As ego dissipates one becomes natural

Editor :

Deepak Desai

DADAVANI

October 2006, Vol. : 1, Issue : 12, Conti. Issue No.: 12

As ego dissipates one becomes natural

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

EDITORIAL The state of the Gnani Purush is sahaj atma swaroop—the natural state of the Self, but what is the meaning of sahaj atma swaroop and how can one attain that? Can everyone attain this state? Yes, it is possible. Gnani Purush Dadashri’s Akram Vignan—the step-less scientific path of Self-realization makes it possible for the seeker to become sahaj—natural as the Self, by employing purushaarth—highest inner spiritual endeavor after attaining the Self. One attains AtmaGnan—Self-realization in an hour in which one’s wrong belief ‘I am Chandulal’ departs. The subtlest ego—shookshmattam ahamkar, the one that used to create—charge new karma gets destroyed, and thereafter the discharge residual ego remains. To deal with the discharge ego Dadashri has given five Agnas—cardinal instructions, and by applying them, subtle components called potapanu—‘I-ness’ begins to dissolve and naturalness begins to arise. The self becomes natural immediately after receiving this Gnan of Dadashri and further inner work of bringing the non-Self complex of thoughts speech and act—the prakruti into naturalness remains. And to become sahaj one does not have to do anything; one simply needs to understand what one has received, the Self and to remain within the Agnas of the Gnani in all circumstances, and in this process the exterior portion—the worldly visible self, becomes natural. Once this happens, one attains the complete state of the Self.

This worldly interaction of animals is natural, because their mind is limited, and intellect and ego have not developed much. The expansion of intellect and ego is unlimited in human beings.

They do not let these intellect and ego remain in their natural state, and due to that the claims of doer ship, ‘My-ness’, ‘I-ness’ arises and this perpetuates their worry-tension-suffering. Yes, sleep comes automatically but you claim with egoism that I slept right away, you awake in the morning but you claim with egoism, ‘today I got up late.’ ‘This will look good on my part, this will look bad on my part, what people will think about me, can I do this or not, I can do this, I cannot do this, I want to do this, I am not going to do this.’ Thus the ego creates interference claiming the doer ship in all the actions of the prakruti that are happening and thus naturalness is impeded. By claiming the doer ship in that which is already happening one becomes unnatural and when one, after this Gnan, repeatedly resets such awakened awareness—jagruti of being the non-doer in the discharge process then, one becomes natural.

Greatly revered Dadashri could remain natural by staying on the peak of the state of the Self—gnandasha. On the other hand, he is as natural as a little child. The little child is so in the ignorant state, and Dadashri is so with near total enlightenment.

In this issue, Dadashri’s natural speech has been compiled to facilitate the progression towards full Self-realization. This is easy by application of the five Agnas and applied awareness of the Self in identifying the subtle sprouts of the intellect and the ego. It will guide the one who has attained the Gnan of liberation to achieve the state of naturalness with the precise understanding of internal spiritual efforts.

- Deepak Desai

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As ego dissipates, one becomes natural (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 )

‘I’ in the wrong location The belief ‘I am Chandulal’ is ego— ahamkar. To impose ‘I’ where ‘I’ does not belong is ego.

Questioner : How can there be ego in saying I am Chandulal? If I say, ‘I am this and I am that,’ then it would be a different matter.

But if I say naturally, ‘I am Chandulal’ then where is the ego in that?

Dadashri : Even if you say so naturally, does the ego go away? Even if you say, ‘My name is Chandulal’, naturally, it is still considered ego. Because you do not know who you are and you identify yourself with what you are not. That is ego—ahamkar!

‘I am Chandulal’ is for dramatic (Dada’s term for playing one’s worldly) purpose only.

There is no harm in saying, ‘I am Chandulal’, but the belief that ‘I am Chandulal’ should not be ingrained within you.

Questioner : Yes, otherwise, ‘I am Chandulal’, will take hold.

Dadashri : If the ‘I’ is in its real— original ‘I’ location, it is not ego. ‘I’ is not at its original location. The ‘I’ is on the false location (I am Chandulal), and that is why it is ego. If the ‘I’ comes out of its false location and reverts to its original place, then the ego is gone. Therefore, the ‘I’ is not to be rid of; rather, it needs to be placed at its exact location.

Nothing to be done: simply to be understood only Questioner : I am trying to absorb, I am listening to what you are saying, and trying 2

to digest that.

Dadashri : Do not try to digest. This is not a thing to digest. To attempt to do anything will bring in the ego, and unnecessarily increase it.

Questioner : Then, what is to be done?

Dadashri : You have to become sahaj— spontaneous and natural. Sahaj.

Questioner : I do need to make an effort, don’t I? Dadashri : No, no. To make an effort will make the ego rise. You just have to become natural—sahaj, sahaj. Nothing needs to be done, it simply needs to be known and understood. You need to understand only. If you have to do anything, then are you able to evacuate your bowels whenever you want to?

Does this not become apparent to you when you have to take a laxative or visit a doctor?

This needs to be done, no?

Questioner : Yes. Dadashri : I had satsang with a group of physicians trained abroad and told them this regarding the bowels blocking up and refusing to move. They began their medical discussion excitedly. I went on, ‘you will realize this when you become constipated.’ I told them that one does not even have the power to go to the toilet at will. This is another shakti— energy force all together, which is controlling all this. You are making all this verbal noise for nothing. All this is managed by entirely different energy force, and as mere nimits—instrumental evidentiary doers—they believe that they are the doers, and this is the illusion. This is like October 2006

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the dog that is sleeping in the shade under the ox cart. Suddenly the owner gets on the cart and the oxen start pulling it. The dog also gets up and walks along underneath it, thinking, ‘for sure, I am moving this cart.’

Naturalness verily means the effortless state Questioner : It is specified in the Charan Vidhi (spiritual booklet for mahatmas to sustain awareness after attainment of Gnan), ‘bless me with the naturalness of thought, speech and acts just like You—the Gnani,’ so how is that naturalness? What is the definition of naturalness?

Dadashri : Naturalness in gross language is defined as the effortless state. There is no effort of any kind. No effort is necessary from the atma—the Self and no effort is required on the part of the body—the non-Self. Even mental effort or intellectual effort is not necessary. No effort at all, is the effortless state.

Questioner : But in that there would be harmony amongst thoughts-speech and action, no?

Dadashri : The effortless state has happened. That’s it. No effort. The one who used to make the effort is gone from it—the non-Self complex. The mind-speech and acts are the doers of the work and from them all, the one who used to make the attempts—‘the doer’ leaves. The absence of the attempterdoer is the state of naturalness and the presence of the attempter-doer is the state of unnaturalness. So once the attempter leaves it is natural. Later on whatever action is happening, there is no problem; problem is of the attempter—doer only.

Questioner : So becoming an attempter is the ingrained knot within him.

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Dadashri : Yes. Questioner : That means that really in any process there is no need to make an effort or an attempt at all?

Dadashri : Attempt is necessary, but the doer of the attempt is unnecessary. If we say that there is no need to make an effort then people will quit doing the work. They will have mental attitude—bhaav to quit. So there is a need to make an attempt.

Questioner : But what is the reality from within, in exactness?

Dadashri : Once that attempter disappears then it is done.

Questioner : When these actions are going on through the thoughts-speech and acts; at that time does the attempter really exist?

Dadashri : It is because of the presence of the attempter that there is an attempt. And that is the unnaturalness. Once the attempter leaves then the same thing becomes natural.

Questioner : That means when this process takes place by thoughts-speech and body when the attempter is doing and when the process takes place in the absence of the attempter, both these actions were really mechanical, no?

Dadashri : It is one and the same thing to have this happen; there is no change in the occurrence.

Questioner : So does it mean the same thing would have happened even if he had not made an effort?

Dadashri : There is meddling in the effort, and that is the problem.

Questioner : Does one suffer the consequences of the interference or do any changes in thoughts-speech and acts happen due to the interference?

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Dadashri : That change is not going to happen. The effort was made therefore it is not effortless.

Questioner : That is correct but when that effort takes place, does any change occur in the activity of thoughts-speech and acts?

Dadashri : No changes at all!

Questioner : So then what is the consequence of making an attempt?

Dadashri : That is only his ego, ‘I am doing’!

Questioner : Is that considered a risk of the next life?

Dadashri : Yes, He is taking a risk of the next life, because it is the wrong belief.

Questioner : And if that wrong belief leaves then can we say that the attempter— doer of the effort is gone?

Dadashri : Then it is the effortless state one becomes natural and spontaneous. What we (The Gnani and the fully enlightened Lord within) eat, drink, all that is called natural.

Questioner : That means that when there was the wrong belief then there was the attempter and what does he become after the wrong belief is gone?

Dadashri : Nothing happens, the interference leaves.

Questioner : But does the one who had the wrong belief, exist later on?

Dadashri : On one side is atma—the Soul and on one side this body, the effortless body, thoughts-speech and acts. It is still pudgal—integrating and disintegrating non-Self complex. The middle part of egoism is gone.

The one that was having the strain is gone; the one who was getting drained is gone.

The one who was getting bored is gone. All of them gone.

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Questioner : Then who is left?

Dadashri : Nothing, this—the non-Self complex remains natural. There is no one else’s interference within.

Questioner : The acts of the body have to be done, there is the speech, and so in all that the ego is necessary, no?

