Impediments in attaining the final life before moksha

Editor :

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

DADAVANI Impediments in attaining the final life before moksha

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

EDITORIAL In the August Dadavani issue of the last year under the heading of, ‘The proofs of flawlessness of the world through the vision of the Gnani’, we applied a new vision; a new approach wherein we presented scientific proofs in the daily life situations to establish scientific vision for the advanced spiritual traveler. Our only inner intent behind this is that mahatmas begin to study, in detail, these knowledge-laden sentences, direct Goddess Saraswati (Goddess of speech) flowing through the medium of absolutely revered Dadashri. These are invaluable gems. Many mahatmas have requested to publish Dadavani giving such scientific proofs.

Keeping this in mind, in this Dadavani, a humble effort is made to provide an extensive understanding to the advanced spiritual traveler. We have provided keys, which show what kinds of faults are being committed, and how they cause impediments in fulfilling a goal of attaining only one more life before final liberation. These keys will show how one can become free from these faults by commencing spiritual endeavor (purushartha) with awareness. These proofs have been numbered and underlined in the current issue of the magazine.

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

Akram Vignan can make one to attain the final life of final liberation (ekavtari pad). This will happen only if one’s subtle faults which create impediment in the path of moksha dissolve.

It is necessary therefore to understand this knowledge at the subtle level as in the ‘vision’ of the Gnani Purush. It is our ardent prayer that this divine speech be very helpful to every mahatma to understand the causes of subtle faults, the effects and the solutions to accomplish the goal of ultimate liberation. ~Deepak Desai Subscription : Yearly Subscription India: 100 Rupees USA: 15 Dollars UK: 10 Pounds 15 Years Subscription India: 800 Rupees USA: 150 Dollars UK: 100 Pounds Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

DADAVANI

Impediments in attaining the final life before moksha (Please note that ‘S’ for Self, or ‘Y’ for You, refers to the awakened one in Akram Vignan, or the eternal

Self. The ‘s’ for self refers to the worldly self. For a detailed glossary please see: www.dadashri.org/ glossary.html)

To the ones who are going to be liberated soon…

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

Dadashri: Is there anything that is particularly difficult for you?

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

Dadashri: No, but something must be difficult, no? If you become entangled in anything that is where the difficulty lies. In what matters do you not get puzzled the second time around?

Questioner: That kind of entanglement does not happen anywhere.

Dadashri: Do you get puzzled at least a little bit? 1 Say for instance if a police officer comes to arrest you with handcuffs, would you not get puzzled and entangled within immediately? Would one not make this easy before going ahead on the path of moksha?

Proceeding on the path of salvation one will have to make at least this one easy, no? How will it work there, otherwise? 2 You should tell the police officer, ‘brother, you came so late.

Why did you come so late?’ If the police officer comes with a warrant and handcuffs and is looking for Chandubhai, what will happen within the mind of Chandubhai?

Questioner: It will get entangled and puzzled.

Dadashri: I have not left anything that can puzzle you. I have given you such a Gnan 2

that one will not have any puzzle or entanglements in any situation. We should selfcheck what might happen if a police officer comes with warrant and handcuffs for an arrest. 3 And he is going to take you for sure.

And since he has come with a warrant he is 4 not going to return empty handed, is he?

Questioner: No. Dadashri: 5 We should shake his hand and go with him, what is wrong with it? He is arrived so he is not going to leave without arresting you. 6 Now our Gnan also will say that, ‘It is vyavasthit—scientific circumstantial evidence, 7 so the file has come, settle with equanimity.’ We have attained this Gnan in every different way. So we should tell the police officer, ‘Let me shake your hand, or have a cup of tea at least and then leave.’ What is the problem with this approach?

Questioner: It is correct.

Dadashri: I don’t think it has been tested that much. We do need the tested, don’t we? Is it going to work like this otherwise?

We had told the police officer that, ‘It is 8 good. You should have brought handcuffs with you. I do not have problem.’ On the contrary people will say ‘Ambalal is like this?’ So these poor people will feel happy!’ So that police officer was taken aback and flustered.

So be ready for all kinds of situations.

Any situation may arise because it is 9 vyavasthit, isn’t it? Nothing is beyond vyavasthit, is it? 10 Now one has to settle with equanimity. So what can we answer if he August 2009

DADAVANI

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

Questioner: Nothing is in his hand.

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

Questioner: In such predicaments not a single subatomic particle parmanu within should move or stir.

Dadashri: One parmanu should not move! That should be the only thing.

What is the worldly life in the final analysis?

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

Dadashri: No one is useless and unworthy. It is only after scrutinizing everything very closely that I have declared that the entire world is faultless.

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

Dadashri: Firstly you see their faults because 1 you are not seeing them as the pure Soul and secondly you have not investigated the reason behind the seeing of the fault. 2 If you were to analyze things exactly as they are, then you would realize that the one seeing faults is completely wrong. Having made the analysis, you would realize that the one seeing faults in others would himself say that the fault is his own. 3 So it is not enough just to see the pure Self in people. 4 But it should get settled August 2009

systematically. But you have analyzed everything and deduce in what ways the other person is blameless and why despite this, you are placing the blame on him?

If you want to know what this worldly life is in the final analysis, 5 I will tell you that no one is at fault in the world at all. Humans are not at fault, and a tiger (animals) are also not at fault. So from this statement, you will have to solve all equations. The conclusion is that this entire world in reality is flawless. Every living being is faultless. 6 They appear to you at fault because of your ignorance, so now you know how wrong you have been.

Questioner: Very much.

Dadashri: You will start seeing the world as faultless even 7 when the person who picks your pocket appears to you as being faultless.

When that happens, you can be assured that you have come to the exact understanding.

The world is faultless in the final vision Lord Mahavira has said that the whole world is faultless, and whatever mistakes there were, were all his and this was the realization he came to. I too have realized my mistakes and 2 now I am telling you to do the same. I do not tell you to do anything else. I have the string of my kite in my hand and I have given you the string of yours in your hands. 3 You have acquired the knowledge of the pure Self and so you have the string in your hands, and should that kite take a dive and start falling, there is no point in yelling and shouting for help when all you have to do is pull on the string. That control I have given you in your hands.

1

Now you have to see everyone as faultless. 4 Through this vision by seeing the 3

DADAVANI

pure Self exclusively, see him faultless. From within you, there will be a revolt as to why you are saying that he is faultless, when his fault is so overtly evident. 5 Especially in this situation see him faultless because in reality he is faultless.

Whatever you see in this world is the result of your own causes. 7 You can see the results but you cannot see the causes created in the past life. So who is to be blamed for all these results?

6

Questioner: The fault is of the causes.

Dadashri: 8 Yes, the fault is of the one who created the causes. In results no one is at fault. 9 This whole world is a result. 10 I am teaching you this very small example of how to arrive at the final conclusion. There are many such conclusions. When so many of these conclusions came together, it was then that I accepted that this world is flawless. Is this something that can be accepted without conclusive proofs?

The world is absolutely faultless and this should be permanently entrenched in your conviction. 12 If appears to be with faults, then it is an illusion and it is because of this illusion that this whole world has come into existence.

There is no other cause behind its existence.

Through Gnan the world appears faultless 13 and through ignorance it appears to be full of faults. 14 You are doomed to wander life after life if you continue to see faults in the world, but by seeing it faultless, you will attain 15 liberation.

11

Worldly life is dependent on vyavasthit Now you have become Shuddhatma— pure Soul. 1 Now what is this worldly life?

The answer is: it is under the control of 4

vyavasthit—scientific circumstantial evidences, and You ‘see’ that. Everything, whatever is there, 2 You just ‘see’ that. So all that will continue slowly and slowly with its innate naturalness and You will be able to remain the gnata-drashta—knower-seer, in the applied awareness upayoga as the pure Self! That is all that needs to be conveyed. Now then, 3 if someone makes a fun of you then ‘settle with equanimity’. No matter what anyone does, get the work done by settling with equanimity. 4 Say for instance, you went out and someone broke in your home and stole everything and when you return and see this, even then nothing, no effect, it is vyavasthit! And now settle with equanimity. 5 This that happened is verily correct. Even if you lose it all there is no worry, that is how You should be. 6 It is not as if the good tends to leave and the bad remains. It simply is the repayment of past life account.

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

Dadashri: ‘Grant me energy,’ 7 you have to ask for energy, but in addition you have to take it in to practice. If you cannot practice whole day, then do it for at least two hours.

