Progressing with awakened awareness of the Self against anger

DADAVANI

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Dimple Mehta Price : Rs. 10

May 2011

Progressing with awakened awareness of the Self against anger

Year : 6, Issue : 7 Conti. Issue No.: 67

EDITORIAL Why does anger happen? It is because one becomes engrossed with the nature of prakruti (the non-Self complex). A thought arises in the mind and the self becomes tanmayakar (engrossed) in it and anger arises. What is the nature of anger? Anger is with himsak bhaav (violent intent) and tanto (lingering effect). After attaining the Self, himsak bhaav or tanto does not remain in mahatmas, and therefore, it is not considered anger (krodha). This is because the living part has been pulled out when the Self separates. Now, after Gnan, anger belongs to the lifeless part and therefore there will not be any burning within, from the anger that happens.

After attaining Gnan, anger-pride-deceit-greed-ego remain as discharge. Discharge means, with whatever intent it was filled in, charged, with such intent it gets emptied, discharges. How the prakruti was wound in the past life, with that intent the prakruti will unfold-unwind. One dances according to the way prakruti makes him dance. There, awareness does not remain about what is harmful or hurtful to the self. Due to force of circumstances, and lack of understanding, interference arises. This interference happens because one leaves the state of the Self. This results in a veil over the bliss of the Self.

What inner awakened awareness is necessary? It is ideal if the anger does not happen at all, but if it were to happen due to unfolding of karma then one should not mix in the non-Self complex by becoming Chandubhai. Chandubhai is the relative state and therefore You should not become that. Really, You are the Self, and the Self is the non-doer. The Self is gnatadrashta-parmanandi (knower-seer and in eternal bliss), so one should have the purushartha for remaining in that state only, should one not?

Chandubhai is totally an effect and effect cannot be changed. But a mistake happens when one becomes effective in the effect. Effect has to be simply seen and known. Our ‘work’ is to come back to ‘our’ state from the state of engrossment in the effect.

Revered Dadashri says, improve from within instead of taking on the heavy trouble of improving the prakruti. We should become separate from the prakruti and play ‘our’ role separately. We should become separate from the prakruti’s opinion. Saiyami means, one does not become engrossed in the prakruti and one’s own opinion will arise in opposition of what this prakruti (the non-Self complex) is doing; such a one is a saiyami. And because of saiyam parinam (absence of kashaya reaction), the energy will start to increase for remaining separate.

And when all intents of violence is destroyed then all the energies will manifest and only then in a real sense one’s own salvation happens, and thus allow one to become a nimit (evidentiary instrument) for the salvation of others. ... continue on next page Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.

Owned by : 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.

DADAVANI

Our goal should be such that, the other person should not get hurt in the slightest extent through our anger-pride-deceit-greed. We should be able to turn these kashayas back from within and ultimately reach the kashaya-free state by progressing within with awakened awareness (purushartha).

It is our ardent prayer that this compilation of Dadavani will be helpful to all mahatmas to commence the purushartha with awakened awareness for attainment of this goal. ~Jai Sat Chit Anand

Progressing with awakened awareness of the Self against anger { 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.}

Need for correct understanding only Questioner: You just talked with this person about the matter of gusso (anger without violent intent); but I could not understand that properly.

Dadashri: Which talk?

Questioner: About krodha (anger with violent intent) and tanto (lingering effect); himsak bhaav (violent intent).

Dadashri: No, how can you understand that? Wherever he is sitting, he is sitting facing the north direction, and you are sitting facing the south. So this is not a talk about the direction which you are facing. So how can you understand? This is a talk of the north side.

Questioner: But I feel that there is not too much difference between me and him.

Dadashri: No, it may seem that way.

But other people will not accept it as valid and lawful for the world, will they? This is because here (in Akram Vignan) the anger (krodha) does not happen via ego and when 2

he is getting angry (krodha) at that time there is not the slightest himsa (violence); whereas there would be himsa (violence) in your (the one who has not taken Gnan) krodha (anger).

Questioner: I could not understand the difference between gusso (irritation; anger without violent intent) and krodha (anger with violent intent).

Dadashri: All these people (mahatmas) are getting angry (gusso). Yet I say that no one has anger, because when is gusso considered as krodha? It is only when there is himsak bhaav (violent intent) behind that anger, then only it is considered krodha. I ask this person, ‘Do you have himsak bhaav?’

Then he will say, ‘No, Dada.’ So I said, ‘Your anger is not krodha, it is gusso.’ I ask next, ‘Do you have tanto (lingering effect)?’ Tanto means if you had become angry (krodha) with someone tonight, then the next morning you will remember that and it will continue again in the morning. Then he says, ‘No, that tanto is not there at all.’ So where there is no tanto, no himsak bhaav, there is no anger, there is no greed, there is no pride at all.

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Now there is an exception where the people who are interacting in the world, do not have himsak bhaav (violent intent) in krodha (anger), there is such a place, but that is punyai bhaav the merit karma. It results in earning merit karma. There is no himsak bhaav where one gets angry at his child. Other than that everywhere there is himsak bhaav in krodha. But when one gets angry at the family member, then he does not have himsak bhaav. Do you understand that? As a result of becoming angry, he earns merit karma. And this person here will get (mukti-fada) liberation as a fruit. That intent came in this person’s mind, gave liberation and left.

Anger arises by becoming one with the attributes of prakruti So what is called krodha (anger with violent intent)? When the thought comes in the mind, atma (worldly self) becomes engrossed (tanmayakar), and the anger (krodha) arises the moment a seed is planted in the yoni (place of creation; womb) and that krodha will be with himsak bhaav (anger with violent intent).

So what is considered krodha? It is where there is himsak bhaav for sure. This here is not himsak bhaav; here it is ahimsak bhaav (non-violent intent). What is that? It is where there is no tanto (lingering effect). Tanto means if you had become angry at your wife, the next morning tanto (prolonged feeling of conflict) will be there, you will know that the tanto is not over when she deliberately bangs the cup of tea while serving you. These people (mahatmas) will not have such tanto, they may have verbal conflict, but there will be nothing after an hour, they will not have tanto.

Can such thing happen?

Questioner: Yes, it can.

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Dadashri: Does this come in to your experience?

Questioner: Yes. Dadashri: Then it is done.

‘Anger’ – it happens There is no person in the whole world who likes to become angry. No one likes to become angry. Anger burns the self first; one destroys himself and then destroys the other person. So no one likes to do such a business.

Anger happens. Greed (lobha) too, no one likes to do that. But greed happens. This deceit, lying, stealing, all; happens. You are not doing this. You simply believe through illusion (bhranti), that ‘I did’.

We understand that this is anger, since it burns within, and therefore, we do not like that. And we feel bliss (anand); that also happens, this is how it is. Both, anger and bliss, happen. There is no capacity beyond one’s own control. The energy of the Self has been destroyed. A veil has come over the energies of the Self just as a piece of iron gets covered, and that is why all the energies of the Soul are destroyed. The Atma (the Self) is full of infinite energies, full with illumination (tejomaya), it is the illuminator of all the illumination (prakash; light). Every living being in the whole world, there are tremendous energies in only one Atma (Soul)! The energy of knowing. Only one Atma has tremendous energies of knowing-seeing. Yet all the energies are lying veiled. So what can happen?

Questioner: So now, how can we know the energies of the Atma (the Self), please show us?

Dadashri: If you follow according to ‘our’ instructions, then it will happen.

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Anger can go away, once you realize the Self Questioner: How can the anger (krodha) go away, Dada?

Dadashri: When we give Gnan, everything will go away. But one does not understand much of that. Everything; angerpride-deceit-greed, all go away completely.

This is because one becomes shuddha (pure), and therefore does not remain in that. And whatever it is, that is now his discharge.

Discharge means bharelo maal (filled stock of karma; stored baggage) and it will come out. Now new incoming of any stock of karma has stopped. And the old stock will come out. Karma does not exist in the shuddha (pure) at all. So when anger arises he does not like it from within, he feels ‘This should not be so’.

Questioner: The one who comes here (those who have taken Gnan), only he would feel that, no? The one who does not come here, will he not feel like that?

Dadashri: No, he will not. This is alaukik (extraordinary; beyond that which is worldly). As long as the alaukik (the Self) is absent, the alaukik cannot happen. Laukik (worldly) is there surely.

Questioner: Why is the alaukik limited to only one place?

Dadashri: Alaukik means whatever these people have known, all of it is verily wrong. Not even a single word (letter) is right.