Dadashri : No need at all. The one, who was creating causes, is verily gone. Only effect remained.

Questioner : But then you are saying that no action takes place until the ego places its signature, so then which ego is it?

Dadashri : It is discharge ego.

Questioner : In that case what will be the difference in the action and the result carried out through this discharge ego?

Dadashri : Sahaj—natural and spontaneous. There is no attempter—the effort doer, it would be natural.

Questioner : Yes, it would be natural, but the ego that was making the attempt would not be there, but would the discharge ego be there?

Dadashri : There is no problem with that. The discharge ego would be there definitely. Everything of it is madadaal—dying, discharging. That is called sahaj kriya—natural and spontaneous action.

The ego will go into attack mode, like a snake, if you tease it Questioner : Say for instance I still have one file (term used by Dadashri for the non-Self accounts, presenting in this life as individuals) pending in income tax. The incometax officer has not attained this Gnan—Selfknowledge, so his ego is alive. Now, can he ruin my life with his egoism?

Dadashri : No, he cannot hurt you in October 2006

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any manner, provided you do not respond to him via the ego.

Questioner : I do not even visit him and do not need to visit him. However this file comes in the routine.

Dadashri : There is no harm in that.

Questioner : If he is an egoistic officer, will he not make my life miserable?

Dadashri : He does not have any power over his own bowels then what can he do to you? He can hurt you if you assume the egoistic stance of challenging him.

Questioner : No one will do such a

thing.

Dadashri : Yes. You are natural and humble, and therefore, nothing will happen to you. You are natural and not creating any waves, and therefore there cannot be any change in scientific circumstantial evidences— vyavasthit. That poor fellow does not have any power at all!

Questioner : Now on one side you are saying that he does not have any power to go to the toilet and you also say at the same time that he has the ego.

Dadashri : He can hurt you if he attempts to, he has the power to hurt you.

Therefore, you should not give a counter toss lift—support to any words that flow forth during the interaction. (Let the words flow without any ego based resistance)

Ego leads to worries, worries lead to…

The ego that is the result of the byproduct of worldly interaction is natural ego.

This type of ego is enough to run life normally.

But whole new factories of ego have been started, and this extra ego has expanded to such an extent that there is no end to the worries. Only the ego has been given the boost October 2006

in production, by leaps and bounds. The worldly interaction can run fine with the natural, normal ego. But the excessively spread ego of the old man asserts, ‘I am worried a lot.’ What are the consequences of these worries? Animal life form is the result in the next life. So it is worth becoming aware. As long as one is in the human form, one can become aware of this. Wherever worries exist, the result is a birth as an animal in the next life.

The world is forgotten under the shelter of the Gnani Do you forget the worldly life—sansaar?

Do you all forget the limit of your worldly life?

It will remain in your memory naturally and to me this worldly life would not remain in memory even for a moment. I would not know the day or the date today. I am not concerned about the name of this body at all. There is no interaction with this (relative self) now. And in your case, even when you try to forget the world, you cannot. You can forget the world only during the time you sit around me. And once you go away from here, the world will cling to you. Will it not cling once you go away from here (the vicinity of Dada)? There is maya—that, which makes one forget the Self, isn’t it? It will cling to the one by carefully identifying the one who is ready to get deluded again.

Questioner : That is why I get stressed.

Dadashri : You get so stressed that you can’t even stand it anymore. How can you sleep? Your tossing and turning do not help you. You do not have control over sleep or awakening, and yet what does the ego say? I slept at 10:30 PM. and I woke up at 5:00 AM. Hey mooah! (Special term used by Dadashri to awaken the ignorant one from his spiritual slumber) Sleeping is not under your control and yet why are you chattering for no 5

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reason? Are you in a mental hospital or what?

This is sheer egoism on your part.

Only the discharging karma remains with Akram Gnan Questioner : It is not like, some other entity is making us to do all these things but we also are at least, doing some things.

Dadashri : Yes. It is correct that we are doing; however that doing is for the next life. And all that is being done—happening, is of this life. The discharge—karma effect is making us do in this life. Only the charge— causal karma is what we are doing in this life.

We are saying that after taking this Gnan—Self-knowledge, new karma is halted from binding—new cause is not created. This is the suffering—effect of the karma you had charged in your past life. Now you are not creating new causes. So go home to your destination—final liberation after suffering this effect of the karma.

Questioner : How is it possible to do any work without the doer ship?

Dadashri : It is like this. Everything is happening as discharge only. If you hold that ‘I am the doer’ then you are charging a new karma. And for the one for whom ‘I am the doer’ ceases then all his actions are happening through the discharging process. The act of work is happening constantly as a discharging process, but when it is associated with the awareness of doer ship then new karma is bound, and when the awareness of doer ship is non-existent, and instead is associated with the awareness of non-doer ship, then new karma is not bound. That is the simple sole difference!

It is easy to kill the ego Questioner : But the ego is intricately connected with the sense of doer ship.

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Dadashri : Yes, so?

Questioner : For the worldly beings it is not an easy thing to eliminate the ego that is associated with the sense of doer ship.

Dadashri : No, it is the easiest of all.

The easiest of all that is easy is to stop the exercise of doer ship—the sense, ‘I am the doer.’ It is the most natural of all that is natural.

It is the most natural thing to cease the kashays: anger-pride-illusion of attachment-greed.

Otherwise by struggling and toiling these four kashays: anger-pride-attachment-greed would never leave. The ego that produces these four kashays would not leave after any amount of toiling or putting up with any amount of hardship.

Naturalness is that where there is no interference The Atma—the Self is indeed natural by its inherent nature. The body complex has to revert to its natural and spontaneous state.

This is to say that one is not to interfere in the effect of the body complex. Sahaj—naturalness means not to interfere in any manner in the effect—discharging of the body complex. One moves with the flow of the resultant—discharge effects. To interfere is the illusion. The one who interferes believes in his mind that, ‘I am doing something.’ ‘I am doing something,’ is the illusion.

Total readiness—ideal state for worldly interaction is synonymous with absolute enlightenment. Sahajatma swaroop—the natural state of the Self in worldly interaction means total lack of interference with anyone or anything. It should be done thus, and not thus, such interference does not exist. Nothing of anyone interferes within at all. The individual work of each—the self and the non-self is simply being done. That which the October 2006

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kartapurush—the doer is doing is being known by the gnatapurush—the knower continuously.

Both remain in their individual ‘work’.

Such a wonder! How magnificently wonderful! This is the greatest wonder of the past million years. So many people have been liberated.

Everything is incomplete as long as one says, ‘I can do this and I can’t do this, I have to renounce this.’ The one who renounces is an egoist. The one who says, I can’t do this, or I can do this is an egoist. All this is ego only. Therefore, this, which has expressed fully within you, allows for all the kriya—task to be done, both for the worldly activities—sansaar, as well as for the entire realm of the Self. Both remain within the realm of their own tasks.

The worldly activities go on without interference from the Self, which continues to express further as one remains absolutely detached—vitarag.

Such is the Akram ViGnan!

When the worldly self becomes natural, then the body attains naturalness Dadashri : The Soul is verily in its natural state—sahaj. When this external—the thoughts, speech and body becomes natural then the Self is verily natural—sahaj. But this external—relative self does not become natural—sahaj, does it?

Questioner : I do not quite follow you, Dada…

Dadashri : The saying is that when the self becomes sahaj—natural, then the body will follow suit naturally. The self here denotes the vyavahaar—worldly self, the self that is interacting with the world. The mooda—main, original Self is natural. The whole problem is of the worldly self only.

Questioner : You have said that a slap can be given to someone with sahaj bhaav— October 2006

naturalness. How can a slap be natural?

Dadashri : Yes, it is possible a slap can be natural.

Questioner : The prasaadi—blessed gift, ritual that Dada does while whacking some with a shoe on their backs….

Dadashri : All that is natural. Natural means that ‘I am hitting,’ does not exist in the awareness, established knowledge or belief.

And when I smack with naturalness, no one feels the hurt of the whack.

Questioner : Can anyone other than a Gnani slap anyone naturally?

Dadashri : Yes, if it is with naturalness— devoid of any inner kashay—then it can be done.

Questioner : If anyone other then a Gnani were to slap someone, there would surely be a resultant hurt to the other person.

Dadashri : Then there is no naturalness if the other person feels the hurt. There is something wrong within; otherwise he would not be hurt.

Everything about us (the Gnani and the fully enlightened Lord within) is natural. So one needs to come into naturalness. No law law (The Law of ‘No Laws’) is there to lead to naturalness. How can one become natural if he has to follow any law? They (the place where the laws and etiquettes are the rule) will not sit in the easy manner the way I am sitting here. They will not touch anything if something like this (cashews and dried grapes) is being passed along. Naturalness does not exist in their talks. Naturalness means one is at ease in all situations and adjusts with inner personal ease. He will not be bothered by thoughts about what others will say or think. So if you observe all this, and aspects of naturalness you will be able to size him up.

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Questioner : Does the ego arise naturally or not?

Dadashri : That you can identify, basically the ego is blind, no? As the ego is blind it will not refrain without creating clashes wherever it moves and rises.

Questioner : Yes, that means there is no naturalness there?

Dadashri : No. Naturalness does not exist where the ego exists.

