Natural State Of The Self: Sahaj Atma Swaroop : The Gnani

Editor :

Deepak Desai July 2006, Vol. : 1, Issue : 9, Conti. Issue No.: 9

DADAVANI Natural State Of The Self : Sahaj Atma Swaroop : The Gnani

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

EDITORIAL In this era, in 1958, Akram Vignan (the step-less scientific path of Self-realization) manifested within Shri Ambalal M. Patel. This made him a Gnani Purush and he came to be known to the world as Dadashri. From the moment of manifestation of the Gnan, he has remained as the Self, separate from the body, and this separation is constant. The body attained its naturalness, and He remains as the natural Self. Even while conducting worldly duties in his business he remains free from any attachment and abhorrence within. At home in his interactions, there is not an iota of attachment or acquisitiveness. It is very difficult for ordinary human beings to recognize such a One who moves about in this worldly life and whose last trace of egoism (potapanu) has vanished. Only the rare seeker can recognize Him. Who can estimate the worth of a priceless gem when there is a shortage of such gem appraisers? That is why the gem itself has to declare: ‘I am worth millions.’

Param Pujya (the absolutely revered) Dadashri himself gives the description of the status of the Gnani Purush. People would ask different kinds of questions and his speech would flow spontaneously with the solutions. Moreover, all kinds of inherent attributes of the Self unfold within the listener of the words of Dadashri. One cannot stay without expressing the awe-inspiring feeling that ‘Aho! Aho! Never in the past, never will be in the future’. Such a great Gnani Purush has arisen in this current time cycle!

‘I do not like anything else except Atma (the Self, Soul). I live completely detached from the mind, the speech and the body. Even if someone cuts off my hand, this detached state (vitaragata) remains. The state devoid of all desires has come in to existence.’ Amidst the sea of possessiveness I am without any possessions. For quite some life times now I do not have any attachment. Such a state is without any obstructions of any kind. The Gnani has such spiritual prowess that he can grace another human being with this knowledge of the Self within an hour and yet he remains simple and natural like a child. The One whose attachment and abhorrence has gone has no memory of relative interactions. In the presence of the Gnani, everybody would forget the world! At the time of physical sufferings, with a fractured hip, one can see a state of naturalness; one can see his face suffused with the radiance of liberation in the form of the liberated laughter and smile! We need to learn such a state of spontaneity and naturalness by observing the Gnani.

The Gnani Purush moves about absolutely unrestricted by the physical world matter (dravya), location (kshetra), time (kaal) and inner intent (bhaav). That is why his worldly interactions are natural and he is the natural state of the Self (sahajatmaswaroop). It is a great wonder of this current era of the time cycle, that we can observe the naturalness (sahajata) of the manifest Self. In the available videos and VCDs under the title of ‘Pratyaksh Dada’ one can easily see this naturalness of Gnani Purush Dadashri. One can see all the natural attributes of the Self in the Gnani Purush: natural forgiveness, natural tenderness, natural compassion, pure love and vitaragata. Being meddlesome for the happiness of others is the Gnani’s infinite compassion towards living beings of this current time cycle!

We are indeed fortunate to have this Sahajatmaswaroop Gnani Purush in this era of the time cycle whose natural speech with all the attributes of the state of the naturalness has been complied in this issue of Dadavani. It will guide the one who has attained the Gnan of liberation, further along the final goal.

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Natural State Of The Self : Sahaj Atma Swaroop : The Gnani (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 )

Natural State of The Self : Sahaj Atma Swaroop : The Gnani The dearest of all, The Self Questioner : What is the thing that you love the most?

Dadashri : ‘I’ do not love any other thing except the Self (Atma).

Questioner : Please tell us about your experiences and thoughts regarding spirituality.

Dadashri : ‘I’ remain completely separate from the mind, speech and body. I remain completely distinct, but even then absolute omniscience (keval Gnan) has not happened. This is due to the strange era (Kaliyug-the fifth era of the time cycle).Four degrees of the knowledge remain to be attained for the full 360 degrees of omniscience.

The Self is not the doer in all that is happening Questioner : How are you able to stay unaffected in the worldly life interactions?

Dadashri : With absolute detachment (vitaragata). I do business; pay income taxes, sales taxes everything. Under all these worldly relative life’s swords I remain completely detached. Even if someone were to cut off my hand, I would remain unaffected and detached.

Questioner : After having all this do you feel the importance of the business?

Dadashri : I do not have importance of anything, but I have to do it. It is just like when a police officer arrests you and asks you to go with him, you have to.

Questioner : What if you get profit in 2

the business?

Dadashri : I don’t have any inclinations like that at all. I never think about profit at all, everything happens naturally. I do not have any kind of desires. This state devoid of all desires has come in to existence.

Non-acquisitive among acquisitions How is it for me?It is natural. If I see this home is on fire, I would be natural-sahaj.

I would not have any reaction. There would be no acquisitive reaction (parigraha, inner attachment) for that. If I have a dinner plate in front of me and if someone takes it away then I will request him that, ‘brother, I am hungry since morning.’ I would make this request if I was hungry and if he still takes my meal plate away then I will not have any objection. It is not considered an acquisition (parigraha) to ask for something. Being a Gnani does not preclude me from the need to ask. The dinner plate does not delude me. All these in front of us are acquisitions indeed. All these (everything that is in front of us) can end only (liberation) when one becomes non-acquisitive (aparigrahi). Being non-acquisitive amidst all acquisitions leads to eternal bliss. The One who is within is completely and totally detached, absolute vitarag! This is the extraordinary event of this era! This Akram Gnan (Self-realization attained through the method of Akram Vignan, direct attainment of the Self without any efforts) that has arisen is the supreme peak of spirituality!!

Devoid of all sense of ‘my-ness’ and ego I do not have any attachment (mamata) since a number of past lives. Everything is July 2006

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happening by itself without any interference in the karma that unfolds. I do not have to do anything in this. I do not have any desire, not even single thought of desire and I do not have that subtlest of egoism (potapanu-the last residual trace of ‘I am this body’). In this world this ‘potapanu’ will not leave. You would not find any person, whose potapanu has left. The one whose potapanu-final ego-has gone is called a God. I do not declare this openly because people will think ill of the Gnani and bind negative karmas. I tell them not to call me a God. I tell them to call the one within as the God-Dada Bhagwan. Otherwise by calling me a God, some others will develop negativities within and bind negative karmas unnecessarily. I do not have any interest in becoming a God. I am in great bliss as I am.

The one with an honest heart found the Real thing Questioner : How did this Akram Gnan manifest within you? Did it happen spontaneously or did you have to meditate for it?

Dadashri : It happened spontaneously, it was ‘but natural’. I did not do any such meditation. How is it possible for me to acquire something so phenomenal? I did have some inkling that I will be blessed with some light of the Self. My heart was pure, I had done everything with a pure heart and that is why I felt that I would acquire something worthy, like Self-realization. I felt I would acquire some light of knowledge but instead what manifested was total radiance of the absolute knowledge.

Obstructions arise where there is desire Questioner : The worldly life is such that lots of obstructions (antarayas) exist.

Dadashri : You are verily the supreme Lord (parmatma), but you do not get benefit July 2006

of that state. This is because of profuse obstructions (effects of obstructing karmas created in the past life-antaraya karma). The moment you say, ‘I am Chandubhai’, an obstructing karma is created. One creates obstructions even if he says this in ignorance.

If you touch a hot plate without awareness will it spare your hand?

The Lord resides within with infinite energy (shakti-strength). It is possible to derive as much energy as you need. The number of obstructions that are created obstructs this energy.

Once a desire arises, the obstruction against it also arises. (The Lord has said that desire is an obstructing karma). Whatever you wish for, the obstruction for it arises. Do you ever have desire for the air that you breathe?

That is why it is always there for you. The occasional desire for the water is there and therefore the obstructions for its free availability are there.

The Gnani Purush does not have any desire for anything so the Gnani does not face any obstruction. The Gnani does not ask for anything, and so everything comes to him spontaneously. Once the begging leaves, you are the supreme Self, the parmatma.The beggary is the bondage.

I bestow upon you this knowledge of the Self within an hour, so everything is attained with ease; otherwise, it is impossible to get your work done even in million life times.

Gnani’s Agnas (Gnani’s instructions that sustain the enlightened state after the Gnan Vidhi) are spontaneous and natural, and they become helpful to you and protect you.

The root cause of the memory is attachment and abhorrence Questioner : You have installed a wall 3

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of 5 Agnas to establish a line of demarcation between the real (the Self) and the relative (non-Self) for us.Likewise you have installed the wall by saying that this speech is a taped record (the speech that is spoken in this life was taped in the past life).

Dadashri : Yes. This is because this speech comes forth spontaneously. There is no effort in it at all. I do not have any memory at all. I do not have any memory of even a single person. I have to ask what the day and the date are today, because I do not have any memory. I may have asked today, and then I will ask again tomorrow for the date! ‘So brother, don’t you remember yesterday’s date?’ then I will reply, ‘No.’ what is the reason behind this?I had investigated; is memory madness or wisdom? Then I got the answer through the Gnan (enlightened knowledge) about the root cause of memory. Memory is the result of ‘raag-dwesh’(attachmentabhorrence). A person, who is free from the attachment and abhorrence, would not have any memory. The one who is attached to the scriptures memorizes the scriptures and then there is the attachment and abhorrence in matters related to scriptures. I even forget, what I just said. What did this tape record play?

Questioner : Memory is the result of ‘raag-dwesh’(attachment-abhorrence).

Dadashri : Now, you may make any changes if there is any grammatical mistake in that.

Questioner : It is pure.

Dadashri : Now if the spoken words were ‘attachment-detachment’ instead of ‘raagdwesh’, it would have been acceptable, but at that time that was not in memory. There is no memory at all. This is how it is for me. Then, if you ask, ‘how do you know all these things?’