You have to decide that, ‘I do not want to 8 create any (dakho) interference of ‘I am Chandulal’, in any way, for two hours, and I want to remain in the Gnan of vyavasthit.’

In this, 9 the studied practiced experience that ‘prakruti the non-Self complex is under the control of vyavasthit’, and to ‘see’ it separate, will result in increasing energy of the Self (atmashakti).

Life, without insistence Questioner: Ordinarily what should our August 2009

DADAVANI

life be like after attaining Dada’s Gnan?

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

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

Dadashri: Insistence (khench) is something very different. Insistence means, if I say, ‘No, it is like this’ 2 but you keep belaboring your point in order to prove yourself correct, that is insistence. 3 There is no truth where there is insistence; 4 insistence is one of the biggest negative traits.

Suppose we are talking. I give you an answer and 5 in order to make your point correct you bring up the same topic again.

That is insistence (khench). This is what people do over and over again. 6 The definition of being insistence-free is if someone tells you, ‘I don’t like it’ then you say, ‘very well. I will keep quiet.’ There is no botheration.

If you have taken Gnan, then there 7 should be no insistence. 8 If there is any insistence, then get rid of it, because it is a mistake. There is no problem if you try to get rid of it and it does not go away. 9 If there is continued insistence on your part, if Chandulal is insistent, then You have to simply observe it, by doing so, You are free. You are separate from your insistence if you remain the seer (jonaro). Then you are in compliance with ‘our’ laws.

Liberation through absolute humility Questioner: You said, ‘where there is liberation, there are no laws; where there are laws there is no liberation. Liberation is through absolute humility (param vinaya).’

So absolute humility encompasses everything, does it not?

August 2009

Dadashri: Yes. Absolute humility encompasses everything. With rules, one will be required to keep a tulsi plant (tulsi leaves are used in prayer rituals in the Kramic path, they also have medicinal properties). If a mouse nibbles away at the tulsi, he will have to keep a cat to keep the mice away. The cat ruins the milk and so he has to keep a dog to protect the milk. Where does it end?

Therefore, here we have the law of ‘no laws’.

Here we are applying Vignan and so the 1 slightest of interference is madness. It is tantamount to being over wise.

I will say things as they are. Then if someone were to become obstinate and strong headed (jakki), then I will know there is tremendous ignorance on his part and that he is harming himself, so then I will not say anything more; I will remain silent. If he starts arguing, it is because he cannot understand what I am saying. Would he argue if he did?

2

So what is it like here in the satsang?

You have to become wise. 3 You have to have param vinaya, which means you do not have to speak unnecessarily. Speak only when it is necessary. Do not try to show your wisdom or your cleverness here. 4 All your cleverness is imitation; it is not original. Meaning you have learnt from others, you have learnt from books.

Then you get into arguments and you do not stop. Don’t you even recognize that you are going off on the wrong track, by doing this?

To engage in such confrontational arguments 5 (chadasey chadhavu) is to leave your own place as the Soul—your real Self and fall all the way down; it is to lose your own place and to regress.

Questioner: You caution us right away before we fall.

Dadashri: I am telling you the same 5

DADAVANI

thing right now also. But I cannot caution everyone; I can only tell certain people. 6 With others, I have to let things be. They have not attained the energy (shakti) yet. The poor fellow will go away from here if I were to say anything.

I only caution those who have understood 7 what is harmful and what is beneficial to them as far as liberation is concerned. So I only caution people once they become strong. I will not say it to everyone. Otherwise, they will leave right away. 8 But if you wander away from this ‘station,’ you will never encounter it again, even after a hundred thousand lifetimes. 9 I have to pamper them like children in this manner and make them sit. I even have to give them candies!

I ask you this, who has taken this Gnan with his own understanding? I have had to coax and entice everyone, ‘Come here! Come see!’ 10 I have had to sweet-talk everyone in order to give them Gnan.

Nature of obstinacy Questioner: How should I understand the nature of obstinacy (aadayee)?

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

Questioner: So what is the root cause of obstinacy?

Dadashri: The ego.

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

Dadashri: 3 It is an effect, but only because the causes were created. How do causes occur? 4 First comes the knowledge of 6

obstinacy that says, ‘If I become obstinate and inflexible, everyone will straighten out. I will become obstinate to sort everyone out at home. Obstinacy can be very useful.’ 5 One attains this knowledge first, and then the faith (shraddha) sets in. The faith in turn strengthens that knowledge. Knowledge without faith will not last, but when faith develops, it makes the knowledge stronger and then that obstinacy comes into conduct.

6 Then all the fun (!) begins!

Ignorance is the main culprit Therefore, 1 the approach of ‘The one who is obstinate, is not ‘I’, is Akram Vignan and ‘I am obstinate and I have to straighten out,’ is the approach of the traditional Kramic path.

So, 2 the one who was obstinate is not ‘I’. This is how one vacates the whole place altogether. Then what else is left? 3 The ‘one’ who was in guilt became free from the liability of that guilt. The original guilty ‘one’ is left right where he was. The main guilty one was indeed ‘he’ (Chandulal). But ‘You’ (the real Self) had unnecessarily become a partner. Now You have become straight, have You not?

Now that You have become straight, You 4 will remove Chandulal’s obstinacy.

Chandulal’s obstinacy will not leave as long 5 as there is partnership with You. 6 Now the partnership is broken and so You will remove Chandulal’s obstinacy even through scolding, if necessary.

Therefore, the power of this Akram Vignan is such 7 that it gives you the separation of: ‘The one that is obstinate is not ‘I’; I am a pure Soul (Shuddhatma).’

Suspicion-free as to the purity of the Self 1

In reality the Soul is like the space, August 2009

DADAVANI

and ‘Shuddhatma’ is a sangnya (an understanding through association), a symbol or a sign of sort. What is that sangnya?

Questioner: In order to understand the soul.

Dadashri: No. 2 No matter what kind of deeds, good or bad, are done by this body, You are pure (shuddha). One may say, ‘Dear Lord, I am pure but what about this body that does negative things?’ The Lord still says, 3 ‘Those deeds are not Yours. You are pure (shuddha) but if You believe those deeds to be yours, then you are bound by them.’ That is why the word Shuddhatma is written as a symbol association (sangnya).

And why do ‘we’ call it the pure Soul (Shuddhatma)? 4 It is because it is not affected by any impurities (ashuddhata), despite going through the entire worldly life, so it is pure only.

After attaining this Gnan, You have an established awareness (laksha) of ‘I am a pure Soul’. Therefore, 5 regardless of whether you do good deeds or bad deeds, You are not the doer of those deeds. You are pure. 6 You will not become tainted by the merit karma or demerit karma and therefore you are verily pure (shuddha). 7 You will not become tainted by the good deeds or the bad deeds. ‘We’ tell You that nothing is going to touch You, when ‘we’ give you Gnan. You will progress once You become suspicion-free (nihshank) about this. 8 If you become suspicious, then you will be bound by it but if you do not become suspicious, then You are free. 9 It will not affect You if you remain in Dada’s Agnas.

The main fact is that it is not worth having any suspicion. Really, You are not doing anything. You are not doing any such actions.

10

August 2009

It is merely a delusion; it is a twisted perception. 12 Therefore, the word ‘Shuddhatma’ is the sangnya (a symbol) to understand that the Soul is pure, has been pure and it always will be pure. 13 So it becomes unshakably established if You remain in that understanding. After that the Self attains the Absolute state, full enlightenment as the Self, called Kevalgnan.

11

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

14

Solution for suspicions No man can be free from suspicion.

1 When my mother was alive, there were moments when I would get off the train at Baroda station, I would have thoughts like, ‘What if mother died suddenly today? How am I even going to enter the home?’ I used to have such suspicions. All kinds of suspicions can arise in a man. 2 But I studied all this from all the angles and concluded that it all mounted to nothing. 3 This world is not such that one should have any suspicions.

Questioner: Even I become suspicious when I get a phone call from India, ‘What if something happened to mother?’

Dadashri: 4 But suspicion does not help at all. It causes misery. 5 One never knows when an elderly person may die. 6 Are you able to save them? 7 If suspicion is going to 7

DADAVANI

arise, keep doing a vidhi (special inner spiritual adjustment) to the pure Soul of that person, as follows: ‘Dear pure Soul within the (name of the person concerned), which is separate from his dravya (discharge) karma, bhaav (charge) karma and nokarma (neutral), please grant peace to him.’ Do this vidhi before suspicion arises. 8 If suspicion arises then change it around with this vidhi.

