Where There Is Atmagnan, There is the Silence of The Sages

Editor :

Deepak Desai June 2006, Vol. : 1, Issue : 8, Conti. Issue No.: 8

DADAVANI Where There Is Atmagnan, There is the Silence of The Sages

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

EDITORIAL In the worldly states of ignorance, those who do not speak any words are considered silent. Ordinary human beings are unable to refrain from speaking. The worldly spiritual gurus are considered great when they take a vow of silence, but only with Self-realization the real mystery of silence unfolds. For the One who is fully Self-realized, ‘I am not the speaker, this tape recorder is playing,’ is the state. Such a One is simply the ‘knower’ and the ‘seer’ of the speech. The real definition of silence is when one listens to one’s own speech. Another is when one speaks exclusively about the Self and related matters only and there are no aims of any worldly interaction in it. Such a state is indeed the silence of the Gnanis and great sages (munipanu).

One may have taken a vow of silence, but still sends non-verbal signals of the desire of tea and food. He may even write his instructions on paper and convey through non-verbal signs and gestures. Such silence is not really silence. In the true silence of the ignorant non Selfrealized state, such gestures, signs and non verbal instructions are not there and one is focused on the ego based witness state of the thoughts that arise and the acts of the body in the natural state. Such a person gets his meals at the right time with ease, without any thoughts or words.

This gives him the opportunity to decrease the ego of doer ship and progress further in the spiritual quest of the natural state. This is the aim of the gross vow of silence.

If anyone’s speech is such that it hurts others, agitates others then such a person should take the vow of silence once a week with the Agna of the Gnani Purush. Such an exercise of overt silence will help diminish the gross ego to acceptable levels. And the people around will have peace for a day. Even if he gets some non verbal messages for his needs, such a person gets benefit of the continence of verbal speech and gradually gets some spiritual energies.

Even higher than the vow of this overt silence is the constant investigation and review of the words spoken, to ensure that no one has been hurt through one’s speech. Such awareness is the best. And for those words which hurt others, constant inner sincere regrets results in the change of the inner code of speech. This change in the inner code brings about a wonderful and pleasant speech in the next life.

In this Dadavani, the real understanding and knowledge of all matters relating to the topic of silence in all its forms is being presented. This will benefit the reader in attaining the awareness for improving speech in all its aspect.

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Where There is Atmagnan, There is the Silence of The Sages (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 )

Speech is necessary till the end

ready gradually.

Questioner: In life in the last stages of satsang is in the form of silence?

Questioner: When one attains the Self, does the speech not cease?

Dadashri: What do you mean by silent satsang?

Dadashri: If the speech stops, then the Self has not been attained.

Questioner: When the mind, intellect, chit and the ego are stilled in you, in your presence, and there is stillness in the mind, is it not the highest satsang?

In these times where anything goes, even when one is able to see a little of the spiritual world one is considered enlightened (sarvadarshi). He may see very little. This is because he was not even able to see even that much in the past. So what can the others do?

So they give him the title of all seer ship (sarvadarshi, the enlightened, the gnani). These are just sentences. It will not work on the path of liberation. Will anything without substance work? This, ‘speech has stopped, this has stopped,’ etc. Do you think anything ceases?

He remains there and there only.

Dadashri: No, no. The mind is still. What else is there?

Questioner: At that time all are sitting silent.

Dadashri: No, that is not silence. They are not saying words.

Questioner: So how can speech come forth without thoughts?

Dadashri: There is no need for thoughts.

Speech and thoughts are two different things all together.

Questioner: Is there any speech without thoughts?

Dadashri: Definitely. I never have any thoughts and all this speech is coming forth.

Questioner: But is the mind-speech-and body separate? You are beyond all this. You have transcended them. But at the lower spiritual levels, how can speech be there without thoughts?

Dadashri: In the lower levels of spirituality, as long as there is any element of ignorance, all speech is thought related. And then when one enters the realm of Gnan from ignorance (agnan) then the new state becomes 2

One does not need to stop speaking. One needs food and drink also. How is he going to stop eating daal, rice, vegetable and ladoo sweets? This is just confusing people all the more, because the main path is not known to them. One does not need to renounce anything.

One needs to renounce the ignorance of that thing. How can man renounce anything? How long will he be able to do it?

Speech that flows as a liberating force, is silence Questioner: Lord Mahavir became fully enlightened (Keval Gnan) and then he gave the liberating speech (deshna). Until then he remained silent (maun).

Dadashri: Yes then he gave the liberating speech. It cannot be given before enlightenment.

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Questioner: But Lord Mahavir had three types of Gnan at the time of birth. Yet he did give deshna only after becoming absolutely pure (shuddha). Why did he give the speech that liberates (deshna) so late?

Dadashri: The liberating speech can only be given when one stops becoming the owner of the speech. That is when the deshna begins to be given. Whoever wants to give the liberating speech is free to do so. When ownership of the speech is totally gone then the freedom is there to give deshna. The Lord had created a deep inner intent to become a liberator of millions, a Tirthankar (Tirthankar naam gotra). Therefore for him, the liberating speech flowed only after he became fully enlightened. This late (age 72) expression of the liberating speech called deshna from Lord Mahavir is part of the overall systematic order in the universe.

Questioner: The liberating speech of the Tirthankar has been called silence. Would you please explain its prime importance in terms of the virtues and qualities?

Dadashri: He was not speaker of his deshna. The ‘tape record’ ( that which was recorded in the previous life) was speaking.

When the tape record is speaking, He does not have to speak, and therefore it is silence.

The saints and renouncers all have the ‘upadesh’. And these worldly sadhus and renunciates (sannyasis) have ‘aadesh’. Upadesh is for those who have attained right vision (samkit). These worldly renunciates do not have the right vision and therefore they have the aadesh speech. This is the speech filled with orders (ego).

The Lord who was Vitarag, how was the sound of His voice? Ah! Just like the sound coming out of a beautiful musical instrument!

This sound has been likened to be higher in sweetness than honey. Of all that is sweet in this world, the Lord’s speech is considered the June 2006

highest and the sweetest.

Silence invites fewer dangers Questioner: What should we make of all the advice and guidance (upadesh of a worldly nature) given by everyone in worldly matters?

Dadashri: There is no danger in worldly matters. Such a person who gives worldly advice has no religious standing and status.

Those who have a status in the eyes of the world in matters of religion, their words are accepted by the world as 100 % truth. Therefore the people are misled. The responsibility for this is on such religious teachers.

And in routine worldly matters you are free to accept or reject the advice given. The people will know, ‘what intelligence you have.’

But the words of the religious ‘experts’, all they say is accepted as 100 % correct! That is why danger and responsibility follows. Otherwise in worldly matters there is no problem.

Even then any word spoken carries with it the danger and responsibility, and therefore if one does not know how to speak it is better to remain silent. Responsibility is there, for religious matters, there is religious danger and for worldly matters there is worldly danger. The danger of mis-speaking in religious matters is very grave.

It creates serious obstructions for spiritual progress.

Questioner: In worldly matters everyone gives advice without being asked, don't they?

Dadashri: Yes. And if the advice is not acceptable for whatever reasons, then there is the immediate retort, ‘you are talking nonsense.’

But one will not say this to the religious teacher.

Here he will assume that the mistake is his own only and not the teacher’s.

Control of thoughts and speech is not for us Questioner: There is a word, 3

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‘manogupti’. What does it mean?

Dadashri: These terms ‘manogupti’, ‘vacchangupti’, means to control negative and bad thoughts that arise within. How is one going to do this in this life? The bad thoughts are going to keep coming. There is a way out of it.

But this will only happen in the next life. It is not possible to stop the thoughts in this life. If one employs this solution in the deep inner intent (bhaav) then the result will come in the next life. If one resolves (nischaya) that to curse anyone or to think negatively against anyone is a fault then it will not happen in the next life.

What has been filled is going to come out no matter what. If you fill any new stock now then it will come out in the next life again.