The belief of the ego Questioner : Does that which has become asahaj—unnatural, the non-Self complex, binds and traps that which is sahaj— natural, the Self? Is that what has happened?

Dadashri : The entrapment, bondage exists as long as the ekata—oneness is believed. (The Self is the non-Self; I am this non-Self).

Questioner : Who has assumed this oneness?

Dadashri : The ego has believed this oneness.

Questioner : How can this be understood before the bhedaGnan—the knowledge that differentiates and demarcates the Self as distinct from the non-Self?

Dadashri : It will not fit in the understanding at all! As long as the ego exists, how can one say, ‘it happens’? One cannot say what kind of madness will arise with the ego remaining alive. And in your case a certain portion of the ego dissipates after attaining this Gnan—the knowledge of the Self. The charging ego, the interfering ego leaves and the discharging ego that acknowledges ‘it happens’ remains. That is why it fits in your understanding.

Questioner : The ego to perform the function of discharge, to settle the karma, 8

remains.

Dadashri : For the belief ‘it happens’, it is required, that discharge ego remains.

Vega, Aavega, Udvega : Motion, Emotion, Extreme emotion Questioner : Please explain about vega—motion, aavega-emotion and udvega— extreme emotion.

Dadashri : Vega-motion is the natural thing and aavega—emotion is unnatural.

Aavega—emotion arises because one becomes a doer. And udvega—extreme emotion arises even if one does not want to. The onset of udvega is like it can explode the head off.

During onset of udvega one feels the head is about to burst open. Even Gnanis (the enlightened ones) would have vega—in motion.

They would not have aavega. They would not have udvega at all.

The sense of doer ship is the act Questioner : If we do not eat or drink then can we say that kriya—action has been done? How is that called?

Dadashri : No. That is not called a kriya—an act. If you say or believe that, ‘I am doing’, then it is a kriya—action. If it happens naturally—without the sense of doer ship, then there is nothing. I am doing, I cannot do without taking a shower; are all kriyas.

This has the base of doer ship.

Doer ship binds karma ‘Effect’—discharge (of the karma) just happens on its own accord, but one is creating ‘causes’ internally, by giving support by saying, ‘I did, I spoke’. In fact no one needs to do anything at the time of effect—discharge. Effect keeps happening by itself naturally. But one gives support to that which is discharging by saying, ‘I am doing’, that is the illusion and that is the new ‘cause’.

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Questioner : What is the cause—origin of that cause (charging of new karma)?

Dadashri : Agnanta—ignorance of the Self. The root cause is the ignorance of the Self—agnanta. The Gnani Purush eliminates agnanta—ignorance of the Self.

One becomes natural by following the Agnas Questioner : Please explain a little bit about the naturalness of thoughts-speech-action and the naturalness of the atma—Soul.

Dadashri : Atma—Soul is verily natural.

After giving Gnan—Self-knowledge, ‘I am Shuddhatma—I am pure Soul’ comes in to your awareness, it remains in your awareness— laksha by itself. You do not have to recall.

That which you have to recall is that which is forgotten. This awareness—laksha remains continuously, therefore that soul has become a sahaj atma—the natural Self. From then onwards as one follows the Agnas of the Gnani Purush the thoughts, speech and acts also become sahaj—natural.

Questioner : In that process, you direct us to settle (the files) with naturalness—sahaj bhaave, so what then is the technique to cultivate this natural intent?

Dadashri : What is the meaning of natural intent—sahaj bhaav? After receiving this Gnan you became Shuddhatma—pure Soul so you are in the state of naturalness only.

Whenever the ego is absent, one is natural.

Naturalness means absence of ego.

You attained this Gnan so Your ego is absent. Now, you don’t believe, ‘I am Chandulal’ which is what you used to believe.

Do you believe that now? It is all over!

‘I practiced law in court and prevented him from being locked up in jail. I did that for him!’ ‘I just used the toilet.’ Oh ho ho! Why October 2006

could you not use the toilet yesterday?

Yesterday you had to call a doctor to send in a prescription for your choked up bowels!

On the contrary sakriyata—joining in the action with sense of doer ship increases due to egoism. Everything is spoiled due to egoism.

Once the ego dissipates everything becomes regular and then naturalness begins. Ego ruins everything, it verily spoils that which is of the self and where there is naturalness, everything is so beautiful.

In front of Gnani Purush : The world dissipates, the Self expresses If you try to forget the worldly life— sansaar, the very same thing comes in recollection. That which fades away is bound to come back in memory, so the worldly life can never be rid of. If you wish to forget it for an hour, it will come more and more in your memory. That which you would like to forget, returns in your memory with twice the persistence. You can forget the worldly life sitting near the Gnani Purush, with satsang— his company, since he has forgotten the worldly life—sansaar. In addition you can forget sansaar by sitting next to him who has forgotten his sansaar, because he would not be in parparinati—state of the non-Self. Gnani Purush does not ever remain in parparinati— the non-Self-relative self. He will do all kinds of communications, he will fulfill all worldly responsibilities but his vyavahaar—worldly interaction remains ideal.

His worldly interactions are ideal— aadarsh vyavahaar, yet He is not in it. Worldly interactions continue normally. The vyavahaar—worldly interactions carry on in the absence of the self (without any interference). And in fact vyavahaar is such too. It is only due to the illusion that it appears that one is one with the vyavahaar. This illusion 9

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is persistent for what reason? It is because of lack of jagruti—awareness of the Self. The diminution in awareness leads to the persistence of the illusion. Illusion still remains due to diminution of awareness. The awareness comes and goes but this is relative awareness— vyavahaar jagruti, this is not real awakened awareness—nischaya jagruti. One keeps remembering the worldly interaction in case of vyavahaar jagruti. With increased awareness of worldly interaction, one remembers the worldly activities and tasks with more force and vigor, and this excess awareness leads to more stumbles and problems. With normality and naturalness in worldly awareness, there is neither any use for alertness nor inattentiveness, and one’s work gets done without any stumbles and falls. The Gnani Purush is always in the state of naturalness. He does not plan in advance like, ‘when and what will I speak?

What will I think?’ His speech flows naturally like a taped record playing. He does not talk— he is not the owner of the speech.

Naturalness : No interference of ego The body—deha is natural, meaning it is in its own nature; one is not to interfere in it. When there is no interference of ego the body is said to be in its natural state. You can say that our (the Gnani and the fully enlightened Lord within) body has reverted to its natural state and the Self—atma is verily natural. Did you understand the interference of the ego?

When the ego dissipates then everything is settled. This worldly life—sansaar perpetuates due to this egoism. Everything depends on egoism. Nothing else is obstructing, only this egoism is the impediment. ‘I’ ‘I’!

Unnaturalness remains as long as the ego interferes Questioner : A person who does not have any misery or never suffers misery at all, 10

is he not ready for moksha—liberation?

Dadashri : No. He verily has moksha.

He is in moksha only. But that state is not possible. Such a state is not possible. Who can be in that state? Except for a Gnani—The enlightened one, no one can have it. Because The Gnani remains as the Self—home department, and therefore he does not experience any misery at all. He is moksha swaroop—embodiment of moksha. He does not get into the non-Self—foreign department at all. He would not have worldly interaction— vyavahaar with foreign department—the nonSelf. His sachar vyavahaar—movements of worldly interactions have ceased completely.

And despite this his worldly interactions, which by very nature involves motion, runs very smoothly and naturally. Even He moves about in worldly interactions, but that runs naturally.

He is natural and spontaneous in His routine activities, like eating, drinking, sitting, and moving about. All these are so natural that there is no need of the ego.

Sense of doer ship binds a new life Questioner : When one thinks that it will not work without me, is that an example of a live ego—sajeev ahamkar?

Dadashri : Every action is being done with the sense that, ‘I am doing’, that is verily is the living ego. This barber also has to decide that I will have to shave this gentleman. Then it happens for sure. And if ever, he affirms, ‘No one can shave him as well as I’, then he will end up nicking the man with his razor and draw blood!

Therefore, if it happens naturally then a hundred percent result is obtained. And if one ever tries to do something else—ego employment—then one ends up with a forty percent result. So great result ensues October 2006

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naturalness. And the ego is blind; it does not let the work accomplished successfully and besides it binds a next life!!

Gnan leads the ego into naturalness Ego can leave altogether naturally with ease. The way to dissolve the ego is easy.

Yet, one cannot do this on one’s own. The one with the ego is vikalpi—I am Chandulal— how can he become nirvikalpi—I am pure Self?

When one meets the one who has become the non-doer, the one who is a mukta purush— the liberated one—then his work is done.

Therefore the ego is a thing that can be rid of with ease. This is because it had arisen with ease, spontaneously. It has not created through toil and strain, and therefore it can be rid of with ease. When one toils and exerts, the ego simply increases in intensity.

Who is the doer in a result?

Any work that happens is this life is the result of karma (cause) done in the past life.

Now what do the worldly people know? They simply say, ‘he did this now.’ Whatever one does in this life is due to the pressure of the karma of the past life that is expressing in this life. It is not due to one’s will and approval in this life. And the world keeps on knowing that one has done it in accordance with one’s will.

This shatters the ‘not responsible’ factor for the karma—act. One was responsible for this in the past life. One is not responsible for it in this life. One has not done this in this life. Who is the doer? The result is the doer. He did it in the past life and this is the result. This that has happened—in this life—is the result and has been done by the result!