Vyavasthit eliminates suspicion The world is miserable from suspicions.

1 Suspicions can take a human being to a lower 2 life form. 3 Nothing is to be gained from suspicions. 4 According to the law of vyavasthit, no one can destroy anything so 5 why are you meddling needlessly by becoming suspicious.

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

Nothing is going to happen outside of vyavasthit in one lifetime. It will happen regardless of whether you have awareness of Gnan or not. 10 No change is going to occur whether you are a Gnani or agnani. 11 So there is no reason to have suspicions.

9

Questioner: Because nothing is going to change.

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

Questioner: But there is no charging 8

after this Gnan, is there?

Dadashri: There is no charging, 13 but there is ‘charging’ if you harbor such suspicions.

You cannot have suspicions if you want 14 moksha. 15 Still in the absence of Selfrealization, that is exactly what happens.

Whereas here, you get the benefit of Gnan, 16 you get the benefit of freedom and 17 only that which is destined to occur, will occur.

Therefore, there is no reason to have suspicions.

Free from kashayas on the path of moksha Now when does your moksha become ruined? When you become asaiyami (with kashayas: anger-pride-deceit-greed). Our Gnan is not such that it will cause asaiyam.

Gnan is constant saiyam. Externally induced troubles (upadhi) arise the moment suspicion arises.

So what ‘we’ tell you to do is 1 settle your files with equanimity. 2 These are all files.

They are not your daughter or wife. These 3 daughters and wives are all ‘files’. Settle matters with all your files with equanimity. 4 When you become paralyzed, no one will stand by you.

On the contrary, they will get irritated if it goes on for long time. Even the person with paralysis will understand that everyone is irritated, but what can he do? The path that Dada has shown you is straight; it is ekavtari i.e. you can achieve liberation within one more lifetime. So remain in saiyam (without kashayas: anger-pridedeceit and greed) and settle your files with equanimity. Whether she is your daughter, your wife or anyone else, deal with her, with equanimity. 5 No one is anyone’s daughter or wife, in this world. 6 Everything is dependant upon the fruition of one’s own karma.

However, we cannot make this statement to 7 August 2009

DADAVANI

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

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

Dadashri: Yes, that is why there is no end to it. That is why one has to wander endlessly life after life.

One should always remain in the home department After becoming the Self, do not get 1 involved in anything. 2 All that (suspicions etc.,) belongs to the ‘foreign department’; (the nonSelf). You should remain in the ‘home department’ (the Self). Stay in your real Self!

You will not find Gnan such as this again so 3 get your work done. One man constantly used to be suspicious about his wife. ‘We’ asked him 4 why he was suspicious about his wife.

Was he suspicious because he saw 5 something? 6 And if that was the case, was the same thing not going on before he witnessed it? 7 People call a person who gets caught stealing, a thief, but those who do not get caught are thieves from within. Here people only label the ones who get caught as thieves.

Why are you calling them thieves? In fact they are trivial thieves because they get caught. Do you think those who steal on a regular basis are likely to get caught?

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

Dadashri: No, the ones who steal occasionally are the ones who get caught. And because they are caught, people call them thieves. 8 The real thief is the one who does not get caught, but this is how the world is.

August 2009

Yes that is how it should be if you want to go to moksha! Otherwise, you will keep quarreling with your wife. 10 Your wife can never be your wife in this current time cycle of dushamkaal (aka as Kaliyug, this current time cycle is characterized as a time of lack of unity in people’s thoughts, speech and action; an era of moral and spiritual decline) and it is futile to even expect that. This is the dushamkaal, she is yours as long as she stays with you and cares for you otherwise she is someone else’s if she cares for another.

9

That is why ‘we’ have told all the mahatmas, not to harbor suspicions. ‘We’ also ask them 11 why would they take things for granted and believe everything true just because they have not witnessed anything in this current time cycle. 12 Everything is hollow and without substance to begin with. If ‘we’ were to describe to you what ‘we’ have seen, no man would be living. 13 Therefore, in this time cycle, there is nothing better than to be alone and be pleasantly absorbed in living alone. Furthermore, if one has this Gnan, then there is nothing better.

Therefore, it is worth getting your work done and that is why ‘we’ repeatedly keep telling you, ‘get your work done, get your work done, get your work done!’ The intent behind it is that this Vignan, this Gnan has never manifested in any of the time cycles, therefore you should get your work done.

So do you understand? 14 If you had not seen anything, nothing would have happened. All this is the poison of seeing.

Questioner: Yes, it happens only because I saw it.

Dadashri: 15 So this whole world moves about in darkness and there is nothing 9

DADAVANI

but hollowness in it; there is no integrity or substance to this world. ‘We’ have seen all this in Gnan 16 but you have not seen and that is why you get alarmed when you see something. Why do you get alarmed? 17 Such things go on all the time, but you simply don’t see it. 18 What is there to be alarmed about when you are the Self? 19 All it is, is simply a discharge of karma of all that was charged in the past life. The entire world is clearly in the form of discharge. 20 The world is not outside of discharge. And that is why ‘we’ tell you, the world is in the form of a discharge and that is why no one is at fault.

Questioner: So does the principle of karma work here too?

Dadashri: Yes, purely the principle of karma is working here and nothing else. 21 No individual is at fault. It is the poor man’s karma that makes him go round and round. But if one has suspicion in all this, then he is doomed for no reason.

You can have mamata for this body only So have ‘my-ness’ (mamata) for only those things that will come with you.

Otherwise, 2 is there anything that will no longer be there after one leaves? ‘This leg is mine, this arm is mine, this nose is mine, ear is mine, this eye is mine, this finger is mine, all the thirty-two teeth are mine…’- there are many such things in the body. 3 This much mamata is more than enough. Then there is no interference. 4 There is no need for external and extended mamata. People have mistakenly created the extended mamata. 5 It has come about because of a lack of understanding. Otherwise, mamata should not be extended externally.

1

Questioner: Does that mean mamata 10

should be for only the body?

Dadashri: 6 Only for this body and you should have full mamata for it. You should give it food and drink; there is great happiness in such mamata. But people do not enjoy that happiness and instead they take pleasure of, ‘This house is mine…that is mine…this is my wife, etc.’ 7 No body is going to be yours!

Whatever you believe to be ‘yours’, will not come with you. 8 ‘You’ are permanent.

Temporary things will not suit you.

Ultimately 9 when even your own body is not going to be yours, then how can the wife be yours? Is the wife going to be yours?

What if you keep having mamata towards the wife and one day she divorces you? There is no such problem with this body, is there?

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

Dadashri: 10 Then what on the outside is worth having more mamata for? 11 So there is nothing that is yours. Whatever is yours, will come with you; that is the principle. And anything that is not yours is not going to. 12 So is it not meaningless to have mamata for anything that is not yours?

How can anyone insult You when he does not even know You? What happens if someone were to insult Chandulal? He will not be able to sleep at night, will he? It will keep bothering him from within. The person who insulted him sleeps peacefully while Chandulal feels the hurt and will not be able to sleep. 1 If someone insults you and you cannot sleep, what is the use of it? 2 What is the use of such weakness? Why should You not sleep just because someone insulted you? 3 And besides, it is not You that August 2009

DADAVANI

was insulted, it is someone else. 4 If they insulted You, you should not tolerate it, but he did not insult ‘You’, so why fret over it?

Someone else is being insulted and You take 5 it personally. 6 You should not take it as ‘I am being insulted,’ should You? Yes, nobody should insult You, 7 but no one will insult You either.

How can they when they do not even know You? They know Chandulal but not You. When you regard the person insulting you as someone who obliges you; then your desire for respect (maan) will end. Who is to be insulted? 9 ‘Chandubhai’; ‘Insult him as much as you want. What relation do I have with him? He is ‘our’ neighbor.’

8

it also a ‘hill’ that throws the stone. There is no pure consciousness (shuddha chetan) in a person; it is mishra chetan (a mixture of the non-Self and the Self; the worldly being). He too is a ‘rock’; he is a ‘hill’, the poor fellow!

If you ‘see’ and ‘understand’ it this way, then it is more than enough.