So we (mahatmas) are done with all these issues of control and ‘guptis’. We have to settle with equanimity. These issues of controlling are for those who do not have any Gnan. Yes one should speak sparingly and take short vows of silence. Continue the efforts but settling with equanimity is most important for us.

The bad habit of talkativeness Questioner: My desire is to observe silence.

Dadashri: Then what is the benefit?

Questioner: I speak more than is necessary and therefore I desire silence.

Dadashri: Then remain silent.

Questioner: Kindly make us silent so that all this need to speak up so much disappears and we get stillness within.

Dadashri: Then how will you do all this intellectual arguing?

Questioner: I am unable to remain silent. Why do I talk so much?

Dadashri: In this world all who speak think that, ‘I am speaking.’ But it is not so. You do not have any control at all. This excess 4

speaking may decrease somewhat with my special blessings, but otherwise the words will come out even when you have no desire to do so. This is the case for everyone. These lawyers also speak out without control.

When the deep inner intent (bhaav) arises within that this is wrong, then the changes for better speech are set in motion. Come to me, I will bless you.

Silence does not take away inner burning Questioner: I talk too much and now I desire silence. How did I come to this understanding?

Dadashri: You will know. The Self knows all; it knows the good results as well as the bad results of speech, because really the Self is separate. This here is a habit of talking excessively and with silence there will be some benefit even as inner burning (of kashayasanger, greed, deceit and pride) continues.

Questioner: Is it possible to be free of this inner and outer burning during the time of silence?

Dadashri: Inner burning is always there.

In this world there is no human being without this inner burning. The only exceptions are these Self-realized beings who have become so because of the glory of Akram Vignan.

External silence: Inner chaos Questioner: Is silence defined by the lack of desire to speak?

Dadashri: When will there be no desire to speak? When one is hurt through speech one loses the desire to speak temporarily. And if one is flattered then one is very ready to speak. ‘Hello, welcome sir’, leads to further spontaneous speech.

Questioner: An angry man who has taken the vow of silence, will not be able to express his anger, will he? So then he is not angry.

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Dadashri: But the inner anger has arisen, hasn't it?

Questioner: But the karmas that would have been bound by words have been stopped, haven't they?

Dadashri: The anger that arises within does not stop the binding of new karma. Nothing ceases. The ignorant (person without Selfrealization) person whatever he does goes to waste in darkness, the karmas for the next life are being bound continuously.

Questioner: The gross effect will stop with silence, will it not?

Dadashri: Yet the inner kashaya (anger, pride, deceit and greed) remains.

Questioner: If one says anything in the outburst of anger, it will create more hurt.

And with silence this overt hurt will be prevented, will it not?

Dadashri: Yes, the overt hurt stops. The inner anger effects continue. With words the opponent will be affected immediately, whereas the inner anger is not evident to others. Talking will inflame the situation so silence is preferable.

At least he spent a day in control. And further he did not scold five people because of the silence.

Hence the external speech has been curbed. The inner anger is going on rampantly. He may be silent overtly but inside he is cursing profusely.

When there is no competence and to go on talking in all matters is meaningless. Can a man have competence in all subjects? He may be so in one or two subjects. A powerful person may speak incessantly. No body dares to object.

But here we have the goal of going further on the path to liberation. So those who desire to progress further should become really silent.

The correct adherence to silence will correct the interfering intellect.

Task done after taking the Agna frees one from doer ship When one takes such a vow of silence June 2006

then one is able to speak the words that have meaningful results. This speech on the other hand is like the arrow that has already left the bow before the aim was taken, it can hurt anyone. One only becomes aware of the hurt after the hurt has happened. This young man took the vow of silence after taking Gnan and has made tremendous improvement in his speech.

Questioner: On holidays, Dada, I tend to talk a lot.

Dadashri: Is that so? Then take the vow of silence for that day, it will benefit you. I will give you the Agna (specific tailored instruction and blessing) and then remain silent the whole day. If you need to communicate, do so by writing, but refrain from speaking.

He came to me and admitted that he used hurtful words even when he had no intention to hurt. So what should the other person understand? That it is simply a record that is playing and one must not be affected. I have said, ‘this is a record playing and one must not be affected by a record.’ Any speech is not under anyone’s control. Yet, we will find a way for those in trouble, by giving this Agna of silence etc. But know that this is beyond all controls.

All overt circumstances, subtle circumstances and circumstances of speech are the non-Self and are under the dominion of the non-Self. This mention of the word, ‘record’, is such that the moment someone speaks, we know that the record is playing.

This is beyond one’s control. This man is regretting so much for his hurtful speech, and pleading me to do a vidhi (special blessing) for him. So we have to tell him that the continuous regret will continue to improve his speech in the future.

For the one who is talking excessively and hurting others, I instruct him to take a vow 5

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of silence on Sundays. There is nothing to be done except to follow my Agna specially given in this regard. Because this has been ‘done’ after taking the Agna, one is not the doer.

Whatever task that need to be done, if done after taking the Agna, frees you from the responsibility of doership.

Silence after Agna and Pratikramans reap benefits When the speech is controlled the inner energies increase a lot. Have you ever controlled the speech?

Questioner: I cannot control it.

Dadashri: Silence adopted after asking the Gnani’s permission is very beneficial.

Secondly, pratikraman can be done.

Questioner: What is meant by penance of speech?

Dadashri: There are two types of penance of speech. One is silence after Agna, and the other is silence adopted by one’s own initiative. These penances are very helpful if done well. A lot of energy is wasted away in speech.

The benefits of silence for the seeker Questioner: Silence, fasting and solitude are all beneficial, are they?

Dadashri: Yes, they are useful for the seekers.

Questioner: Silence and fasting are they for mental peace?

Dadashri: It is good for mental peace.

Silence increases mental strength. Fasting increases physical and mental strength. All these are beneficial. Do what is possible.

Questioner: What is the difference between silence (maun) and non-silence (amaun)? We understood silence. What is nonsilence?

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Dadashri: To speak is non-silence.

Speaking, chattering, barking and hollering are all non-silence.

This is real silence Questioner: Please explain the true meaning of silence.

Dadashri: Not to employ any of the four modalities of speech is true silence. Not to employ words, not to use any gestures or sign language with hands or eyes is all overt and gross silence. And what is real silence? To talk the entire day about the Self and the Supreme reality and not to say a single word about worldly interactions is real silence. If this is not possible then one should observe overt silence.

Even that is very beneficial, because a lot of energy is expended and wasted in the speech.

Therefore practicing silence of speech is very good. Even employing sign language for the benefits of silence is of great benefit. It destroys sins of infinite lives. Silence is one of the best things one can do.

The mockery of silence to impress followers Questioner: Some sadhus and saints observe silence. How does it benefit the people?

Dadashri: This is the result of excessive talking which has gone the wrong way. This is because they do not know (meaningful spirituality) even a word’s worth and the record keeps playing uselessly. In this era of the time cycle the words that come forth from anyone only increases worldly interaction (vikari vani). Where is the sign of any accomplishment in them at all? Otherwise would these human beings be in this plight? This here is sheer clash and clash all around. The silence is more effective than all this. Silence is associated with a lot of penance. This has a good effect on the public. The effect of all these records is simply more materialistic and worldly interaction.

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Questioner: A man observes silence every Monday and when the visitors go there, he communicates with them by writing his questions and answers on a slate. Is this a mockery of the vow of silence?

Dadashri: There is no use in this kind of silence. This is waste of time and energy for all around. How can this be considered silence?

Questioner: So Dada please explain your concepts of silence.

Dadashri: Silence taken by these sadhus is meant to impress the followers who say, ‘our guru has taken the vow.’ What happens later?

He conveys his wishes by writing, ‘bring me some water, I am thirsty.’ Mooah! (term used

by Dadashri to awaken the individual) why not speak up instead? Has your bapo (father boss to be feared above) tied you up in any way?

