Oneness with the entire universe

Editor :

Deepak Desai November 2009 Year : 5, Issue : 1 Conti. Issue No.: 49

DADAVANI Oneness with the entire universe

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

Editorial Can you imagine a state without separation-difference-divisiveness in this current time cycle? How many separations; separation in home, separation in caste, separation in society, separation in religion? Alas! You are Atma—the Self and you are ignorant of your own Self; is it not the greatest separation?

What is the reason of this divisiveness? It is the divisive intellect bheda buddhi. The intellect creates separation that ‘this is mine’ and ‘this is yours’, ‘I am right’ and ‘you are wrong’, ‘I am good’ and ‘you are bad’, ‘I am tall’ and ‘you are short.’ As long as there is intellect, ‘Iness’ potapanu will not leave and how can one become one abheda until ‘I-ness’ leaves?

When one’s ego is not satisfied-nurtured then at that time one will have separation with the other person; he will have abhorrence and when one’s ego is satisfied at that time he will have attachment towards other person. Thus a human being creates separation verily by him self with his own Self. God—the absolute Self is present in every living being and one creates a separation; that is why one becomes separated from God. After this how can he become one with God? The separation between two persons can be alleviated through correct understanding in worldly interaction and the separation between the self—jiva and the Self—Shiva can be destroyed through Atmagnan—Self-knowledge. After attaining Gnan through Gnani Purush, one attains Self-realization and then the beginning of oneness happens by real view point. As the worldly life interaction decreases, the prarabdha the effect of past karma decrease, and as the files start to settle, oneness abhedata arises.

What does real oneness mean? One feels the world is flawless, one becomes absorbed in the absolute Self and one becomes one with the God. When one feels the oneness as ‘Hu hi - I am everywhere’ then only He becomes the paramatma absolute Self. The vitarag Lords always remain in this state.

Such a vitarag Gnani, absolutely revered Dadashri has become an invaluable endowment of this current time cycle kaal. He remained one with every living being and became an example of oneness abhedata. He attained oneness but he started many people to rejoice in the path of oneness, Is this an ordinary accomplishment of the ultimate siddhi?

Gnani Purush is impartial, he is a vitarag absolutely without attachment and abhorrence, with every living being. He remains constantly in the state of the absolute Self and has oneness with every living being. He feels, ‘I am residing in everyone’. When someone were to curse then ‘I am verily speaking’ and ‘I am verily listening’, is his applied awareness. Therefore there will be no separation, just oneness. Oneness is verily love. Love is verily the paramatma absolute Self. When can it be said that one has oneness with the world? It is when one becomes an embodiment of love.

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Dadashri used to say that mahatmas (those who have attained Self-realization) should come in the boundary of safe side after Gnan. What this means is that even if the other person creates a separation, you should remain in oneness with him. Your oneness should not break with that person. The greater the expression of oneness abhedata, the greater is the nurturing of the Self.

It is our ardent prayer that let us start commencing spiritual effort towards accomplishing a goal of attaining ekavtari (destined for only one more life before final liberation) state by becoming free from the karmic connection of Bharat Kshetra, by adopting revered Dadashri’s extensive approach of ‘oneness’ in our life, by shining Dada’s Gnan, by showing oneness with the entire world. ~Deepak Desai

Oneness with the entire universe 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.

Gnani’s oneness with Dada Bhagwan Questioner: I am not able to understand who the Gnani is and who is Dada Bhagwan within you?

Dadashri: The one who speaks the sentences of Gnan, is called a Gnani in worldly life. The One who has manifested within is Dada Bhagwan. Without Him these sentences of Gnan—pure liberating knowledge, would not come out. ‘We-the Gnani Purush,’ want to attain that state and so ‘we’ too bow down to Dada Bhagwan. At times I am one abheda with Dada Bhagwan, I become absorbed in Him; and while speaking I and the ‘God’ within are separate.

Therefore as much time ‘we’ remain one with ‘Dada Bhagwan’, that much time ‘we’ are as the absolute Self and when ‘we—The Gnani’ speak at that time we are separate.

The Gnani and the Self, separation and oneness When I speak, I am not a part of that speech! I am beyond speech. If I were a part 2

of the speech I would change the next minute, but I do not change.

‘We—amey’ are not this external form that you see; ‘We’ are not the owner of this body complex that you see. ‘We’ do not even have the title for it. ‘We’ are not the owner of the mind, body or speech. When I say ‘We,’ I am referring to ‘Dada Bhagwan’. When ‘We’ are at a certain stage ‘we’ are ‘Dada Bhagwan’ and at another stage ‘we’ are ‘Gnani’. The one who answers your questions is the ‘Gnani’.

Therefore when the satsang is taking place, I have to remain as a ‘Gnani’, but otherwise I am able to remain in abheda bhaav the state without any separation—from Dada Bhagwan.

Therefore, I am able to remain in bheda bhaav separation and abheda bhaav oneness, whereas the absolute Vitarags—the absolutely detached Lords used to remain in absolute oneness abhinna bhaav. ‘We’ are deficient because this much element of bheda bhaav separation remains for ‘us—The Gnani Purush.’

