The kashaya of anger discharges through pratikraman

Editor : Deepak Desai

August 2010 Year : 5, Issue : 10 Conti. Issue No.: 58

DADAVANI The kashaya of anger discharges through pratikraman

Printed, Published & Owned by : Deepak Desai

on behalf of Mahavideh Foundation, 5, Mamtapark Soc., Usmanpura, Ahmedabad - 380014 Gujarat, India.

EDITORIAL Even after attaining Atmagnan (Self-realization), it is possible that the results of anger either at the gross level or at the subtle level would arise. In fact, these are the results of prakruti (the non-Self complex). These results are not of the Self, because the Self becomes separate from the prakruti, the one who is becoming angry. Therefore even if gusso (anger without ego support) happens even then there is no binding of karma. It is a discharge result.

However if any living being gets hurt due to that anger then one needs to find some solution, doesn’t one? We want to ‘go to moksha’ (attain final liberation) and this is not possible if we hurt anyone to the slightest extent.

One has a right to normal activities of thought, speech and body (kraman), not atikraman (aggression of any kind through thoughts, speech and action). There is no law for doing atikraman, but if atikraman happens then one has to do pratikraman (three step process of reversal from aggression through thought, speech and action – alochana: recall and confession of mistakes, pratikraman: repentance and asking for forgiveness, and pratyakhyan: resolve never to repeat the mistake and asking for the energies for this). Now after attaining Gnan (Self-realization), the sense that ‘I am doing’ has gone so ‘You – the Self’ do not have to do pratikraman but You have to ask mind-speech-body (file number one) to do it.

What does pratikraman mean? The mistake that has happened is wrong, I am not agreeing with it. Pratikraman is to change our opinion. Prakruti means our charitra moha (discharging illusory conduct) and it would harbor opinions but You want to become free from opinion. You (the awakened One in Akram Vignan) do not have desire to do this again. You have to do pratikraman to get rid of this aggression from your nature (swabhaav). If one does not do pratikraman then one’s nature will not change, it will remain as it is.

The Lord says that You do not ruin Your moksha. Prakruti may do wrong, but ‘You – the Self’ correct it from within. When the anger comes out from prakruti then You have to tell it—file number one that, ‘what you are doing is wrong, it should not be so.’ If prakruti is bothering someone then You have to make it do pratikraman. Through pratikraman dirt (subatomic particles of karma) will not stick to the slightest extent. When the impure pudgal (non-Self complex of subatomic particles of matter) express then by doing pratikraman they become pure. We—the enlightened Ones in Akram Vignan—became pure (shuddha) but it is Our duty to purify file number one (the relative self). That is why absolutely revered Dadashri points out to ‘see’ the pure (shuddha), settle the files with equanimity and solve any atikraman ... continue on next page Subscription : Yearly SubscriptionIndia: 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

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that happens with pratikraman, and thus Be free. That which was bound in ignorance, let go through Gnan—Light of Self-knowledge, and thereafter it is not Your responsibility. True freedom is when one is free from any liability, is it not?

In this compilation of Dadavani, revered Dadashri has unfolded all the profound secrets regarding: what is pratikraman, who has to do pratikraman for the anger, who is the doer of anger, who is the repentant one, why one is not able to do pratikraman, what is the final result of pratikraman, etc., in very simple language. It is our ardent prayer that this be greatly helpful to the seeker of moksha to commence the effort of awakened awareness against anger. ~ Deepak Desai

The kashaya of anger discharges through pratikraman { Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Self is the Soul within all living beings. The term pure Soul is used by the Gnani Purush for the awakened Self, after the Gnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is the self. In the same manner, ‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to the worldly self. This differentiation is unique to critical understanding of the separation of the Self from the self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.}

That which turns around kashayas is called right vision

Questioner: I do get angry sometime, but I promptly manage to turn it around.

Dadashri: What is the meaning of (vaadi levoo) turning-it-within-before-it-hurts?

Say for instance, anger arises within at this person, then I would turn it in such a way that he would not know. And doing repentance is a second step. Are you not able to turn it around?

Dadashri: It is such that you are able to turn it? Does it come under your control?

Questioner: To turn it around; does it mean to change the thoughts that arise?

Questioner: Yes, it comes under control.

Dadashri: But the other person got burned, did he not? What is the meaning of turning it around (vaadi levoo)? When anger arises within you, You would know right away so you would turn it back, before it burns the other person.

Dadashri: Does anger shows its eruptions to You, sometimes?

Dadashri: Thereafter is there repentance or do you turn it such a way that it does not hurt?

Questioner: Immediately or at very same minute that ‘this is wrong’, ‘this is not my nature’.

Dadashri: No, but is it not such that you can ‘turn’ it around (vaadi levoo) within?

Questioner: To turn it within means it stops.

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What are the qualities of a Jain? It is to follow according to Lord’s agna (directives).

There is no problem if you can follow the Lord’s agna to a lesser extent. But ‘We—the Gnani Purush’ call a person who does pratikraman when the anger-pride-deceitgreed arise, a Jain. And We call a person a August 2010

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samkit who turns anger-pride-deceit-greed around, a samkit (one with enlightened vision).

Turning anger means not releasing the bullet that will hurt the other person.

The value is based on intent; it is not based on action I will explain to you what overt (sthool) karma is. Do you ever become angry even though you do not want to be angry?

Questioner: Yes. Dadashri: You experience the consequences of the anger that arose right away. People will say that you are ill tempered.

Someone may even slap you. This means that you will suffer the consequences through being disgraced in some way or another. So anger is sthool karma. When you get angry, if you have the internal bhaav (view, intent) that ‘I must become angry’, then this bhaav will be your account of anger for the next life. If however, your bhaav today is that you should not get angry and you have made a decision that you do not want any part of anger, and even though it still happens, there will be no binding of anger for the next life. You will be punished for the anger, which happens as sthool karma in this life, but even then it will not bind you in the next life. This is because in the subtle (sookshma) karma your resolve (nischaya) is not to get angry. On the other hand, if a person does not become angry with anyone, but internally the intent-view (bhaav) happens that, ‘these people are going to behave only if I become angry with them,’ then in his next life he will be a very angry man. Therefore, the external anger represents sthool karma and the internal bhaav is the sookshma karma. Sthool karma does not August 2010

bind new karma. They represent an effect.

That is why I have presented this science to you in a different light.

The wanderer is not there after Gnan Questioner: If one knows the thoughts that come, then one has remained separate. If one becomes absorbed in the thoughts, aashrav – inflow of karma subatomic particles- happens and if time is used in the process, then will this cause binding (bandha) of karma?

Dadashri: When does aashrav happen? It happens with the bhaav—‘I am doing, I am having’ anger-pride-deceit-greed; until that happens, aashrav does not happen.

In the process of thoughts, pramaad (slipping from awakened awareness) happens. One moves out from the place where he was sitting.

Good thoughts come and so he likes them and having gone there one becomes one— tanmayakar with them; this is called pramaad.

And when bad thoughts come, he doesn’t go there. He gets fed up and uninterested and stops moving. Other vibrations keep happening; there is no concern about them. After taking this Gnan, the wanderer (vicharnar) verily ceases to exist. The life element has moved away from the wanderer. The current wanderer is now a lifeless element, it is all a discharging of karma created in past life. But You have to continue ‘seeing’ (joyaa karva) those thoughts.

If there is absorption and oneness tanmayakar in them, if there is pramaad—slipping from awakened awareness as the Self—then you will have to wash (pratikraman) again. Do you not have to wash whatever number of clothes comes for washing? If you leave ten behind, they will return to be washed.

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Questioner: But how does one know the inviolable line of demarcation between influx (aashrav – influx of karmic subatomic particles) and binding (bandha—binding of karma subatomic particles)?

Dadashri: When anger-pride-deceitgreed happens, it is called aashrav. And if there is repentance afterwards, binding (bandha) will not happen. If there is no repentance and you say, ‘this was worth doing’it will be severely bound! The inner state, ‘Why is this happening to me, I don’t want this and what is this happening’- will prevent binding.

But people of the world like it right away. So there, they do not have two types of activity in that instance. Their activity is guided by their prakruti (mind, speech, body complex). And after this Gnan, the prakruti and the Self are two separate things. So, the prakruti—the nonSelf complex may become angry and the Self (pragnya shakti – the liberating energy of the Self) within will say, ‘No, it should not be like this.’ That is why I am saying that this is called discharge (karma dissipation). There is no binding from karma then. Because, only if the binder of karma becomes absorbed and one with it tanmayakar, will there be binding. If He remains separate and says ‘it shouldn’t be like this’, then there is no binding. That which does not get charged is called samvar (the stoppage influx of karmic subatomic particles).