When we give this Gnan, at that time anger, pride, deceit, greed, ego; everything do remain. But the living (jiva; life energy) part from that has been pulled. Jiva part has been 4

set in the jiva part so it has set into Atma (the Self). So only the jada (inanimate; lifeless) part remains after that.

Now, after this Gnan, in fact krodha does not happen. But the other person may feel that you are becoming angry. But all will not understand this. In fact, anger-pride-deceitgreed do not happen at all, this is for sure, a hundred percent sure.

Violent intent does not remain after Gnan Our mahatmas do get angry at someone but ‘He – the Self’ would know that ‘he-the non-Self’ is getting angry. At that time the other person’s anger would be real, but (mahatma’s) anger would not be real, it would be artificial. This is because ‘poteythe awakened Self’ (awakened and aware after the Gnan Vidhi) is not involved in between this interaction.

Now looking at your anger, if the other person says that your anger has not gone, then you should say, ‘you are right from your view point; it is correct’. This is because he will say as he sees. But You have to understand that, ‘I do not have himsak bhaav (violent intent) within. And therefore, it is exactly like what Dada says.’

What is the nature of true krodha (anger)? It would be with himsak bhaav. True greed would be with himsak bhaav. True deceit (kapat) would be with himsak bhaav.

So anger-pride-deceit-greed are no longer there at all after ‘we’ give Gnan. But you have to recognize this by coming here (in the satsang). This is because the pure Self which ‘we’ have given to You, never becomes tanmayakar (engrossed, one with the bodymind form). Yet because one does not May 2011

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understand this as it is, one leaves one’s state of the Self (this is called dakho) as a result interference reactions (dakhal) arises. Dakho (interference) happens only by leaving the ‘place’ -the state, the seat of the Self. One should not leave ‘one’s own place (the Self)’.

What one loses by leaving ‘one’s own place’ is that the bliss of the Self gets obstructed and it feels as if interference has occurred. But the ‘Atma – the Self’ which ‘we’ have given, does not get displaced even a little, it remains exactly as it is. The conviction (pratiti) does not change.

After attaining this Gnan, tanto (inner link) has gone. If there is tanto, it is verily called anger, pride, deceit, greed. The one whose tanto is gone; anger, pride, deceit, greed are no longer there.

Dadashri: Anger (gusso) will decrease and go away. See, all this will happen according to what I have said; everything will go away.

One should keep on understanding Questioner: Dada, when anger comes then again people taunt saying, ‘Why are you becoming angry after taking Dada’s Gnan?’

Dadashri: It is like this; now you should keep this as a part of ‘our’ discussion. What mistake of ‘ours’ is there within? So there is nothing else to this. It will go away simply by understanding. You have to only understand.

You have to understand what I speak. Then it will fit. Having become the Self, means You are sitting in Your ‘home’, I know that You are sitting there.

Anger left, results remained

Now when you become angry—when Chandubhai gets angry, do You say that “‘I’ am getting angry”, will You say that? You will say that ‘Chandubhai’ is getting angry. When does the himsak bhaav (violent intent) happen? Himsak bhaav happens when the Self becomes tanmayakar in the mind.

However here the Self (that has been separated in the Gnan Vidhi) does not become tanmayakar (become the body-mind form, I am Chandulal). It will remain separate only.

On the contrary one will say, ‘Oh, this should not occur. Such thing should not occur’, he will say so. On one side Chandubhai may get angry and on the other side You-the awakened Self will say from inside that ‘this should not occur’. ‘This should not occur’; so what has happened? Himsak bhaav (violent intent) is gone. Therefore, anger-pride-deceit-greed will not occur at all.

We listen that you are getting angry (krodha), we do see when you are getting angry at someone, even then ‘we’ know that this is not krodha (anger). This is because this Chandubhai will get angry (krodha) at someone and inside You will say that, ‘No, such thing should not happen.’ So the himsak bhaav (violent intent) that is the result of becoming ekakar – become the form of— that has broken. So this krodha (anger with violent intent) has gone. Now this that is happening is the result of anger (of past life).

And the other person (who has not taken Gnan) would be fuming in his mind, would not say anything, even then ‘we’ say, ‘Why are you burning with anger?’, because there is himsak bhaav. And himsak bhaav is exact krodha indeed.

Questioner: After Gnan, I experience that anger has decreased.

When gusso happens to Chandubhai then ‘You’ will feel in your mind that ‘this

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Filled stock is coming out

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should not happen.’ On what authority one says this? The answer is, ‘The Self has become separate.’ And therefore, now the Self remains as the Self. The Self remains out of krodha, so then what is this? Then the answer is, ‘The filled stock is coming out in this.’ If a lot more gusso was filled then that much will come out. If there is less gusso means less gusso was filled. If cool gusso was filled then cool gusso will come out. The stock will come out as it was filled. So even for these worldly people, only that stock will come out which was filled. But one becomes tanmayakar (engrossed) because of ignorance. Ego and intellect both become one and became tanmayakar so it is called krodha. And this one (mahatma) does not become tanmayakar so it is not considered krodha.

As the intents so will be the results Questioner: Is it the prakruti that does the gusso?

Dadashri: What is evident is not gusso.

I go over to its original seed, I go over its root. What is its starting point? So in the starting point one creates interference in prakruti by exerting gusso and the way it becomes ready, with what bhaav one does, with such bhaav only (causes), the original prakruti becomes ready. After then that prakruti discharges through its inherent nature.

At that time ‘He – the Self’ will not like that, so what poor prakruti can do in that! So prakruti will hurt you as long as there is mistake in your understanding, otherwise prakruti has not arisen to give pleasure or pain.

Prakruti is independent at the time of discharge Questioner: But now, if prakruti wants 6

to do some work then it has to take permission from atma (worldly interacting self)?

Dadashri: No. Prakruti means, whatever bhaav (intent) the atma (the worldly interacting self) had done in the past life, whatever interference it had done, that is the kind of prakruti that has become-arisen in this life. But at the time of becoming free (discharging), even if the self (atma) wants to let go in a certain way, the prakruti will release verily according to its own nature only. At that time ‘it – the current self’ does not like it.

Anger arose within me against you, but I do not like it.

One dances the way his prakruti makes him dance Human nature is such that one becomes like his prakruti.

One dances as prakruti makes him. At that time he loses awareness of what is harmful or hurtful to him. When prakruti makes one to do anger then after doing anger he remains there (does not do anything to reverse from it). When prakruti makes him cry then he cries too. He does not feel ashamed at all. He will cry openly. Big tears will drop from the eyes.

Questioner: Prakruti makes one cry or the karma makes one cry, Dada?

Dadashri: Karma verily means prakruti. That is called original prakruti. This prakruti verily runs everything.

Questioner: So it can be said that prakruti makes a person do all these things.

One does as guided by the prakruti, even if he does not have the desire. Prakruti makes him do that.

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Dadashri: Not only that prakruti makes one do but it makes the top-the spinning toy (human being who is like the spinning toy) dance. All these are ‘tops’. All are dancing and prakruti makes them dance. He may be a reputed prime minister or whoever, but all are dancing, but he does the egoism that ‘I danced’.

The need is to improve from within When the prakruti does not improve he says, ‘Ah! Forget it!’ Hey you! Do not worry if it does not improve, You just improve things from within. Then it is not Your responsibility. That is how scientific all this is.

There is no responsibility on Your part whatsoever, for anything that is going on externally. If you understand only this much, you will be able to solve your problems. Do you understand what I am saying?

Questioner: Yes, I do understand.

Dadashri: What did you understand?

Questioner: I simply have to ‘see’; I am not to become one with it (tadatmya).

Dadashri: Not like that. Even if you become involved with it, You should immediately say, ‘This should not be so. All this is wrong.’ The prakruti will do everything because it is irresponsible. But by simply saying this much You become free from all liability. Now do you have problems with any of this?

Questioner: Yes it does, Dada.

Dadashri: Every time?

Questioner: Yes, every time Dada.

Dadashri: Our Gnan is such that it will constantly keep You in awareness and awareness itself is the Self.

The prakruti will even have opinions and everything else, but You should become free of opinions. You are separate from the prakruti. This ‘Dada’ has made that separation for You. Thereafter You have to play Your role separately. You should not get involved in problems of ‘Chandubhai’.

Prakruti does wrong: Purush does right The prakruti may do wrong but You correct it from within. What do You have to tell ‘Chandubhai’ when he does something wrong? You have to tell him, ‘Chandubhai, what you are doing is wrong, it should not be so.’ So then Your work is done. The prakruti can be good today and turn out bad tomorrow.

You do not have anything to do with it. The Lord says, ‘You do not ruin Your goal and liberation.’

Questioner: Can I change the prakruti if I want to?

