The nature of anger, in the Gnani’s vision

Editor : Deepak Desai

June 2010 Year : 5, Issue : 8 Conti. Issue No.: 56

DADAVANI The nature of anger, in the Gnani’s vision

Printed, Published & Owned by : Deepak Desai

on behalf of Mahavideh Foundation, 5, Mamtapark Soc., Usmanpura, Ahmedabad - 380014 Gujarat, India.

EDITORIAL Anger does happen for some or another reason in the life. Did you ever think seriously about anger? What is anger? What are the results of anger and why does it arise?

Generally when one becomes clouded due to lack of clarity, when he has no idea what to do next, when things do not happen his way, when the other person does not understand him, when he incurs a loss, when he is insulted, when his ego is not fed, or when his pride or greed are threatened, anger happens.

Anger that arises is the result of unawareness. Anger is always associated with violent intent and with an ongoing link of grudge. Anger is a live fire. The fire of anger burns oneself and then others. Anger is an open weakness. This weakness of the self hurts the self only. The person himself will not realize that he has destroyed everything, because the damage is not visible on the outside, but everything from within is destroyed.

When is it considered the anger? It is considered anger when one burns from within. When a person burns from within, he continues to feel the heat and others around him too will feel the effect of that heat. This is called kadhapo (outburst that hurts others) and in case of ajampo (inner restlessness and anger) will continue to torment the self only, but in both these types of anger, there is a lingering effect. When annoyance (gusso) and ego get together, they result in anger. Annoyance is a discharge effect, it is egoless. However anger is a charge because it is associated with ego.

On what basis this anger kashaya persists? People say, ‘I became angry.’ When they say, ‘it happens to me’, that is how they support it. And that is why anger remains. Now if one does not protect the anger then it is possible to become free from anger. But with, ‘I must get angry’ one takes the side of anger and that is how anger gets nourishment. After then how can it leave?

People say that ‘we don’t like anger’ but how can we eliminate it? We have been getting instruction from long time, ‘stop anger’, ‘stop anger’ but nothing has changed and on the top of this, anger has kept increasing. So then what is the solution?

Anger is an effect – result. How can the effect be stopped? One has to know on what basis the results arrive. Without cause there is no effect. Therefore, effect can change only if the causes are stopped. Who can explain the path of destroying causes without touching the effects except the Atmagnani—the One established in the experience as the Self?

As long as one moves about as, ‘I am Chandulal,’ anger-pride-deceit-greed, remain within.

Now when Gnani Purush gives You awareness of the Self and You realize that, ‘I am Shuddhatma – pure Soul’, when he brings You in the state of the Self, then only You can see ‘as it is’ and only after then, anger-pride-deceit-greed leave.

In this compilation of the liberating speech of Gnani Purush Dadashri, different types of anger, causes of anger, results of anger, food of anger, understanding of becoming free from anger has been provided from easy to subtle levels. This will help us to commence the spiritual inner effort to understand the kashaya of anger in detail and become free from it. ~ Deepak Desai Subscription : Yearly SubscriptionIndia: 100 Rupees USA: 15 Dollars UK: 10 Pounds 15 Years Subscription India: 800 Rupees USA: 150 Dollars UK: 100 Pounds Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

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The nature of anger, in the Gnani’s vision { 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.}

What is the reason behind anger?

Questioner: What is the main reason behind a man’s anger?

Dadashri: He loses sight. When one does not see the wall, he bumps into it. In the same way, he cannot see from within, which is why anger happens. When he cannot see what lies ahead of him, anger overcomes him. Getting angry is tantamount to banging your head on a wall. There is no difference between the two.

When does anger take place? It is when his vision (darshan) becomes obscured, and his knowledge (gnan) is obstructed. The same happens when a person is overcome with pride.

Questioner: Please illustrate this point with an example.

Dadashri: Do people not ask you why you get angry? You would tell them that it was because you could not think clearly. Yes it is when people cannot think clearly that they get angry. Would they get angry if they were able to think? How are you rewarded when you get angry? First the sparks set you on fire and then you burn others.

Anger means to burn one’s own estate and incur the liability of the other person.

One becomes angry even if someone makes simple fun of him. Who he is making fun of? Of the prakruti (mind-speech-body 2

complex). And one has not became a purush (a Self-realized one), that is why anger happens.

Anger is a live fire Anger is like putting a lighted match to one’s own home. Anger is setting fire to one’s own home filled with hay. First his own house burns and then the neighbor’s house.

What happens when a single match is thrown onto a haystack in a field?

Questioner: It will burn.

Dadashri: It is the same with anger.

Whatever he had earned in two years, he will destroy in an instant by getting angry. Anger is a live fire. The person himself will not realize that he has destroyed everything, because the damage is not visible on the outside, but everything from within is destroyed. Part of whatever he has accumulated for the next life is expended. What happens if more is exhausted? As a human, he eats bread but in his next life, as an animal, he will have to eat grass.

Anger arises as a result of unawareness What is anger? Anger takes place because of unawareness (ajagruti). It is said that such a person has no awareness (jagruti).

To become angry is unawareness; to become greedy is unawareness. As the unawareness decreases, awareness increases, there by kashayas decrease. One experiences remorse June 2010

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after becoming angry and this is because he has some awareness. Otherwise anger is being unaware. The presence of repentance indicates the presence of some awareness. And one feels repentance, he will be able to wash away and become cleansed from more anger. And if one realizes later after becoming angry, that is called (jagruti) awareness. But it is a state of unawareness if one does not realize at all after becoming angry.

Anger is dependent on increase and decrease Say for instance if some person is becoming angry; now say the anger burst began at 10:30 and ended at 11:00, is there any difference in him at these two times?

Questioner: Yes, there is.

Dadashri: What is the difference?

Questioner: It will continue to decrease.

Dadashri: Let me explain to you, how it decreases. When the anger erupts it rises suddenly at the level of 1000, and then after one moment it will reach at the level of 950, then at the second moment it will reach at the level of 900, at the third moment it will reach at the level of 850, at the fourth moment it will reach at the level of 800 and thus it will start to decrease accordingly. So now if anger decreased and again one got angry then it will start increasing again. It will increase suddenly.

So this whole world is dependent on that which increases and decreases.

Anger is an open weakness These anger, pride, deceit and greed are all considered weaknesses. These are veils of ignorance in the form of anger-pride-deceitgreed. The supreme Soul (parmatma) manifests when these weaknesses go away.

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If you try to get rid of these weaknesses of anger-pride-deceit-greed on your own, they will not go away. On the contrary, two more will sneak in. Therefore, if you go to the One whose own weaknesses have gone away, the Gnani Purush, then you will find the solution.

There is no solution for the worldly life. The whole world keeps on wandering; it is caught up in the cycle of birth and death because one has yet to meet a person who has swam across the ocean of worldly life and can help others swim across it too. You have decided you want to swim to the other shore, have you not?

How can a person who is bound free himself?

Do you want to be rid of your weaknesses? Tell me what you want to get rid of. Make a list. Are you bound by anger, pride, deceit and greed?

Questioner: Yes. Dadashri: How can a person who is bound free himself? How can someone whose arms and legs are tied up tightly become free?

Questioner: He has to get help from someone.

Dadashri: Should he seek the help of someone who himself is tied up?

Questioner: He should get help from someone who is free to help.

Dadashri: You may ask someone in a group ‘is there anyone here who is liberated?

Are you free? Then help me.’ So, the one who is free can make you free. Otherwise, no one else can do that.

What is the support of anger?

What is the support of anger, pride, 3

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deceit and greed? What supports them?

People say, ‘I get angry.’ When they say, ‘it happens to me’, that is the support behind the kashayas. They support the kashayas by saying ‘it is happening to me’, which is why the kashayas remain. Everything dissolves when the Gnani Purush takes away that support. It is not possible to reduce anger gradually, besides if the anger goes down, then pride will increase on the other side. People go around without any idea of their real Self, they have no idea of who they are and then they take the responsibility on to themselves. They continue to suffer the worldly life without the awareness of who they really are.

Great violence in emotionality Does it happen as per your wish or without your wish? Does anger happen after it takes your permission or without taking your permission?

Questioner: I get angry suddenly for no reason. It just happens automatically.

Dadashri: You do become emotional, don’t you? Emotional. Do you not have to stay in motion (steady and calm)?

The intellect makes one emotional and Gnan keeps one calm. What would happen if a train running smoothly becomes emotional?

Questioner: An accident would occur.

Dadashri: If it does not stay upright on the track, there will be an accident.

Similarly, when a man becomes emotional, so many living organisms within him are killed.

The moment anger arises, millions of lives are destroyed, but even then people maintain that they practice non-violence (ahinsa).

People need to be aware that they are doing great violence when they become emotional and get angry.

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Anger exists where there is violent intent and link of grudge Anger is nothing but highly volatile atoms. It is like gunpowder in a container, which when ignited, will explode releasing heat and flames and when all the powder has been used up, it subsides naturally. Anger is volatile atoms, which explode as dictated by the laws of vyavasthit and when they do, they burn from all sides. Volatility is not considered anger; anger is the lingering bitterness aroused from the outburst. It is considered anger when one burns from within.

When a person burns from within, he continues to feel the heat and others around him too will feel the effect of that heat. This is called kadhapo (outburst that hurts others) and in case of ajampo, inner restlessness (invisible anger) will continue to torment oneself only, but in both these types of anger, there is a lingering effect (tanto).

The definition of anger is that anger is always associated with violent intent and lingering effect. And when there is a violent intent, both charge and discharge take place.