The test of ‘I-ness’ Say you are going somewhere with someone by car, he tells you to get in the car and you do. A little later, he tells you to get out of the car because someone else is coming instead, what would you do? Would you just sit there? Would you tell him, ‘I am not getting off?’

Love for insults When a person insults you, he is simply a nimit (instrumental in the process of your unfolding karmas; an apparent doer) in the fruition of your past karma. 2 How can that poor man be the guilty one when you have to endure the fruits of your own karma? So try looking at it this way. 3 Understand that it is a fruition of your own karma when someone insults you. 4 What would you do if a piece of rock were to fall from a hill and hit you on the head?

Questioner: I would get out.

Dadashri: Immediately?

1

Questioner: I would get hurt if it were in my fate.

Dadashri: No, not so. When the rock comes tumbling down and hits you, you look up to see who threw it and when you find no one up there, you do not get upset; 5 you do not do kashaya with anyone. But if someone throws a stone at you, you will do kashaya, you get angry with him. What is the reason behind this? It is because there is a difference in your understanding. 6 In the former case, the hill threw the stone at you and in the latter, August 2009

Questioner: Immediately! I would get off.

Dadashri: Would you not say, ‘No I will not get out?’ Then as you walk away, he calls you back. You would go back would you not? And you would do so without a change of expression on your face, right?

So what have I said? 1 If you can do this nine times over without any effect at all within you, then I will tell you that you have become ‘Dada’. If he does this to you nine times and you get on and off nine times, 2 and during each of those nine times, You do not see the person as the doer who asked you to get out, and 3 You do not see the person as the doer who called you and 4 you see vyavasthit as verily the ‘doer’, then You are free from ‘I-ness’. 5 And when you are invited back, there is nothing in the mind, the face remains smiling as if nothing has happened, and this is the case while getting off also, then 11

DADAVANI

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

Protecting your prakruti is ‘I-ness’.

But here the very prakruti one wants to be liberated from is the one he is protecting.

7

The exact awareness of separation Questioner: If awareness prevails as circumstances unfold, then ten percent or two percent of the ‘I-ness’ has gone away. So what kind of awareness is that? How does the awareness (jagruti) that makes the ‘I-ness’ diminish, work?

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

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

When can one experience uninterrupted awareness?

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

Dadashri: Yes. First such awareness arises. Then nothing will affect You once this awareness arises. 1 The one who becomes aware as to who is being addressed in, ‘welcome, welcome,’ remains unaffected. (This respectful greeting is being given to Chandulal, 12

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

Questioner: This is very necessary. The breakdown in the continuity of this awareness occurs, and is that the reason that all such faults take over the control?

Dadashri: 2 All these faults cause the intervening breakdown. 3 That is why the Lord has said, ‘Kevad nij swabhav nu akhand varte Gnan—the uninterrupted bliss of the Self is being experienced.’ But it does get interrupted. 4 Therefore stop the habit of tasting sweetness (of respect) and it is unlikely that anyone will go out of his way to serve you anything bitter (insult). This is because your worldly interaction now is such that no one will insult you, and 5 if it does happen then know that as your vyavasthit—scientific circumstantial evidence. 6 The fault is of the sufferer.

Questioner: The awareness prevails stronger during bitter and unpleasant life effects.

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

Now an uninterrupted awareness of Gnan will be experienced when there is no objection or interference (with reference to painful or pleasant life effects) of any kind.

This path is of uninterrupted awareness (akhand jagruti).

8

How to stop swachhand?

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

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

August 2009

DADAVANI

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

Questioner: Does swachhand (acting according to one’s will and intellect), get destroyed if one asks for permission?

Dadashri: 3 Yes, that is precisely why one needs to ask for permission - to get rid of his swachhand. That is why you are told to make a guru. That way you will not be driven by your own intellect (dahapan)! And whatever the guru says goes one hundred percent.

If ‘we’ tell this man, ‘go run in this direction’, and he does not stop to question why, that is defined as him not having any swachhand. That is when we can say his swachhand is gone. 5 But if he stops to ask someone, ‘Should I run in the direction Dada has told me to or not?’ then it is called swachhand.

4

Yes, there is no need to ask me anything about worldly matters. For that you can ask your father or your elders or anyone who has experience in such matters. Ask them, they will explain everything to you. 6 In the worldly matters, elders can explain all this.

Questioner: But during the time of worldly interactions, it is the commonsense that is applicable, is it not?

August 2009

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

Do not encourage negative talk by listening to others Otherwise, the world is very different.

Even when you want to avoid separation due to differences at home, outsiders will drive a wedge between you.

If someone comes to me and 1 complains about someone else, I would question him and take him to task first: ‘Why did you come to tell me this? 2 You came to complain, so you are the guilty one.’ Write-off everyone who comes complaining in this manner. 3 Just cancel whatever useless talk that has been spoken to you without your asking. I immediately cancel such people.

Such people are called busybodies. You 4 should not even go near such people. No one has carried on a useless discussion with me.

Even if such a person were to come to me, he will not be able to say a word. 5 In fact, you should not believe what people tell you in matters of religion. 6 I would not listen to anyone regarding even worldly matters. If someone were to say, ‘Hiraba was saying this,’ then I would say, ‘Why did you have to come and tell me this? What do you gain by telling me what she said?’

Even in our satsang, you have to find the busybody and warn others about him. We do not have any attachment or abhorrence towards such a person but we do have to warn others.

How dare someone come to us and tell us things? 7 Some people will come and tell 13

DADAVANI

you things as if they are your well-wishers.

You should not listen to them when they are talking about someone else. You should know how to recognize such people and ask them ‘Why have you come to tell me this? What kind of commission do you make from doing this? What do you gain by telling me all this?’

In fact, you should not listen to talks about anyone. But people’s minds have become weak today. 9 You should not listen to talks that are destructive or talks that sabotage others; the reason being if you do, your mind will become adulterated towards that person and it will affect that person too.

Man has no capacity to understand all this.

The other person may be saying something indirectly and vaguely but the person listening takes it directly.

8

And to say anything that will cause difficulties for another human being is the biggest crime and yet people do this, don’t they? 11 A noble human being will cover up anything negative he hears about anyone. 12 If someone says things in the heat of the moment, you should cover it up.

10

Once the discord starts in the mind, its link will continue and you will form an opinion about that person. 13 At such a time you should remain silent and try to gain his confidence. Nobody is going to improve through your constant griping. Only the Gnani’s speech can improve things. Parents need to be extremely cautious where children are concerned. Is it really necessary for parents to say anything? No it is not. 14 This is precisely the reason why God has said that the living should live like the dead. 15 Things that are spoilt can be improved, but only the Gnani is capable of that. You should not try to improve things on your own. 16 All you 14

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

The dangers are grave Even if people tell you, ‘this man is worthless,’ you should call him worthy because at times he may not be worthless and 3 if you 2 call him worthless, you will incur a tremendous liability. 4 If a woman is chaste and virtuous, it is a terrible sin to call her a prostitute. You incur such a liability that you will have to pay for it for many lives to come. 5 Therefore, do not say anything that will violate someone’s character because what if it is not true? 6 What is your own worth if you say things about someone because others say so? 7 ‘We’ have never said anything about anybody and ‘we’ will never do so. ‘We’ do not interfere. 8 Who would want to take on the liability? You should never be suspicious about anyone’s character.

It carries a great danger. ‘We’ never become suspicious. Why should ‘we’ take on the liability?

1

There is nothing in this world that is 9 happening that is unlawful, not even for a moment. 10 Everything that happens, happens within the laws of nature. So do not be mistaken. Whatever happens, or has happened, was within the dictates of nature’s law.

Therefore do not create doubt in that.

There should be no insistence for that There is no such thing as the truth 1 (satya) in this relative world. The Real (sat) is eternal (avinashi).

The Real (sat) is eternal (avinashi).

There is no other sat. Everything else is relative. And yet look how people hang on to 2

August 2009

DADAVANI

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

Whereas ‘we’ do not have any grasping of anything (graha) or persistence of insistence (aagraha). There is not the slightest insistence of ‘it has to be this way’ in any matter, not even for a second. 5 Not even for a second will ‘we’ say, ‘this is right, this is true.’ 6 There is not the slightest insistence of even ‘This Gnan has manifest.’ If you say, ‘that is incorrect’, even then there is no insistence on ‘our’ part.

Whatever comes through your vision (drashti) is correct.

