subtle way, then in sookshmatar— subtler and then in sookshmatam—subtlest way. What does niralumb mean? We do not need to take support of this word ‘I am Shuddhatma’. The One who has seen the Absolute Self, does he need to have a support?

Questioner : So that three things are there, Dada; sookshma, sookshmatar and sookshmatam. The whole thing.

Dadashri : So when can it happen?

That can be attained if one eats what it comes in front, wears what he gets, uses everything that comes in front, then it is possible. Sleeps on the bed that is in front. Today ‘we’ had to ride in a rickshaw, so ‘we’ came in rickshaw with ease. We do not insist that ‘we’ have to have this. See what comes in front. If the rickshaw was not there then ‘we’ would walk, or ‘we’ would sit on that chair but ’we’ would definitely come. ‘We’ would never stop the satsang. If there is no Cadillac—luxury automobile, so then is the Cadillac important or is the satsang important?

Jai Sat Chit Anand April 2007

DADAVANI

Pujya Deepakbhai Desai’s USA-Canada Satsang Schedule 2007 Date

Day

Time

Program

Venue & email

21-Jun

Thu

6.30 - 9.30 PM

Satsang

22-Jun

Fri

6.30 - 9.30 PM

Satsang

23-Jun

Sat

9.30 AM-12.30 PM

5.30 - 9.00 PM 5.30 - 9.00 PM

Satsang Gnan Vidhi Satsang Satsang Gnan Vidhi Satsang Satsang Satsang Satsang Gnan Vidhi Satsang Satsang Satsang Satsang Gnan Vidhi Satsang

Dr. Shirishbhai and Ramilaben 951-734-4715 2659 Raven Circle, Corona, CA 92882, shirishpatel@sbcglobal.net Anilbhai and Bhavinaben 562-201-5700 2164 Rockry View, Diamond Bar, CA 91765, lovesai@sbcglobal.net Nanu and Jaya Patel 714-970-1112 R 20505 Regal Oak Dr, Yorba Linda 714-337-9000 C CA 92886, boloram@sbcglobal.net Vaikunth Hindu Jain Temple 856-753-4252 571 South Pomona Rd, Pomona NJ 08240, bhaveshgala@hotmail.com Holiday In Hotel 732-968-6836 3050 woodbridge Ave.,Edison 732-613-8323 NJ 08837 201-343-0690 ccshah@yahoo.com

3.30 - 7.00 PM 24-Jun 27-Jun 28-Jun

Sun Wed Thu

29-Jun 30-Jun

Fri Sat

1-Jul

Sun

2 & 3 Jul

Mon/Tue

4-Jul 7-Jul 8-Jul 9-Jul

Wed Sat Sun Mon

7.00 - 9.30 PM 9.30 - 12.30 PM 4.00 - 7.30 PM 9.30 - 12.30 PM 3.30 - 7.30 PM 9.30 - 12.30 PM 6.30 - 9.30 PM 9.30 - 12.30 PM 6.30 - 9.30 PM 5.30 - 8.30 PM 7.00 - 9.00 PM