There is a violent intent behind anger-pridedeceit-greed. And another thing is lingering effect, tanto. For example, an angry exchange between a husband and wife in the night keeps them both awake all night and in the morning when the wife serves breakfast, she angrily shoves the teacup in front of her husband, this is called tanto. He immediately understands that the anger from the night is still lingering.

Then you also would speak in a grudge, ‘Yes, you still are not becoming straight!’ All that is called tanto.

This is anger and the effect can linger for any length of time; sometimes it can linger for a lifetime. A father and son will become estranged from each other forever because of June 2010

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this. The lingering effect of anger can be read on one’s face.

How is the effect of link of anger?

Sulking can be such that if someone were to insult me fifteen years ago, and I encounter him again today, the moment I lay eyes on him, I will remember everything from the past. That is tanto (the link of anger).

Ordinarily people’s sulking never goes away.

Even renowned ascetics and monks sulk. If you were to provoke them and challenge their authority, they would not speak to you for weeks. This is tanto.

Tanto (link of anger) is such that if someone had harmed you fifteen years ago, and you may not remember him ever but the moment you encounter him again today, you will remember everything from past, that he had ruined you. This is a very same person who had stolen merchandise worth of ten thousand from your shop. You would remember the whole history.

Questioner: Yes, the one who ruined me is here.

Dadashri: That is called tanto.

Questioner: Yes, that is tanto. That was inside.

Dadashri: Now what has the Lord said about this tanto? The tanto of mithyatva a link of wrong vision would be continuous and a tanto of samyaktva a link of enlightened vision would be continuous. When a tanto of kshayak samkit (permanent link of enlightenment) is established then that other tanto (of mithyatva) is gone. Now you are established with that (samyaktva) tanto.

Questioner: A tanto of samkit – link of enlightened world view.

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Dadashri: That tanto is established, however you cannot call that a tanto. Tanto as a word is applied only for the wrong vision.

Where there is insistence that is where a tanto is. So that tanto will not go away and here (Mahatmas – those who have taken Gnan) do not have such tanto.

Tanto does not remain after attaining Gnan Now what is the sign that anger-pridedeceit-greed are gone? The answer is that tanto no longer remains for us; otherwise it would not go even after forty years. Here even if someone were to insult us, even the next day there would be no tanto for us. Even if he is terribly disrespectful, there would be no tanto, whereas with the other, even if someone does something very trivial, the tanto would not go away even after forty years. The moment he sees that person, he would immediately remember ‘here comes that man!’

And now if there was any quarrel at night, there would be no tanto for him in the morning.

Does a tanto remain for you? So there would be no tanto from greed, from anger (krodha); there is no kind of tanto at all. For us, we have no tanto at all. He becomes straightforward as if nothing happened last night.

The files would be cleared up during the very night. No tanto would remain.

The link of wrong vision left through establishment of eternal vision The Lord has called anger-pride-deceitgreed as being tanto. If there is tanto, then there is anger-pride-deceit-greed and if there is no tanto, then they are lifeless attributes.

So tanto remains for those who have wrong vision (mithyatva). All worldly people have mithyatva tanto, tanto due to wrong vision, whereas for You, a samyak tanto, a link of 5

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enlightened vision, has taken over; it is always samyak – enlightened-right world view. A tanto of kshayak darshan, eternal vision has become established and that is why the other tanto is gone. Now you have this tanto (link of ‘I am the Self’) and that is why You remember this more. Where there is this tanto, there is the Self. That is why this entire kshayak darshan, eternal real vision has been established, so constantly there will remain a link with it. There will constantly be a thread that links. This is called kshayak samkit, eternal right vision. That is why this conviction is called a tanto. The conviction (pratiti) will always be there. The conviction of ‘I am Shuddhatma’ constantly remains.

Anger is the first of the kashayas to go.

Anger is like ammunition and wherever there is ammunition, there is an army ready to fight.

Once the ammunition is depleted, why would the army still fight? Everyone would simply run away. No one will stick around.

Prakruti, laced with kashayas!

Amongst the four kashayas namely anger, pride, deceit and greed, the prakruti formed complex of greed is such that the owner himself is unaware of how much greed he has inside him. That means that greed is heavily laden with deceit (kapat). Anger by nature is straight and without deceit. Not only the owner knows of the anger promptly, but others too will be quick to point it out to him. It is not so with greed, which can lead a person astray. It is not easy to be rid of greed. It may take a few life times. Greed is born out of attachment (raag) not out of aversion (dwesh). The basis of greed and deceit both is attachment, whereas aversion is responsible for anger and pride. It is difficult for an individual to decipher in himself, the characteristics of attachment.

This is because attachment is such a soothing 6

and happy emotion that greed and deceit go unnoticed. Is everyone not concerned about respect and disrespect?

Questioner: But Dada, has this not been the case from the very beginning?

Dadashri: This is the same old stock from endless time. The phenomenon of respect and insults begins from the time one enters the human life form. There is nothing like this in other life forms; it is only here in the human life form and the celestial life form that there is a lot of it.

Questioner: How did he learn it, all of a sudden upon being born as a human?

Dadashri: He learned in previous lives.

Look at this little boy. How old is he?

Questioner: He is five years old.

Dadashri: Taking into account the 75 years of his last life and 5 from this life, he is actually 80 years old.

Questioner: Does one forget about respect-insult when he goes into another life form?

Dadashri: He forgets. He forgets the moment he leaves from here, he does not remember. Do you remember what you ate four days ago?

Questioner: No. Why does an embodied soul (jiva) ‘remember’ vengeanceenmity (vair-zair), respect-insults (maanupmaan) and forgets all this?

Dadashri: No, he does not remember even that. He only ‘remembers’ anger-pridedeceit-greed. These four remain constantly as sangnya (subtle inner association). Vengeance and enmity occur later on. But these four angerpride-deceit-greed exist from the beginning.

That does not come into one’s memory (yaad).

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The moment one is insulted, he starts yelling.

If these peppermints are here, and now if this young girl and boy were to take some peppermint from here, the greedy one (lobhio) of the two will take more. From that we will know which of the two is greedy. A greedy person will be recognized. A greedy person is always the first one in line.

Questioner: Do animals have the kashayas: anger-pride-deceit-greed?

Dadashri: They are everywhere, but they are in the form of sangnya (subtle inner association), so there is no harm. Those are not considered as anger-pride-deceit-greed, this does not bind karma.

Questioner: Does this prakruti of anger-pride-deceit-greed exist the moment a living being is born?

Dadashri: One takes it with him from this life and he uses it there in the other life.

Questioner: Do greed (lobha)prakruti, pride (maan)-prakruti, cause bhaavkarma – charge karma?

Dadashri: All the bhaavkarma arises through that only. The four kashayas: angerpride-deceit-greed, are reasons for one’s blindness. Good and bad bhaavs (inner intents) are caused by this blindness. When the kashayas are gone, the blindness disappears as well and then the bhaavs are cleared. One has become blind through ego, through greed, through anger and through deceit, one has become blind through all four kashayas, and wanders around being a blind.

What impedes your path to liberation?

It is anger, pride, deceit and greed. To protect their greedy tendencies, people use deceit – they tamper with their weighing scales to sell their customer short or they stretch the material June 2010

when they measure. To protect their false pride people use anger. People live enslaved by these four kashayas.

Anger itself is the ego People say they want to stop their anger.

One cannot stop it immediately. Firstly, one must recognize what anger is and the causes behind it. How is it born and who are its parents? All this has to be determined even before anger is understood.

Some people ask how they can get rid of their anger. They tell me that they try to suppress it. I ask them whether they are trying to suppress it before or after they understand it. I tell them that they will have to understand anger first, because anger and peace coexist side by side. If one fails to understand anger and tries to suppress it, he may be suppressing peace instead, so peace will die. Therefore it is not something that one can suppress.

However, in fact, as one part is suppressed, the other part increases. When a person claims to have conquered anger, his pride increases. In reality, anger has not been completely conquered, but perhaps one can say that he has conquered the visible anger, discord.

There are four (monsters) kashayas, anger-pride-deceit-greed! In this, one tries to suppress the kashaya of anger and makes it smaller then the kashaya of pride becomes bigger. What benefit you got in this? The kashaya (monster) of pride increased. People will try to suppress one kashaya, will they not? But one does not have to do that. One needs to understand what anger is.

Anger itself is the ego. One must examine why this is so. Once we look into it, we will be able to grasp it. Then he says to me ‘what should I do?’ One has to understand that anger 7

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is ego. Analyze the ego that causes the anger.

If we get angry when something breaks, we have to question why the anger occurs.

The answer would be that the breakage means a loss. It is because of the loss we feel angry.

Then what kind of ego is it? It is the kind of ego that tells us that we have incurred a loss from the breakage. Here the ego is of profit and loss. We have to think about how we will go about destroying this kind of ego.

Otherwise by harboring the ego, the anger will continue. Anger is only a temporary solution.

If one thinks deeply about the ego and the anger, the very process of thinking will wash away the ego.

Circumstance: avoidable or unavoidable?

Now the china cup-saucer broke, is that avoidable or unavoidable? There are circumstances that are unavoidable. The head of the household will scold his servant for breaking things and will reprimand, ‘Hey, why did you break the expensive china? Were your hands broken? And you were like this and like that.’ See, can he scold him if the circumstance is unavoidable? But he would remain silent if his son-in-law were to do the same. He remains silent with the people he considers important and he yells at the servant whom he considers inferior. This is egoism.