Naturalness begins when dehadhyas— ‘I am this body’ leaves Questioner : Does the vyavahaar— worldly interaction become natural for the one October 2006

who has attained the Self and become aware as the Self?

Dadashri : Once he becomes aware as the Self, there is no concern for vyavahaar vyavahaar—worldly interaction with worldly interaction. The worldly interaction—vyavahaar continues.

Questioner : So his worldly interaction—vyavahaar is udayaroop—as the karma unfolds.

Dadashri : That is it. There would not be anything else. Once kartapanu—sense of doer ship leaves, one becomes aware as the Self. Once the doer ship leaves then one is left with one’s udayaswaroop—flowing with the unfolding karma. This—the non-Self complex interaction—vyavahaar—runs on autopilot, and this—the awakened Self also is on autopilot.

Both run independently.

The Self remains within its nature as the Self, and this body remains within its own nature too. This is the result of the loss of dehadhyas—‘I am the body’ belief. ‘I am this body’, was the connecting link between the two. That which created the oneness is now gone and therefore the body continues with its functions and the Soul remains in its function.

This is sahajata—naturalness!

Naturalness prevails in the absence of the meddler Questioner : Now after this Gnan— Self-knowledge, the soul reverts to its inherent nature, no?

Dadashri : And the pudgal—the nonSelf complex (that which is constantly forming and disintegrating) comes into its nature (inherent characteristic traits). Pudgal comes in regulation, because the one who was meddling is gone. If the one who creates interference does not exist then the pudgal— 11

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the non-Self complex is always in regulation.

You make this engine (this body) ready by loading with charcoal (food) and everything else; its nature is to run just fine, even in the absence of the driver. Now within the engine when the engine driver (ego) is sitting there, he will interfere, and he will stop it and later start it. If there is no interference in the pudgal—the non-Self complex, then it will continue to purify on its own. But this ego interferes and the interfering creates the interference—mess. Who creates all this interfering mess? Wrong beliefs arising from ignorance followed by obstructive oppositions and mistakes!

Bliss proportional to naturalness Questioner : If the body becomes natural, can we say that his dehadhyas—I am this body belief is gone?

Dadashri : What did you understand sahaj—naturalness to be? Have you understood natural as in the language of naturalness or in your language? If a pickpocket picks your pocket and you remain unaffected then know that the dehadhyas is gone. When someone harasses the body in any manner and you are affected then the dehadhyas is there. ‘Why did he do this to me?’ is dehadhyas. In the language of Gnanis when the body becomes natural—sahaj then the dehadhyas is gone.

Samadhi exists with naturalness Questioner : When can we say that the deha—body has become natural?

Dadashri : When anybody does anything to this body, it dose not result in raagdwesh—attachment-abhorrence. Our (The Gnani and the fully enlightened Lord within) body is in the natural state. You are to see this and learn that our body is natural and 12

spontaneous. We do not feel attachment and abhorrence; that is why our body is natural.

Who can we call natural? You need to understand this. Natural means swabhavik— in inherent nature. It is in its own nature, naturally. There is no vibhavik dasha—the state of belief of the non-Self as the Self—‘I am Chandulal’; ‘I am this body’. There is no awareness of ‘I am’.

Questioner : You just mentioned the naturalness of the body, but when can we become natural?

Dadashri : Since the awareness arises after taking this Gnan—Self-realization (awakened awareness), it will decrease the karma so you start to become natural and spontaneous. Even now you keep reverting to naturalness at each and every degree and finally you will become completely natural and spontaneous. Once the dehadhyas fractures, you move towards naturalness so now you are becoming natural—sahaj only. The degree with which one becomes natural, acquires the degree of samadhi—one-ness with pure Self.

I am doing all these talks in the state of true samadhi. All day long I am natural and spontaneous. This is because we (the Gnani and the Lord within) are not the owner of this body even for a moment, not the owner of the speech and not the owner of the mind. The ownership of this body left twenty-six years ago. The bliss of the Self (samadhi—the state in which no situation in the relative world affects the inner bliss) has remained uninterrupted for the past twenty-six years and has not left even for a second. This samadhi remains even if someone were to slap me, We would bless him. If you want to see natural samadhi then you can see direct through me!

Now do you have confidence that you have attained the path?

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Be done with the discharge ego Questioner : You said that after doing pratishtha—(through the belief of ‘I am Chandulal’, ‘this is my body’) ego creates pratishthit atma—‘I am Chandulal’ (this is the false imposition of the Self) or did you use the word atma twice? What did you say? Please explain that again.

Dadashri : There is the original Soul, and this other (discharge) ego is pratishthit atma, from previous life. This does pratishtha (installation of ego and attachment) again through the belief, ‘I am doing and this is mine’ and that routine goes on continuously, after doing pratishtha—false projection. We are putting a stop on further pratishtha so it stops charging. Pratishtha is halted so everything is halted. The creation of new worldly life— sansaar ceases.

Questioner : The creation of new worldly life—sansaar ceases. After that the portion that remains, is that what we consider as pratishthit atma?

Dadashri : Yes and now whatever is left, we are settling with it. It has come for the settlement only and we have to settle it.

Questioner : The one that creates interference during settlement, is it verily the nischetan-chetan—lifeless life (the charged batteries of thoughts, speech and acts)?

Dadashri : The one that interferes is not the nischetan-chetan. That is the dischargemadadaal—dying ego. Yes, but it interferes and ruins. However it has arisen for automatic discharge only.

Questioner : So, if there is no interference of any sort, in that which has now been separated as pratishthit atma, then it will dissolve and discharge by itself.

Dadashri : Yes. It can be left to (its October 2006

ultimate dissolution) with ease and naturalness.

Questioner : If one interferes then the result will be a further interfering complex.

Dadashri : That’s it. Interference is created by madadaal—the dying or the lifeless ahamkar—ego of the past life. This lifeless ego is being nurtured by the buddhi—intellect.

The intellect is totally the culprit that harasses, that is it. Otherwise it unfolds and rolls naturally.

Elimination of ‘I’ - ‘My’ results in Vitarag Dadashri : Once ‘I-ness’—ego and ‘My-ness’—attachment that exists in this mishra—mixed chetan—consciousness (I am Chandulal) is eliminated, then it becomes vitaragi—free from attachment and detachment.

Questioner : That is only possible with this Gnan—Self-knowledge only, isn’t it?

Dadashri : Yes. Even otherwise one is a vitaragi—unattached. It is because of humarapanu—I am and this is mine—, that attachment and abhorrence arise. If one does not employ hu-marapanu—the ego and consequent attachment—then even if he does not have Gnan, he is indeed vitarag—detached.

The discharging ego If this worldly self—vyavahaar atma becomes sahaj—natural, then the mooda atma—original Self is verily in its naturalness.

Yes in many ways this ego is helpful.

The worldly life will not run without this ego, will it? The original ego—mooda ahamkar, the belief ‘I am Chandulal’ which is the basis of creation of the world, has been eliminated.

Now this discharging ego needs to be emptied—brought to its natural end. That ego will not discharge without being elevated, no?

Without the demise of the discharge ego, all these anger-pride-greed and illusion that 13

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attaches, will not leave, would they?

Questioner : This is for the one who has attained Gnan, no?

Dadashri : Yes, for him. This is not useful for anyone else (the one who has not attained Gnan). Even if he listens to this talk, it will not help him. How can he connect? It’s like having boarded a train for a ticket that was meant to take him to another place altogether!

Questioner : After discharging, the subtle ego—shookshma ahamkar must be remaining at the end, no?

Dadashri : Subtle ego or at the time may be gross ego—sthool ahamkar is there but that ego is like a top (spinning toy which will lie still after it has stopped spinning), so that will not bother you.

Questioner : What kind of discharge ego do you have Dada?

Dadashri : That has become natural.

Where there is naturalness—sahajata, there is no ego. …Then comes the state of naturalness!

After the discharge ego finishes, all actions of the body become natural, totally natural—sahaj. At that time, the Soul is natural and the body is also in its natural state. Both are separate and both are in natural state.

When the discharge ego also is gone then naturalness comes. This happens with natural ease. Just as you do not have to do anything to make you feel hungry, it happens naturally.

Questioner : Is any karma bound within during the natural actions that are happening?

Dadashri : Not at all! During this discharge (of your karma) also you are not binding karma. Discharge ego is not able to 14

bind karma. This ego exists to make you free from the karma. This ego exists to release the one who was bound before. Someone is needed to free the one who was bound, no?

This ego exists to set you free.

Obstructions leave by simply observing Questioner : To attain moksha— liberation is natural. To prevent the obstructions that arise in that naturalness is called purushaarth—inner endeavor. Please explain what these obstructions are.

Dadashri : Those are the impediments and interferences of our previous life.

Questioner : Yes. But Dada, which ones are they?

Dadashri : All these interferences that arise now, let you know, do they not? If the bitter fruit (insults) comes then you know that you had given unhappiness to someone. When the sweet fruit (respect) comes then you know that you had given happiness. You can know such things, can’t you?

Questioner : So then to ward off, be done with, and settle with all these impediments that arise in this life, is called purushaarth— inner endeavor (for liberation)?

