Selfishness & Selflessness in Worldly and Religious Activities

Editor :

Deepak Desai March 2007, Vol. : 2, Issue : 5, Conti. Issue No.: 17

DADAVANI Selfishness & Selflessness in Worldly and Religious Activities

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

EDITORIAL The worldly view and the Gnani’s view are vastly different, like the sky and the earth.

People see actions, whereas, the Gnani sees the intent behind the action. When an action is performed with a selfish intent one binds paap—demerit karma, and if the same action is performed with an unselfish intent, one binds with punya—merit karma. In both these instances one has to return to this world to suffer the fruits of these karmas. Actions will remain right here, demerit and merit karma will go along with you in the next life. So improve the inner intent behind each action. Do not ruin your inner intent. Even in a charitable act there remains a selfish inner intent to reap a fruit of the act!

Unaware of one’s real Self due to ignorance one identified one’s body, as one’s own self, assumed the name given to that body, as one’s own real self. This wrong belief gave rise to the self-serving intellect, which is then used for one’s own happiness. Whatever happens to the other let it happen; with such self-serving intellect one has lost the inner peace. This selfserving intellect creates terrible impediments in the path of liberation. Those, which, through the medium of the intellect, one has believed to be one’s own—the body, the spouse, the children—are really not so, from the view of the Self. Such selfishness in the end turns out to be not for the Self—parartha. It turns out like milking a cow to feed a dog. One accumulates everything by hurting others, does not enjoy it while living, and leaves it all as inheritance for the children out of deluded world view—moha, and in addition binds negative demerit karma which he carries forward into the next life, even as he is proceeding towards the funeral pyre.

Intellect creates divisions between human beings. This divisive intellect can only be transcended if one gets the grace of the Gnani Purush who is in a state beyond the intellect— abuddha. This grace is the attainment of Gnan—Self-realization—from such a Gnani Purush.

This Gnan then makes one enter the realm of oneness with all—abhedta.

Even in religion, the presence of an iota worth of selfishness between the master and the disciple is a prescription for ruin for both.

In one’s worship of the Lord—God, the presence of any element of selfishness is verily the impediment that prevents the realization of God. How long does such worldly selfishness exist? It exists as long as there is ignorance of the Self. Due to this ignorance; anger-pride-deceit-greed has arisen and this perpetuates selfishness. When one becomes Self-realized one comes to know and experience the answer to, ‘who am I?’ and thereafter, the real meaning of swa—the Self, arth—for the, meaning— begins. This state is then beneficial for both the self and the others.

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It is not worth being selfish for anyone in this world. It is however, worth being selfish— leaning towards—the Gnani Purush only, because He is the only being who will indeed take one to moksha—final liberation.

In the current issue of Dadavani, Gnani Purush Dadashri’s divine speech unfolds exact meanings of selfishness in worldly and religious matters and understanding then the seeker gains higher grounds in that, which is worthwhile for his own self and the world. ~ Deepak Desai

Selfishness & Selflessness in Worldly and Religious Activities (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 )

Where there is unselfish inner intent, one binds with merit karma Questioner : How are good-merit and bad-demerit karmas bound?

Dadashri : The intention of giving happiness to others binds merit karma and the intention of hurting others, will bind demerit karma. It is only through intent and not through action that karmas are bound. The external actions may be good or bad. That does not bind karma. What causes bondage of karma is the inner intent. Therefore be aware of the inner intent and do not spoil it. The external acts are all effects.

If the motive behind an action is selfish, it will bind demerit karma. Demerit karma brings unhappiness. If there is no selfish intent then you will bind merit karma. Merit karma brings happiness. But nevertheless, both are karmas. The shackle of good karma is made of gold and the shackle of bad karma is made of iron. Both prevent liberation. Both are shackles.

The earnings stay here, the faults accompany in the next life All that has been earned for the nonSelf—pardesh will remain in the realm of the foreign—the non-Self. You will have to leave 2

behind everything; your wife, children, your bungalow, your cars, your wealth, you will have to leave it all behind. At the final destination, no one has any influence; you will be allowed to take only your merit karma—paap and demerit karma—punya with you. To explain it to you in simple words, all offenses committed in this life get recorded in your karmic account.

The worldly earnings of these offenses will remain here and then later the case against you will commence. As a result of the karmic account a new body will be formed all over again through which you will have to pay off your debts. So Mooah! (Dadashri’s term to denote the one who is dying spiritually), why not straighten up from the beginning? There is abundant happiness in the homeland—swadesh, but one has not seen the homeland.

Questioner : What is the state of the soul of a person who dies after having done good deeds?

Dadashri : If one does good deeds he will bind merit karma. That merit karma will get credited to his karmic account and he will be born into a good family. He will become a king or a president or a prime minister or else if he has done even greater deeds, he will become a celestial being. Good deeds are a credit and one will have to go to reap the March 2007

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benefits of that credit and with misdeeds, one will have to go to suffer by being born with four legs and a tail. The degree of S.E. you have attained is because of your merit karma.

If you had a lot of debits in your karmic account, you would have to work as a laborer in factory. You would work the whole day and still not be able to make ends meet. The four different life forms are a result of all the credits and the debits. By not creating either, you will attain liberation.

What is the purpose of Charity?

Questioner : Why do people give to charity?

Dadashri : One gives because he wants something in return. A person gives happiness in order to receive happiness in return. People do not give for the purpose of liberation. When you give happiness to others, you will receive happiness. Whatever you give, you will get back. That is the rule. We receive through giving to others and we lose by taking away from others.

Questioner : Which is better, fasting or giving charity?

Dadashri : Giving charity is like sowing a field. When you sow anything, you will reap its fruit. Fasting increases one’s internal awareness, but the Lord has said that one should fast only to the extent of one’s energy.

Questioner : Dada, lots of charity is being done by the Jains in the Jain monasteries.

Dadashri : He will give for charity but will not give to their relatives against the code.

He gives charity to get something in return. ‘I want to get something in return’; that is the selfishness of one kind. Giving charity is selfishness, but he will not give to the relatives.

Not beyond the laws. I have seen this in the whole community.

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Worldly intellect traps one in selfishness What is wealth? It is input-output— puran-galan. For every input, output is inevitable. That is the law of accounts. People make matters worse by interfering through their intellect. They waste their valuable energies in the natural process of input-output. Money is your bank balance, it is your account of merit karma and it is predetermined. When a person uses his intellect to make money, he ruins his meditation—dhyan. Instead of dharma dhyan he is in raudra or arta dhyan. This ruins his next life.

And as if that is not enough, people have learned to use tricks and deception. By this I mean they exploit those with lesser intellect by using their own higher intellect. Thus they deceive others of their wealth. Deceptive people are very smart, and so are thieves.

People who use deception bind for a birth in the world of lower life forms.

Vaniks—traders, businessmen—create boundaries of defense around themselves with their intellect to protect their own self-interest.

They do not care for the welfare of others around them. Why do they look good in their worldly interactions? It is because of this fence of their intellect. Their focus is only on themselves and they are constantly looking after their own self-interest. If a Vanik were asked to render judgment, he will first consider whether the person concerned will be happy or unhappy. He would render judgment, which will not hurt the other person. In order not to hurt the other person, he would rather lie and render a wrong judgment. But the Lord within takes notice that he is keeping both sides covered. Why not say it exactly as it is. Tell the truth in such a way that it is not hurtful. But instead they cover up the truth with a wrong decision, and thereby take on a grave liability.

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By proving a guilty man innocent, one takes on a grave liability. One should say it as it is.

How have all these problems arisen? It is because these people keep others in the dark in order to maintain their own self-interest.

They will cover this up until the point of discovery. The shameless hoarding they do for their own worldly happiness will make them suffer intensely on their path of liberation. It will torture them and create a lot of misery for them.

It will not allow them to attain liberation easily.

The one who gets cheated with awareness is close to becoming selfless There is nothing nobler than being cheated knowingly. All my life, I have got cheated knowingly. People ask, ‘What do you get out of it?’ Then I have said, ‘what status one can attain if one knowingly allows other people to cheat him? He can develop such an intellect that he can even reprimand the judge of the Supreme Court of Delhi.’ What does it mean? It means that his mind becomes so powerful that he can even audit a judge. His intellect develops such a high level that it can take care of the laws. The one who deliberately allows him self to be cheated, does not cheat anyone, his brain reaches to such high level. But, who will deliberately allow him self to be cheated? Who will be a person with such merit karma effects—punyashadi? How can one adopt this understanding? Who will give such understanding? One will explain you how to cheat someone but who will give you this understanding of how to get cheated knowingly?

Selfishness in the need to be recognized So he—Ambalal—used to think a lot of himself, ‘there is no one like me in the entire world.’ Behold! What he had believed he was!

He had nothing to speak of; no wealth, only 4

ten vigha—four acres—of land and a home.

Besides these, he had nothing but he went around in arrogance thinking he was the king of the Charotar—northern Gujarat—villages.

This is because people of the surrounding six villages had raised me on a high pedestal as a bachelor-with-dowry. Pay the dowry and the bachelor would agree to marry! A bachelor from these six villages could demand any amount in dowry and then would agree to marry. These kinds of comments had fed much arrogance in this mind. And something in addition, was brought forth from the past life, which supported such arrogance in the mind.