Do people not become silent in the presence of their superiors? If Dada were to break something, not even a single thought would cross their minds, but if the servant were to break something, then what?

Know the knower, then anger will leave Questioner: I still become angry even though I know that it is wrong to become angry. What is the solution?

Dadashri: Who is it that knows? If you 8

had the real knowledge just once, there would be no anger. But because you still become angry, it means that you do not know. There is ego in your saying that you know.

It is like this: The one, who is angry, is not aware of the anger. The one, who is greedy, is not aware of his greed and the one who is arrogant is not aware of his pride. The ‘knower’ is completely separate from all these weaknesses. All these people feel that although they are aware of their weakness, then why do the weaknesses still occur?

Questioner: After getting angry I realize that I should not get angry.

Dadashri: No, but after you know who the knower is, there would be no anger. Let us say, there are two identical bottles standing side by side and you are told that one has medicine in it and the other has poison in it.

Now if you mistake one for the other, then you can conclude that you did not know. If you do not mistake the one for the other, then one can say that you do know. This would apply to anger as well. The reason you become angry is because you do not know. You are merely going around with ego when you say that you know. In darkness you are likely to bump into things, but when there is light and you can see clearly, you will not have any accidents. When we confuse the darkness with light, it is our own mistake. So come and sit in the satsang with me and acquire the real knowledge. Then only will anger, pride, deceit and greed go away.

How long this world of anger-pridedeceit-greed can last? The kashayas will remain as long as one believes; ‘I am Chandulal and I am like this only’. As long as false projection (pratishtha) is there that ‘I am Chandulal’. These people did our June 2010

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pratishtha and so we believed that ‘I am Chandulal’, and with that anger-pride-deceitgreed will be there.

It is when one attains the awareness, ‘I am pure Soul’ that the sense of ‘I am Chandulal’ is broken, so when one comes in the state of the Self then the belief of ‘I am Chandulal’ is broken and the kashayas: angerpride-deceit-greed are destroyed. Without this awareness all efforts to remove kashayas, in fact perpetuate them. When we try to destroy one then the other one will increase and if we try to destroy the second then the third kashaya will increase.

Energies obstructed by anger Energy abounds like the Niagara Falls in every human being. There is unlimited energy, which falls within; there is infinite energy within.

When one gets irritated the fall (torrent) of energy stops. If one becomes angry then the fall of energy stops. As long as one does not become angry the torrent of energy continues.

Who is better in this?

What would the other person tell you when you are overcome with anger? He would say, ‘There is no need to become so angry in this matter.’ If the other person speaks very calmly then know that he is greedy by nature.

This is the only way to identify a greedy person.

He has not attained samkit (right vision) there.

And a Kshatriya (warrior prakruti) will get very angry. So a Kshatriya is better than a greedy person. And who is better than a Kshatriya? The one who has attained samkit (right vision-‘I am the Self’) is a better person.

The one with samkit will not get angry even if the other person were to become angry.

One has attained upsham (partial victory over passions of anger-greed-deceit-pride). He is completely entitled to attain the knowledge of June 2010

the Lord. When the other person starts to boil in anger then our Gnan will tell us immediately that he has come to drag us into kashaya; can we understand that or not? Our Gnan is helpful right away. Therefore in the presence of Gnan, even in the environment of kashaya if one remains in absolute equanimity (samata) then it is a real Gnan. This is how our Gnan is; we can maintain equanimity.

Difference between anger and annoyance Questioner: what is the difference between krodha (anger with violent intent) and gusso (annoyance irritation-anger without violent intent)?

Dadashri: There is a big difference between gusso and krodha. Gusso is the paudgalik (relative) thing.

Questioner: What does paudgalik mean?

Dadashri: When you light the stove, will it not become hot? In a same way this pudgal – the relative self will become hot (angry). Other instruments, other circumstances come together then this pudgal will become hot, that is called gusso. And when is it considered anger? It will set others on fire and set fire to oneself. Gusso is discharge pudgal.

Anger is charge and gusso is discharge. When it gets charged then karma is bound. And this gusso is discharge so karma is not bound.

Anger is associated with ego. When annoyance and ego get together, they result in anger. When a father gets annoyed with his children, it is not called anger, because it is not associated with the ego. Anger binds paap (demerit karma), but the annoyance of a father will bind punyai (merit karma), because he is thinking about the welfare of his children. Anger is accompanied by the ego. When you get 9

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annoyed, do you feel bad from within?

Questioner: I used to understand that gusso and krodha are same until now, but today you explained to me that gusso and krodha are two different things, but Dada, please explain to me by giving an example that this is called gusso and this is called krodha.

Dadashri: ‘We’ reprimand people, we tell people off, we do everything but no one feels bad. Our words never put a dent in anyone’s heart. The Gnani’s words will not even put a dent in it. People come out without being damaged, even though ‘we’ scold them!

Whereas the anger of these people will even burn utensils! Anger can burn the other person. We may not have become angry at gross level, but people would have inner irritation (gusso) and that can burn us. And if you were to get angry at gross level but inside you would tell not to get angry. If ‘Chandubhai’ becomes angry then You would tell him not to become angry, would You not? Does such thing not happen to you?

Questioner: Yes, it happens. It does.

Dadashri: Therefore it is not your wish.

You became Shuddhatma – pure Soul, therefore it is not Your wish. Therefore, only this jada parmanu (matter subatomic particles) keep screaming and boiling over. Other person will not have too much effect of this. And if it did then it would become better the next day.

The dent will not remain there.

Questioner: Can gusso (annoyance) happen without speaking?

Dadashri: Gusso can happen without speaking too.

Questioner: And in case of anger, a person definitely speaks.

Dadashri: However in krodha, one 10

may be getting angry inside and he would be showing a cool face even then you would feel its heat-anger within; can such thing happen or not?

Questioner: It can happen.

Dadashri: Can you know if sometimes there is gusso inside the other person and that he is upset?

Questioner: We definitely can understand.

Dadashri: And there will be times when you will not be affected when he is openly expressing his annoyance; because He-The Self is not in it, not there supporting it through, ‘I am Chandulal’.

Questioner: Now if we want to get rid of both of these, if we want to get rid of both krodha and gusso, is it only possible when the ego leaves?

Dadashri: In that, that gusso is of the discharge ego, and krodha, it is both charge and discharge together. And if we get rid of krodha of discharge ego then we have to die.

Let it be there, let it live.

Questioner: Let it be there. Besides it is not harmful that much.

Dadashri: It is not. You have to tell in advance to the wife that, ‘You do know the nature of this Chandubhai, don’t you? It is little hot-tempered so please do not get tired.

When it acts up, I will listen and you also listen.’

Questioner: And Dada, it is better that the stock of gusso, which is stored within comes out, isn’t it?

Dadashri: It will decrease day by day, it will not increase. So by ten-twelve years, everything will be empty. This bag will become June 2010

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empty. There after we will not have those impediments.

Anger is there where one becomes engrossed When Chandubhai does gusso, he feels remorse from within ‘why is this happening?

Why does this happen?’ He does not like it himself and yet it keeps happening. It happens, because it is an effect. Do you like it at that moment? No, you don’t like it. And so he remains separate. He does not like it and yet this keeps happening. He does not have a single opinion supporting it; he does not agree with it. The Soul has become separate. Before when there was oneness with it, there was anger there. Where there is intention to hurt (hinsak bhaav), that is called anger. And where there is no intention to hurt behind it, it means the Self is separate. When the Self does not like it; it cannot be called anger (krodha).

The Shuddhatma does not have gusso at all! Gusso comes to whom? Gusso comes to Chandubhai, You, the Self, do not become engrossed in it and therefore it cannot be called anger; it is called gusso. Gusso is bound to happen. That gusso is stored within and it will not refrain from discharging, right? Anger (krodha) must not happen. Anger happens when the Self (prior to Self-realization) gets engrossed with it – that is called anger.

Dharmadhyan is that where there is no artadhyan-raudradhyan If you get angry with someone, it is raudradhyan (internal adverse meditation that hurts the self and others), but if you repent afterwards, it is converted into artadhyan (internal adverse meditation that hurts the self).

It is not considered as raudradhyan. This is because anger, is not really an anger, it is gusso June 2010

(annoyance that lacks violent intent filled ego).

In anger there is a tanto (link of grudge). If one had become angry yesterday he would remember today, would he forget? The anger will not forget indeed.

There are people who justify their anger by saying, ‘It was necessary to get angry.’

Defending your anger is doubling the raudradhyan! Raudradhyan occurs when you get angry and by defending and supporting your anger, you double the raudradhyan. If you feel remorse after getting angry, your repentance reduces raudradhyan to artadhyan.

If someone were to insult you and you become angry then that is raudradhyan. Now if someone were to insult you, at that time if you have this much awareness that the one who is insulting me is a nimit (evidentiary instrument) and this is the fruit of unfolding of only my karma therefore no one is at fault in this at all. When one understands this and he does not become angry then that time dharmadhyan takes place. To change artadhyan and raudradhyan is dharmadhyan.

Saiyam on top of asaiyam; is verily saiyam Questioner: What is it ‘to become angry’?

Dadashri: That is the prakruti; You, the Self have to See it. That too is a saiyam of a kind but he, the relative self feels bad about it. There when you live by the Agna, saiyam (Without kashayas: anger-pride-deceit and greed; equanimity) will arise. That saiyam is itself purushartha, Self-effort. So the artadhyan and raudradhyan that go away on the basis of our Akram Vignan; that is saiyam. The definition of saiyam is where artadhyan and raudradhyan do not happen.