If you do not encounter any separation with anyone due to difference of opinion (matabheda) anywhere, then know that You are on the right path. 8 And where there is separation due to differences of opinions, know that your path is not clear yet. You still have to carve your road through the mountains; you will have to remove big rocks that come your way, otherwise you are bound to crash into them if they are lying in your path.

7

Bring a closure by becoming straight Questioner: Arguments are bound to ensue where there is misunderstanding between two people.

Dadashri: Therefore you have to end the matter there. 1 So do not be rigid, inflexible and insist on anything! 2 It is a grave liability to be persistently insistent (pakkad).

Such a one will quickly turn in matters where the ‘soul’ accepts and agrees, and he will not be insistent there. The one who insists is not August 2009

sarad.

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

Dadashri: Yes, 3 you should let go of it. What objection do you have? If you don’t the other person will think, ‘Why is he talking like that?’ I ask you, ‘is speaking (speech) not vyavasthit? Is it not vyavasthit that he asks something?’ ‘We’ have all the solutions.

Otherwise where is the end in sight? ‘We’ bring about a resolution quickly.

It is wrong of us to say, ‘this person is right and this person is wrong.’ 5 You just have to believe that the other person is right and you are wrong and just move on. That way the other person will not have any problems either. No one will have a pending ‘claim’ against you. 6 You can never be free if there are any claims pending against you.

4

The ego after Gnan is lifeless and the prakruti dissipates Wherever there is the stock of ego (ahamkar no bharelo maal), it is likely to increase. In the mahatmas the ego is residual, it is a discharging ego (nikali ahamkar); it is not true charge ego i.e. ego that charges new karmas. 2 But even then one goes on protecting and siding with it. Who are you to judge what is right and what is wrong? This should not be so.

1

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

3

Opposing suspicion about the other person Questioner: If someone is suspicious about me, how can I solve the problem?

15

DADAVANI

Dadashri: 1 If you have knowledge of his suspicion towards you then you should forget about that knowledge. That knowledge should be forgotten. 2 How do you know whether he has suspicions about you or not?

Questioner: What if he tells me directly on my face that he has suspicions about certain things about me?

Dadashri: If he tells you on your face then tell him, ‘You have the suspicion. You will suffer from it. If you keep suspecting, you will be the sufferer.’ Just say this much and whatever happens after that, what can you do? 3 No one will be suspicious of you if your conduct is good. That is the principle of the world. 4 Your conduct had been inappropriate sometime or other in the past and that is why the suspicion is there. 5 It is as if a person made a mistake when he was twenty-five years old but his case is heard in court when he is sixty. 6 That is how everything is. Therefore, whenever a person has suspicion about you, it is your own fault.

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

Dadashri: There is no joy in asking.

You should not ask. 7 You should immediately realize that it is your own fault. Otherwise, why would he have suspicion? 8 Many people are suspected of stealing things even though they do not steal. Therefore, they must have been thieves in their past. Otherwise, suspicion would not arise.

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

Dadashri: No, 9 the faulty vision is not of the other person. It is the result of your own mistake. 10 The world is not so unjust 16

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

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

Questioner: My understanding is that all these questions and suspicions arise because one is not following the five Agnas of Dada properly.

Dadashri: Yes, otherwise they will never arise. 13 There is nothing if you practice the five Agnas. 14 Any deficiency in practicing the Agnas will give rise to those things. Thousands of people who practice these Agnas live in internal and external harmony (samadhi).

The deception that deludes and throws one off the track of liberation If you get into an argument with someone in the presence of a third person, when you meet that third person again, would you not ask him what the other person you argued with was saying about you after you left?

Questioner: Yes, that happens. What is it called?

Dadashri: Such a thing will completely throw you off the path of liberation. 1 ‘What was he saying about me?’ if such need to know remains within, it can ruin your path of liberation.

Questioner: Indeed, when you explain with such clarity, that this is a huge stumbling block, then we understand.

Dadashri: 2 You should make yourself (your relative self) such that nothing anyone August 2009

DADAVANI

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

Arey! Are you aware that people even eavesdrop on conversations too! What kind of worthless people are these? 3 If others talk about you, you must be at fault somewhere, would you not? Otherwise, who is there to blame you? 4 And how unworthy of you to listen in on that which is not meant for your ears! If someone were to see you eavesdropping, how terrible would that person feel? It is a terrible fault.

Let the whole world talk if they want to. Many people tell me, ‘Dada, this is what they were saying about you.’ I tell them, ‘That is fine. They are saying good things.’ Then they tell me, ‘They are also printing it in the newspapers.’ 6 I tell them, ‘So much the better if they print it in the newspaper. On the contrary, at least people will get to know this Dada now, will they not?’ 7 I would be concerned and have fear only if the fault were to exist within me. So let the world bray; what effect can it have on the one who is strong?

5

Questioner: How is it for the one who has made a resolute decision (nischaya) never to deviate from this path?

Dadashri: That nischaya (resolution) has been made, but along with this he also has a desire for a worldly goal, does one not?

That is a fault; 8 that is one fault. There still lie many such faults within. One will need to get rid of all these faults, right?

Therefore, one should not try to listen in on someone’s private conversation with the intent of knowing ‘What are they saying about me?’ 9 And why the interest in this? It is because of one’s own deceit (kapat). Deceit will never help you; not even a little. 10 And if August 2009

someone brings you some talk that he has heard about you, that person becomes close and dear to you.

Why keep a note of changing karmas?

What is the justice of nature when someone insults you? 1 That person insults you due to the fruition of your karma. 2 The time of expression of that karma is over for him, and it is over for you too. Now, you are done with it, you have nothing to do with it anymore.

But now, you are seeing it again through the 3 link (tanto) that you have maintained, and are bringing back the fruition (udaya) of the very karma that has passed and creating an entanglement. 4 Now, that other person is in some other karma all together at this time. Is this not worth understanding? This is very subtle.

There is no closure in this matter of keeping a link (tanto) is there? 5 And it is verily those who keep such links (tantos) that look for closure and justice! Where and how can all this end?

So if someone were to insult ‘us’ yesterday and ‘we’ see him again today, he would appear as a new person to ‘us’; and he is new indeed. 7 Not seeing this is verily our own mistake. 8 We are seeing him in the older form. He is indeed in the new form. 9 One karma is over, and therefore now he is in another karma. Will he be in a new karma or will he be in the same old karma?

6

Questioner: He will be in another karma.

Dadashri: 10 And we are still in the same old karma. Now how much garbage is that? Do you ever make such mistakes? Do you keep intense mental notes?

17

DADAVANI

Questioner: I had a habit of making intense mental notes, but I do not have it anymore.

Dadashri: So you do not do it anymore, do you? Why waste a notebook unnecessarily?

People keep notebooks.

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

Therefore, pay no attention to anyone, nor complain about anyone, do nothing. 13 If someone has insulted you, even then you do not have to come complaining to me or seek justice. 14 Whatever happens is correct, is that not justice? There is no question about it, is there? That is how this Vignan (science) is; it is exact and clear.

The likes and dislikes make one take nondha Questioner: Can you give an example how an intense mental note (nondha) is made?

Dadashri: If you are out walking and someone says to you, ‘You don’t have to follow this Dada, things will be fine. You are needlessly creating difficulties for yourself.’ 1 He may use a few words that you do not appreciate, and so you make an intense mental note of, ‘Why did I have to meet such a worthless person?’ 2 Otherwise one would make a note of something that he likes. 3 So 18

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

The slightest dislike arises and one will make an intense mental note of it. If you do not make nondha of your dislikes, you will achieve moksha. 5 If you do not make a note when someone does you wrong, you will achieve moksha. That is the step to moksha and it is the same step that one uses to go down. The steps that take you up is the same step that takes you down.

4

Destroy mistakes scientifically Questioner: Dada what is the reason behind one making intense mental notes?

Dadashri: 1 One does not realize the harm it causes and that is why he continues to do so. 2 Now that he understands this, he will tend to do less of it.

You are now convinced (pratiti) that 3 it is wrong to keep intense mental notes. Now you will experience (anubhav) the benefits of not doing so. 4 You will gradually taste the benefits of this and then it will manifest in your conduct (charitra). This is how it works.

