The awareness that dissolves kashaya leads to experience of the Self

DADAVANI

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December 2010 Year : 6, Issue : 2

The awareness that dissolves kashaya leads to experience of the Self

Conti. Issue No.: 62

EDITORIAL One is the Self (Atma) and the Self is Knowledge (Gnan), the Self is Science (Vignan), the Self is the liberated state (moksha), so then why is the experience of moksha halted? Because of kashaya: anger-pride-deceit-greed. How did this kashayas arise? The six eternal elements of this universe are constantly changing in interaction with each other. When jada-lifeless matter and chetan-life energy, the Self, come in close proximity with each other, vyatirek guna (when two elements come together, a third new component of new property arises) called the ego ‘I am Chandulal’ arises, and then four kashayas anger-pride-deceit-greed arise. ‘I’ is from anger-pride and ‘my’ is from deceit-greed; this in turn gave rise to the prakruti (the non-Self complex).

Anger-pride-deceit-greed arose and that is verily bhaavkarma (charge karma). When karma is charged, effect is inevitable at the time of discharging, that verily is this antahkaran, mind-intellect-chit-ego. So effect from causes and causes from effect, this is how the worldly life (sansar) continues. One becomes a doer due to illusion (bhranti) and therefore he has to become a bhokta (sufferer of pain-pleasure). Now if this illusion (wrong belief – ‘I am doer’) dissipates, one becomes a non-doer (akarta) and new causes do not form. When the ‘potey – I’ becomes separate from the vyatirek gunas (extra attributes), the worldly life starts setting down.

After attaining Atmagnan from the Gnani Purush, kashayas do not happen and they appear as if they are happening however they are discharge kashayas. If one follows five Agnas of the Gnani Purush, then that discharge anger-pride-deceit-greed does not touch him and bliss of the Self (Samadhi -A state free from any effects of mental, physical or externally induced pain) never leaves.

Gnan is verily Atma (the Self); that is verily kevalgnan (absolute knowledge), that is verily moksha (ultimate liberation). That which does not let enter in agnan is called Gnan. Therefore revered Dadashri says that you attained Gnan, you attained the Self so now what you have to do? You have to stay in Gnan. When can you stay in Gnan? When You know Chandubhai (relative self) completely. When one follows Agna, attachment-abhorrence (raag-dwesh), angerpride-deceit-greed does not happen. But because as a result of previous habit, one believes that ‘this happened to me’. One comes under the effect and as a result awareness gets veiled and one is not able to experience the bliss of moksha. At that time one should have such awareness (jagruti) that ‘this is not my state’.

From real view point one is Atma (the Self) and all the rest is vyavahar (worldly interaction), which is of the non-Self, and it is dependent entirely on external factors, discharge. Any interaction (vyavahar), where anger-pride-deceit-greed (kashaya-free) is not used, it is called pure interaction (shuddha vyavahar). Pure worldly interaction means internal saiyam (kashaya-free). Discharge ... continue on next page Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.

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Published at : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.

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kashaya is called charitra moha (that which deludes in discharging karma effects). Charitra moha means, we are eliminating the parmanus which were filled with moha, after purifying them.

Purushartha (spiritual inner effort) begins from being a jeetmoha progressing towards kshinmoha.

Awareness increases as one follows Agnas and as a result one is able to remain in the knowerseer (gnata-drashta) state for longer time. That is verily called shuddha upayoga (pure applied awareness as Self). Shuddha upayoga means the applied awareness which is free of sexuality (vishaya) and-kashaya (anger, pride, deceit and greed). Therefore purushartha is to be done until the effect becomes free from kashaya. That means the parmanus of anger-pride-deceitgreed, vishaya should not be in the self. When ego-intellect will destroy, when even the fraction of kashaya-vishaya will not remain then the awareness will result in experience, Gnan. So let us begin such purushartha so that we can accomplish our goal to attain the state of experience. ~Jai Sat Chit Anand

The awareness that dissolves kashaya leads to experience of the Self { Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Self is the Soul within all living beings. The term pure Soul is used by the Gnani Purush for the awakened Self, after the Gnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is the self. In the same manner, ‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to the worldly self. This differentiation is unique to critical understanding of the separation of the Self from the self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.}

Creation of the world through science Questioner: The world has not arisen through energy of energy of action (kriyashakti); so has it arisen from the energy of desire (ichchhashakti)?

Dadashri: No, it is not through the energy of desire (ichchhashakti). The one who has a desire is considered a beggar. If God had a desire, then he would have been called a beggar. But the God is desire-free. This has arisen only through science (vignan).

Paramatma (absolute Self) has not created this world at all. This world has come into existence by itself, and it has become a puzzle itself. And this puzzle has happened through science. Vishesha-bhaav (extra intent - identification with that which is not the Self, the non-Self; To have or act with feeling towards that which is non-Self) arises when two elements, out of the six eternal elements, come together. Those two do not let go of their own attributes (gunadharma), and extra 2

attributes (gunadharma) happens. Now how did ego (I am Chandulal; ahamkar) arise? It is when the Atma (Self; chetan) and jada pudgal parmanu (lifeless subatomic particles of the non-Self matter) came together. In the process of undergoing changes they came in close proximity and that is how anger-pridedeceit-greed arose.

The whole world has suspicion in matters of the Soul. People tell me, ‘the soul is doing anger-pride-deceit-greed’ I respond, ‘so then we don’t have to worry about anything. The matter is over!’ They go on to justify, ‘Because matter which is inanimate (jada) can never do anything.’ I tell them, ‘Yes, the inanimate cannot do anything but, how can the Soul? When the energy or the power to ‘do’ is not an inherent property of an entity, how can that entity do anything?’ In fact, people do not have knowledge of the vyatirek guna (when two elements come together, a third new component of completely new property arises; that which arises in the non-Self complex-pudgal by the December 2010

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mere presence of the Self) attribute that arises when jada (matter) the inanimate and chetan (Soul) the animate, come in close proximity with each other.

Anger-pride-deceit-greed are not the attributes of the Atma (the Self), and they are also not the attributes of the anatma (the nonSelf). They are new and distinctly different attributes which are neither of the Self nor of the non-Self (vyatirek). It is because of these vyatirek attributes that have arisen, that this world has arisen, that is all. There is no other doer in this world.

The genesis of ego Questioner: Is vishesha-bhaav the same as the energy of desire ichchhashakti?

Dadashri: No, there is a lot of difference between the two. Vishesha-bhaav means what happens when you put two things together.

When the Sun and the ocean come together, you have evaporation of the water, but that is not the desire of the Sun or the ocean. Similarly, vyatirek guna (a third distinctly new attribute, not belonging to either), the ego arose, and from that attributes anger-pride-deceit-greed arise.

These are therefore called vishesha guna (extra attributes, multiplying attributes).

Distinct attribute: neither of the non-Self nor of the Self Questioner: How did gnan (knowledge) and agnan (ignorance) arise from vignan (science)?

Dadashri: Science means, these six eternal elements (vastu; tattva) came together.

Atma (the Self) is also included in these six things. These six eternal elements keep interacting with each other (samsaran) and constantly undergoing changes. In the changing phases, they come together and from that arise the vyatirek gunas (distinct attributes).

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Questioner: These changes happen through their swabhav (innate nature), do they not?

Dadashri: Yes, these changes happen through their swabhav. Thereafter, intellect (buddhi) arises and then all turmoil and inner storms continue. Anger-pride-deceit-greed (vyatirek gunas) arise. Vyatirek gunas (new distinct attributes), the attributes which arise are not the attributes of the Self, and they are also not the attributes of the non-Self complex (pudgal).

So the vyatirek gunas arose from coming together of these six eternal elements (vastu) and these distinct attributes (vyatirek gunas) in turn gave rise to this worldly life (sansar). Distinct attributes dissipate by separating from these other elements and there by everything dissipates.

Science is the origin of both: knowledge and ignorance Questioner: Now what is the origin (adi) of both this gnan (knowledge; light) and agnan (ignorance; darkness)?

Dadashri: The origin of both is science (vignan). Original, is the Self with science only (vignanmuya). From that, this gnan and agnan, the light and the darkness (shade) started. And these on coming together with the scientific circumstantial evidences; gave rise to anger-pride-deceit-greed. ‘I’ formed from anger and pride and ‘my’ formed from greed and deceit.

Questioner: Did the agnan (ignorance; lack of light; darkness) arise because of vyatirek gunas arise?

Dadashri: Vyatirek gunas verily is agnan. If it does not exist then there is nothing.

These happen because of coming together of these two (the Self and the non-Self evidences).

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Cause is first and then there is effect Questioner: How did the very first effect start?

Dadashri: Effect can never happen without cause. One ‘did’ the cause, ‘I am this and this is mine’; thereafter the effect began.

Questioner: But how did the cause start in the very beginning, at first time?

Dadashri: Verily that, the Self met another element (tattva), therefore the mixture result (the worldly self) with the resultant vision arose that ‘really I am this.’ Instantly with that arose the ‘I’ and ‘my’, and from that arose anger-pride-deceit-greed.

Anger-pride-deceit-greed arose and then ‘he’ (the one with ‘I am this’) turned the vision on the pudgal (the non-Self complex) and ‘I did this’ arose. With this, the pudgal possessed and engulfed ‘him’. In fact, the Self is not the doer, but it merely feels that (bhaasey chhe) ‘I am doing it.’ In fact, there is not even an iota that anyone can ‘do’ in all this. One is merely doing wrong egoism. Egoism means to assert, ‘I did it’ when one is not doing it at all, not even a cents worth, at all.

Result of doership-kruti is energized non-Self complex-prakruti Questioner: So did this prakruti (current energized complex of mind, speech and body) arise by coming together of jada (inanimate) and chetan (animate; Soul)?

Dadashri: Yes. The parmanus (subatomic particles) of matter (jada) came together with the Self (chetan), and therefore this came about. Ego, anger-pride-deceit-greed arise. Anger and pride gave rise to ahamkar (ego) and deceit and greed resulted in mamata (my-ness). This in turn gave rise to this prakruti (energized non-Self complex).