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Anger-pride-deceit-greed is occurring to Chandubhai, but the Self feels it should not be so. From Your Self state, You feel that ‘this should not be so’. Both these actions (kriya) are taking place simultaneously. Chandubhai is getting angry and You feel within ‘this should not be so’. Two kriyas are taking place at the same time – that is called saiyam. There is saiyam on top of asaiyam; that is called saiyam. What happens to the worldly people?

There is asaiyam on top of asaiyam. So the point is succinct; without the understanding everything is being ruined.

Anger has two parts: ‘Kadhapo’ ‘Ajampo’ No man in this world can conquer anger.

Anger has two parts. One part expresses as kadhapo – outburst that hurts others and the other as ajampo inner restlessness; invisible anger. It is the kadhapo (overt anger that hurts others) part of anger that one has overcome when one claims to have conquered anger. Do you experience one of them or both?

Questioner: Both.

Dadashri: Is that so! Who is the ‘older brother’ (greater) of the two?

Questioner: It is the kadhapo (mental torment).

Dadashri: Yes, kadhapo is greater and naïve, whereas ajampo (restlessness) is smaller and deceitful. So when one does kadhapo, even others will say, ‘Why are you doing so much kadhapo just because a couple of glasses broke?’ Even his family will say, ‘Let them break, why don’t you just remain calm?

Go and sit down in peace.’ People will notice kadhapo because it is naïve, whereas ajampo goes on within. Many businessmen do not do any kadhapo to maintain their good reputation, but ajampo being deceitful and small binds a series of karmic causes for one’s next life.

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Those who experience kadhapo, they also experience ajampo within. But ajampo on its own is very dangerous. But when both, kadhapo and ajampo are together, then the kadhapo consumes the greater part of the share, leaving a smaller share for the ajampo.

But these businessmen do not do any kadhapo, they continue to do only ajampo because they realize that others will recognize their weaknesses. Therefore they do not show any kadhapo on their faces and continue to do ajampo within that, ‘He broke my expensive glasses. Wait till everyone leaves and then I will slap him and fire him.’ This is what they continue to do.

One attains Godly state when kadhapoajampo ceases People say that one is not human without mental torment and restlessness (kadhapoajampo). Some experience kadhapo-ajampo when a glass breaks, some do so when they lose their pen, some do so when their driver ruins the car, some do so when someone ruins one’s dining table, there is one kind or another kadhapo-ajampo. And when the kadhapoajampo goes away, the world considers him God. Why is it considered such a great state?

That is because there is no man without kadhapo-ajampo, and therefore one is considered God when they go away. That is our thermometer (gauge).

Tolerance is twice the anger Questioner: Should one suppress the anger that arises or let it out?

Dadashri: Anger is not something that can be suppressed even if one wants to. You can suppress it today, then tomorrow, but what happens if you suppress a spring too much?

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One day, it will recoil. For now, it is fine to suppress anger temporarily but in the long run, it is harmful.

If people do not use angry words, then it does not hurt anyone. It is not just the anger that is expressed outwardly that constitutes anger, but the smoldering one feels within is also anger. Tolerance is really twice the anger.

Tolerance means to suppress continually. One will realize this when, like a coiled spring, suppressed anger rebounds one day. Why should one have to endure? One merely has to bring about a solution through Gnan.

Anger is a big weakness Questioner: A human being gets angry every step of the life, so what should one do to not get angry that quickly?

Dadashri: Would every person be getting angry?

Questioner: When we are right and someone makes us out to be wrong we become angry with him.

Dadashri: Yes, but only if you are right.

Are you really right? Do you know that you are right?

Questioner: Our soul tells us that we are right.

Dadashri: In this situation, you are the judge, the lawyer and the culprit. Then of course you are going to be right, you will not allow yourself to be wrong. The other person will think that he is right. Do you understand?

Are you the only one who gets angry or any other person also gets angry?

Questioner: But everyone gets angry.

Dadashri: Ask this gentleman. He is saying no.

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Questioner: There will be no anger after coming to satsang.

Dadashri: What kind of medicine do you think he took? It is a medicine that removes the root cause of anger.

Questioner: Is it not good to feel an aversion towards injustice? Are we not justified in feeling angry when we clearly see injustice?

Dadashri: When is it considered proper? If it is exportable to another place.

Can you export it?

Questioner: Yes, it can be exported.

Dadashri: Are there customers to buy it? You will not find any customer for that. You see, this anger and rage and all these are weaknesses. The whole world has these weaknesses. Then who is there to buy your production? If you export rage everyday then no one will take it. They will say, ‘On the contrary, we will send you some. And we will bear the cost for sending it to you.’ They will say such things.

Why do you not get angry there?

Questioner: I get angry with people that are close to me. The other person may be right according to his viewpoint, but from my viewpoint I become very angry. What is the reason for my anger?

Dadashri: If you are walking along and a stone from a building falls on your head and hurts you, will you get angry?

Questioner: No, because it just happened spontaneously.

Dadashri: No, but why do you not get angry in this situation? It is because you do not see anybody there. Who will you get angry with?

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Questioner: But no one has thrown the stone.

Dadashri: And if you were to go out now and a little boy throws a stone at you, and you get hurt and start to bleed then you will get angry with him. Why? Because you believe that the boy threw the stone at you.

But if a stone rolls down a hillside and hits you, and your head starts bleeding then you will look around but you will not get angry.

You become angry because in your mind you feel that a person is responsible. No one is able to hurt another person knowingly.

Whether a boy throws a stone at you or whether a stone from a hilltop hits you, it is essentially the same thing. But it is an illusion that makes you perceive that someone is responsible for it. In this world no man has even the independent power over his bowel movements.

People get angry because they want to have their own way When we realize that no one has thrown the stone that falls from the hillside, we do not get angry. And when you say, ‘Anger overcomes me’; it really does not. If it did, then why do you not react in the same way in the other situation? Why don’t you get angry when a policeman tells you off? And yet you get angry with your wife, with the children, with the neighbors, with those working under you. And why don’t you get angry with your boss? Anger does not just happen to people.

People get angry because they want to have their own way.

Questioner: How can one control it?

Dadashri: The control is there.

Recognize that the person who throws the stone at you is merely your nimit (evidentiary 14

instrument) who is bringing to you, the effects of your past karma. When you see a stone falling from a hill, your anger does not arise. In the same manner, here too you should exercise control, because everything is just like the hill.

How one stays wise over there?

If a car is coming head on to you, will you get angry or will you move out of the way? Would you crash with the car? No. Why do you not get angry over there? You are aware of the consequences that you might end up being killed. But when you get angry, the internal destruction is much greater. The external destruction is obvious to you, but you are not aware of the internal destruction. This is the only difference. You are dying more here when you become angry than that collision. Don’t you get angry, even if it is other person’s mistake?

Questioner: No. Dadashri: Even if that other person came on the wrong way? What are you talking about? Other person came on the wrong way so will he not crash with you?

Questioner: He may collide, Dada.

Dadashri: No, but he came on the wrong way then will you knowingly crash with him? No. Why don’t you get angry at that time? You do become straightforward over there. You do have knowledge that ‘if I crash with him then I will die.’ But one is not aware of the consequence of getting angry. That is why one does this. ‘How did I scold him and make him straight?’ Who are you to make him straight? Make other parson’s car straight.

Shouldn’t you make other person’s car straight?

You are making a mistake, are you not? You should do such a thing that he will not make a mistake again, should you not? It is just that June 2010

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this is your wife so you get angry. Why don’t get angry at a policeman? Can you not understand from this that you are a coward?

We have a proverb ‘a coward husband is brave (aggressive) towards his wife.’ Who would he brave against? Take a control over a policeman, will you? Just one day, let’s see.

All this are verily under control of some other entity. Everyone speaks incorrectly, like people speak lie that ‘my nature is such that I become upset’. In everything within you, the control is of the non-Self (prakruti swabhav).

Who is at fault in this?

Questioner: My nature is such that I cannot tolerate wrong things and therefore anger happens continuously.

Dadashri: Who decides and judges that it is wrong?

Questioner: I do as much as my intellect shows.

Dadashri: Yes, that much judgment and justice prevails.

Questioner: But if I am paying twentyfive rupees per day to a person and if he is hardly doing work worth five rupees then will I not feel that this is not right?

Dadashri: But why is he not doing his work? What is the reason that he is not doing work?

Questioner: It is because of his lazy nature.

Dadashri: Everybody may be getting this kind of people to work for them?

Questioner: How can I say that everybody is getting such people?

Dadashri: So why did you only June 2010

encounter such a person to work for you?

There must be a reason for this, isn’t it?

Questioner: My previous karma must be like that, that is why he met me.

Dadashri: So then what is his fault?

So then what is the reason to get mad at him?

You should get mad at your self that, ‘brother, what kind of karma ‘I’ have bound that I got such a person?’ One’s weakness will hurt the self only. ‘Fault is of the sufferer.’ He does not work and you become angry, so then you feel the hurt, so it is your mistake. He will remain as he is, he will do the same thing tomorrow and on top of that he will mimic you. As you turn around he will make a fun of you, he will say, ‘this guy is crazy, forget him!’

Questioner: So I should sit with him and explain to him that, ‘why it is not possible for you to do this much work? See how much more the other people are doing.’ And if he does not know then I can teach him, should I do like that?

Dadashri: Yes, you should explain him in such a way that he can understand and he will feel encouraged to do that work.

Will we like this or not?

Questioner: When we get angry we start using abusive language. How can we improve ourselves?