Speak up mooah. This is simply a farce to impress the followers! Real silence does not accommodate these gestures and other modes of communications. The vow of silence of your Jain sadhus (abhigraha) is real silence (maun).

Questioner: Yes. Dadashri: Do they make any gestures or signs? That is silence.

Overt and visible silence Questioner: What is the discipline and rules for the observance of silence? How can one practice silence?

Dadashri: One cannot make any gesture or communicate through writing. Even associated suggestions by gestures are not allowed. To go to the toilet, one can not do, ‘this, this’. Some one will come and ask, ‘do you need to go to toilet?’ And then he goes.

One does not need to do anything.

The silence (maun) should be natural and spontaneous (sahaj). The silence should also exist within. Here one or the other signal is used by him. Otherwise prior instructions, June 2006

‘bring me tea at 10, and at 11 do this.’ Where such signals exist there is no silence. Otherwise internal vibrations, ‘bring tea, take that, do this,’ continue. Such thoughts continue.

Questioner: In the vow of silence one is asked not to speak. Are we to suppress our feelings?

Dadashri: These people shut their mouths completely but fill up papers after papers writing their instructions and commands.

This is not silence. He writes, ‘bring some tea.’

That is not silence. That is which comes naturally with ease, has to be taken. Have you seen them writing on a slate?

Questioner: Yes, I have seen them, carrying slates and writing.

Dadashri: Yes, they write very well on a slate, and they even make gestures.

Questioner: What if such thoughts do not arise and he keeps silence with understanding?

Dadashri: That silence is superior, but such silence is rare. Where will one attain such silence? Nothing can be said in the vow of silence. There must not be any unnecessary agility of the mind, speech or the body. The lesser the disturbances and agitations in the mind, inner speech and the body, the better is the silence. The existence of the slightest disturbance and vibration effects is absence of silence.

The overt silence with gestures is superior to the misuse of words which hurt others.

Hurtful speech wastes a lot of energy. Signs and gestures conserve energy.

Questioner: For the observance of the vow of overt silence, are any changes in diet necessary?

Dadashri: No. Here meditate on your chosen Lord. You will be helped. There is no other solution.

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The fruits of silence depend on intention Questioner: When one becomes silent in a vow, does one bind the karma that creates obstruction over gnan (gnanavaraniya karma)?

Dadashri: With vow of silence even greater gnan obstructing karma is bound. This is because there is the ego of being silent, ‘I am observing silence.’ This binds karma.

Questioner: Is there ego in silence?

Dadashri: The taker of the vow of silence is doing it through ego (ahamkari, doership with ego), and therefore he takes the vow. The Self is silent (maun). One is exercising the ego, ‘I am taking the vow of silence, I want to remain silent.’

The taker of the vow of silence, is doing it through the medium of the ego, and the one who becomes silent (muni), is one and the same. Have you seen the munis there? Do you know what they do after taking the vow of silence? They observe minutely. They observe what is happening within and without. It is called witnessing (sakshi bhaav). By observing they are doing the witnessing. It is all being done through the medium of the ego (‘I am Chandulal’, ‘I am observing’).

Whatever is done through the medium of the ego here (vow of silence), results in the binding of merit karma (punya), but does not liberate. This results in a more pleasant speech in the next life, and better speech content, and worldly happiness.

Moksha, through silence or speech Questioner: When will silence place one on the path to liberation?

Dadashri: Silence will never take one to the path of liberation. These other living beings with the exception of man are all silent. Are they going to be liberated? Some even bray and bark. Will they go to moksha?

Questioner: No, I am saying that even 8

though one is alive (chetan) and yet if one lives inert, like the dead (achetan, jad) what then?

Dadashri: Yes, all these trees live as if they are dead, do they not?

Questioner: Yes. Dadashri: They do not move, even if the robbers or tree cutters are around. Are these souls not inert? And if you want to boil these wheat (living souls) they do not run away, do they? So even though they are living (chetan, charged with life element, soul) they live life lifelessly, mooah! One can weigh and pack 5 kilograms of wheat but how will one weigh and pack 5 kilograms of frogs? They would jump all over the place.

Questioner: The scriptures say that the souls in the wheat will also attain liberation.

Dadashri: How will that happen? When will one attain liberation? When one comes to the point when one will be continuously hearing one’s own speech then liberation will be attained.

The power and awe of silence What do these people tell me? Dada you never scold anyone. Yet 50,000 people live in awe (admiration) of my presence. I do not say anything to scold anyone. I insist that I will never scold you. Even if you provoke me, I will not scold you.

There is no austerity and sternness in this world that can match silence. The sternness that spills in words becomes wasted. All around me will improve with my silence. If I say anything to anyone specifically, he will be very affected. In the vicinity of Dada (The Gnani Purush) one has the freedom to say anything. However, when one remains silent, it is the penance of silence (maun tapobud).

The overt silence is also beneficial Questioner: If a person stops vocal speech and adopts silence, then is it beneficial?

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Dadashri: Such overt silence (sthoola maun) will destroy the overt visible ego. This web of worldly life has arisen from words only.

With silence there is tremendous increase in inner energies.

Alas my dear, at least the gross account has ceased, at least the goods train (overt speech) have stopped running. Now the trains that carry human beings (subtle inner speech) are still running.

Questioner: But Dada, such capacity for total silence (inner and outer silence) does not exist for human beings of this era, does it?

Dadashri: No, it is not possible. It is simply impossible. There is a tremendous value of silence. This brother here is observing silence but within it is all chaotic and he is continuing to talk from within. Even then it is good. It is true that others are hurt with spoken speech and that is the reason why there are so many complications in this world. The words hurt like hurled stones. Thus when this gentleman here does not speak, then he will not hurt anyone. On the day of his vow of silence, the others around him breathe a sigh of relief.

Questioner: On those days there are not many accidents.

Dadashri: No accident of any kind. He wants to say a lot, but can not. And that is the benefit.

And silence brings forth control over passions (saiyam). This overt silence also brings forth control over passions. For the mahatma, one who has attained Gnan, the awareness, ‘I am pure Soul’, continues during this overt silence. For the non mahatma, the awareness, ‘I am Chandulal continues’ and therefore, ‘I am silent’ continues. This is the silence through the ego. The other one is the silence of the Self. ‘I am Shuddhatma’, this awareness increases with overt silence, whereas for the other; one feels constantly that he June 2006

needs to remain silent. This is the ego of silence.

Questioner: When one does not vocalize the anger by speaking up, but keeps it within, what would be its reaction?

Dadashri: The reactions to speaking up openly are less than the results of anger that is not expressed verbally. The reaction of expressing anger through words or a small slap (act) is not as serious as the reaction to the anger that is held within (kashaya).

Questioner: Even if I do not say anything when I am angry at someone, my inner anger remains.

Dadashri: That is why I maintain that no matter how angry you are in your spoken words and through your acts, no matter how crazy your actions may seem to be, please remain on the side of the Lord, ultimately. Even if all this that has happened through speech and acts are on the side of satan (negative, kashaya) you must remain on the side of the Lord, not in the Lord, but on side of the Lord.

If your mind tilts and is given to satan, then all is over. Give your mind (surrender) to the Lord. Give the opinions (mut) to who ever, but give your mind (mun) to the Lord.

Questioner: Yes, indeed, it is the mind that is working in all these matters, isn't it?

Dadashri: This world has arisen because of the mind. With one mind, the world sets and with another mind it arises.

Questioner: What should one do if one does not understand the viewpoint of the other?

Dadashri: Remain silent (maun). It was because of silence that the stupid people were considered wise. If one tells you, ‘you have no sense,’ remain silent. And if at that time if you react adversely to him he will remember and bind within that this person is indeed stupid.

