The spiritual benefits of Silence

Editor :

Deepak Desai February 2007, Vol. : 2, Issue : 4, Conti. Issue No.: 16

DADAVANI The spiritual benefits of Silence

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

EDITORIAL Talking cannot be avoided in worldly interactions. However in talking the slightest element of insistence, expectation, or opinion leads to potential for clashes. Then, once the inner entanglement arises, further talking and discussion only leads to more of the same. What is the solution where such entanglements arise? Hold your silence—maun with deliberation. What kind of an understanding should one set within? Any wrong worldly interactions done by the opposite person, is only the payoff, the punishment of our own mistake; he is merely instrumental—nimit in it. Therefore he is not at fault at all. Our account is getting settled. Who is suffering right now?

Fault is of the sufferer. Thus with exact understanding of Gnan—Self knowledge if we hold our silence with the other person, then gradually the account of worldly interaction will be paid off and will come to closure.

In this interaction the intellect starts to look for justice and that verily is the interference.

‘What will happen if I do not do it thus? He will only improve if I reprimand him.’ Varieties of such sprouts of intellect represent the interference and render a person emotional. Finally, he will blurt it out in speech thus spoiling the worldly relation with the other person. In this, Gnani Purush Dadashri says, ‘the doors of the intellect will close in direct proportion to the amount of silence you hold, and then the moments of liberation arise. The worldly interaction—sansaar exists due to the intellect. The one who is without this (interfering) intellect, his sansaar is dissolving.’

Holding overt—sthoola silence steadfastly, awakened awareness remains, leading to increased energies—shakti to remain in the state of ‘the knower-seer—gnatadrashta.’

Gnani Purush Dadashri has used the word, ‘silence’ with two different meanings. First, silence is used as a key to avoid clashes in worldly interaction with individuals. Here speaking is avoided and this is overt silence. Secondly, silence is to be avoided when inner conversation is advocated to maintain the awareness of separation. This inner speech—conversation is the active process of ‘talking’ between pragnya and the ego. By talking to ‘Chandubhai’, one remains separate within, and that is the presence of awakened awareness—jagruti. When one fails to ‘talk’ to ‘Chandubhai’ from within, when one is thus ‘silent’, then one is one with ‘Chandubhai’— tanmayakar, and thus one is unaware—ajagrut. This is loss of focused awareness—upayog. This leads to karma pending as an account to be settled in future.

In this issue of Dadavani, many keys from the speech of experiential knowledge of Gnani Purush Dadashri have been compiled. They will be of immense benefit to the mahatmas—those who have received Gnan—in solving puzzles and entanglements that arise in worldly interactions.

In addition they will greatly increase inner awakened awareness that is critical in the path of liberation. ~ Deepak Desai Subscription :Yearly Subscription - India: 100 Rupees, USA: 10 Dollars, UK: 7 Pounds 15 Years Subscription - India: 800 Rupees, USA: 100 Dollars, UK: 75 Pounds Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

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

Maintain silence to solve the mistakes After this Gnan, this world is ‘vyavasthit’.

That Vyavasthit shakti—energy, Scientific Circumstantial Evidences, sends us back our faults of the past life. One should allow them to come, accept them and settle them by remaining in equanimity. An offence is defined as follows: Whatever mistakes were made in the past life return in this life, and even if one remains straight in this life, the mistake will still obstruct and cause problems.

There are two kinds of results of past life mistakes: Someone praises you or insults you; both circumstances represent your mistake. Praise is the result of merit karma and insult is the result of demerit karma.

Whatever mistakes were made previously are fed into the master computer and then justice is carried out accordingly through scientific circumstantial evidences. One has to suffer the results of the mistakes that have been committed. One has to settle those mistakes with equanimity, without saying anything. What happens when one does not say anything?

When the time comes, the effects of your mistakes will unfold, they will be suffered, and then the fault will leave. The problems are compounded when people talk, so it is best to remain silent in order to resolve past accounts.

In his previous life, the Gnani Purush has not made any mistakes and that is why he has all the material comforts at his disposal.

Since all of you have now met a Gnani Purush in this life, all you have to do is deal with your past mistakes with equanimity. If you do not 2

create any new ones, you will not have to face any more difficulties and you will attain liberation.

Will you not have to destroy your mistakes?

Questioner : But first we should be able to see our mistakes.

Dadashri : You will see them gradually.

As I discuss this matter with you, you will begin to see them. You will acquire a vision that will enable you to see them. From the moment you decide that you want to see your mistakes, they can no longer remain hidden.

The mistakes that manifest now are the mistakes that are already in the reservoir and they will continue to flow out. But there will not be any new ones flowing into the reservoir.

At first these mistakes will discharge with a heavy force, but after a few years, the reservoir will become empty. At that time even if you were to call for your mistakes, they will not come. Your life will become beautiful after that.

I have created a safe-side for you from the faults of the past. The awareness—laksha must remain for You that you do not remember that from which you have been made safe— the past karma. Have we not been protected— made safe, from both virtue and vice?

Questioner : Yes. Dadashri : Then, ‘Dada, why is this happening to me? I became angry today.’ Hey You! ‘see’ the one who became angry! Before, you did not ‘know’. In the past, ‘I did it,’ is February 2007

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what you would say, but now that has separated, no?

Questioner : Yes. Obstruction through speech Questioner : This worldly life itself is such that it is full of obstructions.

Dadashri : You are the Supreme Self but you do not experience the benefits of that state, because of the presence of innumerable obstructions. The moment you say, ‘I am Chandubhai,’ you create an obstruction. You offend the Lord within. Even when you say this unknowingly, you create an obstruction.

What happens if you stick your hand in a fire unknowingly?

Interference and its effects— dakhodakhal is verily the obstruction. You are the supreme Soul. How can there be any obstructions for the supreme Soul? One interferes by saying, ‘why did you do that?

Hey you! do it this way.’ Why are you doing this?

Questioner : So is it better if one remains silent?

Dadashri : Become silent. Do not say anything at all. The speech of this era of the time cycle is crazy. As soon as one speaks, it exposes the madness within.

Questioner : That means one should speak up, no? It is better to get it out, no?

Dadashri : No, that is wrong. There is nothing in this here that needs to be expressed.

This ‘Gnan—Self knowledge given in The Gnan Vidhi’ is so enlightening that there is no need to say anything at all.

Questioner : But the atmosphere and February 2007

the mood of the moment are such that one ends up saying things.

Dadashri : When words fly, then you should say, ‘this Chandubhai is a bit crazy from the beginning.’ You should repeatedly deride Chandubhai. You do not love Chandubhai anymore, do You? Or do You love him a lot?

Questioner : No. Dadashri : Then you should say it as it is. You should talk as if he is separate from You. Questioner : I simply do not want to raise the weapon of ‘Chandubhai’. That is what this is all about.

Dadashri : That is it. That is the real truth. Do not even touch and raise the weapon.

For infinite life times one has used this weapon and protected the non-Self.

All that you have talked in excess, appears as madness, no? When such craziness expresses in words, then You have to begin saying, ‘What all this Chandubhai has said, is known to me, and he is rather difficult.’ I used to say to my nephew that, ‘uncle was like that from the beginning, not just today.’ Then he would ask, ‘why are you saying like that?’

‘You’ and ‘uncle’ are separate, but how is he to understand this?

Now You would know that wrong things have been said, no? This means You are more aware—jagrut.

Questioner : Yes, this becomes apparent.

Dadashri : And if you speak thus two to four times, then the other person will also start saying that, ‘I too am a bit crazy in 3

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speech.’ But, if you tell him, ‘you are wrong,’ then he will grab you in a duel. Therefore stop saying that anyone is wrong, from now on, and there is no reason to say that anyone is wrong at all. This verily is one’s foolishness.

To say someone is wrong, to blame someone, to speak such a thing is our foolishness.

Close the door of intellect through silence The intellect will subside in proportion to the amount of silence you hold on to. Silence will follow the cessation of intellect. Today, it is the intellect that makes you speak relentlessly. The intellect and the ego join together and make you speak relentlessly.

When it (the non-Self) becomes silent, it will all turn around.

The moksha—liberation begins, when the doors of the intellect close. Worldly interactions exist due to the intellect. Those, who do not have intellect, their worldly interaction is dissolving. The animals and birds do not have intellect, but they do have ego. They do not have intellect, so their worldly interaction keeps discharging constantly. Likewise, the beings in hell, as well as those in the celestial realm are simply discharging their worldly interactions.