It comes in to my vision. Sometimes you say, 4

‘the other day we had gone to the pilgrimage and such and such thing had happened, so is it all right or not?’ then I would say, ‘yes, it is right.’ But I say according to what I see in my vision and when you say something, it is based on your memory. I say it as I see it in exactness.

Questioner : Does everything come in to your vision (darshan, inner visual perception)?

Dadashri : I see.Not in darshan.I can see as it is. I see it exactly.

Questioner : How can you see that?

Dadashri : The vision (darshan) is clear; it has been cleared to the pure. The whole vision is transparent, absolute and pure.

Questioner : Can you see this naturally or do you have to focus your awareness (upayog) on it?

Dadashri : No, it is seen naturally. Who is the one who has to focus the awareness?

That is the ego. I see the one who is focusing the awareness (the ego) as distinctly separate.

Questioner : So then you do not have to place the slightest upayog-focus in this?

Dadashri : No. None at all.

Questioner : Could it be that the focusing of the awareness just happens and thereafter it starts coming in to vision?

Dadashri : No.Naturalness of the nonSelf, the body complex, is because there is no attempt at focusing the awareness.

One becomes what one supports Our science (vignan) is very different. In certain matters even ‘we’ (referring to the Gnani Purush and the fully enlightened Lord within) are unable to detach from the pain.In some aspects it is distinctly separate, yet some painful matters remain stuck within in certain July 2006

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locations (aspects, situations, matters). We persistently keep detaching the one (the middle one, the one who has gained Gnan, the one who is on the path of liberation, the residual ego) who is stuck (in the aspects of pain).

Questioner : Do you have to apply a lot more focus of the awareness in those situations?

Dadashri : We focus more awareness (on it), but still it is necessary, whereas the other is spontaneous and natural.

When the tooth hurts, at that time the Self is the knower only. The knower will know only, there is no inner hurt. It hurts the prakruti (non-Self), it hurts Chandubhai and when the self claims, ‘I am hurting,’ it sticks. One instantly becomes that which he supports and contemplates Now I am asking you not to go deep into this. There is still one more life left.

Then all will be accomplished, and all the rest will go away.

Nurtures the body for the salvation of the world My purpose of sitting in this padmaasan (cross-legged sitting posture) pose is to preserve the body and not because of any spiritual quests. I have difficulty in digesting the food because I get no exercise of walking.

So this is not out of any necessities of religion.

The task of attaining the Self (nischaya) is over for me.The aim is to preserve this body so that it will help humanity all day long, and that is the reason to take care of this body. That too is not through any sense (bhaav) of doer ship. It is just with naturalness (sahaj bhaav).

If it is not possible to sit thus on some day, that to is fine. Naturalness and spontaneity is the hallmark of the non-doer.

The proof that the Self is separate from all physical pains This condition of yours is due to the July 2006

wrong vision (‘I am Chandubhai’). If one comes to one’s right vision (‘I am pure Soul’) then the Self is indeed there with infinite energy.

The Self is the abode of the infinite eternal bliss. Then the search for happiness ends. The Self is the natural bliss, so there is no need to search for it outside.Thereafter, if you get something or not, it doesn’t matter. Everything comes naturally. In my case this leg (Dada had sustained a hip fracture) sustained a fracture suddenly. Now all along in life I had constructed huge underwater ship docking piers, walked everywhere along the construction sites and nothing happened to the leg and here just in the process of getting out of the bed, it broke.

Look at the play of nature! So the doctors came to the home in the morning and they insisted upon the necessity of a hospital admission. All these doctors knew me, because I had done satsang with them. They took me to the general hospital and checked me thoroughly.Then the senior chief physicians told the resident doctors, ‘Go and see Dada.’ Then the resident doctors asked, ‘what do we need to see?’ They replied, ‘would a person with a fractured leg be in pain or carrying on with joviality?’ The jovial composure on the face had not left for even a moment. So those doctors noticed this amazing phenomenon, this proof that the Self is indeed separate from any physical misery. They were convinced of this, no? Otherwise they know and hold that people with fractures scream and holler with the pain.Not a thought of pain arose within as if nothing had happened to me!And this Niruben used to be at the bedside constantly in service but I have not ‘seen’ anything else. Always in supreme bliss, natural. One’s bliss resides within one’s bliss only. Through struggles and efforts one only gets imaginary happiness that is temporary.If you have a proper stove then only you will get a decent cup of tea, otherwise you will not.Moksha (liberation) must be without any effort. It must never be associated 5

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with any pain of effort. If one has to strain through painful efforts to attain liberation, then it is not the path of liberation at all.

Separation at the time of suffering Questioner : One thing amazes me Dada; one can understand all this after Selfrealization, as we look at it in retrospect but even during that crisis when that policeman had come to arrest you, the words ‘feel free to handcuff me’ arose from you. Generally under such circumstances one will not find anybody uttering such words. You became Self realized much later on and these words came forth before that state!

Dadashri : Yes, that spiritual foundation was solid indeed from the beginning.

This is the physical body. With this leg fractured there would have been pain and pain related difficulties in moving about and sitting, but this suffering has not arisen. The body remains unaffected during routine activities of using the commode and other movements.

After sitting on the commode, when I stand up and move, there is no effect (asar) noted.

Not even for a minute. The body is indeed separate for You too, but you have not yet had this exact experience of the separation, no? The body is separate, I can see that directly in front of me (pratyaksh), all such talk is correct too, but as long as the body (sharira) remains clingingly bound (embodied state of a human being, ‘vadagelu’) it will not remain without bringing forth the pain sensation.

The mind, intellect (buddhi), chit (the combination complex within that lets one visualize that which has been seen) and ego (ahamkar) are so beautifully developed that in the past twenty years it has remained precise and within my awareness. It has not moved over into either depression or elevation. So how much the mind has developed? How beautiful this chit has developed? How well 6

behaved the ego (discharge ego) is? Now when they talk about administering an anesthetic, then for this gross external thing, why subject these well developed mind, chit, intellect and ego to its effect? Let the leg be a bit shorter (without the surgical procedure).

There is not much need to walk for me.

No opinion for life or death I do not have any wish to keep this physical body alive. For me, this physical body remains or not, I do not care. There is no inclination to live or to die. Whenever the body will separate and leave from here, it is all right.

Why people are doing all these things? People enter into deceptive means to live a longer life and they tell the doctor, ‘Doctor, please do this for me, get me well, please save my life.’

For me that which happens with natural ease is well and good. All these doctors are coming and doing everything. They do harbor a desire to prolong my life, they do not want to let me leave this world, because they feel that if I live five to ten years longer, then I would be helpful to the world. Therefore, all these doctors want to give me support. Otherwise, seventy-four years have already gone for this body.

The enlightened One cries It is indeed great if one maintains vitaragata (total non attachment) as the effects of past life karmas unfold in the non-Self (the complex of these thoughts, speech and actionsthe body). There is no other way out at all (for liberation). Lord Mahavir remained vitarag (unaffected and detached) when the shepherd stuck thorns in his ears and the Lord remained vitarag when they pulled out the thorns from the ears. Well, whatever happened to the physical body, he might have screamed, but people have misconstrued this event. The Gnani’s (the enlightened One) physical complex may scream, cry and show all reactions. If the physical complex; the body of an individual July 2006

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remains steadfast and without any reactions, then he is not a Gnani. (The Gnani is devoid of ego, which prevents the spontaneous reaction).

Questioner : People believe that if tease or cause pain to the Gnani, he will not react, will not flinch.

Dadashri : People have worldly knowledge. These worldly people have not come out of the traditional beliefs. People will call a person Gnani, if he stays still and would be dying in the burning fire without flinching.

But you can recognize the Gnani just by looking at him. A Gnani would react immediately. The Gnani will react and a non Self-realized person (agnani) would remain still, because he has decided ‘I do not want to move at all.’ The Gnani is completely free from ego and therefore he would be natural and spontaneous.

The natural property of the body is to react and move. The physical body becomes restless, that is natural and the Self is unaffected by the effects happening to the body (the nonSelf). The effect of being the Self is naturalness (sahajata). The physical body would become restless that is its nature. If you see the burning matchstick, you will notice that the end part of the stick starts to curl and lift. Why? This is the natural result. All the effects of the physical body would show a change. It will not change for the agnani, because he has the ego that has resolved to remain steadfast. The Gnani is free from the ego so he will have tears in his eyes, and you will see everything.

Questioner : Would the inner Self of the Gnani remain composed when his relative self (prakruti) reacts this way (crying)?

Dadashri : That is right.

Questioner : Would not the Gnani control the prakruti (relative self)?

Dadashri : Prakruti, the relative self July 2006

remains in its own nature. You don’t need to control that. If You (the Self) remain the Self, then prakruti also stays (displays) in its own nature. Now if I have to walk across this marble floor on this hot day without any shoes, I would holler, ‘Hey, I got burnt, I got burnt, I got burnt.’ Then you will see the natural reaction of the Gnani. Otherwise, a person who attempts to control, won’t say anything, and this is the reaction of the agnani. He will make the effort to bring forth a predetermined result. What is the meaning of being spontaneous? One will say as it is!

The physical bodily reactions of the fully enlightened One (keval Gnani) are natural. He will run if the moment calls for running, will cry if that is the need of the moment, and laugh spontaneously if that is the need of the moment.

People are saying, why did Lord Mahavir break down to tears when they pulled out the thorns from his ears? Hey Mooah (term used by Dadashri to shake up the spiritual slumber of the listener), he broke down in to tears, what is your problem? He will cry! He is the Tirthankara (the enlightened One who liberates millions). A tirthankara is not an egoistic person, so his eyes will blink and an egoistic person will keep his eyes from blinking.

The tears that came forth when the thorns were pushed in the ears were out of compassion and the tears that came forth at the time of extraction of these thorns were of the pain of the process. The Self does not have any relation with the tears. That body was the one with the tears.If the tears do not come forth then, he is either a mad man or a very big egoist. All this is happening is natural.