My elder brother was a very proud man. I used to call my elder brother a maani— laden with heavy self importance and pride— and he accused me of the same. So one day do you know what he told me? ‘I have never seen a maani like you.’ I asked him, ‘Where do you see the maan—self importance—in me?’ and he replied, ‘in everything you do.’

So then I investigated within and I could see that my maan surfaced everywhere and that was the very thing that had gnawed away at me. Let me tell you what I did to gain respect.

Everyone used to address me as, ‘Ambalalbhai’, no one would call me ‘Ambalal’. And so I became accustomed to being addressed as ‘Ambalalbhai’. Now because I had a lot of pride, I would protect it. If someone was in a hurry and failed to say my full name, was that such a terrible thing to do? How can a person say such a long name in a hurry?

Questioner : But would you not expect that?

Dadashri : Then I weighed the incident in my mind. ‘He called me Ambalal? Who does he think he is? Could he not say Ambalalbhai?’ Now he (Ambalal) had some land in the village and nothing else but what March 2007

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did he think himself to be? ‘I am an Amin from six-village of Vakad—rightful demanders of dowry from the bride’s parents.’ Don’t we also have Desais of Vakad? Even they think a fat lot of themselves, too.

Now if someone failed to address me as ‘Ambalalbhai’, I would not be able to sleep.

I would be restless the whole night. What was I going to get out of that? Was it going to sweeten my mouth? How selfish can a man be? Such selfishness has no taste, yet one assumes it and takes it on due to societal influence—loka sangnya. People elevated him—Ambalal, put him on a pedestal and believed he was praiseworthy too. Hey! What are you going to do with what people believe?

Just because the cows and buffalos look at you and wag their ears back and forth, does that mean they are looking upon you with respect or that they are admiring you?

This is how everything is. We might think they are watching us with respect. It is simply in your head. But really everyone is caught up in his own miseries; everyone is caught up in his own worries. No one has time for you. No one has any time for you.

Selfishness intellect gives rise to inner turmoil People run around in the world in search for inner peace but how can they attain it?

Only when inner peace exists will one find external peace. Therefore, one must faith in the fact that peace is to be found within; only then one can attain inner peace.

The Lord has asked to keep an eye on the pointer-gauge that rotates over inner and external happiness. If inner happiness goes down and external happiness goes up, then know that you are doomed. A little fluctuation up and down is acceptable but what will March 2007

become of you if your inner happiness goes completely down. One has increased his external happiness so much by buying apartments worth millions, there is an enormous amount of food around; man has so much to eat and drink, boxes and boxes of fruits and yet he has high blood pressure and heart attacks and his wife has diabetes. The doctors have put ‘muzzles on their mouths’ (placed eating restrictions). So who is going to eat all this? The rats, his servant and his cook will eat and become glowing and rotund! Enter his expensive apartment and you feel as if you have entered a cemetery. His conversation with you is filled with sheer ego. He will serve you expensive tea but in the absence of real inner intent even gold loses its worth. When you look at him, he appears as if he has forgotten how to smile. What kind of a gift of external happiness is this?

Inner happiness brings forth contentment and external happiness increases one’s greed.

Inner peace cannot remain where there is selfserving intellect.

Give happiness without selfishness If you want happiness in the world, give happiness to all living beings, and if you want unhappiness, give unhappiness. You will get what you give.

Questioner : This is a very easy and true statement.

Dadashri : If one follows through with only this word and this understanding then it is good enough. Then one does not need to read the scriptures.

After all, give happiness to everyone.

Yes. If you cannot do it with money, do it by running errands, do it by giving advice. But, you should not have selfish intent in giving advice. Your higher intellect can get a lot of 5

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work done if it is used for people. This intellect if it is used to advice people then it can get their work done.

Sakshibhaav is an illusion, and this is called real knowledge. With this there is no problem whatsoever.

But people had misused this intellect.

People use their intellect to trick and deceive others. People with higher intellect took advantage of those with lesser intellect using a trick. The Lord did not call it artadhyan—that which torments the self only—but rather He called it updhyan—a very grave transgression.

A person used his higher intellect to take advantage of another with lesser intellect; is similar to shooting him with a bullet. This new kind of dhyan has come about only in the current era of the time cycle.

Selfish due to wrong intellect

One moment worth of time as the knower-seer—gnatadrashta makes one the absolute Self—parmatma! Such a one becomes absolutely free from everything. Otherwise, until then, the belief, ‘I am the body’—dehadhyas remains. Dehadhyas! In the Bhagawatisutra, it is well written, ‘keep the intent of being a witness—sakshibhaav.’ Only a rare individual can maintain this witnessing state; hardly 2 to 5 people out of a million can attain it, if they really try. Otherwise no one can escape the illusion. This illusion would not leave and it will not let one remain in a state of the witness. If one employs the ego as a witness—sakshi and if he were to identify his own faults then he will not commit the faults again. If one can remain as a witness—sakshibhaav, then one can recite all his faults. Whereas this other one; does not remember even a single one, no?

What is sakshibhaav? To have the knower-seer—gnatadrashta intent with ego as the witness is called sakshibhaav. And this here (the state in Akram Vignan) is the knowerseer—gnatadrashta intent without the ego.

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Selfish people are very cunning.

Questioner : Does the intellect make one selfish?

Dadashri : That which makes one selfish is not called intellect; it is called wrong intellect—viparit buddhi.

Questioner : Does intellect create the differences?

Dadashri : Yes, only intellect does; that too, the wrong intellect. Intellect is doing all this work.

Questioner : My intellect is not working at all.

Dadashri : That is good if it is not working. It is not working for me either. My intellect is not working even a little bit.

The intellect has created the divisions, ‘I’ and ‘you’. With Gnan everything is one only.

Questioner : But it should come into one’s conviction, no?

Dadashri : If that comes within the conviction—pratiti, then only the work is done.

The conviction must come that this separation and divisiveness has happened due to this intellect and with Gnan there is unity. The light of the knowledge—Gnan prakash is verily of one type. The divisiveness—bheda is due to the intellect. Because of intellect there are differences. And as long as ‘I’ exists so does intellect. Intellect exists as long as there is ego; and ego exists as long as there is intellect.

Both are in a joint venture.

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A selfish life is an impediment to liberation Saying, ‘what is it to me?’ means he has alienated himself from everyone, and so he is selfish, he is completely selfish. Selfish in the worldly life—and once you utter such a statement, ‘what is it to me?’ you lose liberation—moksha for ever.

Worldly selfishness perpetuates expectations And people will tell you ‘you are not interacting in life’. Then the answer to that is, ‘that I know, so what is the new thing here?’

All these statements are out of their own selfish motives. How to interact in the world? Do we search for something different from the film (taped in past life, unwinding in this life) that is already there? The intellect makes you believe that. And these are old habits. So You should say (to file 1), ‘pay attention to the weaknesses.’ ‘Yes, you are an open-minded person, so pay attention.’ Say this much; and it will work out all right.

Everything except that done for the Self goes astray Questioner : True worldly interaction— vyavahar is to be learnt from the Gnani.

Dadashri : Yes. What is meant by worldly interactions? It is that which does not create obstacles for others, it makes other people happy and it makes us happy; not nischay—the abode of the Self. If the children were part of nischay—the Self, then one would remain with them even if they were abusive.

Then, if a child dies, one would die with him.

But, after the father’s death, he stops by to get food and drinks on the way home from funeral. We are not criticizing. Someday he too will become a father. There is nothing new in this. But we should understand where we stand from now on, since we have received March 2007

Dada’s Gnan—the Self. As it is, all that these people are doing is going to waste, is not producing any meaningful results for the Self, it is all going in toiling and being spent for other—pararth. It is not swarth—selfish. Selfish means doing for the Self. It is not parmarth.

What is parmarth? It is benevolence. But this is wasted for others. You are feeding milk— nurturing the one’s who are not yours, and are doing this by believing them to be yours. That is all gone to the non-Self—pararth. Do you understand the meaning of pararth? The selfishness that people do is not parmarth, it is not swarth either; it is pararth.

Questioner : Please explain a little.

Dadashri : One will milk a cow for others and will feed the dog. What did you gain in this? Milked a cow and fed the dog.

Father collected five crore rupees by hook or by crook by hurting others; and gave it to son, and ended up in a funeral pyre. That is the same as, milking a cow and fed the dog. He is responsible on his own, and the children will enjoy now. He will be responsible for all these.

He did intricacies and he is responsible. He will be asked to give the account later.

Main religion : Attain Self-realization Questioner : We come here frequently for satsang and devotional prayers, and the family members think that this woman is missing her duties. And the woman also feels that; ‘if I feel more love for the God, and if I go to satsang this way, the children will be neglected.’ What should I do? Should I pray at home or come here with you and spend more time here?

Dadashri : See what the mind, the intellect and the ego does. Let them do whatever they do. If you come here, let it happen; if you return home let it happen. Do 7

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not wait for the children or do not lose satsang either.

Questioner : What is the right thing to do? Should we still take care of our children or should we come to satsang for our own spiritual growth?

Dadashri : The children are already being taken care of, so what more can you do? Your goal now should be your own salvation. These children are already being cared for. Are you the one responsible for making them grow? Does the rosebush that you have planted also not grow in the night?