Dadashri: The prakruti cannot change, and that which changes, changes because it was meant to change, and that is why it changes.

Questioner: There is no problem, but this awareness is not there at the time of anger.

Questioner: That means that prakruti can be changed?

Dadashri: Our Gnan is such that it will keep You in awareness. You will do pratikraman and everything else. Does awareness remain for you or not?

Dadashri: It cannot be changed at all.

You can settle with equanimity after attaining this Gnan. Prakruti cannot be changed. If prakruti changes then the salvation (!) is done,

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because there should be the one who can change. And if one became a changer, then it is over. Gnan is then destroyed.

Prakruti becomes weak through Gnan Questioner: But Dada, prakruti can become soft through this Gnan, can it not?

Dadashri: It becomes quite weak and soft. This is because the light of our Gnan will not go in it. All this runs due to presence of the Self. Now the Self is there, presence is there, but its light will not go in.

Questioner: It will not go in , so prakruti…

Dadashri: Will become weak. Prakruti will go on in the presence of the Self, but light will not go there.

Questioner: Light will not go there, so what does it mean?

Dadashri: All the power is gone. All the power of prakruti cooled down. It became weak. If gusso happened, that is only prakruti.

We keep saying ‘no’ from inside and prakruti would have been doing gusso, that is we are calling gusso. And when prakruti and ego do it together, then we call that krodha. So ego does not go, it is its power. Anger without power (ego) will not burn the other; it does not give rise to burning sensation.

When the self enters into the qualities of the prakruti (tanmayakar), then it is called krodha (anger with ego). For You all (mahatmas) only the qualities of prakruti remains.

Against enraged prakruti Here one becomes angry at someone due to the force of prakruti, but immediately 8

behind all this, where is he? He is in, ‘this should not happen’, that is the intent, and the people of the world are verily in the intent (state of) of what happens. So there is a lot of difference between the two. For you everything proceeds with agreement, does it not?

Questioner: It happens. Later the current opinion separates from the old one.

Dadashri: But after how long?

Awakened awareness should come within one or two hours! But such junk karmic stock has been filled that prevents this, and one does not know anything. Do you not feel that way?

In how many hours should the awareness come? In two, four, or even twelve hours, You should become aware that, ‘This is wrong.’

But here, even when ‘we’ tell you, You do not realize it. This still happens in so many instances, but You are not aware of it. ‘We’ would know right away that this one has gone in the wrong direction. Would ‘we’ not know this? Despite that, ‘we’ allow it to continue.

But ‘we’ also know that eventually, everything will work out fine.

The one who keeps the prakruti separate is a saiyami Now anger-pride-deceit-greed will not happen, since these are not the attributes of the Self at all. So our mahatmas (those who have attained Self-realization through Gnan Vidhi) are considered saiyami (one with equanimity). Saiyami means, one’s own opinion will arise in opposition of what this prakruti (the non-Self complex) is doing, such a one is a saiyami.

When the prakruti becomes angry, the awakened one within does not like it. So the opinion that becomes separate, is the saiyami, ‘it should not be like this, this obstinacy should May 2011

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not be there’. Prakruti will continue to play its role. The asaiyami (the one who is under the control of kashaya), will play a role by becoming one with prakruti. The saiyami will keep the prakruti separate; he will continue to keep prakruti separate. That which becomes one with (tanmayakar) the prakruti is separate. In all this; the saiyami is the one who separates through a different opinion in what the prakruti is doing. No matter how the prakruti is, but the one who does not become one with the prakruti is called a saiyami.

Prakruti will dissolve only by ‘seeing’ Questioner: Many times prakruti does not leave its insistence (pakkad), after attaining Gnan. It gets its work done.

Dadashri: There is no problem. There is no problem with what prakruti does. ‘You’ have to continue ‘seeing’ the prakruti. You have to simply ‘see’. The nature of the Self is gnata-drashta (knower-seer). ‘You’ attained the Self, so You have to keep ‘seeing’ this prakruti. Your ego (ahamkar) is gone, mamata (my-ness) is gone; what else remains then? Anger-pride-deceit-greed will not happen at all; that is called Gnan.

Awareness against filled stock What would happen to you if an individual whom you gave twenty five thousand rupees to, says something abusive to you?

Questioner: I would feel very angry towards him.

Dadashri: No, not like that; does Gnan remain or does it go away?

Questioner: It does remain now.

Dadashri: That is Shuddhatma, and if May 2011

Chandubhai is getting angry, You have to ‘see’ that.

Questioner: Yes, that is right, Chandubhai might get angry.

Dadashri: He will get angry, because that is the stock of karma expressing, is it not? But You have to ‘see’ that and tell him, ‘Why are you doing that? Why don’t you shape up? You have wandered for infinite lives, so straighten out now.’ Then what would you say if that man tells you that he will not give you even a dime?

Questioner: Then I would believe that ‘fault is of the sufferer’ and resolve it with equanimity.

Dadashri: Immediately?

Questioner: Yes. I must have taken from him, so he is not giving it back.

Dadashri: Then your lobha–kashaya (passion of greed) has gone.

Questioner: It is very difficult to get rid of greed.

Dadashri: It is difficult but if you do not try to be overwise, then this Gnan is such that it will keep everything precise.

Even if he does not give you even a dime of the hundred thousand he owes you, it should not show on your face. If it does, then that is the end of that.

Questioner: If he owes one million rupees and if he gives all but couple of hundred thousand, then it is like a spider losing just one leg. Whereas if one incurs a loss of twelve lakhs rupees instead of ten, then …

Dadashri: What even if the loss is of eighteen lakhs?

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Questioner: Gnan should remain then too.

Dadashri: What even if there is a loss of twenty eight lakhs?

Questioner: Then what does it matter even if it is a hundred million, when he is not going to give back anything?

Dadashri: All You have to tell Chandubhai is, ‘Chandubhai, do not break your inner intent that you want to return the money. You decide that you want to give whenever you have the money.’ If it is his then no one can stop him from getting it and if it is not, then he will suffer.

Questioner: What You just said is really great.

Dadashri: He is bound to get it. This is all an account of karma. Things get ruined when the mind spoils. When the mind spoils, one will threaten, ‘I will file a complaint with the court; I will do this and I will do that.’ In this way he will scare him into giving back some five or ten thousand. For such a crime today, he will have to pay for it later. So do not make such mistakes. You have to let go of it peacefully. This is all I have done all my life.

The one doing the scolding is not the Self Questioner: I have to scold people at work, I have to tell them off, but then I feel bad that ‘why did I have to be instrumental (nimit) in telling someone off like this?’

Dadashri: What it is, is that You are not the one scolding, are You? Are You the one doing the scolding, or is it ‘Chandubhai’?

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Questioner: Chandubhai does it.

Dadashri: So then You are not to take the responsibility. ‘You’ have to tell ‘Chandubhai’, ‘What will your worth be if you scold too much? You will lose people’s respect.’

Questioner: Many times I become so helpless against the forces of nature, that at that time no knowledge or such things become helpful; there what should I do?

Dadashri: You have become Shuddhatma and Shuddhatma can never become helpless, can it? ‘You’ should not become ‘Chandubhai’; if You do then the responsibility falls on you. Have You decided who You really are? Chandubhai is your relative state. Hence You do not want to become that.

Filled stock must come out Questioner: Dada, if some incident has happened that is harmful to my goal, now if I evaluate this whole incident in my mind and understand thoroughly, then such incident should not happen again, no?

Dadashri: No. That will definitely happen. It must happen. If it does not, then it is wrong. The stock that will come out depends on how much was filled in the past life. If it was not filled then it will not happen. You have to keep doing pratikraman. Who is that ‘doer’ of, ‘it should not happen again?’ The ‘doer’ has become the ‘non-doer’ Lord. One says this due to lack of understanding.

Questioner: Dada, this happens for me.

That is why I asked that why such thing happens again?

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Dadashri: What can be done, if you have done something wrong and bad in the past life? It will not happen in every task, it will happen only in certain tasks.

Questioner: How can the energy of taking that bodha (knowledge) and taaran (quick final assessment), blossom, Dada?

Dadashri: The energy (shakti) is verily there within. You have taken bodha (knowledge of the Self), too. ‘You’ know that it is wrong too, but it will not stop, will it? If a large amount of stock is filled, it will not stop and if less of it was filled, then it will stop.

Questioner: When my Self becomes so much pure (shuddha) then I will attain moksha after one to two more lives, is that so?

Dadashri: The Self has become pure.

Now you have to be free from your shop.

