From Selfishness to Selflessness

Editor :

Deepak Desai

DADAVANI

September 2006, Vol. : 1, Issue : 11, Conti. Issue No.: 11

From Selfishness to Selflessness

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

EDITORIAL The language used in everyday life has prevailing meanings, but the real meaning is known from Gnani Purush where the ultimate meaning is attained. That explanation is way away from the popular meaning, but it is real and therefore touches the heart.

In this world, when one works, it is with expectations for some benefit for his wife and children, and in doing so, he employs deceit, cheats others, and amasses an estate; and that is when people call him selfish; where as Gnani Purush calls him pararthi-doing for others. The wife, children, property were never his own, are not his own, will never be his own. He cheated and stole; tolerated insults while laboring many hours a day, he did not enjoy any of this, gathered bundles of sins, and ended up on the funeral pyre, leaving behind everything for others, nothing for his Self.

Most revered Gnani Purush Dadashri says that, 'in this world, I am the only real Selfish person, and I make everyone else selfish in the real sense.' Swa means the Self and swa-arthi really means for the Self-the Soul. The one who lives for the Self is the real selfish one. There are selfless people in this world; those who live for others, like a candle, not just for the family, but for the happiness of others. If one lives for own family, it is called nothing but selfishness, yet if it is selfishness within the limit of normality, he is not considered selfish.

When greed and voraciousness take hold, a desire to snatch away more than his just share, every one will call him selfish. Really speaking all this is doing for others-pararth. Parmarth-the ultimate meaning is the intention to give happiness to others and that too is for the purpose of selfishness. While doing these good deeds, one attains Selfishness-true selfishness. Once the Selfishness is completely achieved, no further good work needs to be performed. Without the Gnani Purush, where else can one get such subtle understanding?

On the other hand, the scriptures are filled with words. The one who understands the meaning of the words is called a seeker, and the one who knows the final meaning is called a Gnani. The pundits have the literal meaning of the words, but where the further meaning and the meaning of that meaning-the final meaning is known, that is where the Self is, that is where the final liberation is.

In the current issue, the words of the Gnani Purush Dadashri, present the exact definition of swarth-selfishness, pararth-doing for others, and parmarth-the ultimate meaning of selfishness.

This will help one open the inner vision from selfishness to selflessness.

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From Selfishness to Selflessness (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 )

Are they selfish or benevolent?

Questioner: The world is heavily involved in selfish interests and this illusion — maya—that which makes one unaware of the Self—is dominant.

Dadashri: I have not seen any Selfish— swarthi person in India. The truly selfish person would be concerned with one’s own Self. All these people here are really living for others— pararthi. (Dadashri defines swa as the Self; para as the non-Self—Chandulal, the worldly self).

Who is a pararthi? He lives for others.

He gathers; gathers from here, grabs from there, and then ends up at the last station (death) after suffering a heart attack. Then he ends up on the funeral pyre. I alone am the first Selfish one. When someone deceived me, I used to relish the fact that he was giving to me whatever inner energies (tapobud—the spirituality that accumulates within through selfsacrifice and penance) he had. He may take away a hundred or two hundred rupees from me from this deceit, but left for me his noor— the inner luster that distinguishes a human being from the ordinary masses. Does he not trade away that real inner energy to me? Every living being has to exchange something in return, no?

Therefore, these folks are not really swarthi— Selfish, concerned with their own salvation.

They really are pararthi—living for the nonSelf, the worldly existence.

Why is he living on…life after life?

What are these people obsessed and fixated upon? They are fixated on money and 2

sex—sexuality and all its ramifications. They have no focus on any other aspects of life, not even religion! Even in voting matters they have no interest or idea. They ask, ‘who should I vote for?’ They don’t know the candidates who stand for election in their own backyard.

They don’t think about them. They say, ‘why should we pay attention to that? Why do we need that?’ So they inquire about what other person’s opinion is, and vote according to that.

Very few people know which of the two candidates would be more helpful for the society, and vote according to that. Now, our people are not without intellect. Yet, where have they misappropriated the intellect? They have employed it solely in selfishness. They have misappropriated all their intellect in selfishness! ‘For my good only,’ that is where they have used all their intellect! According to the writers of the scriptures what they are doing is termed pararth—living for others—not the Self. It is not parmarth—the highest meaning— utter selflessness—the Self (within all).

Now an atmarthi—the one who lives for the Self—is swa-arthi. Such a person is Selfish (Note: capitalized S representing the Self—the Soul). This is the highest. Next comes the parmarthi—the one who is concerned for the welfare of the world (this definition changes later on in this satsang as this theme evolves in this issue of Dadavani). The third number goes to the pararthi—the one who spends his life working for his children, wife, and family; none of whom are ever going to become his, in the real sense. He labors and toils for these relatives whom he considers ‘mine’, he steals and lies for them, suffers insults on their behalf September 2006

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and alas it is all for others—the non-Self. He does it because he is spiritually asleep— ignorant of who he really is. After all, he will have to understand the reality some day, will he not?

This is all done for the non-Self, not for the Self What you believe to be selfishness is really not selfishness. What the whole world believes to be selfishness is all pararth—living for others. This belief of selfishness is the illusion (bhranti—lack of awareness of the Self). I was the only selfish one in this world. I have accomplished my Selfishness, and now I am telling people, ‘you also become Selfish.’ They reply, ‘we have been selfish from the beginning.’

Then, I said, ‘no, you have been pararthi— working for others, not for your Soul.’ They were under the impression that all this that I am earning, will all go to my own children. But no, the children are not yours. Even this body is not going to be yours. Then what concern do you have with the children? So this is all pararth.

Selfishness means to work for the Self.

And to employ the exact meaning of swarth— for the Self, is swarth. Hence I am the real Selfish. In addition, I am teaching you how to become the real Selfish. The worldly selfishness is wrong. You have lived that selfishness for endless number of lives. Yes in practical life, it is not considered selfishness. In everyday life, in the family, everyone is selfish in worldly interactions (vyavahaar), but truly it is not selfishness, it is pararth. Even your selfishness is illusionary selfishness: you are truly pararthi.

You are living for others, wasting life, and creating bad karma in the process. There is no such thing as ‘your’ children; it is only your wrong belief. Not a single soul is capable of becoming a father or a son. This is the wrong September 2006

belief. Now, these people go to great lengths to build houses for the children, and thus become entangled in the world. All the heavy burden of karma created in the process, will have to be carried over in the next life. One son had given the correct answer that it is good that we are not allowed to take anything with us in the next life; otherwise what would you do if the father took with him three hundred thousand rupees and left behind the debt?

The selfish person : the true and the false kind Questioner: Is it not selfish to seek one’s own peace?

Dadashri: No when you take it from someone, then it is called selfishness. When one receives what is one’s own, it is called the right selfishness. Whereas, when one takes what is not one’s own then it falls under false selfishness—living for the non-Self. Is there a truly swarthi—Selfish person around?

Questioner: All people are.

Dadashri: I have not seen even one. I am the only selfish one in this world. Are these poor people really selfish? These poor people are pararthi—living for the non-Self. They strive and toil gathering stuff only for the nonSelf (parka) and they leave it all here for parka—the one who is never Yours (the Self).

Are they selfish? A selfish person works for himself only, not for others. These people are pararthi! They collect all the money through right or wrong means, and give them to their children when leaving the world. One takes nothing with him upon leaving this world. They are pararthi. To live for others and to die after all those dealings, and in the end, give it all to the children. They leave it all for the very ones who mistreated them in their old age.

Moreover, if they decline to leave any 3

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inheritance they even threaten to sue for what is theirs.

To be selfish for the benefit of others is better This is not selfishness, this is pararth, and these people are pararthi. The playwrights do not praise these pararthis. One playwright was singing, ‘If death is the last stage of life, why is there the illusion about giving to others?’

Their meaning of giving to others, is giving to non-family, and actually it is considered parmarth—for the world. When it is given to children and relatives it is pararth.

Par means others and pararth means for the others. Now when one toils, accumulates, and gives for one’s own family that is also pararth but it is not true pararth. It is taking away from others. True pararth is to do and give for the non-family, the rest of the world.

So the playwright writes, why the illusion of toiling for anyone, when death is just around the corner. What is this giving all about? Will you need something for your Self after you die? Will you not need something for your Self?

Questioner: That answer I do not have.

I do not have the key to the question of when death will occur, how it will occur, in what circumstances it will happen. That key I do not have.

Dadashri: The key has been found. Do not the grey hairs on your head represent a key—signal of what is to follow? The key is there. Will he not know when the hair turns gray that the signal has been given? He knows, but in his mind he thinks that, ‘Nothing is going to happen to me’ he says, ‘It happens to others, not to me’, and thus in the illusion, he ends up on the funeral pyre.

Be the guiding light to your life Questioner: Please explain the proper 4

meaning of swarth—selfishness, pararth—living for others and parmarth—for the divine in all.

Dadashri: Here in your town have you seen any selfish man?

Questioner: We do not find the truly selfish.

Dadashri: No, they, too, are not truly selfish. As long as the belief—I am Chandubhai—exists you are not selfish, and whatever you do it is all pararth—working and toiling for others, the non-Self.