If You get angry even then it is called samvar for you and that person (the one who does not have taken Gnan) does not get angry even then it is not called samvar. The binding aashrav happens of the subatomic particles (parmanus) that commence solidifying within after having entered aashrav. That which arises is called aashrav (inflow), and then it gets 4

bound. So this binding becomes loose when one does pratikraman. The knot becomes loose by doing pratikraman so if the knot is loose then it becomes free the moment it is touched in the next life. Bandha binding of karma will not happen for You at all! This Gnan which is given to You will not allow any binding at all, even if anger happens. Such is this Akram Vignan.

See, I got rid of your anger-pridedeceit-greed. The Self has been placed in the Self and the non-Self remains, the non-Self bhaav—view related intent remains. So there is the lifeless (ajiva) anger-pride-deceit-greed, and it will not harm You but if it harms others then You have to make the relative self (Chandubhai) do pratikraman. If Chandubhai is irritated and frustrated and if it harms someone then You have to tell Chandubhai, ‘do pratikraman in the name of that person.’

No one has gone to moksha—final liberation by hurting someone to the slightest extent.

There is no problem if one enjoys the delicacies of rus-rotli (fresh strained fragrant mango pulp with paper thin two layered ghee chapaatis) daily, but no one can go to moksha by hurting someone. For moksha it is not important what one eats and drinks here. The problem is of kashaya—anger-pride-deceit-greed and there should be no (ajagruti) lack of awakened awareness.

The one who keeps the prakruti separate is a saiyami Now anger-pride-deceit-greed will not happen, since these are not the attributes of the Self at all. So our mahatmas (those who have attained Self-realization through Gnan Vidhi) are considered saiyami (one with August 2010

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equanimity). Saiyami means, one’s own opinion will arise in opposition of what this prakruti (non-Self complex) is doing, such a one is a saiyami.

When the prakruti becomes angry, the awakened one within does not like it. So that opinion that becomes separate is the saiyami, ‘it should not be like this, this obstinacy should not be there’. Prakruti will continue to play its role. The asaiyami (the one who is under the control of kashaya), will play a role by becoming one with prakruti. The saiyami will keep the prakruti separate; he will continue to keep prakruti separate. That which becomes one with (tanmayakar) the prakruti is separate. In all this; the saiyami is the one who separates through a different opinion in what the prakruti is doing. No matter how the prakruti is, but the one who does not become one with the prakruti is called a saiyami.

Cautioner cautions from within only Questioner: But, Dada, sometimes there is a heavy force coming from the prakruti that is why anger happens.

Dadashri: The stronger the prakruti, the greater will be the force.

Questioner: But, at the same time, Gnan also works with equal force.

Dadashri: Yes, even Gnan will work powerfully. This is Akram science so it will bring about the correct solution – through a struggle and a fight, if needed.

If one has not taken Gnan, then the prakruti continues in the wrong direction the whole day long. And now, it walks on the right path. You may tell someone off, but from August 2010

within you feel, ‘No, I cannot do this. I have to do pratikraman for telling him off.’

Whereas, before you attained Gnan, you felt that he deserved even more telling off, and you would even do it.

Therefore, whatever goes on within you now is energy of the Self (samkit-bud). It is a tremendous energy which continues working day and night.

Questioner: Does pragnya (energy of the Self that is awakened within upon Selfrealization and leads one to ultimate liberation) do all the work?

Dadashri: Yes, pragnya is doing all that work. Pragnya will take you to liberation (moksha), even if it has to drag You there!

See what happens Questioner: After this Gnan there should be spontaneity and naturalness (sahajpanu), and if the need arises to adjust to the other person, what should we do if we cannot adjust?

Dadashri: If that happens, ‘see’ it. ‘You’ just have to ‘see’ what ‘Chandubhai’ is doing.

That is what our Gnan says.

Questioner: If we do not adjust to the other person, is that our obstinacy (aadayee)?

Dadashri: No, there is nothing like that.

Everything happens according to the unfolding karmic account (hisaab) of the other person with you.

Questioner: But the other person will feel hurt that he is not being respected.

Dadashri: Then you have to make ‘Chandubhai’ do pratikraman for that. There 5

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is no other problem with that.

How many varieties of vegetable are

Questioner: I did not understand this.

Please explain it again.

Questioner: Many.

Dadashri: The opinion to adjust should not be there. Why should you have an opinion of adjusting when there is no possibility of adjusting? Instead, do pratikraman. That is the best thing to do. It is not good to have the intent to adjust either. That is all a worldly life.

Whether it is in this form or that form, it is all only worldly interaction (sansar). There is no duty or religion (dharma) or the Self (Atma) in it.

there?

Dadashri: That is how this is. It is just like all the different varieties of vegetables.

Pratikraman is the only solution for all this.

Questioner: So in such situations, should we let go or should we hang on to it?

Dadashri: Just ‘see’ what happens.

Pratikraman is the only solution there Questioner: Sometimes my unyielding obstinacy (pakkad) lasts for two to three days.

The prakruti does not adjust at that time and I am filled with remorse about that.

Dadashri: If your relative-self (prakruti) is hurting or obstructing anyone, then you should make it do pratikraman. The prakruti will show You all kinds of things.

Questioner: Suppose I do not adjust at that time and the other person keeps hurting, then what should I do? Should I adjust?

Dadashri: All you have to do is pratikraman only. Do not adjust, and adjustment does not happen anyway. You cannot adjust even if you want to. The ‘ticket (stamp) of adjustment’ will not stick. It will come off no matter how many times you try sticking it. Therefore, whenever the other person is hurt or derives pleasure from you, do pratikraman.

It is not written anywhere that you have to adjust if someone continues to feel hurt.

And one is not able to adjust that way either.

You should not have such intent (bhaav) or 6

even an opinion that you want to adjust.

Prakruti writes and Purush erases Questioner: Do the solutions to disconnect and be done with prakruti, go in the part of purushartha (that which is of the Self and lets one remain as the Self; the five Agnas of the Gnani Purush)?

Dadashri: Yes, of course. If You explain it that which is wrong, then it moves on. It is not possible to see one’s own mistakes, because prakruti cannot see prakruti’s mistakes. Anger-pride-deceit-greed, ego or intellect cannot see the mistakes of the self.

The self is the prakruti so one cannot see the mistakes of the self. The ones that are visible are the very huge mistakes that exist. There are infinite other mistakes. One is nothing but warehouse of mistakes but one cannot see them; if one starts seeing the mistakes then one can become a God. With what aid does one start seeing mistakes after attaining Gnan? Through pragnya shakti (liberating energy of the Self).

One starts seeing mistakes through pragnya shakti which has manifest from the Self Atma.

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When the mistakes are ‘seen’ then, You immediately bring about the closure. You would say to the self, ‘brother, do pratikraman.’

When that pragnya shakti shows the stains then You should say, ‘wash it off.’ So you should wash away all the clothes. Once you do pratikraman for all the stains, all gets cleansed.

Questioner: Dada, grant me the energy not to paint anything again on this slate which has been erased.

Dadashri: Prakruti the non-Self complex writes and Purush the Self erases.

Prakruti will write by mistake and Purush will erase it. Prakruti will not refrain from writing and You became a Purush, so Purush will erase by doing purushartha. This was the discovery of the vitarags—the absolutely enlightened Ones. This is because prakruti cannot do purushartha. Only Purush can do the purushartha.

Questioner: It happens. Later the current opinion is different and separates from the old one.

Dadashri: But after how long? Does unawareness (ajagruti) last for six to eight months? Your awareness should come within one or two hours! But so much bad karmic stock has been stored. What I am saying is that too much garbage (karmic stock) has been piling up. Do you not feel that way?

Two, four, or even twelve hours, but You should become aware that, ‘This is wrong.’

But here, even when ‘we’ tell you, You do not realize it. This still happens in so many instances, but You are not aware of it. ‘We’ would know right away that you are doing something wrong. Would ‘we’ not know this?

Despite that, ‘we’ allow it to continue. But ‘we’ also know that eventually, everything will work out fine.

Questioner: What should I do there?

Prakruti will keep opinion, keep everything but we have to become free from the opinion. Prakruti means, your charitra moha (discharging illusory conduct) will keep the opinion but You should become free from the opinion. Prakruti’s filled stock is coming out.