You were a businessman, so you used to grow your business. Thereafter you got tired and became unhappy. Then you say, ‘what the heck, now I want to get rid of this shop.’ So you started to close down the business. But how can you be rid of this completely? You can but only if you meet a Gnani Purush in this life. The Gnani Purush will show you the ways to be rid of this shop. You should remain in the rules which the Gnani Purush gives to You and settle all with equanimity.

‘It happens’, then why should one get angry?

Questioner: Still several times I get angry if something does not happen according to my will, so what should I do to not become angry?

May 2011

Dadashri: But in all this that is happening, in that, whatever happens according to your will, that too actually does not happen as you had willed. It is just one kind belief in your mind that this happened. What happens is something else. It happens; everything is happening. If something happens that one likes then he will say ‘I did it’ and if something happens which one does not like then he will say ‘I have not done it’, but both are wrong.

It happens; everything is happening.

Questioner: But Dada, anger comes to me, to get angry…

Dadashri: There is no need to get angry at all.

Questioner: This anger comes; can you do something so that it will not come?

Dadashri: But You will not get angry, that is verily ‘we’ have done for You. Anger will not happen to You now. Gusso will not happen to You, that is what we have done for You. Now again you are saying that gusso (anger) happens.

Who are You? You are Shuddhatma (pure Soul). So anger comes to Chandubhai, and You within feel that ‘it should not happen like this’. Does it happen or not? What is considered krodha (anger with violent intent), it is when Chandubhai becomes angry and ‘You – the Self’ become one (ekakar – to take on being the form and shape of-) with him then it is considered krodha. However, You are saying ‘no’ from within and Chandubhai is the one to whom gusso (anger without violent intent) comes. This is only discharge. It is not Your wish. Does it happen or not, within that ‘no it should not be so’? So when the discharge gusso happens then You 11

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do not have to worry about. You do not have a problem. Now true anger-pride-deceit-greed are no longer there. Before, whatever you were doing by becoming tanmayakar (engrossed); that is how it was.

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

straight, why are you doing like this?’ And if Chandubhai gets depressed then You should take him in front of a mirror and pat on his shoulder and say, ‘I am with you, don’t be afraid.’ ‘You’ have become separate. Now, his responsibility is not over Your head. This is an effect. This anger-pride-deceit-greed are in Chandubhai; Chandubhai is totally an effect.

Effect cannot be changed. Causes can be changed. All the causes are gone now. You have become Shuddhatma.

When Chandubhai becomes obstinate

Now anger-pride-deceit-greed have gone away from You. Nothing remains within You at all. ‘You’ have become pure (shuddha).

Now whatever baggage there is in Chandubhai, will continue to discharge. Now charging of new baggage has stopped. So the baggage that is stored will continue to discharge. It is that discharge baggage that is coming out. In that you may feel that there is anger-pridedeceit-greed but really it is not anger-pridedeceit-greed. It is discharge bhaav (kashaya).

When Chandubhai gets mad with someone and gets angry it is a discharge; it is not a charge.

This is a science. One only needs to understand the science. Thereafter not even a moment of worry or any effect of external problems (upadhi) will arise; this science is without upadhi!

Questioner: After taking this Gnan, anger happens; is that called a discharge too?

Dadashri: Who becomes angry - You just have to ‘see’ that.

Questioner: If anger arises repeatedly and often; is it still considered as discharge?

Dadashri: Whether it comes a hundred times or five hundred times, everything is called discharge, isn’t it? ‘You’ should say, ‘Chandubhai, you keep getting angry so ask for forgiveness from everybody.’ Don’t You say it like that? The mistake has been committed exactly.

Know the effect by remaining separate

Questioner: Even if I tell Chandubhai many times, if I scold him heavily (thapko), he becomes obstinate (aadayee); so then what should I do?

Now if anger (gusso) happens to Chandubhai, if anything happens to him, it is under the control of vyavasthit (scientific circumstantial evidence). Now You do not have anything to do with that. You just have to keep ‘seeing’ what Chandubhai does. If he becomes excessively angry then You should say, ‘Chandubhai, be straightforward, walk a little

Dadashri: If he becomes obstinate, ‘You’ do not have to do anything; You just have to keep ‘seeing’ that. The Self has no shakti (energy) ‘to do’ anything at all. The Self is a non-doer; the Self by nature is gnatadrashta-parmanandi (knower-seer- in absolute bliss). Everything that needs to be ‘done’ is of the pudgal (the non-Self complex).

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All the actions are of the element that is jada (matter).

Questioner: When Chandubhai becomes obstinate and hurts the other person, what should I do?

Dadashri: You should ask him to apologize. You should tell him, ‘Chandubhai, you became obstinate so ask for forgiveness.’

How wonderful this Akram Science is that You do not have to do anything. You have to tell Chandubhai; You have to reprimand him, ‘Why did you get angry at him? Why are you doing this?’ You should tell Chandubhai, ‘I will do whatever you say but you abide by what ‘I’ tell you for an hour.’ For one hour stay in Dada’s Agnas and then do what Chandubhai says. You have to ‘see’ that too. If he is making You do anything contrary to Your goal then You should not listen to him.

Bring about settlement happily Questioner: After taking Dada’s Gnan, I do not like certain discharge that happen in the worldly life, so how can I accept it?

Dadashri: So if you like them, they are yours and if you don’t like them, they are someone else’s? Whether you like them or dislike them; both have to be settled with equanimity. And for those that you do not like; go on the terrace and shout out, ‘all of you come together!’ Otherwise you don’t have to worry at all about charging.

Questioner: You had said that I should not worry about discharge.

Dadashri: What do people say about discharge? They say, ‘Why do all these things happen to me? I still have anger, I have this…’

Mooah (the dying one)! This is a discharge May 2011

that is taking place; it is good that it is happening. If the discharge were not to happen, it would become a problem. When ‘we’ are saying that it is discharging, you are saying you are fed up with it. Really you should have the approach that ‘it would be good if the discharge were to happen as early as possible’ – that is what ‘we’ mean when ‘we’ are saying so. So when the discharge is taking place, you should be happy that, ‘Oh ho ho! It is very good that it came out quickly.’ If the discharge is not taking place, then on the contrary you should take the trouble to do something about it. It is not happening so you should make it come. I was telling you to ‘do’ the contrary. Call them and tell them, ‘come, welcome’, you should take care of it.

So everything is a discharge (an effect) in this world. Now, to find faults in that which is discharging is meaningless and will not help you in anyway. This worldly life is perpetuated by looking at faults in the discharge of others.

What you (mahatmas) consider a result, an effect, a discharge is considered as a cause by the people who are not Self-realized (agnani), and that is precisely why they continue to get more entangled. They will say to you, ‘you did this’ and You (mahatma) will say that, ‘No, this is the result, this is discharge. I am not the doer.’ That is why You are fearless.

He (agnani) feels your discharge as cause and will say, ‘Why are you behaving this way?’

Hey mooah (mortal one), We do not have any fear and why are you afraid? And if it all, if anyone has to fear anything, let it be Dada, because we are all his followers. But ‘I’ would know that this is the stock has been filled in the past life, is now discharging. From where is he going to get any new stock?

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We are separate from the stock of karma which was filled

Questioner: In regards to these mistakes.

This is Akram Vignan. We have not emptied the bharelo maal (stock of karma filled in the past life); it is there. The goods of anger-pride-deceit-greed are stocked. It has not been disposed it, emptied it. That path (kramic), will let you progress as it is disposed and here in Akram the stock is plenty. All those warehouses are stocked, and since this is Akram, so we are separating the Self only from it all, otherwise when can these warehouses be sold? One can if he moves ahead by repeatedly selling them off. Right now this Acharya Maharaj (spiritual leader in the kramic step by step path) is making progress by disposing, even then his godowns are very big. On the contrary their warehouses are bigger than the warehouses of householders. It (karmic stock) gets used up by following on the Gnan marg (path of Selfknowledge). On the Gnan marg, even if some one has not attained samkit (right vision; right belief), but before samkit there is a Gnan marg. How long is the Gnan marg? As long as one does not attain samkit that is how long the Gnan marg is. So after samkit, one will have darshan (vision of the Self), and from that onwards to charitra (conduct as the Self) will happen. Gnan (right knowledge), darshan (right vision) and charitra (right conduct) is the order in the kramic path. Here, we have darshan (right vision), Gnan (right knowledge) and charitra (right conduct).

Dadashri: It becomes clean within. The stock will still continue to come out. It was only garbage that was filled, so it will come out, no? Otherwise the tank cannot become empty, can it? Before you did not even know that garbage was coming out, did you? You used to think good things were coming out, did you not? That is called sansar (the worldly life). And now that You know (jaanyoo) that it is all garbage; it is the sign of becoming liberated.