So if one wants to be free of such 5 conduct (acharan), one must first have a conviction (pratiti) of it, then he will come to experience (anubhav) it and then the negative conduct (charitra) will go away. So everything happens through a scientific process and hence the results are scientific. If you want to climb stairs, can you do it in one leap? You can only do it step by step. You cannot do it in one leap.

Difference between memory and intense mental note Questioner: Yes, you do not keep August 2009

DADAVANI

notes but you remember everything, do you not?

Dadashri: Yes, I remember but I do not keep notes.

Questioner: What is the difference between the two, Dada?

Dadashri: 1 When an intense mental note (nondha) is made on someone, it means that you are harboring vengeance within towards him. And to remember (yaad) means it is merely related to ‘this man has certain weakness in him,’ that is all. 2 I remember that he has certain weakness within him so that I can bless him; that is the reason for remembering. Otherwise, I do not make a note of anything.

Whatever this gentleman here may do, or whatever changes may occur in you, ‘we’ will not make any note. 4 Therefore, there is no interference or its effects from ‘us’ at all.

So you will never be unloved by ‘us’, you will always be dear to ‘us’. 5 ‘We’ have no concern with what you said to ‘us’ two days ago. 6 If ‘we’ keep mental notes, then ‘we’ would have problems, right? ‘We’ understand that your weakness has not gone away and so mistakes are bound to occur.

3

Therefore, it is not worth keeping an intense mental note of anything. 8 What is vyavasthit? Vyavasthit is when you do not keep a note of anything; that is vyavasthit.

How can you call it vyavasthit when you make notes and keep them?

7

Pure worldly interaction becomes impure through interference The vyavahar which vyavasthit runs 1 is shuddha vyavahar pure worldly interaction and 2 when You interfere in the non-Self then August 2009

it became ashuddha impure, so You should not create dakho interference and 3 when interference occurs means karma are not cleared that is why it happens. 4 So ‘You’ should sit down at night and reprimand ‘Chandubhai—the relative self’. You should say that, ‘you had fight with your son on that day for no reason, You had fight with this daughter-in-law. You did wrong, you should not do such things, can you do like that?’ So You should reprimand him. And if You reprimand him for a month then Chandubhai will stop. 5 Chandubhai is a wise person, but he needs someone to reprimand him. So You have to reprimand him. 6 Or else he will continue on the wrong path believing the wrong thing, and if Chandubhai goes on the wrong way, Yours will too.

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

Our fault makes us see the fault of the other person If an employer rewards his employee, it is because of the employee’s vyavasthit (destiny) and 2 if the employee’s vyavasthit is negative, then his boss will be thinking about cutting back his wages. And when he cuts his salary, the worker will have ill feeling towards him and think of his boss as being the most worthless of persons. 3 Now, people do not know how to deduce things, because if indeed he were a worthless man, then why would he reward him when he used to? 4 Therefore there is something wrong in this reasoning. 5 It is not 1

19

DADAVANI

the boss who is at fault, it is the vyavasthit of the worker that has changed. 6 The one who is hoarding wheat is not wrong; your vyavasthit is wrong and that is why you are not getting wheat. 7 Therefore what are we saying that the fault is of the sufferer. When the one who is hoarding wheat will get caught then it will be his fault, he will be guilty at that time. He is not caught today. He is still traveling in cars. Therefore, the fault is of the sufferer!

If you are verbally abused that is vyavasthit, if you got physically abused that is also vyavasthit and if you got a reward then that is also vyavasthit. What is the intent and goal behind saying vyavasthit? You tried to make it right and it turned into a wrong, then say that it is vyavasthit. So then artadhyan (adverse internal meditation that hurts the self) – raudradhyan (adverse internal meditation that hurts the self and others) will not happen.

8

In the ultimate vision of the Vitarags Now if there was a little more salt in kadhee and you eat it the question arises, ‘why there is more salt in kadhee?’ Then 1 it—the awakened awareness of Gnan says, ‘it is due to effect (discharging karma).’ Therefore you should eat it with ease and closure. 2 This is because no one is at fault in this world at all.

This world is completely faultless only. 4 That 3 which appears at fault is due to one’s own fault. One appears at fault because of lack of awareness of the Self, and relative reality, unconsciousness.

Whatever the whole world does it is 5 all natural visarjan dispersion and disassociation only. Whether one does japa chants or tapa penance, it is all natural 20

dissociation and dispersion (discharge) only.

Creation was done in past life, In sarjan 6 creation one was a nimit evidentiary doer and in visarjan dissolution one has no role at all, one is not a nimit at all. All this is natural (visarjan) dissolution. 7 So where is the benevolence of the one who is offering the flowers? And what is the malevolence of the one who is picking a pocket? Whatever anyone does; your coming into this world, whatever the whole world is doing; all that is visarjan dissolution by end of nature. ‘We’ are revealing as much ‘we’ have ‘seen’.

Creation-charge, dissolution-discharge for the non-doer Everything is discharging-dissolving, so what is the need to see anyone’s mistakes in that? 2 The seeing of a fault of another person is a discharging-dissolving process visarjan too. But ‘You’ have to see that, ‘oh ho ho!

Chandubhai, you are seeing a fault of others.’

And You have to tell Chandubhai, ‘do pratikraman.’ 3 When the thought of seeing someone faulty itself is a visarjan discharge, but You have to ‘see’ that.

1

And a doer is not really a doer. 5 One can do only if has all the things. Therefore one is not really a doer, and therefore one is a naimittic an evidentiary doer, his is one of the evidences.

4

One is a doer with dependency. Due to association of all circumstances the work gets done. The world is visarjan discharge.

So whose fault is it? The whole world is flawless!

6

Nirjara is the final result of discharging energy 1

If you are not at fault then ‘no one in August 2009

DADAVANI

the entire world can blame you,’ I give you the guarantee of that. 2 And if someone blames you then credit it-accept it as ‘it is my fault.’

You should not create a new account again. If someone insulted you twice and if you insulted him five more times then he will come again, instead you should close down business with him. If you do not like this conflict, then creditaccept the two insults. 3 Nothing will come to your home without any account. It is an effect, a discharge. Because of account of karma, it has come.

Questioner: These insults, which came, I did not accept and instead I hurled them back at him, and therefore I bound a new karma, did I not? Creation sarjan charge karma happened, did it not? While it was dissolving visarjan, I did creation sarjan in that?

Dadashri: Yes, so whatever accounts you had from past life, you paid off and you started a new account again. So you got bound again. If the binding ceases then discharge will continue. 4 Discharge of every living being keeps happening only, that nirjara is being done by time only. Time is continuously doing discharge-dissolution of everything.

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

Dadashri: No. Nirjara discharge is not energy (shakti). Discharge keeps happening.

Nirjara (discharge) is a phase. But the 5 energy which is doing discharge is (visarjan) dissociation energy (shakti). It does dissociation. This energy brings about dissociation of that which was charged. 6 This creation of yours is really not independent, you are evidentiary doer of the creation August 2009

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

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

Dadashri: Nirjara is the last form of visarjan. 8 This other is the energy, which brings about dissolution. When the timing comes together, space comes along then that energy starts working to bring about dissociation. And then the result that comes, that is called nirjara.

The seer and the knower is not involved in tasting garvaras ‘You’ just have to ‘see’ whatever ‘Chandulal’ does. You have to ‘see’ even when ‘Chandulal’ is taking garvaras and also continue ‘seeing’ him when he feels pleased when someone gives him a compliment.

Keep seeing all the garvaras the 1 relative-self tastes, and later, admonish him a little by saying, ‘Chandulal, why do you still taste this? Why don’t you smarten up a little bit?’ That is all.

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

Dadashri: You do not have to do anything. Our Gnan is to simply know: 2 ‘I am not the taster of garvaras.’ You have to maintain the awareness (laksha) of who you are. There is nothing to be done there, is there?

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

21

DADAVANI

move in that direction, then it will immediately uproot them. 4 Therefore those who have taken Gnan, our mahatmas, do not taste garvaras.

Others do because they have not found the right path yet.

‘Point-man’ on the path of liberation If the train is traveling on the main line i.e. on the right track you will not be robbed (of the great spiritual state received from the Gnani). You will be robbed if the track changes and thereafter there is no telling where you will end up. 2 Therefore do not ever place your trust in a point-man (the one who will throw you off your path). If you start drinking tea with him (start trusting him), and continue the pleasantry, he will switch your track.

1

Questioner: Who is considered a pointman on our path of liberation (moksha)?