Similarly the children too grow by themselves.

You think the roses are yours, but the rose has its own entity. It belongs to no one. People act according to their own selfish motives and insecurities. Right now you are taking credit for everything you do and that is your ego.

Questioner : If we do not water the rosebush, it will wither away.

Dadashri : It will not come to that for sure. In fact your child will demand your attention if you do not give it to him. He may even throw tantrums.

Worldly duties : Religious duties Questioner : How can we keep a balance between our worldly duties and our spiritual—religious duties?

Dadashri : Worldly duties are mandatory. Parents should believe that the duties that they have fulfilled for their children are mandatory. Children should believe that the parents have obliged them, and they should be grateful and have feelings towards them.

Otherwise the children will become emotionless and mechanical in their attitudes. If they feel that their parent’s duties towards them were mandatory, the intent to serve the parents would vanish, no?

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Now how is it possible to keep a balance between your duties towards the worldly life and your religious duties? You should not neglect your duties, you should fulfill your obligations, even when your son speaks to you rudely and is disrespectful towards you.

What are your duties as a parent? Your duty as a parent should be to nurture and raise your child with religion. If he speaks to you in a disrespectful manner, and you do the same to him, he will become bad. Instead you should sit and explain things to him in a gentle and loving manner. There should be religion as the basis and foundation in all your duties. If you neglect religion—dharma, a vacuum will be created and adharma—negative ways of interaction—will enter. The vacuum will not remain for long. If a house is left vacant in these times, will squatters not trespass and occupy it?

Questioner : Right.

Dadashri : It cannot be kept vacant, you should practice religion—dharma otherwise adharma—negativities will take hold. So you are to perform all the duties with religion, not whatever comes to your mind, but include religion and then do the duties. Did you understand this balancing?

Questioner : So should we act by combining the two, duty and religion as one?

Dadashri : No. Duties are mandatory.

Religion is natural law. There are two types of religions. One is atmadharma—religion of the Self, and the other is relative religion—the religion of the mind, the religion of the speech and the religion of the body, in which happiness is attained. Thus, ashuddha—impure and ashubha—inauspicious fall under adharma— non religion and shubha—auspicious comes under religion. To do good for someone, to make someone happy, to help someone, to give donation to someone, all this is religion.

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But it is relative religion—religion of the nonSelf. It is not religion of liberation— muktidharma. Muktidharma is atmadharma, when one attains the religion of the Self— swadharma. And I am inviting you here tomorrow (for Gnan Vidhi) to follow that religion, swadharma. You have followed the other religion for a long time, infinite life times, but what did you get? You accumulated merit karma—punya. And you bound demerit karma at the time of enjoying the fruit of merit karma.

Do you understand a little bit about balancing?

Questioner : Yes. Dadashri : What is the role of a woman in the home? All the people in the neighborhood should be impressed by the way she fulfils her duties. The true religion of a woman is to raise her children with good values and if her husband is lacking in these values, she should help him there too. Religion is to make things better for one’s family. Should one not try to make things better?

Four roles of life : Dharma—duty, Arth—living through earning, Kaam— procreation, and Moksha—liberation Questioner : Dharma, arth, kaam and moksha; can you explain these four stagesroles of the human life?

Dadashri : Arth generally refers to one’s worldly intent in life—swarth. Starting from this point all the way to the point of the ultimate meaning—parmarth is all arth. This intent— arth remains all the way to the level of absolute enlightenment—parmatma.

What is the meaning of parmarth? It is where there is interest only in matters of the Self. Besides the Self—Atma there is no other (worldly) interest—swarth whatsoever. The Gnani Purush is selfish for the Atma.

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Arth—intent, when it takes you towards selfishness, it results in passions—sakam and when it goes towards the salvation of all— parmarth, ultimate good it is without passion— nishkaam. The passion—kaam takes you towards moksha and the same passion—kaam takes you towards the worldly life.

Even dharma - the same dharma makes you wander in worldly life and the same dharma can take you to moksha.

Questioner : What is the definition of dharma?

Dadashri : That which makes wander around is shubha—good religion and that which takes you to Moksha—liberation is shuddha dharma—pure religion.

Why the term dharma? Because there was adharma that it came to be named dharma.

So we have dharma-adharma. What do religious—dharmanishtha people of the world do? They keep negating the adharma—that which is not religion. To negate that which is not religion is religion.

Questioner : By practicing dharma one gets rid of adharma?

Dadashri : There are two kinds of dharma—religion. One is natural—swabhavik dharma—the religion of the Self. The second is extra—vishesh religion, the religion of the non-Self. When one attains the Self, realizes the pure Self—Shuddhatma one attains the natural dharma—religion of the Self. That is real religion. In the real religion nothing needs to be weeded out, however in the other religion, one has to distinguish between what is right and what is wrong.

What is worldly—laukik religion? To give charity, to serve others, oblige others, all that is religion. Such religious activities bind 9

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merit karma. Insulting people, fighting, stealing, hurting people, binds demerit karma. Real religion does not exist in merit and demerit karmas. Real dharma is beyond merit or demerit karmas. Merit and demerit karma is to be relinquished—heya and the Self is to be attained—upadeya, and that is real religion.

Therefore, this real dharma and relative dharma are separate indeed.

If the purpose—arth of your life results in worldly self-interest, it is called adharma— lack of religion and if it leads to religion of the Self, it is called dharma. The same holds true with reference to passion—kaam. If the passion is for the self, it is adharma. If there is dispassion for the self, and passion for the Self it is dharma.

Questioner : Can any living being survive without dharma?

Dadashri : No living being is ever outside of dharma. Either it is in dharma or adharma.

Questioner : There are many who do not believe in a higher God entity—Ishwar, no?

Dadashri : You should not call those who do not believe in God, atheists—nastik.

It is a tremendous crime to call them nastik.

Why is that? The one who has the awareness ‘I am’ is an astik—theistic. Whereas, dharma exist is so many different ways. Some believe in ethical principles, some believe in truth, some believe in saving lives that is also one of the steps of dharma. Building temples is not the only dharma. It is acceptable if a person follows the religion of good conduct and never goes to a temple to do darshan. He does not need to do anything else. Honesty is the greatest force of dharma. There is no greater force of dharma than honesty and ethics. When 10

there is no ethical standard and honesty, one tries to be religious, goes to temple and says, ‘Dear Lord, I cheat my customers by stretching the cloth when I measure it, so please forgive me.’ Why do the businessmen stretch the cloth as they measure it? I ask them why they stretch the cloth while also having a reverence for God? They tell me, ‘We do it because everyone else does it.’ I ask them, ‘would you jump in a well if others do? Why do you stretch the cloth?’ Then he tells me, ‘If I stretch a forty yards cloth when I measure it, I can save one fourth of a yard.’ Hey you! Why are you doing a stretching exercise? You are committing adverse internal meditation— raudradhayan every time you do this. What will happen to you? I have seen you sitting in the crowd listening to Lord Mahavir. The very people who were sitting amongst the crowd listening to Lord Mahavir’s sermons that enlightened; are still here stretching their cloth and still they have not attained moksha. They got left behind—lost their opportunity of moksha—for their petty greed, some mere relish that was missing on their plate; they did not get left behind, because they were waiting for an entire plate.

Questioner : Truth, nonviolence, and honesty are all divine attributes. Is it possible that if a person were to go devotedly for one of these attributes, the rest will automatically come?

Dadashri : All of them will come if one latches on to just one of them.

True worldly—relative religion ‘We—the Gnani Purush and the fully enlightened Lord within’ will open a very simple worldly—relative path of religion for the world.

‘We’ will not give them the troubles of rituals.

If a villager comes to me and ‘we’ tell him to, ‘Speak the truth. Do not steal. Be kind. Don’t March 2007

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do anything wrong’, he will listen and then put it all aside. But if ‘we’ tell him one thing, ‘Brother, do not create any entanglements— gooncho,’ he would ask what I mean by an entanglement and then ‘we’ would explain, ‘If you see a fruit you like growing in your neighbor’s orchard and you take it without his knowledge, then that is an entanglement. Do you understand?’ He will then tell me, ‘Yes; now I understand what entanglement is. I will not create such entanglements again from now on. I have created many such entanglements before.’

He will then bring his wife to me and ‘we’ will explain to her also, what an entanglement is. She will tell me, ‘Dada he creates many entanglements with me.’ So then, they are given the understanding about an entanglement—goonch. Thereafter whenever a circumstance for entanglement—goonch arises, they are bound to remember Dada and no more entanglements will ensue. I tell them not to create any entanglements and if they do, they are to do pratikraman. They understand the word entanglement—goonch; they are tired of hearing the words, ‘truth’, ‘compassion’, ‘do not steal’.

‘We’ can explain this worldly—relative religion in no time, but the non- worldly— alaukik—the religion of the Self takes time.

The right path is found via the selfless guide of the path Questioner : It is my principle to attend spiritual discourses.

Dadashri : What is the point of taking a bath everyday if you cannot get rid of the dirt off your body? What is the point of attending spiritual discourse everyday when you cannot get rid of the filth of your mind, speech and intellect? If your misery is not removed, March 2007

then what good is all that? No matter how much the lecturer knows, what good is it to you if your misery is not reduced. There is worth in the vision and perception (darshan) only if it reduces your misery and not otherwise.