All the bodily functions of the Gnani are natural and spontaneous.

Now this matter is way beyond worldly knowledge. So this will not fit easily, no? This is 7

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beyond routine worldly comprehension (alaukik).

Lord Mahavir was not at all without absolute awareness, and yet when the nails like thorns were being pulled off his ears, he did cry. All the bodily reactions are spontaneous and natural in the Gnani. The Gnani may cry and laugh too.

Naturalness is attained as the last remnant of the ego leaves This is my naturalness. In the state of naturalness there is never any problem. There is never any interference, of any kind at all.If you say this way, then so it is; if you say that way, then so it is. There is no remnant of ‘I am’ (potapanu-last traces of discharge ego).

And you on the other hand are not the kind to let go of this ‘potapanu’, are you?To me if someone says, ‘we are going by car’ then it is fine and again tomorrow if he says, ‘we will have to go by train,’ then that is ok too.There is no ‘no’. We (referring to the Gnani Purush and the fully enlightened Lord within) have no objection at all.We have no opinion from the self (the relative self has no opinion). This is naturalness. Naturalness is to follow the lead of the opinion of others.

I am always in the state of naturalness.This naturalness is continuous. There is not a single moment out of naturalness. I remain as nature keeps me, because I have attained the ego-less state. How can you become spontaneous with existence of even the slightest ego (potapanu)? When one gives up the last remnants of the ego (potapanu) one becomes natural. When one attains naturalness (sahaj state) one can remain in the awareness as the Self (atma upayog).

Beyond the body while having a body All day long I am natural and spontaneous. This is because we (the Gnani and the Lord within) are not the owner of this 8

body even for a moment, not the owner of the speech and not the owner of the mind. The ownership of this body left twenty-six years ago.The bliss of the Self (samadhi-the state in which no situation in the relative world affects the inner bliss) has remained uninterrupted for the past twenty-six years and has not left even for a second. This samadhi remains even if someone were to slap me.We would bless him.

Extraordinary attribute of the Gnani The one who is beyond any opinion of renunciation or acquisition is a Gnani Purush.

He exists with the intent that is natural. The Gnani does not have any attachment or abhorrence. The extraordinary attribute of the Gnani is that he is devoid of all attachment and abhorrence. Beyond this there is no extraordinary attribute of the Gnani Purush.

Portrait of the Self and non-Self Questioner : What is your inner poise at the time of someone taking your photograph? Normally a person thinks ‘he is taking my picture’ and he becomes stiff. How would you feel inside? What kind of focused awareness (upayog) would be there at that time?

Dadashri : At the time when someone is taking a picture? There is no concern whatsoever. Just like nothing has happened.

Just for the photographer, I will look at him and fold my two hands, so he will not feel that his effort was useless! And if he will ask me to sit certain way, I will do so. Your photographs too will be taken in plenty when you become natural (sahaj). One should become natural and spontaneous. Among hundreds of people, the photographer would be looking for someone who is natural. The photographer knows this instinctively. Among all these people, If I leave my seat here and July 2006

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come down and sit amidst you all, and if you ask the photographer his opinion, ‘what do you think? Whose picture we should take, can you find out?’ Then the photographer will point towards me and will say that he would take his picture. He will look for a person who is spontaneous and steady. How much steadiness and composure is there with naturalness?The photographer will look for these qualities in a person. Did you understand what naturalness is? You will also become stiff without any reason. Would not you become stiff?

Questioner : It would happen. In addition, is anyone looking at me, is how the eye wanders.

Dadashri : It is not wrong to see, but he does not see in uniformity (spontaneous naturalness). The natural process of ‘seeing’ is interrupted.

Questioner : On the contrary, he will say, the photographer is taking my picture.

Dadashri : Yes, so when the person whose picture is being taken becomes sahajspontaneous and natural, then lots of pictures will be taken.

Questioner : Is that the law?

Dadashri : Laws indeed. The whole world is revolving and moving within laws.

Questioner : Dada, he might even say again, ‘how natural is my picture! This is my natural picture.’

Dadashri : There was a place, where they would take a picture and give you the photograph right away, and they were charging one dollar and fifty cents. The photographer said, ‘I want to take his picture’. Then he took my picture and gave me right away, but he did not charge any money! Whoever wants to take a (Dada’s picture) picture, he would take because of his needs, no? Then the picture July 2006

will come out real good!

Now Niruben is also carrying a camera with her and has become a photographer.

Niruben : You are saying so I have become a photographer, then.

Dadashri : I will say that. These are all amusing talks. Don’t we need to have some sense of humor? Don’t we need humor?

Questioner : We do indeed.

Dadashri : How much fun do I make with this man? Don’t I make a fun? Do you understand the humor in my talks, no? Humor has to be there. How can one live in this world without having some fun and humor? Am I not humorous with you?

If he says then, take a picture and send it to us.

This gentleman took my video for thirtysix hours. So how many movies can one watch out of this one video? This video is worth of twelve days of watching movies. He came along with the video camera and kept it rolling all over the United States and took the audio and video of everything, while traveling with me! He says, ‘we are watching this video everyday. I would just see that, what else do I need to see?’

It is very nice of him, that he is going to screen some good parts of about twelve hours worth of video and he will be sending that from America to India. It is very nice. People can watch it, right?

Natural, tension free state People ask me, Dadaji, can a person take your photograph at any time? I said, my photograph would come out good at any time, because I am always natural and spontaneous.

If I had scolded someone, then my picture will not be good. But I do not have any tension.

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How would a photograph turn out to be of the one who has been tension free for twentyfive years?

Questioner : Excellent.

Dadashri : It would be natural and spontaneous. Whereas; here a person whose picture is going to be taken, is fussy and at unease. He would be complaining. The photographer will understand that he is a new student. So many snaps have to be taken to get the right pose, yet the tension and stiffness remains. How can one get rid of the tension?

If one can get rid of the tension then his work is done, no?

This Gnan-Self-knowledge renders one tension free. Without any tension. No Tension!

This knowledge will bring about closure for you in all situations in life. That means at any place, in any situation, at any time this Gnan will be there for you and give you the cash (instant) benefit. It is called the knowledge that resolves all conflicts with equanimity (sarva samadhani Gnan). Therefore, if you follow and preserve this Gnan, then it is possible to get your work done. My work is done in telling you this. Thereafter, it is up to you to preserve this Gnan or not. My wish would be to preserve this knowledge any way possible so that these people can live peacefully, and when I visit next year, at least they can show me some progress. Then I will feel satisfied in my mind that my hard work has brought results.

This time hard work will pay off, right? Good.

Renunciation and acquisition requires ego What do we call an addiction? It is a restriction. Moreover, whom can we call a Gnani Purush?The one who is unrestricted by dravya (the physical matter and effects of the world), kshetra (location and space), kaal (time) and deeper inner intent (bhaav) is a Gnani Purush. So after a certain time, I will 10

ask for a cup of tea. Is that not an addiction that restricts?

So she (Chai-tea) left (the habit of drinking tea is gone). I cannot renounce it. I became the Gnani, the egoless one. Therefore there is no ego there to renounce the tea. Saints can renounce and quit because they have the ego. The Gnani is without ego (nirahamkari).

That is why Krupadudev (another name for Gnani Purush Shrimad Rajchandra who lived 125 years ago) has said that the Gnani is beyond renunciation and acquisition. Therefore, what remained (with Dadashri after Selfrealization in 1958) has remained. Nothing can be changed afterwards (after the loss of all ego in the spontaneous Self-realization). Why so? The reason for this is that one has to create the ego again. The ego that has left has to arise again. So then what can ‘we’ (the enlightened person-Gnani and the Lord within) do? We have to keep observing it (the tea habit) until it leaves by itself. Are you able to understand this talk about the addiction leaving on its own (without the use of the ego)? It begins its departure spontaneously, day by day.

Renunciation is the attribute of the ego.

If ego exists then only renunciation is possible.

Therefore in the absence of the ego, renunciation is not possible. Therefore it has to fall away-leave on its own.

Therefore, my tea drinking habit left thus.

I had a friendship with tea for fifty-five years.

There was a time in the middle when I used to drink up to eighteen cups of tea per day!

This was part of my professional role as a contractor. This friendship with tea of fifty-five years disappeared by itself! Then I said to her (tea), ‘sister, we were friends for fifty-five years!

The least you could have done was to say good-bye! Instead you just left without saying anything to me! How bad does that make us two feel? You dear sis, should have stayed July 2006

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around to inform me!’ She didn’t even stay to tell me this and she is gone. After the last cup of tea that was consumed, not a single thought of tea has come to the mind. That is the definition of falling away-gone naturally. This is the natural process of separation.

Moves about unrestricted…

That is why Krupadudev wrote that the Gnani moves about without unrestricted from any evidences of dravya, kshetra, kaal and bhaav(matter, space, time and intent) and this state is continuous.

Your interference with inner intent is the restriction that you are causing by saying, ‘why is this happening thus? Why such thing happens? Why such thing happens to me?’ Is it happening to You (the Self) or to the pudgal (the non-Self complex of thoughts, speech and acts; that which by very nature is forming and disintegrating)? In addition, the nature of the pudgal is to discharge and unfold as effects.The pudgal is in its own nature, why are You interfering in it? You have been subject to this age old habit that, this is good and this is bad, this is correct and this is wrong, if it happens this way then it is good and if it happens that way, then it is wrong. Such habit is not the nature of the pudgal. Pudgal is in its own nature of formation (puran) and dissolution (galan).

That is why Krupadudev said; say it aloud, ‘from dravya…

Questioner : The one who moves about, in a state of constant freedomunrestricted by matter, location, time and intent…(dravya, kshetra, kaal, bhaav)….