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Prakruti means the current living form (pootadoo; idol; non-Self complex of mind, speech and body) which was created through false imposition of, ‘I am this body’ in the past life. Again in this life one says, ‘I am Chandubhai, I am Chandubhai (Wherever the name ‘Chandubhai’ is mentioned, the reader should substitute his or her name)’ and also ‘I did this’. This is verily the instillation of a new life (pratishtha) in a living form idol (murti).

The life has been instilled (for a further effect in a new body in next life) in this current murti of this life, which the world identifies as the body complex of ‘Chandubhai’. One did the pratishtha in that. And therefore the energized non-Self complex of thoughts, speech and acts (pratishthit atma) forms and then that will give results (fruits; effects) in the next life. Just as we invoke life in an (a stone) idol which gives its result, in the same manner this will give exact result. This is because this is an exact idol. After it is formed, it will not remain in our control.

When it starts giving results, it is the prakruti.

Therefore that kruti (creation; doership) is ours only, it has arisen due to ignorance of the Self (agnanta), but it has not formed by the Atma (the Self). It has formed from coming together of two things (elements), through visheshabhaav (the new extra intent that happened and that intent is not the property either of the two that met).

Progeny of the extra result Questioner: What is the relationship between these two; the whole inner instrument (antahkaran) that has arisen and the extra results (vishesha parinaam)?

Dadashri: From the extra result (vishesha parinaam – ego) anger-pridedeceit-greed arise and thereafter the entire inner instrument-antahkaran (mind, intellect, chit, ego) has arisen.

Questioner: You had said that ego December 2010

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(aham) arises in the extra result and there are mind-intellect-chit and ego (ahamkar) in the inner instruments; what is the difference between the two egos?

Dadashri: It is all the same; it is the same thing. They are all additional results. Indeed, only these four: anger-pride-deceit-greed; are included in the additional result. All this progeny arises from that.

Kashayas are causes and antahkaran is effect Questioner: In the close proximity of Soul and pudgal (the non-Self complex), four kashayas arose, anger-pride-deceit-greed; so did the mind-intellect-chit and ego also arise in the same way?

Dadashri: It is like this; anger-pridedeceit-greed are production (cause) and mind-intellect-chit and ego are the effect.

Questioner: That is effect, but production is not an effect? Then what is it?

Dadashri: Production means causes.

Production means that which arises by coming together of certain things. The problematic form (upadhi swaroop)! To become the extra (vishesha) form!

Questioner: Atma and pudgal came into close proximity therefore anger-pridedeceit-greed arose. In the same manner, mind-intellect-chit and ego also arose. So did the causes and the effects both arise at the same time?

Dadashri: No. Questioner: So how did they arise?

Dadashri: Originally first production is the arising of anger-pride-deceit-greed. Now because they arose, karma started charging.

If these were not there then karma would not charge. That started charging. That verily is December 2010

bhaavkarma (charge karma). This is because the anger was expressed (done). It had arisen, but only when it is used in becoming angry, then there is a problem; if it stays without being expressed (used) then there is no problem. But it will not refrain from expending, will it? When will it stay without expending? It will, if one has the knowledge of the Self (Gnan). Then all the parmanus will get discharged. This is because its living intent jivabhaav (‘I am getting angry’) is gone within.

Questioner: Yes, so what happens once it is spent (expressed)?

Dadashri: Once it is expressed, anger is ‘done’; karma is bound. When the karma is charged, the effect is inevitable; at the time of discharging, that verily is this antahkaran, the mind-intellect-chit-ego; all.

Kashaya is vyatirek, not ‘Yours’!

Anger-pride-deceit-greed have arisen through extra intent, (vishesha-bhaav) the ego, ‘I am this body, I am Chandulal.’ These have not arisen through either Self (Atma) or pudgal (the non-Self); these are vyatirek gunas (attributes of a new third kind which are neither of the original two). If only one understands this much, then one will lose awareness that ‘anger-pride-deceit-greed are happening to me’.

This is the vyatirek guna that has arisen.

In that, everyone is confused that ‘this angerpride-deceit-greed does not leave from me.’

Mooah (Dadashri’s expression to awaken the ignorant one), this is not Your attribute at all.

‘You’ become separate from ‘this – vyatirek guna’. Come to this Dada and You become separate! They will go away by themselves; they will go away very far! It is vyatirek guna, it is not intrinsic, natural attribute (anvaya guna).

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Pudgal is not out of its own nature

Gnani does not ‘touch’ the non-Self

Anger, pride, deceit and greed are the vyatirek gunas of the Self; they are not anvaya gunas (intrinsic, natural attributes of the Self). Anvaya means natural attributes of the Soul; attributes that constantly remain with the Soul. Whereas vyatirek gunas are attributes that arise in pudgal (the non-Self complex) by the mere presence of the Self.

Questioner: Now, the Self (Atma) and the non-Self (jada) are together in an ignorant person and the Self and the jada are together in a Gnani as well; is there no extra result (vishesha parinaam, ‘I am this body, I am the doer’) in a Gnani?

Questioner: Where did this gunadharma (attribute that performs its function) of one’s own self come from? Did one develop it or they were naturally there before?

Dadashri: Vastu (eternal element; the Self) exists by its own nature. And it is eternal.

There is no need for anyone to create this, should there be a creator of that which is eternal? No. You are not the doer at all, everything happens through its nature (swabhav). It is totally clear as a light, because the whole world is running on its own intrinsic nature (swabhav). How did this body form? Then the answer is that, it keeps happening through its nature, the nature of the pudgal (the nonSelf complex); all are in their own nature.

When the wrong happens in its belief that ‘I might have done, or who did this?’ then it is called vishesha- bhaav or vibhaav (To hold and claim, ‘I am the doer’, when the doer is another entity). That is all, everything is happening as per nature. Pudgal is not out of its pudgal nature. This is of the vibhavik pudgal (the non-Self complex that has incorporated extra non-Self intents); it is all of vishesha- bhaav. But even then whatever its nature is, it will not leave. No one can be free from the nature of the pudgal. Once its power is discharged then ‘Chandubhai’ will die.

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Dadashri: They are not together in the Gnani; that is why He is called a Gnani. They have separated in him.

Questioner: I did not understand this.

Dadashri: If ‘they’ were together, the extra result (vishesha parinaam) stays, and then only the vishesha parinaam comes. But, even though they are together and he separates them completely.

Questioner: Therefore, the extra result has to be separated here, right?

Dadashri: The two are together, touching each other quite closely; and therefore all this extra result happens. But when ‘One’ stops touching, it is separated, then there is nothing.

Questioner: Exactly so. For as long as he believes the results of the pudgal (the nonSelf body-complex) as his own, is that the root cause of the extra results (vishesha parinaam)?

Dadashri: Yes, because of togetherness, they are believed to be one’s own, and this is how anger-pride-deceit-greed arise. And because of that, all this is seen. Worldly life (sansar) rises up then. One’s pride (maan) and all that arise from that. All the inner instruments (antahkaran) have arisen from that.

And the mind has been created by the ego (ahamkar). It is the egoism’s progeny, its heirs.

Questioner: So the mind is the creation of the ego?

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Dadashri: Mind is not the creation of anything else; it is the creation of the ego only.

(eternal element). Parmanu (subatomic particle) is an eternal element.

Questioner: The current thought that comes, is that the creation of the current ego?

Pudgal: vibhavik-swabhavik

Dadashri: It is from the ego of past life.

What arises as a thought now is just a result.

A seed is sown in there again and that results during the next life. While going through the result of the old one, one sows a new seed.

He eats the mango now, eats the pulp and all and then throws down the seed, and then this seed grows.

Questioner: To sow this seed- is it considered as an extra result?

Dadashri: Extra result happens when the two are together. They arise by themselves.

It is a vision (drashti) of a kind. Anger-pridedeceit-greed happens to him and the seed (charging karma) he ‘sows’ because of the illusion (bhranti). He doesn’t know what to do with the seed, so he throws it down and then it grows and if he roasts the seed, it won’t grow. If he has the knowledge about such matters; similarly, if he becomes the non-doer in this, it won’t grow. When he becomes the non-doer (akriya), the Self, it won’t grow.

Multitude through influx, and parmanus through output

Vibhavik pudgal (a non-Self complex resulting from extra inner intent) is temporarydestructible (vinashi). Swabhavik pudgal (natural form of pudgal; pure parmanu complex of matter) is permanent. Pudgal does not have any dependency (avalumban) on the Self, it is independent. It has not come into dependency even for a second. If it comes into dependency just for one second then it can come permanently. After then the Atma will not let go of it, if once it comes in its control. But the Atma (the Self) is not under anyone’s control, and no one is under the control of the Self.

Questioner: Is it possible to know the pudgal? Is it possible to make pudgal subservient?

Dadashri: You can know the pudgal.

Pudgal cannot make us subservient, and Youthe Self cannot make pudgal subservient.

Pudgal cannot do anything to You, and You cannot do anything to pudgal. All are independent. And they are nonviolent (ahimsak) in front of each other.

Difference between doing and action

Questioner: When the Self becomes free from pudgal (after death), so then out of other five eternal elements, which element these anger-pride-deceit-greed get mixed with?

Questioner: Chetan (the Self) is trapped in pudgal (mind-body-speech complex), so where is it in pudgal and how much space it occupies in pudgal?

Dadashri: They do not mix with any eternal element (tattva); The Lord calls it verily the pudgal tattva.

Questioner: Is that verily called vishesha parinaam?

Dadashri: Chetan (the Self) is not trapped at all. It has not occupied any space of pudgal, it is in its own space. Pudgal is in pudgal’s space; both have their own independent (separate) spaces.

Dadashri: Yes, vishesha parinaam. But that is considered of the pudgal, not of the Self.

Pudgal (non-Self complex) is not tattva

One says, ‘I am Chandulal,’ believing that he is the pudgal (the non-Self complex).

The pudgal is the doer (karta) and yet he

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believes, ‘I did it.’ Thus the pudgal gets stuck to him.