Questioner: Why do I not seem to get any resolution even though it has been five years since I took Gnan?

Dadashri: Now resolution has been attained for sure. What kind of resolution are you seeking?

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Only that which was charged will discharge Questioner: Dada, it has been fourfive years since I have taken Gnan but my family members think that still my anger has not decreased.

Dadashri: You do not have to reduce gusso (discharging anger, anger without owner-ego). If you reduce gusso then it will harm You. You have to keep ‘seeing’ how much gusso happens. Do we have to decrease the gusso? Who will do that now?

Tell me. You are educated, you have a Ph.D. Karta (doer) has been removed, who will do that now?

That division (part) has been removed.

The state of a doer who was doing, that division of kartapada (doership) has been removed. The division of bhoktapada (state of sufferer) has been kept. Who is the bhokta?

Chandubhai.

Karta (doer) is vyavasthit, who will decrease gusso now?

Questioner: Shuddhatma will do it, no? Now only Shuddhatma will do if I want to do…

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Dadashri: No. But ‘the Self’ is not a doer (karta). He is a gnata-drashta (knowerseer). He-the awakened Self, will continue to ‘see’, how much anger increased? How much of the anger decreased? If gusso goes down, You can know that too. If it increases, You can know that too. He will see that, ‘Oh ho ho! Gusso has increased a lot. Chandubhai’s gusso has increased a lot.’ And it decreased again, one can know that too. That is the function of the Self.

Gusso is the stock which was filled previously; it was charged so it is discharging.

If you do not let it discharge, then it will be left inside. The stock has been in the tank. Now that filled stock will continue to come out and new incoming of the stock, has stopped. So the tank will become empty. It will become empty, will it not? So this, which was charged is getting discharged, so we have to continue ‘seeing’ now.

Having become free from doership, if You now try ‘to do’ anything – it is not likely to happen. As it is, no one has been able to do anything. In fact in this universe, “it happens” on its own and he believes he is the doer. The three batteries (mind, speech and body) are charged with power. When new charging is stopped, the batteries will get completely discharged. When they are completely discharged, You will become liberated (final moksha). Currently You have become free from pain (first stage of moksha). Now pain cannot remain at all for sure. Raag-dwesh (attachment and abhorrence) no longer happen and a state of vitaragata (freedom from attachment and abhorrence) remains. So You simply have to ‘see’ what Chandubhai is doing; that is all the ‘work’ You have to do.

May 2011

Anger persists on the basis of doership Questioner: ‘What is nature of doership?’ Please explain by giving an example.

Dadashri: A person will get angry (krodha) with a child too and with an enemy too. That is the nature of krodha. And how is the doership towards a child? It is for the benefit of the child and over there (with an enemy) it is for his own benefit. So he will get angry for the benefit of the child, and that will make him bind punyai (merit karma). The father will burn himself for his child’s advantage.

Krodha means to burn. Only gusso remains after doership leaves.

All that doership leaves, even then anger will happen. But it is a lifeless (nirjiva) thing.

That anger (gusso) is lifeless. It is considered alive only if there is doership. After attaining Gnan, your doership leaves so this anger (gusso) is not hurtful at all. We do not consider the bite of an ant or a mosquito as a bite. When a scorpion bites then it is considered a bite. Now it has remained like the bite of an ant or a mosquito. Now the bite like the bite of a scorpion has gone. All the tubers are of ego only, it is the madness. Dada destroys that, no?

The one who knows cannot do and the one who does cannot know Questioner: So at the core level the doer is verily the ego, is it not?

Dadashri: That was the ego only, the one who was the doer (karta) that is the one.

The one who was there before taking Gnan is verily this. The one who used to believe ‘I am verily this’, that is the ego. And the one that separated is ‘I-the Self’. We have become separate from the moment we attained Gnan; we were not separate before.

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Questioner: Before, we were together (the Self and the non-Self) only.

Dadashri: We were together only, we were only one.

Questioner: Now simply we became separate inside, however that doer is there for sure.

Dadashri: Yes, he is there for sure. He is verily the same.

Questioner: He is doing everything. He is getting angry, he is thinking…

Dadashri: The very same one keeps doing by himself. There will not be any difference. He keeps doing but the ‘knower’ is separate.

There is a difference between the doer and the knower. The knower (jaananaar) will know everything; the doer (karnaar) will do everything.

Questioner: And the ego is the doer, is that what You said?

Dadashri: That ego is separate. So the doer remains in the discharging part. Ego means it is not the true (charging) ego. ‘Wethe Self’ remain as a ‘knower’. Therefore, the ‘knower’ is verily separate.

So the ‘knower’ knows everything and the ‘doer’ does. These two are together and have business at the same time.

is done through mind, speech and body) did the kriya and this came into knowing and therefore it dissipated.

The doer and the knower do not know equally. The doer knows very little and the knower knows everything along with its attributes and phases. The doer is unaware so he can know only a little that ‘I did this’, that is all, nothing else and the knower can know everything along with guna paryaya (attribute and phases).

Questioner: The doer cannot know and the knower cannot do, You said so. Please explain in detail about that, that the doer can know a very little.

Dadashri: The doer cannot know, but he can know only this much that ‘I did this’ he can know only in words, that’s all. He cannot know anything else. And the knower will know from all the perspectives, because bhaavs (intents) do not arise to him. The bhaavs of raag-dwesh would arise in the doer, in the agnani (ignorant of the Self). Here, totally different thing happens for us. Here, doer is no longer there at all. This is just that whatever happens, it happens as a discharge bhaav.

The doer did not remain so the seed will not be sown.

Live and lifeless anger

Questioner: What does ‘dissipates’ mean here?

After ‘we’ gave you Gnan, you came in the live state (jiva pada). Anger-pride-deceitgreed of the ajiva part (non-living) will not give rise to any burning inside. And those who ‘we’ have not given Gnan, their anger-pridedeceit-greed stay in the live part (jiva). So because they are alive (kashayas) they give rise to burning (suffering).

Dadashri: The doer of kriya (that which

People of the world have live anger

When the ‘knower’ is present, at that time all that other lapses, dissipates. Once it came in to knowing, everything dissipates.

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(sajiva krodha), whereas You (Self-realized) have dead anger (nirjiva krodha).

come out, even if it stinks. So it must all come out. ‘You’ are able to know right away, no?

After imparting this Gnan, the angerpride-deceit-greed which happens, that part is ajiva (lifeless). Before, the part which was of anger-pride-deceit-greed, that was jivajiva (living and lifeless) part, so it was mixed. There was a mixture of both pudgal (the non-Self complex of input and output) and chetan (the Self). When ‘we’ give Gnan, at that time ‘we’ pull out the jiva (living) part from that. We establish the jiva part in jiva, so we establish the jiva part in the Atma (the Self). And we keep the ajiva (non-living) part in ajiva. We separate both of them. So now anger-pridedeceit-greed remains; all that remains in ajiva (lifeless) part. Chetan (the Self) got pulled out from the mishra chetan (mixture of the Self and the non-Self), so only pudgal (the nonSelf complex) remained. Thereafter, they are not considered as anger-pride-deceit-greed, they are considered as dramatic. Now the dramatic part remains, and we have to settle that with equanimity.

Questioner: Right away. Therefore, it feels that it is not mine.

Stored anger becomes empty!

Questioner: The settlement of file does not happen and anger (krodha) happens with the file.

Dadashri: That anger will happen. It is the stored baggage within. You-the Self have to know that the anger is happening to Chandubhai. It is stored within, no? You have to tell Chandubhai, ‘Dear man, why are you doing this?’ But it is better if this stored baggage empties out. If the stored baggage empties out, then everything will be resolved.

The anger is stored in the tank. If you don’t take it out, it will ruin things even more. What’s wrong if it is coming out on its own? Let it May 2011

Dadashri: Yes, that’s it! You have to keep ‘seeing’ it. Even greed (lobha), You will know. Nothing is spoiled. All this will improve as days go by. All the mistakes will be seen increasingly in Gnan.

Questioner: Whenever the file comes, he (Chandubhai) gets angry with the file and after the task is completed, the awareness comes that wrong thing happened.

Dadashri: Yes, but before taking this Gnan, did you ever have this awareness (khyal) that the wrong thing had happened?

Questioner: No. Dadashri: Yes, you did not, that means that there is someone else in this. That fact has been decided, no? That verily is the Atma (the Self). It is the pragnyashakti (liberating energy of the Self) that is showing You (the awakened Self) the error. It is the energy of the Self, that is such. Until You attain moksha, the pragnyashakti does the work; that is the Atma (the Self).