Dadashri : Such a Gnani Purush. The one, who has desires to serve and be at his (Gnani Purush) lotus feet. Now you also have become a Gnani.You need to follow the Agnas (Dadashri’s five divine sentences that sustain the liberated state in Akram Vignan). You are July 2006

a Gnani with the Agnas to be followed, so do you feel bound to any space or location?

Anywhere? Do you miss Ahmedabad after coming here? Don’t you feel bound to a place?

You forget the bondage of the location after leaving it while you are here dancing in the garba (Gujarati folk dance in circles), no?

So the place does not become a restriction. Next is dravya, dravya means whatever things or circumstances arise in front of you. This again will not bind or restrict you.And material things or circumstances that gather and arise, all those circumstances are dravya. You should not have any restriction from them. You are not to get stuck in any circumstance (sanyog). You (the Self) are to keep seeing them only. That is it. There is no restriction from worldly matter. There is no restriction from any location and space of the world. There is no restriction from any inner intent. Once You are free from these three, then time will not bind You. Total freedom, freedom without any restrictions.Instead of staying here, if they take it (the non-Self) downstairs, so be it; or upstairs, so be it.

Natural worldly interaction, naturalness as the Self Now the pure (shuddha) vyavahar (relative worldly interactions) begins, only when You (the Self) do not get involved any where (tanmayakar-become the body-mind shape), do not get stuck anywhere at all. Purity of worldly interaction (shuddha vyavahar) is that which may ‘touch’ but not ‘cling’ to You. If the worldly interaction clings to you (become affected) then causes for further purification will arise. That will become pure after some time. Pure means natural (sahaj) vyavahar. The one, whose relative worldly interactions are natural, is also in the natural state as the Self.Natural state of the Self (sahajatma swaroop) means the one whose vyavahar is 11

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natural and spontaneous (without any ego).

Such a Soul is called sahaj Atma. The meaning of this, is little different in the kramik path, because in that path, the Gnani’s vyavahar has become sahaj step by step, and by the same step the soul becomes sahaj. To the extent that the Gnani’s of the kramik path remain impure, they are asahaj (not spontaneous and natural, egoistic). And in this Akram Path one simply becomes sahaj.

Dadashri : Effort that happens is also natural, because it is the ego of the discharging state; not the ego that charges. The charging ego is of the doer ship state. Therefore, the discharging ego, that is the enjoyer or the sufferer, is making the efforts and that too is natural and spontaneous (sahaj). That is not an effort, but due to lack of the right word for it, the term effort (prayatna) is used. It is beyond the words.

Learn by observing

Questioner : What can you say about this phenomenon, that a person learns to observe Dadaji’s conduct and then it manifests within him? Absolute conduct of the enlightened Self has manifested in Dada. Yet what type of mistake is it that prevents me from seeing that?

No one has ever ‘disadjusted’-estranged with me. Whereas here, even four people in one family cannot adjust with each other. Can you learn to take adjustments at least by observing me? Is it possible to learn or not?

You will learn what you observe. The law of this world is that you will learn from how you observe. You will certainly learn that much.

No one has to teach you that. What can you not learn? You will not learn if I go on lecturing and preaching you. But if you observe my conduct, you will learn with natural ease.

Learn by learning to observe the Gnani’s conduct Questioner : The more I ‘see’ Dada’s (the enlightened One) conduct (charitra) from close proximity whenever the opportunity arises I simply want that enlightened conduct to manifest within me too.

Dadashri : Oh, it happens for sure.

You don’t have to worry about that. You need to know how to ‘see’ (Dada’s conduct as the Self), that is it. In this where is effort of the doer (I am Chandulal, relative self)? The doer of all these (relative self) became the nondoer (the Self). How can the non-doer do any effort?

Questioner : When there is no effort left to be made, is that when naturalness (sahaj state) is attained?

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Dadashri : One has not understood atmacharitra-conduct of the Self at all.What is the external visible attribute of this conduct? It is vitaragata-no attachment-no abhorrence. If one wants to know whether internal conductatmacharitra has manifested within someone, then he needs to observe the external conduct characteristics. When no trace of abhorrence arises if someone were to insult him with abusive words and no trace of attachment arises when someone greets him with a floral garland; then we can say with assurance that internal conduct has manifested within such an individual.

It is enough if you observe the conduct of an Atmagnani-the one who has known and realized the Self. This is indeed a new kind of conduct (charitra). That charitra has to be seen constantly. It is not something to be learned.

Simply keep ‘seeing’ (with awareness), see and know, see and know.

After this right conduct (samyak charitra), absolute conduct (keval charitra) will manifest. There is nothing to do in keval charitra. In right conduct there is some inner subtle ‘effort’ to keep the non-Self separate July 2006

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from the Self. In absolute charitra, no such effort of separation exists.

Questioner : Does it become natural (sahaj) by itself?

Dadashri : That which remains spontaneous and natural without any effort is conduct of a different order. Until that happens the wandering into the non-Self and the blockage of that is called right conduct. To not allow the two, the non-Self and the Self to become one is right conduct-samyak charitra.

And that other-the conduct of absolute knowledge-is conduct of a very high order.

To let the non-Self mix up with the Self is deluded conduct (wrong conduct-mithya charitra). The right conduct is where this mixing is blocked. In addition, absolute conduct is beyond all efforts. It simply is there, spontaneous and natural as the experience of the fully enlightened One( keval Gnani).

Manifestation of total naturalness in human form A Gnani Purush sees everything, observes everything, but nothing touches him or affects him. The one who gets touched by or affected by anything is the agnani (without knowledge). The mind, speech and body have never touched the Self. Moreover, this is true for You too. It is not easy for one to encounter and see such manifestation of naturalness in human form. That opportunity is very very rare.

A phenomenal wonderful thing has happened.

It is that we are able to see such manifestation of absolute naturalness in a physical form. One should promptly learn by seeing it with awareness.

Keep reading this one book of yours : the non-Self Questioner : Dada has said, ‘keep reading your own book only, no need to read July 2006

any one else’s book. Just read this book of the mind, the speech and the actions of the relative self. Any other ‘book’ is not worth reading.’

Dadashri : This is not easy to ‘read’, my dear. It is the task of the brave one (vir as in Mahavir-the great brave One). Being easy, it is still not that easy. Being hard, it is still easy. I always remain in the realm of the Self (Gnan). However, I cannot remain as the Self as Lord Mahavir did. Only a vir-spiritual giantcan remain in the state of absolute knowledge continuously! There is a shortfall of four degrees to attain absolute knowledge. Such deficiency will not work there. Even then, my goal is that only.

The Tirthankara Lord Mahavir remained as the absolute Self with absolute knowledge.

The results within were only that of knowledge only. How did he remain that? What was the inner result?What kind of knowledge had yet to be gained that was worthwhile for the Lord?The one, who is established as the Self, what kind of knowledge was still left to be known? Then the answer is that His vision was on only one pudgal (matter complex of the thoughts, speech and acts, the non-Self), and this was a continuous vision.

Lord Mahavir used to observe continuously what the non-Self complex (pudgal) was doing or not doing. A celestial by the name of Sangam Dev used all his powers to torment the Lord; he showered blood-sucking insects to bite the Lord. This made the body toss and turn this way and that, and these movements were, seen by the Lord. ‘Mahavir’ is moving restlessly from side to side, it is the natural property (swabhaav) of the physical body. Only egoistic people follow their will and do what they desire. Such egoistic-conceited people will not budge even if they were to be tormented by poisonous 13

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bugs or fire. This is because they pour their entire inner energy (atmashakti-ego mediated energy) in this effort. They have decided that whatever may come, they are not going to move. Alas, behold the energy of the self.

Whereas, these here are all Gnanis and keval Gnanis! They are natural and spontaneous.

They would react and cry and may even scream in reaction to the pain. If the bedbugs bite, the body would toss and turn from side to side and they remain the observer. The first part went in the process of letting the past life karmas express their effects and next stage passes in the state of the observer of it all.

Observe it continuously without interruption.

The vision is on only one pudgal (the worldly complex known to the world as ‘Chandulal’).One pudgal only is to be seen.

That pudgal is one’s own pudgal (that which was formed and is now disintegrating) and in this process it dissolves into oblivion.

is taught, he will not learn even in twenty years.

Likewise, if one stayed with a Gnani Purush, naturalness manifests by itself.

One can become natural by seeing the natural One

Questioner : Please explain the naturalness of the Gnani.

One undeniable aspect of the Self is that it is natural (sahaj) by its intrinsic nature. You have to make the non-Self, the relative self, the pudgal natural. Now, how can the nonSelf become natural? One can become natural by observing someone who is natural.By observing the Gnani, by observing the Gnani’s naturalness in daily actions one becomes natural and spontaneous. One may ask, ‘Can we learn that in the college?’ No, one cannot learn that in the college, because the professors, who teach there have no knowledge of the Self, are not Self-realized. This Gnan (that which is gained in Akram Vignan) is beyond words, it is natural and effortless in action.

Dadashri : What do you mean by explain? Simply keep watching. Do I need to explain this naturalness to someone who is constantly around me? Keep observing this naturalness of ours (the Gnani Purush and the enlightened Lord within).

This is akin to the way in which a young boy who is left with a bandit learns and becomes a first class bandit within only six months. If he attends a school where robbery

Dadashri : Who will bother to do the work of showing mistakes and invite degradation? If I do not point out the mistake in this worldly work, then he will think that

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Unlimited restlessness has arisen in a person from infinite life cycles. That restlessness gradually eases into the stillness of naturalness.

If you observe the reaction of my naturalness when someone insults me, then wonder and amazement will arise within you.

At that moment you will have learnt. Then if someone were to insult you, you too would be natural (in Your response). Otherwise, this is not learnt even in a million lives. Just by staying near the Gnani all such virtues manifest by themselves, naturally. The essence of Akram Vignan (Dadashri’s step less path to liberation) is to let these happen with ease and naturalness.