Whose nature (function) is to do anything? Then people will say, ‘My nature is to carry out action. Who will do it if I am not there?’ If pudgal is doing then why this bench is not doing, why this desk is not doing?

Mooah, that is not called pudgal.

Questioner: Whom are they calling a pudgal? That which is doing this action, that is verily the part of pudgal, is it not?

Dadashri: That which is with jiva (living), all that is called pudgal. Otherwise this is not called pudgal. That is the nature of parmanus (subatomic particles); to decompose or rot. This is puran-galan (influx-output).

What and how it was filled is what and how it will empty.

Kashaya is pudgal Questioner: This kashaya is verily dependent on pudgal and it ends up in effect through pudgal only, does it not?

Dadashri: That itself is included in pudgal. It is one part of a pudgal only.

Questioner: Is anger the nature of pudgal or prakruti (the non-Self complex)?

Dadashri: Prakruti is pudgal only, all this. There is not even a trace of chetan (the Self) in pudgal at all, all that is pudgal only.

Questioner: So are anger-pride-deceit and greed in pudgal?

Dadashri: All that is pudgal only.

Questioner: Anger-pride-deceit-greed; shows their results, what is the reason for that?

Dadashri: All that is there as long as there is ignorance of the Self (agnanta). The nature of anger-pride-deceit-greed to become light or heavy (laghu-guru)-decrease or 8

increase, is of the pudgal. That which never deviates or changes, never becomes heavy or light (aguru-alaghu) is the nature of the Self (Atma). Will you not know that the anger that has not been expressed in words is there? You will know for sure.

Questioner: It is said that pudgal is verily the one that creates puzzle; agnan (ignorance) is not mentioned in that.

Dadashri: That is verily a pudgal; pudgal is verily agnan, no?

Anger-pride-deceit-greed, ego; everything is considered pudgal. It is mishrachetan (mixture of the Self and the nonSelf), but in a way it is considered pudgal.

Rising and falling (udayaast), all that is verily pudgal, that is not ‘Ours – the Self’.

Anger-pride-deceit-greed, all are rising and falling; they are not ‘Ours’.

Kashaya is bhaavkarma ‘I am Chandulal’, ‘I am a Vaniya’, all these are wrong beliefs, all these are bhaavkarma (charge karma). And becoming ‘I am Chandulal’- ego arose therefore angerpride-deceit-greed arose, and because of this karmas are bound. Now in anger-pridedeceit-greed, ‘I’ and ‘my’ are incorporated.

This is because pride (maan) means ‘I’ is included and greed (lobha) means ‘my’ everything is included. Because of that these bhaavkarma are bound and as dravyakarma – subtle discharge karma (wrong vision in all this) is there currently, this bhaavkarma (charge karma) happens for us in this world.

Anger happens on someone by itself, does it not? One cannot tolerate if someone insults him and therefore he will get angry. One will get angry to protect his pride, one will get angry to protect his money and that is called bhaavkarma.

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Now say one goes to a wedding and if the receptionist there welcomes him with much show of respect then will he not become ‘tight’ automatically or someone has to kick him? He becomes tight without any kicks, does he not?

That is called bhaavkarma of pride (maan).

And if someone did not do ‘jai jai’ (gave respect) to him then he cooled down (felt insulted), that is called bhaavkarma of insult.

Will one cool down or not if someone does not acknowledge him?

Four kashayas are verily bhaavkarma.

Not anything else.

To ‘do’ deceit (kapat), to ‘do’ moha (illusory attachment), all that is called bhaavkarma. Maya (illusion-ignorance of the Self) means one will ‘do’ (enter into) deceit. To ‘do’ deceit to protect money, to protect pride; is also bhaavkarma.

Questioner: When these parmanus of anger-pride-deceit-greed come together in that, then this bhaavkarma arises, does it not?

One will have enough money for daily sustenance (eating-drinking), but even then greed (lobha) will not leave. Greed for earning more money, one has lots of money and household is running very well yet he will worry the whole day for money, so what can you call this? Greed. Again whatever he was supposed to earn in the next life, he exchanged it today.

He would withdraw money from the bank (of nature) today, here only and spend (overdraft) it and he will save two lakhs for his son and tell him, ‘You spend it, enjoy.’ Hey mooah, but what will you do in next life? You an unfortunate one! Let it come by itself, naturally. Why did you keep digging needlessly, even if you have this much income? So he ruined that which was coming. So this greed is called bhaavkarma.

Bhaavkarma is that which breaks one’s steadiness (sthirata); it will break one’s awareness, all that is bhaavkarma. So this anger-pride-deceit-greed, all this would make you lose your awareness. A greedy one will have awareness of greed, all other awareness would have been lost. That is why such a one is called lobhandha (blinded by greed). He will December 2010

look only for greed and everything else would be blind for him. There is no problem if his daughters were going around but he would be going around for greed only.

Questioner: Anything that fits in this four components, is that bhaavkarma?

Dadashri: Yes, that which fits in this four all that are bhaavkarma. There is no other bhaavkarma except this.

Dadashri: No, anger-pride-deceitgreed, that verily is bhaavkarma. That which is evident is verily bhaavkarma, if it is associated with violent intent (himsak bhaav).

And if there is no violent intent then angerpride-deceit-greed are not considered bhaavkarma. Discharge bhaav (intent) is not called bhaavkarma. Bhaavkarma is alive, it is mishrachetan (mixture of the Self and the non-Self).

Entrapment in the world due to illusion Questioner: You said that bhaavkarma arises because of presence of kashayas, so if one kind of kashaya is present out of four kashayas even then one is considered equally at fault?

Dadashri: One out of four will not be there, all four mooah, will be together. But one will be more or less. One would be sitting like a leader inside. All four will be there. ‘We— the Gnani Purush’ do not kill, we do not commit violence, but ‘We’ would give leave to one of them from here. So all the others would leave.

So we give leave to the kashaya by the name pride (maan). So all those other would leave.

Otherwise all others, anger and all other 9

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kashayas would leave if we give them leave, but they will come back again. And if only pride destroys, then everything destroys. So there are six sons of maya: anger-pride-deceit-greed, attachment-abhorrence. And seventh is maya (illusion; ignorance of the Self), that one is trapping everybody in the world.

Questioner: Is attachment-abhorrence (raag-dwesh) kashaya-laden intent (kashaya bhaav) or is it something different?

Dadashri: It is verily a part of kashayas.

It is not a separate thing. Anger (krodha) and pride (maan) are attributes of abhorrence (dwesh), while deceit (kapat, maya) and greed (lobha) are attributes of attachment (raag). Anger, pride, deceit and greed are not attributes of the Self and neither are they attributes of the relative-self, the non-Self complex of input and output, charge and discharge (pudgal). It is an attribute (guna) that arises in the presence of both the Self (Atma) and the non-Self (pudgal). It would not arise if there were no presence of the Self.

After Gnan, the kashayas are of the non-Self Questioner: When one becomes the Self (swaroop), then anger, pride, deceit or greed, will not happen, right?

Dadashri: Anger-pride-deceit-greed are attributes of pudgal (the non-Self complex); the Self does not have such attributes at all.

Therefore they are not ‘Our—Dadashri and mahatma’ attributes. So why should We take on the responsibility for them? All that increase and decrease are the attributes of pudgal.

Here when one takes Gnan from ‘Us— Dadashri and the absolute Self within’, for him, anger-pride-deceit-greed are attributes of pudgal (the non-Self complex); and for those who have not taken Gnan, they are the attributes of the soul. In reality they are not 10

the Soul’s. But the one who says, ‘I am Chandulal’, he claims to be what he is not, in the same manner, even these attributes are not his, but he takes them on as his.

So it is like that. If one takes Gnan from ‘Us’ and remains in our Agnas, then even if anger-pride-deceit-greed happen, they do not touch the Self; nothing happens and the bliss of the Self (samadhi) never leaves.

Can there be kashayas in favorable circumstances?

Questioner: No kashayas arise during favorable circumstances but a lot of kashayas happen during unfavorable circumstances, so what should we do?

Dadashri: It is not that kashayas happen only in unfavorable circumstances.

Many kashayas happen in favorable circumstances but there is ‘coolness’ in those kashayas. They are called attachment (raag) kashayas. They consist of greed (lobha) and deceit (kapat). One feels so much coolness and comfort in them that the tuber of the raag kashaya keeps growing day by day. One finds pleasure (sukha) in favorable circumstances, but that pleasure is the one that causes the greatest difficulty. That which constantly keeps you entrenched in the ‘sweetness of the cool feeling,’ which you will enjoy a lot, are the very kashayas that make you wander endlessly.

Questioner: In favorable circumstances, there is no awareness that this is a kashayaladen inner intent (kashaya bhaav).

Dadashri: You will not know about the kashaya in such circumstances and yet those are the very kashayas that kill you. The kashayas of unfavorable circumstances, like anger and pride, are simple and straightforward; they are not deceptive. They will be easily recognized by everyone, whereas the kashayas of favorable December 2010

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circumstances, like greed and deceit, will flourish as large tubers (gaantho). Kashayas of unfavorable circumstances, like pride and anger, belong to abhorrence (dwesh). Kashayas of favorable circumstances will make one wander for infinite lifetimes.

It cannot end without knowing the Self So both the favorable and the unfavorable circumstances are wrong.

Therefore, it is worth realizing the Self. Once you realize the Self, favorable and the unfavorable cease to exist.

Questioner: So what effort (purushartha) should one do for that?

Dadashri: Nothing will happen with purushartha. Come here to satsang. I will show you the Self. Then you will have only bliss (anand) and all these kashayas will cease.

Nothing is attained until one experiences the Self. People say, ‘Sugar is sweet…sugar is sweet.’ But if you ask them, ‘What is that sweetness like?’ they will say, ‘I do not know.’

You will know it when you put it in your mouth.

That is how it is with the Atma (the Self).