Dadashri: 3 A point-man is one who says things that pleases you. If someone talks to you and makes you ‘dizzy’ (makes you lose your senses) with his sweet talks, then you should know that the point-man has arrived. He says things that please you and then the mind gets caught up in it and takes over. 4 Therefore, a point-man will switch your train on to the wrong tracks with the same speed, without you being aware of the switch.

Later, if someone asks you, ‘Oh, why are you on this wrong path?’ You will reply, ‘I can never be on the wrong path!’

Walk with caution in the path of moksha You should not evaluate your own level of spiritual progress within your mind as it will impede and halt your progress. One should not assess his own spiritual level. 2 It is of use if others do this for him.

1

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

Dadashri: 3 In this very path of liberation, everyone has deduced his or her own spiritual level. And that deduction is completely wrong; there is absolutely no truth in it. 4 Once a person makes the assessment of his or her level, they become stuck there.

There is no further spiritual progress. You are all at a stage where it will not take much to deviate from the path and slip off the main track. 5 Amidst such rampant weaknesses, you need full and thorough understanding in order to progress spiritually towards total enlightenment (purnatva). In all this, first deceit (kapat) must leave.

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

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

Questioner: Is that why the Lord has said to remain continuously under the shelter of the Gnani?

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

Dadashri: Yes, that is why. 5 Otherwise you will meet a point-man in every situation who will change your track in no time.

Questioner: Which is it, does he forget or is he still not free from taking the side of the relative self?

22

August 2009

DADAVANI

Dadashri: He has not become free from taking the side of the relative. He will just say he forgot for that moment but it is not easy to become free from being partial.

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

The intense greed and craving to be worshipped Do you ever have an intense craving (kamna) to be praised or worshipped (pujavu)? Let me know if you do, I will help you suppress it. 2 That desire will stop if ‘we’ cut it off at its roots. 3 That kamna is very dangerous. Such kamna does not arise in you, does it? It will arise some day for sure! So consider it a danger and proceed with great caution. 4 When people praise you and welcome you, you will develop a habit for it; it will take hold of you from within, just like the habit of drinking tea. Then when you don’t get it, you become perplexed and suffer. 5 You will resort to deception (kapat) in order to get respect and praise from others. There is great danger in this, so beware.

1

What is their bheekh - beggary for? It is a beggary; the need to be worshipped. And when someone even does ‘this’, give them 7 respect by placing their palms together and bowing their head to him, he becomes elated.

The fool! These are all signs of going to hell.

8 There is grave danger in this. Such habits, 9 that have taken hold, will not leave.

6

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

Dadashri: 10 He can know everything; he knows what he likes. Does he not know that he likes ice cream? 11 The ‘thermometer’ August 2009

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

The human beings of the current era are very lalachu - insatiably greedy. 13 They create their own world of self-importance; they create situations where they get praise wherever they go. 14 And those who covet praise and recognition will not be able to attain the truth. Everywhere you look, people have started their own shops of worship. 15 They have an intense inner craving to be worshipped and praised. The moment someone folds his hands and bows his head to him in a praiseful manner, the internal sweet tingling rises in a crescendo. He wallows with indulgence in such temporary pleasures.

12

That is a completely wrong path. 17 There is no graver disease than this intense craving to be worshipped. 18 Who is to be worshipped? The Self is indeed the One to be worshipped. So where is the need to worship the body? But there is tremendous greed and craving for wanting to be worshipped. 19 What are you going to gain from the worship of the body that is inevitably going to be burnt in the funeral pyre? 20 But alas! That lalacha kashaya - the kashaya of insatiable greed is such that he seeks to be worshipped. So these are all intense cravings (lalasa) of wanting to be recognized and worshipped. 21 Otherwise, liberation is not difficult to attain. These tendencies (daanat) that exist within are difficult and problematic.

16

It is very dangerous if such cravings 22 arise. Have you ever had such a craving or desire? Do you ever feel ‘tickled’ inside, even a little? 23 That is why ‘we’ caution everyone.

People will fall if ‘we’ do not warn you of this danger. If one were to fall having arrived at such a high and worthy place, he will become 23

DADAVANI

useless and get hurt very badly. 24 He will not get hurt so bad if he falls from a lower height but 25 he will get hurt very badly if he has attained a very high level. So remain wherever you are and do not fall (regress) from there.

Do not bring your own words into this.

Take the words that I speak here and use them as they are. Do not even build a new ‘station’. Or have you already built one? You have not dug holes for the foundation have you? You have not built anything have you?

Should there not be a warning sign in place?

Or else where will you end up? 26 This path is very different and you will encounter so many enticing places and situations along the way.

You have never encountered such enticing situations before. Even highly evolved spiritual beings have fallen victim to this, so what hope is there for you? 27 So follow this path of ‘Dada Bhagwan’ properly. It is ‘a clear and a first-class road!’ There is no risk or anything on it.

Danger zones in the path of moksha Leave and forsake anything that interferes in the path of liberation and proceed forward. That is considered, as following the goal. 2 You must make sure that you must not lose sight of your own goal (dhyeya) of moksha no matter how difficult the circumstance you encounter.

1

Some days, does everything work out according to your goal? 4 Nothing goes off track? So it has all become natural (sahaj), has it not?

3

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

Dadashri: 5 Do you have to keep turning it? But do they - the kashayas of greed, 24

pride, anger and deceit, listen to you? Right away?

Questioner: Yes, right away.

Dadashri: 6 Right away? It takes no time? That is good. 7 The hallmark of internal separation and liberation is the extent to which ‘they’ listen to You. The more they pay attention to Your instructions and listen to You, the greater the freedom. You are separate from them by that much. The Self—the absolute Soul cannot be bribed. It cannot be tempted by any bribes. 8 When the self takes bribes and succumbs to such intense greed (lalacha), the kashayas will stop listening to You—the enlightened Self. If the self if being deceitful in corruption, then it will stop listening to You— the Self who has the goal of moving ahead on the path of liberation. Once one tastes the fruits of intense greed (lalacha) and the bribes, those inner enemies (kashaya) will not listen to him.

Such worldly interaction (vyavahar) will indeed drag one only in the contrary direction, will it not? 9 Such has been the vyavahar for infinite lives, and this has been the path, has it not? So now even when it goes towards the other side (the worldly side), you have to steer it towards your own goal. An ox will automatically walk on the old path it is used to, will it not? Now You need to follow the path according to Your goal and not the other way, the old path that you were used to. You have to say, ‘Not this way, walk on this one.’

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

August 2009

DADAVANI

Questioner: What is that bribe like?

Dadashri: 11 One will go and taste it.

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

All this is deceptive tendency (kapat daanat). 12 One wants to follow the path of moksha but also has a deceptive intent; how can the two co-exist? 13 He should have a pure and clear inner intent (daanat) without an iota of deception to taste any promise or lure of pleasure. The problem is the old habit of delving into and tasting the pleasures of the mind and the body. In doing so one tends to linger there enjoying the temporary pleasures therein (masti).

Questioner: Is the pleasure seeking behavior (masti) that of the prakruti (the non-Self complex of thoughts, speech and body)?

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

That which breaks Your goal is your 15 enemy. How can You afford to have your goal destroyed? Otherwise, such behavior of indulgence is analogous to entertaining sexual thoughts and ideas (abrahmacharya) while wanting to remain on the path of celibacy (brahmacharya). 16 Pleasure will arise within thoughts, but what can you do? Is it not a grave fault? Then naturally, your goal is bound to become infested with the ‘disease’!

Putrefaction will start to invade, will it not?

August 2009

Here, you have to make the mind so tenacious and firm that 17 whatever happens in this life, even if this body were to leave, in this very life the ‘work’ needs to be finished and accomplished. Such an unflinching and unwavering decision has to be made. The work will then definitely be accomplished by itself.

You have to make this firm, for Yourself.

When such thing is available, there must not 18 be any sloppiness on Your part. Thereafter, whatever happens is correct. Thereafter you must not worry if some things do not work out. Everything will come along.

What is the extent of your authority 19 (adhikaar) in this? It is your bhaav - the deep inner intent - of ‘I would like to accomplish this much.’ The nischaya - the determining energy of the Self; you must use this authority of yours. 20 And secondly, be careful that you do not allow any external disease of ‘Let me give satsang of Akram Vignan to a few people’. Care must be exercised in this regard otherwise new diseases will creep in and feed the inner enemies of pride, and lead you astray. It will pull you away on to the wrong path. What becomes of the one who goes astray? There will be no one to save him and bring him back to the main path. 21 Therefore, if You desire liberation do not indulge in ‘talking about this’. If anyone asks you anything, just say, ‘I do not know.’