Constant naturalness in worldly interactions

Questioner : Most people are unable to see more than a few mistakes in their routine work because of inability to perceive (with precision). And you can see their hundreds of mistakes with your precise vision. Others are unaware that you can see these mistakes of theirs. When you show them some of their mistakes there is no visible change seen in you.

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Dada has approved the project and he will go on the wrong track, and I will be responsible for it. That is why I have to tell him, but who will take such load of disgrace (no one likes the person who corrects him, leading to a negative opinion about the corrector)?

Questioner : If you show me my mistake I feel very fortunate, thinking that Dada gave me such good vision.

Dadashri : As far as possible I avoid pointing out the mistakes that are not necessary to be exposed. In that too there is no wish to intimidate anyone or to put him down or discourage him. My wish is always to encourage him and raise him higher. Yet, mistakes do need to be shown, no?

Questioner : What kind of vision is there when someone’s mistake is being shown?

Dadashri : Our vision only. At that time I am the Self (atma swaroop). That means the body (deha, referring to the non-Self complex) is in the natural state. And this is the definition of true naturalness.No interference (‘I am Chandulal’ is interference). The Self does not interfere in this. Naturalness means, no interference of the Self in this. The non-Self runs as guided by the mind. What amazing naturalness! Ours (The Gnani & The Lord within) is run (relative worldly interaction) by Gnan (the Light of Knowledge).

By ‘I’ here I mean to convey that when I am as Dada Bhagwan (the supreme Self), I see the whole world flawless, and when I interact as Ambalal, I still see the world as flawless in my conviction (pratiti) and vision (darshan), but that may not be in the conduct (vartan).At that time, I would even point out your mistake.

When I see the whole world flawless then how did I see this mistake? But then, I erase that mistake (of Ambalal) on the spot, all blemishes are wiped off and I see it again with clarity of the flawless vision. I have not come here to see the faults of your prakrutithe relative self. I have come here to see your prakruti. I have not come to see the faults of your or my prakruti.Rather, I have come here to perceive with great intensity and focus (nirikshan) the prakruti. I have come here to see and know the prakruti.

Questioner : And then, is flawlessness a natural process or something else?

Dadashri : One is flawless only when one is natural. Otherwise not. Unnaturalness is the flaw.

Questioner : What is the meaning of faultlessness? How can we see a person faultless? Is this flawlessness a natural thing or something else?

Now let’s talk about previous conversation. What do our mahatmas (those who have attained Gnan-Self) do?They will scold the children and will do other things to correct them. Mahatmas know and they have awareness that, by real viewpoint the child is blameless, but by relative viewpoint he is not.

So they would reprimand them. How long will they scold and reprimand? As long as they have opinion, ‘if I do not correct and scold him, he will not improve.’ So they do such things to improve them.

Dadashri : Now, if one attains this absolute flawless vision, then only he can see the other person flawless, otherwise he cannot see other person flawless. The fact that one sees the other at fault is his very own fault.

Therefore, I see the whole world as flawless.

That is why we (Dadashri & the Lord within) simply remain as the observers of the prakruti of others.But for someone who stays close to me like this Niruben here, there are some residual intentions of correcting her, and that is wrong. Sometimes, I end up saying

The flawless vision of the Gnani

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something that points out her mistakes.The mistake of the prakruti is not to be minded.

That is the hallmark of a Gnani. The fully enlightened Gnani is Lord-God in human form.The Lord does not see the fault of any prakruti, ever. I see everyone flawless. I do not see anyone at fault. Not even slightest mistake in others is to be minded. If she were to drop a hot coal on me, I would not see her faulty, and yet minute errors of hers are noticed and the desire to see her overcome these faults arises in the mind. Nonetheless, one does not need to get rid (push away the negativities) of the prakruti. Prakruti will of course play its own role. That is certain. What do these worldly people do? They strive to improve others at the cost of losing their own improvement. Their fathers also had sustained such personal losses and thereafter they had improved.

Questioner : So Dada, at the cost of losing his hundred points he improved the other person, but what were these hundred that he lost?

Dadashri : That loss was to the selfatma. Even his father had sustained similar loss, no? One man was saying to his son, ‘Don’t you understand, I am your father!’ You crazy fool! What kind of person are you?Why did you say such a thing? That too, to a son who is attending college? Mooah! (Dadashri’s classic way of addressing to awaken the spiritually ignorant person). What kind of father are you? Then I admonished him a lot. I explained to him that this was not the way to talk to a son. What will it lead to in future relations with him, and what will be your condition? As a Gnani, we cannot speak such words. I can see him faultless, a hundred percent faultless and there are no two ways about it.Every living being in the entire world is seen as flawless. Not a single flaw is evident in anyone, and the same is the case with You 16

too. However, in your situation, your flaws are arising in your discharge (effect karma unfolding in this life). If you see the other person at fault it means that abhorrence remains. That abhorrence will have to go.

A drop worth of deficiency in full enlightenment Questioner : Has everything become natural (sahaj) for you?

Dadashri : In some rare situations, with the slightest ‘touch’ (entry into the realm of the non-Self) the ego (residual discharging ego) dissolves instantly, and then it (the non-Self) becomes natural. It is natural, but even so there are rare instances where some faint blemishes (of egoism exercised as ‘I am Ambalal’) remain. Until the final enlightenment, such blemishes do exist. Then only it will end, no?

Other then those few spots, everything is natural. In addition, even for you in certain instances it starts to become natural, but you have lot more of those blemishes. Therefore to you it all appears blurred and colored.

Questioner : Is that not what we call a painting (chitraman-complex painting)?

Dadashri : One has not paid off those accounts yet. The painting (effect) is such that it is the result of the project (causes) created in the past life. Project!Once it comes in to the effect, it does not matter anymore. Those who have not become natural are the ones with the spots; most have become sahaj-natural in most areas. They remain natural.

Questioner : Generally, for us the egoism persists in certain instances, admittedly in a waxing and waning manner, but for you there is very minimal, no?

Dadashri : No.For you there is a ‘break-down’ (entry into ‘I am Chandulal’ in the discharge state) every five minutes or so, and then it (naturalness) starts increasing (more July 2006

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time as the Self). As the naturalness (the state of non interference, ‘I am pure Soul) increases the egoism decreases. This is happening since the moment the Gnan was given to you, the naturalness is increasing, and the other (the discharge ego exercise) decreases.And what will be at the end? What is the last station?

Then the answer is that the last station is, where the Self remains in the natural state as the Self, and the non-Self (the complex through which thoughts, speech and acts happen-pudgal) remains natural as the non-Self. Both revert to their natural mode of existence.

Questioner : It is difficult to imagine such a state of naturalness.

Dadashri : Yes, that imagination, no one can imagine that state of naturalness.The circumference-area of that circle of imagination would be very limited whereas this naturalness is vast as the sky.

Gnani’s vision towards the followers Even the subtlest fault will not escape my vision. I would know the very subtle and extremely subtle faults instantly. None of you would know that a fault has happened to me (to see a fault is a fault). This is because these are not overt faults.

Questioner : Can you see our faults also?

Dadashri : I can see all the faults, but my vision is not focused on your faults, it is focused only on your pure Self (Shuddhatma).

My vision is not focused on the unfolding of your karma (udayakarma). Everybody’s faults come in to my awareness, I can see the faults but they do not have any effect within. That is why it is said, ‘Maa kadi khoda kadhe nahi. Dadaneya dosh koina dekhaya nahi!’

‘A mother never looks at the faults of July 2006

her children; Dada never sees anyone’s faults.’

I know that all such weakness is inevitable and that is why with me there is natural forgiveness-sahaj kshama. Therefore, I do not have to scold anyone. If feel that a person may fall seriously in a grave fault then I would call him and tell him few words. If I feel that he may slip from here (Selfknowledge) then only I would tell him. I know that if he does not wake up today, he will tomorrow, because this is the path of awareness. This is the path of constant and continuous alertness awareness (I am the Self)!

Gnani’s Awareness I also have to do pratikraman (pratikraman has three components: alochanaconfession of one’s mistake, pratikramanasking for forgiveness, pratyakhyan-firm resolve and determination never to repeat the mistake).

Mine would be different kind and yours would be different kind. My mistake would be hard for you to detect with your intellect. They are very subtle (shookshmatar) and extremely subtle (shooksmatam) mistakes. I have to do pratikraman for those mistakes. I have to do pratikramans for stepping out of the Self (loss of upayog). I cannot afford to step out of the Self, no? I do need to talk with everybody. I have to answer to all of their questions. Yet I have to remain as the Self (upayog).

There is no pratikraman for me as long as naturalness is the state. Even you do not have to do pratikraman if you are in the state of naturalness. Once this state of naturalness changes, (entry into ‘I am Chandulal’ in the discharge state) pratikraman has to be performed.

All the attributes of the state of naturalness manifested!

Questioner : Dada, please forgive me, if I have been discourteous in the asking you.

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Dadashri : No, I do not have to grant you forgiveness. Let me tell you all about granting you forgiveness. My forgiveness simply exists as part of this naturalness. If someone insults me and asks me for forgiveness, my forgiveness is always there, it is an inherent quality of this natural state. Natural softness (mruduta), natural frankness (rujuta), natural bodily activity, everything is natural.

If someone makes a mistake, my natural forgiveness is there. I do not have to go through the process of forgiving. Forgiveness is not an attribute of the Self. Next is natural softness.

Softness means gentleness. There is no liberation without gentleness (komalta). Then one will need to have natural frankness (rujuta).

What is natural candor? It is being frank and candor naturally. Would Dada have such simple candor? Have you seen such simple forthrightness? One should have all these natural attributes.

Forgiveness is an inherent quality that flows naturally. No matter what anyone does to me, my forgiveness is always the reward he will get in return. This is one of the Gnani’s inherent attributes.

Natural forgiveness is the sign of Selfrealization I know your weaknesses. These weaknesses are inevitable and that is why my natural forgiveness is there. I do not have to grant you forgiveness; it is always there.