People talk about Atma-, but all that talk is only words; one does not gain anything from them. The kashayas will not go away by such talks, and you achieve nothing at the end of the day. One has been wandering this way for infinite lifetimes and has not had contact with and received the grace and blessing (darshan) of One who has realized the Self and is able to do the same for others, a Gnani Purush. He has not heard that which is eternal (sat) and has not had faith in the sat. Should you not know the sat once?

Without the Gnani Purush showing them, human beings cannot see their mistakes; there are infinite such mistakes. This is not the only mistake. One has been surrounded with infinite such mistakes.

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One cannot understand ‘who am I?’ through his own efforts. If ego leaves then one can understand ‘who am I?’ but ego has not left. So how can one understand ‘who am I?’ Therefore, if you have ego and if you want to know ‘who am I?’ then you have to go to the Gnani Purush. Gnani Purush can make you understand ‘who am I?’ in the presence of ego.

Thereafter your account can get settled.

Can one get rid of ego by himself?

Questioner: But one has to get rid of ego by himself only, has he not? How can another person remove this?

Dadashri: One cannot remove the ego by himself at all. One who is bound cannot make himself free. He has to take help of another person. The ego which is bound by anger-pride-deceit-greed, has to take help from another, after then it can become free.

Questioner: But if one takes help of another person that is just the understanding to attain the understanding only, no?

Dadashri: No. One truly has to take help. If some people are standing over there tied up and if they ask each other, ‘brother, can you make me free?’ Then the other person will say, ‘Hey, I am tied up too!’ So if someone is passing by who is free, he will request him, ‘brother, nothing else, but can you loosen one twist of the rope? If he unties one twist then it will all unwind.

But a liberator should be free. He should be a liberated Self (Mukta Purush).

From relative to real in kramic path Questioner: Gnan happens after darshan (enlightened vision) is real and darshan that happens after gnan is relative, please explain this.

Dadashri: One reads the booksscriptures, after reading all these, the darshan 11

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(vision) which one attains through this scriptural knowledge is all the relative gnan (knowledge).

Questioner: All the Tirthankaras had gone from only relative to real, had they not?

Dadashri: Yes, from relative. But one has to purify the ego by removing all that. What one has to do to purify the ego? They have to get rid of each parmanu of anger-pride-deceitgreed from ego, they have to remove and make the ego pure. They have to make such shuddha (pure) ego where there is no attachmentabhorrence, they create the ultimate vitarag (absolutely free from attachment-abhorrence) ego, then it mixes with Shuddhatma, and then they have Self-realization (Atma sakshatkar).

Current gnan different from unfolding gnan, then there is no kashaya Questioner: When total separation (complete separation of the Self and the nonSelf) happens, does it mean that anger-pridedeceit-greed are gone completely?

Dadashri: They are finished from the moment You attain conviction, ‘I am Shuddhatma – pure Soul’. When can you call them anger-pride-deceit-greed? When the unfolding (udaya from previous life) knowledge and today’s knowledge become one, that is called anger-pride-deceit-greed. If today’s knowledge (Gnan - awakened awareness) remains separate, then it is not considered anger-pride-deceit-greed. So when the circumstances of both come together then it is called krodha (anger with violent intent), otherwise it is not considered krodha. There is a definition for that. When Chandubhai is getting angry (krodha) from within, then You will say, ‘No, such thing should not happen.’

So Your opinion is totally different. So this intent to hurt (himsak bhaav) and this intent not to hurt (ahimsak bhaav – of You as the Self), the intent of becoming engrossed 12

(tanmayakar) between the two (Chandulal and You) dissipated. Anger-pride-deceit-greed, all these four have violent intent (himsak bhaav), that dissipates. ‘You – the Self’ do not have violent intent today. That is not called krodha (anger with violent intent).

Ego of doership – ego of suffering Questioner: You say that, ‘‘we’ do not have ego, ‘we’ do not want anything.’ So is this also not called ego?

Dadashri: This is called ego, however this is discharging ego, when ‘we—the Gnani Purush and the absolute Self within’ speak then the karma gets cleared, it gets discharged.

This is the ego of suffering (pain-pleasure). The ego of doership has not remained. When we get rid of anger-pride-deceit-greed; that is when we get rid of ego of doership. We keep the ego of bhoktapanu (sufferer of pain or pleasure).

Live ego left and lifeless ego remained Out of all these four kashayas, ‘we’ (mahatmas who have taken Gnan) do not have even one kashaya. We have become kashaya-free. A human being cannot become worry-free and in kramic (step by step) path, no person can be without worry. Even gnanis of the kramic path would not be without worry. They will have bliss inside and worry outside. In worldly interaction (vyavahar), they will have agrashocha (think in advance, worries). They think about what will happen in future. And ‘We – the Gnani and the absolute Self within’ do not have agrashocha. We left it all on vyavasthit (scientific circumstantial evidence). How long one will have agrashocha? It is there as long as the thinker is alive. And Your thinker is not living, is he?

Who is a thinker?

Questioner: ‘Chandulal’.

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Dadashri: Yes, so ego is alive. There are two kinds of ego, one is in the form of a doer of karma and one is in the form of a bhokta (sufferer of pain or pleasure).

anything else. And if you harass the living ego then there is no telling what it can do. Therefore that living ego is gone and this lifeless ego remains.

Questioner: So what is the ego of doership (kartapanu) and the ego of suffering (bhoktapanu)? Please explain in some detail?

Gnan awareness against discharge pride

Dadashri: The udayakarma (unfolding effect of karma), is the ego of bhoktapanu (suffering of pain or pleasure) and karma is the ego of doership. When it is ready to give the fruit is called udayakarma and karma is karma—‘I did it’. Karma is the cause and udayakarma is the effect.

So causes and effect, effect and causes, continues. The worldly life (sansar) will continue as long as the causes continue. Until one stops charging karma, doership (‘I am the doer’) continues, the worldly life will continue.

This karma-‘I am the doer’- is the cause. ‘We’ take away that ego of doership from you. ‘We’ take away the ego from you that was enmeshed in anger-pride-deceit-greed—the charge ego and ‘we’ leave alone the ego of bhoktapanu—the discharge ego (the effectsuffering ego), which is effective. Otherwise how the body will suffer the effect of the unfolding karma? One needs the ego of bhoktapanu (suffering), even to get up or to carry out all daily routines.

You asked me that ‘Dada, all this that you speak, is it not the ego?’ Then I said, ‘It is the ego but it is the ego of the bhoktapada, so it will leave after giving the fruit. It is bound to give the fruit—the effect of karma. The ego of doership is for the charging of karma.’

Questioner: Yes and the ego of doership left after taking Gnan.

Dadashri: The ego in the form of doership is living and the ego in the form of bhokta is lifeless. And lifeless ego cannot do December 2010

Questioner: Dada, now after taking Gnan, in a way I do not feel that significant attachment-abhorrence with anyone have happened since last two years, but the feeling of pride which I experience, does not go away easily.

Dadashri: You do not have to let it go, ‘You’ have to ‘see’ that. It is discharge and right now the attachment-abhorrence that is there in discharge is the result of ignorance (agnan). In that, attachment-abhorrence (raag-dwesh) is not happening to ‘You’. This is the result of attaining the Self. Now that thing is discharge, it will continue to discharge.

Questioner: So in a way I like the feelings of pride.

Dadashri: You have to say, ‘Are you having rof (showing self-importance)? You are enjoying this, no problem. But now walk a little straight.’ That is not a problem; it is a discharge.

Charge kashaya and discharge kashaya Questioner: I want to know about charge kashayas and discharge kashayas (anger, pride, deceit and greed).

Dadashri: The kashayas that you are experiencing now, for example, if you become angry with someone, that is discharge kashaya. But with that anger, if there is your presence (bhaav) of being the doer, then a new seed of ‘charge kashaya’ is sown again.

Karma continues to charge as long as there is the false assertion (aropit bhaav) of ‘I am Chandubhai.’

Questioner: During any discharge that 13

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happens, is there also not a charge? Is cause karma (bhaavkarma) also not in it?

Dadashri: No. When the karma is discharging, the one who takes Gnan from ‘Us’ can prevent the simultaneous charging that happens. Then karma does not bind at all.

Questioner: Is there some kind of a test for proving that something is a ‘charge’ and something else is a ‘discharge’?

Dadashri: Yes, there is. You will know everything that happens. If a charge is taking place, then there is restlessness (ashanti) within; the bliss (samadhi) will break. And if there is no charging, then the samadhi will not leave.

Questioner: Can anger happen despite being in samadhi?

Dadashri: The anger that happens is discharge anger, but if there is support or intent (bhaav) for the anger within, then bliss (samadhi) will not remain.

Questioner: Is it the same with greed (lobha)?

Dadashri: Yes, that goes for everything; anger, pride, deceit and greed. One is a charge bhaav (belief; intent) and the other is a discharge bhaav.

Do not take side of the stock of ego Wherever there is the stock of ego (ahamkar no bharelo maal), it is likely to increase. In the mahatmas the ego is residual, it is a discharging ego (nikali ahamkar); it is not true charge ego i.e. ego that charges new karma.

But even then one goes on protecting and siding with it. Who are you to judge what is right and what is wrong? This should not be so.

When one becomes adamant (jakka), it creates more veils of ignorance over the soul.

However, after this Gnan, all that is left is the 14

vyavahar i.e. only discharging worldly interactions. As far as nischaya (the Self) is concerned, jakka (insistence) is gone, dwesh (abhorrence) is gone, raag (attachment) is gone; everything is gone. Now after Gnan, the worldly life (vyavahar) is no longer chetan; it is no longer living (there is no more karma bondage; it is all a discharge). Vyavahar now has become achetan (it is inanimate); there is no life in it. Achetan means that it will reignite if You instigate it again (if you become Chandulal again). Otherwise the non-Self (prakruti) will show its traits and dissipate, nothing more. Do you understand? It will manifest its trait; you will know what it is like when it expresses. You can know and identify all its traits. So different prakruti will express in different manner and intensity, and thus the stock within (bharelo maal) becomes evident.

Then having expressed itself, it will dissipate.