11-Jul 12-Jul

Wed Thu

6:00 - 9:00 PM 5.00 - 9.00 PM

Satsang Gnan Vidhi

14-Jul 15-Jul

Sat Sun

3:30 - 6:30 pm 3:30 - 6:30 pm

Satsang Gnan Vidhi

17-Jul 18-Jul

Tue Wed

7 - 9:30 pm 7 - 9:30 pm

Satsang Gnan Vidhi

20-Jul 21-Jul 22-Jul 24-Jul 25-Jul

Fri Sat Sun Tue Wed

5:30 - 8 pm 5:30 - 8 pm 5:30 - 8 pm Youth Shibir Youth Shibir

Satsang Gnan Vidhi Satsang Youth Shibir

26-Jul 27-Jul 28-Jul 29-Jul 30-Jul

Thu Fri Sat Sun Mon

10 am-12:30 pm & 4 pm to 7 pm 4 pm to 7 pm

Satsang Satsang Gnan Vidhi Satsang Gurupurnima

April 2007

9.30 AM-12.30 PM

Sankkamam Party Hall 42, Tuxedo Court, Scarborough M1G 3S3 dadabhagwantoronto@gmail.com Best Value Inn & Suites4903 Market Street Wilmington NC 28405 lalithaishwar@yahoo.com Hindu Temple (Main Hall) 309 Aviation parkway, Morriville NC 27560, rabhatt@yahoo.com State Bank of Texas Hall 605 W. Airport Freeway, Irving Texas 75060 naren@multilayer.com Durga Bari Temple Hall 13944 Schiller Road Houston TX 77082, ssheth@cc-hubwoo.com Holiday Inn 3405 Algonquin Road Rolling Meadows Illinois 60008 hdtpatel@yahoo.com vyavsthit44@yahoo.com

Contact Tel#

416-675-3543 416-299-9794 416-636-6705 910-792-9496 910-232-6775

919-792-0809 910-547-1754 919-260-7727 817-329-4656 972-877-8084 214-316-8123 832-746-6725 832-646-4696 815-284-3881 847-680-3080

27

DADAVANI

Spiritual Discourses in the presence of Pujya Deepakbhai Desai Indore 21 and 23 April, 6 - 8.30 PM - Satsang and 22 April (Sunday), 4.30 to 8 PM - Gnanvidhi Venue: Ravindra Natya Gruh, Ravindranath Tagor Marg, Regal Choraha.Contact - 9893545351.

Ahmedabad 27-28 April, 6 - 8.30 PM - Satsang and 29 April (Sunday), 5 - 8.30 PM - Gnanvidhi Venue : Sardar Patel Seva Samaj, Nr. Mithakhali Six Road, Navrangpura.Contact-27540408.

Vadodara 1 May, 6 to 8.30 PM - Satsang and 2 May (Wed.), 5.30 to 9 PM - Gnanvidhi Venue : Sayaji Vihar Club, Nr. Khanderav Market, Rajmahel Road.Contact-9924343491.

Nadiad 5 and 7 May, 6 - 8.30 PM - Satsang and 6 May (Sunday), 5 to 8.30 PM - Gnanvidhi Venue : Behind Santram Mandir Ground, Vitthal Kanya Vidhyalaya Road, Near Amba Mata Temple, Opp. Indian Oil Petrol Pump. Contact - (0268) 2559314, 9228225022.

Mumbai 10-11 May, 6.30 - 9 PM - Satsang and 12 May (Saturday), 6 to 9.30 PM - Gnanvidhi Venue : Gurukul High School, Tilak road, Ghatkopar (E), Mumbai.Contact - (022) 24137616

Watch Pujya Dr. Niruma on T.V. Channels India : lDoordarshan (National), Mon-Fri 8:30 AM to 9:00 AM (In Hindi) In Tamilnadu, Mon-Fri 8:30 AM to 9:00 AM (In Tamil) In Kerala, Mon-Fri 8:30 AM to 9:00 AM (In Malayalam) lDoordarshan DD-1, Everyday 3:30 PM to 4 PM (In Gujarat, in Gujarati) Watch same prog. at same time, outside Gujarat on Doordarshan DD-11 l'Aastha' International, Every night 12:30 to 1:00 AM (In Gujarati) All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) All over the World (except India) on 'Aastha' International Mon-Fri 8 to 8:30 PM GMT U.S.A. : l 'TV Asia' Everyday 7 to 7:30 AM EST (In Gujarati) l' TV 39 (NJ)' Mon-Fri 6 to 7 PM & Sat 6 PM to 6:30 PM (In Gujarati) Canada: l 'ATN' Every Wed-Thu 8:30 to 9:00 AM EST

Watch Pujya Deepakbhai Desai on T.V. Channels India : lDoordarshan DD-11 Everyday, 9:00 PM to 9:30 PM 'Gnan Prakash' l'Aastha' International, Mon-Fri 11 AM to 11:30 PM, Sat-Sun 3:30 to 4 AM All over the World (except India) on 'Aastha' International - Mon-Fri 6:30 PM to 7 PM, Sat-Sun 8 to 8:30 AM Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 39830100, Email: dadavani@dadabhagwan.org Mumbai : (022) 24137616, USA: 785-271-0869, UK: 07956 476 253 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org 28

April 2007