Difference between a Gnani and the Lord Questioner: What is the difference November 2009

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between the Gnani and the Lord (Bhagwan)?

Dadashri: The difference between a Gnani and the Lord is that the Gnani can understand samaj, can ‘see’ jovoo everything, but cannot know jaanavoo everything. The one that you see is Patel from the town of Bhadran and ‘I’ am a Gnani Purush and Dada Bhagwan is separate, He is verily the paramatma (absolute Self). He is the Lord of the fourteen worlds.

I did not finish 360 degrees and halted at 356 degrees. Therefore there is a separation between ‘I—the Gnani Purush’ and the Lord which has manifest within. And if I had attained 360 degrees then we both would have become one. But now this separation bheda has remained. This is because this nimit (evidentiary instrument) was necessary, with this level, to do the work of salvation of people, therefore this separation has remained.

Where the Lord of the fourteen worlds has manifest Questioner: What you are saying is that the Lord of the fourteen worlds has manifest within, and it comes in your experience, so how do you experience that?

Dadashri: Everybody should feel the oneness (ekata). One should feel the oneness, the unity, with every living being of this world.

One should not be in the duality of separationoneness (bhedabheda).

Questioner: So do you clearly feel this oneness?

Dadashri: One should feel the oneness with every living being. If one feels that he is one with every living being then he will not see anyone’s mistake. Everyone will appear flawless, that is verily an absolute state. And then there will be boundless infinite energies.

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Questioner: How are those energies?

We would know about these energies, wouldn’t we?

Dadashri: Everything is there. But all these energies would make one free from the worldly life, not worldly energies; these energies which would make one free from the worldly life will help people according to their difficulties and help them to work accordingly.

Questioner: So do these energies come into your experience?

Dadashri: All come into experience and manifest. What is the reason that we are saying that it is not mine? That the slightest mistake, which the world cannot understand, such subtlest sookshmattam mistakes, ‘The LordDada Bhagwan’ shows me. ‘The Lord’ shows us the mistake and ‘we’ are the ‘knower’.

‘The Lord- Dada Bhagwan’ showed and we knew that this is a mistake. Therefore see, this is a complete incarnation. This is a state of fully manifested Lord of the fourteen worlds!

This will not stay without showing any mistakes.

The Lord within you too will manifest as per your state and show your mistakes accordingly.

Questioner: Can you make a contact with the Lord (Dada Bhagwan) through Gnani Purush or not?

Dadashri: Continuously. We are not in contact just for a little time, when we have to speak or during conversation, at that time we remain separate, otherwise we remain verily one with Dada Bhagwan. So at that time ‘I’ am one with ‘Dada Bhagwan’, but at that time there are no words.

Questioner: That is right.

Dadashri: How do we identify this Dada Bhagwan within? We become aware of Him when He show ‘us’ ‘our ’ subtler sookshmattar and subtlest sookshmattam 3

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mistakes. We show you all your mistakes. But Dada Bhagwan shows ‘our’ subtlest mistakes.

From this we know that Bhagwan has arrived.

The one who knows everything up to the end, He is sarvagnya (knower of all that is to be known), such a sarvagnya that there is no weakness in this ‘knowing’.

The relation of the Self is oneness Questioner: Does the experience of the Lord who is manifested within remain due to swasatta (the realm of the Self)?

Dadashri: No, one should feel oneness.

Questioner: Dada, I want to understand about that oneness (abhedata), oneness with who?

Dadashri: With Atma (the Self).

Questioner: That means is it the oneness of the pudgal (The non-Self complex of thoughts, speech and acts) with Atma?

Dadashri: Before there was oneness with pudgal, now You (‘I’, the awakened one after Gnan Vidhi, ‘I’ with right belief) have to become one abheda with the Self Atma.

However this is for those who have attained Gnan (Self-knowledge in Akram Vignan). How can it happen to those who have not attained Gnan? And the worldly people do not like that. The worldly people want all these things.

This is for those who are fed up with the worldly life (sansar), this is for the people of India. For people out there, they will go through developing for very long time and then they will progress ahead. They still do not understand reincarnation.

Conviction of the absolute Self attains the ultimate When the self-the one with the belief— comes into the ignorant state-‘I am Chandulal’, it is known as moodhatma. ‘I am Chandulal.

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I am a collector’, what do you call that? It is considered ignorant state of the moodhatma.

It believes in happiness through all that perishes. The Self is eternal and indestructible avinashi, and the perishable things are destructible and dying, so the two cannot match with each other, ever. Hence, out of illusion the self-soul that believes that happiness lies in worldly things, is considered moodhatma the deluded self-soul.

Doubts from endless previous life times exist within one. When Gnani Purush fractures them, one becomes doubt free, and then he attains the pratiti conviction of paramatma (absolute Self). The conviction-faith that becomes established is the right belief.