Dadashri: This happens because one does not have any control. In order to have some control one should first understand how he feels when someone gets angry with him.

How does he tolerate such behavior when it is directed towards him? Treat others the way you would like to be treated.

If someone uses abusive language towards you and it does not bother you or depress you, it is a different matter. You should 15

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stop it altogether. One must never use abusive language. This is when a human being behaves like an animal. Swearing is crude behavior, unbecoming of any human being.

Will one let the machine overheat?

Questioner: But Dada, what should we do when someone gets angry with us?

Dadashri: They will get angry. Is it under their control? Their inner machinery is not under their control. If it were under their control they would not let the machine overheat. To become even the slightest bit angry is like becoming a beast. One becomes transformed from a human being into a beast. People would not let such a thing happen, but what can they do when it is not under their control?

It is a terrible weakness The world is such that there is no reason at any given time for any anger to take place.

Even when children do not listen, there is no reason to become angry. Here you have to handle the situation by remaining calm. To become angry is a terrible weakness. Anger is the worst weakness of all. You should be sympathetic towards the person who becomes angry and understand that he does not have any control in this matter. You should feel compassion for the person who has no control over himself. What does it mean to become angry? It is like setting fire to oneself and then setting others on fire. Once this match is struck, he burns in the flames and then destroys the other person. Therefore, if getting angry were under one’s control, one would not get angry.

Who likes to burn?

If someone tells me that anger is necessary in this world, I would tell him there is never a reason for anger. Anger is a weakness and that is why it happens 16

spontaneously. God has called it a weakness.

God has said that a real man (Self-realized) is the one who has no weakness of, anger-pridedeceit-greed at all. These men that you see around you are weaklings, because they have no control over their anger and they do not know how to deal with it. How much awareness they have? They are aware about things like: if you leave water in a pail for them to take a bath they will take it, they are aware about eating, bathing, sleeping, etc. They do not have other awareness. These men lack the awareness which is associated with that special quality of having attained human birth, where others call them decent and good.

Bodyguards of mainly these two Questioner: Man should confront all his difficulties peacefully, but that does not happen. So what should he do?

Dadashri: How can he confront his problems when there is weakness of angerpride-deceit-greed within him? Anger does not stand-alone. It always accompanies the enemy called pride (maan). Anger is there to protect maan. Therefore, as long as there is a presence of pride there will also be a presence of its bodyguard, anger, for sure.

Questioner: So does that mean that one has to learn to tolerate insults?

Dadashri: The energy (shakti) to tolerate will come when one’s pride (maan) goes away; anger is the bodyguard of pride.

Pride has employed a bodyguard and told him to teach a lesson to anyone who comes to insult. Greed (lobha) also has employed a bodyguard; it is deceit (kapat) – that verily is maya itself. That maya will go away when greed (lobha) goes away. Anger is the bodyguard of pride. If someone tells you, ‘Are you a fool? Don’t you have any sense?’ you June 2010

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should tell him, ‘Sir, this is not something new; I have always been like this.’

However the tuber of deceit and greed are heavier and stronger than those of anger and pride. You cannot get rid of them easily.

Why greed is considered the guiltiest one?

Because it robs others. If one drains out all the water from a reservoir by opening all the water taps in his home, would others not be deprived of water?

Protection verily is food Anger and deceit give protection to pride and greed. The protector of greed is deceit and the protector of pride is anger. Sometimes deceit also plays a role in protecting pride.

Sometimes anger also plays a role in protecting greed and, through anger they practice greed.

A greedy person rarely gets angry, and when he does, we should understand that he is probably experiencing some difficulty related to his greed. Moreover, greedy people do not care what others say or think as long as they make money. They do not care even if they are insulted. They are like this because deceit will protect them. Deceit is their ignorance and is part of their nature. Thus, deceit and anger are protectors of internal weaknesses.

Questioner: Why does one become angry?

Dadashri: One gets angry when one’s pride is wounded. When one’s pride is hurt, he protects his pride through anger.

Questioner: Maya means deceit (kapat), that is what you said, so does this mean that within deceit (kapat) lies all vishayas sensual pleasure gratification including sexuality?

Dadashri: No, it is not so, that sensual gratification and sexuality lies within deceit June 2010

(kapat). The weapon of deceit is used to suffer (bhogavavoo) the experience of the pleasure of sex (vishaya). The basis of lalach (intense insatiable greed) to enjoy more of that vishaya (sex) is greed (lobha) and when anyone or anything impedes that then he will commit deceit. Most important are only these two.

There are two bodyguards for them-the kashaya of pride and greed. So what if these two, pride and greed are not there, at all?

Then everything including the protectors will leave.

There are many people who have some awareness and insight into their anger. They say that they do not like the anger that develops within them. They do not like it yet they have to do it.

The entire population of the world does not like kashaya: anger-pride-deceit-greed, yet the kashayas of the whole world are in accordance with an underlying desire. One does not like to get angry yet he will say ‘it will not work if I do not become angry’.

Many on the other hand believe that unless they get angry, they will not accomplish anything.

Mistake leaves upon acceptance as a mistake People can tell they have done something wrong when they get angry, can they not? They realize they have overreacted. This means they understand their mistake. If a guru is angrily scolding his disciple and someone asks him why he is venting so much anger, the guru tells him that his anger is justified because his disciple deserves it. The fool! He knows that he is doing something wrong when he gets angry and yet he covers up his mistake. Instead he should admit that he made a mistake and that he will not repeat it. Thus he will overcome his 17

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mistake.

When a man smacks his child after becoming very angry, his wife will say, ‘Why did you beat poor child like this?’ He will say, ‘You don’t understand, he deserves this.’ So the ‘anger’ will understand that, ‘He fed me.’

He does not understand that it is a mistake, but the opinion, ‘this boy is such that he deserves a thrashing for sure’ is the feeding of the anger. This is giving food to the anger. If we encourage anger, if we consider that anger is a good thing, then this is considered that we gave food to the anger. If we know that ‘anger is bad’ then it is considered that we didn’t feed the anger. If you defended the anger, if you took its side then it got food. Anger is surviving because of the food. People would take its side, would they not? Out of these four: anger, pride, deceit and greed, a person may favor one over the others and will therefore strengthen it by siding with it.

Kashayas also survive with food The nature of these kashayas: angerpride-deceit-greed is lalachoo (intensely waiting for the smallest piece of sense-self gratification). What do they say? If you get little separated from ‘Dada—the Self’ then I will take control over you. Some day if ‘Chandubhai’ will not go to ‘Dada’, if he moves away from satsang—company of the Self, then we will take over again’ – they have such conniving intent. So even without food or drink they can survive underground for three years. Their life span is such that they can starve for three years without food. They will survive underground until then.

The experiment of starving the kashayas If you meet ‘Dada’ once in two weeks or a month, even then there is no problem.

But continue doing that experiment for three 18

years. You will get more benefit, if you do it for longer time. And even then come at least once in two weeks or a month. Then the kashayas will know that ‘this person is not leaving the company of ‘Dada’ yet.’ Therefore it is better if you can come more often here, there is more benefit. If you are able to come few times even then do not leave this shelter.

Now we should not feed these kashayas.

If anger, pride, deceit and greed are not fed for three years, they will leave. This is because each has its specific diet, which people provide everyday and so they grow healthy and strong.

‘We’ have never done protection I did not have any greed from my very childhood. But I had tremendous maan and therefore the anger that comes along with it.

Questioner: Does that mean that you would get very angry at the slightest interference if your maan was hurt, restricted or obstructed?

Dadashri: Even the slightest of agitation in that respect would incite such anger in me that people around me would tremble with fear. That anger was so intense that it would cause the other person to ‘burn’ also! The anger was that bad, because there was no other greed, only the greed for this respect (maan). Prior to Gnan, if the anger ever erupted, it would ‘kill’ the victim on the spot.

One Sikh almost died; I had to go and pacify him in order to turn things around. So that was the state ‘we’ were in. At home there was hardly any money, only this superficial pompousness. And because of that, there were endless difficulties and worries.

(But after attaining this Gnan) I have never given protection to anger, pride, deceit June 2010

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and greed. If I happen to get angry and someone asks me why, I would tell him that it is wrong to get angry and that it occurred because of my weakness. In this way, I do not protect it.

everything. You are a scoundrel, you are like this and you are like that’, he goes on yelling, then what effect will you have?

Turn back when the time comes

Dadashri: Is that so? What effort will you make to uproot that anger within?

After coming under the hold of a policeman a very hot-tempered person will appear calm and cool like a block of ice. He may even look as calm as a God! He knows that, ‘if I say anything, he will beat me more.

He may even lock me up.’ He understands the result, the consequence (parinaam). One does indeed have a lot under his realm and authority (satta). And this satta is such that one can learn too. Just now, when that man left, I realized that this case is such that one can gain control over it. Why should a human being take a beating needlessly? But he has a habit, does he not? People will not improve when they are told gently, but they will improve when they are defeated. ‘We—Dadashri’ had kept a system for me that if someone instructs me for my benefit, I would turn around. So then the time will never come to take the defeat, will it?

Questioner: Where will it come from then?

Dadashri: I just had a thought that people, how do they?... So then I understood what the loophole--deceit is, in this! I understood the whole deceptive intent of people. And then they say, ‘My anger does not go away.’

What an unfailing remedy!

Say at this time you are ‘Chandubhai’ and say fifty people are sitting in Padra and you are passing by that group, now if someone from the group yells, ‘Chandubhai, you ruined June 2010

Questioner: The feeling of anger will awaken.