Dadashri: No, You don’t have to do anything. Whatever wrong or right happens, you should continue to do pratikraman. This whole path is of pratikraman only. This is the path of shoot-on-sight pratikraman. If your pratikraman happens shoot-on-sight, then only you will accomplish, otherwise you will not.

Mistakes must be known

To ‘See’ the prakruti is purushartha

A person (mahatma) becomes angry at someone due to the force of prakruti, but immediately he feels that ‘this should not happen’, one is in that intent and the worldly people are in the intent (bhaav) of whatever happens. So there is a lot of difference between the two. For You everything proceeds with agreement, does it not?

Questioner: That is right. Whenever I get angry, from within there is a bhaav of, ‘This is wrong. You should not be angry.’

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Dadashri: That is correct. You have to tell ‘Chandulal,’ ‘Do pratikraman. Why did you do atikraman?’

Questioner: When the anger arises, the 7

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awareness arises at the same time, which says, ‘Why is this ‘Chandulal’ doing this? It is wrong.’ But will this anger make me take a severe fall some day in the future? What should I do?

Dadashri: No one will make you fall.

They are corpses. How can they make the living fall? Every pudgal (non-Self complex) is a corpse. They cannot touch You. Just tell them, ‘I am Dada’s. What are you doing here?

Are you not ashamed?’ All you have to do is take Dada’s name.

Questioner: So I feel that such anger will send me back into the cycles of birth and death. It will create new karmic binding.

Dadashri: How is it going to do that?

That poor thing (anger) is neutral. What you say is applicable to those who are under the control of anger (those who do not have Selfrealization). We are not under its control.

And if pratikraman is not being done, You can tell ‘Chandulal,’ ‘Sir, do pratikraman.’

Knower-Seer (Gnata-Drashta). To continue ‘seeing’ the prakruti is purushartha.

Now you have become the Purush (the Self) and this is prakruti (the non-Self). ‘You’ (Purush) have to keep ‘seeing’ what this prakruti is doing. Whether it (‘Chandulal,’ prakruti) is doing the good or the bad, You have nothing to do with it. You (the ‘Seer’) are separate. It is just like watching a gigantic bonfire. Is the Seer not separate from the fire?

Say your home is on fire, it is burning like a big bonfire, and You are ‘seeing’ it; you will not get burned. And the moment you say, ‘My home is burning down,’ you will get burned.

Questioner: The ‘Seer’ does not have ‘my-ness’ (mamata).

Dadashri: The ‘Seer’ does not have ‘my-ness’; he is a spectator. You do not have ‘my-ness’; ‘we’ removed it from you. You surrendered ‘my-ness (mamata)’ to ‘Me’ (Dada).

When You remain the ‘Seer,’ the prakruti will dissolve; that many karma are gone.

Questioner: Does anger arise first and then pratikraman starts?

You are not liable if you do not like it

Dadashri: They will start… both will happen simultaneously.

Questioner: So it is anger (gusso) of, ‘He did this to me, so I will do the same to him.’ Does that charge karma or not?

Questioner: Anger is continuing and pratikraman also happens. They both happen simultaneously. Both fight each other.

Atikraman against pratikraman.

Dadashri: Then nothing will remain.

Karmic accounts (hisaab) are being cleared life after life. That is the prakruti (non-Self) and You are Purush (Self), Shuddhatma.

Nothing touches Shuddhatma. The Self is the 8

Dadashri: If Chandubhai is becoming angry like that, and if You do not like that, then that is a discharge. ‘You’ are not liable if You do not like what he is doing.

Questioner: Dada, when someone who does not have Gnan (agnani) will not like it…

Dadashri: He is still liable; because the agnani has the belief, ‘I am Chandubhai’. He August 2010

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is liable even if he does not like what he is doing. If there is no like (ruchi), then there is dislike (aruchi). He has at least something.

Hence he is trapped in either of the two. And You do not have dislike (aruchi); You have, ‘this should not be so.’

he does pratikraman. The file is put away having been cleaned through Gnan. Whatever clothes are washed, are put away. Then they will all go for ‘ironing’.

Files can be cleansed through pratikraman

Questioner: How should I do pratikraman for the anger that arises within?

Questioner: Someone curses me, then I feel that I want to curse him back, and I even do so, but then later I ‘see’ that this was what arose in the mind of Chandubhai, and this is what Chandubhai did, and I ‘see’ all of that in Chandubhai. What is all this?

Dadashri: If You keep ‘seeing’ all that has happened, then You are off free. You do not have any liability. The liability is Chandubhai’s. When that person scolds youChandubhai, ‘What a useless worthless person are you! Why do you keep talking junk?’ he may even slap you. So he does have a liability.

So then You have to tell Chandubhai, ‘Why did you do atikraman aggression; do pratikraman for it now.’ You have become Knower-Seer (gnata-drashta) so You don’t have to do pratikraman. We have to tell Chandubhai that, ‘See, you did atikraman so do pratikraman.’ What is our duty? We have to warn him.

Questioner: But suppose Chandubhai does not do pratikraman; then he does charge karma, does he not?

Dadashri: No, not even then. Karma does not get charged.

Questioner: But should he do pratikraman?

Dadashri: All the files will be cleaned if August 2010

Live and lifeless anger

Dadashri: After this Gnan, anger never arises for You at all. The taanto (the prolonged feeling of grudge that continues linked with a conflict) that remains in the non-Self is what we consider as anger. There is no taanto (link of grudge) that remains after attaining the Gnan.

Now there is only ‘residual fieriness (ugrata),’ and that is the attribute of the subatomic particles (parmanus).

After attaining this Gnan, anger, pride, deceit and greed all go away. If this man gets angry (krodha), someone else may say, ‘He was just irritated (gusso).’ I would tell him that there is a difference between krodha and gusso. Gusso is a paudgalik thing, meaning it is of the non-Self. Krodha (anger) is where there is a coming together of both the nonSelf and the Self, where one becomes the nonSelf. What is the difference between gusso and krodha? In krodha there is a violent intent (himsak bhaav) behind it. This man here does not have a violent intent. He may exhibit gusso (anger without violent intent) but he is doing pratikraman at the same time. Do you do that or not? He is constantly doing pratikraman.

He does not have taanto (link of grudge). What does taanto mean? It means that if you had a disagreement the night before, the next morning you will hear tea cups banging 9

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and doors of the cupboards in the kitchen slamming!

When the taanto goes away, recognize that anger, pride, deceit and greed are no longer there. You have now become shuddha (pure); you are the Knower-Seer and in eternal bliss. ‘You’ have to continue ‘Seeing’ what ‘Chandubhai’ is doing. Who will run ‘Chandubhai’s life? The energy known as ‘scientific circumstantial evidences’ (vyavasthit shakti) will run his life and it will run it very well.

People of the world have live anger (sajiv krodha), whereas You (Self-realized) have dead anger (nirjiv krodha). But with whose nimit does this dead anger happen?

The poor man does incur some damage, does he not?

Both the knower and the doer are separate When Chandubhai does little gusso (anger without violent intent) with someone then ‘You’ know that it is discharge so gusso will dissipate by itself and it is not krodha (anger with violent intent). When is it called krodha?

When you become engrossed with Chandulal and become one then krodha happens. And You say ‘no’ from within. You do not like from within, do you? No, You say ‘no’ to it, that ‘no, I should not get angry.’

Questioner: Yes, of course. It does happen. It happens that ‘I should not get angry’. And after that I feel remorse too.

Dadashri: So before you used to become tanmayakar (to become the form of the body and the mind, to become the nonSelf, engrossed, to ‘become’ Chandubhai) 10

instead, now you are refusing.

Questioner: If we get angry (krodha) and if we know that krodha has happened then can that krodha be destroyed right away?

Dadashri: No, there is no concern. The doer (of krodha) is separate and the Knower is separate. We remain as the Knower. We do not like krodha so we are verily separate from his opinion. We are separate so we do not have any concern.

Questioner: I still do get angry (krodha) sometime.

Dadashri: So let it come. What do we have to do with it? If someone gets hurt then ask Chandubhai, ‘brother, do pratikraman.’

The one who is the doer of pratikraman does the pratikraman, does he not? So whatever mistake is made, he is asking for forgiveness for that. So the doer of pratikraman is prakruti (the non-Self complex) and the forgiver is the God. So the one who is asking for forgiveness is separate and the giver of forgiveness is separate. There is no other relation between the two.

That is not Your concern Questioner: When I become very angry with someone, I do instant pratikraman for that mistake. Does the effect of the anger from my side, continue to linger within that person, or does it stop as soon as I do pratikraman?