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In this era of the time cycle called dusham kaal, all bondage is due to speech. In the past era called susham kaal (more than 2600 years ago), bondages were created through the mind. In the absence of these words of these times, moksha would have been very easily attained. To label someone as wrong is to throw dirt on one’s own self. To utter even a small word is filled with such grave danger. If one speaks the wrong words, miss speaks; one is throwing dirt on his own self. Even wrong thoughts have the same effect. Therefore you are to repent and do pratikramans for the wrong thoughts and speech. Then you will be free from their effects.

silence of the realized Soul, will definitely liberate the entire world.’ (‘Sat purush nu maun tapobud, nischaye akaha jaga ne taadey’).

The sensitive (those easily affected by words) ones have the extra reason to remain silent. Instead of observing silence, it is superior to keep in mind, or be aware of what effects one’s speech has on others.

Dadashri: The true silence is without any passions. All passions (no kashaya, discharge kashaya) ie, laughter, grief, disgust, fear are all absent. There is no subtle inner speech in such silence. In such silence, obviously there is no spoken speech, but communications through written words is also absent. All such unsteadiness and vibrations are absent, written non verbal gestures etc., are absent.

The penance of silence Questioner: Silence is considered the energy of penance. In what sense is this so?

Dadashri: Silence of penance (maun tapobud) begins when, in situations of the need to speak up one remains silent. If under extreme duress of the need to speak up, one remains silent then the penance of speech begins. When the servant is bringing tea to you, breaks the china cup, and if you remain silent then it is penance of silence. Here the silence has a power which is matchless in the world.

If you say anything angrily, this power is lost.

Silence is the highest penance. When there is a conflict with the father, observance of silence is penance. In such penance a lot melts (karma) within and the science expresses.

Nowadays people adopt silence one day and vomit their anger out the next day. The penance of speech is very beneficial. It has the capacity to render the entire world free. That is why Kavi has written, ‘the penance of 10

In the vicinity of Dada (Gnani Purush) one has all the freedom to say anything. Yet if one remains silent then, the silence is with penance.

Questioner: What is the real meaning of silence (maun)?

Dadashri: Whatever is spoken for the benefit of the Self (here for the salvation of others) is silence.

Questioner: So then how should the silence be?

Silence is the final essence of all life Questioner: Does the vow of silence increase the effect and power of spoken words (vacchan bud)?

Dadashri: No. Silence does not increase the effectiveness of spoken words. The energy and effect of speech arises when one’s speech becomes such that it does not hurt any living being to the slightest extent. Even an enemy will not be hurt by such speech.

Questioner: So then one will not speak at all, no?

Dadashri: Let him become silent. Silence is the final essence of this world. In the final analysis one is asked to come to silence. This is because silence is the real means of ‘Seeing’ (as the Self). In the worldly silence vows, it June 2006

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becomes the means to see what is happening in the world. Here, one will bring tea, and that is seen. Then one will forget to bring tea. That is also to be seen, and one has to let go. This will increase the understanding of the world.

What is the ultimate essence of the world? It is not worth uttering even a word related to worldly life. Speak only about the Self.

The silence of the munis To speak words on the Self and Supreme Self, have nothing to do with worldly interactions. The Lord (Mahavir) has called this silence (real silence).

Questioner: I understand the term sage (rishi). And then there are the munis also. Why was it said like this?

Dadashri: Our people used to call the sages munis. They will say, here comes the ‘rishimuni’. Some of them do not speak. There is silence and so he is a ‘rishimuni’. The real muni is the one who speaks and yet is called a muni. The Lord states that this muni is real even though he speaks and the conventional definition is that he can only be called a muni if is silent. He has put a seal on his mouth (overt silence).

Where there is Atmagnan there is silence of the sage Questioner: Who can be called a muni?

Dadashri: The muni is not concerned at all with worldly matters and does not speak a word that leads to more worldly interaction (sansar). Such a one speaks only words that lead to the Self and the paths to the Self (adhyatma). This is called total silence (sampoorna maun). Do you understand the meaning of this?

The one who speaks continuously and exclusively on matters of the Self and the paths June 2006

that lead to the Self, and does not utter a single word, with any worldly intent, is called a muni.

He may speak continuously, as if a record is playing. That is why Shrimad Rajchandra (Gnani Purush) has said, ‘The Muni is where there is Atmagnan.’

This ‘record’ of ours (the speech of Dadashri) keeps playing all day long, but even then I am silent. Our speech has no other intent except for the salvation of the other person (atmartha). Such a silence is one of a muni. Whereas, these other munis while being silent are filled with inner conflicts. How can they be called munis? I am a ‘mahamuni’ (the great silent one). I am absolutely silent. This is the silence of the highest order (paramartha, for the Self).

Worldly words and yet the speech of silence Do you know what the experts of scriptures, have said regarding speech. They have said that all speech that has been said for the Self is silence. And the world defines silence differently. As long as any signal of communication continues, it is not silence, says the Lord. They do communicate through signals, do they not? How many ways do they signal?

Questioner: They make gestures and even write.

Dadashri: That is not silence. Dada speaks all day and yet he is silent. Why? This is because there is no worldly aim in these talks. There are worldly talks but the aim is not of the world, but it is of the Self (atma lakshi).

If there is any worldly talk, it is ultimately for the aim of salvation of the other and therefore it is silence.

The scriptures say that any speech for the worldly aim (bhautik) is called speech where as any speech for the Self is silence. Do you know this? This vision is difficult to see.

Questioner: Yes, I have heard this.

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The speech of silence Dadashri: The vow of silence (maun) taken for worldly intent and aims is non-silence (amaun) and anything said for the Self is silence.

Look, the Lord says this person is silent despite talking. And this other one who is silent is really chattering (buk buk) and talking. And the one, who is talking for the aim of the Self, is silent. Whatever is said for any worldly aims goes in useless chattering. And I speak the silence of the sage. My day long talk is called by the Lord as the speech of silence.

The living Upanishad I am the speaking Upanishad, the living Upanishad (the ultimate teachings about the Self at the end of the Vedas, also called Vedanta). The other Upanishads are scriptures, books. So which one is correct, the living one or the book? The living Upanishad is right. So therefore, if you accept these words as the ultimate truth, then you will come to the final solution. Those in the scriptures are written through the medium of the intellect and these words are beyond the intellect.

Questioner: I have read the scriptures of Upanishad. I have also read the commentaries on the Bhagavad Gita. I have also read the Sankhya philosophy of Kapil Muni. However after attending these satsangs of Dadashri, I am finding some places where these scriptures have errors. This is because the analysis of the scripture is presented through the medium of one’s intellect and individual view.

Dadashri: Yes indeed, that is exactly how it is.

Questioner: Yes, in them, whatever the original writer is trying to convey is one thing, and the subsequent person who comments has written something different according to his own understanding. Some then go on to 12

translate in English. After attaining the Gnan of Dada, I find all these commentaries are absolutely bogus. I feel that they simply have not got it.

Dadashri: It is all written according to ones individual intellect. This here, to listen to the fresh speech of the Gnani Purush constitutes new scriptures.

When the Gnani is present, one must not refer to or take the support of any scripture.

The scriptures have been written by the experts of scriptures (shashtra purush). When the Gnani is not around, then they may be used. There is no Gnan in the scriptures. The scriptures are gross. What is a word? A word is a gross thing. There is no subtle, no subtler or subtlest meaning in the scripture. The scripture is only gross food. Therefore, when the Gnani is present, these words are of no use. Be it the four Vedas of the Hindus or the four Anuyogas of the Jains, they are not of any use. The Gnani is superior to all these Vedas and Anuyogas. Each and every word of the Gnani is exact. Therefore if the Veda needs to be ‘corrected’ (given the exact meaning relevant to the current time) then it can be done here in front of the Gnani.

Questioner: Through the speech of the Gnani?

Dadashri: Yes, if one wants to improve and correct the error in the understanding of these major scriptures, from the beginning, then now is the time. I have allowed this to be published in the Aptavanis (new scriptures of Dadashri). Upanishads are a different matter.

But ‘correct’ the Vedas. The speech of the Gnani is natural (sahaj), is also called deshna (the speech that liberates) and is considered the living goddess of speech (pratyaksh Saraswati). Where Saraswati exists there is no error. That is why I do not mention any scriptures.