The ego is rendered lifeless on the basis of this Akram Vignan of ours. So sooner or later it is going to leave completely. In the kramic path the ego is alive whereas here in the Akram path, it is lifeless; everything remains ‘dramatic’ - superficial. The kashayas of anger, pride, deceit and greed, are all ‘dramatic’ also - they are superficial and lifeless. However the kashayas that remain within now need to be dealt with, with equanimity.

Kashaya is the critical root cause of life after life After Self-realization, nothing remains to be done and that is why I have told you not to do anything. Whatever is being done is done by a completely different energy but people needlessly take credit and blame for it. In doing so; they increase their number of future lives.

Wherever there is kashaya, there is nothing but baggage of parigraha (acquisitiveness) regardless of whether it is someone living a worldly life (grahasthi), December 2010

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someone who has renounced the worldly life (tyaagi), or someone who lives in the Himalayas. Where there is absence of kashayas there is absence of parigraha, even if one is living in a palace. Where do I have any parigraha? It may seem that Dada is a parigrahi (living a worldly life with all the worldly comforts). Parigraha means a load on the head; I never experience a load of any kind.

I do not even feel a load of my body. Yet Dada lives a normal life; he eats, drinks, he goes to weddings and funerals!

The only thing the Vitarags take into consideration is whether a person is free of kashayas or not. They do not look at whether he is a tyaagi (one who renounces the worldly life) or a grahasthi (one who lives a family life).

Is there a kashaya-free state or have their kashaya become weak in intensity? The two to five percent of ascetics who have a mild or a good disposition by nature have weak kashayas.

Questioner: Is that considered a weakness of understanding?

Dadashri: Not in their understanding; there is natural goodness in them. Nevertheless the Lord still did not call them kashaya-free.

‘I am’ (ego) is kashaya.

Kashayas are not dependent on vyavasthit Questioner: Are you saying that if a person does his work with anger or he desires to earn more money due to greed or whatever work one does, is all done by vyavasthit shakti (energy of scientific circumstantial evidences)?

Dadashri: No, not vyavasthit shakti.

It is only for those who I give Gnan.

Vyavasthit is not for other people.

Questioner: Then who controls for other people?

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Dadashri: Their egoism is open, isn’t it?

These people’s (mahatmas) ego (ahamkar) and mamata (my-ness) are gone. Therefore everything is entrusted to vyavasthit.

Questioner: So those people to who you have not given Gnan, for them coming and going or to earn the respect or not, do that all get controlled by ego?

Dadashri: It runs through ego only, what else? Ego of what? Then the answer is, ‘someone has the ego of pride’. Their ego will be of that kind.

Questioner: Those who have not taken Gnan and that all which runs through ego, their books of merit karma and demerit karma will be written, at the nature’s place, will they not?

Dadashri: Whatever intent happens to it, what ego will do, either it will make bitter intent or sweet intent; it will create abhorrence or attachment. It will do one of the two, will it not?

Questioner: Yes. Dadashri: It will not do anything else except attachment-abhorrence, if it causes contempt and insults then know that it is considered abhorrence. If there is voluntary give and take of money with someone, it is called doing attachment (raag). Ego is the only one who does it. The fruit of that should verily come of this. It planted a seed for that. That seed will grow. Fruit is in the seed only. No one has to go and give or take anything.

Questioner: You gave Gnan to fifty thousand people; but there are thousands of millions of such people in the world who have not taken Gnan. So how would all those people be working?

Dadashri: They are dependent on ego.

There is no telling where that bus will go by itself and for these people (mahatmas) it is 15

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guaranteed. Since their ego (ahamkar) and mamata (my-ness) are gone. So because of ego this worldly (sansar) life exists.

Animals do not have such ego; that is vyavasthit. Devloka – celestial beings do not have ego; that is vyavasthit. Narkgati (hell) does not have ego; that is vyavasthit. These human beings are only ones with the ego, ‘I will do’! One is causing a loss of one’s own. When Satyug is there one does what is in his benefit, when there is Kaliyug, one does what is harmful to himself. Those people, who have taken Gnan, will not have even a bad thought for a person who is insulting them. No matter whether he insults or does anything. And that other person (the one who has not attained Self-realization), he will have a bad thought even if one is not doing anything to him, everything is open, ego is open to charge.

Questioner: If everything is dependent on vyavasthit in this life, then what control do we have in our hand for this life?

Dadashri: Then you have to do angerpride-deceit-greed; they are not under the control of vyavasthit. The one who is an angry person, who is greedy, is deceitful, is not under the control of vyavasthit. He is under the control of anger-pride-deceit-greed.

Questioner: So then for those people, the krodhi one involved in anger, the maani one involved in pride, there is no vyavasthit, is that so?

Dadashri: For this world, there is no vyavasthit. Vyavasthit is for those who we give Gnan and destroy their ego (ahamkar)– my-ness (mamata). And vyavasthit is for animals, celestial beings and living beings in hell.

Vyavasthit is not for these humans. Whoever we gave Gnan, only those people came into vyavasthit. All other people are not included in vyavasthit.

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Attachment-abhorrence gone a hundred percent See, it is written in this that, ‘even as little as one parmanu worth of attachmentabhorrence (raag-dwesh), intent of angerpride-deceit-greed is present, he, in spite of being the knower of all the scriptures, does not know the Self (Atma) and since he does not know the Self, he does not know non-Self (anatma) too and therefore he does not have samyak drashti (enlightened-right vision).

Now what will you do? Absolutely a hundred percent right statement is written and I have given a hundred percent right statement. Then whose mistake is happening?

Questioner: When can a person realize such that even a one parmanu of attachment (raag) has not remained? And why a person does not realize this?

Dadashri: But one has to ask about its awareness, if he wants to realize this. Is this correct or am I making a mistake, one should ask so.

Questioner: How can we know that even a single parmanu of this attachmentabhorrence has remained or is gone?

Dadashri: A parmanu of attachment has not remained, I know thus and you don’t know, how is that? This parmanu is not within You. Questioner: There is not even a one parmanu of attachment; this is a very big thing!

Dadashri: Yes. If that one parmanu is there then how can there be a samyak drashti (enlightened; right vision)? Yes, so then! ‘You’ are the one with samyak darshan. And is this person’s written statement wrong or yours?

Questioner: The statement which is written here is correct.

Dadashri: What ‘I’ have given You is December 2010

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correct a hundred percent. I have given samyak darshan, that is a hundred percent correct and what is written in this is also correct, then whose mistake is that, find that out.

Now are you Chandubhai or Shuddhatma?

Questioner: Shuddhatma.

Dadashri: So not a single parmanu of attachment, abhorrence; nothing remains in Shuddhatma. Therefore, ‘We’ have made You an absolute Shuddhatma and why are you doing so? We have established You in that state a hundred percent, where there is not the slightest of attachment-abhorrence, angerpride-deceit-greed. Did you understand this puzzle? It is just that you have this previous habit that does not go away. It is because of that habit you think that ‘these (attachmentabhorrence, anger-pride-deceit-greed) are happening to me only’. This is a guaranteed thing. This is not any ordinary thing. This is a guaranteed moksha We have given. We have given moksha in your hand. But as much one knows how to enjoy this, it is his.

There is no attachment-abhorrence after attaining Akram Gnan After receiving ‘Our’ Gnan, attachment (raag) will not happen at all. If you follow ‘Our’ Agna then attachment will not happen.

Attachment (raag) will not happen, abhorrence (dwesh) will not happen. Worldly life (sansar) is perpetuated due to attachment-abhorrence.

After attaining our Gnan attachmentabhorrence do not happen and anger-pridedeceit-greed that happens, happens without attachment-abhorrence. The extract has been pulled away from that. Just as, if the extract is pulled out from a cinnamon stick, then it is called cinnamon but there is no quality of cinnamon, it is only a wooden stick. So this extract has been pulled away.

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You will find a solution if you have the inner intent Such is the evident problem of the excessive knowledge that you have attained.

That is why it continues to push and prod you. One continues to suffer because of this ‘knowing’. That is why ‘we’ say to you to say, ‘I do not know anything.’ Destroy all the ‘goods’ within you by doing this. They are like chewed pieces of sugarcane which have been discarded. It has not helped you at all. You simply believe it has, but it has not been of any help at all. The worries have not decreased, the ego has not gone down and neither have the anger-pride-deceit-greed. So just get rid of all the ‘quarrelsome goods’ within you that have accumulated from your countless past lives. That is why ‘we’ tell you to keep the intent (bhaav) of, ‘I do not know anything.’ All the knowledge you have makes you suffer; it has not reduced the kashayas of anger-pride-deceit-greed, has it? So, that means that you have not really known anything. If you had, then the kashayas would not be so evident to others. Nevertheless, even in the situation where the kashayas are not evident on the outside, you do not achieve anything because you never know when the not-so-evident kashayas, will erupt again.

You keep feeding them through your intellect but that has led you to suffer in countless past lives. That is why, you will find a solution if you have the inner intent of, ‘I do not know anything.’

Five Agnas can make one attain completion Questioner: You gave us these Agnas, this awareness You gave us, encompass the ‘intents’ (bhaavo) of the whole universe. There is nothing more that can be said.

Dadashri: They represent all the 17

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scriptures, all the Agamas (The canonical texts of Jainism based on Mahavira’s teachings), it is the combined science of all the twenty-four Tirthankaras.

However much You follow the five Agnas ‘we’ give You, that much is Your gain.

Lesser you follow, then lesser will be your benefit. But the anger-pride-deceit-greed go away. These weaknesses go away. The Gnan You have attained is such that you will not be able to get it even if you were to pay five thousand million (abaj) rupees. What you cannot attain in five hundred thousand life times, you have attained it in just one hour.

There is no time to be wasted on this. This is not something that is to be teased with analysis. This is the cash bank of divine solution.

Function of pragnya and divine eyes Questioner: The results of anger-pridedeceit-greed (kashaya) and sexuality (vishaya) that arise are now ‘seen’ within. Is it due to the divine eyes (divyachakshu) which You have granted me, and is that verily pragnya shakti – direct energy of the Self?