Now, when Gnani Purush establishes pratiti conviction that, ‘this whole world is not mine; I am paramatma’, then the ‘I with belief ’ becomes abheda one with paramatma—the absolute Self. It does not become completely abheda at first; it becomes abheda through conviction pratiti. The oneness abheda bhaav is through conviction initially, and later it becomes one through Gnan, experience as the Self. Therefore, first the pratiti conviction of ‘I am paramatma the absolute Self’ has to be established. Right now one has the wrong beliefs, ‘I am Chandubhai’, ‘I am a collector’. Gnani Purush fractures such wrong beliefs and replaces them with the right belief. The Self—the awakened one—accepts that; the mind, the intellect, the chit and the ego, they all accept it. When one becomes doubt free nihshanka, then the work gets done.

When one keeps the belief, ‘I am the body, the mind, the speech,’ the Lord—the Self stays far off, and when the belief moves into ‘I am the Self,’ the self becomes one with the Lord.

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What does the Lord say? If you are Chandubhai then ‘we’ are separate. If You are Shuddhatma—pure Soul, if You are in oneness (abheda) then ‘we’ both are one.

What does surrender (sharanagati) mean? It means presence of oneness abheda bhaav. Surrender means I, you, we are verily one only, intent of unity ekbhaav! When your intention for all worldly things leave then oneness (abhedata) will arise with ‘us – the absolute Self’.

As long as there is a separation with God, as long as the belief ‘I am Chandu’, the two, Chandu and God can never become together. God will say, ‘You settle your problems yourself. Chandu, this is yours that is why you are worrying, are you not?’ You do worry, don’t you? Therefore God says, ‘You settle your problems yourself.’ And if unity (ekata) is established with God then Your work is done.

Questioner: Prabhushri, ardent disciple of Gnani Purush Shrimad Rajchandra had said that we have to know the secret of separation (bheda no bhed), so I want to know that secret of that separation.

Dadashri: Secret of separation means the state of oneness. No separation with anybody, all these are separate; and if you want to know the secret of that then it is a state of oneness. As long as one sees the separation bheda, one has not attained the Self. When one ‘sees’ oneness—the Self (in others) then it is said that one has attained the Self (Atma).

We all seem to be different-separate because of packing only. As the Self (Atma), we are all one only. Someone is a packing of a neem tree (limdo), someone is of a sisam (black tree providing timber), someone is of a November 2009

saag (teak tree) and someone is of a baavadbabul tree (a kind of thorny tree). But inside the stock is the same.

The Gnani does not have separation with anybody Did any of this talk suit you? I can talk something new if anything from this suits you.

If something does not fit then speak again, we are concerned with only that which fits and suites. And I and You are verily one.

If you do not like something then I will take it back and we need to talk something else that you like, you do not have to worry about that.

You have a trace of shame, and I am beyond any shame. So we are one and only one. We are of only one religion, of only one country. I and You do not have any separation.

There is no reason to be afraid of me. It will be all right if you scold me, but I will not reprimand you, believe that for sure.

Do not think that I and you are separate.

‘I’ am sitting inside you. ‘I’ am sitting in everybody, in donkey, in dog, in monkey, in you. I do not have separation with you. You do not keep any separation with Me. And if you keep separation with Me then it is your mistake.

Gnani Purush does not have separation with anybody. Gnani does not have divisive intellect (bheda buddhi). Gnani Purush does not sabotage worldly interaction (vyavahar), He keeps worldly interaction as it is, without interrupting-interfering with it. Gnani Purush is Atma-swaroop (absolute Self) or remains as the Self. He sees everybody as the Self only.

So we all are one as the Self only. You may feel separation some time. I do not feel separation at all. What may be the reason that I do not feel separation? Tell me the reason.

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Questioner: Standard is different for sure, isn’t it?

Dadashri: No, it is nothing like standard or such a thing. I do not feel separation at all.

Standard and no standard. My vision is not towards the standard at all. I do not feel separation at all. All these people are sitting; I do not have separation to the slightest extent with them. I feel oneness ekata only.

Questioner: All these people who are sitting here, would not have the same feeling as you are feeling, would they?

Dadashri: Everybody would feel, but when they will reach at that stage then they will feel the same.

Questioner: Their standard or state is different, isn’t it?

Dadashri: People feel different state, but I do not feel different state. This is because the basis by which a state looks different, ‘this is different, that is different etc.’, I do not have that thermometer at all. On what basis this looks different?

Questioner: It depends on everyone’s capacity, which can be less or more.

Dadashri: Do you feel unity ekata in your home?

Questioner: There is no unity in the home or even in the family.

Dadashri: Then where do you feel unity-oneness?

Questioner: It happens often that I feel unity here in everybody, but not at home. Now in the home, in one home everybody together do not have one opinion, so how does it happen with all these people here?

Dadashri: Yet in satsang, we have twenty-five thousand people together only. It 6

is a wonder here in satsang, isn’t it? We never had the slightest separation. Whether someone has relation with me since eleven years or fourteen years, but there is no separation even for a minute. You may feel separation with me but I do not feel separation with you. I do not feel separation with all these people sitting here.