‘We’ are pointing out all the danger zones and pitfalls on the path of liberation.

Things will go wrong if ‘we’ do not point them out. All these mahatmas listening here have come here with tremendous merit karma and hence this speech and this topic has expressed in such exact details. Otherwise how is one to know? And why would ‘we’ 25

DADAVANI

enter into such depths? This matter has come forth in the course of our discussion.

Otherwise who had knowledge that such things do indeed go on?

Liberation with the laghuttam ego The one, who has not received, decided or experienced the vision of becoming a disciple of the whole world, cannot become a Mahavira (the fully enlightened One).

1

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

Questioner: How do you define laghuttam? Is bringing our ego to a zero level considered being laghuttam?

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

Now the world is based on the ego of 9 guruttam, which is the intent to be bigger than everyone; it is the belief of ‘I am greater than everyone’; this verily is the cause of the worldly life (sansar), whereas with a laghuttam ego, one goes towards attaining liberation (moksha). 10 Laghuttam ego means to conduct interactions of worldly life with the intent, ‘I am smaller than everyone.’ That will take him towards liberation. 11 By believing, ‘I 26

am greater than everyone’, one enters into a ‘race course’ (competition) and on to the wrong path through unawareness. 12 With laghuttam ego one gradually becomes smaller and smaller until he becomes completely laghuttam; therefore one becomes Parmatma, the absolute Self.

The zero ego state of The Gnani It must be due to sadhana (spiritual endeavor) of so many past lives that this current state of ours has manifested so abruptly.

Otherwise, I have not learnt anything from this current life at all. 2 I have not seen any proficiency in any man.

1

If a shoemaker is not proficient in his trade, he will continue making shoes but at the end of the year, he will have incurred nothing but a loss. 3 This is how people in this time cycle, are. They incur nothing but a loss. Those who misuse the intellect incur more losses than profits. They will put in the effort but incur unnecessary loss as well. 4 Karmas dictate what one will gain or lose so what is one going to earn of one’s own accord? All one’s earnings are because of his merit karma (punyai). But all these ‘sacks of intelligence’ just wear away their shoes out by running here and there in their struggle. 5 So why not just go about your business with the approach of ‘I don’t know anything.’ Just come down to a zero level.

I do not even know how to give lectures. I know only ‘this Gnan’. I don’t know anything else in the world. I came to know this Gnan because I did not know anything else. And I have not gone anywhere to learn the worldly things. Otherwise anyone and everyone will want to be my guru. Instead, why not become an expert in the Self? This 6

August 2009

DADAVANI

will make me absolutely unaffected (nirleyp)?

I do not even know anything about the worldly life. I did not know anything in school either. All I knew was that I did not want a boss (upari). That was the only thing that bothered me. I did not have any problems with whatever I got to eat or drink, but I did not want anyone as a boss over me. 8 This body has brought forth with it all its adjustments, and necessities for this life.

7

Now this Gnan is such that it will do everything. 9 I do not know anything related to the worldly life but even then the work continues very well, better than everyone else’s. Everyone else has to complain and shout to get things done. 10 I do not have to shout or say anything. Yet the work gets done better than one’s expertise and know-how.

The Lord has said that 11 whatever knowledge of learning one has is sustained on the basis of the ego. 12 The one, who knows nothing, does not have the ego, does he? If the ego is there, then he will know what to do for sure. I know only this one thing; the Gnan.

Yet people have an illusion that Dada knows everything! But what does ‘He’ know? He does not know anything. 13 ‘I’ know only this: ‘I’ know only about ‘the Self’. ‘I’ know that the Self is the knower-seer (gnata-drashta).

‘I’ can see whatever the Self ‘sees’, but I do not know anything else. 14 ‘I’ would know only if ‘I’ had the ego (ahamkar). The ego has been absolutely uprooted. It has no roots left whatsoever. There is no trace or sign of where it was. All its rootlets are gone. How great a state that must be! ~Jai Sat Chit Anand

For All International Mahatmas

Live Teleconference Satsang with Pujya Deepakbhai : 8 9 ( ) To join pl. dial (USA) 1-712-432-3900. When they ask to enter the code, enter 969340# for Gujarati Satsang, enter 1228976# for live English Translation. ,

.

Dada Bhagwan Email Group To receive Pujya Deepakbhai's Satsang & Gyan Vidhi Information by email on regular basis along with information on Latest Updates, Forthcoming Events, Mahatma’s Local Satsang Centre, Simandhar City, Live Video Satsang, Telesatsang etc., please register your email id on this link: http://register.dadabhagwan.org and join Dada Bhagwan Egroup.

Notice for the members of 'Dadavani' magazine Dadavani in English is published on the 15th of every month. Members who receives this magazine late or irregular should first make sure of their name, address, pincode (zipcode) etc. on the envelope and if there is any error then inform us by e-mail (dadavani@dadabhagwan.org) or by letter. If your address is changed, inform us of your new address immediately. The magazine will be forwarded to your new address the following month after we receive your letter. Whichever issue(s) you have not received, inform us and we will try to re-send the issue(s) if it is in stock.

August 2009

27

DADAVANI

Spiritual Discourses and Gnanvidhi in the presence of Atmagnani Pujya Deepakbhai Trimandir Adalaj 29 August (Sat), 4-30 to 6-30 pm -Satsang & 30 August (Sun), 3-30 to 7 pm -Gnanvidhi Note: Those who wish to attend any of above program are requested to register their names on http://simcityarrival.dadabhagwan.org webpage or at Trimandir Adalaj on +91-79-39830400.

Bhuj 3-4 Sept. (Thu-Fri), 6-30 to 9 pm -Satsang & 5 Sept. (Sat), 5-30 to 9 pm -Gnanvidhi Venue : Town Hall, Opp. Collector Office, Bhuj, Gujarat. Tel. : 9924343764 Mehsana 11-12 Sept. (Fri-Sat), 8 to 10-30 pm -Satsang & 13 Sept. (Sun), 3-30 to 7 pm -Gnanvidhi Venue : Vimal Party Plot, Near Modhera Char Rasta, Mehsana. nd

Param Pujya Dada Bhagwan's 102 Birth Anniversary Celebration 28th October to 1st November 2009 Venue: Vrajbhumi Township, Sarthana Octroi Post, Varachha Road, Surat, Gujarat, India.

More information about this program will be published in next issue. Contact : +91 9924343434

Watch Pujya Niruma on T.V. Channels India

'Sanskar', Everyday 8:30 PM to 9:00 PM (In Hindi) 'Aastha', Everyday 6:30 PM to 7 PM (In Hindi) Doordarshan DD-1, Everyday 3:30 PM to 4 PM - Other than Gujarat on DD-11 DD-11 (Gujarati), Everyday 7:00 AM to 7:30 AM Doordarshan (National), Thu-Fri 7:30 AM to 8 AM (In Hindi) Doordarshan Marathi (Sahyadri), Mon-Tue-Thu-Sat 7:30 to 8 AM & Wed-Fri 7:15 to 7:30 AM All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) USA : 'TV Asia' Everyday 7 AM to 7:30 AM EST (In Gujarati) USA-UK : 'Aastha International' Everyday 8 AM to 8-30 AM (In Gujarati) Africa : 'Aastha International' Everyday 10-30 AM to 11 AM (In Gujarati)

Watch Pujya Deepakbhai Desai on T.V. Channels India USA USA-UK Africa .:

28

:

Zee Jagran, Everyday 9-30 PM to 10:00 PM (In Hindi) DD-Gujarati Everyday, 9 PM to 9:30 PM - 'Gnan Prakash' (In Gujarati) ''SAHARA ONE' Mon to Fri 9 AM to 9-30 AM EST (In Gujarati) : 'Aastha International' Everyday 9-30 PM to 10 PM (In Gujarati) : 'Aastha International' Everyday 12 AM to 12-30 AM (In Gujarati) -382421, : 0265-2414142, : (1) .

, .

,

, , , . .: . : (079) 39830100, : . @ : 9323528901, : 785-271-0869, : 07956 476 253 (2) . .

.

,

August 2009