If there are fifty bungalows across from you, but you do not get to live even in a hut, of what use is that darshan of the bungalows? If doing the Maharaj’s—the priest’s darshan does not reduce your misery, then imagine how miserable he must be himself!

Have you seen a bull working in an oil mill? The bull has blinders on and as it walks round and round turning the wheel of the oil mill, it thinks, ‘I have walked a lot,’ but when the mill owner removes the blinders, the bull realizes that it is exactly where it started. That is exactly what happens to people in their religious efforts; they simply waste their effort.

Until you attain exact Gnan, all your efforts go to waste. If I did not know my way to the railway station, I would get lost and even if I walk four times the distance, I would not get anywhere. Here one makes a mistake in simply going to the railway station, but how many such mistakes does one make in the search of the real path? So should you not inquire? You should look for another path if your current path does not satisfy you. There is only one path to moksha and in addition, it is like a maze. All other paths are countless in numbers and they are ornamental; they simply look attractive. The path to moksha can only be attained from a person who has attained it himself. In addition, such a person needs to be completely selfless.

Worldly selfishness will not leave without Gnan Questioner : How can one moment of life of selflessness be attained?

Dadashri : It is impossible without 11

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Gnan—Self-knowledge. Nothing can happen without Gnan. One should have the knowledge of the Self. Not one second of selflessness is possible as long as one has not attained Selfrealization, does not have awareness of the swa—the Self and the par—the non-Self. As long as there is the non-Self—the par, and as long as one exists in the non-Self—I am Chandulal, not even a second worth of selfishness will vanish. Selfishness leaves permanently when ‘we’ give Gnan. And within most of these mahatmas there is no selfishness at all; about ten thousand people are there who have no selfishness even for a second.

Whereas selfishness will not go away for even one second in these sadhus—worldly saints and acharyas—religious masters. Until one attains Atmagnan—Self-realization, it is all, useless.

selfishness will not leave even for a second.

His question is of great value. This is not an ordinary question. ‘We’ can give you clarification of any number of your questions.

‘We’ can elucidate all the scriptures with perfect clarity. So come here and get all the clarifications.

Questioner : The knowledge for the Self, is that not selfishness—swarth too?

Be devoted to the one and consider him as a guru—spiritual master who is utterly selfless. Have you met anyone like that?

Dadashri : No. Everyone has that selfishness—swarth. The so called selfishness is an illusion, it is not real selfishness. When you become Atma—the Self, the worldly selfishness goes away. Until then, selfishness does not go away. And this is not selfishness in the real sense. After becoming Atma—the Soul, one attains real selfishness. Swa means the Self and this is par—the non-Self. This name is par—the non-Self. It is the illusion.

All that has been accumulated will be gone at the time of the funeral pyre and one will go forth having bound heavy and sticky karmas to be suffered with much misery in the next life. This is what a living being has done for infinite lives. Suffer the miseries, follow the worldly religion and push away the nonreligion. The shackle of dharma—religion is made of gold and the shackle of adharma— non-religion is made of iron. What else can one do? Both are bondage, until then 12

Questioner : I don’t have any kind of knowledge nor have I studied much religion.

It is just that people have asked me to sit here. Otherwise I do not have any standing to be here in front of you at all.

Dadashri : But it is not so. Your question is not an ordinary one. Selfishness will not leave even for a minute. Yes, not even for a moment!

Be devoted to a selfless Guru

So whom would you call a guru? It is he who does not tell you to do anything; that person is a guru. Ordinary beings who are walking on the path have become gurus. They even proclaim, ‘You can climb the mountain even if you are crippled.’ Such a guru also tells the disciple to carry him on his shoulders.

Hey you! You are telling me this when you are asking me to put you on my shoulders and walk? I am the one who is handicapped, yet you are asking me to carry you on my shoulders? Is this not a contradiction? What do you think?

Questioner : Does that mean that the disciple should not take on any trouble and that the guru should be the one to take all the troubles and strains?

Dadashri : Yes, the guru should be the one doing everything. If you had to do it, then March 2007

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you should ask him what he is going to do.

Tell him that if he has nothing to do except give orders, then instead of obeying his orders, you will go home and obey your wife’s orders.

Tell him that even your wife is capable of consulting a book and telling you what to do and that just as he can consult the books and scriptures and tell you to do things, your wife too, can do the same. Explain to him that it is not acceptable for him to tell you what to do and that he must help you do something; that you will distribute the work evenly; that whatever you cannot do yourself, he must do and whatever you can do, you will do. And if the guru responds, ‘Why should I do it?’ then you can ask him ‘how will I benefit from doing all this?’ Should you not question the guru this way?

Questioner : But what if the seeker is unreasonable, then what?

Dadashri : You do not have to look at the other person. The guru must be good. The seeker is like that anyway; he is not capable.

They will say exactly this: ‘Sir, I am not capable, which is why I have come to you. Is it for me to even do anything?’ And if he says, ‘You will have to do it,’ then he is not a guru. They should reason with the guru by saying, ‘Look, if I had to do it, why would I come to you?

Why would I have sought out a capable person such as you? Why don’t you at least think about that! You are capable, and I am weak.

I cannot do it, and that is why I have come to your shelter. If I have to do anything, then what does that make you? It makes you weak!

How can one call you capable? A capable person can do anything.’

The gurus have no substance whatsoever and that is why people feel the load and the burden. The gurus have not substance and that is why they find faults with people. If a husband March 2007

has no substance, he will find faults with his wife. There is a popular worldly saying that a weak husband becomes brave in front of his wife. Similarly, these weak gurus become brave in front of their disciples. They make their disciple’s lives miserable with their rebukes of ‘You cannot do anything’. If this is what you do as a guru, why do you declare yourself as a ‘great guru’? Why do you needlessly rebuke your disciples? The poor man has come to you because he is unhappy and on top of that, you are telling him off! At home, his wife tells him off and here you tell him off. When will all this come to an end?

A guru is someone who does not scold his disciple. He protects and supports his disciple. How can you call these gurus of the Kaliyug, gurus? All day long they keep scolding and pushing their disciples around. That is not the way!

Anger for the salvation of the other binds merit karma The Lord has said that any anger that happens for the sake of the other person and for his ultimate good, will bind merit karma— punyai.

Now in the Kramic path (the traditional step by step path to Self-realization), religious disciples live under the fear of being reprimanded by their guru. The guru’s eyes become red with anger. Yet, because he becomes angry for the welfare of his disciple, the guru binds merit karma—punyai. Can you imagine how much suffering they have to endure? How is one ever going to be liberated?

Liberation is not easy. Only on a rare occasion does one attain something like Akram Vignan.

A guru should not have any self-interest The gurus of today have no substance because of this Kaliyug—current era of the 13

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time cycle. This is because he is more selfish than you are. He is aiming to fulfill his selfish interests and you are trying to fulfill yours. This is not the way of the guru—master-shishya— disciple.

Questioner : Often times for many years, intelligent people believe such fake gurus to be true gurus.

Dadashri : That is because of subtle inner greed—lalacha. Mostly people make gurus out of their own inner greed—lalacha.

Today’s gurus are gurus of Kaliyug. They have some or the other kind of inner design of a selfish nature, ‘I wonder how he can be of use to me?’ is thought from the very beginning.

They have such thoughts in their minds even before they meet you. If a doctor were to go there, the moment he sets eyes on the doctor, he will think about how this doctor can be useful for him. He will even say, ‘welcome doctor. How are you?’ Hey you! Why do you need a doctor? He is thinking, ‘If I get sick, he will be of use to me.’ Such inner designs are present in these gurus. You should never get your work done from those who have inner designs of selfish nature. You should go to someone who does not want anything and who does not have any self-interest. With a selfish person, he has his self-interest and you have yours. If there is any selfishness in a gurudisciple relationship, on the part of either, then there is neither a guru and nor a disciple. There should not be any selfishness in this relationship.

If you are pure, you can tell the guru, ‘Sir, I will leave you the day I see any selfishness in you. I will curse you and leave.

So you can let me stay if you want to. I will not let you be without food and drink, but do not have any self-interest.’

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Yes, you need a guru who is selfless and no self-interest is evident. But today the gurus are greedy and disciples have subtle uncontained greed—lalacha; the two get together, so how can anything worthy come out of that? Then both continue playing their own games.

Mainly it is because people have unfulfilled inner greed—lalacha that these fraudulent gurus continue to thrive. A real guru is never fraudulent; there are a few such gurus out there, are there not? This world is not without them but they are hard to find, are they not? Only the one with meritorious karma—punyai find them.

Divisive difference between the guru and the disciple Questioner : Ordinarily externally is there not a difference-separation between the guru and the disciple, or do they live as one?

Dadashri : If they lived as one, then they would both attain salvation. But here if the disciple were to break a cup, the guru would not refrain from getting aggravated. If the guru and the disciple were fortunate enough that they were able to live as one, then both of them would attain salvation. However, things do not remain that way. In fact, this world is such that one does not trust his own self, so how is he going to trust his disciples? And if the disciple happens to break something, the guru will glare at him with red angry eyes.

What anxieties and troubles! All day long they have anxieties! What is more, they cannot even ask their guru to rid them of their anxieties.