Questioner: At that time I have to uphold and engage (dharan) forgiveness (kshama).

Dadashri: Forgive at the time of anger?

Questioner: When feeling of anger arises at that time forgiveness should be taken up and upheld.

Dadashri: It is a very good way, to enter into and sustain (dharan) forgiveness.

But what do you do to destroy anger? What is the reason for which anger should not rise in you in this incident?

Questioner: Equanimity (sambhav).

Dadashri: For what reason do you get angry in this? Why should you feel to get angry?

Questioner: I end up believing. This is because I end up believing that ‘I am Chandubhai’. But Dada no one except You can separate ‘I’ and ‘my’, that is where the trouble is, is it not?

Dadashri: No, if there is no separation even then it is easy to understand that, even as ‘I am Chandubhai’, this person speaks because of unfolding of my karma. Now what should you do when your karma udaya (unfolding karma) is the reason for his speaking? You should have the inner understanding that this person is making me free from my karma, for this I am grateful to him, and consider it as a good attribute for this help. You do not have to bow down to him to express the gratitude 19

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but you should be heartily thankful to him, and in this way, your aversion towards him will break. You should be thankful to him for destroying the kashaya of aversion that lies within you. You should be thankful to him to the extent that you become free from any aversion against him. Alas! What is his mistake in this? He will suffer when his time comes, but at least you became free from your karma.

When a person does not get angry in a situation that provokes anger, it is considered shubha charitra (good conduct), with such a conduct one’s worldly life will improve.

However, liberation is only attainable through shuddha charitra, the pure conduct in the state of the Self.

Anger can decrease through Gnan That is why the Lord had said, ‘Any gnan or scripture that causes intoxication is agnan (ignorance).’ Atmagnan is different in every person, but only the Atmagnan of the vitarag will not cause intoxication. On the contrary, the speech of the vitarag reduces intoxication. Here people tell you ‘Do it this way and that way. Renounce this. Do penance etc.’, this causes tremendous intoxication. It is good for a life in the celestial world, but not for liberation.

Questioner: Can the ego be dissolved?

Dadashri: Yes, ‘Our’ speech is such that it will dissolve the ego. It dissolves anger, pride, deceit and greed. A Sheth (businessman) came to ‘us’ in Ahmadabad and told us, ‘Take away my anger from me.’ So ‘We’ did. The Gnani Purush has everything to dissolve anything.

That which decreases the ego is called Gnan. That Gnan through which ego decreases is called a vitaragi Gnan—that which 20

accomplishes the absolutely state which is devoid of attachment and abhorrence. And, the conduct and action (kriya) with which ego decreases, is considered to be in accordance with the Agna—instructions spoken by the Lord. However the egoism has increased and that verily is the pain (dukha).

How can one recognize a Gnani?

Questioner: You are saying that ego is dissolved through Gnani; then how can one recognize a Gnani?

Dadashri: If he does not strike back upon provocation, then realize that he is a real Gnani. You have to test him, do you not? If you see anger, pride, deceit and greed within him, then you have to change the ‘shop’ (go to someone else for your spiritual guidance).

If the sign of the shop says ‘shop of anger’, will you gain anything when you are in search for peace? No. So you have to ask the shopkeeper from the very beginning and make sure that you are in the right place. Tell bapji (the guru), ‘I am willing to spend six months to a year with you if you tell me to and if I can attain moksha; but only if I attain liberation and only if all my worries will cease.

Otherwise I will search elsewhere.’ For countless past lives all you have done is make payments to such shopkeepers and still you have not attained moksha. So tell bapji, ‘I will pay my dues if you are able to grant me moksha.’ Just test bapji a little in this way! If he gets angry, you will have your answer right away. You will know immediately that this is definitely not the shop for liberation. Despite this make bapji happy, spend a couple of hundred rupees for him, and be thankful that you are getting away by doing only that much.

Questioner: If we test a Gnani, it is disrespect, he may feel insulted, and if he is a June 2010

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real Gnani we will incur a (karmic) fault too, will we not?

Dadashri: If you meet up with a true Gnani, then he would bless you even if you do something absurd. But if he gets angry and strikes back, then ask him to forgive you and appease him by buying him a small gift. If he is still not pacified then, tell him, ‘Sir, I have a crazy mind, I just came from home after a fight with my wife.’ So he will be happy. How long will you waste your time there?

Gnani does not have anger Questioner: Would anger arise within a Gnani?

Dadashri: No, not at all. Anger is a great weakness.

Questioner: Great sages (munis) used to get so angry, they used to caste curse (shraap – words that have the energy power to make something bad happen) on people.

Dadashri: But then they go and take birth in the life as a snake. That is why snakes are worshipped and especially a cobra. They come back in the life of a snake to rid of the anger so then people worship them on the day of Naagpancham (festival of serpent-worship, the fifth day of the bright half-in some places dark half of Shravana). It is fine to become a yogi (one who aims to unite to a higher self through practice of traditional disciplines and methods) for some time, but one should not become a yogi for a longer time otherwise he will become an angry yogi. Gnanmarg (the path of Gnan) is verily right. In yogamarg, the path of the yogi, one becomes a snake afterwards. The yogi will strike back upon provocation, will he not? So can we not know that he will go in the life of an attacking cobra?

He will go in the life of a snake, moovo (the June 2010

one who is dying every second). After spending one to two lives as a snake he will come back here. So he would get rid of his nature by getting birth in the life of a snake.

He gets rid of his anger (discharges it) there.

As long as there is anger one is not called either a Gnani or a yogi. Yogis have lots of anger. But yogi should be an Atmayogi– united with the Self. Atmayogi will not have anger. But it is not possible to find an Atmayogi in this kaal (current era of the time cycle). All these are called dehayogi (uniting with the body), manoyogi (uniting with the mind). Manoyogi practices yoga of the mind.

They keep concentrating on chakras (points of physical and spiritual energy). They cannot accomplish anything in this. They can attain focused concentration ability (ekagrata).

Siddhis (special spiritual energy) would manifest through ekagrata, but because of ignorance he will spend all his siddhis. He will spend his siddhis and cash its money.

The seeker of the Self; not the obstructer of the Self Questioner: How can we know whether one is striving for the Self?

Dadashri: We can know by looking at his attributes. If any of his attributes are conducive towards further bondage then you will know. A true aspirant is one who does sadhana only for the Soul and nothing else.

None of his actions create bondage.

Unfortunately, due to the current time cycle, today’s sadhus cannot be like this. They are faced with ongoing kashayas, inner negativities for true sadhana; anger, pride, deceit and greed. They leave behind their wife and children; they undergo the rituals of penance and renunciation. They earn some spiritual benefits worth say one hundred points (binding 21

DADAVANI

merit karma) when they do samayik and pratikraman, but if they have a disagreement with one of the disciples, they get upset and end up losing one hundred and fifty points (binding demerit karma). Therefore these sadhus bind karmas. A real sadhu will never bind karmas; his sadhana is exclusively for the Soul. Only such a sadhu can attain moksha, the siddha state.

And these worldly sadhus get angry at even the slightest provocation! So these are not sadhus but tyaagis (those who renounce).

They are called sadhus today but you can openly see the anger in them. In fact you can even hear it! What kind of anger is it when you can hear it?

Questioner: One that binds for countless lives (anantanubandhi).

Dadashri: Yes, the anger that is audible is anantanubandhi. God has allowed a certain level of anger for the sadhus (sages, monks) so that they may uphold the austerity of their conduct, as long as it does not hurt anyone.

My anger can hurt only me and not anyone else. That much anger has been permitted.

‘Anger’ avoidable-unavoidable There are two kinds of anger, pride, deceit and greed (krodha, maan, maya and lobha). One kind you can divert (nivarya; avoidable). The other kind of anger is one that cannot be diverted (anivarya; unavoidable).

As for example, if you get angry with someone then from within you divert that anger and calm it down. If one were able to reach this stage, his worldly interactions would become very pleasant.

The other kind of anger is one that cannot be diverted (anivarya). One tries very hard but from within the explosion still occurs.

22

Such anger is anivarya. This anger injures the person himself as well as others.

Kashayas in a boundary through awakened awareness The Lord had said that analyze anger by process of thinking. However it may take many lives to analyze it by process of thinking.

Anger takes place even before you think. If one has so much awakened awareness (jagruti) then only anger will not happen. But that awareness arises when ‘we’ give Gnan – Self-realization. After that, anger-pride-deceitgreed comes in their boundary. Awakened awareness arises, therefore You will have awareness even before anger arises and through a spontaneous analysis everything is understood as to whose mistake it is? Who is the guilty one? What is the fact in this? You can understand everything. Thereafter, one will not get angry at all, will one?

Then it can come to an end Questioner: Dada, you said that ‘I would change and turn it this way.’ But when the anger comes on and is going on, and I give support to it, should I not know that?

Dadashri: What?

Questioner: I became angry, and then say that it was worth getting angry, then I just gave support to it, did I not Dada?

Dadashri: When you support it with, ‘It was worth doing’, then the one within will understand that this person knows that he got extremely angry but is still trying to protect his reputation by saying ‘it was worth doing’. Hey you! Why don’t you say it right? You know that you got extremely angry. Just say that, ‘Brother, today I got extremely angry, then it will come to an end.’ But will people speak the opposite, or not?

June 2010

DADAVANI

Questioner: They would!

Dadashri: To protect that pride (maan). Did you ever do something like that?

Questioner: I had done a lot, Dada.