After Gnan, the kashayas are of the non-Self Questioner: Once one enters and remains the Self (swaroop), then no more anger, pride, deceit or anything else will happen, right?

Dadashri: Anger-pride-deceit-greed are attributes of the pudgal (the non-Self complex).

Krodha is vyatirek (when two elements 17

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come together, a third new component of completely new property arises) guna (attribute) of Atma. It is not a natural attribute.

It is not an intrinsic property (anvaya guna).

Anvaya means that which remains continuously inherent and vyatirek means, that which arises in the presence of the Self, due to influence of pudgal. Just as a stone becomes hot in the presence of the Sun, does it mean the nature of a stone is hot? No, that attribute arose in the presence of the Sun. So it is called a vyatirek guna. Similarly, anger-greed etc, arise in the self (the non-Self complex) in the presence of the pudgal.

The Self does not have such attributes at all. Therefore they are not Your attributes.

So why should You take on the responsibility for them? All that increase and decrease are attributes of the pudgal. And that which never increases or decreases, never becomes fat, skinny, short, tall, heavy or light, is the attribute of the Self. All else is pudgal.

Here when one takes Gnan from ‘Us’, for him, anger-pride-deceit-greed are attributes of the non-Self complex (pudgal) and for those who have not taken Gnan, they are the attributes of the self (the worldly self). In fact, they are not of the Self. But the one who says, ‘I am Chandulal’, he claims to be who he is not, so even these attributes are not his, but he takes them on as his.

Questioner: If we want to analyze this anger-pride-deceit-greed, then in vishesha parinam (extra result), the ego (aham) created, so do these distinct attributes (vyatirek gunas – anger-pride-deceit-greed) arise after then? Anger (krodha) arises afterwards, so how the anger (krodha) and aham (ego) are connected?

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Dadashri: All that is pudgal, but what is the use of teasing the pudgal? Except Shuddhatma, everything is pudgal, what is the meaning of teasing that pudgal? Do you want to extract something out from the pudgal? Do you want to get essence out of that?

Questioner: What is all this connection?

Dadashri: Worth understanding is, Atma (the Self) and all else is pudgal. So if you want to do something with the pudgal, then we can understand it in detail. Do you want to get the pudgalsaar (essence of body complex) out from that? Do you want to finish (bring about completion) with only Atma (the Self) or you want to get the essence of pudgal out too?

Questioner: We have to finish with only the Atma (the Self).

Dadashri: Those who had entered the pudgal were not found, they had not come out, they got lost.

If effect happens then You are not that Questioner: Here, in our Akram Vignan, there is no reason to worry about those vyatirek gunas (the qualities that arise from the mixture of the Self and the non-Self); angerpride-deceit-greed. Do we have to just see them?

Dadashri: You have to only see. These are not the attributes of the Self. These are not the attributes of even jada (matter; the non-Self).

Questioner: But Dada, when angerpride-deceit-greed arise, I feel sad as a result of their after effect.

Dadashri: Who will feel the effect? It May 2011

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will happen to that which is effective. Why will it happen to ‘You’? Are ‘You-the Self’ effective? No, Chandubhai is effective. Effect will happen to him (Chandubhai), ‘You’ have to see that. You should say, ‘I am with you, don’t be afraid.’

Good or bad, see the duality Questioner: So the Chandubhai will feel its effect, will he not? When he feels the effect then again he does pratikraman and remains in Gnan. But if one does not feel the effect then he will not become aware, will he?

Dadashri: No, no. Some people here will not feel any effect at all. All these are the ready stock. What effect will they feel?

Questioner: But if one gets angry then later on will it not affect him?

Dadashri: No, no nothing can happen.

All these people (mahatmas) have reached near the station. Now what will bother you?

That which you have read, that will continue to come in your memory again. So that is a gneya (object or thing to be known), so see that and leave it aside. That is the bharelo maal (stored baggage), that will come out.

That which was filled (puran – to take in; to charge) will come out (galan – to put out; to discharge), that’s all. But ‘we’ have to see that. Good or bad, both are duality (dwandva).

We have become dwandvatita (beyond duality).

Equanimity through understanding only Questioner: Anger (gusso) is an effect but if one keeps equanimity (samata), then is it a cause?

Dadashri: No. Anger is a cause. Anger is a cause and to maintain equanimity (samata) May 2011

is also a cause. But the consequence of getting angry will be bitter and if one maintains equanimity then he will receive sweet fruit. Now how can an angry person maintain equanimity?

Then the response is that, he has understood that much Gnan. However much understanding he would have, that much equanimity he can maintain.

Consequence of becoming engrossed Krodha (anger with violent intent) always burns the self and burns the other person too. And oograta (turbulence) does not burn the self and it does not burn the other person too. So oograta is the main thing.

Oograta is the attribute of the subatomic particles (parmanus). And atma (the self) becomes tanmayakar (engrossed) in that due to ignorance, that is why it becomes krodha (anger) and ignites into flames. So that will burn the self and the other person too. It used to be called krodha (anger with violent intent) before attaining Gnan. Now it is called oograta. This is because after this Gnan, oograta will happen inside, but ‘You – the awakened one’ do not become one (tanmayakar) in that, therefore it is not considered krodha. The Self continues to remain separate and where the Self is separate, there is no value of kriya (activity of mindspeech-body). Only that kriya where the self is involved has value.

Atma does not get mixed in that No matter how bad the result is, you still keep ‘seeing’ them; do not waver because you are not the doer. Today, you are not the doer of them.

So now, it will seem to other person that this anger-pride-deceit-greed happens to you. But You understand that, that which was 19

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filled in (charged) is getting emptied (discharged). This is because where there is no tanto (link of kashaya), no himsak bhaav (violent intent), anger-pride-deceit-greed are no longer there. So your original anger-pridedeceit-greed are gone. Now whatever (angerpride-deceit-greed) are there inside; there is no oneness with it. As long as the Self and kashaya do not become one, it is not called krodha (anger with violent intent). On the contrary You will feel that, ‘Such thing should not happen. Why does this happen?’ That will come in Your experience.

Parmanu effect is separate: kashayas are separate This body is made up of parmanus (subatomic particles). Some are hot, some are cold. There are so many different kinds of parmanus. Hot parmanus bring oograta (turbulence).

There are eight kinds of attributes of parmanus. So whatever bhaav (inner intent) was done in previous life, if there are oorgra parmanus (turbulent subatomic particles) of that bhaav, very hot parmanus, then if the circumstance comes right, scientific circumstantial evidence comes together then they will explode inside.

When the hot parmanus explode, because of the prevailing ignorance of the Self, one becomes engrossed in it and that is called anger. When does greed occur? When parmanus of attraction (aasakti) arise upon seeing something, then if he (self) becomes tanmayakar (engrossed) in it, it will give rise to greed. When someone praises you and you feel good, and you savor that sweet taste, it gives rise to pride (maan). If the Self does not become tanmayakar in any situation 20

(avastha) of the parmanus and remains separate, then it is not called anger, pride, deceit or greed. Then it is simply called oograta (turbulence).

People of the world may call it an outburst of anger or krodha (anger with violent intent). Our mahatmas do not become engrossed, because the Self remains separate.

This world exists on tanto. A link (tanto) of anger (krodha), link of pride (maan), link of deceit (kapat), link of greed (lobha) – these kashayas – inner enemies will become lifeless when the link that supports them goes away.

Questioner: I do not understand it when you say ‘the soul mixes with anger’.

Dadashri: We are talking about the pratishthit atma (the self with the wrong belief-‘I am Chandulal’) mixes with anger; the Self does not mix, it is the ‘belief’ soul that mixes. This is a science of parmanus.

Vishrasa – Prayogsha – Mishrasa This is a body, when the body is burnt, its elements (tattva), its parmanus (subatomic particles) turn into their original form again, original the way they were. This is a phase (avastha) and that one is real, original. That is the only difference.

Questioner: When we put a dead body on the funeral pyre, at that time, only that part (parmanu) will burn?

Dadashri: Parmanus will not burn at all. Parmanus are extremely subtle, and this fire is gross so fire cannot have any effect on parmanus. Parmanus are so subtle, that despite being the shape of the body, whichever womb it enters, it becomes of that May 2011

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size. It becomes so small, when the parmanus of a mother and a father come together. And then it starts growing. Afterwards, the parmanus which were subtle, will continue to grow in the sthool (overt) form as an effective body. It will develop in to a human being.

Questioner: Those parmanus became sthool (gross) from sookshma (subtle), now again those parmanus which will become sookshma (subtle), that process of turning from sthool to sookshma, and so will the seeds be sown again?