This selfishness is the wrong selfishness, however, if you spend the life for parmarth, to help someone, just like the candle burns to give light to others then your benefit is there already. As it is you will die one day! Therefore if you help others, you will be helped. And if you try to trouble others, you will be troubled.

You can do whatever you want. What should you do?

Questioner: One should live only to oblige and help others.

Dadashri: Yes, one should live exclusively to oblige others. However, if you change the course of your life to do that suddenly, there will be reactions from your past, and you will become tired of them, and that much you will have to bear. You will have to endure this for some time. After that you will have no suffering. Now you are starting a new line—course of action in life—so the reactions from the past will definitely be there.

All the wrong that has been done so far will have its effects, no?

What does pararth mean? It means living for others, for children, others in the extended family and what is your return in living for others? One manages to build up hundreds of thousands, even grabbing what is not duly his, and enjoys that which is not rightfully his, and September 2006

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then leaves the world leaving it all for his own family. This is the world!

The prison of the selfish Questioner: Dada, the progression towards deformity (vikruti) happens when one progresses in the belief of the non-Self as the self—vibhaav—I am Chandubhai, no?

Dadashri: It is a deformity from the viewpoint—I am Chandubhai only. From this viewpoint there is the deformity and the aberration. For the one who is not deluded by this vision, there is no aberration and deformity. Normality is the state for such a one. If someone is extra selfish in a household, he will stand out in the eyes of all. However selfishness is the foundation of all living beings; the son, the husband, the wife, or the father.

That is why they have come together.

Selfishness-relative (selfishness) is the basis in the master—guru and disciple relationship too.

When such selfishness exceeds the social norms then it is an aberration and a deformity in the beyond normal state. These are the deformities in worldly interactions—sansari vikrut. This is because all are the same in this, all prisoners of the same jail. In this they will speak out against the one who stands out, but all are prisoners. So here in this world all are selfish, and not realizing this they speak ill of the one who is extra selfish, saying, ‘this man is selfish.’

Is your selfishness more or your older brother’s?

Questioner: No, there is not much selfishness.

Dadashri: At the time of the division of property (inheritance) you would have known.

Did you not know it (selfishness) when the time of sharing came?

Questioner: We shared it in equal proportions.

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Dadashri: Is that so? You shared equally? He is also saying yes, look. When that is true, he has to say yes.

Really speaking no one is Selfish. The one who works for the Self is Selfish. Swa— Self and arth—for the Self. To remain as the Self is being Self-ish. Where are such Selfish ones here in this world? Only the pararthis exist, the ones who accumulate and leave it all behind for the family and die.

When the selfish aims are not fulfilled…

Questioner: Where is the possibility of difference of opinion, if the person does everything without selfishness? The possibility of differences of opinions arises only when the selfishness exists, no?

Dadashri: Yes, that is correct.

However, no one can be without selfishness, no?

Questioner: I am talking about my wife.

Dadashri: Yes, but no one can be without selfishness. Even the wife cannot be without selfishness. Because of selfishness, she has become a wife. One becomes a father because of selfishness. Why they are not called selfish? That is because as long as they are in the normality, they do not stand out as selfish.

When it becomes above normal, it is branded as being selfish. Actually, it is all selfishness. If from your side, her self-interest is not served, then you will see the state, whether she is selfish or not selfish! Do you understand what I am saying?

Questioner: Yes. If normality is seen, from my side, then it can be said that there is no selfishness.

Dadashri: But as long as there is normality, it can’t be said that ‘this man is selfish.’ However, if one is a little above normal, 5

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he is told, ‘you are being selfish.’ Because he is above normal, otherwise in practical life it is not counted as selfishness. If he has above normal dealings with a friend, he will be called selfish. That is not real selfishness; it is all an illusion (bhranti).

Where there is ignorance there is selfishness Questioner: I believe that every human being who gets married and continues worldly life interaction (sansaar) is selfish to some extent. Do you advise that if possible one should not get married?

Dadashri: Are they not selfish otherwise (if they remain single)?

Questioner: There is no need to be selfish when one is not married, no?

Dadashri: They will be selfish even otherwise. Once the need to eat and drink arises, selfishness arises. To rush to get on the train for a better seat, to rush to get off the train, selfishness becomes evident, wherever you go, even if one is alone, there will be selfishness. As long as there is ‘my ness— mamata—attachment ’, selfishness is there.

Therefore this ‘my-ness’ needs to be removed.

Questioner: This ‘my-ness’ for this world is the problem!

Dadashri: That is the problem. When one becomes without my-ness—mamata one becomes a God. ‘I’ without ‘my’ is God. And you have not given up this ‘my’. You have handed over the ‘my’ to me, so you have become like a God. This my-ness is with you only, you use it too, however you have given up the ownership of it and therefore have become like a God. This other (the one who has not received the Gnan of Dadashri) is selfish, has always been selfish from the day 6

he was alone and had nothing to engage his interest in.

The worldly definition of the selfish The one with selfish intent will be selfish.

Selfish-relative (selfishness) about clothes; selfish about the use of the toilet too, thinking that once everyone wakes up, there will be a big line for it, thus make him late, so he gets up early to use the toilet! Such selfishness!

Selfish-relative (selfishness) to the point that everyone around will get fed up and proclaim, ‘this guy is selfish.’

The worldly definition of selfishness— swarth is not really selfishness but in fact pararth—living or being selfish for the par— the non-Self—the other. Does anyone understand this statement?

Questioner: Please give an example of this pararth.

Dadashri: The father collects by selfishness, by unjust activities, by cheating his brothers and others. Later, he does not remain alive to spend it here and leaves this world.

For whom did he do all this? The answer is, for pararth. These children and others for whom he gathered all these worldly things are really not his, they are the non-Self—parka and there is no real worldly connection with them. All the toiling and hardship he suffered to collect for them is therefore pararth—for the others. He is a pararthi—living for others.

He has created and accumulated demerit karmas in the process, which he will carry forward in his next life with him. These children are not really his. They are in fact accounts from past life—roonanubandhi. Hence this is pararth. And our people call this selfishness, Mooaa! (Dadashri’s classic term to awaken the spiritually sleeping one) it is not selfishness; it is the illusion. These people are pararthi— September 2006

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living—toiling for others. Their act is not even close to parmarth—for salvation of all, the ultimate good. Doing for others, doing all these dealings, complicating karmas through interference in others, suffering so much in the process is all for nothing. It is all pararth. The world will call it swarth—for the Self. Wrong, mooaa! It is all pararth. What is pararth?

When he spoils his swarth in the process of doing for others, it is pararth. The world will continue proclaiming him as selfish.

Excesses define the selfish in the world The ones whom our people call as selfish—swarthi in the world, are called pararthi by the vitarags—the enlightened Lords.

Pararthi means he is doing all these bungling for others and gets bound by horrible karmas.

Either parmarth—for the ultimate benefit of all—is good, or selfishness is good. True selfishness is good. This here selfishness is pararth. For the wife and children he does messy dealings, gets bound by karma, and leaves. His children will do the enjoyment, and the poor man will leave with demerit karma attached to him. So actually he is worth feeling pity about.

Questioner: How am I to differentiate between that which is selfish and that which is non-selfish?

Dadashri: Have you seen any selfish man?

Questioner: Everyone has some selfish interest of his own, no?

Dadashri: No. That is not selfishness.

That is pararth. People call pararth as selfishness. Rare is the Selfish one like me, who goes on after getting His work done. This is pararth, living for others, doing labor for others. It is called selfishness in the language of the illusion. They are calling the foreign September 2006

department as the home department because of lack of understanding. Is there any advantage in calling foreign as home? Therefore, they believe pararth as swarth—selfishness, and bear all the risks for others. It is because of illusion that you are seeing, ‘this is my wife, and these are my children.’ What you are seeing, you believe to be your own, because of illusion. In reality, it is not Yours. It is untrue that they are not yours. They are yours, but they should be yours in the dramatic—the world is a stage—sense. You are not able to keep it as a drama, no?

Questioner: As such, we are all actors on the stage of this world!

Dadashri: Yes, actors, but all confused actors! All this confusion is of that only. What is believed to be selfishness is not selfishness.

Selfish means to know the Self. Remaining within the home department if one believes the Self as the Self then one can take the benefit of the home department. Otherwise, when one believes the foreign as the home, it is not selfishness, but it is pararth—the non-Self as the Self.

The people of the world use the term insistence when there is the result that is in excess, they do not use the term insistence when it is the necessary result for the need of the world. Similarly, the term selfishness is not used for that which falls under the necessary result. The relationship between a mother and a child is one of selfishness, no? This is not considered selfishness because it is a necessary result; it is not excessive. Only that which is in excess is considered selfish. Just like that, when insistence is in excess, it is called insistence.

When there is a necessary result, no one will object! Will anyone object if an ingredient mixed in the daal—lentil soup is a necessary one?