Look at these intellectual people (!) with their interfering karma (which binds them life after life).

Questioner : The intellect keeps interfering, that this will happen, that will happen. All these interferences of the intellect continue all day long.

Dadashri : Yes, what is going to happen? We should say to the intellect, ‘this factory is running by itself, not losing business, all brothers are alive, so what is going to happen?’ We should say, ‘Nothing is going to happen.’

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Questioner : That is correct, Dada, but even then the intellect continues to intrude and create its own realm. It exaggerates that which is insignificant.

Dadashri : Yes, it will create, then what we should do with it? Should we make friendship with intellect?

Questioner : We should get rid of it.

Dadashri : Yes, we should get rid of it.

Such a strong and young fellow like you!

What will happen when you become weak with age? ‘What will happen?’ ‘What will happen?’ The world is as it is. What is going to happen? We are alive. This ship started from England and came here safely. On the way if it shook and rolled three times, so do we have to think, ‘what will happen?’ Eat, drink, have breakfast and pray to God. Does a ship not roll with the waves in the ocean?

Now at that time, if you say, ‘what will happen?

What will happen? What will happen?’ Who is teaching that? It is the intellect that is interfering. The intellect is harassing you. What is going to happen? One of two things may happen; either it is going to sink or is going to float. So be calm and pray to God. Can a third thing happen?

Silence will not last if one becomes emotional Questioner : How can we know whether this has been done by pragnya—direct light of the Self or by the intellect? What is the definition of intellect and pragnya? If a conversation happens, then it is said, that intellect has become active, and has arisen, so what is intellect?

Dadashri : Intellect gives rise to restlessness—ajumpo. Restlessness does not February 2007

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exist in pragnya. If even little restlessness arises then know that there is the sway of intellect.

Even if you do not want to use the intellect it gets utilized. Intellect will not let you rest in peace. It will make you emotional. You should tell the intellect that, ‘Listen, Madam Intellect now return to your own home. Now I do not have any dealings with you.’ Do you need a candle when the sun is shining? So in illumination of the Self, the light of intellect is not needed. We—the Gnani and the fully enlightened Self—do not have intellect. We are abuddha—without intellect.

Questioner : So does it mean that remaining silent is not employing the intellect?

Dadashri : Silence that is kept is not something that will remain.

Questioner : No, but what if one was able to remain silent?

Dadashri : How will it stay? Intellect will keep you emotional. It will not keep you in motion. It will not let you sit quietly even for few seconds. The intellect may wake you up at 2.00 o’clock in the morning! Behold the jumping and the leaping! It will not let you rest in peace.

Questioner : Intellect is not used only when one remains the knower-seer— gnatadrashta?

Dadashri : There is no problem when one remains the knower-seer. How is the intellect going to be of any use then? Then, the last ‘station’ will come, but the intellect will not let the knower-seer remain at all.

Having gone to the market to get some vegetables, despite being in a hurry to go to the satsang, the intellect will make you take rounds of four different shops; then only it will February 2007

let you go. The intellect makes you wander uselessly again and again.

Questioner : Wherever and whatever I got, I return home with hard old okra. Does it mean that intellect was not employed?

Dadashri : How can you be sure that the okra will be hard (old) or tender (young)?

Some people will simply go to the shop and will say that weigh and give me some okra and he may get good okra.

And what are you going to lose even if you get old okra? Such things go on in the worldly life. You will not get old okra everyday, only once in a while. But then he would have his merit karma, no? A kind and humble man would have good merits too, no? So everything would be ready further ahead. Only a nosy person will have all the nosy karmas.

Silence is a better instrument then anger Questioner : Who can be called intelligent?

Dadashri : The one who conducts his affairs in a manner with the least clash in the home, in business or anywhere else is called an intelligent person.

Otherwise the application of ‘panditai— the intellectual approach of scholars’ to make the other person happy, is a form of ‘overwiseness—excessive use of intellect.’

Intellect should be used to help the other person.

A cup of ‘chai—mixed milky sugary tea’ and some sweets arrive in the morning. And you drink the tea after eating the sweets and then you make a big fuss that the tea is tasteless.

How can that be called an intelligent person?

And even on an occasion when the tea arrived 5

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without any sugar, what is the reason to fuss and make a scene? Shouting on account of a cup of chai worth a quarter disheartens so many others in the home.

The one with intellect is the one who uses his intellect such a way that no one will experience any stress on his account. And if anyone ever experiences any stress and fear on his account then that intellect is wicked.

Such wicked intellect binds terrible demerit karmas—paap. Therefore one needs to understand the role of intellect, no?

If the intellect is not useful at home or decreasing any conflicts then why feed that intellect?

And a loss that happens in business is the nature of doing business, but a mistake must not happen in the process of mending the business. What do you think?

Questioner : That is right.

Dadashri : We are here to explain with clarity, not just make you say that it is right.

Questioner : If deceit—kapat is being employed at home or outside then words that scare and petrify have to be used, no?

Dadashri : If the deceit of the other person is abolished by such threatening words then do so, but if this deceit remains permanently (unchanged) then there is no point in using such words. You are the one who needs to be taken to task for such tactics.

Why do you do it?

Questioner : If I do not use these petrifying words, then what else should I do?

Dadashri : You have to see which way he can improve.

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Questioner : If someone deceives us then it is quite natural for us to become angry with him, no?

Dadashri : If other person’s deceit leaves by getting angry at him five times then it is all right and if it does not then you are to be put in a jail. He is not getting cured with this medicine, on the contrary are you killing him by making him to drink such medicine?

Questioner : That person will behave same way, then what approach should be taken?

Dadashri : That approach of yours is harmful. This is not the way. It is one kind of egoism. ‘I can improve him this way or thus’, is egoism. What we are trying to convey is that you should improve first. You are the only one who is spoiled. He is already improved.

The way you are harassing all these people by frightening them is not becoming of you.

Questioner : Then what should I do?

Dadashri : You have to improve yourself. One should become such that no one would commit any deceit around him.

No one commits deceit around me. If there is deceit—kapat in our mind then only other person will employ deceit around us and if there is no deceit in us then no one will ever deceive us. All that presents to us is our own photo.

Questioner : We might have account (karmic) with him, is that the reason other person employs deceit with us?

Dadashri : We have to let go the issue of the karmic account. It is not possible to avoid the account. Even I cannot avoid the account that unfolds in front of me.

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It is not possible to make any change whatsoever. What is the meaning of shouting?

The other person’s prior deception remains unchanged; on the contrary it increases. When you holler and rant, he will think that you are worthless and shouting for nothing. This only leads to the other person making more mistakes and thus ignore you.

Questioner : What is the way out of this?

Dadashri : He should be so impressed by you that he will not employ any deception around you at all. You do not need to make any other ways. Remain silent instead of becoming angry. Anger is not a meaningful weapon.

Questioner : Do we have to keep seeing and not do anything if someone is stealing the goods by deceiving?

Dadashri : Anger is not a weapon to use for that. Why not use some other weapon? Sit next to him and make him think and understand. Then everything can be resolved.

Questioner : The doctor has said that, ‘he has blood pressure’ so he should not eat certain things. However he does not listen and eats whatever he wants, and therefore I end up making the rounds to the doctor on his account.

not impress him either.

Questioner : I keep eating chili peppers and ask the other person to stop eating chili peppers, that is no way to impress him, is it?

Dadashri : I do not make anyone do that. I only ask you to renounce to the extent of my experiential renunciation, and that too if you desire it, otherwise I would say, ‘go ahead and marry.’

If you irritate him by nagging, don’t eat pickle, don’t eat pepper; then he will get fume in his mind and wonder why you pop in out of nowhere.

Do you ever think in your mind that what will happen if you are not around? So then just believe that, ‘you do not exist’, rather then doing egoism for no reason.

You should just present the doctor’s instruction, ‘don’t eat pepper’. Then, to accept or not to accept is up to him.

When I had told someone, do it this way, he would end up doing something totally different. So I would say, ‘what will you gain by doing it this way?’ Then he will say that I will not do it from now on.

Instead if I tell him, ‘why are you doing such thing? You are like this and you are like that’. Then he will conceal, he will not reveal.