Dadashri: This are ‘seen’ through pragnya shakti only. However divyachakshu does only one thing, to see Shuddhatma the Self in others. All this other things, anger-pridedeceit-greed, results of sexuality, are seen inside, that is all the function of pragnya shakti. Pragnya works as long as worldly results remain to be settled.

Our work is to see file number one You do not have any anger-pride-deceitgreed in You after having attained this Gnan.

There is nothing left within You anymore. You have completely become a Shuddhatma.

Now, the mind-intellect-chit-ego is of Chandubhai and You have nothing to do with 18

them. You have to ‘see’ whatever restlessness (ajumpo) happens in his mind, and whatever (kadhapo) hurtful tantrums he throws.

‘Your’ dwellings have now changed.

‘Your’ section is that of Shuddhatma and this is Chandubhai’s section. ‘You’ have to maintain awareness in both sections. The mind belongs to Chandubhai’s section, now You do not have to use the mind. Whatever tantrums and arguments the mind is doing, You just have to ‘see’ all that. If the mind is fatigued and Chandubhai gets fed up of it, then pat him on his shoulder and tell him, ‘Do not worry, I am with you.’ You will not find anyone in this world to pat your shoulder for you, You have to do it yourself; You are Shuddhatma Bhagwan.

There was no one to console and comfort you before, was there? There was no one to pat your shoulder, was there?

This awareness of Yours is considered pure (shuddha). It is shuddha upayoga. When no one is around, ask him, ‘Chandubhai, you did well today.’ And if he gets irritated the next day, then tell him, ‘It is not good to get irritated like this, so do pratikraman for it.’ Does that happen or not? That is all You have to do. Would You know file number one or not?

Pragnya committee-agnya committee When You scold, the opposing party becomes separate. Here one wants to sit on the opposing platform and then criticize the government. One sits on the opposition platform as a result of previous karma. But today’s purushartha is to not take sides with the opinions of the opposition. Therefore Our opinion should be for only the government (the Self). If he sides with the opposition but gives opinion in favor of the Self, then know that he has now turned towards the Self. Remain sided with the Atma. It does not matter that you are sitting with the opposition. That is all due to previous karma effect.

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Who does the scolding? Whom does he say it to? The one who knows all this, that Shuddhatma is absolute, complete. Who is doing the telling? It is committee of pragnya.

To whom is it telling? The committee of ignorance (agnya). In this committee of ignorance there is ego, anger, pride, deceit and greed. That committee is different. And this committee is different. If for just one gunthanu (forty-eight minutes), if he were to scold Chandubhai, His energies would increase tremendously.

of kashaya? In this Akram path remaining the Knower-Seer (Gnata-Drashta) is verily conduct Atmacharitra.

Knowing-seeing is verily conduct

Dadashri: They render you totally unaware in regards to awareness of Gnan. A person will not have any awareness at that time!

Questioner: Conduct (charitra) can change through Gnan, so which conduct can change?

Dadashri: This conduct as the Self (Atmacharitra), the original conduct (mooda charitra) would arise, exact conduct (yathartha charitra). Until then it would be playing in entanglement. Not in this or in that, it would be in entanglement.

When a mud-clay pot breaks in the house, the knowledge (gnan) of even agnani (not Self-realized) person does not change. He would be knower-seer (gnata-drashta) at that time but that knower-seer is through egoism.

There one does not enter into kashaya. He does not have kashaya, because what is the value of that pot? There is no value if a clay pot breaks. Therefore, attachment-abhorrence (raag-dwesh) do not happen to him. Therefore his conduct does not change. Here, the original conviction was established that this costs next to nothing and it would have broken one to two times previously, so it has come into his experience (anubhav). So if it breaks again then he will not have any change within.

Therefore at that time his conduct (charitra) is considered to be of higher level. Kashaya does not happen outside too, that is called conduct (charitra). And here where is the talk December 2010

Deceit-kapat and craftiness-chaturai If someone is verbally abusing one, in that too one’s kashayas - inner passions of anger, pride, deceit and greed will engulf him all over during that moment.

Questioner: How do these passions (kashayas) overcome us?

Questioner: How can we tell when the kashayas have arisen? What are the signs?

Dadashri: Will you not know when the ego has been hurt? Deceit (kapat as illusion) is the main culprit that does not allow you to be aware. This deceit means total darkness; complete absence of awareness. In other forms of kashayas namely greed, pride and anger, there would be some light; some awareness.

Questioner: What is deceit (kapat as illusion)?

Dadashri: It tries to veil the element the Soul (vastu). All of this is nothing but deceit (kapat), is it not? Is this kapat not responsible for doing everything wrong within? It only happens when deceit (kapat) and ego get together. Who takes you on the wrong path?

It is anger-pride-deceit-greed. These four will take you on the wrong path when they get together. The ego is the root cause. And what does one have greed (lobha) for within? A lingering taste the sweetness (of the world) is there.

Questioner: How does deceit operate and create a puzzle in this?

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Dadashri: Deceit (kapat as illusion), makes everything pleasant and palatable, and thus makes one wander here, there and everywhere in worldly things. Anger, pride, deceit, greed create relatively less problems.

Deceit will create lot more problems. Deceit (kapat) does not let one remain in the normality of worldly interaction; it takes one below the level of what is normal, it is lower than the state of worldly self (sansari). Persons without kapat are sarad; they are straight and simplehearted. Deceitful prakruti creates major problems.

Questioner: If someone insults me, where is deceit (kapat) in that?

Dadashri: There is no deceit (kapat) in that. Kapat makes one take advantage of his own self. Deceit makes one dig his own grave.

In the four kashaya of anger-pride-illusion and greed, illusion means deceit (the illusion deceives the self). Deceit (kapat) has become an enormously dense mass within. The karmic account that is created is verily of deceit.

Everywhere, deceit binds an account (new karma for which repayment will have to make in the next life). Otherwise nothing can bother you.

Now that I have given you this Gnan, kashayas will no longer happen. People stray off in the direction of kashayas because of their old habits (prior to Gnan) of wanting to ‘taste’ what’s going on. You will go and ‘taste’ it even when I tell you not to. This Gnan is such that, deceit (kapat) will not survive in anyone.

Questioner: This deceit prevents the awareness (jagruti)?

Dadashri: Anger-pride-deceit-greed also will not let one maintain awareness (jagruti). Deceit will make you completely unaware. The owner (the one in whom deceit takes place) himself will not know what deceit 20

(kapat) has taken place. The owner (the victim and perpetrator of deceit) himself will not know that he is employing deceit!! However in instances of anger-pride-deceit-greed, he may be somewhat aware. This deceit (kapat as illusion) is very deep; even the one doing kapat (deceit) will not be aware that he is doing it.

The nature of deceit Questioner: How can we know the nature of this deceit?

Dadashri: To pull others into your own opinion and take them into your confidence for your worldly gains is kapat (deceit). A person who is doing this would not even know that he is doing anything wrong. He simply is not aware of it.

Questioner: What is included in the worldly gain? Is it mainly everything other than the goal of salvation (moksha)?

Dadashri: There is definitely a goal of liberation after this Gnan (knowledge of the Self). The problem is with the deeply ingrained old habits (latta); they will not leave once they become established. They cast a veil over the Self and thus make it difficult for the owner to know that they (the kashaya of deceit) indeed exist within. The owner has no clue. The owner is also not aware of the other kashaya of greed (lobha) either. A greedy person will never know, ‘I am greedy.’ Only the kashayas of pride (maan) and anger (krodha) are guileless (bhoda), so one can easily know their existence. One cannot identify maya - illusion that veils the Self; this verily is deceit (kapat).

He cannot know of greed either.

Questioner: So this deceit (kapat) is mainly for the worldly benefits…

Dadashri: Deceit (kapat) is very tough; it is the greatest nuisance. Now how can it leave by itself? It will leave if one stops seeking December 2010

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advantage in worldly situations. Such a person is liberated indeed, is he not?

Questioner: Awareness is to have an inner demarcation between ‘this is for the worldly life and this is beneficial for spiritual progress towards liberation’, is it not?

Dadashri: That is called awareness. But that kind of awareness will not prevail at all. It is only in the absence of awareness that deceit (kapat) takes over. Nevertheless, the deeply ingrained old habit (latta) has to be fractured, does it not? The habit! The latta (habitual compulsion) to enjoy worldly pleasures!

Questioner: Does one not need to turn that habit around? How can this habit be broken?

Dadashri: The compulsive habit (latta) is there for sure. Now one needs to get rid of it; settle with it.

Questioner: How? Dadashri: That habit will begin to leave the moment You decide and say, ‘I do not need anything. I have all the pleasure (sukha) I need.’

That latta will change the moment You decide, ‘I do not want anything’.

Questioner: What all is included in relative worldly benefits?

Dadashri: Everything! One interferes (becomes Chandulal) when he is sitting in a train; he interferes when he is sitting in a bus.

Everywhere You look, he is meddling.

Questioner: What kinds of situations are applicable there for the mahatmas who have taken Gnan?

Dadashri: Every situation. It is exactly the same situation he has come from (from past life). Everything (karma bondage) has become solid and that is exactly what is bearing fruits (effect) right now. If You remain in Your jagruti December 2010

(awakened awareness) and do not ‘taste’ these fruits or even if you ‘taste’ them but remain separate as the Self from the non-Self (Chandulal), then You have succeeded. Those fruits are sweet, are they not? That is why one is not able to remain separate. He will taste it (get involved as Chandulal), will he not? It is very difficult to rise above deceit (kapat).

Deceit is the only dangerous thing. The kashayas of anger-pride-deceit-greed can be rid of but it is tough to get rid of kapat (deceit as illusion).

Questioner: So in the worldly gains, its sweetness, kapat always remains with us. So then the difficulty of becoming free from it will inevitably remain.

Dadashri: Awareness (jagruti) will help. Along with this awareness, the decision and the nischaya (firm resolve as the Self) of, ‘I do not want anything,’ will help.