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Not all people are called selfish in this world. In reality the whole world is selfish, but it is not called selfishness, as long as the wrong belief ‘I am Chandulal’ is prevalent, but even there, once there is excess, it is called selfishness. What is real Selfishness? It is when one is selfish for one’s own Self, for the pure Soul, and that too, after the awakening, ‘I am pure Soul’ happens. After that real Selfishness arises. Everything else is called pararth which means after collecting here selfishly one ends up being the subject of a funeral procession.

‘I’ without ‘my’ is God. ‘I’ with ‘my’ is jivatma—mundane soul. All these are the ghosts of ‘my’. And selfishness is the additional ‘my’ of ‘my’. You are allowed the limit of ‘my’. You are free to say ‘my’. There is a limit to it. But the selfish one exercises the ‘my’ of ‘my’, and this invites the disgrace of the people who will say, ‘leave him alone, he is selfish.’

He should have some normality in his selfishness, there should be no pressure on others, and there should be no anger from others. Have you seen such people? You did not? And what is the extent of their selfishness?

They are selfish to the point of looking for a good seat on the train! One may accept their selfishness say about money only, but selfish about everything! At the same time, not everyone is selfish like this.

Becoming selfish one becomes fit for liberation Questioner: The selfish ones, what are they like?

Dadashri: The selfish take care of their home, but they have no moha—attached through illusion.

like this everywhere. If there were a selfish person around, he would be smart. Where will you find a selfish person? Does any one of these boys know selfishness? The selfish are different. Selfishness is the manufacturing plant where common sense—akkal arises. It qualifies one for moksh—liberation. Without selfishness one is not qualified for liberation.

One will be unfit for liberation that is a problem. The one who is deficient in common sense is more prone to be selfish. (This will become clear to the reader as he finishes reading this Dadavani) Questioner: But Dada, ordinarily such a man thinks of himself as the one with a lot of knowledge and understanding. He believes that he has a lot of sooz—intuitive knowledge that gets a task done with ease.

Dadashri: Of course he believes just that. A thief also thinks that the others are laboring so much and I got the same in a short time and without much labor. All people feel good in their own way.

Selfishness- (relative) is a sign of foolishness. When I see with ease that someone is being excessively selfish, I quickly understand his foolishness and my dealing with him is such that I would end up getting cheated (deliberately). Having cheated me, he is satisfied, that’s it! Now if you try to hassle with such a person, he will develop a grudge.

Rare is the person with a high level of understanding and selfless nature. A very high level of understanding has to come before one becomes selfless.

When does one get rid of selfishness?

Questioner: He is not selfish; he is being stupid.

Questioner: Any act is performed with selfish intentions will never bring forth meaningful fruits—results.

Dadashri: Stupid as in foolishness. It is

Dadashri: How can a man get rid of

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selfishness? As long as you are ‘Chandubhai’, you can never part with selfishness. When you become the Self, then selfishness will leave.

The cause of selfishness Questioner: Dada, why is there selfishness in man?

Dadashri: In man? These are the subjects of the sense pleasures—indriya vishayo. Say jalebis—sweet crisp delicacies come to the home as a gift. These jalebis are equally distributed amongst four brothers and two sisters in the home. Now the greedy one amongst these six, who loves the taste of jalebis a lot, will harbor a desire to steal a piece or two from the plate of the one who is not looking. That is selfishness. Selfishness(relative) arises from there and grows into a large tree day by day. The desire is to make everything his only.

The selfishness within limits Questioner: One behaves selfishly for own advantage, even if it hurts others. In spite of knowing this, why does one do it?

Dadashri: What is called selfishness?

The whole world is being selfish, the children, the wives, are all being selfish, however their selfishness is up to a limit. Such selfishness within limits is not called selfishness. Beyond a certain limit, it is called selfishness. The one who crosses the limit is called selfish. You should distance yourself from such individuals, because how can we get along with the one who is selfish (in the path of liberation)? The company of the selfish will spoil your nature— swabhav. It will make you selfish too.

Questioner: I wonder why man can be so selfish—swarthi?

Dadashri: That is not being selfish— swarthi, dear sister. That is being a pararthi— September 2006

for the non-Self. I am the only Selfish One who walks around free of all tension. ‘For the Self’ for the atma, is the meaning of swa-arth.

Such a one is the swarthi. I have known that meaning of the Soul, so I am swarthi—Selfish.

And these others increase their land acreage, number and size of their homes, by hook or crook, employing deception and evil means through utter selfishness and leave the world being carried on the funeral pyre. How can that be called swarthi—for the Self? It is pararth. It is not even called parmarth—for others in the world. If it is parmarth it will benefit the soul. The selfishness done for the Self, is the only selfishness worth its while.

Imitating the selfishness of the world is the selfishness of the body.

The hope, ‘he will be of use someday…’

A father would say, ‘The son is good, he will be useful someday’; ‘The son in law is going to be useful someday, mark my word’ says the father in law, ‘ The son in law works for the income tax department, and some day he will be of use to us.’

Once, I was sitting on the bench in the sitting room, and the brother in law of the person sitting next to me entered the room, but he did not greet him. Later, a doctor entered the room, and he stood up, and said two- three times, ‘Welcome doctor, welcome doctor, and welcome doctor.’ When things quieted down, I asked him, ‘Why the difference between the two (greetings)?’ He replied, ‘The brother in law is my own but the doctor will be useful someday.’ I said, ‘He will be useful when you are about to die, no?’

At the time of dying the poor brother in law may be standing by you, and the doctor may be useful after your death. That was the subtle desire—icchha done by you that is why the doctor has met you (in this life). What would 9

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have happened if you had not such a desire?

Keep sitting with false hopes.

will say, ‘yes, it will be done.’ Later then, nothing is done. This happens many times.

One lady was related to me as a sister in law. She had a son who had gone to Africa, with his uncle in law. While there, he started living a comfortable life. He sent plenty of money for his mother, as much as she asked for. When the mother became sick, she wrote a letter to him, asking him to come over, as her health was not well. Now, ever since the son was young, she had expectations, that he is my only son, he will help to improve my state, help me go on to higher states of existence—sadgati. He will be helpful at the time of death, he will serve me, so until her last breath, she kept asking, if he had come or not. At that time an inner laughter arose within me that, alas, your son is not going to come…and you are spending your days in the hope. What is the need to construct in advance that, which is indeed going to happen? Why is there a need to do the planning? What you need today, is what you plan for, or plan a slight outline for the next six months.

Dadashri: The ones over here (abroad) will do some of the work, but over there (back home in India) it has become so bad that they don’t do it at all. Over here they do.

All worldly interaction is the effect of karma Questioner: Dada, the atmosphere is such that there is no trust. Dada, it is not only about mahatmas (those who have received the Gnan of Dadashri and following his Agnas), but I am talking about those who have settled here (in a foreign country) from India.

Dadashri: No, but how can there be trust? Nowadays, in this Kaliyug (the current era of time cycle filled with discord and lack of unity in thoughts, speech and actions), it is such that one cannot trust even the wife!

Questioner: But nowadays, if I tell him ‘I have this work for you, please do it.’ He 10

Questioner: We came here after seeing Satyug—good times over there at that time.

Dadashri: People here do the work somewhat. They are still unspoiled. Over there, it is all spoiled. They do no work, because their minds are spoiled. Their minds have become selfish. However, that is not called real selfishness. The Selfish mind is the one, which sees no difference between human beings and experiences oneness with all.

Questioner: I did not understand that, Dada.

Dadashri: What is ‘selfishness?’ Selfishness means for the Self, for the Atma whereas this here is for the body—deha, and that is perilous. I was the only Selfish One, after that you all became Selfish. I taught you all to become Selfish. It is worth being Selfish for the Self only. What will other types of selfishness do for You? The other type of selfishness is the means to wander life after life.

Therefore, the selfishness worth doing is for the Self, the best Selfishness. What will you do with the other types of selfishness?

They are all dependent on prarabdha—karma effects in this life from causes created in past life. Whether or not someone will help you, is dependant on his account of karma, and your account of karma. If such accounts exist it will happen. Even if you say, ‘I don’t need any help’ he will come over and be there for you to help you.

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Perform the roles in your life as if on a stage What is vyavahaar—worldly interaction?

There should be mutual satisfaction to both parties interacting. One will have to interact correctly, no? When one’s worldly interactions are of very high class and ideal then shuddha— pure upayoga—awareness of mind, intellect and chit—remains. (The One who has this awareness is the Self).

Questioner: What should one do to keep such a high level of worldly interaction?

Dadashri: Harbor such intentions— bhaavna. ‘See—watch with alert awareness’, other people’s vyavahaar—worldly interaction.

‘See’ my interactions with others. Everything can be learned by ‘seeing—jovoo’. Vyavahaar means to give satisfaction to others. Vyavahaar cannot be cut off, that would be suicidal.

Vyavahaar—worldly interaction should exhaust gradually. Just because it is a temporary— vinashi reality does not mean that you are to abandon and let go of it. It is a form of basic arrangement. Therefore, do get married, do say, ‘this is my wife.’ Do say to the wife, ‘I miss you when you are not here.’ You must say it. If you don’t, how will the family train run? I too, tell Hiraba, ‘I feel good when you are with me, and now I cannot live without you!’

Questioner: Deceit without selfishness!