Questioner: When the original is June 2006

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available what is the need to use a substitute?

Dadashri: Yes. On the contrary we are doing damage. Therefore when the Gnani Purush is around the books are of no use.

There is no book which will be of any use in front of the Gnani. The Gnani Purush’s speech is for the purpose of improving the scriptures.

So whatever errors that are evident in the Vedas, go ahead and get them corrected. I have said the same to the Jains and their spiritual teachers get the four Anuyogas corrected. If you ask me, you will get the total corrections for all of them. The opportunity to correct is very rarely available. Otherwise the original writers of these scriptures say, ‘I am saying what the all knowing One (sarvagnya) has said.’ But this will not work. To absorb (dharan) what the all knowing One has said once, is difficult. Further to understand it is even more difficult. So how would then the writer have understood anything?

One man came to me to talk about Manusmruti (scripture dealing with duties of Man) and said, ‘manusmruti can be compared to the words of the Gnani, can't he?’ I told him, ‘do you not know how to read? What is the meaning of Manusmruti? Whatever sage Manu remembered (smruti) he wrote.’ These scriptures are all food to be taken when there is a famine. Not when the Gnani is around.

Questioner: Here Dada, here you gave us all the solutions.

Dadashri: When the Gnani Purush is there, all the scriptures should be corrected.

Now someone comes to me and wants me to tell the meaning of scriptures! What can be done! If one tells me, ‘explain this,’ I will say that this is a mistake on your part. The scriptures have been written by the experts on scriptures and here The Gnani Purush is above all writers of scriptures. The Gnani Purush is lower than a Tirthankar (the fully enlightened One) but above the writers of the scriptures.

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When the direct light of the Sun is available, what is the need to light a candle? When there is no direct sun light, the candle is necessary.

Questioner: Dada, today this speech of Yours has the power to eradicate any insistence of any one of us who is stuck on any scripture.

This is because some of us have the tendency to repeatedly go back to referring the scriptures.

Dadashri: Yes. That is why I had to tell you all this. When? When I know that this is going on (dependence on scriptures in the presence of the Gnani). Otherwise to insult the scriptures, is a fault. When such things are going on, then I have to resort to even an insult to the scriptures for your benefit. To insult a book is to insult the knowledge of the scriptures (shrut gnan) and it is a fault. At a certain critical time, if I do not commit this fault then you would have gone a long time on the wrong path.

That is why I have said that it is not necessary to read a single sentence of Krupaludev (Shrimad Rajchandra). However, if you are habituated to it, read it. Where is the need to read anything after meeting the Gnani Purush? All the scriptures, all the Vedas and all the Upanishads, all are encompassed in these five Agnas. Is this talk understandable?

Questioner: Yes all is contained within the five Agnas.

Dadashri: Otherwise, would I tell you not to read the words of Krupaludev? Such beautiful words, and magnificent sentences, and speech! But why do you need to bother with it? All that has been deeply discussed and the end has been attained. If you have sucked of all the juice, what is left? If you drunk it what is left?

Great munis like Kapil and others were very pure. I have read the scriptures. Kapilmuni has clearly written, ‘I am saying what the all knowing One has said.’ And then he became 13

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free from any responsibility. ‘I am merely bringing the message.’ He was a very elevated soul, yet he does not take any responsibility.

Errors in this path, is a sure way to end up in hell. These words are not to be teased or messed with.

Even I remain silent. What can be done?

If you take the wrong path after meeting me, I do not like it. I prefer to remain silent in these critical matters. Even I have to do pratikraman vidhi for 15 minutes for assaulting the scriptures.

The attacks done, call for the vidhi of pratikraman. I commit the fault to save you from going on the wrong path.

Questioner: Where is the objection if all are benefiting?

Dadashri: No, it is an attack, isn't it?

The scripture was sitting quietly somewhere. It will claim, ‘why are you attacking me?’

Whatever it was, it was free and independent.

Therefore, there is the attack within. We do not let even a single mistake go by without washing it off with pratikraman. This is a deliberate mistake. Otherwise if the wrong mixture went in this person’s mind, then he will continue to bang his head reading the scriptures.

And an attack is an attack. Do I not understand that? For us there is nothing to say ‘no’ to. For us (Dadashri and the Lord within) moksha exists in ‘yes’. Moksha comes with ‘yes’. Very rarely when the wagon goes off on the wrong path, I have to say something. Do you understand?

Truth and untruth in the relative world Questioner: Why should one do pratikraman for saying the truth?

Dadashri: This truth (satya) is itself the untruth (asatya). All that is the truth is all untruths. Which matter is true, tell me? I will prove that it is untrue.

Questioner: When we speak the truth openly to his face, he is offended, and why 14

should there be a pratikraman?

Dadashri: No one can tell the truth. In this entire country there is no one born who can say the truth. Even I am not able to say so.

How can man tell the truth? It is only true according to one’s view-point, not true from the view point of the opponent.

I do not see anyone at fault at all. Even this speech flows it is associated with pratikraman within when necessary. That means the opinion within, ‘this must not be so,’ exists within for sure. How does it appear to me?

Flawless. Then, why is the fault in speech?

There must not be any negativity (avarnavad) in the speech. I should remain silent. If I do remain silent in these matters, you will go on the wrong track. This is not called the truth.

The science of speech This speech that is interacting with you is the original tape record speaking. And this tape recorder (machine) here is secondary. In this entire world, this term ‘tape record’ has been used by me for the first time ever, and I have explained it totally. This speech mooah, is not of your baap (yours, the relative self here)!

Do you know how the record is taped within?

The vibration of the self within is not in the form words. It is in the form of deep inner intent (bhaav). Whatever one is trying to say, there is this intent only. This is turned into ‘code word’. Later this becomes like ‘short hand’ and finally when it comes into expressing or unfolding as the spoken speech. This expression is the result of friction within the sound apparatus. Then the nice exact words are heard. That is why this speech is a taped record playing.

Questioner: Dada, is this called the binding of the subtle attachment (sookshma raag)? Is the main formation of speech based on attachment (raag)?

Dadashri: The speech arises from either June 2006

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attachment (raag) or abhorrence (dwesh).

When there is abhorrence within, the speech of abhorrence and disgust results. When there is attachment and attraction, the speech of attachment comes forth. The world verily is the cause of this. The second cause is the ego, ‘I spoke.’ Now, even while talking so prolifically, I am considered silent. Why? I am not the owner of the speech. And all the rest of the people are the owners even when they remain silent. The owner of the speech can never be silent. I am not the owner at all.

The secret of changing the code Questioner: The speech is taped for next life according to the intent at the time of the speech (bhaavna, the result of deep inner intent the bhaav) as well as the awareness of the speaker?

Dadashri: No. This taping does not happen at the time of the speaking. This taping has happened in the past life. What happens now? It plays according to how it was printed (taped originally).

Questioner: Now at the time of speaking, if we keep awareness then what?

Dadashri: If you scold some one now, and then you feel in the mind, ‘this scolding was right. This scolding was necessary and correct.’ So then again a ‘code word’ is formed of such an account. And if you feel, ‘this scolding was a wrong event. It should not be so’ will result in a new ‘code word.’ In the first example the weight of the ‘code word’ increases, and in the second it decreases.

Questioner: Now, ‘this is correct’ does not happen and, ‘this is wrong’, does not happen within, then will a ‘code word’ arise?

Dadashri: If silence is determined within, silence will arise.

Questioner: At many times one may not say anything, but the inner speech (antar June 2006

vacha) will continue, no? The inner feelings will continue to be spoiled, what about that?

Dadashri: You have to tell your self within, ‘these wrong feelings must not exist.

They should be good and wonderful.’

Questioner: Then the code for the pleasant speech will come in, will it not?

Dadashri: Yes, the code of the pleasant speech will arise.

Questioner: But then, for this new code will we have to enter another body?

Instead, we would rather have no code at all.