Dadashri : Yes. But that purushaarth means only ‘seeing’, you just have to see— inner observation—these impediments. You do not have to do anything else. For elimination, you need the eliminator—the ego again. It is an offense to displace—push away circumstances. The circumstances by nature are prone to dissociation, it is an offence to get rid—move circumstances. That is why you are to just observe (see) the circumstances.

Questioner : But Dada, this fact is established that there is no doer ship involved in the purushaarth to attain moksha—liberation.

Is that correct?

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Dadashri : It—moksha is a natural thing—sahaj vastu.

Questioner : So is that our inherent quality—swabhav of the Self?

Dadashri : It is the inherent nature of the Soul—Atma. Just as the water of the Mississippi River flows down three thousand miles naturally, and ends up meeting the ocean, it is the swabhav—inherant naturalness of the Self (to revert to the Self—come home).

Questioner : We have to make an effort to get in to that swabhav, don’t we?

Dadashri : Can you come into the swabhav, if you do vibhavik—that which is not of the Self, relative—purushaarth— endeavor? Is it possible that a mad person will become wise through his efforts of madness? That is why one has to surrender to a wise man, and request him, ‘please grace me.’

Questioner : Dada, you are saying that moksha can be attained in two hours. In this first of all, the obstruction of meeting a Gnani has to leave, then only it happens.

Dadashri : Yes. But that obstruction does not leave, does it? It is because it had been created, (in previous life) no?

Questioner : Yes. But you said that, ‘just see that only, as a gnata-drashta—the knower and the seer.’

Dadashri : That is the only solution.

The obstruction unfolds as a circumstance and by its nature it will dissociate—leave. The release and freedom from it, is only through seeing it as it is.

Questioner : Dada, how many more lives are needed to finish the process of this seeing? So all these circumstances are just discharging, is that right?

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Dadashri : Discharge—nikali only.

These people have created confusion due to misunderstanding. Just understand it is nikali— something to let go and be done with— discharge! If it is made grahaniya—acquisitive, something to be acquired, then it will stick to you. If you were to renounce it, then the ego will stick on—increase. A person who renounces is indeed an egoist and the fruit of the renunciation will come later. People do say, ‘tyaage iskoo aage—That which is renounced, will be met with - will have to be dealt with - later.’ They say, ‘if you want to enjoy the happiness of devgati—celestial realm, then give up your desire to enjoy a woman here. Therefore, we want neither renunciation nor acquisition; we want nikaal—be done with whatever unfolds.

All sanyogo—circumstances and situations that arise are by their very nature are prone to viyoga—dissociation and these circumstances have arisen as a result of one’s own (past life) interference. If one had not created any interference then these current circumstances would not have formed. Up until the moment of receiving this Gnan, we were continuously causing interference while holding the arrogant belief within that, ‘I am following God’s religion!’

Questioner : Once one move from sanyog—circumstance to sahaj—naturalness, means that he has let go and thereafter he has become sahaj—natural, no?

Dadashri : When one remains within sahaj—naturalness, then the sanyog— circumstance leaves. Once the self goes into naturalness, the circumstance departs (without clinging). One can enter into naturalness from a circumstance and having entered naturalness the circumstance leaves without any attachment (crumbles away).

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Questioner : Does the circumstance enter naturalness too?

Dadashri : No, One goes in naturalness from the circumstances. Circumstance cannot become natural, no? Naturalness is a different thing and circumstance is a different thing.

‘I-ness’ does not exist in naturalness Questioner : Due to grace of God or perhaps due to tremendous past merit karmic fruition; we have lived with honesty, morality and contentment and we have adopted simplicity even though we are laden with wealth, worldly accomplishments and material things. All this has happened with natural ease, so then in such a situation would the ‘I-ness’ arise?

Dadashri : No, when there is natural ease—sahaj bhaav, the ‘I’ does not exist and where the ‘I’ exists, naturalness does not exist; both cannot stay together at one place. All these actions and activities—kriya of mine are sahaj—natural, ‘dramatic’ (like acting in a play, real for observers, not real for me). Once it is done, there remains nothing. There is no give or take—exchange. I do not even know what day it is today. If you say that today is this day then I would say, ‘Yes’ and by mistake if you make me say that today is Wednesday there again I would say, ‘Today is Wednesday.’

There is nothing except naturalness for me.

Ego is needed for virtuous deeds Questioner : The ego of the saints has diminished a lot.

Dadashri : No one has comprehended the words of the tirthankaras—the fully enlightened Ones who were here in this world—precisely. It is good that all these are benevolent. With them there is no moksha— liberation. If one follows their instructions, one would avoid an entry into the animal kingdom, 16

or an entry into the hell in the coming life. One would get another human life. This is because following their words is humanity. Do you understand? The ego exists as long as the master is a saint and when one has a Gnani Purush as a master, then the ego ceases. The Gnani is not on the side of the ego. The Sant— saint is involved in doing the good for all, and is uncomfortable with any misdeed for anyone.

His ego is involved with improving the life and lot of humanity and doing the religious act.

Now with such an ego, how can he—the saint bow down? He will not bow down, and that again is the weakness.

Difference between the yogi and the Gnani Questioner : There is a description in the scriptures of the yogi purush (one who practices traditional discipline and methods to attain the higher state), it states who the relatives of the yogi purush are. The one, who has steadiness as the father, forgiveness as the mother, truth as the son and serenity as the sister, the directions as his clothes, the earth as his bed is the yogi purush. Despite all these, why does he experience fear? That is my question.

Dadashri : He is a yogi but he is not a Gnani, no? The Gnani is not bothered with any such thing like this and like that, no! Gnani is natural and spontaneous in all matters and situations. When you offer him a cloth to cover and sit, he will sit with the cover; and if you dress him in women’s clothes then he will wear those too. And you take his cloths off then also it is all right. So there is a lot of difference between the yogi and the Gnani. The Gnani is fearless.

Questioner : So does the ego exist in the yogi?

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Dadashri : Without the ego he would be devoid of this fixation of sleeping on the earth etc. What is this naturalness thing? If the event to sleep on the bare earth arises, so be it and if a soft mattress comes along, so be it.

If you insist that Dada has to sleep on these three mattresses, I would not say no. However this discipline is not to be shunned. This is a relative matter and such stations will arrive on the path to moksha—liberation, and therefore it is not a matter to be discarded. Considering that as the main station one is not to discard such discipline, it is not wrong, but there is much farther to go from that point. This is not the final station—destination. This is akin to some one who believes that Surat is the Bombay central station and he will talk as if he is home, while being at the Surat station.

Effortless freedom through the Gnani’s Gnan Questioner : Would the chit (The virtual inner organ—antahskaran which has properties of gnan—knowledge and darshan—vision, which sees that which has been known) of the yogi wander after he has mastered the energies that arise from awakening of the charkas— bodily locations that represent psychophysiological functions with progression towards spiritual growth?

Dadashri : When does the chit stop wandering? If one takes Gnan from Dada and follows the Agnas of Dada then the chit will cease wandering.

Questioner : That means that until one comes to the Gnani Purush, the chitvruttis— the tendency of chit to wander out, would never be contained—come home to the Self.

Dadashri : Until one meets a Gnani, nothing will change—make a difference. All these troubles—spiritual attempts (yoga sadhanas) that have been made are useless.

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They are undertaking that are destined to break and disrupt—bhangfoda. However, can one remain sitting hungry waiting for a Gnani Purush to come along? You have to buy whatever kind of wheat is being rationed in the market.

Whichever ascetic you meet, you have to sit around him. One cannot remain perpetually hungry. On the other hand, liberation is easy if one gets Gnan. Otherwise there is no liberation by any other means, no matter where one goes.

Questioner : Patanjali in his exposition of yoga techniques promotes the restraining of the tendencies of the chit—chitvruttis. And you are saying that the chitvruttis return home to the Self on their own. In Patanjali’s method effort is needed and in yours there is no effort involved.

Dadashri : Yes, in the other one you are to make an effort to restrain. And in this Akram path the chitvruttis come home naturally.

All those which used to wander aimlessly outwards, come home completely. They may wander out some, but return promptly. Do they not return? We do not have to drive them in. And previously even if we were to round them up to come home, they would not.

An egoist will remain steady when in pain Questioner : It is said that a turban made of earthenware with hot burning coals (turban of liberation, in Jain scriptures) had been tied on Gajsukumar’s head, while he was meditating, but because he was in the bliss of the Self—atmaramanta he was not aware of the fact that it was on his head.

Dadashri : He would not have achieved moksha—liberation if he were not to know about that turban. He knew about the turban.

He kept observing that the head was burning.

During that time he maintained the inner poise 17

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with samata—absolute equanimity that, ‘I am Shuddhatma—pure Soul and this here is separate, he saw that. That equanimity which prevailed in him is verily the moksha— liberation. He was aware of the internal suffering. If one is unaware it is unconsciousness.

There are some people who thus burn themselves and die and some even come to inform me that he did not move an inch in the process. I tell them that he is a pebble of ego (useless stone). The Gnani Purush would cry and do everything if his hand is on fire. If he does not cry then he is not a Gnani at all. He is natural and spontaneous. This here is a pebble of ego. If you throw a pebble, it will make no difference. These people would not let anyone know. Such extreme measures will not do. Such useless treatment will not work.

This Dado has arrived—The Akram Vignani that lays bare all as is, yes; it continued until now. I want to say as it is. Until now counterfeit money worked. But now it will not work here.