Dadashri: Sookshma from sthool became right here. Then they will turn sthool from sookshma.

Questioner: And then?

Dadashri: Again same routine whatever it was. Those subtle parmanus are so subtle that when the nourishment is supplied from the mother’s womb, after then they turn into effective body. After the infant is born, it will eat food then the external gross body will start to grow. Those parmanus, very same parmanus and the baby gets food according to those parmanus only. If it were to get mother’s milk for three days, then it will get for three days. Or it will get to drink the milk of a cow. All this is arranged like that. It is exactly set.

So this mind-speech-body are effect.

When one does raag-dwesh (attachmentabhorrence), anger-pride-deceit-greed, those are the causes. Now, when a person gets angry, during that time, the entire body will pull the parmanus. That is prayogsha (experiment stage). First prayogsha happens, originally these are vishrasa (parmanus which May 2011

are pure and not pulled in any direction).

Vishrasa means these are pure parmanus which exist outside. When one gets angry, immediately these parmanus are pulled inside.

For some people they get pulled through nose, lips, mouth and for some people they get pulled through hand-legs, from everywhere. The body starts to shake so the parmanus get pulled through hand, legs, from everywhere. Does a body ever shake?

Questioner: It does. When one gets angry then it shakes like that.

Dadashri: So the parmanus get pulled from everywhere. The parmanus will be pulled from here, from all other parts too.

When a person gets angry at that time his eyes become so red, his legs start to shake, he does not do this when this happens. He does not have desire to tremble like that. But the parmanus which enter through his nose cannot enter completely, so the other parmanus enter through this shaking body.

Questioner: Do the parmanus of anger get pulled, those which are outside?

Dadashri: Yes, when his legs start to shake, that is from where the parmanus get pulled. There is not enough passage in the nose through which they can enter. Parmanus cannot enter through other holes, whether it is a nose or an open mouth, it is one and the same thing. It takes from here, parmanus enter through this too. When one got angry, and legs shook, so parmanus enter from everywhere. So that parmanu will change into very unusual and strange parmanu.

The parmanus of vishrasa (parmanus that are on the outside, in the pure form) 21

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transform into prayogsha (when they enter the body; the charging stage or the processed stage). The parmanus of prayogsha are called mishrasa in the next life, because at the time of giving result they are called mishrasa (mixed parmanus). It will not give fruit in the prayogsha (experiment stage). These are extremely subtle parmanus.

Questioner: Pure parmanus are all similar, no?

(shuddha)

Dadashri: There is no difference in pure parmanus.

Questioner: Now when the parmanus are pulled, during that time they must be getting charged, no?

Dadashri: Yes, the moment parmanus gets pulled, they transform in to prayogsha.

Once they went in to prayog, they transformed into the parmanus of anger.

Questioner: When they become the parmanus of anger, at that time some kind of process must be happening on those parmanus to bring about change in those parmanus, no?

Dadashri: Those parmanus which became the parmanus of anger; as a result the same amount of anger will arise in the next life again.

Questioner: When the anger came inside, at that time parmanus got pulled, did any process happen in those pure parmanus?

The parmanus must have got changed by another method, no?

Dadashri: No, from the moment one gets angry, parmanus get the color of this anger. And when the ego arises, parmanus get pulled right there.

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Questioner: So do the parmanus of ego remain totally separate? Parmanus of ego are different and parmanus of anger are different?

Dadashri: Yes. All are different kind.

They will give results again, very same result.

These parmanus on the outside are of the same kind.

The nature of parmanus is puran-galan Now the parmanu which is visible, what is its main attribute? Its nature is puran-galan (input-output; charge-discharge). If there was charging (puran), it will get discharged (galan), again if it is discharged then again it will continue to charge. So puran-galan, puran-galan, puran-galan, will continue. Here one eats and drinks, he has to go to toilet, bathroom. You inhale from here, then exhale. This is inputoutput, input-output continues, does it not happen?

Questioner: Yes, it does.

Dadashri: This is its (parmanu) attribute.

Become free by settling with equanimity In this life, You have attained kshayak samkit (eternal right vision). Now as much as You are able to live in my Agna, that much samadhi will prevail. Now You wish to remain in ‘our’ Agna but the filled stock within; will not let you. So You should make as many attempts as You can to ‘do’ so. What is the nature of the filled stock? It is to not let you remain in the Agna. So what is the stock that has been filled? The answer is that from this side, parmanus (subatomic particles) of attraction (murchha) were filled, from the other May 2011

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side parmanus of ego, from the other side parmanus of greed were filled. All the parmanus that have been filled, when their time is right; they will play the drums. ‘You fools! Why are you playing the drums?’ one may ask. They will respond, ‘we are here inside you’. So You have to discharge them with equanimity.

If you do not become the owner, then karmas are gone This discharge anger-pride-deceit-greed are nokarma (gross discharging karma) and the real anger-pride-deceit-greed that happen, are bhaavkarma (charge karma).

Questioner: Dada, does bhaavkarma arise on the basis of only past accumulated karma (sanchit) or purushartha (inner spiritual effort)?

Dadashri: Bhaavkarma is bound from that wax candle on the basis of eight karmas (also called subtle discharge karma or dravyakarma) Questioner: So then where is the role of the purushartha?

Dadashri: There is not any purushartha. Purushartha is, when the bhaavkarma happens, ‘potey-the Self’ will know that and bring it into equanimity that is called purushartha.

Questioner: To bring that equanimity is also dependent on karma, is it not?

Dadashri: No, it is not dependent on karma, it is dependent on Gnan.

Questioner: If this purushartha part is not there, then karma will verily become all mighty power, will it not?

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Dadashri: Yes, that is correct. Karma is strong, that is also purushartha, but such purushartha is bhrant purushartha (illusory effort). Purushartha means progress. There are two types of progress. One is real purushartha, purushartha after becoming a purush (the Self), progress through that; and this is a bhrant purushartha, progress can happen through this too. So this purushartha will help one. After this Gnan, You do not have bhaavkarma (charge karma). No matter what you do, You do not have bhaavkarma.

This is because You are following Dada’s Agnas (Gnani’s instructions that sustain the enlightened state after the Gnan Vidhi). What does bhaavkarma mean? If you do good, it is bhaavkarma, if you do bad then also it is bhaavkarma. Now bhaavkarma exists as long as there is a doer. However much discharge is there, all that are nokarma, charge part is bhaavkarma.

Questioner: In a way it appears like a bhaavkarma, but the Self does not mix in that, and discharge happens. Is that why it is called nokarma?

Dadashri: That is why it is nokarma.

People out there (not Self-realized) become mixed inside and therefore, it becomes bhaavkarma.

From where did the krodha (anger with violent intent) bring that much fire? It was there in the form of parmanu only. It became sthool (gross), and came out, so became nokarma.

You are the owner of what is inside, you are responsible. If you do not become the owner for what comes out (discharge) then there is nothing. If anger-pride-deceit-greed happen and if You do not become the owner then there is nothing.

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Questioner: Please explain what you said about not becoming the owner?

Dadashri: Not to become the owner, is the Gnan. One will have awareness of ‘who am I’. Why does one become the owner of anger? Through ignorance, lack of understanding. One is not the owner but he believes that he is the owner. People out there are the owner. They are really the owner. That You can see, can you not?

Questioner: Yes, truly the owner, but that is also the state which was believed, is it not?

Dadashri: He really is the owner only.

Questioner: How is that?

intense desires are not fulfilled, he loses his temper and gets upset with everyone and he cannot remain in Gnan. So how can one settle all this and remain as knower-seer?

Dadashri: Whatever situation one is in, One can remain the knower-seer if that is the decision. It is possible to remain knower-seer to a certain point in a situation, if one wants to. If the adversity in the situation is beyond usual limits, if there is too much pressure, then the knower-seer state will not remain. Even when the awareness leaves, then it should be, ‘the awareness has gone, and I know that.’

But one should remain the ‘knower’, then all that rest will be destroyed; it will become insipid. The essence will go away; it will burn away.

Dadashri: If it was not believed then worry and burning will not happen. He is verily the owner. So the one who has not taken Gnan, he would be considered owner only, would he not? If you ask him, ‘Who is speaking?’ Then he will say, ‘I verily am speaking.’

Tell me, how is Your interaction with people? Do You experience raag-dwesh? Not at all?

Questioner: Those who have taken Gnan, how does it remain for them?

Dadashri: You do not have any raagdwesh because You have attained the Self, but you do have discharging raag-dwesh, otherwise known as nikali. Now, that which is nikali, is not considered as raag-dwesh.