Dadashri : What am I saying is that that doctor too has high blood pressure, no?

Questioner : Can one learn such skill at once?

You do not know on what basis, ‘this— the non-Self complex—one is eating.’ You are to tell him once that doctor has said not to eat chili peppers. If you impress him, then it is all right and if he is not impressed, that too is all right. You do not impress him and doctor does

Dadashri : No, once in a while you learn if you were to hear such talks. If you have knowledge about this then it can help.

This is my way; I am just letting you know how I have won the world. After all, one will have to definitely win over the world, no?

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Explain, or else remain silent One should not interfere in the train that is running. It will run on its own. Nothing is going to halt in it.

Questioner : It says that interference— dakhal happened, what is meant by it?

Dadashri : One should not interfere at all. That is called dakhal—interference only.

Once there is interference—dakhal it leads to a mess—dakho. What ever goes on, one has to let it go. Say for instance if we hear some creaking sound in the running train, at that time should we pull the chain and scream? No, you have to let it go.

Questioner : If he hears a minor squeaking noise he would go down looking for a place to put some oil.

Dadashri : Yes, he would. There is no need to interfere. One needs to keep ‘seeing’ what happens. What if ‘we—The Gnani’ were to interfere, what can be our condition?

Whatever happens; let it be.

Questioner : Even if it is wrong then also we have to let it go?

Questioner : We appointed a lawyer, is that called an interfering mess— dakhodakhal?

Dadashri : Then the lawyer will reprimand you, ‘you have no sense, stupid people showed up at 10.30 am? Why did not you come early?’ then again he will insult you.

So wizen up and quickly finish your work.

It is not good to create an interfering mess. This time is strange. I have not seen anyone saying good things at all. They will speak such things that will give you headache.

Can we call this speech?

Questioner : So according to this; to say a good thing or to say a bad thing; that is also considered having created a mess, no?

Dadashri : You should not speak anything at all. Just answer of the question asked. Do not get into long discussion. What concern do we have? There is no end to this.

Remain silent when you sustain a loss

Questioner : But what if injustice happens to us?

Nature is always just. Not even for a moment has it been unjust. Justice that prevails in law courts may be unjust at times, but there is nothing unjust in this. That is why at this time big people are stealing that is also correct, people are doing black-marketing that is also correct, situations of black-marketing will be like this that is also correct, such results of black-marketing will arrive that is also correct.

Therefore nature is regular, nature is exact lawful, it is not against the law, this nature not even for a moment has been unjust.

Dadashri : If injustice happened then sustain loss happily! Or else, where will you

Questioner : That means the one who is suffering right now he will get his result later,

Dadashri : Whether it is right or wrong; what is in your power to alter it? People do not have the energy to run anything at all. It is just that one is doing wrong egoism that I will not allow any wrong thing to happen at all and on the contrary it creates disputes and mess.

If someone happens to do the wrong thing then you should make him understand, otherwise remain silent.

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go? Go to the court, find a lawyer, lawyer will be available, no?

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is that right?

So this world is not baseless.

Dadashri : It is not like that. Whether he suffers or not, nature keeps giving punishment. The one whose pocket got picked, the worldly people give him consolation that, ‘have a cup of tea, do this, do that, it is this way, it is that way.’ Now what does nature say? The one whose pocket got picked; he verily is the guilty one, he got caught today.

Two people were sitting together, then why only his pocket got picked? So whatever he had done before, its result came today. That robber will be guilty when he will get caught, right now he is eating jalebi (round deep fried syrupy sweet delicacy) and the one whose pocket got picked is suffering right now. That is why fault is of the sufferer. You need to see just this much: Who is crying right now? You should know that the one who is crying, is the one at fault. Fault is of the sufferer. He will be considered guilty the day he will suffer. Justice of this world is different and what does the nature say? Fault is of the sufferer, so do not shout. Just see who is suffering, it is his fault.

This matter is very deep. If one understands this statement; he can attain moksha— liberation, if one thinks critically then it can lead him to attain liberation and if one tries to see the fault through intellect then he will never get out of worldly life—sansaar. On the basis of the statement fault is of the sufferer, one should know that if you are suffering, it is your fault and that is verily the path of liberation.

These kashayas: anger-pride-deceitgreed are the only cause of suffering, no one is hurting from outside. These kashayas: angerpride-deceit-greed will tell you that this is unhappiness; they will misrepresent and mislead you. Otherwise, outside, no one is at fault in this world at all.

There is no bondage of anybody in this world. Even if you were to stay amongst thousands of thieves and were to sleep at night with lots of money, not a single pickpocket will touch your pocket, this is how regular this world is! And the ‘regulator’ of this world is such that it keeps the world in such regulation!

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Questioner : Our karma is at fault, is that right?

Dadashri : No, you are at fault yourself, no one is at fault. Your pocket is picked then it is not the fault of a pickpocket; due to your own fault your pocket gets picked. The accounts of your previous life just got settled.

In this the one who picked your pocket would be enjoying at this time but you got caught today.

Questioner : If someone borrowed twenty five thousand rupees from me and if he does not pay it back, then I must be paying the debt of previous life only, no?

Dadashri : Everything is an account only, so don’t worry. Even if you were to meet him on the way; do not get mad at him, otherwise, you incur two losses; you lost the money and in addition you bind karma with him.

Questioner : Should I then say, ‘let him have it’?

Dadashri : You are not to speak thus, ‘let him have it’, you should remain quiet there.

If you say, ‘let him have it’, that too is a fault.

You should understand from within that this is the result of your mistake; you should not speak on his face. Otherwise that person will get encouraged! You should tell him verbally that, ‘at least give me some that you can arrange’ 9

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you should say this much. Secretly you should know that if you get it back then it is all right and if you do not then also does not matter, but you should tell him verbally.

Otherwise without having previous account no one will meet you at all. You did not lend money to anyone else and why did you lend to him only? That is why there is an account. Without having an account no one will meet you.

We see the entire world as faultless. No one is at fault. We see the entire world like this. If someone else appears to be at fault, it is actually our own fault. Sooner or later, we will need to see the world as faultless, no?

Just understand in short; all these exist due to our own account only, then also it will help a lot.

The Self—Atma does not have a pocket.

If you are the ‘Self’ then you do not have a pocket, then no one can rob You. The pocket that got picked is of ‘Chandubhai’—the relative self, but you are saying that ‘my pocket got picked’ therefore you became ‘Chandubhai’.

That is the wrong belief—mithyatva.

Questioner : I am talking as sansari— the one who lives and dies relating to worldly affairs, that if someone is stealing my pocket and I were to see him, I can feel that someone is stealing from my pocket, then what should I do at that time?

Dadashri : If you are getting robbed today then you would do the same thing, you will catch that man and tell him, ‘why are you robbing my pocket?’ You will slander and accuse and do all those things. But in the right approach what should you do, is that what you want to know? Then I would say, ‘if he picks your pocket then instantly you should 10

remember what the Lord says; that he is robbing this pocket, he is not picking from the one that has two hundred rupees and he is picking from the one that has five thousand rupees, that is why it is only the maturation of my own past karma.’ The time when he picks your pocket, what opportunity arises for you?

A circumstance arises that has the potential for the greatest dharmadhyan—absence of adverse meditation, however you are creating raudradhyan—evil meditation of perverse pleasure of causing injury to others. When he is picking your pocket, and he is not picking from a pocket having two hundred rupees but the one with five thousand rupees came to his share; that means this account of ours is getting settled.

Questioner : This is what you said to do dharmadhyan after it is stolen, but what should we do at the time it is getting picked?

Do we need to stop him or let him have it?

Dadashri : You should not let him pick your pocket.

Questioner : I found out that this person is picking my pocket then what should I do?

Dadashri : If you see him then you should catch him. And after catching him do not harbor any negativity against— raudradhyan—him. You should tell him, ‘dear brother, why are you picking my pocket? What wrong have I done to you? If you have a problem then I give you this hundred rupees, take it. I have to pay these five thousand rupees at some place.’ If you give fifty to hundred rupees then there is no harm, but it should be with such agreeable manner. You should catch him. You cannot say, ‘yes brother, steal from my pocket. My Lord has said; steal from my February 2007

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pocket.’ But it is useless to make a big fuss and make everyone unhappy after the pocket gets picked.