Dadashri: Yes, deceit without selfishness! That is called drama. This is dramatic. With you too, we (Gnani Purush Dadashri and the fully enlightened Lord within) are performing a drama, all this is our acting.

What we appear to you, talking to you is not our real form. All this is merely our dramatic acting in front of you.

Therefore, what is the truth in worldly September 2006

life—vyavahaar satya? It exists when one takes a thing without hurting any living being, accepts a thing without any loss to another living being; speaks words that do not hurt any living being; and acts in ways that does not hurt any living being. This is the fundamental truth. This is the basic truth—satya of worldly life interactions.

Thus, not to hurt anyone is the greatest principle. To cause no hurt through speech, acts, or even through the thoughts to any living being—jiva is the highest truth in worldly life interactions. That too however is not the ‘real’ truth but it is the final truth in worldly life interactions.

Questioner: In that case, what is meant by the maxim, ‘truth is God—parmeshwar— Supreme Being?

Dadashri: In this world, who is the Lord of the worldly truth—vyavahaar satya? The one who does not cause any hurt to any living being through the medium of his thoughts, speech or actions. Such a one is the God of worldly interactions. The common truth has been taken into the form of the law. Otherwise, that too is not the truth. All this is relative— worldly truth.

Humanity: the religion of mankind Why do differences of opinion arise amongst individuals?

Questioner: The reason for the difference of opinion is selfishness.

Dadashri: The mark of selfishness is avoidance of clash. Happiness—bliss is always there in Selfishness.

Questioner: Yes, happiness is there if the selfishness is spiritual—adhyatmik. If the selfishness is worldly, misery will exist, no?

Dadashri: Yes, but the worldly selfishness can be prudent. He will live in a 11

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way that his happiness does not go away; it will not decrease but increase. And this here is such that if the glassware fell off the hands of his wife, his mind will become upset about the loss of the twenty dollars. Mooaa, this is not a loss; what kind of justice would you render if they fell off your hands instead of hers? This is how one should judge.

Instead, what is the justice rendered?

You say she did the damage. Is she an outsider? Even if an outsider or a servant did it, you should not behave thus. Should you not investigate the law by which the glasses fell?

Did they fall or were they thrown? Does he or she drop them? Will any servant throw them knowingly?

Therefore, what religion should you follow? When any damage is done by anyone, when someone looks to you like he is your enemy, he is not your enemy in reality. No one can do any damage to You. That is a fact.

Therefore, you should not harbor any abhorrence—aversion towards him. Yes, whether the glassware is broken by a family member or by a servant, the doer is someone else; so, do not get angry with the servant.

Tell him gently, ‘please walk carefully, are you sure you are not hurt by the fallen glass pieces?’

That much you should say. Instead, after the damage, one becomes restless and difficult within with subtle anger—kadhapo. He does not display his anger when others are around, but after they leave, he unloads on the servant.

There is no need to do this. This is a very grave crime (it has grave consequences for later life and lives to come). He does not know who the doer is. The entire world bites the instrument that is visible in front only (unaware of the cause effect relationship).

I had asked a little boy to go and throw away these cups outside. He simply shrugged his shoulders saying this is not something you 12

throw away. No one causes any damage. I had told another little boy, ‘These are Dada’s shoes, go throw them out.’ He shrugged his shoulders. He has a good understanding. These can’t be thrown away. The servant will not break these glasses either. These foolish people, they harass the servant to no end.

Hey you, when you become the servant, you will realize this. Therefore, if you don’t behave this way, when your turn arrives to be a servant, you will encounter a good boss.

To place one’s own self in the other person’s shoes, is the essence of humanity— manav dharma—religion of human. Beyond this religion is the religion of the Self—adhyatma— spirituality. One should have this much humanity as part of his religion.

Where there is such selfishness there is no humanity If you find a bundle of fifteen thousand rupees on the road, you should think that if I lost this money, how much pain I will have, therefore, the person who had lost this bundle must be experiencing the same kind of pain.

So you should place a notice in the newspaper that, ‘Whosoever lost the money should pay the cost of this notice, give proof of the belongings, and claim it back.’ That is all. That is all you need to understand about humanity.

This much we are able to understand that whatever pain we suffer will be suffered by the other too. Thus, these types of thoughts should come to you in all matters. Nowadays this humanity has been forgotten and lost! That precisely why there is so much misery all around. People are only interested in serving their own self-interests. That is not called humanity.

People are saying nowadays that what they find is theirs, free! Brother, what you lost will belong to others too, free!

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Questioner: If I were to find the money, I don’t want to keep it, and I distribute it to the poor, what then?

Dadashri: No, not to the poor, you should make every effort to return the money to the owner. If he cannot be found or if he is in a foreign land then you should give it away to a worthy cause and not keep any with you.

If you had returned what did not belong to you (in the past life), you will find people who will return to you what you have lost. If you don’t return what is not yours, how can you expect to get yours returned? Therefore, you have to change your level of development (level of humanity). The current way will not do. How can this be called the correct way?

You are earning so much here and yet you are miserable. How can that be?

Now, if you borrowed two thousand from someone, and you are unable to return it now, and if the thought, ‘ I will not pay back, it is not going to make a dent in his business’ arises, you should think, if he borrowed from me and he thought this way, what will be my condition? Therefore, one should live in such a way that the inner intent—bhaav is not spoilt.

This is called the religion of humanity.

Not to hurt anyone is the greatest of all Gnan—awareness. Just preserve this much.

You may be renouncing—vow of not eating roots and tubers of vegetables—kandmula but what use is it if you cannot preserve even this much humanity? It is useless. Many such persons have gone into the animal kingdom and have not returned yet to human life existence. They had cheated others through such deceit. This is the rule of the law. There is no lawlessness here. Lawlessness will not work here. Will it? Is this the state of rule of law or lawlessness?

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Questioner: It is the state of natural law.

Dadashri: Yes, state of natural law. Of course, lawlessness will not work. Therefore, the suffering that I might experience, will he not be going through the same? Such thinking is the essence of humanity. Otherwise, how can it be called humanity?

The precise selfishness of the little ants Once you learn to give, wisdom— sadbuddhi—wise intellect will arise. In endless lives one has not learned to give. He does not like to give away even the garbage; that is the human nature! He has the habit to take only!

Even when he was in the animal form, he had the habit to take, no giving! Once he learns to give, he starts to turn to the path of liberation.

Do you like to give anything to anyone?

Questioner: I like to give away everything.

Dadashri: That is good! Otherwise, for endless life times, he has learned to acquire only. Even these ants—kidio are precise in their selfishness. If the big black ant—mankodo took something the ants won’t like it. Yes, if any ant of their type is carrying away something, they will know that it is hauling it away to their own store, and they will not fight, but if the big black ant took it, they will be ready to take it on in a fight.

Worldly selfishness If you see a man from the income tax department coming to your place, do you feel joy inside? If there is a refund you feel much joy. If there is a penalty you feel miserable.

Why? It is natural that because you feel elated when you get a refund that you will experience misery when there is a penalty. Even when know that you have to pay money to the income tax, you continue to feel the load and the 13

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anxiety of it and you utter that it will be good if there were no income tax people. This is what is known as restlessness—ajumpo and externally induced suffering—upadhi. Now, if you have to pay, should you not fulfill your duty? While performing your duty, don’t you have to follow the laws of the income tax department? Not performing the duty is known as selfishness. This is worldly selfishness.

Questioner: I have heard the word swarth—selfishness and parmarth— selflessness. This word of Dada, pararth— for the non-Self, I heard for the first time!

Dadashri: No, but this is all going for pararth—doing for others. Parmarth—for the salvation of others is not a problem. To use the term parmarth in common usage means doing for others, parmarth does not mean that it is done for the relatives or such others, and therein it is beneficial to them, whereas, your selfishness is when it is done for the purpose of your own Soul. And this pararth is like the saying, ‘gaddhe khaaya, nahi khet, nahi khud— feeding the donkey, neither spread on the farm to the birds nor for the Self.’ Instead of feeding a poor man, an act that will earn you some merit karma, you are feeding sweets—ladoos to a donkey, that donkey who will do just fine by eating papers, why does it need to eat ladoos meant for human consumption? If you want to feed a donkey, give it old grass, and it will be fed, don’t give it sweets. That is called pararth—toiling for the others.

Render service unto others to become Self-ish

Being—parmatma! The one who is Selfish will become the Supreme Being. This is all pararth.

He collects for others, and goes to the funeral.

It will all be gone. This is not selfishness it is pararth. Selfish is the one makes a meaning of the term swarth—for the Self. Are there any selfish people among you? There cannot be any selfish person. All are pararthis. Collect for others, and then die. No concern whatsoever thereafter, or during the process.

True selfishness is one’s own liberation— moksha and to be the Self—swaroop. Anything else is not real selfishness. That is why, I have been saying to people that I am the only selfish one in this world.

Questioner: Does that mean that it is not the worldly selfishness, but rather real selfishness, for the Self—Soul?