Dadashri: Is that so? So then, you met Dada and everything got settled. ‘We’ give you original Gnan. ‘We’ light Your lamp. Then we explain to you about this worldly interaction (vyavahar) too. Then what else is left?

Anger is the result of the non-Self Anger is the result of past life. These are not my results of this life. Today ‘I am verily Shuddhatma – pure Soul’ and ‘I am not doing this.’ These are the results of past.

I keep ‘seeing’ and whatever suffering comes that is getting suffered. If one says in this life that ‘I became angry’ then, once again it becomes muddled so You have to speak ‘I am Shuddhatma’. No matter how bad or good things happen; yet in all that, I am pure (shuddha) only. Whatever happens, I am not the doer of that.

Anger is the intent of the non-Self Anger is parbhaav (intent of the nonSelf). The anger which happens to mahatmas is the intent of the non-Self. Where there is no sting it is called parbhaav. If there is a sting then even if one dose not become openly angry, it is called anger. That is called swabhav (nature). Sting is the swabhav (nature). And anger is parbhaav. Inner sting (dankha) verily is there in people of the world who are not Self-realized. That is why when the father gets angry, the son will bicker with him and then go away. When they meet again at that time he will just look at his eyes, to see if there is any dankha (lingering sting) of the poison of anger.

If he does not see any, he will begin conversation with his father.

June 2010

If the self mixes in it, then it is anger Parparinati (the result of the non-Self complex) is called gusso (annoyance and irritation) without underlying violent intent. And when that result is taken as belonging to the self (swa) then it is called anger (krodha).

And when same parinati result is not considered to be of the self then it is called gusso. Gusso is parparinati and it is the result of the non-Self complex (pudgal). And anger is the chetan (live result), ‘I am angry.’

Therefore even if anger may be there in all of us (mahatmas) ‘we’ say it’s gone. Why are we saying like that? Because when is it considered anger? When the soul-the self becomes engrossed (tanmayakar-mind-body form) in it, that is called anger. Otherwise it is not called anger. If one becomes engrossed— one with the anger—then the other person feels bad, otherwise he will not feel bad.

Now there are two kinds of involvement – (tanmayakar). The main absolute Self never becomes involved at all. But when the pratishthit atma (the relative self) becomes tanmayakar (one with anger), then the other person feels bad. When the pratishthit atma becomes involved, it looks very ugly.

Otherwise why would the other person find it so ugly? Even the pratishthit atma must not blend into it; that is where you have to maintain awareness.

Need of normality Do you get angry if someone scolds you?

Questioner: Yes I do.

Dadashri: So is that a weakness or strength?

Questioner: It is both.

23

DADAVANI

Dadashri: No, no. It is called weakness only.

Questioner: In certain situations it is necessary to become angry.

Dadashri: No, no. Anger is a weakness.

To say that anger is necessary in certain situations is a worldly notion. People make such statements because they are not able to get rid of their anger. When there is frost or an ice storm, it gets so cold that it burns the grass, the trees, and all the crops. Why do you think everything burns when it gets cold?

Questioner: Everything burns because of extreme cold.

Dadashri: Yes, so if you live calmly and remain cool, you will become more effective. Besides, to boil over and erupt is a weakness only.

Questioner: But Dada, is it not a weakness to be calm too?

Dadashri: We have to remain within limits. That is called normality. ‘Below normal is the fever, above normal is the fever, and ninety-eight is the normal’. Therefore, only normality is required.

Is it a weakness or strength?

Questioner: Would it not be considered cowardly to remain silent when someone insults you?

Dadashri: Not at all. To bear an insult is a sign of great strength. If someone were to swear at me right now, I would not have a single negative thought towards him. That is strength. All quibbling and quarrelling is weakness. To bear an insult calmly is a great strength. When such an insult is overcome just once, if one step is crossed in this manner, then you will get the strength to cross a hundred 24

such steps. Do you understand? If the opponent is strong then the other party will become weak. That is the natural trend. When a weak person harasses us and we do not do anything in response, it is considered a great strength.

In fact the weak should be protected and the strong people should be confronted.

In this current time cycle, no such people are to be found. Nowadays people keep badgering the weak and run away from the strong. There are very few people that protect the weak and stand up against the strong. This whole world keeps hurting the weak. At home the husband dominates the wife. If you beat a cow that is tied up, where will she go? What if you were to untie the cow and then beat her? She would either run away or fight back.

A man who, despite being strong, does not harm his opponents, not even his enemy, is considered a powerful person. Is it not cowardliness when you get angry with someone who gets angry with you? I am saying that these inner enemies of man: anger, pride, deceit and greed are weaknesses. Why would a person who is strong need to get angry? People, however, try to control others with their anger. Those who do not use anger as a weapon have something else. That something else is sheel (extraordinary moral character). Sheel in a person subdues even animals. Lions, tigers and enemies will all surrender to such a person. Anger, pride, deceit and greed are all obvious weaknesses.

Can you not feel your body tremble when you get angry?

Questioner: Even the body is saying that anger is not good.

Dadashri: Yes, even the body tells us that it is wrong, when it trembles. Therefore, one should consider anger as a great weakness.

June 2010

DADAVANI

Anger can leave with right solution Someone asked me why for countless lives man has tried to get rid of anger and has not succeeded. I told him that perhaps he did not have the right solution. He told me that the solutions given in the scriptures, which he himself was following, did not eradicate his anger. I told him that the solution has to be exact and correct. Trying to find a solution to stop the anger is foolishness because anger is a result. It is just like the results of an examination. The result cannot be changed. It is the cause which one needs to change.

People try to suppress anger, but it is futile, and in doing so one may even become insane. Besides anger is not something that one can get rid of. A person said to me that he had been successful in suppressing his anger to some degree, but you cannot say that it is suppressed, while it still remains inside. He then asked me for a solution and I told him to make a note of those circumstances and people that made him angry and those that did not.

He was to also make a note of when he did not get angry even though the other person did something wrong. There are circumstances when we get angry even though the other person does the right thing. What is the reason behind this?

Questioner: Is it because a granthi (a knot of opinion) has formed in our mind for that person?

Dadashri: Yes, a complex of opinions has been formed. What should one do to disentangle from that complex? The examination has already been given. You will get angry with that person as many times as you were meant to. But what must you do from now on? You should not allow yourself to become prejudiced towards the person with whom you get angry.

June 2010

You should change your opinion of him. It is because of the account of your prarabdha (fate, past karma, destiny) that this person is behaving in this manner with you. Whatever that person does, it is because of the result of your own karma. This is how you should change your opinion about him. If you change your opinion about him, you will no longer get angry with him. The effect from the past will remain for some time. That effect will come, give its results and then it will stop altogether.

Anger can leave through right understanding This is a very subtle point, which people have failed to discover. There is a solution for everything. The world can never be without solution. People are trying to destroy only the results. The solution against anger, pride, deceit and greed is that one should destroy their causes and leave the results alone. If one does not have the awareness in the first place, then how will he find the solution?

Questioner: Please explain again how to destroy the causes.

Dadashri: If I get angry with this gentleman, I decide that my anger towards him is the result of me seeing faults in him previously. Now whatever wrong he does, as long as I do not let it affect my mind, the anger towards him will subside. Some of it will still come as a result of the past, but no more will come in the future.

Questioner: Does anger stem from looking at others’ faults?

Dadashri: Yes. Even while seeing their faults, you should be aware that it is wrong and it is a result. Once this process of seeing faults in others ceases, anger will cease. ~Jai Sat Chit Anand 25

Pujya Deepakbhai's USA-Canada Satsang Program 2010 Venue

Date

Day

Program

From

To

Venue

Contact nos

Atlanta, GA

16-Jun-10

Wednesday

Satsang

6.30 PM

9.00 PM

Gujarati Samaj

678-595-9631

Atlanta, GA

17-Jun-10

Thursday

Gnanvidhi

5.30 PM

9.00 PM

5331 Royalwood Parkway,

229-423-5453

Atlanta, GA

18-Jun-10

Friday

Aptaputra Satsang

6.30 PM

9.00 PM

Tucker,GA 30084

404-538-5000

nilimapatel58@yahoo.com

404-934-7192 (904)743-7327

Jacksonville, FL

19-Jun-10

Saturday

Satsang

6.30 PM

9.00 PM

Twin Lakes Academy Middle School

Jacksonville, FL

20-Jun-10

Sunday

Aptaputra Satsang

10.00 AM

12.00 PM

8050 Point Meadows Drive,

(904)704-6966

Jacksonville, FL

20-Jun-10

Sunday

Gnanvidhi

5.30 PM

9.00 PM

Jacksonville, FL 32256

(904) 737-1674

Jacksonville, FL

21-Jun-10

Monday

Aptaputra Satsang

6.30 PM

9.00 PM

needom@gmail.com

(973) 618-6775

New York, NY

22-Jun-10

Tuesday

Satsang

6.30 PM

9.00 PM

Gujarati Samaj of New York

718-849-2530

New York, NY

23-Jun-10

Wednesday

Gnanvidhi

5.30 PM

9.00 PM

173-15 Horace Harding Expwy,

718-347-0050

Fresh Meadows, NY 11365

718-631-0443

surendralal1@yahoo.com

516-624-7628

Hunt Valley, MD

24-Jun-10

Thursday

Aptaputra Satsang

6.30 PM

9.00 PM

Baltimore Mariott

(301) 351-0510

Hunt Valley, MD

25-Jun-10

Friday

Gnanvidhi

5.30 PM

9.00 PM

Hunt Valley Inn, 245 Shawan Road,

(732) 766-7265

Hunt Valley, MD. 21031

(410) 905-2342

dadabhagwan.shibir@gmail.com

(757) 286-8021

Only for mahamtas and those who have previously registered.