Dadashri: This is only for one more lifetime. Ahead, in the next life, your codes will not be like this. The ones who do not have hurtful speech, they have not changed the code. And those with hurtful speech have changed the code. Therefore, the codes for pleasant speech have increased whereas the codes for hurtful speech have decreased.

When one who pleads, ‘Dada, when will this speech of mine improve?’ Can we not understand then that he is changing the code?

Questioner: The one who is bent upon going to moksha, attaining liberation, he simply does not let any codes in, does he? What does he need to do?

Dadashri: There is no impediment of any kind on the path of liberation now.

Whatever codes, that are necessary for final liberation, moksha, will arise in the next life. In this life, if one fills the necessary stock after asking me, then in the next life, those liberating codes will arise. There remains one more life time for you all.

Questioner: What are the codes of the speech of a Tirthankar (the fully enlightened One) like?

Dadashri: They have decided the code of not hurting any living being to the slightest extent through the speech. Not only hurt, but 15

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also not to hurt the foundation, the core base of its existence (praman) of any living being. Not even that of a tree. Such codes have happened only to the Tirthankars.

The vow taken after Agna improves speech Questioner: What is the way to improve the speech?

Dadashri: This is the place (in front of Gnani) to improve the speech. Here you should ask the questions repeatedly and arrive at solutions and get closure.

‘The gross circumstances, the subtle circumstances and the speech circumstances are the non-Self (par) and are dependent on the non-Self (paradhin).’

When only this simple sentence remains in one’s understanding and awareness, then no matter what the other person says, it will not have any effect. This sentence is not an imaginary sentence. It is exact. What is ‘exact’ (as is), I am telling you. I am not telling you to follow my words by respecting them.

Exact is this only. You are suffering because you do not understand the facts as they are.

Questioner: When the other person says something hurtful, then there is equanimity because of your Gnan. But the main question that remains is that when I speak something bitter and hurtful, then if at such times, if I take the support of this great sentence above, then I will be misusing the license (Gnan sentence), wouldn't I? Dadashri: One can never take the support of that sentence at such times. At those times, the support of pratikraman has to be taken. When hurtful speech has come forth, pratikraman should be done. And when the person says anything hurtful, then taking the support of the Gnan sentence, there is no hurt at all within you.

When you hurt others with the words, 16

then do pratikraman afterwards, you will not have any hurt within you for the words spoken.

In this manner all solutions are attained.

Questioner: The speech is inert (jad), yet why is it so effective?

Dadashri: The speech is inert, yet it is the most effective of all. It is the reason for the continuation of the world. The very nature of speech is its effect.

Questioner: How is one to bring about control over speech?

Dadashri: The control over speech is attained by taking the vow of silence from the Gnani. If one wants to become silent on his own, it is not under his control. And the circumstance of silence will not come on its own. This is because the unfolding of the circumstance (udaya) of silence is dependent upon scientific circumstantial evidences (vyavasthit). Therefore silence adopted after taking the Agna of the Gnani is beneficial. The other way to control speech is pratikraman.

The speech is a taped record. What has been printed (taped) will come forth only, not more, not less. Therefore these two are the only ways to control speech.

Questioner: What is the meaning of ‘has been taped’?

Dadashri: When the boss is dictating a letter very fast, and the assistant is writing it down, how is she doing it? What language is that?

Questioner: Shorthand.

Dadashri: And then there is something new beyond that. It is called code language, isn't it?

Questioner: Yes, code language.

Dadashri: All this gets typed in code language and shorthand within. The moment the feeling within (bhaav), ‘I can make anyone June 2006

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shut up with my speech,’ such code words lead to such speech in effect. This is what I mean by a taped record. For you, the current tape (speech) is of the code words that you had made.

how each person listening will be affected through these words.’ This has to be ‘seen’.

And even the speaker of the most hurtful speech speaks very pleasantly in front of a saint. And therefore are we not to understand that he is not the speaker? Who is he, the speaker of the hurtful language or the pleasant one?

Dadashri: You should keep the awareness and then speak. Do your best according to your understanding. There is no solution otherwise. Now even when, ‘Chandubhai,’ is talking justly, the other person may be hurt repeatedly. What can one do then? What is the solution? This happens with specific individuals only (karmic account), not with all. So here if there are no counter shots (reactive hurt), then only your fire works will stop. Otherwise, when one shoots you will also shoot back, even when you do not want to.

Therefore in such situations when all decide to close the fire works then only it will happen, otherwise it will not.

Questioner: When the speech comes forth, what kind of and type of awareness (jagruti) should one keep?

Dadashri: When you hurl such a big stone that it totally shuts off the other person, gravely hurting him, the awareness goes out of the window. If you have hurt him with a small stone then the awareness will stay. Therefore, when your stone becomes smaller, the awareness will begin.

Questioner: So how do we make the stone smaller?

Dadashri: With pratikraman.

Questioner: How can the speech that has been taped be changed?

Dadashri: The only way to change it is by only taking the Agna from a Gnani and remaining silent. Otherwise, it is like changing the will of nature. Therefore if you try to change it, do it with the Agna of the Gnani Purush. The Gnani is such that he does not become responsible (is beyond thoughts, speech and acts) and hence by taking your responsibility, the responsibility vanishes. So this is the only solution.

The awareness at the time of speech Questioner: What kind of awareness should be there when talking?

Dadashri: The awareness, ‘who and June 2006

Questioner: The same words are spoken to five different people, but everyone is hurt to a different degree. What can I do about it?

Questioner: The new code, does it give its effect in this life or the next life?

Dadashri: What would happen if the pot maker, who generally heats the clay pot for 24 hours to make it ready for use, takes out the pot after a few hours?

Your acceptance of ‘The next life will be filled with everything working well’ is the reason why you have faith in me, and keep listening to me for hours. In this life your speech that is the result of taped codes from past life, will be exhausted and then your speech will not be hurtful anymore.

Questioner: So then one will become silent?

Dadashri: Yes, silence will be there. By silence it does not mean that here will be no verbal output. By silence (maun) means only that speech will come forth which is necessary for simple basic worldly interactions. That which was filled in a tank will be emptied for sure.

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The awareness during speech Questioner: We had asked you how to improve our speech, and you had replied that the speech is a charged battery that is being discharged in this life. Now I wish to change and improve my speech. Then you had said that for this, I need to take the Agna of the Gnani, because the Gnani’s Agna can bring about the change. Will this vow of silence bring forth the changes?

Dadashri: That Agna is hard to get, and no one will give the Agna. If He gives the Agna then the changes can happen.

Questioner: Yes, but if He gives the Agna then the changes will occur, will they not?

Dadashri: No, but he will not grant that Agna to anyone, that is only a rare event.

Questioner: Yes, but it is possible to get it, whenever it happens.

Dadashri: It happens, it is not given.

That Agna happens when one is graced, otherwise it does not happen.

Questioner: So then this can change the vyavasthit (scientific circumstantial evidence)?

Dadashri: There is only that much change in the vyavasthit. The Gnani is the doer (in the realm of the Self) and therefore has the independent highest inner endeavor (purusharth).

Questioner: So then can the prakruti (the non-Self complex) be changed or not?

Dadashri: If there is the highest inner endeavor, anything can be done.

Questioner: Can vyavasthit be changed?

Dadashri: That is possible only by the Gnani Purush. He has the power of the words (vacchan bud), the highest inner endeavor (purusharth). But this change happens in the 18

rare one, not for all. It is not easy to grant special grace to someone.

Questioner: If I want to improve my speech now, how can I do so?

Dadashri: You cannot improve your speech yourself because that speech has already been ‘recorded’.

Questioner: Yes. That is exactly why.

It has become vyavasthit.

Dadashri: It has become vyavasthit but now here through the grace and compassion of the Gnani Purush, it can be changed. However, it is difficult to receive this grace.

Questioner: Vyavasthit means that which is discharge. The grace also is what has been brought forth from the past life as a discharge. So how is the new grace of this life going to be of any use?