There is nothing wrong when a pickpocket picks a pocket. Not even for a minute this world has run out of law. People say, ‘people have become unworthy today.’

No, nobody has become such unworthy at all.

Nature makes all these things happen and these people are only instruments in the process and they are doing egoism that, ‘I did, I did’ that’s it. So do not look for anybody’s fault, because if you do then you will be responsible. You do not want to take the liability, do you?

Silence in matters of money and interest In certain community there is a sensible approach that one should not take any interest in transactions of money. A person who charges interest starts to become cruel. This cruelty then becomes evident even if one has given some money to his sister or a woman.

Now that is not the case with us. So you may charge interest the way the bank does. As far as possible, do not lend money to anyone. If he cannot pay it back then you will be hurt, you will feel terrible. You should not loan money to anyone well known or friendly to you, because this will lead to his mind becoming distant and separate and negative for you. That is why ‘we’ had told our partner from the beginning; borrow money with interest, and do not charge interest.

Questioner : The thing here is; that if we loan a thousand or two thousand dollars to someone for the business and when we ask him to pay it back then he would say, ‘what money, when did you give me any money?

Should I tell him that I would charge interest at a rate similar to that of the bank?

February 2007

Dadashri : There is no harm in charging reasonable interest but people have made a business solely on charging interest. Their entire business is based on charging interest. What should you do instead? If you lend money to someone, regardless to whom it is, tell him they will have to pay you back with interest at a rate similar to that of the bank. However if that person has absolutely no money at all, no capital or anything to pay interest, then you should remain silent. You should not do anything that would hurt him. In this case you should just take it for granted that you have lost your money. What would you do if your money fell in the ocean?

Questioner : Then again it is said in the Aptavani that at the time of giving money to anyone, you should say, ‘when are you going to return it? Pay me back after a year or year and half’, but internally you should think that you have lost it.

Dadashri : Just go ahead thinking that you have lost the money, ‘no positivness’. If it fell in the ocean then are you going to search for it? You will not, no?

Now if you are walking around here with a diamond ring on your finger and if a robber confronts and demands, ‘hey, give it.’

Then will you have to give it to him or not?

Do you claim anything there? So if you give this then you will not get that; otherwise you will get that (beating). What is the nature of money? To leave, it will leave on time. That is why this is the only solution.

Fracture your bhaav—inner intent from within and decide that you do not want to do the business of lending money.

Questioner : I do not have that business.

It has been ten years. There is no new business.

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Dadashri : Know its nature, it is not new. Everyone feels dispassion—vairagya, when he is trapped. Now the time of becoming trapped has come. Now this time is for the entrapment. Up until now you kept charging, the seasons were good. But now the season is leaving.

south. Do not say anything. ‘See’ where he goes, north or south. If he ends up slapping one of the two who are fighting, ‘see’ that too. There is no problem in the slapping, but do ‘see’ that.

You have wandered a lot in infinite life times. Since the hair has started to become white, the signal has fallen. The platform has arrived to get down (leave this body) and even then you cannot leave the money. That is why the Lord has said, in the scriptures, to serve the Gnani Purush with body, mind and wealth.

Dadashri : ‘See’ that too. But it will happen with repeated study—abhyaas only, no? At last one will have to come to such study, no? If not today then at least in next life one will have to arrive at this level of daily study, no? So why not start right now? Would it not be helpful if you have begun this study and are ready in it, now? More or less, as much one can. One has to keep ‘seeing’ what ‘Chandubhai’ does. ‘We’ (The Gnani and the fully enlightened Lord within) also keep ‘observing’ what this ‘Patel’ does. What does he eat? What does he drink? What he is fond of? All that, ‘we’ keep ‘observing’. If he is fond of something then I do not want to stop him by scolding, whatever it is, let it be.

What should one do when two persons start fighting?

Questioner : In vyavahaar—worldly interactions we have to develop gnatadrashta—the knower and the seer bhaav— deep inner intent. Now two persons are fighting and one person is wrong then should we remain silent? This is because if we tell him then he will not believe the truth.

Dadashri : You need not remain silent.

Just ‘see’ what happens. If we instruct (Chandubhai) to remain quiet then also it is ruined and if we instruct him to say something, then also it is ruined (interference).

‘Chandubhai’—the relative self himself will jump, you just watch. At that time just ‘see’ what ‘Chandubhai’ does.

Questioner : The wrong thing is going on and yet ‘Chandubhai’ feels that he does not want to speak, then?

Dadashri : No. The one who thinks that the wrong thing is going on will speak for sure. What is ‘Chandubhai’ doing? ‘See’ that.

Do not guide by saying do this go north go 12

Questioner : In all that if someone slaps me, then that too is to be ‘seen’?

Once in a while this (Gnan adjustment) may get displaced, otherwise having come in to the state of the knower-seer—gnatadrashta, the state of the Self—swabhav; this knowerseer will show the fault of ‘Chandubhai’ and ‘Chandubhai’ will show the fault of opposite person.

Questioner : It happens within that I want to remain the knower-seer, not do anything, and externally it happens that I want to slap him.

Dadashri : ‘See’ what ‘Chandubhai’ does. Then You should say, ‘Chandubhai, what for are you doing such things? Do pratikraman—inner apology for this.’ Just ‘say’ this much.

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Questioner : Will it reach—will he listen if we say it like that?

Dadashri : Everything reaches. He will acknowledge everything. Just give him the warning knocks—takor only. Was ‘Chandubhai’ illiterate? He knew everything.

But it happened under the control of prakruti— the formed complex ready to discharge in this life.

Questioner : When such thing happens then every time the thought arises from within that this that is happening is wrong. Why such thing happens?

Dadashri : The right thing is happening and the wrong thing is also happening. You— the awakened one—are not to be concerned with that. That ‘Chandubhai’ will do on his own, what ‘Chandubhai’ does, You need to remain the ‘seer’ of that. Discharge means, the stock, which had been filled, is expressing, being discharged. Therefore the present knowledge—gnan is saying, interference— dakho is not to be done. The interference that happens is due to the past knowledge, which may end up taking his (Chandubhai’s) side.

The friction continues between the two—the past and the present knowledge. That will go on. But today’s Gnan—awakened awareness, tells You not to create interference. That is the part of the Self and the interference that happens is being done by ‘Chandubhai’ only.

should say, ‘for what are you doing these things without any purpose? Now how many days do you want to be bound?’ You should just say such things and be free. You should not become irritated with him. If you got irritated with him, then what is the meaning in it?

Prakruti, what are you looking for in the prakruti that has been charged-filled by pumping chetan—life force? And if it happens then what can be undone by scolding him?

Questioner : So the feeling that remains within that I do not want to interfere. The present knowledge shows that…

Dadashri : Today’s Gnan says not to interfere. Gnan means the Self—Atma, the Self that has been attained. You do not want to interfere; that is Gnan. The interference that happens is prakruti, and that is ignorance— agnan. The Self only ‘sees’ whatever interference arises, that’s it. One has entered the knower-seer state—bhaav. If the mistake that has happened is ‘known’ then that is the Self. Interference is the fault; ‘You’ see it, and therefore it leaves. The mistake will not leave without ‘seeing’ and ‘knowing’. It has to be caught (by the seer). ‘Deetha nahi nijdosh to tariye kaun upaya?—If these mistakes of mine are not seen, then what other solution is there to overcome them?’ You can see all the faults, can’t you?

Questioner : I can see.

Questioner : So do we have to shake it off in such a way that we do not have any concern with it all?

Dadashri : You can see all the faults, no? That verily is called science. There is not any such science that can show the mistakes of the self.

Dadashri : We do not have concern and we have to remain as the knower-seer of that. If he creates too much problems for someone and if someone gets hurt then we

Questioner : Yes. It shows extremely subtle faults.

February 2007

Dadashri : Extremely subtle, the 13

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smallest one. It will also make you commence pratikraman—apology coupled with remorse within.

Silence is beneficial in clashes Questioner : What should we do if we want to avoid conflict and settle matters with equanimity but the other person keeps harassing us and insulting us?

Dadashri : Nothing. That is your karmic account and therefore you should make a decision that you want to settle it with equanimity. You should remain within the confines of your principles and intentions and continue to solve your own puzzle yourself.

Questioner : When someone insults me, is it because of my ego that I feel insulted?