What is this special ‘weapon’ that I have?

Questioner: It depends on each others relationship, does it not?

Dadashri: No, where is the question of relationship in this? Let me explain why I do not feel separation bheda, judai and you feel separation.

Vasudaiva kutumbakkam All these talks are only about you. This is not my talk. And you feel that I am separate, but I do not feel that you are separate, because I see everybody as the Self, and I ‘see’ verily as my own Self. Whether you speak wrong or right even then I do not feel separation, because I see as a ‘one family’. And you do not consider your family as a family. I am sitting here leaving only my wife Hiraba, so this whole big family became mine, otherwise what would have happened if I was just sitting taking care of only her family? The whole world became my family.

Questioner: But Dada, now after meeting You, I experience so much oneness with everybody else too.

Dadashri: That is not it. There is no give and take there. The oneness is with the Self only. And with others there is prem love.

It feels like one family only. In a way you will feel, what is the meaning of such oneness? It is the relation of the Self, relation with the Self, not the relation with pudgal (The nonSelf complex of thoughts, speech and acts).

The relation with the Self is oneness. Why do November 2009

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we have oneness? It is because of the relation of the Self.

Questioner: Now I can experience like that with mahatmas here. I experience continuously…

Dadashri: You will experience that! You will definitely experience with mahatmas.

Relatives will even throw a taunt at you, these people will not do that, and on the contrary they will help you for sure.

Enlightened vision with oneness Questioner: Dada, when we do salutation to the Shuddhatma in every tree and plant, there is a sense of oneness with them, is that oneness?

Dadashri: Yes, when we are sitting in a car and going to Ahmadabad, at that time you all would see different and I would see different.

We will have darshan kriya (the activity of inner vision of the Self), we will not have Gnan kriya at that time. When can it called Gnan kriya? This is a neem tree, this is a mango tree, when you examine in detail like this then it is called Gnan kriya. Otherwise to see with a common intent, without specifics, is called darshan kriya. So we travel with common intent and yet with enlightened vision of oneness. We see the Self, in every living being like little trees, leaves, and creepers, without any separation. We go all the way to Ahmadabad with the sense of oneness, while traveling.

One can become abheda when I-ness leaves Here there is oneness (abheda bhaav).

You and I are all one. I do not feel separate from any of you. And even with the fifty thousand people here, there is no sense of separation (judai) with anyone of them. Neither is there any separation with the rest of the November 2009

world. You are the one who has separation.

So to begin with, I remain one (abheda) with all these fifty thousand mahatmas here, and secondarily I remain one with the whole world.

I do not have any separation (judai) with anyone anywhere. Therefore, this is the primary oneness (abhedata) and the other is the secondary oneness. I do not want anything else. I do not have any intellect and that is why I feel oneness with everyone. I feel like everything is mine. Separation happens in the presence of the intellect, so how can there be any separation when there is no intellect?

Intellect creates separation (bheda); it shows ‘this is mine and that is yours’ and that is separation. How can this division of ‘yours’ and ‘mine’ exist when there is no intellect?

This divisive intellect (bheda buddhi) that has arisen is the one that shows, ‘I am separate from this person’.

Now, as long as there is intellect, this ‘I-ness’ (potapanu) will not go away, will it?

And as long as there is intellect, does it not create the separation (bheda)? Once potapanu leaves, one becomes abheda - the One without separation. Once this potapanu leaves, the separation (judai) will go.

No separation with anyone in the world I do not have any difference with anyone in this world. They (the world) have the difference towards me. It is not their mistake; it is the mistake of the discriminative intellect they have. Their intellect causes the differences.

I have the relation with the Atma and not this.

If you have millions of dollars of wealth, but what good is that to me. All I have to see is the Atma within you. A millionaire has to carry the load of millions and a billionaire has the weight of billions. One has to carry his own load. Heavier the horns heavier the load one has to carry, does he not?

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Questioner: It is what you said, it is the consequence/result of the intellect.

Dadashri: Yes, it is the consequence/ result of the intellect. One created boundaries of separation through intellect. All the boundaries of all the space, this is this and this is that, created such boundaries of separation.

Questioner: Generally, when there is more intellect, there is less saradata (straightforwardness) and where there is less saradata, there are more divisions.

Dadashri: If there is too much intellect present, it will destroy the saradata. I always had less intellect and so I benefitted tremendously.

I experience a state of oneness (without differences) after attaining Gnan. What creates this difference? Intellect! This is mine and this is yours.

Intellect creates separation Opinion is the cause of separation in worldly life and Sat eternal is the cause of oneness.

Atma the Self has no separation with anyone abheda; because of divisive intellect worldly life exists! Intellect shows differences and separation and the divine eyes divyachakshu show oneness (abheda).

What will swachhand (to act according to one’s own will and intellect) do? It will create separation where the abheda buddhi (intellect without divisiveness) has arisen. ‘If I do this way then only I will have value,’ by saying this it will create separation. If someone were upset and non-communicative (risavu) with me then why is that? When the separation happens. One will when there is separation.