Dadashri: Not for the worldly, none at all, nothing for the worldly, but purely for the Soul, and that is for the ultimate—parmarthey good and it is for that type of selfishness. Yes, this desire—bhaavna that exists for the salvation of all is really the selfish intent for the Self. What needs to be done in finality?

Questioner: Will that selfishness remain till the end?

Dadashri: That selfishness is the account of one’s own that is left. Beyond that nothing remains to be done. That Selfishness is attained while doing the work for others— parmarth.

Questioner: Nowadays, if we look around, every man is absorbed in personal selfishness and finances.

Questioner: Therefore, in the process of working for the welfare of others, one’s own work is also done and that verily is the meaning of dealing with worldly interactions with ease…

Dadashri: No that is not called selfishness. Once that selfishness is attained the work is done. One becomes the Supreme

Dadashri: No, swarth—for the Self arises automatically within parmarth—work for salvation of humanity at large. Nothing needs

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to be done for the Self. The Self is taken care of in parmarth. If anything needs to be done, then doer ship will arise.

Gnan—Self-knowledge has been imparted to you for swarth—Selfishness only.

What was being done so far, was all for the non-Self, pararth. I had no use or interest for that type of knowledge. Even a little child knows how to do pararth. What is there to learn in it? Anyone can be adept at it. Discover the kind of selfishness that no one knows about, and this I have discovered. I used to keep on discovering the details of such accounts easily.

Questioner: Please tell us what is involved within this process of the natural work of the Self while carrying on with parmarth— for the world at large.

Dadashri: It is precisely for the Self that one needs to do the work for the humanity at large—parmarth. Once the Self has been attained, there is no work to be done. Until that happens, one is told to do it.

Questioner: How does one do that parmarth?

Dadashri: Do good for others, help them one way or another. When one is filled with the intent to help other people and to bring happiness to them, it is a sign that one is proceeding towards the Self.

Satsang—the company of the Self happens when—where there is no element of worldly selfishness.

Get your work done through the Gnani This knowledge is of an entirely different kind, and it can get all your work—goal of liberation—accomplished. Therefore get your work done.

Questioner: Is it not selfish to get ‘my work done’?

September 2006

Dadashri: No, there are two meanings of the word selfishness, one is relative selfishness, and the other is real Selfishness.

The real Selfishness is for the Self. The relative selfishness is greed and conniving, and is wrong.

Questioner: In the world, that is the only kind of selfishness.

Dadashri: That is the illusion, and the language is illusionary. This ours is the language of the real. So understand this reality and attain the ultimate—get your work done. What I have been saying to all these people is, get your work done—become Selfish. People ask, ‘Dada, can we be selfish with you?’ I said selfishness is worth keeping with me only. It is not worth being selfish with anyone else in this world. It is worth being selfish with me—The Self—The Gnani is the Self—only. Whatever you do outside this will all go away—wasted towards the non-Self. None of it will remain with You. Whereas here—with the Gnani all will lead and count for the Self. It will all be secure here. And what is the use of the cleverness of the pararth? The selfishness of the world is considered as pararth by the critical thinker. It is better to do either of the two instead. Either engage in parmarth or swarth. This here on the other hand is pararth.

I am the only Selfish one. Furthermore, I have made You all Selfish. The one who spends his life for his Soul is the real selfish one.

The ultimate discourse: deshna This attainment of the Self—Soul also falls under parmarth—ultimate meaning—the absolute meaning attained. Param—absolute, arth—meaning, means Self-realization. There is no worldly selfishness in it. Lord Mahavir gave deshna—the ultimate spiritual message— the message that liberates from infinite life bondage—after completion of all the selfishness.

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Questioner: After full enlightenment, absolute knowledge—keval Gnan was attained.

Dadashri: Yes. He was the real Selfish one. Such Gnani Purush have the constant aim—laksha of the Self only.

Questioner: He fell under the category of the Selfish even though he was doing for others.

Dadashri: No, his aim is in that Selfishness only, in such absolute aim— parmarth. He had no other intent or desires.

talked, that much karma was done; therefore, that karma will be binding. So, how can He attain moksha—liberation?

Dadashri: But that is not karma at all.

They don’t have the understanding! That’s why there is this trouble. The fact is, they don’t understand about the charging and the discharging of karma, and that’s why they are lost.

Questioner: Then the question arises, how did Lord Mahavir attain Liberation?

Questioner: Lord Mahavir gave the ultimate deshna—the egoless spiritual message that liberates—in Pavapuri in His final days.

He walked there to do so and in the process performed the karma of the talking and the walking. Would He not be getting the result of this karma?

Dadashri: That, they cannot understand!

They don’t have the knowledge. They say, ‘We know the nine elements.’ And they can recite the nine elements. But no one understands the substantive meaning of the words. The one who understands the substantive—bhaavarth—deep inner intent meaning—is called a seeker, and the one who understands the parmarth—the final absolute— meaning is Gnani.

Dadashri: Lord Mahavir was free from any karma.

The literal meaning versus the intent— meaning of a word

Questioner: These people are saying that he did do the karma.

Questioner: Who is the listener when a word is listened to—received? As the words fall on the ears, how is it that the literal as well as the intent meaning of those words are instantly recognized? The Self remains the illuminator, so through what intervening mechanism does this all become clear?

Progressive seeking leads to the ultimate meaning with the Gnani

Dadashri: The people say that because that is what they see. These people in the kramik path do not know that it was His discharging karma.

Questioner: Is that counted as discharge karma?

Dadashri: Yes. He is not bound by those karmas, because those are His discharge karmas. Those karmas are being exhausted.

Questioner: But these people did not believe it.

Dadashri: They will never believe it.

Questioner: Lord Mahavir walked and 16

Dadashri: Who is the listener of the speech? Ego is the listener of the speech. Only thing to know is that the ego is the listener of the speech. Any further exploration will lead to the ego. Do you understand?

Questioner: Understood.

Dadashri: It—the ego may be gross, subtle, subtler, or subtlest. Therefore, what is heard, that machinery is different. What is September 2006

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spoken, that tape record is separate. There is the machinery—mechanism that makes you hear. The owner of all this is the ego. That is all.

Questioner: But that ego simply claims the doer ship, ‘I heard it.’

Dadashri: That is the ego!

Questioner: And what about the one within who understands all the aspects of the words received?

Dadashri: That happens naturally. There is no element of the Self—Atma in it. It is the complex of the non-Self—mishra chetan that is involved in it.

Questioner: Which part of this nonSelf—mishra chetan gives the clear understanding?

Dadashri: Ego and intellect, both are together. That’s all. As such, in one minute, many topics can be clearly understood. This conversation is at a gross level, but there is within the power to attain multiple conclusions in one minute.

Questioner: Yes, so, whose power— energy—shakti is that?

Dadashri: It is the energy of the ego and the intellect; only these two.

Questioner: Is there anything else?

Dadashri: No, only those, nothing else.

Questioner: For me the words spoken in Russian language does not lead to any meaning within.

Dadashri: It cannot be understood. Ego does not know that language. The ego understands the language that the ego knows.

Questioner: And the keval-Gnani— absolutely enlightened one understands all (languages)?

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Dadashri: No, He has nothing to do with such matters. He sees everything in the original state. He sees no such things.

Questioner: What is the original state?

Dadashri: The state of the eternal elements—tattva swaroop. That is called absolute knowledge—keval Gnan.

Worship: The Lord or His words?

Questioner: The people here in Mumbai use polished—sophisticated speech, whereas your words are simple and straightforward.

Dadashri: My speech is simple and open. People have protected the meaning, and they protect the words but they have not protected—taken care of the Soul. People do not know parmarth—ultimate meaning—Self.

They only know the worldly meaning—arth.

Because their words are sophisticated— polished—pedantic, the women folks don’t understand it and it does not suit them.

Therefore, they come back from such discourses, and you (men) tend to go there.

Now over there you are worshipping the words, whereas, the women folks say, ‘What is the use of such words?’ So they get bored.

Therefore, if the women folks do not stick around to listen, know that there was nothing there. And, over here, is there any polished talk? Over here, there is the true worship of the Lord. This speech is such that the followers of both, the Vedanta and the Jain religions gather here. Otherwise, they will not be together. If the pedantic talk (of the contemporary Jain teachers) were to be delivered here, the followers of Vedanta would leave. They all stay and listen because this is a totally new kind of speech. Everyone likes it for that reason.

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Questioner: No one likes to get up and go from here.

Dadashri: Yes. Small boys like it too.

These little boys don’t like to get up from here. Those people worship language, they worship words, they worship pedantic words, they create meanings of words within the scriptures, and spend hours and hours doing this. What are they worshipping? They are worshipping the words of the scriptures, no?

What has the Lord to do with that? What do they gain by doing that? Nothing. If you ask them, ‘what did you gain in the balance?’ What do they have? Do they have anything that will reach God? No. Nothing. Where have they camped? Hey, they find meanings of big words in the scriptures. It pleases people and people say, ‘Very nice.’ But, whom did they worship?

They worshipped the words of the scriptures.

So, what has God to do with it? The worship of scriptures is the worship of words only.

The ultimate meaning of a word Questioner: I still don’t understand the meaning of the term parmarth—absolute meaning.