Naturalness where one remains as the knower Questioner : Does this mean that until all of the past life karmas are exhausted— discharged one is to remain continuously aware as the sufferer and the knower, the sufferer and the knower?

Dadashri : Yes, one remains the sufferer—vedak and the knower.

Questioner : Whenever one comes in the Shuddhatma state—I am pure Soul, does the effect of the suffering—painful or pleasant— ease off?

Dadashri : Yes. One has to suffer. This is because the intensity of the effect is such that despite knowing Shuddhatma—the Self, one has to undergo the suffering. If it is light 18

it may not be suffered. As if five to seven mosquitoes were to bite you then you do not have to suffer much.

Questioner : But Dada, would the Gnani Purush also cry out in pain due to physical suffering?

Dadashri : Gnani Purush does not cry out. The body may cry out due to pain. If the body does not utter a painful cry, then one is not a Gnani. An agnani—a non-Self-realized person suppresses the cry to prevent the public from knowing through ego.

Questioner : Will he suppress it with his ego?

Dadashri : Everything can stop through ego. Ego can do a lot of work. The one whose ego is gone is a Gnani. Ask him what happens to me at the time of getting an injection? The area to be injected had to be chilled because the ego is gone. When the ego was blatantly powerful I had held my thumb over a burning matchstick thus. What is it that the ego can’t do? Ego can do everything but it cannot bring naturalness.

An egoistic person will keep the body steady Questioner : If one does not cry, does it mean that he is egoistic?

Dadashri : He is called an egoistic. His body is not in naturalness.

Questioner : Why is he called an egoist, Dada?

Dadashri : If ego exists then only he can remain steady. If he remains steadfast and motionless, he is an egoist. All of them make their body steadfast through the ego. The one, who can maintain steadfastness through Gnan, is different.

Questioner : Dada, they are doing same thing in yoga, no?

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Dadashri : They are doing that through the use of the ego.

One shepherd had stuck thorns into the ears of Lord Mahavir such hard that he could not take them out and someone else helped him extract them off the ears. During the extraction process the Lord made wailing sounds of pain and tears came out of his eyes.

When the people around observed this they scorned, ‘how can he be a God?’ An egoistic person would not let the tears flow. The one who is natural will holler in pain and break down in to tears too. An egoistic person will do everything. An egoist will not cry or holler.

And when the Lord broke down to tears and wailed while they pulled out the thorns from his ears, then we realize that the real Purush is this Lord only. He is natural and spontaneous with naturalness. And an egoistic person cannot remain in naturalness.

Questioner : Even when suffering in pain he will not let the feelings of pain arise and will not let others see it.

Dadashri : That ego exists, no? What cannot the ego do there? A person with ego has so much power. He will not let it be known that he was suffering. This would not be the case with Lord Mahavir; he would be natural.

He will not think that if I will cry then these people will think that our knowledge is wrong.

Let them think it is wrong. He would be in the state of naturalness.

That is why Krupadudev (Shrimad Rajchandra) has said that even if a Gnani Purush becomes delirious—sannepat and were to abuse the people around, do not mind it.

Do not pay attention to anything else; do not notice these external signs. They are dependent on circumstances. You are to observe the one who is asanyogi—beyond and without any circumstance. That One is eternal and October 2006

unchanging. Krupadudev has given many such warnings.

Questioner : This is very profound indeed. As they stuck the thorns in Lord Mahavir’s ears and if he did not cry out then it is ego.

Dadashri : Yes. Questioner : This is such a subtle point which brings out deep hidden meaning— maarmic.

Dadashri : The physical body may rise or fall, if it trembles if someone were to touch it with a hot poker, are all natural reactions of the body. And when the Self remains uninvolved in that which is the result—effect of the non-Self (parparinaam) then that is the natural—sahaj state of the Soul. Sahaj atma— natural Self means swaparinaam—remaining as the Self.

Task is accomplished when both are in the state of naturalness Nirvikalpi-yoga—the state of the Self (I am Chandulal is vikalp, and I am pure Soul is no vikalp, nirvikalp) is called sahaj-yoga—the state of the naturalness. And at last atma— Soul is verily natural. If this body reverts to its natural state then the work is done. Atma is natural only. Atma does not become unnatural ever. Due to unnaturalness of this body complex, vibrations are created in the self. Once the body becomes natural then the work is done.

Who attains the enlightened vision?

The ego has the vision—drashti. The Self—The Soul does not need any vision— drashti. The Self sees all within naturally.

Everything illuminates within. Everything is evident within the Self spontaneously.

Questioner : Then who is the knower of the Self? Who is the one that attains Self19

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realization—AtmaGnan?

Dadashri : The ego that believed ‘I am Chandulal’, attains this vision—drashti. That ego had wrong vision—mithya drashti and when bliss is experienced in this, the initial experience as the Self, then gradually the ego begins to get dissolved in this pure Self. That is it. If you try to melt a sugar figurine in the oil it will not dissolve but if you put it in the water then it will dissolve. Therefore once the vision—right belief, ‘I am Shuddhatma—the pure Self’ is attained, then everything begins to dissolve. Until then, the ego remains.

Squeeze the juice out of The Ego You have acquired the main thing, the Self. Now you have to get rid of the juice (tasteful interest) out of the ego. If someone insults you on the way and says, ‘Arey, you have no sense, walk straight’, then the ego arises; it becomes jarred at the slightest provocation. You get upset and even sulk. Why should you sulk? Now there is nothing left for you to get upset about. All you have to do is to take away the old juice from the ego.

Nobody likes insults but I am telling you that it is very helpful. Respect and insult are the sweet and bitter juices of the ego respectively. Those who insult you come to squeeze the bitter juice out of your ego. When someone tells you ‘you have no sense’, he extracts the bitter juice out of your ego and breaks it proportionately, without any effort of your part. The ego is full of juices. Before when you did not have the awareness (of Gnan) and someone squeezed the juice (insulted you), it caused you tremendous agony.

Now with this understanding (Gnan), let the ego be squeezed knowingly and naturally. What is better than someone else doing this for you naturally? People can be extremely helpful in this matter.

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The ego of beauty that is temporary Now, this beauty is not going to remain the same. It does not take long for this beauty to become ugly. What will happen to the beauty if small pox blisters filled the face?

Would the beauty remain with the pockmarks even if it used to be very beautiful? Is any of this under our control? So one should not have an ego about beauty. ‘There is no one better looking than me,’ is abhimaan—extra pride.

So when someone says, ‘I am fair’ it is not considered ego. People have no understanding of what ego is at all. A person with abhimaan—extra pride is easily recognized.

Questioner : This extra pride is clearly visible when they take a group picture.

Dadashri : Yes. The photographer can also see that a person is affected with the extra pride and self-importance. But photographers will take my pictures the moment they see me because they do not see any ego in me. A person with the extra pride will stiffen up this way or that way, whereas I remain natural.

Have ego of ‘I don’t know’ Questioner : Can one attain the goal if his ego is saatvik—pure, worthy?

Dadashri : It is difficult to maintain saatvik ego. It is very difficult to define such an ego. Saatvik ego—pure, worthy ego is that which maintains, ‘I do not know anything’.

Questioner : It is that which happens spontaneously and naturally.

Dadashri : No, it is just the ego of ‘I do not know anything’. Therefore everyone is searching in vain. The whole world is searching in vain. It is not possible to find even a single word of the truth. This truth is not such that it can be discovered. The truth people have found is temporary truth; it is truth that will perish.

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The ego in the state of ignorance Instead of mere ego, I had excess of pride—abhimaan. I was also a tundmijaji— this is a person who does not have any understanding, no money and yet he has endless arrogance and some even used to say that I had lot of ghemraji—such people do not value anyone. I did not have Gnan at that time and I had collected baggage of such high quality from my past life that I felt that I was somebody. I knew that and consequently had ghemraji about it.

I have awareness of what the ego should be, what extra pride should be. Today you cannot find a person with ego only; there is always some degree of perversion of the ego and for sure it has progressed to the stage of abhimaan—extra pride.

A person with ego only is considered spontaneous and natural. It is with natural ego but such person is not to be found in this current time cycle. Where can one find such an egoistic person? Today we have beings with excess pride—abhimaani. What is ego? It is the belief, ‘I am Chandubhai’, but that is a natural state and he is not at fault for having this belief. But what is abhimaan—extra pride?

When someone says, see this bungalow of mine, see this hospital of mine, see this factory of mine then realize who is talking; his extra vanity—abhimaan is talking.

No complacency and smugness in the Gnani What is another attribute?

Questioner : Oonmattata—overflowing smugness in the Gnani Dadashri : Yes. What is oonmattata?

Do you understand this? I will explain it to you in your language.

What kind of an ego do people have?

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If you see a person passing by, he walks in a straightforward manner. He is spontaneous, natural and is walking along in a very orderly fashion. As he walks back we notice a change in him. His face has a different expression; he appears haughtier. You can see that the man has changed; there has been ‘effect’ of some kind in him. So we say to him, ‘Come in, come and have some tea.’ We offer him tea, not for his haughtiness but to inquire into his changed disposition. He believes we are offering him tea because of his grandstanding.

We give him tea and ask him, ‘Where did you go?’ He will reply smugly, ‘I needed to collect those five thousand rupees from him, now I have them.’