Dadashri: You should not concern yourself with what is happening within the other person. Just keep washing your ‘clothes’ and keep them clean. He came in front of you because of his and your past life account. Anger happened even though you do not want it to.

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Anger arises against your wishes, does it not?

Questioner: Yes. Anger happens.

Dadashri: Then do not worry about that; continue doing pratikraman. Make ‘Chandulal’ do the pratikraman and he will handle the situation however it needs to be handled. If you become too concerned about it, you will ruin everything. Your job is to remain aware of the mistakes that happen.

May no one get hurt through me Chandubhai, the self may be engulfed in a lot of anger. But if for You, there is no sense that, ‘this is happening to me’, then You are not at all liable. That is what this science Vignan is. You should remain very certain. And if, sometime someone gets hurt through him— Chandubhai, or hurt happens to anyone through your intents-vision as the self—then ‘You’ should say, ‘Chandubhai, do pratikraman, why did you do atikraman?’

‘You’ are separate and Chandubhai is separate.

If Chandubhai hurts someone through anger then ask him to do pratikraman. That is only necessary when it is rather excessive and only if hurts the other person. There is no need to decrease the anger-irritation.

If your anger hurts someone or causes him harm, then tell ‘Chandulal,’ ‘Hey! Chandulal, do pratikraman; ask for forgiveness.’ If someone is being awkward with you and you bow down to him, he will do further atikraman, ‘See, you finally came to your senses!’ Who is he to bring anyone to their senses? Decrease your association with people like that. But you have to forgive his wrongdoing. No matter what his intent when he comes to you, whether good or bad, you have August 2010

to know how to deal with him. If his prakruti (the non-Self complex) is awkward and difficult, then you should not bother with him.

Repentance happens through awakened awareness of Gnan Questioner: We cannot understand whether we have become one or we are separate when the anger arises.

Dadashri: No, after attaining this Gnan, you do feel repentance after you get angry.

Questioner: But it happens after some time, after it happens, does it not!

Dadashri: Yes, it will happen after anger happens, but there is no problem, but you do feel repentance, do you not?

Questioner: Yes. Dadashri: You do feel repentance, don’t you? So you were in repentance only, but you did not realize at that time. So awareness is less at that time. And if one does not have awareness in that (those who have not taken Gnan) then they will not have such result, they will not feel anything like that. When they get angry, it is only anger (krodha).

Only filled stock will come out Questioner: I do pratikraman when anger arises, but then it happens again.

Dadashri: That will definitely happen.

However many times it arises, that many times it was filled. This is because as much filled stock is there, the first load of firework will explode, then second and then third will explode.

Questioner: Here it explodes many times.

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Dadashri: Let it explode. It is better if it explodes speedily, due to that, this will become clean. This filled stock, if bad stock is filled in the tank and there is no new incoming, then it is better that old stock comes out faster.

Questioner: Do we just have to keep ‘seeing’?

Dadashri: Yes, You have to keep seeing.

If You keep seeing then You will know that what stock was filled in? Ask him, ‘did you fill such junk?’ Then he will reply, ‘yes’. You can know what kind of junk was filled.

Questioner: I can know that. But Dada, pratikraman did not happen in the thought.

Dadashri: Now new stock is not going to come. There is no new income.

Questioner: Yes, new will not come.

Whatever is filled that comes out, that’s all.

Dadashri: So if the water is filled with coal tar, then what You have to do with that?

Hey, the water was soiled with coal tar! Hey mooah (special exclamation used by Dadashri to shake up the listener, it means, the dying one), let it go. Now it will not come again, now let go of it from here.

We are saying that, we (mahatmas – those who have attained the Self in the Gnan Vidhi) will not charge karma. Because the ego of mahatmas remains separate. The moment they hurl an insulting word to someone, they feel terribly uncomfortable within with, ‘why did I get angry?’ This is because You are not getting angry at that time. ‘You – the Self’ are not getting angry, You are 12

separate. Therefore new seed of karma is not sown. When You do not become tanmayakar—the shape of the mind body complex, it is called gusso and when you become tanmayakar then it is called krodha.

The whole world becomes tanmayakar. And because of our Gnan, You—the awakened one- do not become tanmayakar. Gusso (outburst of irritation) will come, but there is no absorption—becoming one with it (tanmayakar). Therefore it is not called anger krodha. There is no violent intent (himsak bhaav). And in krodha, there is himsak bhaav.

Here (in Akram path), when someone is overcome with anger outburst (gusso), he does pratikraman so gusso does not happen to ‘You – the Self’. ‘You – potey – the Self’ is separate and the one having gusso is separate. In spite of having this Gnan, one does pratikraman again. What happens by doing pratikraman is that, the slightest of dirt will not stick.

Pratikraman is verily done by the one who does atikraman Questioner: Dada, now ‘he—the nonSelf’ did gusso (anger) and if he does not feel remorse for that then he will understand that ‘this becoming angry is my nature’ and that continues.

Dadashri: No, you don’t have to do like that. Anger is that which hurts the other person. Therefore ‘You’ should tell Chandubhai that, ‘Chandubhai, this will not do, you do pratikraman.’

Questioner: So one should feel remorse, shouldn’t one Dada?

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Dadashri: Remorse must happen for sure. But Chandubhai should feel remorse. You are not to be remorseful. This disease should not enter within You. You are vitarag (beyond attachment-abhorrence). You are the judge.

You have to tell Chandubhai that, ‘brother, you do pratikraman. Why did you do this?

Why did you do atikraman? So do pratikraman.’

Questioner: So pratikraman is also done by Chandubhai, his physical body complex, isn’t it?

Dadashri: Yes. Questioner: Not Shuddhatma – pure Self?

Dadashri: Not Shuddhatma. The one who does atikraman verily does pratikraman. And before Gnan where Shuddhatma used to get mixed, on that day when he did atikraman, both were doing pratikraman and now both are separate. Now this Shuddhatma does not get mixed, therefore ‘he-the self’ is alone and that is why You should tell him, ‘do pratikraman.’

Mistakes that are discharging are forgiven by pratikraman Questioner: If I become angry with someone and then, at the same time, I realize that I have done something wrong and do pratikraman, what is that?

Dadashri: After attaining Gnan, when you ask for forgiveness for becoming angry with someone, then there is no problem; you are free. If you cannot apologize in person, then do so from within, and that is enough.

Questioner: In person, in front of August 2010

everyone?

Dadashri: There is no problem if you do not do it in person, but do it from within; it is acceptable. This is because the mistake is not alive – it is a discharge. Discharge means that it is not living and it will not bring about that bad of a result.

Questioner: Agitations caused by atikraman cool down with pratikraman?

Dadashri: Yes. One cools down. For ‘sticky files,’ in the excess of five thousand pratikramans need to be done before things cool down. Even if anger is not expressed externally, the irritation it creates will leave stains within if you do not do pratikraman for it. It will clear when you do pratikraman.

Do pratikraman if you do atikraman.

Pratikraman is disagreement with old opinion Questioner: Now I have to continue doing pratikraman for the opinions that arise, do I not?

Dadashri: The opinions that arise are due to a past karmic account (hisaab). If you do pratikraman now, then you do not bind an opinion again. In doing so, You are saying, ‘I am no longer of the same opinion, I am not in agreement in this matter,’ and so You become free at that time. Opinion that was bound in the past was cleared this time around.

Once You understand this much, there will be no problem. If a mistake is being protected (rakshan), then You should correct that. There is nothing else to it. If you make a mistake, if you do something that would harm someone, you will attain closure if you do pratikraman.

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What does pratikraman mean? It means, ‘I am not in agreement with the mistake being made.’ Pratikraman itself proves that I do not agree with that. Before, I was of the opinion that it should be done a certain way, but now I do not agree with that. It is enough if the opinion changes. This world exists on opinions.

Opinions make one angry If you get angry at times, then You should scrutinize that ‘What is the reason that I am getting angry with these three persons amongst all these and not on all the people around?’

‘You’ have to find that out. So the reason for this is that the mind gives opinions that ‘this person is unworthy’, ‘he is like this,’ and ‘he is like that’. So You have to tell mind that ‘no, it is not so. He is not an unworthy person; he is a very good person.’ So when the past results, karma effects finish, anger will not happen. Action has taken place in the past and therefore reaction will come, then it will stop. From the time You knew, attained the awakened awareness of the Self, the charging is stopped and only discharge is left. Do you understand? This is a very profound talk.

Therefore no matter what kind of a person he is, You should not let anything spoil the mind.

You should correct your mind.

Once the conflict happens, the mind gets spoilt, then it spoils second time, and then third time, then what can happen?