Dadashri: What is parmarth? What is the parmarth—final meaning—arth—aim of all the words in this world? The answer is the Self—the Soul. If the word parmarth is used at other places, it is not quite in regularity—in correct usage. There is nothing other than Soul that is parmarth in this world. People tend to use parmarth for anything done to promote religion—dharma.

Questioner: To reach the ultimate aim—parmarth, is the same as to reach the Self—atmarth?

Dadashri: When the understanding is complete, that is parmarth. That is the ultimate meaning. So, all this talking is repeated. When 18

the layers are removed as the meanings are attained, then the ultimate meaning— absolute—param meaning happens and that is the Self.

The ultimate meaning of word: moksha When the ultimate—absolute meaning of a word is done, it is moksha—liberation. The ultimate meaning of anything is moksha.

Questioner: So, this happens when one begins to have faith in the Soul, after the Soul is attained?

Dadashri: After that there is settlement—nikaal. This resolution does not occur until then, because the world has not come to the ultimate—absolute meaning of a single word. They have gone up to the worldly meaning—aim of a word. If the ultimate meaning of even a single word is extracted, they will understand that word completely, but they have gone up to the gross meaning only.

How far could they go? Only up to: ‘What does this mean?’ Hey man, leave that alone!

You have known the gross meaning for too long, now, know the parmarth, know the spiritual meaning, the ultimate meaning! Alas the world is interested in the gross meaning only, yes, they know the ultimate (!) meaning of ladoos—sweet food, and they say the sweets were good!

The Lord (Mahavir) has said that when you don’t understand the worldly—gross meaning of this knowledge (the scriptures), then when will you know its ultimate—divine meaning? The Self is the ultimate meaning.

One keeps deriving the meaning of the meaning, its meaning and then when the final aim— meaning is discovered, it is the Self.

The literal interpretation does not lead to the ultimate meaning Questioner: As one’s seeking attains September 2006

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higher levels, does he find the same scripture unfolding higher visions to him?

Questioner: Now, please tell Your meaning.

Dadashri: Yes, of course! What are the scriptures? They are in the form of words.

As the meaning of the words opens up, further meanings are understood. Initially the literal meaning—shabdarth is attained. Then as one progresses with that meaning, further meanings unfold to reach the ultimate meaning— parmarth. That is the range of the vision (the light of understanding—drashti). However, the vision will not change by reading scriptures.

To change the vision, the Gnani Purush is needed. The externalized vision that leads only to literal interpretations, only leads to further worldly entanglements—sansaar. The internalized vision—the vision that reveals the ultimate meaning—the Self is verily moksha.

Therefore, it is only a matter of the vision— drashti. The Gnani Purush makes this change in the vision.

Dadashri: I don’t have other meanings at all. I was never into this meaning. I was into Gnan—ultimate knowledge—Self-knowledge only. In the pedagogic—pedantic scriptural knowledge, one would say this, another would see it thus, and a third one would see it thus, they would contradict each other and disagree, and yet I would find them all to be correct.

The world of the Gnani is in the ultimate meaning, not in the literal Questioner: Kindly expose the ultimate meaning of those helpful words.

Dadashri: Answers can be given if asked. How can answers be given if not asked?

Questioner: Why is Gnani sent (here)?

Does the Gnani return to the earth to deliver the ultimate meaning? Is this how the arrangement is?

Dadashri: Yes. The Gnani gives the solution. When people don’t know the gross meaning, how can they know the ultimate meaning? The meaning of the meaning, the meaning of the meaning of the meaning, and the meaning of that meaning, that last meaning of the meaning is parmarth—the absolute meaning.

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However, what was the origin—mooda and what is it now, what remains of it now?

The old has become ancient now, and it does not work. The old words are not suitable at present, because when the meanings of the words change, everything else changes!

The very same word has the ultimate meaning—parmarth. What the word is, it is in the form of the ultimate meaning. But people only understand its literal meaning—arth, they will not understand its ultimate meaning, no?

How far are people capable of reaching? They can go up to the level of knowing the worldly—gross—literal meaning, but to reach the ultimate meaning is a very great matter.

The very same word has the ultimate meaning weaved in it. It has indeed in it, its final meaning, beyond which no further meanings exist.

There is no further meaning left to be done. And in the world, there is only the meaning of meaning, meaning of meaning, meaning of meaning; there is no talk of the ultimate meaning. Ultimate meaning is the last meaning. The ultimate meaning of the meaning is param arth.

Ultimate meaning means certainty One cannot attain the ultimate meaning— the Self through one’s own efforts. If this were possible, there would not be the need for anyone else, no? With reference to the ultimate 19

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meaning of a word, there exist hundreds of thousands of meanings according to one’s viewpoints, and beyond that is the final meaning, the parmarth, the Self. Until the Self is attained, there is uncertainty—vikalp. Once the Self is attained there is certainty—nirvikalp.

Parmarth is the meaning of the word only. Parmarth is nothing else. The ultimate meaning of the word that arrives is the absolute—the Self.

The literal, the intent and the hidden meaning of the word Questioner: Therefore, these three things are put forward; the meaning of the word, it’s objective—intent meaning, and it’s hidden meaning. I can know the literal meaning, but I am lost with reference to its intent and hidden meaning. Therefore, I have to come to you.

Dadashri: The meaning—shabdarth of the word is obvious, and yet there is something hidden in it too. You may find someone around here who can explain the meaning, but who can understand the hidden meaning? Therefore, Lord Krishna said to Arjuna, ‘I am giving you this hidden—guhya knowledge.’ (to Arjuna).

Hidden knowledge is the hidden meaning of the words. The knowledge of the hidden— guhya Gnan exists with the one who utters as he ‘sees’ it. To say as you are ‘seeing’ it is akin to someone who is describing it from the mountaintop to ones who are below. They ask, ‘Please tell us what you see, tell us the hidden meaning, expose it all, what is the truth?’ Then he will say, ‘Come in from this road, over there, there is a trap, these are the correct roads.’ He will open up all that is hidden.

Word of warning when reading scriptures Yes you have been instructed to read the scripture. If you wish to read a scripture 20

then read only the book by the Gnani, but do not read between the lines—interpret it. It should not be interpreted. No one should attempt to interpret it. Anyone who attempts to do so will have to face the penalty of doing it.

Questioner: What will the benefit of reading it if the people listening do not understand its meaning?

Dadashri: What benefit do people want? If one keeps pondering over the words again and again as they are, some inner energies are likely to arise. If you explain the literal meanings of the words, the intellect will arise.

As the intellect increases, one becomes fooled—buddhoo. The liberation—moksha is on a different road, and they, the reader and the listeners, have taken on a wrong road.

The pedantic approach of the scholar— panditai is nothing but an entanglement in the perplexity of the meanings of the words. It may help the academic but it will not help us all attain our aim of liberation.

The vision of the Tirthankara These words that are expressing, are such that if for instance we place an ad in the newspaper tomorrow and declare that whoever will provide a written explanation of the words ‘arambha- parigraha’ in the language of the tirthankaras—the fully enlightened Ones, will be offered a reward, we will not find a single taker. You will not find one man who will come forth. Not a single word of the tirthankaras’ language can be understood. Not a single word of the Gita can be understood. The Vaishnavas—followers of Lord Krishana and His message, cannot understand the Gita. The Jains—followers of Lord Mahavir and His message cannot understand the Anuyogas.

What is the sense of talking without the understanding?

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How far can one reach in interpreting the scripture? One can only go as far as the intellect can reach. How far can one’s intellect reach? It has its limits. Intellect can never reach up to the absolute knowledge—keval Gnan.

When the meaning—arth becomes the ultimate meaning—param arth, then it is called keval Gnan. That for which no further meaning remains is called the ultimate meaning—param arth.

Intellectual interpretation versus the vision of the Gnani How will people understand all these words in the scriptures? Only the Gnani Purush can understand it. The Gnani Purush is the only one who can understand these words of the Tirthankaras. Others cannot. All these interpretation by others is intellectual mishmash—choonthana. The language of the scholars of scriptures is intellectual wordplay and mishmash. It will not lead to parmarth.

Parmarth is reached after Gnani Purush has removed layers and layers of worldly meanings—arth, leading to the ultimate meaning, the parmarth. Then it is correct.

Progressive understanding takes hold within the people as layer after layer of the meaning of the word, is comprehended and this then leads to the ultimate meaning. Whereas, the speech of the Gnani Purush is all parmarthik— leading to and confined for the Self only. I speak from the Vision. I speak as I ‘See’; I speak after ‘Seeing’—from the enlightened perspective—enlightened worldview—beyond the intellect. Same as Lord Mahavir, only four degrees are lacking (360 degrees represent absolute enlightenment, 356 degrees represent Dadashri’s enlightenment), I speak from the Vision only. I am not referring to any specific scripture. Even if there were a single word from a specific scripture, how would it suit September 2006

these Vaishnavas—followers of the path laid forth by Lord Krishna? If my speech felt like it was akin to that which is in Jainism, then they will all leave. They will say, ‘This looks like Jainism.’ Did you ever feel like it was Jainism? It should therefore be impartial. The Vitarags—The fully enlightened Ones, who are currently in the Siddha location, were impartial.