This is verily called maya (ignorance of the Self, the illusion).

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After attaining Atma darshan (vision of the Self – conviction of the Self), divisive intellect does not stay. Thereafter one will have oneness and the worldly interaction (vyavahar) will be done different with different people through intellect. The separation which appears in the worldly interaction is discrimination (vivek). Only after attaining the Self, absolute humility (param vinaya) arises, and then one does not feel the separation. And the vision becomes one (abheda drashti).

Gnani never has the separation of ‘I’ and ‘You’ Questioner: Is that why only it is said that the Gnani Purush sees any living being as the Self only?

Dadashri: Yes, He remains as the Self and sees everyone as the Self. He does not feel any separation (judai). If He keeps separation then He is not a Gnani. If someone were to curse him then He will not keep separation with him. Because of his lack of understanding poor fellow would curse. But a responsible person would not do so, would he? A responsible person would not bind such an antagonist example, would he?

That is why Kaviraj has written: ‘Even though we are full of suspicions from a misguided intellect, He (the Gnani) observed with the profound magic of Gnan, And yet never punished us. And He did not differentiate between Him and us.’

One has all kinds of doubts about ‘us’ but ‘we’ have never said that ‘you are like this’ and ‘you are like that’. ‘We’ have not created differences of ‘I’ and ‘you’. ‘We’ do not even have a thought of ‘I’ and ‘you’, and that is why Kavi has written that. He would November 2009

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write that only if that has been in his experience, would he not?

Applied awareness of the Gnani Everybody asks me to sit together and then someone were to use abusive words to me, then what kind of continuous focused awareness of the Self (upayoga) would I be in? I would stay in the awareness that ‘I am verily speaking’ and ‘I am verily listening’, on the moment, continuously, so the pure Soul stillness—all around is maintained. First there is no separation from the person abusing, and furthermore there is oneness, so there is no chance of any interference at all! If a divisive separation enters, then only problem arises.

There is no separation between the one who beats and the one who takes the beating so there is no interference at all.

Smallest in the relative, oneness in the real We remain with two inner intents (natural state)-bhaav in this world; laghuttam bhaav, ‘I am smaller than the smallest, lower than the lowest,’ and abheda bhaav, ‘I’ am in all as the Self.’ Only these two are our main boundaries.

In the worldly interactions (vyavahar) we remain in laghuttam bhaav. This mindintellect-chit and ego, all this is antahkaran (inner functioning instrument) and anger-pridedeceit-greed all that is worldly interactions (vyavahar). In the worldly sense, from the relative perspective, I am laghuttam. And what am I from the real or absolute perspective (nischaya)? We are guruttam the highest of all. And from the perspective of the natural state swabhaav we remain as one (abheda swaroop) with all. We are not separate in the slightest from you or from this person or from anybody. We are not separate from these November 2009

prominent acharyas (spiritual masters) too or not even this donkey passing by. That is why I do not feel the separation from anyone in this world. I consider not only those who have come here, as mine but everyone else as mine too. They are all mine and I am theirs.

The experience of the Self increases as the duration and intensity of oneness prevails.

Yes, the belief of separation is verily the reason for the dissipation of the energy of the Self.

Oneness is verily energy shakti. The more you keep oneness with Me the greater will you attain the shakti. The moment one surrenders and says, ‘I have these mistakes,’ to ‘us’, he becomes one with ‘us’. By that much your energy just increased!

One becomes a God with the vision of oneness The reason behind why you see mistakes in others is that your vision is unnatural and imperfect. It is a vision that is tainted with the intellect. The intellect always creates differences. It creates a division of ‘me’ and ‘you’ and ‘mine’ and ‘yours’. As long as you see mistakes in others, you have attained nothing. I feel no separation with anyone. I feel one with everyone. The person, whose vision becomes one with the world, is God. The division of ‘mine’ and ‘yours’, and ‘ours’ and ‘yours’ prevails in the social religions and its’ practices. These social religions are responsible for creating a rift between people and causing confusion and chaos. Worldly interaction (vyavahar) is social and nischaya (the realm of the Self) is oneness (abheda).

No divisiveness due to differences of opinions with oneness If there is oneness (abheda) there is no divisiveness due to differences of opinions (matabheda). I do not have matabheda with 9

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entire world, so I have oneness with everybody.

I do not feel separation even if you were to insult me and I do not feel separation even if you were to shower me with flowers. The one who does not want flowers, insult will not affect him at all. The one who is not the owner of this body at all, will he have divisiveness due to differences of opinions (matabheda)?

All these problems exist because of the belief of separation. Do you have any judai sense of separation - with anyone?

Questioner: I want to remove this sense of separation, Dada.

Dadashri: What are you saying? There is no other way but to be rid of the separation.

You will have to become abheda (one who has no separation with any one), will you not?

Are you able to remain abheda with Dada?

Questioner: The moment one becomes separate (alag), he feels the separation (judai), does he not?