Natural forgiveness is the sign of Selfrealization.

So the mistakes of others are easily evident to me. I would know everybody’s faults naturally. But my natural forgiveness is always there. I do not have to grant forgiveness, it is simply there. Effort is required in granting forgiveness.There is no effort where there is Self-knowledge (Atmagnan). And that 18

which requires straining and effort is not Selfknowledge. Forgiving is simply not the attribute of the Self. It is an attribute of the non-Self (pudgal). With us (Gnani Purush & the Lord within) forgiveness is natural (sahaj kshama).

This happens two to three lives before the final life (charam dasha-charam pudgal). In the last couple to three lives before liberation forgiving nature exists naturally. There is spontaneous forgiveness, and constant love is evident with it. The love that never increases or decreases is defined as pure love. It remains constant. A hundred mistakes of yours may be evident to me, but my love for you does not change. Or a lot of virtues of this young man here may be evident to me, and for him also my love does not change. It remains constant for all. This love of ours is not conditional on the attributes and virtues of the other person. What is the love of the worldly people like? It decreases and increases. Such love is infatuation, not love. And the love that never increases or decreases is called pure love. People have given the meaning of love in their own limited language.

I can see mistakes of everyone effortlessly. Here during arati-ritual worship there may be hundreds of people worshipping and at that time even the slightest error of anyone is evident to me. Everyone tries his very best to be courteous and polite yet faults happen, no?But then, this is the place of ‘nolaw law’!

Natural forgiveness for a person who deserves punishment The other person doing anything, right or wrong, is dependant on Vyavasthit-scientific circumstantial evidences.

Questioner : What shall I do with this habit, which has formed from infinite previous lives, to see it all wrong (the other person being at fault, the other person as the doer)?

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Dadashri : Yes, but you have to see the pure Self (in him, shuddha upayog) and then erase the mistake with pratikraman.

Questioner : If I got deeply hurt by someone insulting me, how can I improve him?

What is the method of the pratikraman?

Dadashri : Did someone insult you?

And you suffered the insult?

Questioner : Yes. What is the method of the pratikraman?

Dadashri : You do not have to do pratikraman for that. The other person has to do it.

Questioner : With what deep inner intent (bhaav) can I change him?

Dadashri : He will have to change himself. You don’t have to improve or correct him. You need to forgive him.

Questioner : So then, for me it remains to forgive him?

Dadashri : Yes, in this relative world we define it as forgiving, but it is not anywhere near the forgiveness of the great One (the enlightened One-Vir Purush).

Questioner : Is it mandatory (farjiatthe unfolding account of this life)?

Dadashri : No, it is simply vyavasthitscientific circumstantial evidence-only. In this, what new thing did you do for him? Someone makes mistake, my natural forgiveness is there, and then he will repent and regret within. I tell him, ‘don’t have any regret at all, it is all right.’

My natural forgiveness is always there.

Forgiveness should be spontaneous and natural.

Questioner : I make a mistake in front of Dada and next second, I experience that Dada has filled me with his compassion.

Dadashri : Yes, that is natural July 2006

forgiveness (sahaj kshama)! That forgiveness is such a thing that, it is neither attribute of the Self (Atma) nor the non-Self (anatma). People take this thing in to relative worldly interactions, they grant forgiveness, and we accept it. They say, ‘I forgive.’ It looks good as a word. It is an ornamental word. An honorable man will grant forgiveness to an ordinary person. People will say, sir, ‘please forgive me.’ Then he will say, ‘yes, I forgive you.’ It is acceptable in the worldly drama.In real terms forgiveness is a natural attribute.

I have met many such people. Yet I would remain vitarag (without any attachment).

He may become deceitful or egoistic (vaanko), but if I try to punish him, my hands get stained, no?Those around me whose spiritual readiness makes them worthy of some punishmentcorrective measures are forgiven naturally; they do not have to ask for my forgiveness. People become pure-improve (free from kashayanger, pride, deceit, greed) where the forgiveness is spontaneous and natural. Where people are required to ask for forgiveness they become tainted-worsen (with kashay).

Where spontaneous forgiveness exists, purity abounds.

Questioner : If we receive forgiveness from you automatically, then don’t we have to do pratikraman?

Dadashri : Pratikraman must be done.

If pratikramans are not performed he-the non-Self complex, file one will sustain a loss.

So when we (the Gnani and the supreme Lord within) direct (apaviye) the forgiveness, this spontaneous forgiveness-natural forgiveness is solely for us only, such others are rare, no? (Others have ego and forgive thus ‘I am Chandulal, I am granting forgiveness’).If you have to do pratikraman for a fault of mine that will be a rare event, but that will not happen. No one would have 19

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to do pratikraman for me, because there is no such mistake from my side that necessitates a pratikraman from the other person. Your benefit is to the extent that you correct your error through pratikraman.

Otherwise, my natural forgiveness is always there here. You will get that much benefit.

Questioner : You are granting natural forgiveness, then why do we need to go through the labor of pratikraman?

Dadashri : Yes, but yours remains tainted, no? I can grant you forgiveness but what will happen to your mess? Forgiveness means, you will not have any punishment from here.

Love illuminates the divinity of the Self Compassion is the pervasive intent that remains in all situations. It is that everyone is engulfed in some worldly misery or another. It exists as the deepest bhaav-intent to relieve the suffering.

Questioner : I want to know the relationship between love and compassion.

Dadashri : Love and compassion are different. Compassion means a generalized awareness of suffering of the entire humanity.

This is a type of grace. Love is different.

Love is the vitamin for the Self. People have taken a lot of vitamins for the body, but they have never taken the vitamin for the Self.

When one sees pure love, the vitamin, the inner energy of the Self expresses.

Questioner : This happens naturally Dada?

Dadashri : Naturally.

An attribute of the Self or a sign of the Self?

Questioner : Can compassion be considered the main attribute of the Self?

Dadashri : Compassion is not an attribute of the Self. Compassion is the sign that a person is Self-realized. It is a sign that a person has become vitarag-enlightened and unattached. One can know from the signs the nature of a thing. Even anger is not the main attribute of the Soul it is neither the attribute of the Self (chetan) nor the non-Self (jada).It is an extraneous (vyatireka) property (vyatireka guna – when two elements come together, a third new component of completely new property arises). The opposite of this trait of anger, forgiveness is also not the property of Soul. From the nature of this forgiveness one can come to know the enlightened state of the person. Yes, this forgiveness has to be natural and spontaneous. It should not be, ‘I am forgiving you.’One does not have to ask for forgiveness, it is there only.

So these following attributes are natural: there is natural humility, natural forgiveness, and natural straightforwardness. One does not have to make an effort to become straightforward. Furthermore, there is contentment in worldly life. From these attributes one can measure the degree to which the Self within has manifest, and yet these are not the attributes of the Soul. The inherent quality of the Self remains with it, but these qualities manifest as virtues in worldly interactions. If you hurt a person and he responds with a smile, you will learn that his forgiveness is natural.

Questioner : So there is nothing left for the other person to do?

Questioner : So then vitaragata (nonattachment) is also a sign like compassion?

Dadashri : Nothing at all. This whole path is natural and spontaneous.

Dadashri : Vitaragata too is a sign, not an attribute. Attraction and abhorrence also

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are not the attributes of the Soul and vitaragata also is not an attribute. These have arisen because of worldly interactions. The Self is beyond any word. Words exist as long as there are worldly interactions. There is language until the worldly interactions exist. The Self has no attributes associated with words.

Unconditional compassion-karunyata Questioner : What is the state of the one with compassion that changes and what is the state of the one whose compassion is unconditional?

Dadashri : A person with unconditional, constant compassion (karunyata) is natural, there is no forgiving process there. Whereas the other compassion (karuna) is subject to change from natural to unnatural. Karunyata is natural and arises spontaneously. For karuna there is a subtle effort to be compassionate.

All these sentences are instruments and instrumental. Forgiveness is not required in natural compassion (karunyata). It simply is there.The general world defines compassion as the cessation of anger and vengeance. This cessation is called forgiveness. (In other words people believe that if a person stops the anger and retribution then forgiveness has arisen).

On the other hand if naturalness arises spontaneously, then it is not called forgiveness.

Such spontaneously existing forgiveness of a universal nature has been hailed as ‘Veerasya bhushanam’, the glowing and beautiful decoration of the Fearless One. Natural compassion Questioner : It is said that a person who has reached to the twelfth level of spiritual evolution (well defined levels of 13 spiritual evolutions towards full enlightenment in Jain scriptures) as evident in worldly interactions would be naturally compassionate. Dadashri is at the tenth level of the worldly interactions, July 2006

then how can we say that natural compassion exists?

Dadashri : Natural compassion is little imperfect but still within the limit of natural.

In the tenth level of evolution it would be little imperfect. In the tenth level, a person would still need to put on clothes, no?

Although I never check what has been packed in my bag, ever. I do not have any money with me. I have no concerns with such things (worldly non-acquisitivenessaparigraha). My natural compassion is always there, but it must have been little imperfect, that is why I am still on the tenth level, no?

Some deficiency in the compassion is the reason why this tenth level of spiritual-worldly interaction remains. No? Compassion resides beyond the intellect Questioner : Is it doubly egoistic to hold that it is not worth being compassionate?

Dadashri : It is not question about ego.

One must not utter such statements, ‘it is not worth being compassionate.’ A person does not ask you to, ‘keep compassion for me’.

On the contrary he will say, ‘Oh! Ho! Ho!Who are you to talk about being compassionate?’

Therefore, this is all wrong.

Questioner : So there is no effort whatsoever in being compassionate?

Dadashri : Compassion is a natural trait.

Questioner : Once a person starts making an effort to ‘keep compassion’ the contrary reaction ‘reject compassion’ also arises, no?