That is why I have instructed everyone to recite this sentence five times every morning: ‘I do not want anything in this world’. The effect of it will then remain for the rest of the day.

Nischaya as the Self is also necessary Questioner: So one has to make the firm resolve as the Self (nischaya) of, ‘I do not want anything except for moksha (liberation)?’

Dadashri: Yes, ‘I do not want anything at all’. ‘I do not want anything,’ whatever may come along, such a nischaya (resolution) will be necessary.

Questioner: In other words, once the decision for moksha is made, the train will get on the right track?

Dadashri: The decision for moksha has already come but along with that the decision of, ‘I do not want this,’ has to come also, does it not?

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That is when awareness leads to the experience of Gnan It will be beneficial if You keep increasing awareness (jagruti). You will not bind karma when Your awareness increases. There is no karma bondage with awareness (jagruti) and so everything will become clear from within. In the meantime the ego continues to melt away.

Before awareness (jagruti) can give result (parinaam) of the experience of Gnan, not a single percent of deceit (kapat as illusion) can remain within. There should not be any element of deceit (kapat) of any kind. There should be no thoughts of sexuality whatsoever.

So what all must leave? The ego must come to an end. The intellect (buddhi) must come to an end; it will not do if it is smoldering or appears to be dead. It has to die. When all the karma are destroyed (kshaya), then angerpride-deceit-greed will also be destroyed. When all these attributes are annihilated, then speech will become syadvaad; it will not hurt any living being and it will be acceptable to all. Until then there is danger. There is tremendous danger, extreme danger!

‘I am not this’ Questioner: Anything, which will not let One to remain in main upayoga (applied awakened awareness as the Self) is all garbage, isn’t it?

Dadashri: Yes. That garbage will not let You to remain in upayoga (applied awareness as the Self). That which allows You to remain in upayoga indicates the eradication of the garbage. You- the Self, do not even have to clean anything; You just have to continue ‘seeing’. Or, when it comes, you will become free from it, if you say ‘this is not my natural state’. No matter what comes, pleasure, pain, anger, or anything else, ‘that is not my state (swaroop)’, such should be Your awareness.

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Questioner: You have also said that if garvaras (tasting the sweet taste of doership) is tasted, but if You ‘see’ that ‘he’ tasted it, that means the separation has happened indeed.

Dadashri: It should be such that the one ‘tasting’ garvaras is not ‘I’. The one tasting is ‘not I’, and when you say, ‘I tasted it’, you become that. One tastes garvaras but he also feels that ‘I am the one tasting it’.

Now, what does our Gnan say? It says, ‘That is not I’, that is all. Understand that and remain separate there and settle with it, with equanimity. Say, ‘I am not this’, and then settle with equanimity.

Kashaya cannot touch the One in pure applied awareness You are now considered as being a shuddha upayogi (one with pure applied awareness as the Self). Until now, you were shubhashubha upayogi (one having auspicious as well as inauspicious awareness as the self). To do good is shubha upayoga and to do bad is ashubha upayoga. Taking a vow, doing penance, chants, studying scriptures; that is all considered shubha upayoga. And the rest is ashubha upayoga. As long as there is the belief ‘I am Chandubhai’, both shubha upayoga and ashubha upayoga is there, because wherever there is shubha, ashubha is always there too. And as ‘I am Shuddhatma’; there is shuddha upayoga.

What is shuddha upayoga? It is where there is not even a thought of vishaya (sexuality), no thought of kashaya (anger-pride-deceitgreed), and not even a ‘touch’ of it.

You are not to abandon worldly obligations. If your work leaves you, let it go.

And if it does not leave, then leave it alone.

If twice the amount of work comes to you, then do that much work. But you have to get rid of any raag-dwesh (attachmentDecember 2010

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abhorrence). Anything that has an iota of raag-dwesh, that stock is not for You. After the Gnan ‘We’ give you, You will not have any raag-dwesh, if you do not do any interfering.

The Gnan itself works like that. Still, during any worldly activity, you will lose the upayoga, you have to apply the upayoga in the worldly life, do you not? Sometimes, work cannot be accomplished without upayoga and there are some activities that can be carried out without upayoga. In some tasks you have to apply upayoga. Now what does upayoga mean? If you ask one, ‘What are you right now?’ he will tell you ‘I had a thought about a court case, and so right now I am thinking about that.’ That is upayoga. That time he is not here (in the present). This is Akram, so you are here, as well as there. But one does not know how to preserve that. Otherwise, if you sit and ‘see’ what Chandubhai is doing, that is upayoga. But there is not such energy.

So whatever upayoga goes away, ‘You’ would know that it has gone somewhere else.

Would you not know which places it has gone to?

Questioner: Yes, Dada.

Dadashri: Upayoga, itself means ‘that in which you are dwelling’. When You are not in shuddha upayoga (pure applied awareness as the Self), then you are in the sadupayoga.

You have to ‘see’ where in all the places the upayoga is dwelling. Sadupayoga means to dwell in worldly things. The family will say ‘we have to have this…we have to have this, this and this jewelry made…you have to buy such and such jewelry…’ In order to settle the files with equanimity, you will have to pay attention to that, will you not? But do not become engrossed (ekagra) in that, if you do you will lose the upayoga.

Questioner: So shuddha and shubha can exist simultaneously, can they not? The Self December 2010

is in shuddha (pure) and the mind-speechbody is in the shubha (good), is it not?

Dadashri: It can be in shubha (good) and sometimes it can be in ashubha (bad) too.

The mind-speech-body is giving a charitable donation, this One is the ‘seer’ of that. There is no problem with that. The Self is pure (shuddha) for sure. Giving donation is an effect. Stealing or giving donation; they are both an effect. And this shuddha upayoga is upayoga – applied awareness as the Self.

The scriptures cannot give such a detailed explanation of the word upayoga. You understand the meaning when we give you the understanding. You will be able to remain in upayoga, if you understand this.

Liberation through pure worldly interaction Worldly interaction (vyavahar) is kalpit vyavahar, imagined interaction - interaction that takes place with the false belief of ‘I am Chandulal’. Everyone imagines it, sees it differently, that is kalpit vyavahar. Ours, here is a pure interaction (shuddha vyavahar).

Hence, any interaction (vyavahar), where anger-pride-deceit-greed do not arise, it is called shuddha vyavahar. We, here, do not use anger-pride-deceit-greed at all. And ‘we’ proved that the gusso (anger with non-violent intent; discharging anger) is not krodha (anger with violent intent), and therefore our worldly interaction (vyavahar) is a pure interaction (shuddha vyavahar).

Shuddha vyavahar (pure worldly interaction) means that there is no interference from the Self. The Self continues to Know, and vyavahar continues, that is called shuddha vyavahar. Then it can be anything, you do not have to see whether one is running a medical practice, farming or running a business. All You have to ‘see’ is where the self is involved.

Really speaking, and in exactness, there is no 23

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himsa (violence). No jiva (soul) lives or dies.

These are just the pudgals (non-Self complexes) that arise and their vibrations hurt.

In that, ‘that one’ (the one that arose out of extra attribute) has the illusion that ‘I am this’, and that is why he incurs the liability of the cause of karma.

Shuddha vyavahar is that in which there is no mamata (my-ness) in worldly interaction. Then it may be anything, ‘We’ do not have any concern with that. If there is myness (mamata) in the vyavahar, there will be kashaya, anger-pride-deceit-greed, and so that cannot be considered as shuddha vyavahar. It is considered a shuddha vyavahar when one’s life is lived as per Agna and when kashayas do not have any effect, where kashayas have calmed down. Then know that there is shuddha vyavahar there.

Nischaya, the Self is pure (shuddha).

What is considered as vyavahar-shuddhi, purity in worldly interaction? Kashaya-free interaction (vyavahar) is considered vyavahar-shuddhi. Then You do not have to see if he is fat or thin, huge or tiny, fair or dark, is the interaction without kashaya? If yes, then that is shuddha vyavahar.

Following the Five Agnas is shuddha vyavahar So following the Five Agnas is shuddha vyavahar, completely shuddha vyavahar. Sadvyavahar is the lower layer of it, a lot lower layer. The world has not seen shuddha vyavahar at all. The world has come only as far as sadvyavahar, good worldly interaction.

Questioner: What is the definition of sadvyavahar?

Dadashri: It is the worldly interaction in which no one is hurt, your kashayas hurt only 24

you and no one else. That is a sadvyavahar.

And kashayas that hurt others is a shubhashubha vyavahar (good and bad worldly interaction). At times kashayas will benefit others and at times they will hurt others; that is shubhashubha vyavahar. This shubhashubha vyavahar is not even considered a vyavahar (worldly interaction).

You need sadvyavahar. Shuddha vyavahar actually comes from following the Five Agnas of the Gnani Purush, but sadvyavahar is needed in the worldly life. Now, sadvyavahar is that in which one accepts the hurt others cause him and he maintains the intent of not wanting to hurt anyone. You may unknowingly hurt someone, but in your mind your intent should be that you definitely do not want to hurt anyone. If you still end up hurting someone, then that is dependent on the unfolding of karma. From there it is considered as sadvyavahar and shuddha vyavahar is without kashaya.

Shuddha vyavahar means that there is constant saiyam (absence of anger-pridedeceit-greed) internally. Internal saiyam is there, there may not be external saiyam.

People in the world outside have external saiyam, visible restraint of passions; tyaagis, those who renounce worldly possessions, have it. Moksha can be attained only if one has inner saiyam, then even if one does not have external saiyam, it will do. One is blessed, when inner saiyam arises.

Settlement of charitra moha is what remains now The Gnan I gave you, it is the Vision I gave you, with which you know that this vision, ‘I am Chandulal’ is all wrong vision. You will keep binding life after life, and you will not attain moksha. Now the vision has turned towards the Self. The wrong vision has been removed for you, so darshan moha (the December 2010

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illusory attachment) is gone. There are two parts to moha; moha has two ‘sons’, one is the wrong vision, and the other is the conduct.