Dadashri: And with that separation (alagata), one has gone in the wrong direction.

I do not have any separation with you, but you have separation from me.

Naturalness where there is no etiquette Twenty five thousand people have oneness (abheda – without separation) with this Dada. People may or may not be one with their family but they all have oneness with Dada.

Questioner: All these people have oneness with Dada, how can that happen?

Dadashri: That is a wonder! About twenty five thousand people have oneness. But all of them do not have their mind completely under control. Only about three to four thousand of them have it completely under control.

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Questioner: Are you able to know all that?

Dadashri: Yes, I would know that ‘this man has complete control over his mind’. By complete control, I mean that his mind will adjust to whatever you tell it.

Wherever there is no etiquette, there is sahaj bhaav (spontaneity and naturalness); there is dharma (religion; duty). However much naturalness (sahaj bhaav) there is; there is a corresponding amount of dharma there. The state there is where whatever happens there is spontaneous and natural.

Mind becomes subservient to Gnan That is why in the whole of India not even five persons exist whose minds are subservient to them. Check to see from this perspective. People do not know how to test in this way so how are they to understand?

But if you test in this way, you will know.

Questioner: No one will pass with this test you have suggested.

Dadashri: That is why this test has been put in, otherwise everyone will believe they are starting to gain control over their minds.

Nevertheless after attaining this Gnan, the mind has become subservient to a certain extent. So far if this is the progress you have made, then in the same amount of time, you will make very fast progress.

This is how you attain oneness One man asked me, ‘'How can we get rid of matabheda (separation due to differences in opinions) that constantly exists in our home? Show me a way.’ I told him, ‘Adults have the matabheda, not the children. Those who have ego and awareness have matabheda. Therefore, the one whose ego has been awakened has to November 2009

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say the following, five times every morning, ‘We are all one; there is no separation amongst us.’ Then oneness will prevail the whole day if you make a decision in this way and say it out loud together in the home. You have to repeat it everyday; otherwise the energy of what you have charged will run down. If there are three people in the home, all three have to say the same thing.

Questioner: How can those who have differences (matabheda) come to agree on this subject? What if they have differences about this suggestion of yours too?

Dadashri: No. It is not like that. No, that is why you say it if you want to avoid separation due to differences in opinions. If you do not like the sense of separation, then you should all get together and do what Dada has said. If anyone asks, simply tell them, ‘Dada has told us to repeat this sentence five times everyday, ‘We are all one; there is no separation amongst us’.’ Say it five times. When you keep doing this, it will eventually materialize.

Even then some people expressed disgust and some did darshan (to get a glimpse of the absolute Self through the eyes). Did you see love everywhere? Such a love was not there during the time of Lord Krishna! Such love did not express and overflow even in the gopies (women tending to the cows, all in love with the Lord)! The manifest Atma openly sailed throughout the market place and there was joy everywhere. Everyone was blissful and happy.

Oneness is verily the inner visualization of the Self

Dadashri: One says that but the sense of separation (judai) remains. Until ‘that’ – the absolute state - is attained, the separation will remain. One may say, ‘we are all one’ but as long as the precise ‘fitting’ does not happen, he will continue to feel the separation.

For the one who has constant niddidhyasan visualization ranging from the gross to the subtle, of Dada, the Gnani Purush, all ‘locks’ get unlocked, all the problems get solved. Oneness with Dada is verily niddidhyasan. This happens only when one has a lot of meritorious karma effect punyai.

Such inner visualization of the Gnani reaps direct fruits. That niddidhyasan gives You energies similar to His. Gnani’s state of the Self is beyond imagination and yields unbelievable results. He can make you like Him. Inner visualizing niddidhyasan of the Gnani makes one absolutely independent niralumb. Thereafter you will not feel that, ‘Today I did not have his satsang, I did not have his darshan’. Gnan itself is niralumb absolutely independent, and that is how independent one has to become.

Principle of oneness

Separation exists due to divisive intellect

Questioner: You did pratikraman all night (on the day before Janma Jayanti), yesterday. What is the principle behind that?

Questioner: Dada, Whatever you have said about the salvation—the benefit of the Atma – the Self. The Self is constantly aware (jagrut) then where is the talk about the benefit of the Self?

Questioner: Do many people not say ‘we are all one’?

Dadashri: The principle of oneness (abhedata). I remain one with all twenty-five hundred mahatmas. Not only twenty-five hundred, I remain one with the entire town.

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Dadashri: Yes, the salvation of Atma the Self, the Atma is continuously aware and 11

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absolute indeed. However, one has not become one abheda with the Self. Divisive intellect (bheda buddhi) has arisen there, which means, ‘I am separate and Atma the Self is separate’.

Once the oneness arises then it is all over, done. When the realization happens that I am verily the Self, the work is done.

You separated from God, You are verily a God but you created separation therefore selfishness arose. ‘This one is separate’ and ‘I am separate’, ‘This one is separate’ and ‘I am separate’, therefore selfishness arose. If there is no separation judai and if there is oneness abhedata then there is no selfishness.