In reality, you can even ask him, ‘Sir, why are you getting irritated, having become a higher state as a guru?’

Questioner : But how can we ask the guru that? We cannot ask the guru such things.

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Dadashri : What good is the guru if you cannot ask him that? If as a guru, you have a divisive difference of opinion— matbhed with your disciples, would you not ask yourself what kind of a guru you are? If you cannot get along with one disciple then how will you deal with the world? You go around advising everyone, ‘Son, do not quarrel or fight,’ while you have left behind your family, there is no one around you that is dear to you but even then why do you quarrel with your disciples? You have not given birth to him so why are there inner negativities—kashays between the two of you? Blood relatives have kashays with each other. This poor boy is an outsider who has become your disciple and even here you continue to have kashaya—inner turmoil?

What would a guru say if the disciple misplaced his book? He would criticize his disciple by saying, ‘You do not have any sense, you are not careful.’ Then how does the disciple respond? ‘Do you think I ate the book? It must be here somewhere. If it is not in your sack then it must be under your bed.’

But the disciple makes a statement like ‘do you think I ate your book?’ That is what he says. It is better to quarrel at home than to quarrel with a disciple. He would be better off being a disciple to his wife because even though she tells him off, she will at least feed him fried fritters—bhajiyas! We need some kind of independence don’t we? What can you do when you find such a guru, when despite taking so much care of him he speaks so foolishly?

Questioner : Is there not a difference between a rebuke from the wife and that of the guru? The wife scolds for selfish reasons and the guru chastises out of unselfish motives.

Dadashri : The guru can never be March 2007

unselfish. There are no unselfish people in this world. They may appear unselfish but inconspicuously they are selfishly preparing for themselves. They are all selfish and everything is hollow (without substance). If one understands this just a little bit, he would recognize it.

Besides, disciples and guru are always quarreling with one another. They are both immersed in quarrels the all daylong. If we go to visit the guru and ask him what is wrong, he will say, ‘That man is no good, I have found a terrible disciple!’ But you should not let the disciple know of such talks. Then if we ask the disciple, ‘Son what was all that about?’ he will make the same claim. He will say that he has found a bad guru. Now, who is telling the truth here? Neither of them is at fault. It is because such a time cycle is upon us. It is because of this time cycle that all this has arisen, but whenever such a time cycle arrives, a Gnani Purush arises!

No matter how good and capable a disciple is, these are the types of gurus they encounter. What are the gurus of the Kaliyug like? If they have a disciple that says ‘I am ignorant, I do not know anything,’ the guru will pick on that poor disciple and will not allow him to progress. Such gurus, until their death, keep finding faults with the disciples and harass them to the point of no return.

Despite this, some inner power maintains the disciple. However, just think of it as a warehouse of gunpowder, which will explode one day for sure.

In this time cycle, the disciples do not have the capacity to tolerate and the guru is not generous minded. The guru needs to be noble and generous; his mind needs to be noble and generous. He should have the capacity to take care of everything for the disciple.

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Selfless and unselfish even in childhood At the age of thirteen, the Kanthi (beaded necklace tied around the neck generally signifying initiation into a worldly religious faith, usually Vaishnav or Swaminarayan) broke. One guru had given it to me. I had seen him spitting—usually the extra saliva created while chewing betel nut concoctions—I had seen his game. At the age of thirteen, I had such intellect that I had seen all of this and to retie the necklace, they would throw cold water on me. ‘Leave it, man; what am I going to do with your necklace?’ The same guru has now become my follower.

These kindergarten and first grade teachers! I am not such a person to follow and obey them. The one with attachment— mamata would listen. The one with selfishness would listen. What is there to be gained by someone who has no attachment? I do not have selfishness or attachment at all, only a heavy ego. That too is a mad ego. A wise ego would have been good, worth marrying. Mine was a mad ego, not worth marrying!

Real knowledge releases from the ‘I am the body’ belief Everyone in the world is stuck in the belief, ‘I am this body’. One may claim ‘this body is not mine’, or ‘this mind is not mine’, but if someone were to call him stupid, he would not be able to sleep the whole night.

This identification with the body—dehadhyas cannot be broken until one attains the Self. ‘I am Chandulal’, ‘I am his uncle’, ‘I am her husband’ or ‘I am a father’ are all connected to the belief, ‘I am the body’. Unless this belief is broken, subtle and gross attachments remain along with the good and the bad. The belief, ‘I am the body’ breaks the moment one gets the exact realization of ‘I am pure Soul’. After Self-realization, even if one’s only son were to 16

die, no feelings of duality—grief or loss would arise. No sense of right or wrong or any duality would prevail.

Just as the sense of ‘I am the body’ had become established, the awareness of ‘I am pure Soul’ should become established. This awareness should prevail even during deep sleep. With the knowledge that ‘we’ bestow upon you, the belief of ‘I am the pure Soul’ will prevail in every circumstance. This knowledge is exclusive and extraordinary. Just as the curd and the whey remain separate after the yogurt has been churned, so do the body and the Self, after Gnan.

Gnanis of the past had undergone the severest of penance and suffering. They put their bodies through severe penance under the premise that if the Soul is the real ‘I’, then it matters little what happens to the physical body. They had passed such tests.

Kashays create worldly selfishness which veils the vision Anger, pride, deceit, greed—kashays— create selfishness. That is why one loses awareness of who is it that dies and who is it that takes birth. Only wrong belief is in place.

After spiritual development over a long period of time, when one encounters a Gnani Purush, he realizes that life and death are merely situations—avastha.

Worldly interaction is beautiful when there is no selfishness Questioner : Dada, is it a scornful result—tarchhod when there is continuous internal suffering in worldly interactions?

Dadashri : It can happen because the worldly interaction—vyavahar was not maintained beautifully with that individual. At the time of reprimanding someone in worldly interactions if there is no selfishness to the March 2007

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slightest extent on ‘our’ part; then that would be pleasant vyavahar. It will have a beautiful result. But if someone reprimands for a selfish intent, by taking sides, it will have bitter results.

Our vyavahar would be pleasant. We get credit without doing any work. By merely being around changes would occur, and that is due to our pleasant vyavahar from previous life.

Now you need to wipe out—forget—have no residual impressions about—whatever vyavahar you have, and now where do you have to do new vyavahar? From now on, you are to remain as the knower-the seer—gnata-drashta and remain in eternal bliss.

Where there is selfishness there is attachment Where one has any selfish interest, even a trace of my-ness—mamata, there cannot be any salvation. God manifests where there is no my-ness—mamata. Ego exists only due to attachment—this is mine—mamata.

Questioner : Is it possible that mamata gives rise to the ego, which in turn gives rise to raag—attachment?

Dadashri : No, it is mamata which gives rise to everything. Why does the ‘I’ exist? It exists because of ‘my’. Otherwise, the ‘I’ is the absolute Self—parmatma. ‘My’ means mamata. Once there is a separation between the ‘I’ and the ‘my’, then what is left? The ‘I’ and that ‘I’ verily is the pure Soul.

Dadashri : It arises out of greed— lalacha, greed of any kind.

Questioner : Is it because of what had been done in the past life?

Dadashri : You are only able to understand that everything you experience is due to your actions of your past life, after coming into this Gnan. But other people will not understand this. That is due to their greed— lalacha. Their greed is very obvious and visible and wherever there is greed, mamata is bound to be there without fail. ‘We’ had lot of pride— maan but ‘we’ did not have any mamata at all.

Questioner : So does the ego exist because of greed—lalacha and my-ness— mamata?

Dadashri : ‘I’ exists because of ‘my’.

Otherwise if you get rid of the ‘my’ part, the ‘I’ part is the pure Soul. The ego will exist as long as ‘my’ is associated with the ‘I’. He whose ‘my’ is gone, loses his ego and becomes the supreme Soul—parmatma! This is as clear as daylight!

Your intention should be for the absolute state Have you seen excessive uncontained greed—lalacha?

Questioner : You know what Dada? I myself was very covetous and greedy.

Dadashri : Is that so? In what matters?

Questioner : Would everyone become a Gnani if they became free from mamata?

Questioner : Oh! In everything; I was excessively greedy about satsang too!

Dadashri : Yes. A person will become a Gnani if he becomes free of mamata. All those who became tirthankaras, they were all free from mamata. Mamata can never exist there.

Dadashri : Greed for me is not considered greed but it is considered greed if it is for all other things. Greed for satsang is not called greed. Selfishness is not considered selfishness if it is for me—Dada—the Gnani Purush; it is considered the ultimate aim— parmarth.

Questioner : What gives rise to this ‘my-ness’—mamatva?

March 2007

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Questioner : Now we are greedy for Dada.

Dadashri : No, with me it is not considered greed. With me it is not considered selfishness. With me if you become selfish it is for the ultimate good—parmarth. With the world even if you try to do the ultimate good it becomes a selfish interest. People wonder and say, ‘How can we be selfish for you Dada?’ Hey, go ahead and be selfish about me. It will be your ultimate good—parmarth.

Questioner : I came here because I was attracted but that is the same thing as coming with the greed for acquiring Gnan, is it not?

Dadashri : That is the best of greed.

That is the highest kind of greed worth keeping.