Dadashri : Yes, that is wrong. To play with the word, ‘compassion’ is wrong. What is described (above) is sympathetic understanding and kindness (opposite of being unkind and uncaring).Compassion only arrives when one transcends the intellect.

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Constant natural compassion Questioner : You are saying that the compassion of the Gnani is natural; it is not a discharge karma effect. So then do the Tirthankaras (the fully enlightened beings) bind tirthankara karma (to become a Tirthankara) naturally or with deep inner intent (as a bhaavkarma of previous life)?

Dadashri : They are binding with bhaavkarma. Yet their compassion is natural.

The nature of compassion is spontaneous, there is no action involved, there is no doer. One charges (binds) a karma with bhaavkarma (causal karma- ‘I am Chandulal’).

Questioner : Do the Tirthankaras bind this bhaavkarma at the time of attaining Selfrealization?

Dadashri : That bhaavkarma is indeed after Self-realization, but it is after acquiring the right vision-‘I am pure Soul’ (samkit). After the right vision (samyaktva) is attained, there exists the deep inner intent (bhaav), ‘let the suffering humanity attain this bliss that I have attained.’ That is the bhaavkarma, the charge karma. That is how one binds the tirthankara clan-gotra. I too have the same bhaav, that may the world attain this bliss.

Compassion is the natural intent. Just as it is: spontaneous compassion. If someone were to abuse me, then also the natural forgiveness is there. Forgiveness is the naturally existing compassion. So compassion is a natural attribute, whereas kindness -mercy is the effect of bhaavkarma. After becoming a Tirthankara, there is no bhaavkarma. Bhaavkarma-charge karma was there in their previous life. I still have this pending bhaavkarma of wanting the entire world to attain salvation. The tirthankara had charged for becoming a Tirthankara on the very day they had the inner intent of salvation of the entire world. So the effect of 22

the karma that was charged is evident now.

Theirs is the absolute compassion (keval karuna). Their compassion is continuous and constant. They do not have any bhaav-charge karma. As long as any bhaavkarma exists, there is no full enlightenment.

Questioner : But this intent of salvation for the world, is that not a charge intentbhaav?

Dadashri : No, whatever intent is happening, those are not really the inner intent.

This inner intent is the one that is coming in to the effect, which was charged in previous life.

We are talking about one to two more lives, and someone might get inspiration to become instrumental in the salvation of the world. What it does mean, is that the tirthankaras had the inner intent that the bliss that I am experiencing, may everyone experience that.

This is the only charge (cause) inner intent for them. But it is not possible for everyone to have such inner intent. Most do have the intermittent wish that all living beings should attain liberation. It is not one’s basic intent, to have the salvation of entire world. Only few people would have that inner intent for the world’s ultimate salvation. It is possible for a person, only when he meets with all the circumstances from all around that establishes the bhaav (intent-for a significant effect as a Tirthankara-the liberator of millions). It is not possible that this will happen for everyone.

Yes, the longing, ‘let all humanity attain this bliss that I have,’ is a worthy one to have.Such effect (bhaavna) should be there, nothing else.

The rest we have brought along with us from our past life, have we not? That is the credit‘bank balance’- which we are enjoying in this life. Moreover, what is the big deal about spending that credit? Therefore, do we not need to take up something worthwhile in the task of salvation of the world? Should we not take a share of that?

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Tirthankaras are knower of the spontaneous nature Questioner : Does a Tirthankara know all the phases of existence of every living being?

Dadashri : Yes. Questioner : Do they know everything about whatever they focus on with their enlightened vision?

Dadashri : Once they see a thing, they can tell all the phases, how the phases were before and how are they going to be from now on.They have constant vision as the fully enlightened Self (upayog). Absolute knowledge-keval Gnan means to see with this pure elemental vision (tattva drashti-to see the five other eternal elements as they are from the perspective of the fully enlightened Self).

This is shuddha (pure) upayog, complete shuddha upayog.

Questioner : But that vision is not on others, no? That vision is of the Self (swabhaav-being the Self).

Dadashri : That verily is the Selfswabhaav.

Questioner : So then, are all the phases and aspects of everything else reflecting then, in that state?

Dadashri : That is the state of absolute enlightenment (keval Gnan), where all phases are known (to the knower) and that is pure upayog (the vision of the Self).

Questioner : Accepted, but, know whose phases? And when?

Dadashri : There is no effort to know anything, so (the Self) only knows. Without any effort (sahaj swabhaav) the Self knows all the phases of anything, how they were, and how they will be. Now if we try to dig deeper into this to create a new meaning (with the July 2006

intellect), then we will spoil it all.

Compassion of the Gnani, compassion of the Tirthankara Questioner : What is the difference between the compassion of the Tirthankara who is the absolute vitarag and the living incarnate (sajeevan murti) Dada who is a meddlesome (interferes-steps out of the Selfto help the world) vitarag?

Dadashri : Here it becomes personalized (vyaktigat-individualized) and there it is universal, for all living beings, equal for all. Here it becomes personal, this person came, that person came etc. For the Tirthankara, it is all the same and equal.

Anybody comes, his daughter may come or anybody else, there is no change. It is the same.

Questioner : Is there any difference in the results (internal effects) of the Gnani and the results of the Tirthankara?

Dadashri : Effects are of the same kind.

There would not be any difference in the effects. But there is difference in the external visible conduct. Effects are very pure, but the conduct will be different. Conduct in this life depends on conviction (pratiti) that existed in the past life. So a little difference is evident in the conduct here.

The Vitarags (the fully enlightened Ones) are free from the slightest elements of attachment and abhorrence. Therefore, they can not do anything whereas for us (the Gnani and the enlightened Lord within) there is a deficiency of four degrees so we have the ability to do something. This is what gets the task done to completion (the final heave towards full enlightenment). They do not have the ability to do this, and in this here there is the energy to do so. That is the only difference.

They are fully enlightened and therefore in the 23

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state of omniscience are beyond any state of doer ship. This one (addressing the relative form of the Gnani) has failed by four degrees and therefore is able to do. Such opportunity arises very very rarely in life.

One to two life times remain for us, so the interference (khatpat-meddling to wake up the spiritually sleeping humanity) remains and therefore we are the ‘khatpatia vitarag.’!

I would tell people, ‘please bring that fellow here. Do this and that. And the full vitarags do not get involved with anything.One becomes liberated by His darshan only. One can achieve salvation (final enlightenment in Akram Vignan) merely by doing darshan of The Tirthankara.But one has to know how to do the true ‘darshan’. One’s profit (spiritual) is dependant upon how much he knows in this regard.That is it. He is the Vitarag. The one who has recognized and known this vitaragata-the state of the enlightened-then that state is his for the taking. The benefit is directly proportional to this realization (odakha). They themselves do not interferestep out of the Self-in this. Their speech simply flows spontaneously and naturally. So the Tirthankaras are not meddlesome. I am a meddlesome vitarag, so I say, ‘bring that lady here for her benefit,’ because we know that this is not our final life (avatar). Therefore, I can say all these things here.The Tirthankara would not say, ‘there is no father-boss over you, and no one has been born to hurt you in your life if it is not in your account.’They do not utter such words. This is because for them it is, ‘those who are ready for the final liberation, do the darshan and attain; those who are not ready for moksha-liberation, so be it.’ Vitarag. Whereas, for us here there is this residual insistence, ‘get your work donewake up, know who you are’. This is our khatpat-meddling and therefore we are called ‘khatpatia vitarag.’

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You ruin your self through your interfering intellect Even a dog understands that a person is vitarag. Only the stupid-dafod human beings do not understand this. Even a dog would recognize a vitarag and defer and yield to Him.He would not obstruct his way. Even a snake would understand a vitarag. They will understand (intuitively) the fragrance of person who he has vitaragata-devoid of all raagdwesh-attachment-abhorrence.

Questioner : Is there a role of subatomic particles (parmanoos) in this?

Dadashri : Subatomic particles all play their role in this naturalness. This young man has more of the quality of naturalness that helps him understand this sooner that this here is Dada Bhagwan (the Lord in human form). The moment the intellect starts exercising its role, it starts measuring and calculating-doubting, being critical, analyzing-Dada, ‘why is he having a business? Why is he wearing a ring, what is the need to have a diamond in the ring?’ Such is the investigative finding of the one with the interfering intellect.

Having arisen so high here (there is a spiritual level that is attained that makes one encounter a Gnani, or alternatively a distinct spiritual level is established for the one who attains the grace of the Gnani), if one uses intellect before the Gnani, he will invite ruin, because here everything is natural and spontaneous and there is no action-doer ship.

So once you start using intellect here (interfering intellect-negative intellect), you will ruin everything.Here you are to cease your intellect and become abuddha. The Gnani Purush himself has become abuddha-no employment of intellect (the state of abuddha means there is the prevalence of pure knowledge only. This happens when there is no ego). Not a drop of intellect prevails in a Gnani Purush. A person July 2006

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in whom intellect is prevalent is subject to emotional swings and it is verily such emotionality that perpetuates sansaar-life after life. The Gnani Purush has the light of Gnan, and not the light of intellect.

liberation. The spiritual level-pad-is one and the same. One has to reach that level. Once you adhere to the Agnas, it is going to happen, that station will arrive for sure. It will not lead You to any other station-destination.

The result of adhering to the five Agnas

Akram Vignan will make you natural

Questioner : With what method can spontaneous forgiveness-sahaj kshama-be attained?

At this time, this science-vignan that I have given you is constantly leading you towards naturalness. Once it (the non-Self) becomes natural, you became just like me.

Once you became like me, you become the Lord of the universe.

Dadashri : No. It is not something that can be brought in by doing something. Once you adhere to our five agnas, everything will be attained. Naturalness is the result of remaining within the five agnas.Even sheelinner strength of the Self-will manifest.

Questioner : Sheel! That is a very great thing.