Dadashri : When someone insults you, he is actually dissolving your ego, and that too is that dramatic ego—discharge ego. Whatever excess ego you may have, becomes dissolved when that happens. What harm is that going to cause you? It is this karma that prevents your freedom. Even if there is a small child in front of you, you have to tell him to free you.

If someone does injustice to you and you wonder why he is doing the injustice to you, then you will bind karma. It is on account of your mistake that he has to render the injustice to you. How can one’s understanding reach this level? On the contrary, people will cause havoc. In the eyes of God, no one is doing justice or injustice; everything is simply ‘correct’. How can one’s understanding reach this level? If differences in opinion at home become less, there will less quarreling and consequently love will increase amongst everyone. If this happens, then know that Gnan 14

has been understood and not otherwise.

Gnan says that you are a fool to look for justice. Penance is the solution for that. If someone does you injustice, in the eyes of God it is correct. And the world will say that he did wrong.

This nature is just. Its justice is not false.

It is so precise that not even a single mosquito can touch you, and if it does, then know that there must be a cause behind it, otherwise not a single vibration will touch you. You are completely free. No one can cause any obstructions for you.

Questioner : Is it beneficial to remain quiet during a quarrel?

Dadashri : It is very beneficial.

Questioner : But Dada, we may be quiet on the outside but what about the commotion taking place within?

Dadashri : Then it is of no use; first and foremost the mind must remain silent.

Nurture silence when bad deeds are done Questioner : Should the awareness that people are faultless remain constantly?

Dadashri : It will take a long time for you to see everyone as faultless. But Dada has told you so and when you do see others as faultless at times, it is solely based on what I have told you. But you will not be able to see it in entire exactness.

Questioner : Will we not be able to have such an experience then?

Dadashri : You will not have that experience right away.

Questioner : What if we accept it in February 2007

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our minds that everyone is definitely faultless?

around merely saying that the world is faultless.

Dadashri : You have received this Gnan and the experience will follow in time. For the present time you have accepted, that the world is faultless. This means you will not have any more puzzles and problems. Your mind will not be disturbed now. It becomes spoiled when you see people as being at fault and consequently you will suffer. In reality no one is at fault. Your intellect makes you see their faults. This is the beginning of illusion. If you keep complaining, whom will I listen to?

In some cases you will be firm in your application of this knowledge, while in others you will not. Nevertheless just accept this Gnan all the same. When the time comes you will be convinced of it in all circumstances. At least you have the answer. When you have the answer, you will eventually arrive at the equation. It is good to have the answer is it not?

Questioner : What did you just say now that, you tell me.

Dadashri : Do you now understand that all your complaints to me about other people in this satsang, were wrong?

Questioner : Yes. Dadashri : That is where time has been wasted. There will be no more confusion once you understand that everyone is faultless.

Questioner : If someone steals from me and I immediately remind myself that it has happened because of my own karma, then the thief will immediately appear as faultless.

Dadashri : When you have the understanding that what you experience is because of your own karma, then he will appear faultless. That is the experience of Gnan.

Questioner : When I see it as the unfolding of my own karma?

Dadashri : Yes. When you accept that it is the unfolding of your karma only and that he is not at all at fault. This is called awareness.

It is not considered experience to go February 2007

Questioner : Yes. Now no matter what happens in our life, good or bad, if we accept it as the consequence of our own karma, then…

Dadashri : Yes. There is nothing else beside this. Everything that comes to you is your own doing, good or bad, but for the sake of your worldly interactions, you have to compliment the person who has done a good job. And if he has done a bad job, it is best to remain silent.

Questioner : Then what should we say to him if he has ruined the job?

Dadashri : You do not tell him anything.

Just remain silent, but for the one who has done his job well, if you do not compliment him then he will not get the encouragement he needs. He will feel that you are not enthused about his work. According to him, he has made an effort, and he feels that he is the doer. He does not know that his work is really unfolding according to his karma. He will claim that he worked hard at the job and when he does, you have to agree with him.

Safe side in worldly interaction through silence When depression arises if one has such awareness that, ‘this is not my real form’, ‘I 15

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am Shuddhatma—pure Self, I know this depression’, and if such separation is decidedly fixed, then one’s goal is accomplished. The awakened awareness—jagruti has to be constantly preserved. To keep nurturing and nourishing it is verily the Self—Shuddhatma.

Questioner : And really the Self is the knower only, no? When did depression arise, how much it is, is it less or more then the last time?

Dadashri : The Self knows everything.

Questioner : Just as one remains the knower of the depression, similarly during the time of elevation also if Self remains as the knower then the time will not come for the depression, no?

Dadashri : If one hears something good about his self and at that time if he becomes stiff with pride, the Self knows this. Once the elevation has happened, the depression will follow for sure.

Questioner : So at the time of elevation does one have to keep the awareness that, ‘you became tight?’

Dadashri : If that kind of awareness— jagruti remains then the work is done.

Questioner : So as much elevation arises, the same amount of depression will arise, no?

Dadashri : If one sits on the chair that is one hundred and fifty feet high, then he will fall from the same height of one hundred and fifty feet.

If the wife makes a mistake then the man will speak words that will bring depression, but the woman will not have depression, no!

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She will just say that, ‘you are very bad man’.

So she takes the negative words of depression and makes the other person suffer from depression. So she committed double crime.

She will get that much suffering (later). That means she would get enormous suffering. Even if it is the fault of one’s own; one will attack the other person and make him feel as if it is his fault; this is double crime; the reaction to this is increased depression. But at that time she is glowing thinking, see, how I gave what was coming to him.

Questioner : In addition, there is the calculation in the mind that if I snap at him thus then he will not deal with me like this again.

Dadashri : She would have all such calculations.

Questioner : When the other person is scolding in a threatening manner, then at that time how should one behave?

Dadashri : If he is thrashing you with words then you should laugh (within). As he is speaking such words, you should say, ‘is that right Chandubhai, did you commit such faults?

See the kind of words people employ for you!

Are you not ashamed?’

Questioner : I should say such thing.

That is correct. One should ‘speak’ thus. But his threatening words to us; that is maturation of my own karma only, no?

Dadashri : What else?

Questioner : So this main awareness— jagruti has to be kept. And how should one be in worldly interactions—vyavahaar?

Dadashri : If you want to have safe side in vyavahaar, then remain silent.

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Questioner : He would use more threatening words if I remain silent, no?

Dadashri : If he uses those words, it would be his problem, what does it have to do with you? He is just that kind of a person.

When depression comes, You should say, ‘How high you used to fly with false air?’, that is verily the Self. The sufferer of the depression is (Chandubhai) the one who had gone up will go down. The Self is the knower of this. Depression has arisen, who is the knower of that? The Self. So, on the contrary You should say, ‘see, you used to fly high and wild; now what did you gain in all that?’ If you speak thus, then much will be gained, there will be enormous results. If you speak thus every time, then you will not even have to do pratikraman.

‘We—the Gnani Purush’ would also say, ‘you want to eat chili pepper, see how dignified you look with the coughing?’ He (addressing the worldly A.M.Patel) would eat up the whole fried chili pepper! Now he has stopped doing that. We (the Self) will not do the stopping. ‘We’ only decide that now it should not happen. This is because it will have effect on the body, no? Have you understood where the Self is? Who is the one that becomes elevated and depressed?

Questioner : Many times You, may be carrying on this inner conversation of separation, but on many a times we hear you saying these words that make the separation quite evident.

Dadashri : Yes, that is quite so. These words are also spoken out aloud.

Questioner : So when one vocalizes this inner conversation of separation externally, February 2007

is it more effective?

Dadashri : It has a lot of effect. That means the two have become separate, no?

The one who now sees the external (the one who was conversing internally was seeing within) also becomes separate, no? And everything is separate indeed. Therefore, You should say, ‘Look, you are now here, having become a ‘big’ doctor, what did you gain in all that? What else will you do? Nothing worked for you?’

Questioner : When hurtful words come out then I would tell her, ‘you look like a witch.’

Dadashri : Witch, do you say like this?

So then all the connections start to break. If you say words that break the relationship, then the relationship will break. This is because the prakruti—the relative self, the non-Self will be offended.

When one is insistent, the Gnani becomes silent Questioner : Ordinarily what should our life be like after acquiring Dada’s Gnan?

Dadashri : You should live a life free from any insistence.

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

Dadashri : Suppose we are talking. I give you an answer and in order to make your point correct you ask again. That is insistence.