Questioner: Then opinion sets in.

Dadashri: And then anger will happen on that person. Thereafter even if he doesn’t want to get angry he will become angry, and he will get so angry that it will break the other 14

person’s heart, and it will break in such a manner that it will not mend in his entire life.

His mind will be permanently fractured. It cannot be mended. And the mind is like a pearl. Once it is cracked, it will not be useful.

You have to make ash from that pearl, and send that ash to prepare medicine. A necklace cannot be made from that pearl. Therefore you have to make this mind precise.

The opinion, which you believe in, is not correct. It is all wrong. That is why this anger (gusso) has persisted. And then even if you want to initiate a conversation, the other person will not speak. There You should understand immediately and immediately wipe it off with pratikraman. One should not let any opinion set in at all. This is a scientific thing. One can get solution if he understands this, in this manner. Even the one who has not attained the Self can get the solution. The mind starts to become clear as the opinions decrease. It will not decrease instantly but it will decrease a little at a time.

One is bound through atikraman only Anger, pride, deceit and greed are not going to happen now, but if you become very angry, if you had said such a thing which hurt other person very badly then You have to tell Chandubhai that, ‘Chandubhai, be straightforward a little and do pratikraman.

Do repent. Why did you do this?’ Can You tell him or not?

Questioner: I can. I should say it.

Dadashri: No matter how important a government official he (‘Chandubhai’) is, do not be shy here in telling him off. Tell him, ‘You need to smarten up now; you are seventyAugust 2010

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four years old.’ So apologize in this manner if you hurt someone. There is no problem with kraman (neutral actions) but the problem is with atikraman. Even the government considers atikraman breaking of law. Do you understand? There is nothing wrong in saying what all the others are saying, normal conversations. But he will say the strangest things. Even others listening will wonder, ‘Oh no! Why should he say such things?’ That is atikraman. If a person has dishonest intention or ulterior motives, it is atikraman.

If gusso (anger without violent intent) happens and it hurts the other person, even if it is not krodha (anger with violent intent), if it hurts the other person, You may now believe that you are Shuddhatma but You have to make the one who did atikraman, do pratikraman. Therefore, ‘Chandulal,’ the doer of atikraman, should be told to do pratikraman. ‘You’ do not have to do it.

There is no need for You to do pratikraman after You become the Self. But make the one who did atikraman, Your neighbor ‘Chandulal,’ do pratikraman.

When has one right to say?

There is no law of doing atikraman but once you do atikraman you have to do pratikraman.

One has right to say but he has to know how to say it. However one speaks the moment he sees his brother that ‘you are like this and you are like that’, that is called atikraman. And one has to do pratikraman for that.

If you become very angry with your child, then ask ‘Chandulal,’ ‘Why are you August 2010

becoming so impatient with your child? How bad will she feel? Ask for forgiveness from her from within. You do not have to ask her in person, but ask for forgiveness from within and say that you will not do it again.’

Otherwise, if you don’t hurt her, then you don’t have to ask for forgiveness.

Why pratikraman does not happen?

Questioner: In spite of having so much desire to do pratikraman, I am not able to do it.

Dadashri: You can do everything if you want to.

Questioner: I can if I want to, is that so?

Dadashri: Can you not follow that way?

Some people want to do pratikraman, so it happens by itself. It does not stop at all.

Questioner: Why is that pratikramans are not happening, what is the reason for that?

Dadashri: Those are other interferences. It is because wrong understandings are established. However, the one with blank paper, he will start doing pratikraman automatically the moment you tell him about pratikraman. Then he cannot stop even if he wants to. That much energy of Self is there within.

Which has grave consequence?

Questioner: In a situation if someone is saying negative things about me, I end up reacting angrily and saying things out loud in anger and attack. Which is worse, hurting others through spoken words or just through the mind?

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Dadashri: Quarrels created through words will give their effect here and now, and will dissipate right away, whereas quarrels through the mind will progress further. When you say things verbally, the other person will answer back and so you will face the consequences right away. But quarrels fought through the mind will sow seeds first, then, when that karma matures, it will give fruits.

So now you are sowing the seeds – creating the cause. So you should do pratikraman so that this ‘cause’ is not created.

If you say something negative about someone, you have to do pratikraman for sure, but the other person too has to do your pratikraman. His pratikraman should be, ‘I must have made a mistake somewhere that the occasion has arisen for him to insult me.’

He has to do pratikraman for his actions of his past life and you have to do pratikraman for your actions in this life. A person will indeed attain moksha if he does five hundred or so such pratikramans a day!

Pratikraman for kashayas Questioner: When we are very angry with someone, we begin to talk negatively about him in his absence.

Dadashri: That is called ‘kashaya.’

When one comes under someone else’s (the non-Self’s) control, it is kashaya. Then the anger-pride-deceit-greed take over. You know that it is wrong to speak negatively about someone in his absence, but you do it all the same. Sometimes you will become aware of it and sometimes it will pass, unnoticed. You will become aware of it sooner or later. This can only happen if you were the Knower of the mistake when it was happening. The fact that 16

you repent even later means you were in fact aware as a Knower when the mistake was happening.

There ask for forgiveness from within Questioner: Dada, many times it so happens that when I make a mistake, or become angry towards someone, from within I feel restless and uneasy. I know that I have done something wrong, but I do not have the courage to ask for forgiveness from him directly.

Dadashri: You should not even ask for forgiveness in that way. On the contrary, he will misuse the apology. He will say, ‘Yes, now you have come to your senses.’ That is how everything is. People are not noble these days.

These people are not worthy of direct apologies. There may be ten in a thousand who will give in even before you ask them for forgiveness. Do you understand? Otherwise, he will say, ‘See, I have been telling you for a long time. You did not believe me, did you?

Now you have come to your senses, haven’t you?’ That is why you should ask for forgiveness, from his Shuddhatma, from within.

Do repentance wholeheartedly Questioner: I became very angry with someone and I lashed out, and we had a quarrel. And then, despite the silence, the inner turmoil continued. Can I do just one pratikraman to cover everything or do I have to do individual pratikraman for each fault?

Dadashri: Do pratikraman wholeheartedly two to three times and, if done in the exact method, everything will be resolved.

Do it this way: Say, ‘Dear Dada Bhagwan, August 2010

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Severe anger has taken place. How much hurt has it caused the other person? I am sincerely repenting for it and asking for his forgiveness with You as my witness. I am sincerely asking for forgiveness from his pure Self.’ Who will ask for forgiveness? You do not have to, Chandubhai has to ask for forgiveness. The one who does atikraman has to do pratikraman. ‘You – the Self’ are not doing atikraman.

That which was filled is now coming out Questioner: There are so many transgressions towards other living beings (atikraman) through thoughts, speech and acts going on that I barely finish one task and another one is ready and waiting. When trying to do pratikraman for one, the force of the other is so strong that I have to keep the pratikraman for the previous one pending.

Dadashri: They will unfold in huge numbers. When you deal with those large numbers with equanimity, then gradually the force will weaken. This is all pudgal. Pudgal means that which was filled (puran) is now coming out (galan is the discharge, the effect).

Settle this with equanimity, with a calm and composed mind, free of any hindrance or conflicts (do sambhave nikaal).

Profound pratikramans for heavy-duty karma Questioner: Despite making the firm resolution to settle a dispute with equanimity, why does clash still continue?

Dadashri: In how many places does that happen, a hundred or so?

Questioner: No, in just one.

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Dadashri: Then the karma is very solid and strong (nikachit karma). And it is alochana, pratikraman and pratyakhyan that will wash away this type of karma. They will lighten the karma and after that, You will be able to remain the ‘Knower’ and the ‘Seer’ of the effect. You must do continuous pratikraman for this type of karma. With whatever force the karma became solid, a corresponding force of repentance will be needed for its pratikraman.

Simple method of doing pratikraman Questioner: If I see a major mistake in myself, how should I do pratikraman for it?

Dadashri: The process of pratikraman is mainly in words, but in the end it is all cumbersome wording. Instead, if you do not know how, then you should say, ‘Dear Dada Bhagwan (or the Lord you believe in), I have made this mistake, I became excessively upset with this gentleman and so I am asking for forgiveness. I repent doing that and I will not do it again.’ Even if you say this much, it will be more than enough.

Otherwise, there is a hassle of verbiage.

They use big words; it takes long to recite them, so how is anyone to make any headway?

Instead, you can say this; it is short. The intent of pratikraman is more important than the words.

Questioner: When prolonged arguments happen, the result is a greater rift within and aloofness from the other person.