That is the reason why, I made you read about ‘arambha-parigraha’—the original acquisitiveness—‘I am Chandulal’. How can these poor people understand about arambhaparigraha? How can they know that which was in the heart of Krupadudev? Those who do, they know it from the perspective of the intellect only.

The revelation is with The Gnani Purush, not in the scripture Is it likely that there is a single person around, who can understand a single word of Lord Mahavir? Not even a single word is likely to be understood. When is a word considered as understood? When, one reaches from its worldly meaning to its ultimate—parmarthik meaning. When the coverings over the meaning of the word are removed, and removed and removed and removed and removed and removed (Dadashri uses the word remove six times) and then reaches the ultimate meaning then one has arrived, and that is when it can be said that the word of the Lord has been understood. Without such understanding, attempts to interpret the word of the Lord, is akin to drinking the medicine, which was to be applied on the skin only (misuse of the medicine). This not only prevented the desired outcome of becoming samkit—establishment of the right belief—‘I am pure Soul’, but on the contrary it entrenched them further in mithyatva—wrong belief—‘I am Chandulal’.

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(Instead of bringing forth enlightenment, the intended use of scripture reading, it only pushed one further into infinite life times of ignorance—illusion). Thus, although the enlightenment does not occur, the illusion becomes deeper. Moreover, for many births, this illusion will not be corrected. Should you not understand this even a little bit? Shouldn’t there be some feelings for—respect for the words and work of Lord Mahavir? When excessive devotion—adherence—aradhan is given to the scriptures, it will make the intellect dull—jadabuddhi–impractical and without feelings. There are words in the scriptures; but there are no revelations in them. Revelations and the vision to expose the hidden truth— rahasyarth, reside in the heart of the Gnani Purush.

The meaning of parmarth Questioner: So, the words are not as simple as they appear to be, there are indeed hidden meanings in them.

Dadashri: Yes. All these words are filled with a lot of meaning only. Don’t take the superficial meaning only. It’s absolute— ultimate—meaning is within it. When many outer layers of the meaning unfold, then the absolute meaning will be attained.

Questioner: What is the meaning of the word parmarth?

Dadashri: Parmarth means that, there is nothing further to be known. Param arth— absolute meaning. The final meaning of the meaning. Sooner or later the final meaning has come. Full stop. The Self—Atma is called the param arth, the final meaning. That’s why Krupadudev has used the term parmarth samkit—the final meaning—I am the Self.

You have known That, the original eternal 22

element—mula tattva, I am pure Soul—hoon Shuddhatma choon. Until that is not known, all the seeking—sadhana is wrong.

Devotional Hymns are for the singing not for the intellectual interpretation Therefore, when pados—devotional hymns related to the Self are being sung here you should join in the singing. I do the same too. There is no thought of what is to be done in the next hour. Or there is no attempt to interpret the meaning of what is being sung.

Let go of the meaning! Having attained the understanding of the final ultimate meaning— the Self, there is no necessity to understand the arth—the worldly meaning. The ultimate meaning is the Self only. Gnata—knower, drashta—seer, akriya—the non-doer; such is the Self. There is no movement in the realm of the non-Self—prayatna—effort, from the perspective of the Self.

When one utters the words of the Self, ‘I am absolutely separate from the mind, speech, body’ then it is called arth—meaning, and when one experiences that, then it is the param arth—the absolute meaning, ‘I am the Self.’ The experience of the Self only is the ultimate meaning.

The original meaning, as described by the scriptural scholars is the final meaning, the Self—parmarth swaroop. When is it achieved?

It is achieved when one is without granthis— mental tubers—knots (impressions in the mind caused from the past life, carried forward in this life, that sprout into thoughts as external evidences of current life unfold). When can one become free of these mental tubers— nirgranth? It happens when the mind is without these tubers.

Questioner: How can those knotstubers be broken?

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Dadashri: These will be broken when you sit near the One who is a nirgranth— without any inner knots—tubers—impression laden inner complex. Sitting around such a One, yours too will leave. Just by simply sitting around. Otherwise, the knots will increase.

Questioner: Nirgranth—without knots, and nirvikalp—without any thoughts, are these two the same?

Dadashri: Yes, they are the same. It is the tuber—granthi within that leads to thoughts—vikalp.

What is the Soul like? Everyone knows through the intellect—shabdabrahma that the Soul has infinite qualities. When is the knowledge of the pure Soul considered true and exact? When these qualities express as an experiential result—parinaam, then Selfknowledge—Atmagnan has happened. Just by speaking, ‘I am a diamond.’ one can’t get (become) a diamond. (Just by speaking, ‘I am the Self’, one cannot become the Self— experience the Self). For knowledge of the Self, one has to know the Self—Soul with all the properties and functions; and those have to come to an experiential result.

The Soul has two main properties: Gnan—knowledge and darshan—inner vision —seeing. There are unlimited other properties.

Infinite knowledge, infinite vision, infinite energy, infinite bliss!

This vignan maintains continuous awakened awareness When we (the Gnani and the fully enlightened Lord within) impart this Gnan— Self- knowledge, there happens the direct experience of the Self, and that is parmarth— ultimate—absolute samkit. Once the pragnya September 2006

arises, one does not have to climb any further spiritual steps to liberation, one rises up vertically (lift, elevator analogy).

When I impart the knowledge of the Self, the pragnya is set free to express. That pragnya warns you—alerts you to the reality, at every moment. Emperor Bharat had to employ servants 24 hours a day to alert him.

No matter how difficult the circumstances, the knowledge that I have given, will be present, my speech will be present, I will be present; and you will be alert in your awakened awareness! Such is our (Dadashri—the Gnani Purush and the fully enlightened Lord within) Akram Gnan—the direct path to the Self that leads to final liberation. It keeps you alert— jagrut at every moment. This work—attaining moksha is worth completion. Once the connection is made, the solution is permanent.

The ultimate vision attained through the Akram Path Questioner: Dada, in which categories are these mahatmas—those who have attained the Gnan of Dadashri—to be counted? Are they in all the three: experience—anubhav, awareness—laksha and conviction—pratiti?

Dadashri: They don’t go below—slip below these three. That is our Akram Vignan—step-less path of the science of absolutism. What did Shrimad Rajchandra call this? He called this the parmarth samkit, the absolute right vision. He called it kshayak samkit—never to return in the realm of the non-Self.

Krupadudev—Shrimad Rajchandra has said in the Atmasiddhi—142-verse treatise of the path of liberation: ‘varte nij swabhav nu, anubhav laksha pratit; vrutti vahe nij bhaav ma, parmarthey 23

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samkit.’ And for You, the conviction—pratiti of the Self is established; and Your awareness—laksha is the Self too, and the experience—anubhav is that which alerts you within; all three are Your state. These three words therefore is your state, your experience.

Vrutti—chit tendencies that used to roam externally, for infinite lifetimes, wanting to do this and do that, are now flowing home to the Self—nij swabhav. Where do the tendencies of someone your age go? ‘I will go to the Fort area and do this and do that, there is some money on hand so I will do something; do this business or do that business.’ All that has stopped now and these vruttis—the tendencies—of the chit to wander out are now reverting home to the Self. Now they don’t go out, they all return. Even those that have gone out, return. Do they return in your case or not? If they don’t return, one will feel the bite (suffering), and if there are worries or suffering, you should know that they have not quite returned.

In here, the tendencies of chit (the inner component of knowledge + vision); return to the Self. They were going out to wander; now, there is no wandering. All those vruttis of the chit start returning. Just as the cows come home in the evening they too come home to the Self. The animals go out in the morning and return in the evening, similarly, the chit vruttis that were wandering because of ignorance, now stop wandering because of Gnan—knowledge. There is no moksha— liberation like the one where the entire world is forgotten. When they are free, the tendencies go out to wander around; go to the sister’s house, go here, go there, go wandering around.

Now, if the tendencies are free they don’t wander around, and even if they go out, they return home.

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Questioner: So once the tendencies return to the Soul, they don’t go out?

Dadashri: No. They go out and return; go out and come back in. That is what happens.

Questioner: But they come back in.

Dadashri: For the tirthankaras, the vruttis remain continuously within. We all can reach the stage, wherein they go in and out.

Questioner: On the basis of this knowledge received from Dadashri no matter how much the tendencies go out, they always come back in, no?

Dadashri: They come back and they go out. They do return. They stay here close within the boundaries of the Self. If they go out for business, they come back.

Once the jagruti—awakened awareness of the Self—is there, there is nothing else. This jagruti along with just this simple flash of the memory of Dadaji’s face means that one has entered the Self again. The memory means it has entered the home of the Self again.

Why did tendencies wander outside?

They were wandering out in search of happiness. They used to wander here and there searching for happiness. They simply used to search for happiness, which was not found anywhere. And here it was readily found, clear and as cash—directly experienced, so then why would they wander anymore?