If oneness remains in ‘I am that’ Ask for bhakti until you meet a Gnani and when you meet a Gnani, then ask for moksha. He will bring about a permanent solution for you. Why do worshippers think about God? They do so for Atmagnan; knowledge of the Self. Knowledge of the Self is nothing but You yourself, but you are not aware of that, are you? Everywhere in the world they keep singing, ‘You are that, Thou are that,’ this perspective keeps the bhagat and the Bhagwan i.e. the worshipper and God separate. For once sing, ‘I am that, I am that!’ and you will be blessed. When will it end if you keep singing, ‘You are that?’ Why do people sing, ‘You are that?’ In a state of ignorance one continues to wander. God is separate as ‘You’. Nothing can be gained by singing, ‘You are that’. Only the state of ‘I am that’ will work. In the state of ‘Thou art that’, there will always be a separation between ‘You’ (God) and ‘I’ (the worshipper) till the very end. Whereas there is no separation in ‘I am that’, there is oneness in it. One becomes the paramatma (absolute Self) himself.

After then You are with Krishna and Krishna is with You, You start to become one 12

with Krishna that is all. Oneness (abhedata) starts to arise. As your worldly interactions which are unfolding in this life prarabdha decrease, a corresponding increase in oneness will happen. When the prarabdha is suffered through awareness, then one becomes abheda (the one without separation with any living being).

As long as you are a devotee, you are separate from God (the Lord within). The work is complete when the devotee becomes one with God. When a person worships and devotes himself to the idol (murta) he remains the idol, the formed non-self complex. When a person worships and devotes himself to the formless (amurta) he attains the formless Self and becomes liberated. Dwelling in the Self is charitra (atma charitra; real conduct). This state of absolute purity (shuddha dasha) is oneness with all (abhedata). In this state, one sees the Self in all (atma vat sarva bhuteshu).

That is absolute purity abounding everywhere.

The Gnan (Self knowledge), darshan (vision as the Self), charitra (real conduct) and the bliss is the real Light (jyoti), not this physical lamp (deevo). The One who is the Knower and the Seer i.e. gnata-drashta is Krishna; not the object that is seen.

Vitarag Lords have oneness with everyone Jainism, Vaishnavism, Shaivism, are all relative religions; they are religions of ‘standards’. They are religions of different viewpoints. Whatever one sees according to his viewpoint, he accepts it as being correct and gets entrenched in it. When is liberation attained? It is when absolute vision is attained?

When is real knowledge attained? This happens when there is no conflict of opinion with anyone in this entire world and when there is no partiality towards any being. The one who is partial can never attain moksha. Why November 2009

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does one become partial? People with ego create sides to support their ego, whereas the impartial Gnani unites everyone. The Gnanis are always impartial; the vitarag Lords (fully enlightened supreme beings who have no attachment to their relative self or the world) are always impartial. They have no partiality towards any race or creed; they are absolutely and perfectly impartial. They have oneness with everyone; even with the minutest living thing.

Salvation through the devotion to Sat Chit Anand [Gnani Purush is the embodiment of Sat Chit Anand (awareness of the eternal is bliss)]. If one will sing-recite Sat Chit Anand with understanding, then he will attain salvation.

This is because this word-phrase is verily impartial. Since the time immemorial a living being has been in partiality only, therefore one has inclination towards divisiveness only. Only in the speech of the Gnani Purush, there is no partiality. Gnani’s speech, conduct and humility win all minds. The one who has the Gnan— experiential knowledge and awareness of oneness abhedata is verily a paramatma (absolute Self).

Separation due to divisive intellect Questioner: I became so happy after knowing this talk from you.

Dadashri: Anand bliss will arise, will it not? The moment the talk of the Self arises, bliss arises. We do not have any separation.

However you may feel that there is separation.

I do not have intellect therefore you do not feel separation from us. But you have intellect, that intellect creates separation. So if intellect decreases and if you do not feel separation then it will be better.

Divisive intellect (bheda buddhi) will divide by saying, ‘I am Chandulal and he is November 2009

Raichand,’ and it will show the difference between Lord Mahavira, Lord Neminath and Lord Krishna; everyone will appear different and separate. The Gnani Purush does not have divisive intellect. He remains as the Self and he sees no differences every where He looks.

No one feels separation with the Gnani Purush at all. This is because the mind of the Gnani Purush is not separate from the entire world. I do not have separation with anyone.

This is because the Self is in everyone that verily am I. Everywhere ‘I am that’, so then, with whom will I have separation? I do not have separation with even this little girl and with this person too.

‘We’ see the Self in everyone. Oneness (abhedata) will arise once the knowledge of the real Self is acquired. Where there is oneness, there verily is a true thing and as long as there is intellect there is no real thing.

One gets solution when he meets a Gnani Vitarags are impartial and they feel oneness with all. People take beatings because of the current era of this time cycle. They would not have to take the beatings and their problems would be solved if they meet a Gnani Purush.