Sometimes I do a few pratikramans, and in other instances I have to do it two-three-four times. The question is, if I just do pratikraman once, will it suffice?

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Dadashri: Do as many as you can individually. If it is not possible, do them collectively. If you come across too many at once, do them all together and state that you are doing them collectively, because you cannot do pratikraman for each and every one of your mistakes. Address your pratikraman to Dada Bhagwan and the message will reach him.

There do collective pratikraman Questioner: My speech is harsh since childhood. I don’t want to hurt anyone even then I end up hurting everybody. If I get angry then how should I do pratikraman for that?

Until now people have got hurt so how should I do pratikraman for that?

Dadashri: I am asking for forgiveness for the faults, which are committed through speech. All the people whomever I have hurt through my speech, I am asking for forgiveness.

You can do collective pratikraman like that.

Questioner: Dada, I do pratikraman by admitting faults and asking for forgiveness with You as a witness.

Dadashri: It will be all right even if you say so. I am asking for forgiveness for whomever I have hurt through my speech.

Then it is considered that pratikraman is done Questioner: Do I have to recite the full long special ceremony (vidhi) of pratikraman or can I shorten it and do it with inner intent?

Dadashri: Do it in short with the inner intent (bhaav). We write ‘dravyakarma (effect karma), bhaavkarma (cause karma) and nokarma (neutral karma; gross 18

discharging karma)’ and all that in the pratikraman vidhi, however, you can shorten it and that is acceptable.

Questioner: If we speak for the mistakes that ‘all the mistakes of attachmentabhorrence (raag-dwesh), kashaya: angerpride-deceit-greed made in this lifetime, countable lives, uncountable lives,’ do we have to speak all that?

Dadashri: Yes, you should speak all that. If you speak all that for people then everything will go away automatically. If you ask for forgiveness and do repentance then it will wash away.

Questioner: If we ask for forgiveness for worldly living beings then is it considered pratikraman is done?

Dadashri: When can it be said that pratikraman is done? It is considered done when it is done separately (for each and every fault).

Now we cannot afford to have new accounts

Major importance is given to the awareness of aggression, caused to others through the medium of thoughts, speech and acts, and to ask for forgiveness in the direct presence of the awakened Lord within. You should maintain awareness in every step of daily living. The inner components of anger, pride, deceit and greed will continue to create new karmic accounts without fail. And it is against these very components that you have to do instant pratikraman and erase everything. You cannot afford to let this business of binding karma continue. This pratikraman is considered a cash business.

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We were not doing pratikraman so we filled all the ponds of karma. Pratikraman means to wash away. When this pratikraman will be done five hundred, a thousand a day then one’s work will be done.

Gnan verily keeps in control Questioner: We have a saying, ‘One lives to be a hundred if he defies death once.’

In this manner, how wonderful would it be if we can gain control over our kashayas (inner anger-pride-deceit-greed) when they arise.

How much would we have conquered!

Dadashri: It is like this: what do you mean by ‘control’? It means You can do it whenever you wish. If You can find Your Gnan, Be in Your Gnan, then these wretched things (kashayas) will remain in control for sure; Gnan verily will do all the work.

Hence the best solution for that is to talk to ‘Chandubhai’, ‘How are you ‘Chandubhai’? What is going on? Why did you hurt her?’ Talking to him in this way is verily the solution. What should you say?

Questioner: That I should constantly talk with him and keep telling him, ‘This is not a good thing you are doing. Why do you miss this key opportunity and enter into kashaya?’

Dadashri: That is what You have to say. You can tell him everything. And if he still misses the opportunity, you can tell him again and make him do pratikraman. Pratyakhyan should also be done. Otherwise, he is likely to believe that whatever he did was right.

What is the solution for that which has come out?

The speech should be ‘made- to- bespoken’ bolaavi joyeeye- such that it should August 2010

fit the other person.

Questioner: If we think about what will happen to other person then when can it end?

Dadashri: ‘You’ don’t have to think about that. ‘You’ have to tell Chandubhai, ‘do pratikraman.’ ‘You’ have to just say this, that’s all.

Questioner: But Dada, I do not want to speak yet I end up speaking.

Dadashri: But you can ask for forgiveness for what you said, can you not?

Questioner: But Dada, what a lot I end up saying!

Dadashri: How much means, all the power will discharge as much was filled.

Fireworks will explode as much you have taken in, in the past life. It will burst less if you have brought less. You have not left out anything at the time of taking in, you took explosive material from all the shops—living beings. And now will it refrain from exploding?

That You have to keep seeing.

Questioner: But there is one thing in that Dadaji, that when four to five people get together then only firework explodes, does it not? Instead what if I do not meet with anybody?

Dadashri: No, if the firework does not explode over there then it will remain in your shop. It is better if it explodes when all are together. Otherwise it will remain in shop. Do you want to keep that explosive material?

Questioner: No, no.

Dadashri: Then let it burst from here.

Questioner: Dada, but I want to get it 19

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extinguished inside only.

Dadashri: Yes, it is very good if it gets extinguished. But when can that happen, it is when you do pratikraman it will extinguish.

of it and it leaves You. You are becoming free from it, if you do pratikraman. They go further away from you as you do pratikraman.

However many pratikramans you do, that much further (not return in memory) they go.

Ask for forgiveness and resolve not to repeat Questioner: So how should I do pratikraman? Is it like, it would be better if I do not say this? In the witness of Shuddhatma – pure Self, for the speech…

Dadashri: You should tell Chandubhai that, ‘why are you speaking like that? Ask for his forgiveness that I will not do such thing again.’ To say like this is called pratikraman.

‘I am asking for forgiveness for whatever I said and I will not do it again’, when you spoke like that, so pratikraman is done. And You can say some harsh words to Chandubhai too because he is in your family only, is he an outsider?

Questioner: No. Dadashri: So then if tornado leaves then there is nothing. Tornado will not keep anyone’s respect, be he a governor or whoever else! But You have to keep seeing, what happened to Chandubhai in tornado!

Insistence can leave through pratikraman Questioner: With some of the insistence (pakkad) that I tend to get into, I know that it is wrong and yet that insistence happens even when I do not wish. Then I repent and do pratikraman. But why does the insistence not go away?

Dadashri: You (the Self) are letting go 20

Whose fault is in that?

Questioner: Once I became extremely angry when I called out to my servant and he did not answer me. I knew he was awake and pretended to be asleep. What should I do?

Dadashri: Are you able to see your fault after you become angry?

Questioner: Dada, it is when you see the fault first that creates the anger, is that not so?

Dadashri: Yes, that is why you become angry, but when you realized later on that the servant was not at fault, then you were able to see your own mistake, were you not?

Questioner: But I do not see it right away.

Dadashri: Nevertheless, you did realize even later on that it is you who were at fault and not the servant. If the fault were to lie with the servant, then you would never be able to see that it was your fault.

Questioner: This happens every day.

Anger arises frequently between us.

Dadashri: Then you must do pratikraman. But what will be the reason for your pratikraman? Why should you repent?

Why does the wife behave in this manner towards you? She behaves this way because of the unfolding of your karma. She makes mistakes because of your own karma.

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Whatever mistakes anyone makes towards you, they are merely ‘instrumental’ in the unfolding of your own karma. You should continue to repent; there is no need for you to become angry. How can you repent if you cannot see your own faults? You must have the understanding that it is your own karma that is unfolding and that you are the one at fault.

The entire world and its functioning is under very precise laws. God does not run this world, but nevertheless it still runs under very precise laws. It runs in the presence of God. Whoever causes you any grief, does so because of your own doing. Absolutely no one is at fault in this world. I see each and every living being in this world as faultless. Illusion means to see others at fault. Our spiritual science says that the faults you see in others actually are your own faults. This reaction to a fault is there because of your own fault. The Self is vitarag and so is the prakruti. But whatever faults you see in others, has a reaction as a consequence.

Discharge abhorrence after Gnan Questioner: Do I incur a karmic liability when I fire an employee who does not do his work? Or is it vyavasthit (scientific circumstantial evidences)?

Dadashri: That is not a mistake. When there is no attachment-abhorrence (raagdwesh), it is just a play of the pudgals (nonSelf complexes). One gets trapped where there is attachment-abhorrence. Raag-dwesh no longer remains after one attains Self-realization.

If they did, then one would be liable. But now it is all in the form of discharge; it is discharge abhorrence (dwesh). There is no serious August 2010

liability there.

Any action done is with either attachment (raag) or abhorrence (dwesh).

After Gnan, attachment and abhorrence do not happen. Where there is no attachmentabhorrence, there are only the non-Self complexes (pudgals) clashing with each other.