He gets five thousand rupees in his pocket and he becomes haughty and overconfident. He now has the disease of haughtiness. So the ‘eggplant’ becomes ‘tight’, otherwise the ‘eggplant’ will become like ‘this’ (limp).

Now if a person becomes haughty with just five thousand rupees, then as far as I the Gnani Purush is concerned, the Lord of three worlds is pleased with Him. So tell me, how much ‘tight—haughty’ can I be? And yet there is none. Is that not a wonder? But no, that is precisely where true humility lies. I am like a little child.

The nature of humm—‘I am something’ Humm—‘I am something’ is born when there is nothing there. Whereas the condition that gave rise to ego is still there. Now, when does the ego go down? It goes down when a thug mugs him and takes his clothes away, that is when his ego will go away.

Questioner : Is this discussion for those who are not Self-realized?

Dadashri : It is for the one who is not 21

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Self-realized. In Gnan, there is no ego. The ego does not leave in the one who has ego, the one who is not Self-realized. Such a person will encounter those who will increase his ego.

The ego decreasing events are the robbers who rob him and beat him up or when he incurs a loss of a million and half rupees when his income is only a million rupees.

Questioner : But then the ego will go in another corner, will it not?

Dadashri : No, it will go down; it will not increase. Ego and mamata—attachment are naturally acquired things; they are not created. This humm—‘I am something’ is a created thing.

It is meaningful only if it is eradicated from the root Questioner : That intoxication of ego is greater then alcohol, it will not go down at all.

Dadashri : Just as these sadhus—those who have renounced worldly life decide that as the Lord Mahavir had said that ‘Vank jaday pachhima—after I am gone, the followers will turn out to be obstinate and unaware,’ therefore, I must be careful not to be obstinate or crass. For us here in Akram Vignan we do not have any concern with obstinacy or crassness. But, we should be very aware of the interference of this ego. The crazy ego exists for sure. We have to keep constant awareness on that ego. Does that crazy ego flare up even now or not? Is it still there?

Questioner : Now it is not that much.

But there is some lying there, not much.

Dadashri : No. It would be still lying around there assuming a small shape. It will not take much time to flare up to a huge size tomorrow. You should eradicate it from its very roots, and then only the work is done.

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Questioner : How can it be uprooted?

By doing bhaavna—deep inner intent?

Dadashri : No. Just keep the awareness.

If the effort is made in any other direction then you should tell him—the file one, ‘you are being obstinate and crass.’

Helpful ego Questioner : Does ego always create obstacles or is it helpful at times?

Dadashri : Without ego we cannot even write these talks in this world. If you want to write this letter, that too you cannot in the absence of the ego. There are two kinds of ego. One is discharging (madadaal—dying) ego that is like a top—a spinning toy and the second one is the charging (alive) ego that is like a warrior that will create dispute and fight, will do everything. That poor discharging ego does not have anything in its hand, as it spins like a toy. Nothing is possible in this world without the ego. But that ego is the discharging ego and will not harm you. Without ego action cannot take place. We have to speak that, ‘I returned from the toilet, I want to go to the toilet.’ The ego endorses, and then only any action takes place otherwise it does not.

Questioner : So for us if the whole ego was working normally at one place all the time, instead it may be working more or less and for you has it decreased a lot?

Dadashri : No, for you it will break a little every five minutes. Then it will start to increase. The working of ego starts to decrease as the naturalness increases. Since I gave you this Gnan—Self-knowledge naturalness will increase and that (action of ego) will start to decrease. What will be at the end? Which station will be the last one? Atma comes in the natural state and body also comes in the natural state that is the last station. Both come in their October 2006

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own natural characteristics.

Questioner : It is difficult to imagine about that naturalness.

Dadashri : Yes, that imagination cannot be an imagination, no! That cannot come into imagination, no! The web of imagination, its circumference, area would be this little and that one is very huge area.

Naturalness in the state of ignorance also These cows and buffaloes also have the body.

Questioner : All the activities of walking, sitting, eating happens through the ego only?

Dadashri : All the turmoil is of the ego only, no?

Questioner : These cows, buffaloes are eating, is that also through the ego only?

Dadashri : Yes, that is ego too, without ego they cannot function. How is their ego?

Their ego is limited and is unable to charge (cannot create new cause) it is discharging ego.

Questioner : Yes, discharge ego.

Dadashri : That is why it is madadaal— lifeless ego, it cannot create new deeds, and it helps to settle the past deeds.

Questioner : But now this is only applicable to the one who has taken Gnan no?

Dadashri : It is just like that after the Gnan. In the lives of cows and buffaloes, there is no interference of ego. For the cow, whichever kitchen it is standing in, it will use as a bathroom and do everything else right there only, it does not have any problem. The cow will act at that time whatever comes in to effect. For us, the intellect will use the power.

Questioner : The intellect keeps us alert October 2006

that way.

Dadashri : Yes, vivek—discrimination arises that this cannot be done here and for the animals this does not happen.

Questioner : Does this discrimination arise through the intellect or is it possible to arise naturally?

Dadashri : Yes, with intellect, it cannot happen without intellect. Discrimination—vivek arises through the light of intellect.

Questioner : It is through the light of intellect and how about humility—vinay?

Dadashri : Humility also arises through the light of intellect.

Questioner : Both arise through the light of intellect only.

Dadashri : And absolute humility— param vinay is through the light of Gnan— Self-knowledge.

Types of applications of the self and the Self Atma—the soul is with the body and therefore the soul has to have an upayog—an application, and it is applied consciousness.

Human beings apply the soul in four different ways. The animals do not apply the soul. The upayog—application is only for those with ego.

For the animals, everything is natural; they remain natural in what to eat and what not to.

There are four upayogs—applications of the soul; ashuddha—impure, ashubha— inauspicious, shubha—auspicious, and shuddha—pure.

Questioner : Are these upayogs that of the Shuddhatma—pure Self or are they of the pratisthit atma—the charged non-Self, the relative self?

Dadashri : The first three upayogs are of the pratisthit atma and the shuddha—pure 23

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upayog is of the Shuddhatma—pure Soul and that too, in fact, is of the pragnya shakti—the liberating force of the Self.

The real Self—mooda Atma—has no doer ship in the shuddha upayoga.

There is a difference between good and pure worldly interaction Questioner : What is the difference between shubha—auspicious-good worldly interaction and shuddha—pure worldly interaction?

Dadashri : The Gnani—one who has realized the Self and the agnani—one with no awareness of the Self; both can do shubha vyavahaar—good worldly interaction. The Gnani does not have to do shubha vyavahaar, it happens by itself and the agnani is doing it.

There is ego involved in shubha—good worldly interaction. That means if you tell him, ‘I do not want to work with you because you are creating a loss.’ Then what that person will tell you? He will say, ‘Please forget the loss that is incurred but now do our work well from the beginning.’ So he corrects the negativity of yours by doing something positive. Where you become irritated he does not get irritated, and in fact corrects it and makes you come to the good—auspicious, shubha. He carries forward as if nothing negative has happened and makes you forget the negative, does he not? Then the train will move further, otherwise the train will become derailed. Have you seen all those who have been derailed? Thus both the Gnani and agnani can carry out shubha vyavahaar—good worldly interaction. It happens naturally for the Gnani and agnani has to do it.

When the vyavahaar—worldly interaction is carried out with jagruti— awakened awareness then it is called upayog— 24

applied consciousness of the Soul. When shubha—good and ashubha—bad worldly interaction is associated with jagruti— awakened awareness then also it is upayog— applied consciousness of the soul. Shuddha— pure, absolute vyavahaar—worldly interaction is the interaction associated with the experience of the Self and that other shubha—good worldly interaction is the interaction without the experience of the Self. But since the soul is accepted—recognized, the awareness follows.

The Gnani : Separate from antahskaran— the inner organ comprising of the mind, the intellect, the chit and the ego Questioner : We have a mind and similarly Dada has a mind too. We have the thoughts and the intellect and Dada like wise has them too.

Dadashri : Only the atma—the Self is identical in all. Everything else is different in all. Additionally there is the difference in the bethak—seat of the relative self (the absolute Self, the one with the inner organ of mind intellect chit and ego—the middle one, and the gross mechanical body) of yours and mine, so the account is different. All other stock will be different; the Soul is alike in everyone.

Right now your mind is peaceful, isn’t it?

The mind will remain very serene and peaceful in the presence of the Gnani Purush. What is the reason? When your mind remains so serene in His presence then imagine how wonderful and serene His mind must be! The Gnani’s mind, intellect, chit and ego are all wonderful. He has ego too, but his ego is wonderful, it is not a crazy ego. His ego is so attractive that it will win your mind—manohar. Now as much energy one human being can have that much energy— shakti is possible for another human being too, no? One has taken birth here in India, so that October 2006

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energy potential is there within. That energy needs to be developed.

How does the Gnani’s antahskaran (the inner complex of the mind, the intellect, the chit and the ego) work? If potey—the self separates and moves away then the Self is indeed separate from the antahskaran. If the self separates then the worldly activities are carried on just fine by the antahskaran. After the separation the Gnani’s antahskaran works naturally by itself. This is because the dakhodakhal—interference and its result has ceased and therefore the best work of the antahskaran happens, as and when necessary and becomes useful to the worldly people. When the self becomes separate then worldly activities continue through the antahskaran. That verily is the sahaj—natural state.