This is what people do over and over again.

If a person has taken gnan, then there would no insistence. 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. If there is continued 17

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insistence on your part (on the part of file # 1), then ‘You’ have to simply observe it, by doing so ‘You’ remain separate. You are separate from your insistence if you remain the observer according to our laws.

Insistence is something very different.

Insistence means, if I say that, ‘brother, no, it is like this.’ So then to keep belaboring your point in order to prove yourself correct, that is called insistence. There is no truth where there is insistence; insistence is one of the biggest vice. The definition of being insistencefree is if someone tells you, ‘I don’t like it’, then you say, ‘very well. I will keep quiet’, there is no botheration.

Questioner : So if someone keeps arguing and tries very hard to prove his point, does that mean he has no basis?

Dadashri : But even in those situations people do not argue with awareness; people argue because they do not have awareness. In fact, people argue because they lack awareness. Do you think people with awareness would argue?

Questioner : Is it wrong or right to argue?

Dadashri : It is fine for the worldly life; it is fine if you want to do something for the worldly life, but it is wrong if you want liberation. In the worldly life, if you don’t argue, people will walk away with your things. But here in satsang, it is not appropriate to argue.

There is nothing to say in whatever the Gnani tells you; arguing and discussions are only meant for the worldly life. In the worldly life you may even have to say, ‘Dada, do not go in this car, go in this one’. But here in satsang? What wisdom, what over-wise people there are!

‘You are being over-wise’, this is what I have 18

to tell some people.

This is a science. Many people tell me; ‘make laws, do this, do that’ You fools! What kind of people are you that despite achieving such a science you have not become wise?

What a science this is! A science where there is no scope of arguments!

Questioner : Rules and laws was the only way to discipline people until now.

Dadashri : That is fine for people at large but ours is the path of liberation. People who want to wander around in this worldly life, they need laws. Otherwise, laws cause conflicts and conflicts give rise to the worldly life.

Questioner : Are there not laws on the path of liberation?

Dadashri : No laws are needed on the path of liberation. Here there are no laws.

Everything is natural. Whatever happens naturally is correct.

Questioner : You said, ‘where there is liberation, there are no laws; where there are laws there is no liberation. Liberation is through humility.’ So humility encompasses everything, does it not?

Dadashri : Yes. 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. The cat ruins the milk and so he has to keep a dog.

Where does it end? Therefore, here we have the law of ‘no laws’. Here we are applying science and so the slightest of interference is madness. It is tantamount to being over wise.

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I will say things as they are. Then if someone were to become obstinate and strong headed, 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 blindly, it is because he cannot understand what I am saying. Would he argue if he did?

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

And they don’t even stop going off on the wrong track. Don’t you even recognize that you are going off on the wrong track? To go on the wrong track; 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 thing right now also. But I cannot caution everyone; I can only tell certain people. With others, I have to let things be. They have not acquired the energy—shakti yet; if I were to say anything, the poor fellow would go away from here. I only caution those who have understood what is harmful and what is beneficial to them. So I will only caution people once they become strong. I will not say it to everyone. Otherwise, they will leave right away; they will say ‘I’m leaving. I have a home.

I have a family. I am not desperate for anything.

So why should I stay?’ they will say. ‘Yes, agreed you are married, you have everything.

You are fine as you are, but if you wander February 2007

away from this ‘station’, you will never encounter it again, even after a hundred thousand lifetimes.’ This way I have to pamper them like children and make them sit. I even have to give them candies! I ask you this, who has taken this Gnan with an understanding of their own? I have had to coax and entice everyone, ‘come here! Come see!’ I have had to sweet-talk everyone in order to give them Gnan.

Heartily and dramatic speech If someone tells you, ‘you are worthless,’ then you should say, ‘brother, you just knew this today, I have known this all along.’ So it gets settled. Would You not know this from the beginning?

Questioner : If I say that, ‘I have been worthless all along; you found out today.’ Then he will say, ‘you are not only unworthy, but in addition you are also a shameless person.’ He would reply thus.

Dadashri : Then you should say, ‘my friend, this is what I have understood.’

Otherwise as far as possible, do not say anything. If it settles with silence—maun, close it. But this is to say to the mind. Will the mind not seek closure?

Questioner : Yes. Dadashri : Dramatic is defined by that which is ‘heartily—as it is’. The entire heart is involved in the drama. ‘We—the Self’ are outside the drama—worldly play. Heartily drama!

Questioner : So at the time heartily dramatic communication, one should have that awareness too that other person does not suffer any hurt whatsoever, no?

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Dadashri : That awareness would be there for sure. When speech comes forth heartily, when you speak dramatically, that speech would be heartily for you for sure. If there is paucity of awareness then it cannot be called dramatic, no? Full awareness—jagruti, verily, is called dramatic. One should have all the awareness: ‘I am King Bhartruhari (relative), and within I am Laxmichand Targado (real).’

If spoken dramatically then it will not spoil anything with any file (term used by Dadashri for the non-Self accounts, expressing currently through individuals); and this file will come along. These files are not going to get dismissed right away. It will accompany. Yes, because it has reacted, no? Therefore do not mess up with files. It is not going to leave (there is one more life left).

To settle with this file, become Chandulal. Play the drama of Chandulal. You will have to finish the play, will you not?

Attain silence On the path of settlement with equanimity if the circumstance of litigation through court arises, or something else like this happens, then, there is no harm in going ahead. This is simply the arrangement that is unfolding of the account that you had created previously (past life), crazy account. So then you have to deal with this alone. It might even feel in the mind, ‘how awful, this messing with the court!’ Then the circumstance (of unpleasantness) will arise, but, You are to remain as if nothing has happened. Prakruti is fighting with prakruti, in that, what is Your concern? This prakruti is fighting to get one lakh—hundred thousand rupees that were lent.

And the other prakruti is fighting to not to 20

return the money. All that needs to be ‘seen’.

There should not be any complaint in this. It is a mistake to make a complaint.

There are gears in this machine that is running. If you stick your finger in it, will it spare you? Will it not crush your finger? Even if you had constructed this machine, will it leave you alone? At that moment, if you scream and yell, ‘brother, I have created you’, will that gear let you go?

Questioner : No, it will not.

Dadashri : All these are gears. They appear humans nonetheless they are gears. So it is meaningless to scream and holler, no?

That time will pass. Thereafter such time will not come again. The account needs to be paid off. Once that time passes, then such time will not come again, ever. You have to pay off the accounts. What should we do until then?

Maunam… dharayate—Hold the silence!

Unravel the ‘sticky’ file by holding silence Furthermore, the ‘sticky—, that which sticks on like glue’ file—karmik account presenting through an individual, would be around you only, not wandering away far outside anywhere. Sticky means even if we wash with soap, it will not get cleaned. What will happen if we rub soap on a cloth soiled with tar? The tar on the contrary will stain the soap. Such are these files! You should apply awakened awareness in these instances that, ‘sir, now what should I do?’ My soap is very precious and when I rubbed it on this (tar laden file), it soiled my soap. When the Gnani Purush will bring kerosene then soak it in it. It may waste two liters of the kerosene, but keep it soaked in it, and it will be cleansed. Gnani Purush shows the way. Otherwise it will not February 2007

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get cleaned with that water. The more you pour the water the stickier it will become. Our people keep pouring water (ignorance) on the sticky file.

Questioner : To clear the accounts of the sticky files one has to take birth, no? The problem is only due to these files, no?

Dadashri : He is saying it right; it is to clear the files only, no? Be very vigilant and careful not to bind an account of revenge with these (sticky) files again. Vengeance is the reason why these accounts are in existence. In the end, You will have to leave all the files, no? If you do not have a sticky file then the worldly life interaction becomes pleasant. For moksha, a sticky file is harmful.

Questioner : Dada, please show us the art of settling up the accounts with such sticky files.

Dadashri : You have to settle-up with those files. The main point here is that one should hold on to the silence steadfastly just as if one has become brain damaged. There is no other solution. Any utterance will ruin it.

Questioner : Despite remaining silent, the interference of the opposing person continues to bother me…

Dadashri : Yes, that will remain, for sure.

Questioner : So teach us that art by which that other file remains happy and gets cleared—settled.

Dadashri : It is very difficult to keep the other file happy. He will not remain happy if things do not happen according to the way he wants it to happen.