The one who ‘sees’ all that is the Self. If you become engrossed in it, then you will take a beating. When does one become engrossed in it? It is when there is a lot of entanglement (stickiness) with the discharge. But then You have to tell ‘Chandubhai’ to do pratikraman so that it will wash off.

If you remain the Knower and the Seer of the anger that happens, it will leave. The subatomic particles (parmanus) of anger will become cleansed and they will dissipate. This much is Your obligation.

The necessity of personality Questioner: What should I do when harsh speech comes towards workers in the factory when they do not work properly?

Dadashri: You have no choice but to speak harsh words, until you attain a certain ‘personality’ You will have to speak harshly.

And if that speech hurts someone then you have to do pratikraman too. If it hurts then you have to do pratikraman. This is because you have to fulfill your duties, don’t you? This way your personality will develop slowly and slowly. Thereafter because of such a ‘personality’ aura of authority and associated respect, the workers will work with care without your having to say anything. All will continue to do their work in your mere presence.

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Questioner: There will not be a link of grudge between me and a worker, will there?

Dadashri: No, no. If you do pratikraman then what can you not accomplish? You scold them and later, if you do pratikraman then nothing will happen.

Ultimately the self is the faulty one Questioner: When I become angry with my wife, is that the same as seeing faults in her?

Dadashri: But it is not You who gets angry, is it?

Questioner: Not me, the pure Self.

Dadashri: Yes, therefore you are able to see your fault regarding the anger, are you not?

Questioner: Yes, I am.

Dadashri: So you see your own fault and not your wife’s, right?

Questioner: Right, I do not see her fault.

Dadashri: That is all there is to it. You should not be seeing anyone’s faults except ‘Chandubhai’s (file number one).

Questioner: Yes, but is it not because I saw her fault that I became angry?

Dadashri: No. It is because you saw her fault that you are saying that ‘Chandubhai’ is the one at fault. But You will not see the wife as being at fault. Again, You are not really seeing the wife’s fault, but really You are seeing ‘Chandubhai’s fault. Therefore, the fault is yours.

Questioner: I realize that after I become 22

angry.

Dadashri: Even after becoming angry, do you see ‘Chandubhai’ as the one at fault?

Questioner: Yes. Dadashri: Only then it is considered a fault. It is only considered a fault after it has happened. The fault of the other did not arise and the fault of the self (‘Chandubhai’) was seen. You will feel that ‘Chandubhai’ is guilty.

Questioner: Yes, that is exactly how I feel.

Dadashri: ‘Chandubhai’ will feel that the wife is at fault. But You will feel that it is ‘Chandubhai’ who is at fault. ‘Chandubhai’ is the one who has seen his wife’s faults and became angry with her and so ‘Chandubhai’ is the one at fault.

Scold but in dramatic manner Questioner: In my office, I have three to four secretaries. Despite multiple instructions on repeated occasions, they continue to make the same mistakes. This results in my getting angry and frustrated with them. What should I do?

Dadashri: You are now the pure Self, so how can You become angry? Anger comes to ‘Chandulal,’ so You should tell him, ‘You have met Dada now. What reason is there for you to become so angry?’

Questioner: But those secretaries do not improve at all. Unless I say something to them, they will not change.

Dadashri: You can tell ‘Chandulal’ that he can scold his secretary with equanimity. He should scold her in a dramatic manner like, ‘If August 2010

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you continue to be inefficient, your job will be at risk.’

and pat on his shoulder and say, ‘Chandubhai, we are with you.’

And then having told her, immediately tell ‘Chandubhai’, ‘You made a mistake (atikraman) by speaking harsh words, so do pratikraman.’ Then ask for forgiveness in your mind. But do speak with the secretary and then do the pratikraman. Do both together. You have to run your worldly life too, do you not?

It is like an onion, one layer will resolved when you speak once, but then another layer will come. Similarly, there are mistakes with so many layers. A mistake with ten layers will be resolved with ten pratikramans and mistakes with fifty layers will require fifty pratikramans to be resolved and a mistake with two layers will require two pratikramans to be resolved. There will be a result for the pratikraman for sure. Now the stock that was filled in the tank (non-Self complex), needs to come out. It will all empty in ten-twelve years. Then you will become light as flower.

Questioner: If I say that, she would feel hurt and you have said that we should not hurt anyone.

Dadashri: She would not feel hurt if you speak to her in a dramatic (natakiya) manner. In doing so, the ego does not arise in your words. This results in her becoming aware in her mind, and she will make a decision to improve. You are not hurting her in doing so.

You can only hurt her if your intention is to hurt, like, ‘I am going to straighten her out.’

Then she will get hurt.

The more the layers, the more pratikramans are required Questioner: Dada, this gentleman is asking that he makes a mistake once and asks for forgiveness but then he gets angry again.

Dadashri: Yes, but You have to tell Chandubhai that ‘do not get angry like that.

Do pratikraman.’ You should say like that, then it will stop. It will stop slowly and slowly.

It will not stop right away. You should tell Chandubhai that, ‘Don’t you get angry here otherwise you will not have any respect.’ Other person will not have to tell you. You have to tell yourself. Now if he gets into depression then You have to take him in front of a mirror August 2010

Karma get erased through pratikraman Questioner: My husband and I get into terrible arguments and we also say hurtful things to each other. What should I do?

Dadashri: Is he the one who gets angry or is it you?

Questioner: Sometimes I do.

Dadashri: Then you should scold yourself from within. Ask yourself why you are getting angry when you know that you will suffer the consequences. Do pratikraman, and all your faults will come to an end. Otherwise you will have to suffer the same pain that you are inflicting. You will calm things down a little with pratikraman.

So when anger arises, he says, ‘Dear Dada Bhagwan! You have said ‘no,’ but this happened and, therefore, I ask for your forgiveness.’ And so that mistake gets erased.

Questioner: ‘This should not be so.’

Dadashri: Yes. 23

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Questioner: It should happen immediately?

Dadashri: Yes, that is why it gets erased. How are they erased? Through pratikraman. All the karma get erased.

Because the doer is no longer there, they get completely erased. When the doer is absent, only the effects of past karma are suffered.

People who do not have the knowledge of the Self have to suffer the effect in the presence of the ‘doer’ (ego). Their karma may weaken a little if they do pratikraman, but they are not erased completely. Their causes will not refrain from bringing about new karma effects, whereas for You, that karma is destroyed when you say, ‘Dear Dada Bhagwan, this should not be so.’

Is that purushartha or parakram?

Questioner: Is the pratikraman I do after becoming angry called ‘purushartha’ (spiritual effort) or ‘parakram’ (extraordinary spiritual effort)?

Dadashri: That is called purushartha.

It is not called parakram.

Questioner: Then what is parakram?

Dadashri: Parakram is higher than purushartha. This is certainly not parakram.

How can you call this parakram when you are nursing a burn with a healing ointment?

One ‘knows’ all this and one also ‘knows’ this ‘Knower.’ That is parakram. Doing pratikraman is purushartha. With continued pratikraman, everything, including verbal conflict, will decrease. Everything will decrease naturally. The ego is the first to go and then everything else will follow. Everything will fall into place and you will experience 24

stillness from within.

You can become free if You do not agree with it If you happen to get angry, you do pratikraman because you do not wish to support your anger. If you fail to do pratikraman, it would mean that you are in favor of your anger. This is how you free yourself of your faults. This allows you to shed your karma. There should be a means through which you can defy, oppose, the anger. Do you want to keep anger as a part of you or do you want to be rid of it?

Questioner: I want to get rid of it.

Dadashri: If you want to get rid of it, then you should do pratikraman for it. Only then can you maintain that you are opposed to your anger. Otherwise, it would be the same as supporting it.

Questioner: Whatever was meant to happen, did happen. Whether we do pratikraman for it or not; it would not make any difference, would it?

Dadashri: You can get by with that, but if you want great benefit, then you should do this pratikraman. Do you want to do what will just work or do you want to do more?

Questioner: It is not the question of doing it or not. I am simply asking scientifically.

Dadashri: Everything is a discharge for sure, but wherever atikraman takes place, you should think upon it. Otherwise, it will remain as part of your nature. You are against atikraman; this much should be decided upon.

You should make the decision that you are not in agreement with it.

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Questioner: If we have already decided that we are not in agreement with it, then pratikraman has to be done only in our minds, right?

Dadashri: Yes, only in your mind.