The rule in everything is that, first you have the conviction that, this is correct. It will not be seen in the conduct—charitra. A long time after the conviction sets in, it manifests in the conduct. When one does the studying, first there is conviction, then it starts to come in experience gradually, and only after that it September 2006

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expresses in one’s conduct. Moksha— liberation means samyak—right knowledge, right vision, and right conduct. The whole world is in mithya—wrong knowledge, wrong vision and wrong conduct.

When the illusion of conduct leaves, total enlightenment expresses Questioner: What is parmarth—the ultimate, final samkit—right vision?

Dadashri: The constant awareness ‘I am Shuddhatma—pure Soul,’—that remains for you, is parmarth samkit.

Questioner: Having become asang— without any attachment, without any company, and bhinna—separate, is it called completion of conduct—purna charitra?

Dadashri: No. It becomes established in his conviction that he is unattached and separate.

Therefore, then the level of conduct slowly advances. When does it advance? It advances proportionate to the reduction of illusion of conduct. On one side, the illusionary conduct goes down; and on the other side the absolute conduct—shuddha charitra goes up.

Questioner: Does that come under the stage of conduct—charitra?

The Self is where pure conduct is

Dadashri: Yes, it has arrived at the stage—level of the conduct, but not complete conduct. It is not called absolute complete conduct as long as the illusion of conduct— charitra mohaniya—remains.

Questioner: Shrimad says, ‘ek hoy tran kaal ma, parmarth no panth, prere tey parmarth ney, ey vyavahaar samant… The road to the Self is one in all three times (past, present and future); that which inspires such a path that worldly interaction is the right associated worldly interaction—vyavahaar.’

Questioner: Even with the illusion, it is still at the level of conduct, no? This is because the laksha—aim, objective and goal—is of that very direction only, no?

Dadashri: Yes. Once the awareness is there, it has arrived at the level—stage of the conduct—charitra. And this here, the current stage is called the level of conviction—pratiti.

Even reaching this conviction stage is enough.

Krupududev has said that, ‘jeym aavi pratiti jiva ni re…as the conviction of The Self arrives…’ later when he understands with the words, ‘I am Shuddhatma—pure Soul,’ and ‘I am not’ all these, after then what happens? then ‘janyo sarva thi bhinna asang…’ meaning, ‘have known (the Self to be) separate and unattached form all.’ The Self is indeed asang—without any company.

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Dadashri: Yes, but those ‘vyavahaar samant—worldly interaction with similar end.’ means that the associated vyavahaar—worldly interaction must be shuddha—pure. For parmarth—the state of the Self, shubha—good and ashubha—bad interaction will not do, shuddha—pure interaction is necessary. Purity in worldly interaction is necessary before the Self can be attained. Otherwise how can it be attained? Where there is sanyam –containment of passions of anger, pride, deceit and greed, it can be said that the ultimate meaning— parmarth exists. That is the right vision of the Self. How can it be called the Self where these passions exist? Do you understand this?

Questioner: Yes. Worldly interactions should be shuddha—pure, absolute.

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Dadashri: Yes. Pure worldly interaction is necessary. When this lady (sitting there) speaks, her conduct is pure. When that gentleman over there speaks with you, his interaction is pure. Right now, if you were to hit him he will not have any kashaya—inner passions of anger, greed, pride or deceit—will not arise. Whereas, when you are beating him, you will experience kashays, but that man will not have any.

Without the pratipadan—expounding with accepted facts of the Self, any worldly interactions will only increase sansaar—life after life worldly interaction. That worldly interaction which does not lead to or attain the Self is not called vyavahaar—meaningful worldly interaction at all!

That which has been decided Questioner: Now, there is, our worldly interaction and there is the worldly interaction called parmarth moola vyavahaar—the original worldly interaction for the ultimate Self, described in scriptures. What is the difference between the two?

Dadashri: No, not like that. Our worldly interactions are pure, absolute. Therefore, there is no question of original worldly interaction for the Self. What is that original worldly interaction? It is called good—shubha vyavahaar—behavior. So, one can go up the ladder of spirituality by good behavior. For us there is no shubha vyavahaar—good behavior.

We have shuddha—absolute pure interaction.

It may slip somewhat to the level of shubha vyavahaar—good interaction, but it never slips below that level. Over here, we have pure nischaya—the Self and pure vyavahaar— interaction. The five Agnas given to all constitute pure worldly interaction.

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The other person may insult you, but you are to do sambahave nikaal—settle with equanimity. Now if the other person is leaving by saying something grossly wrong, even then You have decided to settle with equanimity.

This decision verily falls under the vyavahaar— interaction. This having talked, quarreled and cursed is not counted in the interaction, but the decision that, ‘I don’t want to fight, I want to settle with equanimity,’ is counted in the vyavahaar—interaction.

Questioner: What you just said; how many people can reach that meaning?

Dadashri: Few can reach that level and intent. However, something will grow and come out of this (decision) amidst where there used to be complete dryness and desert.

Questioner: The vyavahaar—worldly interaction is in the form of discharge. So why is there a talk of purifying it or becoming purified?

Dadashri: It is in the form of discharge, but it is so only for those to whom I have imparted the knowledge—Gnan. Yet, our (Dada’s mahatmas) inner interaction is pure— shuddha. The outer interaction is in the form of discharge. The inner interaction is pure.

Questioner: Please clarify this matter about the inner interaction. I do quite not understand it.

Dadashri: It is like, ‘it should not be like this,’ that is the inner interaction. While on the outside he is angry, simultaneously on the inside, ‘it should not be like this.’ is there.

That is the inner interaction, and that is pure— shuddha vyavahaar. The Self—atma is the knower and ‘it should not be like this,’ is in the middle.

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Questioner: Who is saying, ‘it should not be like this?’

Dadashri: All that is from pragnya— the liberating force of the Self. It is a kind of pure interaction. Even when some one is swearing at you, your inner interaction towards that person is of a very high level. That inner interaction is such that the mind is not affected or tainted.

All interaction except the pure one is egoistic Questioner: Dada, we talked about ‘original worldly conduct’ and ‘parmarth— ultimate original worldly conduct.’ Now, is that synonymous with good-bad worldly interaction?

Dadashri: Yes. Worldly original conduct is the good and bad worldly interaction and is associated with the ego. Where there is ego, the interaction becomes poisonous. In the traditional kramik path even the interaction intended for the ultimate good is tainted with the poison of egoism.

Questioner: That means without the attainment of the Self all interaction is egoistic?

Dadashri: It is called egoistic. What else can it be called? All this, good and bad,

interaction is egoistic only.

Questioner: So, in sadvyavahaar— good interaction is there ego involvement?

Dadashri: Yes. There is ego in good interaction. And the absence of ego is sahaj— natural interaction.

Questioner: Is it better if there is no ego, in the good thoughts and good interaction, no?

Dadashri: There is nothing better than the egoless interaction. Ego is the poison.

Questioner: So as long as the ego remains in good interaction, it is a defect?

Dadashri: Defect. Yes. And what a defect it is. It is like eating uncooked potatoes.

Questioner: Dada, the ego will be there for sure in good interaction, because Gnan— Self-knowledge has not happened yet, no?

Dadashri: Yes, ego will be there surely.

And for us, the interaction is sahaj—natural, without any ego. All our interaction is that now remains to be completed is natural. Ego will be there. For you, the behavior is without ego, and it is natural (behavior).

Jai Sat Chit Anand

Special Programs at Trimandir, Adalaj 21 October 2006, (Sat.) On the Occasion Diwali - Bhakti 8.30 pm to 10-30 pm 23 October 2006, (Mon) New Year Day - Morning 9 to 12 (Prakshal, Pujan, Darshan, Bhakti)

Pujya Deepakbhai Desai's Spiritual Discourse in New Zealand 21 September 2006, 7.15 pm to 9 pm & 22 September 2006, 7.15 pm to 9 pm - Satsang 23 Septemebr 2006, 3.30 pm to 6.30 pm - Gnanvidhi 24 September 2006 - Time 3.30pm to 6.30 pm - Satsang Venue : Mt Eden Normal Primary School, Valley Rd, Mt Eden, Auckland Contact : Veeral Sheth +64 21 0376434 Email: veeralsheth@yahoo.co.in September 2006

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Spiritual discourse in the presence of Pujya Deepakbhai Desai 5-6-8 October '06 , Evening 6-30 to 8-30 & Gnanvidhi - 7 October, Evening 6 to 9 Venue : Bhurabhai Aarogya Bhuvan, Shantilal Modi Road, Kandivali (W), Mumbai.

Tel. : (022) 24137616 In Mumbai (Maharashtra, India)

Param Pujya Dada Bhagwan's 99th Birth Anniversary Celebration (In presence of Pujya Deepakbhai Desai)

From November 02 to November 05, 2006 Nov 2-5 - Spiritual Retreat - 9 AM to 12 AM, 4 PM to 7 PM Nov 4 - Birth Anniversary (Pujan-Darshan-Bhakti-Satsang) Nov 5 - Gnan Vidhi 5 PM to 8 PM (A Scientific experiment on Self Realization) Venue : Kora Kendra Ground, Shimpoli Road, Off S.V Road, Near Flyover, Borivali (W), Mumbai. Tel. : (022) 24113875, 24114609, Fax: (022) 24150834

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

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

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

September 2006