Questioner : Dada, in my case it February 2007

happens that I have to allow myself to be cheated deliberately if I want to make the other person happy, then only he will be happy, otherwise he will not be. The current pain that is experienced by him or I, is because he is holding on to his and I am holding on to mine.

Dadashri : He will keep holding on.

When one lets go, the solution arrives.

Questioner : Dada, in the home, if she keeps on holding to her point of view, and if I let go of mine then I end up missing satsang.

Dadashri : If you are going to lose satsang then keep your grip, but you should not miss the satsang. You will take care of the rest later. You should conduct your life in such a way that minimum loss occurs from hereon.

Minimum loss means, if you attend satsang then you gain 100 rupees profit. Holding on to your point will penalize you 30 rupees, so your net gain is 70 rupees, no?

Questioner : Amazing! What a wonderful science of the vitarag—the fully enlightened One—this is! Indeed, there is a net gain.

Dadashri : So if you attain some profit then it is good, other then this there is nothing like profit or loss. This all is the projection of the ego. What is worldly life? It is the projection of the ego, to hurt the opponent—the other, and win.

Questioner : My wife does not like my coming here to satsang. Why is she cross in spite of the fact that I treat her well and never misbehave with her?

Dadashri : That account of yours is of suffering, so until it is over, how is she going 21

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to be happy?

Questioner : There is no problem if she does not become happy, but at least if she remains normal—calm, then I will like it.

Dadashri : She will not remain normal at all. Even when she is not normal, upset, You should believe, ‘she is happy indeed.’

She does not like you. In spite of knowing that she does not like your behavior and thoughts, you have to sit and eat with her, live with her, sleep with her, say yes to her.

So what can be done? There is no way out at all! You have no choice but to suffer that karma. Whatever time, space, matter and inner intent have come together to be suffered, has to be suffered, and in that nothing else will work. If you run from it, how long can you avoid it?

She has come along with you for your protection and help and you have come to support her; both the agreements have to be concluded and settled, should they not? They need to be settled not with attachment—raag, but in concordance with time. Time should pass.

Settle all credits and debits. These are files only, no?

You embraced the files by saying ‘mine, mine’, didn’t you? This book will feel good until I do not say ‘mine’, as soon as I said ‘mine’ the book too will feel bad, it will start to sulk. Everybody is like that, no? The moment one says, ‘mine,’ it clings, just like a ghost that possesses one. Nevertheless there is no harm in using the words ‘mine’. If you say ‘mine’ dramatically then go ahead. One says this in the drama—play, no? This is my kingdom, it is this big, and it is this way, that way. Likewise, You have to play all this drama, but with caution.

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Hold the silence to attain the ultimate state of liberation Do not get involved in talking with people (conduct satsang) until you have attained your goal of liberation—purnahuti. It is not worth getting into. Yes, one may say this much to the people, ‘Go there, over there, the satsang is very good, this is how you may attain it, etc.’ You may say this much, but do not preach anything. This is not something you can preach to others. This is Akram Vignan— the science without any spiritual step.

The world will surrender everything to the one who speaks on the basis of what comes forth through this Gnan of ‘Dada’. What will be the outcome? He will be left trapped and hanging. All those that have been lying dormant within—the kashayas of subtle pride, greed, self-validation, ego, and deception—will ignite.

These words have tremendous appeal and attraction. Therefore, remain silent. If you want to get the total benefit (liberation) then remain silent. If you want to open up a shop, then you are free to talk. But such a shop will hardly have any customers, and will not last.

This is because this is ‘given Gnan—you have been given this knowledge,’ and so it will not be long before it vanishes. Such shop runs for a while in that kramik—traditional path of liberation. It lasts for two or five or even ten life times but then, that too vanishes. Opening a shop is equivalent to selling off your siddhi— spiritual stock attained so far. That which has been attained is being sold off, abused.

Goshada used to be a disciple of Lord Mahavir. He was a very special disciple of the Lord. However, towards the end he became an adversary of the Lord. He had spent a lot of time with Lord Mahavir. As time went by February 2007

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he began to feel that he had understood all the Gnan. He left the Lord, went off on his own and started proclaiming, ‘I am the tirthankara, he is not a tirthankara.’ At other times he used to say, ‘he is a tirthankara, and so am I’. Now once this disease sets in, what can become of a person?

Now when he was in the direct presence of Lord Mahavir, he did not behave.

How then is the one who is around me going to behave and not go astray? What happens to anything that breaks before it takes its final shape? And that event of Goshada happened in the time cycle of the fourth Ara, whereas this is the fifth Ara—a time cycle which is destructive; it will ruin countless lives to come.

People have taken just this kind of beatings from time immemorial. They have had this very same beating over and over again.

The slightest taste of the inner pleasure sends the monkey ego scrambling way up all the way.

Pratikraman with separateness Questioner : So then who does the pratikraman?

Dadashri : The one who does the atikraman—aggression in thoughts, speech and acts, is asked to do the pratikraman.

Questioner : Please explain the obvious to me first, that the body is going to do the pratikraman? If I go and tell that man that, ‘I had hurt you yesterday, please forgive me.’

That pratikraman is done through the body so this is the overt—sthoola. Now what is the subtle thing in this?

Dadashri : The inner intent that happens within you to do pratikraman is the subtle thing.

February 2007

And that which happened outside is overt— sthoola. If the external—overt does not happen, it is all right. It is good enough if it is done within—sookshma—subtle. And we are asking the one who did the atikraman to do the pratikraman, ‘brother, you do pratikraman.

You did atikraman so you do pratikraman and become pure.’ Therefore make the one who did atikraman, to divide (that which was multiplied, through the atikraman) by saying (internally), ‘dear friend, why are you doing such thing now?’ There is nothing that can match the path of pratikraman.

Questioner : Should the awareness, ‘I am Shuddhatma’ remain all the time?

Dadashri : ‘The Self is pure,’ that inner state will not leave. If someone were to hurt you or hurl abusive words at you even then, he ‘is pure—shuddha’, must not be neglected.

The Self verily is pure. If any living creature was to die through Chandubhai, even then one must not forsake one’s pure state— shuddhata, that is called Gnan. One must not become prey to the illusion, ‘I killed it.’ This is because You are not the killer. You are not the doer—karta or the sufferer—bhokta at all. You are the pure Self. The current state is the result of having been the doer—sufferer.

Therefore, You are to ‘keep seeing what Chandubhai is doing.’ And if the creature dies on his account then You should give a little advice, ‘Chandubhai, it would be better if you walk little carefully.’

If the Gnan—awakened awareness remains exact scientifically, then there is no harm if you remain silent—maun, but it does not remain so precisely to our mahatmas— those who have received the Gnan. That is why you should speak something like this (The 23

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experiment of conversing internally with Chandubhai), because the one who speaks is not Shuddhatma, it is spoken by the inner energy called pragnya. Therefore the pure Self does not have to speak at all, no? So the energy called pragnya says, ‘why are you doing such thing? This should not occur.’ Having spoken this much is enough. If behavior that hurts anyone has happened then the shakti— inner energy named pragnya will tell Chandubhai, ‘you do pratikraman, pratyakhyan—resolve never to repeat the mistake.’ That’s it, only that much. Is there anything difficult in this?

Questioner : No, No. It is so easy.

Dadashri : And at such time if pratyakhyan does not happen then one will get a couple of more life times (to resolve this error). Hence, it is better to resolve it right here (in this life). Nothing is difficult in this.

Internal conversation is the separation of awakened awareness We have to be the knower and the seer of the antahkaran—inner instruments comprising of mind—mun, chit—that which sees and knows, intellect—buddhi, and ego— ahamkar; which is becoming tanmayakar— getting absorbed in body, mind or speech within. Inside if the antahkaran does not become absorbed then no work will get done.

It must become absorbed, no?

When we start to come over here, everything inside would be tanmayakar only, but ‘we’ remain as the ‘knower’ and the ‘seer’.

We deal with awareness of separation. You cannot do that much work but it will remain in your awareness—laksha that ‘I am 24

Shuddhatma’. Some times it does not remain in laksha then it will remain in pratiti— conviction. Other than that everything is actively happening within. We should keep ‘seeing—observing’.

Questioner : Thoughts arise and then become tanmayakar—becoming one with the mind and body. The chit shows the scenes, is it called the state of tanmayakar?