Everything has to be done internally, in your mind only. You do not have to say anything aloud. If you are opposed to it, you may not do pratikraman but if you say, ‘I do not like it,’ even then it is more than enough. Then you have become free from it. You should not get stuck in those problems.

Conduct becomes clean through pratikraman Questioner: If I get angry at someone at that time I am aware that I am getting angry at this file and he is Shuddhatma and I also remain as a Knower-Seer then the stage will not come to do pratikraman, will it? If I am in shuddha upayog (pure awareness of the Self) then there is no need to do pratikraman, is there?

Dadashri: It is better to do pratikraman. This is because You remained in Gnan. So you cleaned your gnan but this conduct is not considered cleaned, is it? You did atikraman so you should do pratikraman.

Now You do not have to do pratikraman.

The one who is the Knower-Seer does not ‘do’ anything. The one who ‘does’ anything, he cannot be the Knower-Seer. Hence, ‘Chandubhai’ has to do pratikraman. The one who does atikraman has to be told to do pratikraman. Tell the one who has the attacking nature to do pratikraman.

Who makes one do that pratikraman?

Questioner: Who does repentance after August 2010

getting angry? Is it the property of jada (inanimate) or chetan (animate)?

Dadashri: It is not the property of either jada or chetan. It is the nature of pragnya.

The property of jada-chetan is not like that.

Questioner: This repentance that happens, who is making it happen?

Dadashri: Pragnya makes you do all that.

Questioner: Who makes one do pratikraman?

Dadashri: All that is being directed-to be done-by pragnya.

One can become a God if he begins to see the mistakes. How does one starts seeing his mistakes? It is through pragnya shakti.

Mistakes are seen through pragnya shakti, which is a part of the Self. It shows You mistakes so You immediately bring about solution; You say, ‘brother, do pratikraman.’

When pragnya shakti shows the stains, You should say, ‘wash it off, wash this one off. Wash this stain off.’ So he will wash away all the stains. He did pratikraman so it is cleaned.

When you are getting angry at someone then I would just ask you, ‘are you Chandubhai or Shuddhatma?’ then you would say ‘I am Shuddhatma.’ So then I do not have to tell you anything. When you get angry then I know that whatever stock is filled that is coming out. We do not have right to stop that. You should tell Chandubhai, ‘it should not be like this.’ There is no harm in telling Chandubhai. Because he is a neighbor, file number 1, isn’t he?

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Pratikraman: The real path to liberation At one time people were taught to have compassion, practice fairness and forgiveness, but nowadays how can they have these qualities when they keep getting angry? I would tell these people that whenever they get angry, they should repent from within. They should know the weakness within them, which prompts their anger. They should accept their mistake and feel remorse. If they have a guru, they should seek help from him. They should make a firm resolve to never let their weakness overcome them again. They should not defend their anger and they should do pratikraman for it.

They should make a note of when, where and with whom they became angry during the day and they should do pratikraman for it.

What should one do in pratikraman?

If one’s anger hurts another person, he must recall the Self within that person and ask to be forgiven. He should ask forgiveness for his actions and vow never to do it again.

Alochana is confession of your mistake. When you confess your mistakes to me, you are doing alochana.

Pratikraman of Akram to pay off the account of karma This is the Akram path and therefore pratikraman needs to be done after Selfrealization. You have attained the knowledge of the Self, but the old stock of past karma will cause you to do atikraman and for that you have to do pratikraman. The Shuddhatma i.e. the real Self does not have to do the pratikraman; you have to make 26

your mind, body and speech do it. The doership of ‘I am doing it’ is gone and as our real Self form we are pure; therefore the Self does not have to do the pratikraman. If the Shuddhatma does pratikraman it will become poisonous. Shuddhatma, does not do pratikraman, but makes the mind, body and speech complex do it. This path is the Akram path, in which the Self is attained first, and then the karmic debts have to be paid off. In Akram path first we stop the inner turmoil and then we pay off our debts, whereas in the Kramic path as one pays off his debts first, one comes into Gnan and attains inner peace.

Understand the science and attain the ultimate solution Questioner: Sometime it remains in awareness that ‘I am Shuddhatma,’ and sometime I have to speak the truth, sometime I have to speak a lie, I get angry; at that time I feel that how am I Shuddhatma? Interference and its reactions do happen.

Dadashri: That is all the part of the non-Self. Two parts are separated. You are Shuddhatma and second part is this, everything happens in this part, what is Your concern in that? Now You do not have any liability. You get angry (gusso – anger without violent intent – irritation) but it is not krodha (anger with violent intent). Anger-pride-deceitgreed does not remain whatsoever. Therefore, understand this science properly. It is a very rare event that such a science materializes, and now that it has happened for You, understand it completely. ~Jai Sat Chit Anand August 2010

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Atmagnani Pujya Deepakbhai's Satsang Tour of Singapore - Aus - NZ

Singapore Dt. 16th-17th Sept. (Thu-Fri), 8 pm to 10 pm - Spiritual Discourses in question-answer format Dt. 18th Sept. (Sun), 7 pm to 10 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Singapore Khalsa Association, 2 Tessensohn Road, 217646.

Dt. 19th Sept. (Mon), 5 pm to 7-30 pm - Gnan Followup Satsang Venue : Sri Senpaga Vinayagar Temple, 19 Ceylon Road 429613.

Contact : +65 91192281 / 97547999, E-mail: trueself@ymail.com Note : Satsangs will be in Gujarati with provision for live English Translation via FM radio.

Australia Dt. 23rd -24th Sept. (Thu-Fri), 8 pm to 10 pm - Spiritual Discourses in question-answer format Dt. 25th Sept. (Sat), 10 am to 12-30 pm - Aptputra Satsang Dt. 25th Sept. (Sat), 4 pm to 7-30 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Dt. 26th Sept. (Sun), 10 am to 12-30 pm - Gnan Followup Satsang Venue : The Northcott Building, 1, Fennell St., North Parramatta, NSW 2150.

Contact : +61-2-96385702, E-mail: dada_bhagwan_aus@yahoo.com.au

New Zealand Dt. 30th Sept.-1st Oct. (Thu-Fri), 7 pm to 9 pm - Spiritual Discourses in question-answer format Dt. 2nd Oct. (Sat), 4 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Dt. 3rd Oct. (Sun), 4 pm to 6 pm - Gnan Followup Satsang Venue : Dominion Road School, Quest Tce.,Mt. Roskill (Off Akarana Ave.) Auckland.

(Near Dominion Road - Mt. Albert Road Intersection) Contact : +64-21-2174707, +64-22-6285088, E-mail: veeralsheth@hotmail.com rd

Param Pujya Dada Bhagwan's 103 Birth Anniversary Celebration 16th November to 20th November 2010 at Rajkot (Gujarat, India) More information about this program will be published in next issue. Contact : +91 9924343434

Notice for the members of 'Dadavani' magazine Dadavani in English is published on the 15th of every month. Members who receive this magazine late or irregularly 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 2010

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Spiritual Discourses and Gnanvidhi in the presence of Atmagnani Pujya Deepakbhai Bangalore 27 -28 August, 6 to 8-30 pm - Satsang and 29th August (Sun), 5 to 8-30 pm - Gnanvidhi Venue : Shikshak Sadan Auditorium, Opp. Kaveri Bhavan, K.G. Road, Bangalore. Tel. : 9590979099 30th August, 6 to 8-30 pm - Followup Satsang by Aptputra Venue : Maharashtra Niwas Building Trust, # 28, 2nd Cross, Gandhinagar, Bangalore.

Trimandir Adalaj th 24 August (Tue), 9 am to 11 am - Darshan-Bhakti - Rakshabandhan Celebration 2nd September (Thu), 10 pm to 12 am (Midnight) - Bhakti - Janmashtami Celebration 4th September to 11th September - Paryushan Festival - Spiritual Retreat On this occassion, Reading and Satsang on Pratikraman (Big) Gujarati book.

12th September - Special Program of Darshan (Time will be announce later) 16th October (Sat), 4-30 pm to 7 pm - Spiritual Discourse 17th October (Sun), 3-30 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization) 5th Nov. (Fri) 8-30 pm to 10-30 pm - Special Bhakti on the occassion of Diwali Festival 7th Nov. (Sun) 9 am to 12 pm - Special Darshan-Pujan on the occassion of Gujarati New Year Note: NRI / Foreign Mahatma-Mumuxus who wish to attend any of above programs at Adalaj are requested to register on http://simcityarrival.dadabhagwan.org Mahatma/Mumuxus from India who wish to attend any of above programs at Adalaj are requested to register their names at Trimandir Adalaj on 079-39830400. th

th

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