The Properties of Pudgal Parmanu

the inherent nature of the pudgal, instead one takes it to be his own form, by claiming, “I have a fever.” So then, it is inevitable that an entanglement will arise. Then, once one says this, a psychological effect arises. Moreover, it is not a true effect, but a psychological effect definitely arises. The entire world is nothing but a psychological effect. It is really nothing else but a very powerful psychological effect.

Questioner: This has turned out to be something completely different from what was in my understanding.

Dadashri: The property of tactility does not exist in the Self, whereas the property of tactility exists in the non-Self. It [an object; the parmanu] may feel cold, it may become hot, then it may become sticky, it may feel rough; all of these are not the properties of the Self, they are the intrinsic functional properties (gunadharma) of the pudgal.

Moreover, the tactility keeps on changing constantly. Sometimes, it becomes a heavy load, sometimes it becomes a light load. It all keeps on changing. The Self has no ‘load’ [weight] of any kind. If we were to weigh [the body] with the Self and then if someone were to say, “Weigh it [my body] after removing the Self,” then both weights would indeed be the same. The Self does not have a ‘load’. The changes keep on happening later on [in the body after the Self leaves].

The Law Pertaining to the Tactility of the Pudgal…

The body is made up of parmanu. In spite of having attained this Gnan, it becomes red hot within. It becomes red hot due to its own inherent nature. Every single thing has its own inherent nature; it has its own intrinsic properties with a specific function.

Whatever bhaav (intent) one had done in the past life, the parmanu [colored; coated] with that intent lie within.

If one had had an angry (ugra) intent in the past life, then there are parmanu coated with that [angry] intent within. Those hot parmanu lie within, so when the circumstances come together, when the scientific circumstantial evidences come together, they come into effect and when the self becomes engrossed (tanmayakaar) in them, it is considered as krodh (anger with a violent intent). If the Self does not become engrossed in it, then it is not considered as krodh, it is considered as ugrata (discharging anger). So, none of our mahatmas become engrossed because the Self has become separate.

Questioner: What is the scientific understanding behind the parmanu of anger, pride, deceit, and greed?

Dadashri: In this body, one has brought forth not only hot parmanu but also cold parmanu. Moreover, one has also brought forth parmanu that attract as well as parmanu that repel. Greed arises through the parmanu that attract. Hence, this entire world is made up of all kinds of parmanu.

Therefore, when anger (krodh) is about to arise, at that time, there is a machine within called the krodhak (that which causes one to become angry) which starts up. It causes one to become angry. At that time, all the parmanu colored with anger become red hot; it feels as though the machinery has heated up. We would feel as though this machine has heated up. At that time, if the check nut is tightened, it does not work. In cases where a police inspector is reprimanding a person, even then the anger still rages on within that person. When he is being reprimanded, the anger may stop on the outside, but it certainly rages on within.

All of this is made up of parmanu. Anger, pride, deceit, and greed and their effects keep on arising. The mind is ‘effective’ [in the form of an effect], the speech is ‘effective’, and the body is ‘effective’. And in the midst of that, because the [worldly-interacting] self does not have the awareness of its own Real form as the Self, it feels, ‘This effect is indeed happening to me.’ All these people believe that and consequently dwell in that. The parmanu are simply dwelling in their properties. In the midst of this, the developing I feels, ‘This has latched onto me.’ Therefore, it is only after You become the pure Soul that You realize, ‘Actually, these are all things that are not of the Self, they are happening outside [the realm of the Self].’

Questioner: The biggest thing of all is that the developing I does not have the understanding pertaining to the law of tactility of the pudgal.

Dadashri: At present, no one else in this world is able to understand that, however, ‘we’ know the law pertaining to the tactility of the pudgal. Who is going to be able to drop how many bombs? The one firing simply believes that once I fire the bullet, it is done. He fired the bullet, but how would the poor fellow know the law of whether or not the bullet will make contact? And what control does he have over that anyway? The authority is that of vyavasthit. There is nobody [no such existence out there] who has the authority.

Smell Is a Property; a Pleasant or an Unpleasant Odor Is a Phase

Questioner: There is fragrance within a rose; can that be considered the Self?

Dadashri: No. All pleasant and unpleasant odors are properties of inanimate matter, and there is no such property in the Self.

Questioner: There are the properties of the subtle body: words, form, taste, smell, and tactility. These have been referred to as the five forms of one of the primary elements, haven’t they?

Dadashri: They are actually in the gross body.

Questioner: My experience is that when upsham samkit (state in which the right belief that ‘I am pure Soul’ remains for a very short time) happens, a fragrance arises from within.

Dadashri: But what is the benefit of such fragrance? Fragrance is [a property] of the pudgal. Samkit (the right belief that ‘I am pure Soul’) is of the Self.

Questioner: Then what is that [fragrance] a sign of?

Dadashri: All of that will happen. And as far as fragrance is concerned, when one attains Self-realization, He certainly becomes filled with fragrance. For many, after attaining our Gnan, fragrance pervades their entire vicinity. The fragrance spreads everywhere. That is a different matter; that is something that concerns the pudgal. That is the aura of the power and influence (prataap) of the Gnan. Nonetheless, it has nothing to do with the Self. There is no property of fragrance in the Self at all, but all of that arises as a result of Its power and influence.

On the contrary, of all these properties that are in the pudgal, not a single property is in the Self. Be it a pleasant odor or an unpleasant odor or any of that. If a pleasant odor is detected, then there will be an unpleasant odor waiting at the other end. Yes, so do not apply Your awareness to pleasant odors, otherwise Your awareness will become stuck on unpleasant odors. So, apply Your awareness on the Self. Pleasant and unpleasant speech, objects that are pleasing and unpleasing to the eyes, pleasant and unpleasant tastes of the tongue; these are all properties of the pudgal.

After attaining Self-realization, there is no such property of the Self like a pleasant odor or an unpleasant odor. The Self is the abode of infinite properties. As these properties begin to manifest, bliss arises.