Dadashri: What is vyavasthit? That which happens after grace is vyavasthit. The result of vyavasthit also is there for any negative interactions with the Gnani (viradhana, avkrupa). The surrendering and devotion to the Gnani (aradhana) also has its fruits in vyavasthit.

There are therefore two results given by vyavasthit. The fruit of surrendering to the Gnani is grace. This grace can change the vyavasthit very rarely. The fruit of criticism of the Gnani (viradhana) is also there.

Questioner: But you grant equal grace to everyone you meet now.

Dadashri: It may appear to be equal, but it is not the same for all.

Questioner: So then the grace is dependent on vyavasthit only, isn't it?

Dadashri: No, no. It is not according to vyavasthit. Vyavasthit is dependent on the grace.

Questioner: But for everyone it is the same, isn't it?

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Dadashri: All are equal for me, and the grace is different for each one.

Dadashri: Now, please do not tease all this with your intellect.

Questioner: If all are equal for you, then how can the grace be different for each one?

Questioner: So can the vyavasthit be changed?

Dadashri: All are indeed the same in my eyes. But are not all different? Do they not all have a different speech?

Questioner: So please tell us the real cause of grace (krupa, kripa).

Dadashri: How can there be grace for the one who is sitting here with a sad and doubting face? When one uses the intellect in front of the Gnani Purush there is less entry of grace.

Questioner: So that is the vyavasthit of the person. Because grace was not going to happen for him, he comes here, uses the intellect and sits with a sad doubting face.

Dadashri: No, Not like that. He has to have the bhaav (feelings), ‘I want to attain the grace (aradhana).’ Just as one is constantly worried, ‘I must be careful not to offend or criticize the Gnani (viradhana).’ Arey( term of exclamation)! Nothing is going to happen. Do not worry about viradhana. Just the opposite, the aradhana of the Gnani, will result in the entry of grace decidedly.

Questioner: Will your grace change the vyavasthit?

Dadashri: This is the only change that can be brought about in vyavasthit. The speech is an effect of the causes created in the past life. Now if it needs to be improved, then the Agna of the Gnani and your firm resolve (nischaya) can change it. In this effect, only the Agna can help him. Without the Agna, there is no other way. This is like the example of a scene where one is about to be hanged in public in Ahmedabad, and Sir Barrow who happens to be walking around sees the scene.

The man is pardoned by Sir Barrow and his life is spared. This is how it is with the Agna of the Gnani.

Questioner: But you have said Dada that the Agna of the Gnani can break vyavasthit.

Dadashri: Yes, it all breaks. What can't be attained with the Agna of the Gnani.

Questioner: Vyavasthit changes? The entire vyavasthit is blown away?

Dadashri: All of it is not changed. Some aspects are changed. All can be improved with the Agna of the Gnani, because it is the wall that prevents entry into a new life. It will prevent entry into a new life.

Dadashri: Yes. Vyavasthit follows grace.

Vyavasthit does not come first. Grace comes first.

Everything can be improved through the Gnani’s Agnas, because it is a security fence, which will prevent you from entering into another life.

Questioner: But vyavasthit is the result in this life of past life causes.

Questioner: What do you mean by ‘into another life’?

Dadashri: Yes. This grace is one of the many scientific circumstantial evidences.

Dadashri: It means that it will not let you fall back into worldly life.

Questioner: So if it is not meant to be the part of vyavasthit, then grace will not enter?

Speech without ownership cannot be found in the world. Such speech can break all obstacles, but one should know how to satisfy

June 2006

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and keep the Gnani happy. Such a speech can break through everything. If in just one hour, the Gnani can destroy your countless past lives karmas, then what can he not do? There is no doership. It is not possible to have speech without ownership. Nevertheless one must never question its existence. In fact, this happening of the ownerless speech is not an exception. It is a fact now. But if you want to rationalize its existence, then everything is vyavasthit, but you will not reap its full benefits. (If you say it was vyavasthit and because of your merit karma you acquired Self-realization so be it, but if you say it happened because of the Gnani’s Agnas rather than vyavasthit, that makes Dada your whole and your sole. It is the Gnani’s grace that prevents us from perpetuating the worldly life; therefore the protection is because of the Gnani rather than vyavasthit. If you take the approach that it is Dada and his Agnas that has made the changes, then you will reap full benefits.)

Questioner: Please let the memory of this carry forward in our next life.

Dadashri: Yes. If you decide that you do not like your speech and you want your speech to be just like Dada’s, it will happen. It will depend on whatever you decide. When making a ‘tender’ (bid) for your next life, make a firm decision as to how you want your speech and your conduct to be, and this tender will carry forward your decision.

Questioner: There are so many things to be decided upon. Instead one can make it simple and say, ‘I want to be like Dada.’

Dadashri: Yes, yes.

The speech for the Self is silence Questioner: Everyone believes that silence is golden. And to speak is to dissipate energy. th Dadashri: This 79 year of life is 20

starting and yet I speak for 10 hours a day. On Diwali (Festival of light), I speak even longer, and yet this is silence. Do you attempt to control the speech ever?

Questioner: Yes, I make an effort.

Dadashri: Yes, make the effort. The Lord has said that this speech which is constantly flowing all day, is silence, control over speech. Silence even when speaking. The Lord has said that where there is no worldly aim in speech, it is only about the Soul and Supreme Soul, it is silence. The worldly speech is called speech. How wise is the Lord. All that I say is the speech of silence.

If one has taken the vow of silence, for a worldly aim, then even when there is silence, it is not silence (amaun). To speak for the Self, even all day long, is silence, total silence. Why have the writers of scriptures called this silence? This is because there is no effect on the body when one speaks exclusively for and of the Self. All day long talking of mine, if it were to have any effect on the body, it would have finished me.

Questioner: In talks of the Self if one is present for even 48 minutes, he becomes light as a flower. In the satsang, company of the Self, this is the experience of the mahatmas.

Dadashri: In worldly speech and talks, a lot of energy is wasted and discharged. And this talk of, and for the Self, does not waste or discharge any energy and does not affect the body in any way. This is because there is no selfish intent in this. The speech is beneficial to the self (swa, here) and others around (par).

At the feet of the Gnani all speech and talk is useful for all. Such speech helps the Self and the relative self (Chandulal).

Silence conserves energy Constant talk takes away the energy of a human being. With the observance of silence, June 2006

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the energies are conserved and they improve.

Speech dissipates energy and silence conserves it.

Questioner: When the wisdom tooth is aching severely, and I say, ‘this tooth is not mine,’ but yet why is the pain continuing?

The highest energy is expended not in the body, but it is used up by the speech. What is the essence of the food we eat? Energy (virya) is formed and it is the essence of the body. What is this essence used in? It is used the most in speech. That is why if speech is conserved, it is beneficial. Otherwise it is better if it is used for the welfare of others.

When speech is used exclusively for the Self, minimal energy is expended.

Dadashri: There is very severe effect of, ‘I am hurting from this wisdom tooth.’ The pain effect is increased to 125 %. If you remain silent, then the pain effect (vedana) is 100 %. If one employs the ego and says, ‘Ah! This pain is nothing new; it has been going on, no big deal.’ Then the pain effect becomes 50%.

One hundred good words (sushabda) or one bad word (kushabda) use the same amount of energy. Much energy is wasted in the use of a single bad (hurtful) word, as much as 100 words which are good (helpful). Do you use bad words? Then, you use a lot of your energies.

The good words also use up energies.

The energy (shakti) used is dependent on the number of words spoken. If one speaks only for the Self, then the Lord has called it silence (maun). Speech of this nature, spoken the entire day, does not use any energy. Even when I use any words with any worldly aim, it is not called silence, and these words waste the energies.

Questioner: But for you Dada, you recoup those energies immediately, don't you?

And in the next second you revert to energy the Self (swa-shakti).