Raag-dwesh which is in a form of a seed for the next life, we call that as raag-dwesh; a charge raag-dwesh. That other, is just anger (gusso), and it is just an attribute of the pudgal (the non-Self complex). Hence, it is of no consequence.

Dadashri: He will not become the owner. By mistake, it happens for him that ‘Why such thing happens to me? Why such thing happens to me?’ That is all, he would believe that much. It is not so in reality.

If one takes Gnan from ‘Us’ and remains in Our Agnas, then even if anger-pridedeceit-greed happen, they do not touch You; nothing happens and the equanimity of the Self (samadhi) never leaves.

Now attachment-abhorrence is settling Questioner: Many a times when ‘his’ 24

Questioner: No, that does not happen.

It happens with the file which is very ‘sticky’, but very little with other people.

To remain gnata-drashta (knowerseer) is to continue to know (jaanya karo) what Chandubhai is doing. If Chandubhai slaps his son and quarrels with him, You have to know that Chandubhai is still causing quarrels.

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‘You’ can tell him, ‘Why do you quarrel unnecessarily?’ Yes, You can tell him. And sometimes You even have to scold him, ‘Chandubhai, why do you do this? You have been this way from the day you got married.

Now shape up dear man, you have met Dada now.’

Questioner: Yes, and after You have made the separation, Chandubhai answers back and says ‘No, I am going to remain this way only’.

Dadashri: No, he will not say that anymore. He will not say a word.

Questioner: So it is anger (gusso) of, ‘He did this to me, so I will do the same to him.’ Does that create a charge or not?

Dadashri: If Chandubhai is becoming angry like that, and if You do not like what he is doing, then that is a discharge. ‘You’ are not liable if You do not like what he is doing.

Support for the kashaya is destroyed When you said, ‘I am Chandubhai’, you became the support for all the anger-pridedeceit-greed. Now when you say, ‘I am Shuddhatma’, they all lose their support.

What is left when they become unsupported?

Nothing will ever survive in an unsupported state. Everything will fall. Before you used to say, ‘I became angry’, ‘this happened to me and that happened to me.’ Now they (the kashayas) have lost their support, the anger appears unsupported. There is a difference between a man with support and one without support, so much so that the anger will appear dead (ineffective). There is no substance to it.

Now anger-pride-deceit-greed will not cause any other harm, they will obstruct the experience of the bliss; they will not let one May 2011

experience the bliss of the Self that arises within.

This world of anger-pride-deceit-greed remains because of the pratishtha of ‘I am Chandulal’. ‘I am Chandulal’ was in your gnan (knowledge), and ‘I am his father’ etc., all that is pratishtha. But now you have let go of that pratishtha and you have the belief of ‘I am Shuddhatma’ and ‘Chandulal’ is the photograph (reflection) of the stock of my old karmas, and that is the only thing that needs to be faced. That is all my punishment. It is my incurred liability. And it has to be endured. But otherwise I am not truly Chandubhai. They (the kashayas) will remain only if the pratishtha is done. But as I have become the Shuddhatma, that pratishtha is destroyed.

I-Bavo-Mangaldas ‘You’ are Shuddhatma (‘hoo-I-the Self’) and the other one, which is the mixed soul (bavo—the internal one with beliefs and kashayas), with anger-pride-deceit-greed, that is bavo—kashaya laden believer. ‘You’ have to bring about settlement of that bavo. What is Your business? You have to settle with the mixed soul (mishra atma; bavo); and nischetan chetan (lifeless living element) ‘Mangaldas’ (the non-Self complex of discharging mind, speech and action) will continue naturally on its own. There is no satta (authority) in Your hand. So did you understand ‘I’, ‘Bavo’, ‘Mangaldas’?

How much is ‘Yours’, how much is of the ‘bavo’ and how much is of ‘Mangaldas’?

That which can be seen through eyes, listened through ears, tasted through tongue, smelt through nose; all that belong to ‘Mangaldas’.

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Questioner: Mangaldas?

Dadashri: Doctor can cut. When the body is cut and you can feel that, that part is of Mangaldas. And in a way one cannot feelknow it, only the one who experiences can feel it-know it; all that is bavo. The one who experiences will get angry. That happens to bavo. ‘Mangaldas’ cannot get angry.

Questioner: That is right.

Dadashri: Anger-pride-deceit-greed; all that is of bavo. Our people say, ‘Dada, I became Shuddhatma, but I still get angry.’ I said, ‘Anger happens to bavo, not to You.’ So ‘You’ have to tell the bavo, ‘Brother, get your work done carefully, so we can bring about the closure.’ You should converse after it happens.

If he gets angry at someone then You should understand and after he stops scolding tell him, ‘Why are you doing this? Does it look good for you?’ If You tell him, then there are two benefits. One thing is that he will become humble a little. No one was there to tell him, was there? He was just hurting others without care. What is the other benefit? The energy of the experience that You are separate, instantly and directly, keeps increasing.

Anger is the result of unawareness Now if your file number one gets angry, do You know that?

Questioner: Yes. Dadashri: What happens to You at that time?

Questioner: First of all, when the anger happens, I can know immediately.

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Dadashri: Can you know before the anger arises?

Questioner: The barrel of gunpowder burst suddenly, so why this happened? I did not have that much awareness there and that is why it exploded suddenly. So then what should be there? Then pratikraman happens.

Dadashri: What next?

Questioner: And then I decide that next time, such thing should not happen.

Dadashri: What will be the result? Does this awareness remain?

If you got angry in one matter, even then it is in Your awareness for sure. Now why this anger happened? What was the reason that it happened? What will be the consequence? Seven kinds of awareness would be there. In addition, ‘the Self—the awakened Self’ will ‘see’ that anger too.

However for the people of the world, when one gets angry, there is total darkness (complete absence of awareness). If anger happened outside, then there is total darkness inside. Awareness will not remain at all.

Awareness does not remain and that is why anger happens.

That is verily shuddha upayoga Questioner: Now to ‘see’ this anger is verily shuddha upayoga (pure applied awareness of the Self), is it not?

Dadashri: That is verily shuddha upayoga, what else? There is not any shuddha upayoga like ‘seeing’ anger-pride-deceitgreed, in this world.

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See what happens Questioner: So if anger comes then also there is no problem and if anger does not come then also there is no problem.

Dadashri: No, we cannot speak like that. We cannot speak like that. What happens, just ‘see’ that. If you say that ‘There is no problem of anything’, then the inner one will make a note that these people of Akram turned out to be very different. They will make a note and disgrace us. What happens, ‘see’ that.

Sheel will then manifest Questioner: Dada, before I used to have gusso but now it does not happen, even when I try to do it.

Dadashri: No, but there is no need at all! When you do not do gusso, then your taap (the energy of the one without kashaya which impresses and awes others) will increase. Here when I do not do gusso, my taap increases; everyone around feel a tremendous taap and gusso is an obvious weakness. This taap is such that it will radiate on its own. There is no need to do gusso; they feel the taap. Yes, then that is considered as emerging sheel so then the others feel the taap (the energy of the one without kashaya which impresses and awes others). Pratap (high level of taap) will arise in such a One. When one has krodha (anger), there is leakage of energies and so he becomes useless and when a person has a lot of anger, he is finished. When one becomes krodhit entire body complex becomes angry, he even starts to shake. That is such tremendous weakness and what must Lord Mahavir be like that even when others were hitting him, May 2011

cursing and swearing at him, there was no reaction in Him. That is what we have to ‘see’ and become.

Then the energies of the absolute Self will arise When can we say that you are in the test examination? When a person in the family is in subtle anger and turbulence (oograta), and the turbulence of anger arises in you then know that still there is weakness.

Intent of violence like anger and irritation against someone should not happen.

However, truly You do not have such himsak bhaav (violent intent). When your current discharge himsak bhaav will finish then all these energies that are there, will open.

Discharge stealing, discharge abrahmacharya (sexuality), when all these discharges finish then the energy to become a nimit (evidentiary instrument) for the salvation of others, will arise. This has emptied for ‘us’ and that is why ‘weDadashri and the absolute Self within’ have become a nimit. When all this becomes empty, You verily become a Parmatma (absolute Self).

You have been given the state of Parmatma (the absolute Soul). Things are still entangled and muddled for you because of your debt. ‘Our’ debt is all finished. ‘We’ are enjoying the bliss of the Parmatma state.

Your debts are starting to come to an end, no?

You have to understand this talk but otherwise after attaining this Gnan just once, You will attain salvation. One’s heart is not in it. But if your heart is in Gnan, then the light within will become exact for sure. ~ Jai Sat Chit Anand 27

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