If one does not have greed towards this, I would tell him, ‘You are not very shrewd, you have a deficiency in this area.’ There is nothing in this worldly life that merits having a greed for. Greed for this—the Gnani—the Gnan—is greed—lalacha worth having. It is great that you have greed for this.

Lying for the Self is absolute truth Questioner : Is it a fault—dosh to lie when one is doing it for the purposes of the Self—the ultimate good?

Dadashri : The idea behind parmarth means anything is done for the Soul does not incur a fault, but anything done for the body is. Your bad deeds will give effect as your faults and your good deeds as your virtues; however anything that is done for the benefit of the Soul will not result in a fault. It will result as a fault if you were to be instrumental in hurting someone.

There is nothing wrong in doing something for the Soul, even if you have to lie in the process. However, there is a problem if you are doing something for the body, even if you are telling the truth. Whenever you do something for the worldly comforts, even if you are telling the truth, there is a problem, but if you have to lie to do anything for the Soul, it is beneficial.

Words of selfish motive sap the energy of speech

Questioner : But is this not greed for Gnan?

Questioner : How can one attain the energy and power of speech—vachanbad?

Dadashri : It is the intention behind the greed that is taken into consideration, because greed does great work if the intention is good.

Dadashri : People do ask me, ‘Why do your words have such energy and ours do not?’ Then answer is written in the Aptasutra— compilation of Dadashri’s aphorisms of Gnan totaling 4231 in number. Go ahead and read please.

Questioner : Is it considered greed for a good cause?

Dadashri : It is not greed for a good— shubha cause but it is for the absolute— shuddha cause. Even giving to charity or doing something similar is considered an auspicious cause. Then will come the inauspicious— ashubha intent. But wherever there is pure— shuddha intention, where the ultimate is to be gained, that is the pure intention.

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Questioner : “When not a single word has been used to make fun of another, when not a word has been employed for false selfish gain, when speech has not been misused, when words have not been used to increase one’s pride; then the energy and power of the words will attain perfection—Aptasutra .”

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Dadashri : Do you understand this answer? Do you think this answer is correct?

If one follows according to this, then will it not help him? One may be in a stage of ignorance but if he follows according to this then definitely can attain the energy and power of speech.

Despite this, there is nothing wrong in making the kind of fun that does not offend anyone and delights everyone. This would be regarded as harmless and innocent fun. I still joke around in this manner because the habit is still there, however it is always innocuous.

Making fun of others saps the energy of speech

Questioner : If you tell a lie to protect yourself, how will the power of your speech prevail? (Aptasutra)

Questioner : I can understand the reason for not using speech for personal gain and validation of one’s pride, but why is it wrong when it is used to poke fun of others?

Dadashri : It is very wrong to make fun of others. It is better to praise others instead. If you call a man a donkey, realize that you are insulting the Lord within him. After all, the Lord resides within him.

That is why I am saying, ‘it is very wrong to make fun, because it is the same as making fun of the Lord within. After all, he is a God. God resides in every living being, no? One should not make fun of anybody, no! If we laugh at someone, then the God will know and say, ‘Yes, come on now, this time I shall settle your account.’

If someone were to walk in such and such a way, some people would laugh at him.

Hey, why are you laughing? God understood everything within. His condition is like this, and are you making fun of him like that? Your condition will also be the same one day. This is the law, so be careful about these conditions.

Questioner : I happen to make a fun of elderly people.

Dadashri : The thing is you know only now that making fun is an offence. I used to know since my younger age, yet I continued to make a fun for eight to ten more years. You will get rid of this fault very quickly.

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This is how one loses the energy of speech

Dadashri : Yes if you lie to protect yourself, how can your speech become powerful? Whose speech is laden with power and energy? It is the one who has no attachment to anything in this world. It does not matter whether that person has realized the Self or not, but the power of such a person’s speech will be limited. Why do people lose the power and energy of speech? It is because they misuse their speech. They have scolded others, they have frightened animals, they have deceived people, they have put other people in difficulty and that is why the power is lost.

Power of speech is lost even when a person tells lies, protects himself, insists on his truth or becomes obstinate. That is why speech becomes weak and as it becomes weak, people have to exert their ego in order to get their work done. ‘I will have to do this,’ or ‘I will have to go there.’ They have to become forceful in their speech because ordinarily their speech is not effective in getting anything done.

The words-speech will have to attain its energy to perfection, will it not? To gain power of speech, will you not have to comply with the rules and the discipline of speech? Who will listen to the one who has lied and cheated others and has depraved the speech?

Scolding a child, ‘hey you sit straight,’ results in loss of energy-power of speech. He 19

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will not pay any attention to you. Words that are lashed out that inflict deep pain in the heart of others in this life will result in total loss of speech energy in the next life, such a person will be dumb—nonverbal—aphasic—for ten to fifteen years.

If you speak only the truth and not insist it, then the power of your speech will grow. If you misuse something, then you lose its power.

The mind and the speech become fracturedshattered, when one tells lies to protect the self. One speaks the truth, but along with it— deepest inner sincerity—bhaavna is needed too.

By misusing the speech—vani, the power of speech will be lost. One should not waste words unnecessarily—apvyaya. When the speech is pushed into any unnatural state— vibhavik swaroop, reverts to its natural state, then it will gain its energy and power and effect.

Speak as much truth as you understand.

If you do not, then do not say anything, there is no problem with that. The power of your speech will grow by that much. Make a decision, ‘I do not want to say anything that hurts anyone’, and repeatedly ask from ‘Dada—the Lord within’ for the energy-effectpower of speech, and with that, it will be attained. It involves the power of ‘our’ speech and your unflinching desire. The power-energyeffect—vachanbad—of ‘our’ speech will remove all your obstacles. You will be tested in the process, but you will win.

When there is no selfishness one says it as it is Dishonor—upyash name—naam karma is included in naam karma—name status determining karma. In this upyashnaam karma someone who runs around performing many 20

errands and will complain, ‘I run so many errands for him and yet all I get is discredit and dishonor.’ Hey mooah—term used by Dadashri to awaken one out of spiritual slumber—you have brought dishonor—upyash with you (from past life), so then he will give you dishonor, no? No matter how many errands you run, you will not get any appreciation. If you have brought fame and honor—yashnaam karma with you then, even if you have not done anything; you will be honored. So you get what you brought forth.

Questioner : I have seen many incidents of miracles around you as I have with other sages. I have experienced a few miracles myself. Others have experienced miracles, only from your picture, even though they have never seen you in person. So what is this that you have?

Dadashri : There are no miracles with me whatsoever. I am not a magician. I am not doing these miracles.

Questioner : Then how does it happen?

Dadashri : This is just that the Gnani Purush, has a very high level of honor bearing— yashnaam karma, so by a mere touch of ‘our’ hand, his work gets done and he will say that Dada did this. I may not have done that. Just a mere touch of ‘our’ hand gets his work done.

And what is the meaning of dishonor bearing karma—upyash naam karma? You do the work yet you get dishonor and disrespect and I do not do anything yet I get all the credits and honor. I am not doing anything.

They keep honoring and giving credit needlessly; it is a kind of yashnaam karma and that is what people call a miracle. I give you one hundred percent guarantee that there is no such thing as a miracle in this world.

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Questioner : Your saying such thing is the biggest miracle. Others will take credit that yes we…

Dadashri : Such people have some kind of self-interest and selfish motive; one or another type of selfishness is there. I have come here to tell you that that which is pure, that fact. I will not call that which ‘it is’ as ‘it is not’, and that which ‘it is not’ as ‘it is.’

These words will not flow from me.

Questioner : But Dada, those saints have such siddhis—powers that someone may think that, with their grace they will benefit people. Then is it through the medium of the ego?

Dadashri : No. It is true that saints always have a line for the fame and credit— yashrekha. Their fame, credit—yashnaam is so abundant; it works for them as per their limit. Some have brought dishonor—upyash and some have brought honor—yash with them. That honor—yash karma works so much that a mere touch of his hand will get the other person’s work done. That is called yashnaam karma. Other then this, it is not possible for a human to do anything; even these Gnanis are helpless in this regard.

Questioner : No, but there are some saints whose grace can cure the diseases of others.

Dadashri : That grace itself is the yashnaam karma. The one who has it has it; other will not have it.

Questioners: The one, who has attained it, will have it.

Dadashri : Yes, ‘we’ do not have such a thing. We have only that; we have all kinds of honor bearing karma—yash. Therefore, you keep on saying the name (Dada-Dada March 2007

Bhagwan). Your work will be done. We have nothing to do with it and yet have complete yashnaam karma. Nothing has been done (by us) and yet the fame and honor comes on our doorstep. Even when I do not want it, honor and credit comes to me. This is because a very high level of honor bearing karma has been brought forth from past life. I have brought forth very high order of respect—adeya bearing karma and yashnaam karma.

Other person appears at fault due to one’s selfishness Questioner : Except for the Gnani, does everyone not say things according to their own viewpoints?

Dadashri : It is always through one’s own viewpoint and it is fine if that viewpoint is correct. But that too, it is correct according to his understanding. In those situations you simply have to pass your time and listen. Just be in agreement with him and while your time away and even if you do not agree, you will not get anywhere. Whatever the amount of truth in it, is what you gain.