Dadashri : But that is discharge only, there is no problem with that. ‘You—the Self’ ‘knew’ that, since then, ‘You’ are separate and ‘He—Chandubhai’ is separate.

The ‘knower’ is always separate. The ‘doer’ is the one with interference and meddling effects. ‘We—the Self’ are separate in all aspects.

Questioner : It remains just like that, that only Chandubhai—the non-Self does all this. Previously I used to remain absorbed in the udaya—the unfolding karma effect, now instead I—the Self, see my own udaya.

Dadashri : We remain as the seer of that udaya—unfolding karma.

Questioner : We see our udaya that such is my unfolding karma.

Dadashri : Now You have to remain the seer of all unfolding karmas, that is called Akram—step-less path of Self-realization.

Questioner : If we miss the ‘seeing’ then only the intellect will interfere, no?

Dadashri : Yes. But you miss it, and all that ‘You’ do ‘see’, no? But there is no problem. We are still stuck in this kevalgnan— absolute knowledge, nothing else. All this little things only are responsible for creating obstacles in kevalgnan.

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Questioner : Now there are two things in this. If Chandubhai’s intellect were to interfere then it will interfere and ‘I—the Self’ would know that.

You—the Self is separate only. That one is dependent on udaykarma only. Responsibility is not involved in the dependency on udaykarma.

Dadashri : If ‘You’ know, then ‘You’ are separate and Chandubhai is also separate.

If You know—jano then both are free and if You do not know—jano (be the knower) then both are bound.

Questioner : No, little confusion arises there. That one is dependent on udaykarma, then who is that one? Who is that, the one who is dependent on udaykarma?

Questioner : So then there is no meaning of that interference caused by the intellect.

Dadashri : No meaning at all. There is no meaning of taking intellect into account at all. Due to this person’s udaykarma—maturity of fruition of past deeds, he gives this to that person and that person takes it due to his own udaykarma. Due to this person’s udaykarma he loaned five lakhs rupees to that person and that person borrowed money due to his own udaykarma. So then where is the question of interfering? Now when that person’s udaykarma comes into effect to pay back the money then he will pay and when this person’s udaykarma arises to receive it then he will receive, otherwise he will not receive.

Questioner : Then will it work even if he does not write an account-book?

Dadashri : Where is the need to write an account-book? All this are profound talks from the home of the tirthankara Lords only!

Questioner : You said that, if You ‘know’ then Chandubhai is separate and You are also separate, both of them are separate.

I did not understand that.

Dadashri : Why can’t it be understood? Chandubhai became separate so February 2007

Dadashri : That is Chandubhai—the non-Self.

Questioner : Dependent on udaykarma is ‘Chandubhai’ and the knower is the ‘Self’?

Dadashri : Yes. The Self or verily the pragnya of the Self.

Questioner : Now if the Self is the knower, then pragnyashakti will not create interference, will it?

Dadashri : Chandubhai will create the interference within, if he is dependant on udaykarma. But the ‘Self—the awakened one’ if not under the jagruti of pragnyashakti, then becomes one. When there is no awakened awareness, then the interference—dakho arises in him.

Questioner : Does pragnya unite together?

Dadashri : No. Pragnya will not unite.

Pragnya will keep doing its work, but if there is no jagruti then dakho—becoming one with the non-Self arises. We can even know that this dakho has occurred.

Questioner : If pragnya is not in jagruti (I am Shuddhatma) then who unites with Chandubhai? Who unites with Chandubhai’s dakho—interference?

Dadashri : Ajagruti—unawareness (I 25

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am Chandubhai). That means not to speak, to remain silent, that is called dakho. To miss the ‘knowing’ and the ‘seeing’ is called remaining silent—maun. Ajagruti is the interference— dakho. Who else is going to unite? He—(‘I’ with wrong belief-I am Chandubhai), will then even experience pleasure, that is why we can say that He become united (with Chandubahi— the non-Self), no?

reprimands even then he does not realize that he is doing wrong. Now tell me, how major udaykarma might have been going away (in unawareness)?

Questioner : Who experiences the pleasure?

Dadashri : Let it happen in udaykarma as it is! There is nothing left to do. From hereon, all that is left is to ‘know’. What is the meaning of silence? When udaykarma are fighting with each other, and You did not ‘see’, then ‘You’ remained silent. You did not apply upayog— focused awareness of the Self, so it went in pramad—sheer spiritual apathy, that is maun— silence. Pramad is maun. Don’t we need a ‘balance’ (!) in hand for next life! Will it work if we surpass everything?

Dadashri : This, his discharge ego. Now if at that place he remained as the ‘seer’ then both would have become separated. His account remained pending, that remained as the amount for the next life, as the remaining balance. The tirthankaras are without any remaining balance. His balance remains. That will have to be divided again. There should not be any remaining balance.

Questioner : Are udaykarma—the unfolding karma effect—and Chandubhai separate? Because you said that Chandubhai will interfere in udaykarma but ‘we—the Self’ should not get involve with that.

Dadashri : Chandubhai will interfere.

That is the nature of agnanta—ignorance to create interference in the udaykarma.

Chandubhai means agnanta, it is his nature to create interference. But if ‘know’ that then both are separate. Not ‘knowing’ that one remains silent—maun. And remaining silent means placing a signature—authorizing, in that—the non-Self.

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Questioner : Whatever interference happening in udaykarma, at that time if one remains maun—silent that means the endorsement has happened. We should not remain silent at that time, is that right?

Questioner : And if there is no silence, then how it should be?

Dadashri : Both will become separate.

When Chandubhai is interfering with that other and we ‘saw’ and ‘knew’ that, then ‘we’ are free and separate and Chandubhai is free and separate. There is no reason for any karma again for Chandubhai, and the same applies to ‘us’.

Questioner : If there were no maun— silence then what would be there? What is the antonym for what You call jagruti—awakened awareness?

Questioner : We became absorbed, become one and remain silent so then, is it like we become one in that?

Dadashri : Ajagruti. To remain silent is to be unaware—ajagrut. Lack of awareness is called pramad—spiritual apathy. Jagruti means apramatta—unintoxicated, undeluded.

Dadashri : Oh, one becomes angry and

Jai Sat Chit Anand February 2007

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For All International Mahatmas

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Spiritual Discourses of Pujya Deepakbhai Desai in Kenya & Dubai Nairobi 22 to 24 February 8:00pm – 10pm Questions-Answers Session (Satsang) Gnanvidhi 25 February 3:30pm – 7:00pm Venue :Visa Oshwal Centre Auditorium, Ring Road, Opp. Nakumatt Ukay.

Contact : +254726277708, +254733585401, email: appin92@yahoo.co.uk

Nakuru 1 to 3 March 8:00pm – 10:30pm Questions-Answers Session (Satsang) Gnanvidhi 4 March 4:00pm – 7:00pm Venue : Visa Oshwal Community Hall, Nakuru.

Satsang Shibir at Nakuru 9 to 11 March Venue : Solai Farm, Nr. Nakuru Town, Contact : +254734596546, +254722840123. email : maldekundan@gmail.com, dip_it2000@hotmail.com

Dubai 13 to 15 & 17 March 8:00pm – 10:00pm Questions-Answers Session (Satsang) 16 March 6:00pm – 9:00pm Gnanvidhi Venue : Sindhi Ceremonial Hall, Off Cosmos Lane, Behind Tip Top, Meena Bazaar, Bur Dubai. Contact : +971 50 675 4832, email : dhirenmshah@hotmail.com

Special Program on the occassion of First Anniversary of Pujya Niruma's Mahasamadhi at Adalaj Trimandir 6 AM on 18th March to 6 AM 19th March - 24 Hours Swaroop Kirtan Bhakti 19th March 8 AM Program at Pujya Niruma's Samadhi 10 AM Inauguration of "Nirant" - Rest home for elderly 4-30 to 6 PM Satsang / Bhakti 8 to 10 PM Special program - Glimpses of Pujya Niruma's wonderful life events

Self Realisation Experiment in the presence of Pujya Deepakbhai 25th March (Sunday), 3-30 to 7 PM at Trimandir Adalaj. Tel. (079) 39830100

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Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 39830100, Email: dadavani@dadabhagwan.org Mumbai : (022) 24137616, USA: 785-271-0869, UK: 07956 476 253 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org 28

February 2007