Dadashri : It is enough if you adhere to sheel (the state of being free from any kashay-anger, pride, deceit and greed, and being free from vishay-sexuality in any manner) only. It is a very great thing, this sheel. If you want to see someone who has attained this sheel-sheelvaan, then behold the Tirthankaras.

They indeed were sheelvan. If you want to do exact justice to this word sheel then you have to place them to represent this word, ‘sheelvaan’. If you were to place us there, then there will be a slight violence to this word. Even this word sheel must not be violated, no? Don’t you think that a word is violated if you apply it inappropriately? Sheel means sheel!

Questioner : You have established such a high stage for a Tirthankara that I have to stop even dreaming about becoming one, no?

Dadashri : Ultimately, we all will have to become just like them, no? If we do not become a Tirthankara, we will become a kevali-fully enlightened being-and proceed to July 2006

Dada Bhagwan is the Lord of the Universe. What is the reason for this? He is not the owner of this body. So who is the owner of this body? The answer is: this public trust.

Natural state of the Self is indeed the Absolute Guru That is why, first your deha (the nonSelf) has to come to naturalness. The Self by its very nature is natural. Krupadudev (another name for Shrimad Rajchandra) has said, ‘Sahajatma Swaroop Paramguru’ meaning the natural state of the Self is the absolute guru.How should the absolute guru be? The natural Self. There should be the natural state of the Self, and the associated thoughts, speech and acts are natural. Select as your guru, the one who remains the natural Self, and whose mind, speech and body, are also flowing in naturalness. Otherwise, what is the meaning of making a guru?

Questioner : What is the meaning of the natural state of the Self (sahaj atma swaroop)?

Dadashri : This body has to become natural and spontaneous-sahaj, the Soul is already in its natural state. When all these relative parts become sahaj, the other part, the Soul-Atma does not need to become sahaj; 25

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it is already sahaj. There is no problem with the Self. This body has to revert to its natural and spontaneous state. The intellect is the culprit that interferes in this process.

It is all right to eat and enjoy whatever food comes in front of you with ease; be it maalpua, (a rare sweet delicacy) or doodhapaak (rice pudding with milk). If you have received simple rotla (hardy Indian bread) and vegetables, then enjoy that. Do not reject the rotla and do not revere the maalpua.Do not favor one and insult the other.

Questioner : I can understand from this example how one can become natural.

Dadashri : No insult to one and no respect to another is the sahaj state. That which comes in front with ease is called sahaj.

Then it is all right even if one eats jalebi (sweet and flavory golden rings fried to crispness). Yet he will say, ‘it is fried.’ Leave it alone, man. Fried food hurts the one whose intellect has interfered to the point of perversion. It does not hurt the one who is sahaj and eats whatever comes on the plate.

Eat what comes to you. Suffer the pain and the pleasure that comes to you as it arises. To the Gnani, there is no pain or pleasure. It just arises in front. And the non Gnani, if it is uninvited, will he keep it, if it tastes bitter?

Questioner : No. He will throw it out if it is bitter.

Dadashri : Let the mouth become bitter if it does so. (Remain the observer). We are not to interfere in that. That is the mark of the sahaj. This whole spiritual path is of the sahaj. That is why Krupadudev (Shrimad Rajchandra) says, ‘the path of salvation is straight, natural, and easy; but it is very, very rare.’ This is because a meeting with the Gnani Purush is an extremely rare event. He has stressed this a hundred times over!

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Questioner : The only thing left is to come close to you and become sahaj.

Dadashri : Indeed, simply sahaj. Only sahaj! Having observed my sahaj nature, once a decision is made, the person becomes sahaj.

Questioner : Yet you maintain that as long as the intellect remains, one will not be able to become sahaj, no?

Dadashri : This intellect verily, makes you wander in this world and the worldly existence remains due to the intellect. As long as the intellect remains, one cannot be natural (spontaneous). As the intellect decreases, the spontaneous ness-naturalness increases.

Salvation of the entire world the natural way Questioner : Is salvation of the world to be done through the attributes of the Self or is it to be done effortlessly-sahajasahaj?

Dadashri : Effortlessly, everything is happening naturally. Natural speech, natural effortless actions are happening spontaneously is sahajasahaj. Even the bhaavna (effect intent) is also spontaneous and natural. Only a Gnani has ultimate absolute naturalness. Everywhere else, there are some limitations to this naturalness.

For the Gnani naturalness is little different.

There is no effort at all in the naturalness of the Gnani. There are efforts, but they are spontaneous and natural. The worldly efforts are different from these sahaj-natural efforts.

This is but natural.

Gnani’s compassion is constant and unconditional Naturalness should be to such an extent that we should have strong determination, inner intention-nischaya. Whatever needs to be done, one has to resolve that and be steadfast in July 2006

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that. I am imparting this Gnan –Gnan VidhiKnowledge of the Self, four times a day on some days, will this body not get fatigued and encounter difficulties? Even if this body gets tired, I would do it. Whether this opportunity will arise again or even whether these subatomic particles (parmanoo) will remain or not (referring to those that bring about salvation of others), there is no guarantee. Therefore, those who got the ‘touch’ (of these most beneficial parmanoos) will have had their work (kalyan-salvation) done. This is beyond this world-alaukik.Alas, I myself have to say it.

How much more will I have to keep saying this?

Infinite divine and supernatural powers manifested in The Gnani The Gnani Purush would not utilize his supernatural powers. Even if one touches my hand, he will get his work done (liberation).

Otherwise, ‘Gnani Purush’ would not use his spiritual powers at his home, not outside the home and not even for his physical health.

Why does he need to go to a doctor? These doctors are saying, ‘why do you need to come here? You are a Gnani Purush?’ Then I said, ‘I have to come here because I am a patient.’

So I do not use spiritual powers for my own physical health.

An agnani-non Self-realized-person would use up his spiritual powers anywhere and everywhere. If someone gives him respect

(maan), he will use up all his powers that had been accumulated. A Gnani will not spend even a cent worth of spiritual powers (siddhis) that have accumulated with him.

And a Gnani Purush is said to be the phenomenal One. The world has not yet understood him at all. With his spiritual powers, if he just touches someone, his work gets done.

At this place, all the significant transformations that have happened in all these people, has never before been possible to accomplish by anyone else. No one has been able to bring forth such transformations even in a single human being. Did you see this? What changes have occurred? Otherwise, such thing has never happened. A person’s nature (prakruti) would not change. Nevertheless, even that has happened here. Now these are great miracles, amazing wonders! This old gentleman is saying, ‘for me, my home has become a heaven, even in heaven such thing is not possible!’

Questioner : Is that the power only?

Dadashri : A ‘Gnani Purush’ has tremendous power (shakti). The mere touch of The Gnani Purush leads to the work being accomplished. However, I would not spend this siddhi-spiritual power. I never have to use this spiritual power.If I use it, it will be dissipated! These spiritual powers have manifest naturally.

Jai Sat Chit Anand

Special Spiritual Programmes at Trimandir Adalaj In the presence of Pujya Deepakbhai Desai 9 August '06 16 August '06 27 August '06

- Rakshabandhan - Janmashtmi - Gnanvidhi

- Morning 9 to 11 AM (Bhakti) - Evening 10 PM to 12 AM (Bhakti) - Afternoon 3-30 to 7 PM

Paryushan Parva from

21 to 28 August 2006

{ Spiritual Discourses on Aaptvani-11 (Purvardh) } July 2006

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Dada Bhagwan's Gurupurnima Celebration In the presence of Pujya Deepakbhai Desai 21 July 22 July 23 July Venue :

'06 - Satsang (Morning & Afternoon Sessions) '06 - Satsang in morning & Gnanvidhi in afternoon session '06 - Gurupurnima Celebration (Till noon) Trimandir, Ahmedabad-Kalol Highway, Adalaj-382421.

Pujya Deepakbhai's Satsang Programmes Bhavnagar Satsang - 3 & 4 August - Evening 8 to 10 PM & 6 August Morning 10 to 12 Gnanvidhi - 5 August - Noon 3 to 7 PM Venue : Yashwantray Natyagruh, Mahila College Chowk, Bhavnagar.

Bangalore Satsang - 11, 12 & 14 Aug. - Evening 6 to 8-30 PM Gnanvidhi - 13 August - Evening 6 to 9 PM Venue : Maharashtra Mandal, 28, 2nd Cross, Gandhinagar. Contact : 9341948509

Watch Pujya Dr. Niruma on T.V. Channels India :

Doordarshan (National), Mon-Fri 8-30 AM to 9-00 AM (In Hindi) In Tamilnadu, Mon-Fri 8-30 AM to 9-00 AM (In Tamil) Zee Alpha Gujarati, Everyday 7 AM to 8 AM (In Gujarati) Doordarshan DD-1, Everyday 3-30 PM to 4 PM (In Gujarat, in Gujarati) Watch same prog. at same time, outside Gujarat on Doordarshan DD-11 'Aastha' International, Everyday Noon 12 to 12-30 PM (In Gujarati) U.K. : Zee Gujarati (Channel 839), Everyday 6-30 AM to 7-30 AM (In Gujarati) U.S.A. : 'TV Asia' Everyday 7 to 7-30 AM EST (In Gujarati) Zee Gujarati, Everyday 8 to 9 AM EST (In Gujarati) 'TV 39 (NJ)' Mon-Fri 6 to 7 PM & Sat 6 PM to 6-30 PM (In Gujarati) Canada: 'ATN' Every Wed-Thu 8.30 to 9.00 AM EST All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) All over the World on 'Aastha' International (except India) Mon-Fri 7-30 to 8 AM GMT

Watch Pujya Deepakbhai Desai on TV Channels In India on DD-11, Everyday 9 to 9-30 PM All over the World on 'Aastha' International Mon-Fri 10 to 10-30 PM Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 23974100, Email: dadavani@dadabhagwan.org Mumbai : (022) 24137616, USA: 785-271-0869, UK: 020-8204-0746 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org (3) www.ultimatespirituality.org 28

July 2006