Questioner : I did not understand what you mean by, we have to listen to what he says, be in agreement with him and while the time away.

Dadashri : You should not ‘obstruct’ what he tells you. Listen to him as if you accept as true what he is saying. Everything else is under your control, is it not? Our focus and basis should be on what is real—samyak. Just keep an eye on which direction the compass of reality is pointing. Your sincerity lies in listening to him. You have to listen to him without obstructing him.

Everyone speaks in his own language (viewpoint, inner vision). Even I will say that 21

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what he says is correct in his own language— bhasha, but it will not match with my language, will it?

Questioner : What is it like in your language? What is that constant pure— shuddha upayog—focused awareness like?

Dadashri : That is something that you have never seen or heard before.

Questioner : Please tell us something about it.

Dadashri : No, it is not something you can speak of; it is something that you experience. It is something that will automatically present itself. At the moment intuition—sooj prevails at the superficial— sthool level. What ‘we’ are speaking of is at the subtlest—sookshmatam level. Now do people not speak in their own language? Your understanding may be at the subtlest level and the other person is talking at a very superficial level. So is he likely to understand at the subtlest level? He will speak only at the superficial level, will he not?

The Gnan that you have heard from me is precisely what continues to work. You are hearing the knowledge of the path that I have traversed, and it is precisely this path that will bring you salvation. You have to say, ‘Dada, I want to follow behind you.’ So then, I will show you my path.

There is no problem once you get on the ‘main line’. There is a solution even if the train gets on to the wrong track provided you recognize that your train took the wrong track.

The problem arises when you remain oblivious and ignorant about where you are; you simply continue to believe ‘I am not making any mistakes at all’.

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Questioner : Does one actually believe that?

Dadashri : Yes and in addition, he will defend and protect his mistakes. When you see faults or mistakes in anyone; that verily is your own fault. The other person has to see his own faults and mistakes. What right does anyone have to see faults in others? People needlessly become judges. Why must one say anything when one is not even certain of whether there is a mistake or not? It is out of selfishness that you are saying this. What is the proof that the other person is at fault or is making a mistake?

Therefore, this is the very science— vignan that will help you get rid of all your faults; no other science will get rid of your faults. This kind of an opportunity will not arise again, therefore it is better to take heed, be aware and get your work done.

You should not try to assess your spiritual level, in your own mind otherwise you will get stuck. You should not try to figure out your own level; it is only useful when others do it for you.

Selfishness after knowing the Self Questioner : What is the difference between one has committed an offence—doshit and a selfish—swarthi person?

Dadashri : The one who has committed an offence and the selfish one are different.

No one is for the Self—swarthi, in this world.

I have not seen any selfish man. Animals are also not selfish, celestial beings are also not selfish, I was the only real Selfish one, so I accomplished my task—ultimate liberation, salvation.

What is called swarth? Swa means the March 2007

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Self, arth means for. One has not known the Self, how can one attain real swarth?

Questioner : In the current era of the time cycle, every human being is selfish only.

Dadashri : I have not seen any selfish person in this whole world at all. I am the only selfish one, and there are other ten thousand people who have come to me, who are now are Selfish. Selfish means for the Self, swa means the Self—the Soul, the one who lives for the Self, is called the Selfish one. And the Gnani Purush is the Selfish one, who goes on after getting His work done. He makes others become selfish. ‘For the Self’ for the Atma, is the meaning of swa-arth and for the non-Self, for the body—deha is the meaning of pararth—for the other. Now the true Selfishness is ‘one’s own liberation—moksha’ and ‘to be the Self—one’s own swaroop’. So I have not seen any Selfish person at all. I was the only Selfish One. I make people Selfish, and tell them to become Selfish. Your purpose will be fulfilled. After becoming Selfish, there is no pain of any kind.

Without awareness in selfishness, it cannot be called Selfishness at all. Awareness in selfishness is called Selfishness. When there is no awareness for the swarth is called spiritual unconsciousness—beybhanpanu, it is called unconsciousness even in worldly life—sansar.

Although really speaking this is not swarth at all. Swarth—selfish means the meaning of it for the Self. It means the meaning of the Self.

You believe the meaning of the body as swarth, but this is called for the body—deharth.

Swarthi, Pararthi, Parmarthi : Selfish, Benevolent, The Gnani The extent of selfishness has increased a lot in the world. What is being discussed March 2007

here in satsang (around the Gnani)? Here the discussion is going on about parmarth—the absolute meaning, for salvation of all, the ultimate good. There is no one who is parmarthi in Hindustan. Once in a while only a rare one would be parmarthi—the one who understands the parmarth—the final absolute—meaning is Gnani. Parmarthi Purush is very rare. The one’s who have set up spiritual(!) shops say that they are parmarthi—for the salvation of others, do they not? If they are not parmarthi, and not swarthi—selfish, then perhaps they are pararthi—for the other? He is not selfish because he has left his wife and children and became a monk, and what does that mean?

He is pararthi and not parmarthi. Parmarthi will take you towards moksha—liberation.

Such a one, is a parmarthi Purush—the Gnani.

The one who attains param—absolute, arth— meaning! Parmarth—Self-realization! And that verily is moksha—liberation. And the One who has the intent of world’s salvation has a different speech, different conduct. That speech, conduct and humility are wonderful; it is so attractive that will win your mind— manohar. And these people have opened the shops and say, ‘we are parmarthi.’ He has four disciples; that means it is for the others, so he is a pararthi! What is yours in this? The same is for the one who does it all for his children, he is a pararthi, but in the end, what does he gain for his own Self? All the selfish people in this world have died serving others.

Everything of theirs was forfeited at time of death, for the purpose of others. So how nice and wise it would be if they do it for parmarth!

It would be worth if they spend their wealth for parmarth—for the ultimate good of all. All this rest goes for the pararth. ~ Jai Sat Chit Anand 23

DADAVANI

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) In Kerala, Mon-Fri 8:30 AM to 9:00 AM (In Malayalam) 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 1 to 1:30 PM (In Gujarati)

All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) All over the World (except India) on 'Aastha' International Mon-Fri 7:30 to 8 AM GMT U.S.A. :

'TV Asia' Everyday 7 to 7:30 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

Watch Pujya Deepakbhai Desai on T.V. Channels India :

Doordarshan DD-11 Everyday, 9:00 PM to 9:30 PM 'Gnan Prakash' 'Aastha' International, Mon-Fri 12 AM to 12:30 AM, Sat-Sun 2 to 2:30 PM

All over the World (except India) on 'Aastha' International - Mon-Fri 6:30 PM to 7 PM, Sat-Sun 8:30 AM to 9:00 AM

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Form No. 4 (Rule No.8) ¬˝Information Õ◊ ¬ÈáÿÁÃÁÕ ∑§ 'Dadavani' •fl‚⁄U ¬⁄U English •«UÊ‹¡Magazine ÁòÊ◊¢ÁŒ⁄ ¬⁄U about

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Place Publication B/h. ÁŒ.1. 18 ◊Êø¸of 2007 ∑§Ù ‚È’:„U 5,6 Mamtapark ’¡ ‚ 24 ÉÊ¢Society, ≈U ∑§Ë •π¢ «U Navgujarat SflM§¬ ∑§ËøŸCollege, ÷ÁÄà ‡ÊÈUsmanpura, M§ „UÙªË, ¡Ù ÁŒ. 19 Ahmedabad-380014 ◊Êø¸ ∑§Ù ‚È’„U 6 ’¡ ‚◊Êåà „U٪˖ ©U‚∑§ ’ÊŒ ¬ÍÖÿ ŸËM§◊Ê° ∑§ ‚◊ÊÁœSÕ‹ ¬⁄U ‚È’„U 8 ’¡ ∑§Êÿ¸∑˝§◊ of Publication ⁄U„2.UªÊ–Periodicity ‚È’„U 10 ’¡ “ÁŸ⁄UʢÔ ∑§Ê :©UŒMonthly ˜ÉÊÊ≈UŸ „U٪ʖ ‡ÊÊ◊ 4-30 ‚ 6 ‚à‚¢ª-÷ÁÄà ÃÕÊ ⁄UÊà 8 ‚ 10 3. Name of Printer : Mahavideh Foundation, Nationality : Indian, ¬ÍÖÿ ŸËM§◊Ê° ∑§ ÁŒ√ÿ ¡ËflŸ¬˝‚¢ªÙ ∑§Ë •ŸÈ¬◊ ¤ÊÊ¢πË Œ‡ÊʸÃÊ „ÈU•Ê Áfl‡Ê· ∑§Êÿ¸∑˝§◊ „U٪ʖ Address : Basement, Parshvanath Chamber, Near New R.B.I. Usmanpura, Ahmedabad-380014 4. Name of Publisher : Deepak Desai on behalf of Mahavideh Foundation, Nationality : Indian, Address : 5, Mamtapark Society, B/h. Navgujarat College, Usmanpura, Ahmedabad-380014 5. Name of Editor : Deepak Desai, Nationality : Indian, Address : same as above.