Dadashri: It is the merit karma of these masses of people that makes the energy arises within. I have to speak 10 hours a day. The energies arise from the body and are used up in these words. I have no objection, because my deepest desire is to use this for the salvation of the world. It is replenished because the words have been used for the Self only.

The silence helps in suffering pain June 2006

The ego tapes the speech life after life Some people say, ‘I am now in the realm of the Self.’ This is in fact in the realm of the ego (‘I am Chandulal’).

Questioner: We are convinced that you are indeed in the realm of the Self. Yet why is there the pain of the body for you?

Dadashri: That will come. There is no connection. I am absolutely separate. For twenty years now, I have torn all the ownership documents over the mind, speech and body and trashed them. Who do you think is talking to you right now?

These human beings simply exercise the ego by saying, ‘I am speaking.’ Some entity is ‘speaking’, and one becomes the owner of the speech.

Questioner: You say, ‘this tape record is speaking’; does it mean that someone taped it in the past life?

Dadashri: It is being recorded by the ego. When the tape is playing, in this life, the ego records it again for the next life and this continues life after life. If there is no ego, there is no new recording.

Questioner: How is the speech that you are speaking coming out?

Dadashri: It is the tape that was recorded in the past.

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Questioner: Who recorded it?

Dadashri: The ego of the past life recorded it. Now there is no new recording.

That which was charged is discharging.

Questioner: How long will it last?

Dadashri: It will continue as long as this body is around. Sometimes the verbal speech ends even when the body is around. The silence happens because the tape is exhausted completely. This speech is all discharge, effect, and is exhausting. And in this life, the ego, ‘I am speaking’ charges, it records a new tape for the next life even as the old one is discharging. So the two batteries are working simultaneously.

Questioner (non-mahatma): Does it mean that, if that ego, ‘I am speaking’ decreases slowly day by day then, that new tape will not be recorded (charged)?

Dadashri: Yes, it does not charge. This ‘I am speaking’ will charge lesser. Yet the ego (‘I am Chandulal’) is alive, isn't it?

Questioner: What if the ego decreases?

Dadashri: The ego of speech decreases.

It increases elsewhere.

Questioner: The ego will not decrease at all, not even a little bit?

Dadashri: No. The ego will not decrease.

Only the Gnani can decrease the ego, destroy it totally. It is not enough to decrease it. He fractures it completely.

If we tell someone, ‘brother, sit here and be quiet for half an hour.’ He will not be able to remain quiet. It is the ego that makes him speak.

Questioner: Is that ego (ahamkar)?

Dadashri: Yes. Ego only, no one else.

The Self is not involved in this at all. The one who is spoilt is making the effort to improve.

Questioner: Is it like washing a piece of coal with soap?

Dadashri: Yes, just like that. On the contrary all the toiling will go to waste.

Questioner: Even a diamond arises from coal, doesn't it?

Dadashri: Yes, it happens. Then people call it a diamond. But it is a form of coal, isn't it? It has the intrinsic property of coal only (swabhav).

Silence is the result of Gnan Questioner: Please explain, ‘speech is the expression of ego.’

Dadashri: When the speech stops it is over. Moksha happens. It is the speech which is the cause of all ego. The ego gets life because of speech.

Questioner: There is a sentence, ‘the subtle egoist, is the weapon of speech.’ So there is a relation between ego and speech.

Dadashri: Yes. Questioner: Speech is the weapon of the ego. So the egoistic person is using speech as a weapon, isn't it?

Dadashri: It is not a weapon, it is the ego. It is because of the speech that all ego has arisen.

Questioner: Is it because of speech that ego has arisen, or is it because of the ego that speech arises?

Questioner: The one who says, ‘I wish to improve.’ Who is this one, who wants to improve?

Dadashri: The origin of ego is through speech. Later this ego of speech continues.

This is because of internal cause and effects.

Dadashri: The one who is spoilt is the one who is saying, ‘I wish to improve.’

This is known when the speech ends.

The ego came into existence before the speech

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came into existence, and when the speech stops, the ego stops. This is the essence.

Gnanis have it. It is in the form of a deshna, like a taped record is playing.

Questioner: Therefore when the speech stops, the ego stops. But does the ego stop first, and as a result speech stops?

Questioner: The ‘one in the middle’, who was claiming the ownership is gone. The one inside who had the intent (bhaav, ‘I am speaking’) that ego is gone.

Dadashri: No. The ego begins with the expression of speech and when the speech stops, the ego stops.

Questioner: So are you saying that all expression of speech is the expression of ego?

Dadashri: Yes. That is why the Gnani has to say that this is a taped record playing.

The Gnani says, ‘It is not my desire. Even then it is coming out.’

Questioner: Is there no ego in it? ‘All speech is the nature of ego’, it is said. So then what is the nature of the speech of a Tirthankar?

Dadashri: But that is called ‘deshna’ (the speech that liberates), today there is no ego in it.

Questioner: ‘No ego today,’ therefore deshna?

Dadashri: This is not the ego of today (there is no charging ego, no ownership of speech, no doer ship), it is the ego of the past (discharge ego).

Questioner: So does this Gnan of ours, result in the silence of speech (maunpanu, munipuni)?

Dadashri: Then there is the speech of silence only for him. The Lord says, ‘Where there is Atmagnan there is silence.’ The inner speech has ceased (no kashaya at all) and the external speech continues (for the welfare of the world).

Questioner: One knows when the external speech has stopped. This stoppage of inner speech, what is it like?

Dadashri: I have already said it, all June 2006

Dadashri: It has become the Self only.

The non-doership has arrived, nothing is left at all. Discuss something that will be useful for all. What else? Where the Self is, there is the speech of silence (Atmagnan tya munipanu).

Questioner: Where the Self is, there is the speech of silence.

Dadashri: Ignorance of the Self is ego (Atma-agnan tya ahamkar). There lies speech.

If one investigates one will know.

The world arises with speech and the world sets with the speech also. The same speech dissolves the world. With speech one became aware of the ego (ahamsmruti) and unaware of the Self (swarup vismruti). The same speech brings forth demise of the ego (aham vismruti) and awareness of the Self (swarup smruti). Do you understand this?

Questioner: Yes, I do.

Dadashri: Therefore, this is worth understanding. With understanding the solutions will come. All these talks are scientific.

The essence of the meaning of Gnan is that the silence is in proportion to the experience of the Gnan. And all other speech is ignorance.

Now when the Gnani Purush speaks it is still called silence. Why? This is because there is no worldly intent in his speech, only the Self and salvation is the intent.

Questioner: And this speech is natural to the Self (swabhavik), isn't it?

Dadashri: No, it is not natural to the Self. The speech is not one of the properties of the Self.

Jai Sat Chit Anand 23

DADAVANI

GURUPURNIMA 2006 - Houston, USA We all mahatmas of Houston are celebrating Gurupurnima on 11th July 2006, the day of Worshipping & getting the spiritual power from our param nimit of moksha, Akram Vignani Param Pujya Dada Bhagwan in the presence of Pujya Deepakbhai and Sookshma Presence of Pujya Niruma, We all heartily invite you to get the strength & Darshan.

Program : July 4-5 Boys Shibir (Age - 16 to 25 Years) July 6-10 Shibir for Mahatmas (July 8 - Gnanvidhi) July 11 GURUPURNIMA

Venue

Website :

: Marriott, Houston Hobby Airport, 9100, Gulf Freeway, Houston, TX 77017. Tel # 713-943-7979

www.dadagurupurnima.com

Dada Bhagwan's Gurupurnima at Trimandir Adalaj in the presence of Pujya Deepakbhai Date - 21st to 23rd July 2006

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) 'Aastha' Mon-Fri 7-30 to 8 AM GMT (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) 'Aastha' Mon-Fri 7-30 to 8 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 (In Gujarati) 'Aastha' Mon-Fri 7-30 to 8 AM EST (In Gujarati) All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) Watch Pujya Deepakbhai Desai in India on DD-11, Everyday 9 to 9-30 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 24

June 2006