The mind, the intellect, the chit and the ego are constantly present and that facilitates full jagruti—awakened awareness. One verily remains vitarag—completely detached.

Categories of ‘I-ness’ Questioner : Very important information has just arisen, Dada. You said that there are two types of potapanu—‘I-ness.’ One kind of ‘I-ness’ is with protection and the other is associated with a tendency to attack.

Dadashri : Yes. When the ‘I-ness’ associated with attacks goes away, then the ‘I-ness’ with protection remains. That is the proper ‘I-ness’, until then all the ‘I-ness’ is regarded as himsak bhaav—violence-laden intent. Only after the ‘I-ness’ associated with the attacking nature leaves, the dissolution of ‘I-ness’ associated with protection will begin.

Questioner : Would you please explain further what this attacking ‘I-ness’ is?

Dadashri : What good is any ‘I-ness’ October 2006

that hurts anyone else? It is a different matter if that ‘I-ness’ is for the protection of ones’ prakruti—natural complex of thoughts speech and acts; that is called ‘I-ness’ but the ‘Iness’ that hurts others, cannot even be considered ‘I-ness.’

What is the ‘I-ness’ in people like?

Protection of their prakruti is definitely there, but they also attack others. They strike (verbal and non-verbal) others too. So will this not need to be eradicated? Protecting one’s prakruti is ‘I-ness’. Are our mahatmas doing that? Alas, that is precisely why it—the nonSelf, does not become sahaj—natural. Here, the moment one is faced with the slightest insult, one protects his prakruti. This indeed will prevent the process of sahajata—naturalness from happening, will it not?

The importance of an agna of the Gnani Questioner : Please explain the kind of naturalness that arises after Self-realization.

Dadashri : One will act only in accordance with the udaya—unfolding of the karma effect. He will not keep any ‘I-ness’— potapanu. And the other kind of naturalness is with ‘I-ness’. He went to fly the kite; that is natural; Dada said not to, and he should not have gone, and yet he went…

Questioner : That means, that he went against the agna—instruction of Dada, no?

Dadashri : Against; and that also sahajik—with natural ease. Such naturalness will make one a bhensh—female water buffalo (next life).

Questioner : Make a female buffalo?

Dadashri : What can happen then? One will get a big body!

Absence of intellect is naturalness When the body—the relative self 25

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demonstrates anger and atma—the Self remains as the observer and knower then both are said to be in their naturalness. To show anger is not against the law, if it is then people will take an objection, will they not? The Self remains separate and therefore the one who is the Self does not have any, ‘I am doing this.’

Questioner : The body is doing, I am not doing.

Dadashri : The body is doing. There is nothing bad or wrong for the one who is natural. There is nothing wrong or bad for the seer—the observer. This bad wrong is for the doer. It is so for the one with the intellect.

Once one becomes the observer, one becomes a Gnani and such a one has no wrong or bad.

Then these kashayas: anger, pride, illusionary attachment and greed depart.

Dadashri’s unique naturalness Questioner : We are instructed to maximize the time with the Gnani. So when we stay around the Gnani, then there we are to observe all this of the Gnani, no?

Dadashri : Yes. The entire day you can observe his naturalness. How natural! How pure and spontaneous! How pure are the intents of the ego less state! You get to see the state devoid of intellect. These two are very rare; one never gets to see the state devoid of the ego and the intellect. Wherever you look you will see the people with intellect. Their words are filled with ego and arrogance. When they talk, they talk with puffed up nose (arrogance). Nothing is natural in them. Even when you try to take their picture their noses are high in the air with ego. And if a photographer happens to see me, he will take a picture even if he didn’t want to. He will say, ‘Here is a man who is natural and 26

spontaneous and without any air of egoism.’

A photograph of the stiff puffed nose is never natural.

So if you go with someone in a group there also if they do not see your face to be pulled face then they will understand that no, there is something. People are quick to notice very nicely. They do not know how to keep their faces vitarag—without attachment, but they know very well to notice that the other person’s face is vitarag. The pulled face does not look good, does it? Even if you notice in the photograph, you can see that this person has a pulled face. That is why when these photographers take a picture and if they notice that he has become unnatural then they cannot take good picture. He will look for naturalness.

The photographer is always happy to see me.

Anyway I turn for the picture he is happy because I am natural and spontaneous. He would become very happy. They are looking for the face that is spontaneous and natural, so they can take a picture easily. For the others, the photographer has to give instructions that please relax and sit thus. People become unnatural at the time of having their picture taken, and such a picture will not have much appeal. Natural picture looks beautiful. Which one will look good? The one that is natural. In the other one you can see the ego is expanded all over within.

When you take a picture and if you ask me to fold my hands together then I would do it, that’s it. What else do I need? I will not think that this photographer is taking ‘my’ picture, otherwise I would become uptight and uneasy. I am always in naturalness. Many a photographer who comes in sees this naturalness of Dada and will push the button instantly.

Jai Sat Chit Anand October 2006

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Special Satsang Events at Trimandir, Adalaj 21 October (Sat), Diwali - Bhakti, 8:30 pm to 10:30 pm 23 October (Mon), New Year - Prakashal, Poojan and Bhakti, 9 am to 12 noon 27 October (Fri), Gnanvidhi - 3:30 pm to 7 pm Children Shibir for Boys - Aged from 16 to 25, Date : 25, 26 and 27 October Children Shibir for Girls - aged from 16 to 25, Date : 27th afternoon, 28-29 October Note : Girls and Boys that would like to attend need to register with their nearest Satsang Centre. Participants will need to bring their own bedding.

Spiritual Discourses in the presence of Pujya Deepakbhai Desai Junagadh 16-17-18 November, Satsang 8 pm to 10 pm & 19 November (Sun), Gnanvidhi, 3 pm to 7 pm Venue : A.G. School Ground, Opp. Municipalty Building, Tarav Darwaja. Tel.: 9426915175

Rajkot 21 November, 7:30 pm to 10 pm Satsang & 22 November (Wed) Gnanvidhi 7 pm to 10 pm Venue : Bal Bhavan, Race Course. Tel. : 9924343459

Jamnagar 24-25-27 November, Satsang 6 pm to 8:30 pm & 26 Nov.(Sun), Gnanvidhi 5 pm to 8 pm Venue : National High School, Arya Samaj Road, Outside Khambhalia Naka. Tel.:9426233498

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) 'TV Asia' Everyday 7 to 7:30 AM EST (In Gujarati) U.S.A. : Zee Gujarati, Everyday 8 to 9 AM EST (In Gujarati) 'TV 39 (NJ)' Mon-Fri 6 to 7 PM & Sat 6 PM to 6:30 PM (In Gujarati) Canada: 'ATN' Every Wed-Thu 8:30 to 9:00 AM EST All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) All over the World on 'Aastha' International (except India) Mon-Fri 7:30 to 8 AM GMT

Watch Pujya Deepakbhai Desai on TV Channels In India on DD-11, Everyday 9 to 9:30 PM All over the World on 'Aastha' International Mon-Fri 10 to 10:30 PM Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 23974100, Email: dadavani@dadabhagwan.org Mumbai : (022) 24137616, USA: 785-271-0869, UK: 020-8204-0746 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org (3) www.ultimatespirituality.org October 2006

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All Mumbai Mahatmas send a hearty invitation to all mahatmas for

Akram Vignani Param Pujya Dada Bhagwan's 99th Birth Anniversary Celebration With the subtle prescence of Param Pujya Dada Bhagwan & Atma Gnani Pujya Dr. Niruma

and in the Presence of Atma Gnani Pujya Deepakbhai Desai Spiritual Retreat : 2nd to 5th Nov. 2006, 10 am to 12:30 pm & 6 pm to 7:30 pm Birth Anniversary : Morning of the 4 November, 2006 (Saturday) Poojan, Darshan, Bhakti and Satsang Gnan Vidhi : 5 November (Sunday), 5 pm to 8:30 pm Venue: Kora Kendra Ground, Opposite Mc Donald’s, Off S.V.Road, Near East-West Flyover, Borivali (West), Mumbai-92. Tel. : (022) 24137616, 24113875 Important instructions for all Mahatmas/Mumukshus attending the program: 1. Any mahatma who wants to attend this program, will need to send a letter to the address given below with the following details: The number of Ladies & Gents in the group and whether you need accommodation or whether you will organize your own. Accommodation will only be arranged on this information.

Address to write letter to : Megeshbhai Chheda, B-205, Rupal Apartments, 98, Dada Saheb Phalke Road, Dadar (East), Mumbai-400014. Tel. : (022) 24113875 (H), Fax: (022) 24150834 2. Accommodation for Ladies and Gents will be separate, therefore pack accordingly.

3. You will need to bring your own bedding, lock and key and any medication etc that you require.

4. Do not bring any unnecessary items, such as jewellery or any other expensive items that you will not need.

Road Direction Map :

Ö If arriving by train, get off at Borivali Station. Ö The distance from Borivali Station, to Kora Kendra Ground is 1.2 km. Ö The buses that run from Borivali station to the Ground, Nos. are 202, 203, 206, 210, 226, 295, 309, 449, 488, 707. Ö You are able to reach the ground by Riksha, paying the minimum charge.

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October 2006