6. Name of Owner :Deepak Desai on behalf of Mahavideh Foundation, Nationality : Indian, Address : same as above.

I, Deepak Desai hereby declare that the above stated information is correct to my knowledge and belief. sd/Date : 15-03-2007 Deepak Desai on behalf of Mahavideh Foundation (Signature of Publisher)

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March 2007

DADAVANI

A Sacred, Devotional Tribute—Bhavanjali th Exactly one year is about to pass on March, 19 2007, since Pujya Niruma bade us farewell and left her mortal body, but if you ask any mahatma today, then each and every one of them will assert from experience that, ‘Niruma is verily with me.’ This is no small testimonial. An Atmagnani’s divine fragrance that has spread lingers on for generations to come. Pujya Niruma’s subtle presence is experienced through many a dreams, through amazing subtle inner messages, through the vibrations around her samadhi location, and all over Simandhar City, through the medium of TV channels, VCD satsangs and the divine speech of knowledge flowing through the words of Pujya Deepakbhai.

Pujya Niruma continues to help mahatmas in resolving confusing worldly life interaction entanglements, by giving directives to get out of the weaknesses of their prakruti, the keys to progress further in Gnan through the dream or inner messages to many mahatmas. When people visit Pujya Niruma’s samadhi for devotional worship and reverence, they experience that She is present right there in front of them. Whenever Pujya Niruma used to leave for other towns and overseas for satsang, she used to say that, “ ‘we’ are present in the Simandhar City for sure.”

Pujya Niruma is with every mahatma, very next to him or her. Everyone feels that Pujya Niruma is sitting in the veranda of ‘Vatsalya’ (Pujya Niruma’s residence). Wherever Pujya Deepakbhai is conducting satsangs and Gnan Vidhis the spiritual aspirants experience that Pujya Dadashri or Pujya Niruma is conducting the satsang. Pujya Niruma is established in the hearts of thousands of viewers through watching her prerecorded satsangs that are televised through several TV channels. Thousands of people rush to attend Gnan Vidhi wherever it is scheduled from far corners of India. Mahatmas still feel as if Niruma has gone to conduct satsang far away somewhere and she has not left us at all.

In accordance with the promise given to Pujya Niruma, Pujya Deepakbhai has continued the mission of Lord Simandhar Swami with full force and energy and has not left anyone feeling as if there is a deficiency in satsang. ‘The Show must go on.’ and it has been going on, the very same way as it used to in the presence of Pujya Niruma. The mission of Jagat Kalyan—salvation of the world continues. Every single day unique satsang takes place, as if today’s satsang is more magnificent, wonderful and profound then yesterday, and at that time Param Pujya Dada Bhagwan and Pujya Niruma’s presence is felt. In his final days, Dadashri used to say, “do not hold on to this physical body as ‘Dada’, hold on to Dada in the form of Gnan—Self-knowledge and Agnas. The same is applied with reference to the physical departure of Pujya Niruma. By holding the Gnan that was given by Pujya Niruma, we are to spread Dadashri’s Akram Vignan to the people of this world.

How can the suffering human being attain this Akram Vignan that has come about after a million years, and after attaining its bliss move forward on the path of moksha? This is the aim and the goal. Pujya Niruma spent her entire life to fulfill Param Pujya Dadashri’s each and every bhaavna.

Likewise, by living within the Agnas of Dadashri and by being the Self, we are to devote our body, mind and wealth to fulfill pujya Niruma’s bhaavna. At the end, the final message given by Pujya Niruma was: ‘live with love… promise?’ By honoring, ensuring this promise to her, living with all with love and oneness; we all too will fulfill this.

Let’s all pay our highest devotional tribute to Pujya Niruma by singing the devotional hymn together..… “We all will stay together with love, with love and oneness, we will remain in Agna day and night, we all will stay together with love….”

March 2007

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Pujya Deepakbhai's UK - Spain - USA - Canada Itinenary 2007 MAY 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31

TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU

1 2 3 4 5 6 7 8 9 10 11 12 13 14 Travel To London 15 Rest 16 Cardiff 17 Cardiff 18 Cardiff 19 Cardiff 20 Travel 21 MH Satsang 22 Rest 23 UK Shibir 24 UK Shibir 25 UK Shibir 26 UK Shibir 27 UK Shibir 28 Rest 29 London 30 London

FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT SUN MON TUE WED THU FRI SAT

JUNE Leicester Leicester Leicester Leicester Rest London London London London London Rest Travel to Spain Tenerife - Spain Tenerife - Spain Tenerife - Spain Tenerife - Spain Tenerife - Spain Travel To London Travel To USA Rest California California California California Reserve Reserve Atlantic Atlantic NJ Shibir NJ Shibir

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 2-5

JULY SUN NJ Shibir MON NJ Shibir TUE NJ Shibir WED NJ Shibir THU Rest FRI Toronto SAT Toronto SUN Toronto MON Toronto TUE Travel WED Wilmington THU Wilmington FRI Raleigh SAT Raleigh SUN Raleigh MON Travel TUE Dallas WED Dallas THU Rest FRI Houston SAT Houston SUN Houston MON Chicago TUE Youth Shibir WED Youth Shibir THU Chicago Gurupurnima FRI Chicago Gurupurnima SAT Chicago Gurupurnima SUN Chicago Gurupurnima MON Chicago Gurupurnima TUE Travel to UK August UK Gurupurnima

Contact Persons : London : Varsha Shah, Leicester : Trusha Nathwani Spain : Juan Carlos LA : Shirish Patel, : Nanu Patel, Atlantic City, NJ: Bhavesh Gala New Jersey : C.C.Shah 26

Tel.:07956 476253 Tel : 0208-864-2833 Tel : 0116-220-8081 Tel : 34 922 211899 Tel : 951-734-4715 Tel : 714-970-1112 Tel : 856-753-4252 Tel : 732-968-6836

Toronto : Dinesh Patel Wilmington : Lalitha Ishwar Raleigh, NC : Rahul Bhatt Dallas : Narendra Tarapara, Houston, TX : Shailesh Sheth Kishore Mulani Chicago, IL : Himanshu Patel Dr.Shashi Patel

Tel : 416-675-3543 Tel. : 910-792-9496 Tel. : 919-792-0809 Tel : 817-329-4656 Tel : 832-646-4696 Tel : 713-896-0558 Tel. : 847-680-3080 Tel. : 815-284-3881 March 2007

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Spiritual Discourses in the presence of Pujya Deepakbhai Desai Programme on Pujya Niruma's First Punyatithi at Adalaj Trimandir 18th March 6 am to 19th March 6 am - 24 hours continuous swaroop-kirtan bhakti 19th March - 8.00 am to 10.00 am Bhakti at Pujya Niruma's Samadhi 10.00 am Opening of 'Nirant' by Pujya Deepakbhai 4.30 pm to 6.30 pm Mahatma's experiences with Pujya Niruma 8.30 pm to 10.30 pm VCD Show Special moments of Pujya Niruma's life Trimandir Adalaj 20th March - 4 pm to 7 pm - Pran Pratishtha of small murtis of Lord Shri Simandhar Swami taken by mahatmas for their Home/Office.

25th March (Sunday) -3.30 - 7 PM - Gnanvidhi Aurangabad 31st March 6.00 am to 8.30 am - Satsang and 1st April 5.30 pm to 9.00 pm Gnanvidhi Venue: Simant Mangal Karyalaya, Near Amba-Apsara Theatre, Aurangpura, Aurangabad.

Valsad 5-6-7th April, 6 - 8.30 PM - Satsang and 8th April (Sunday), 5 - 8.30 PM - Gnanvidhi Venue: Avabai highschool ground, Valsad. Contact - 9824100961.

Surat 10-11th April, 7.30 to10.30 PM - Satsang and 12th April (Thursday), 6.30 to 10 PM -Gnanvidhi Venue: Umiyadham mandir, Cinema road, Varacha road, Surat. Contact - 9924343455.

Bharuch 14th and 16th April, 8 -10 PM - Satsang and 15th April (Sunday), 6.30 to 10 PM - Gnanvidhi Venue: Rajput School, Seva Ashram Road, Near Panch Batti, Bharuch. Contact - 9227404186.

Indore 21st and 23rd April, 6-8.30 PM - Satsang and 22nd April (Sunday), 4.30 to 8 PM - Gnanvidhi Venue: Ravindra Natya Gruh, Ravindranath Tagor Marg, Regal Choraha.Contact - 9893545351.

Ahmedabad 27-28th April, 6-8.30 PM - Satsang and 29th April (Sunday), 5 - 8.30 PM - Gnanvidhi Venue : Sardar Patel Seva Samaj, Nr. Mithakhali Six Road, Navrangpura.Contact-27540408.

Vadodara 1st May, 6 to 8.30 PM - Satsang and 2nd May (Wed.), 5-30 to 9 PM - Gnanvidhi Venue : Sayaji Vihar Club, Nr. Khanderav Market, Rajmahel Road.Contact-9924343491.

Nadiad 5 and 7th May, 6-8.30 PM - Satsang and 6th May (Sunday), 5 to 8.30 PM - Gnanvidhi Venue : Behind Santram Mandir Ground, Vitthal Kanya Vidhyalaya Road, Near Amba Mata Temple, Opp. Indian Oil Petrol Pump. Contact - (0268) 2559314, 9228225022.

Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 39830100, Email: dadavani@dadabhagwan.org Mumbai : (022) 24137616, USA: 785-271-0869, UK: 07956 476 253 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org March 2007

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