NATIONAL SHIBIR Hunt Valley, MD

26-Jun-10

Saturday

Satsang/Samayik

9.30 AM

7.30 PM

Hunt Valley, MD Hunt Valley, MD

27-Jun-10

Sunday

Satsang/Samayik

9.30 AM

7.30 PM

Hunt Valley Inn

28-Jun-10

Monday

Satsang/Samayik

9.30 AM

7.30 PM

Hunt Valley

Hunt Valley, MD Hunt Valley, MD

29-Jun-10

Tuesday

Satsang/Samayik

9.30 AM

7.30 PM

Closest Airport

30-Jun-10

Wednesday

Satsang/Samayik

9.30 AM

7.30 PM

International (BWI)

Dallas, TX

01-Jul-10

Thursday

Aptaputra Satsang

7.00 PM

9.30 PM

DFW Hindu Temple Auditorium

817-329-4656

Dallas, TX

02-Jul-10

Friday

Gnanvidhi

6.30 PM

10.00 PM

1605 North Britain Road

214-636-4787

Dallas, TX

03-Jul-10

Saturday

Satsang

10.00 AM

12.30 PM

Irving, TX 75061-2608

972-369-3298

dallasmahatma@yahoo.com

214-316-8123

Houston, TX

04-Jul-10

Sunday

Satsang

10.00 AM

12.30 PM

Shree Vallabh Priti Seva Samaj Hall

832-771-8204

Houston, TX

04-Jul-10

Sunday

Gnanvidhi

4.30 PM

8.00 PM

(VPSS Haveli), 11715 Bellfort Village Dr,

832-646-4696

Houston, TX 77031-2629

Houston, TX

05-Jul-10

Monday

Satsang

10.00 AM

12.30 PM

Phoenix, AZ

05-Jul-10

Monday

Aptaputra Satsang

6.30 PM

9.00 PM Shreenathji Temple Hall, 6300 South 23rd Ave.,

832-405-5172 480-209-1472

Pujya Deepakbhai's USA-Canada Satsang Program 2010 Venue

Date

Day

Program

From

To

Venue

Contact nos

Los Angles, CA

06-Jul-10

Tuesday

Satsang with Eng. Translation

6.30 PM

9.30 PM

Anil and Bhavina Patel

714-337-9000

Los Angles, CA

07-Jul-10

Wednesday

Gnanvidhi (Guj/Eng)

5.30 PM

9.30 PM

2164 Rocky View Road

909-510-1258

Los Angles, CA

08-Jul-10

Thursday

Satsang with Eng. Translation

6.30 PM

9.30 PM

Diamond Bar, CA 91765

323-493-3030

boloram@sbcglobal.net

562-201-5700

San Jose, CA

09-Jul-10

Friday

Satsang

6.30 PM

9.00 PM

Vaishnav Parivar - Haveli

408-624-1611

San Jose, CA

10-Jul-10

Saturday

Gnanvidhi

4.00 PM

7.00 PM

25 Corning Ave.,

408-910-6052

San Jose, CA

11-Jul-10

Sunday

Aptaputra Satsang

10.00 AM

12.30 PM

Milpitas, CA 95035

408-978-3938

San Jose, CA

11-Jul-10

Sunday

Satsang

4.00 PM

7.00 PM

mydada@chowlera.com

408-646-4977

Champaign, IL.

12-Jul-10

Monday

Aptaputra Satsang

6.30 PM

9.00 PM

Hotel Hanford Inn & Suites

217-689-1075

Champaign, IL.

13-Jul-10

Tuesday

Gnanvidhi

5.30 PM

9.00 PM

2408 North Cunningham Avenue

217-689-1035

Urbana, IL 61802

217-821-0764

Chicago, IL

14-Jul-10

Wednesday

Satsang

6.00 PM

mehuljk@gmail.com

217-493-8250

8.30 PM

Jain Society of Metropolitan Chicago

847-980-5759

Chicago, IL

15-Jul-10

Thursday

Gnanvidhi

5.30 PM

9.00 PM

435 Rt. 59, Bartlett, IL 60173

847-885-8576

Toronto, Canada

17-Jul-10

Saturday

Satsang

6.30 PM

9.00 PM

Sanatan Mandir

416-731-5236

Toronto, Canada

18-Jul-10

Sunday

Satsang

10.00 AM

12.00 PM

9333 Woodbine Ave.,Markham,

416-675-3543

Ontario, Canada L6C 1T5

toronto.dadabhagwan@g mail.com

Toronto, Canada

18-Jul-10

Sunday

Gnanvidhi

4.30 PM

8.00 PM

Cherry Hill, NJ

20-Jul-10

Tuesday

Satsang/Samayik

9.30 AM

12.30 PM

Crowne Plaza

856-875-4775

Cherry Hill, NJ

20-Jul-10

Tuesday

Satsang

4.30 PM

7.00 PM

2349 Marlton Pike W,

201-229-1483

Cherry Hill, NJ

21-Jul-10

Wednesday

Satsang/Samayik

9.30 AM

12.30 PM

Cherry Hill, NJ 08002

732-322-2639

Cherry Hill, NJ

21-Jul-10

Wednesday

Satsang

4.30 PM

7.00 PM

ccshah@yahoo.com

732-968-6836

Cherry Hill, NJ

22-Jul-10

Thursday

Satsang/Samayik

9.30 AM

12.30 PM

Closest Airport

Cherry Hill, NJ

22-Jul-10

Thursday

Satsang

4.30 PM

7.00 PM

PHILADELPHIA INTERNATIONAL(PHL)

Cherry Hill, NJ

23-Jul-10

Friday

Satsang/Samayik

9.30 AM

12.30 PM

Every evening from 9 PM to 10 PM

Cherry Hill, NJ

23-Jul-10

Friday

Satsang

4.30 PM

7.00 PM

we will have different programs planned,

Cherry Hill, NJ

24-Jul-10

Saturday

Satsang

10.00 AM

12.30 PM

including Garba.

Cherry Hill, NJ

24-Jul-10

Saturday

Gnanvidhi

4.00 PM

7.30 PM

Also Different Exhibitions, Theme Shows,

Cherry Hill, NJ

25-Jul-10

Sunday

Gurupujan

9.00 AM

2.00 PM

Children's World, Puppet Show and more.

NORTH EAST GURUPURNIMA - 2010

DADAVANI

Spiritual Discourses and Gnanvidhi in the presence of Atmagnani Pujya Deepakbhai

Spiritual Discourses (with English Translation) and Gnanvidhi in LA (USA) 6th & 8th July, 6-30 to 9-30 PM - Spiritual Discourses & 7th July, 5-30 to 9-30 PM - Gnanvidhi Venue : 2164, Rocky View Road, Diamond Bar, CA 91765. Contact : 714-337-9000, 909-510-1258

Dada Gurupurnima 2010 in UK in presence of Pujya Deepakbhai Date 29 Jul '10 30 Jul '10 31 Jul '10 1 Aug '10

Day Thursday Friday Saturday Sunday

Time 7:30 to 10 PM 7:30 to 10 PM 6 to 10 PM 9 AM to 8 PM

Event Spiritual Discourse Spiritual Discourse Gnanvidhi Gurupurnima Celebration

Venue Wanza Community Centre 31 Pasture Lane, Leicester, LE1 4EY Contact : 01162208081

Delhi 20 -21 August, 6-30 to 9 pm - Satsang and 22nd August (Sun), 5-30 to 9 pm - Gnanvidhi Venue : Shah Auditorium, Gujarati Delhi Samaj Marg, Civil Lines, Delhi. Tel. : 9310022350 Bangalore th th 27 -28 August, 6 to 8-30 pm - Satsang and 29th August (Sun), 5 to 8-30 pm - Gnanvidhi Venue : Shikshak Sadan Auditorium, Opp. Kaveri Bhavan, K.G. Road, Bangalore. Tel. : 9590979099 th

st

Watch Pujya Niruma on T.V. Channels India

'Sanskar', Everyday 8:30 PM to 9:00 PM (In Hindi) DD-Girnar (Gujarati), Everyday 7:00 AM to 7:30 AM & 3:30 PM to 4 PM Doordarshan Sahyadri - Mon-Tue-Thu-Sat 7:30 to 8 AM & Wed-Fri 7:15 to 7:30 AM (In Marathi)

All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi) USA : 'TV Asia' Everyday 7 AM to 7:30 AM EST (In Gujarati) USA-UK : 'Aastha International' Everyday 8 AM to 8:30 AM (In Gujarati) Africa : 'Aastha International' Everyday 10:30 AM to 11 AM (In Gujarati)

Watch Pujya Deepakbhai Desai on T.V. Channels India

Zee Jagran, Everyday 9:30 PM to 10:00 PM (In Hindi) DD-Girnar (Gujarati) Everyday, 9 PM to 9:30 PM (In Gujarati) USA 'SAHARA ONE' Mon to Fri 9 AM to 9:30 AM EST (In Gujarati) USA-UK : 'Aastha International' Everyday 9:30 PM to 10 PM (In Gujarati) UK-Europe : 'MA TV' Everyday 5 PM to 5:30 PM (In Gujarati) Africa : 'Aastha International' Everyday Midnight 12 to 12:30 AM (In Gujarati) Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India.

Tel. : (079) 39830100, email: 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

June 2010