Now, you only have the conduct, the wrong vision is gone. New conduct will not arise. The old conduct is the charitra moha. Whatever vyavasthit settles, right or wrong, it is all charitra moha. No matter how wrong or how right happens, you should not lose the awareness that You are Shuddhatma; because Dada has given the Shuddhatma state. Now vyavasthit is going to settle all the charitra moha. When that moha leaves, You attain moksha.

gone, that is why ‘we’ have called it kshayak samkit (permanent attainment of the Self; continuous link of the right belief). Now charitra moha remains. The karma that has solidified, they are ready to give fruits. That is why we get to eat and drink, do we not?

Otherwise that will not be so. Then if you take away the charitra moha tomorrow, what will you eat and drink? This is all charitra moha.

What we eat, we drink, brush our teeth, whole day charitra moha is being used.

Charitra moha means it is effective moha, not moha. You have stopped the causes, but will effect not remain? Effective moha means that it will have its solution. Then new cause will not be bound. So then You are free. Charitra moha is not your moha of today. It is the fruit (effect) of what you had done (cause) in your past life. All these mahatmas have charitra moha.

Having become Shuddhatma, there is the awareness that ‘I verily am Shuddhatma’.

So then are you not ‘Chandubhai?’ He will say, ‘I am Chandubhai, but in worldly interaction (vyavahar).’ It is for worldly interaction, that means that twenty-five kinds of charge moha are gone. Then remains the charitra moha.

Charitra moha remains even in the kshinmoha. It is called kshinmoha. Even the twelfth gunthanu has charitra moha in it.

Except for absolute Gnan (kevalgnan), charitra moha does not end.

This effective moha that is remaining, which people think that there is no change in all of you, but I know that you are not to be reprimanded. I have the key. I have the key to all you do, as long as You follow My Agnas. I do not have the key, if you do not follow the Agnas. One who follows them, there is moksha for him in two-three, or even one life time. I say that with a guarantee. And the moksha one has attained here, ones who follows ‘our’ Agnas, will not experience any worries, any anger-pride-deceit-greed.

Anger-pride-deceit-greed that all you experience is an effect, not a cause. So what ‘we’ say is that it is not even anger-pridedeceit-greed, because they can be considered anger-pride-deceit-greed only if there is a cause.

Tuber of moha (illusory attachment) is December 2010

One moves from jeetmoha towards kshinmoha

Vartan moha means charitra moha.

What is that? We purify the parmanus (subatomic particles) of moha, and send them off. So then it becomes kshinmoha (weak minimal moha). Whatever charitra moha goes away, that much one moves forward towards the weakened moha (kshinmoha).

One goes towards the weakened moha (kshinmoha). Where is the train headed to?

‘To the station of weakened moha (kshinmoha).’ ‘Where did it leave from?’ One would say that it left from the station by the name of jeetmoha jina. He is now starting to win the moha. That will take him to the kshinmoha station. He will have become God then. Moha has been destroyed. Twelfth gunthanu (spiritual level) has been attained 25

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forever. Until Kevalgnan is attained Lord Mahavira’s was a state of kshinmoha.

‘Exactness’ through laghuttam Questioner: You say, ‘I am the most laghuttam atma. There is no superior over me. I am absolutely independent.’ How can others remain free in this way? Why is it necessary to follow the agna of a guru?

Dadashri: Everyone is independent indeed! What is the need to abide by a guru’s instructions (agna)? One has to remain in the agna of the one within, but the kashayas of anger-pride-deceit-greed within continue to beat him up incessantly. So who can become free and independent? The one whose angerpride-deceit-greed are gone, can be free.

Otherwise he cannot be, can he?

And the disciple will follow the guru’s agnas if they are acceptable, or he will not, if they are not. These Agnas (the five Agnas) are not mine. They belong to them. I never scold anyone. I have never scolded anyone to this day. I have told everyone that I am his or her disciple. By the relative viewpoint I am everyone’s disciple; I am laghuttam and by real viewpoint I am guruttam. Therefore, from the viewpoint of worldly interaction (vyavaharik), there is no one inferior to me; everyone is superior to me. And through the real viewpoint, the viewpoint of the Lord, there is no one superior to me. That is what I am saying. Do you understand? So is everyone not my superior? I am the disciple of everyone.

Questioner: But they come here to you to attain (Gnan) from You. How can a guru come to you?

Dadashri: ‘We’ have already become laghuttam. They have not become laghuttam yet, have they?

One will become like me when he 26

becomes laghuttam. But Gnan and everything has been given. I have given the kind of Gnan, which alleviates all worries, which abolishes all attachments and abhorrence, even while conducting worldly business. But one cannot attain the state as ‘ours’ until he becomes laghuttam.

Questioner: You refer to everyone as guru, so when will they become disciples? And how will they become disciples?

Dadashri: Now that is the very effort everyone has gradually started of ‘I want to be like Dada.’ ‘We’ have only one condition, and that is ‘we’ do not scold anyone. You just have to observe me and become like me, that is all.

(Observe the Gnani and become like him).

Become laghuttam and only then will ‘exactness’ come. Therefore, that much work is left.

One should dedicate and devote exclusively to this One only For all the losses sustained in infinite past lives, what does one have to do in order to pay them off in one life? One has to pursue Dada.

If Dada is not there, then one should pursue the words spoken by Dada. Persevering in the pursuit of these, one has to pay off the loss of infinite lives within one life. Loss of how many lives? We have taken infinite births until now; all those losses are there, are they not? We have to pay off that loss, don’t we?

Now You have to dedicate and devote exclusively and unflinchingly to this One only, not anything else. If not, you have to make a niyanu, absolute decision to attain something is so strong that all his punyai – merit karma, are expended towards attaining only that; niyanu of moksha so you will not have to go through many more lives. You will then even end up having less than two to three more life times. ~Jai Sat Chit Anand December 2010

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Mr. Dimple Mehta will be the Editor, Publisher and Printer of Dadavani Magazine From December 2010 onwards, Mr. Dimple Mehta will be the Editor, Publisher and Printer of Dadavani Magazine, which is published every month in Gujarati, Hindi and English languages.

Notice for the members of 'Dadavani' magazine Dadavani in English is published on the 15th of every month. Members who receive this magazine late or irregularly should first make sure of their name, address, pincode (zipcode) etc. on the envelope and if there is any error then inform us by e-mail (dadavani@dadabhagwan.org) or by letter. If your address is changed, inform us of your new address immediately. The magazine will be forwarded to your new address the following month after we receive your letter. Whichever issue(s) you have not received, inform us and we will try to re-send the issue(s) if it is in stock.

Instruction for annual members of Dadavani magazine How will you know when your annual subscription for Dadavani will expire? If you notice # sign next to the membership number on the cover page of Dadavani, then know that this is the last issue of Dadavani; e.g. DEIA41250#. And if you notice # # sign next to the membership number on the cover page of Dadavani, then know that the next month’s issue of Dadavani will be the last issue; e.g. DEIA41250 # #. Information for renewal regarding subscription rate and contact address is given as below : Subscription : Yearly SubscriptionIndia: 100 Rupees USA: 15 Dollars 15 Years Subscription India: 800 Rupees USA: 150 Dollars In India, D.D. / M.O. should be in favor of "Mahavideh Foundation" payable at Ahmedabad.

December 2010

UK: 10 Pounds UK: 100 Pounds

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DADAVANI

Spiritual Discourses & Gnanvidhi in the presence of Pujya Deepakbhai Trimandir Adalaj

Spiritual Retreat on Aptvani-4 (Gujarati) Dt. 25th Dec. to 1st Jan. – 9:30 am to 12 pm, 4:30 pm to 7 pm (Registration must required) Dt. 2nd January - 9:30 am to 12:30 pm - Pranpratistha of Small idols of Lord Simandhar Swami 8 pm to 10 pm - Bhakti on the occassion of Param Pujya Dadashri's 23rd Death Anniversary Dt. 8th January (Sat) 4:30 to 7 pm - Spiritual Discourse Dt. 9th January (Sun) 3:30 to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Palitana (Gujarat) Dt. 25 Jan. (Tue) 9:30 to 11:30 am - Spiritual Discourse Dt. 25th Jan. (Tue) 2:30 to 6 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Kutch Vagad Jain Yatri Bhavan, Taleti road, Palitana. Dist. : Bhavnagar. Ph: 9429638542 th

Bhavnagar (Gujarat) Dt. 28 -29 Jan. (Fri-Sat) 7:30 to 10 pm - Spiritual Discourses Dt. 30th Jan. (Sun) 6:30 to 10 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Mahalaxmi Aata Mill Compound, Opp. Fire brigade, Nr. Nirmalnagar. Ph: 9824283369 th

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Godhra Dt. 1 Feb. (Tue) 5 to 7:30 pm - Spiritual Discourse Dt. 2nd Feb. (Wed) 4 to 7:30 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : New Ira High School Ground, Near Science College, Godhra. Ph: 9924343468 st

Vadodara Dt. 17 to 19 Feb. (Thu to Sat) 7 to 9:30 pm - Spiritual Discourses Dt. 20th Feb. (Sun) 6 to 9:30 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Parsi Agiyari Ground, opp. Surya Palace Hoterl, Sayajiganj. Ph: 9825032901 th

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Surat Dt. 24 to 26 Feb. (Thu to Sat) 8:30 to 11 pm - Spiritual Discourses Dt. 27th Feb. (Sun) 6 to 9:30 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Vanita Vishram, Opp. R.T.O., Athva gate, Surat. Ph: 9374716989 Ahmedabad th th Dt. 17 to 19 March (Thu to Sat) 7 to 9:30 pm - Spiritual Discourses Dt. 20th March (Sun) 6 to 9:30 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Sanskar Kendra Ground, Near Tagore Hall, Paldi, Ahmedabad. Ph: 079-27540408 th

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Contact : Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar 382421, Gujarat, India. Phone : (079) 39830100, E-mail: dadavani@dadabhagwan.org Vadodara : 0265-2414142, Mumbai : 9323528901, USA: 785-271-0869, UK: 07956-476-253 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org 28

December 2010