By doing the darshan (devotional viewing with or without awareness of the Self) of the Gnani Purush one’s mind becomes strong, speech and thoughts become good.

Demerit karma-sins are washed away by mere darshan of the Gnani Purush. Everything changes by mere presence of the Gnani Purush. I have not given any great instruction (updesh), yet everything changes through this subtle environment.

One can experience oneness by staying with the one who is abheda Questioner: That is the only reason we 13

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experience so much bliss anand after coming to Dada.

Dadashri: So then how much bliss Dada would be experiencing?

Questioner: This water that flows is so much then how would it be in the main source?

But Dada, the peculiarity of this is so that no matter whatever it is whoever comes to Dada, he feels oneness.

Dadashri: It is because Dada stays abheda (the one without separation) with everybody. This is because our vision became abheda, ‘we’ do not see mistake in anybody.

The moment one sees a mistake in anyone, separation bheda will arise.

Questioner: But Dada, the oneness that we feel, is verily because of Your direct presence, is it not?

Dadashri: What else then! Why would you feel oneness with the ones who are already gone? Why do we have to sing the songs for those who are departed? They do not even listen, we do not have any give and take too.

Why would we hold on to those who are gone? ‘Sir, now You have become a siddha (one who have attained the state of total and final liberation). Why would I come over there to hold your hand? What can happen to me?

If I come to hold you then you will not be able to hold it and you will remain free and free only and I would die wandering,’ is what you should tell the siddhas. You should say, ‘whoever will hold my hand here, I will come holding his hand.’ I do not need you. That siddha is sitting up there and He does not need you at all. You should say, ‘I will meet Dada here, who has a need. I will come with Dada.’

Questioner: I am verily in Dada and Dada is verily within me.

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Dadashri: Dada is sitting within you.

Therefore we have become abheda, haven’t we? ‘We’ do not have any other separation at all.

Questioner: ‘Dada Bhagwan Na Aseem Jai Jaikar Ho’ (Infinite glorious salutations to Dada Bhagwan, the Eternal Lord within all), if one becomes engrossed with it for two minutes, then would lots of pain dukha decrease?

Dadashri: Pain dukha of infinite life times would decrease. You did not become engrossed but oneness arose! There is relative oneness in worldly life. What happens when a man and a woman have cold wars? One creates oneness with Dada with nischaya (the realm and the decision of the Self), therefore whatever assets that Dada has, becomes yours.

The state of absolute non-violence where there is oneness Questioner: There are people who come to you to do alochana of their past mistakes; do you help them become free?

Dadashri: Now, do you know when that can happen? That can happen when there is abhedata (oneness). When can one find such courage? Only when there is abhedata.

No matter what the mistake, there is nothing wrong in it. I am ready to destroy hundreds and thousands of your mistakes within an hour, but You have to be ready for that. How can any mistake touch the nirdosh (the flawless, the Self)? When one does alochana to Me, it means he become ‘one’ with Me (abheda).

I have to free him.

Why does one not tell a personal secret to anyone? It is because the other person will intimidate and take advantage of him. Because November 2009

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he has the upper hand now, does he not? Will the other person intimidate him or not? And ‘we’ do not do this to intimidate him. ‘We’ are doing it to free him from all his mistakes. This ‘Dada Bhagwan’ has manifest! This is the greatest sentence in this world. The main thing to understand is that karma are destroyed when one does alochana in ‘our’ presence.

The kramic path (the traditional path of penance and austerities) is different, whereas this path is one of oneness (abheda-dharma).

There is no separation here at all between ‘Me-the Self’ and you at all!

The extent to which one discloses his mistakes to ‘us’, that is the extent he becomes ‘one’ with ‘us—Gnani Purush and Dada Bhagwan’. And the extent to which one becomes (abheda) ‘one’ with us; that much will be the spashta anubhav clear and distinct experience of the Self.

wants to know beyond that, he can do so through other subtle means. However, an ascetic cannot know that.

Questioner: Will the separation of the Swami the Lord and the sevak the one who serves, remain in that or not?

Dadashri: Afterwards the separation will not remain. Right now it will remain; God and ‘I’ are separate, that separation will remain. Whereas, there, after the Gnan Vidhi; there is no separation. The separation of the jiva—the self and Shiva—the Self is dissolved.

It is verily same self, it is verily the same Self; the separation leaves. Do you want to destroy the separation? Do you have a wish to destroy the separation?

Questioner: I have told the self that you do not have any alternative but to destroy the separation.

When one attains the clear and distinct experience of the Self (spashta vedan), then he is verily said to have become the absolute Self (paramatma). When one is not affected by worldly pain and miseries dukha and is free of kapat illusion—‘I am Chandulal’, then clear and distinct experience of the Self begins to happen. The experience of the Self remains indistinct due to this kapat the illusion, the deceit.

Dadashri: Yes, that is right, quite right.

There is no choice but to destroy, and it can become the exact real light jyoti state, the state of the Self and when one becomes absorbed in that, he becomes a Shiva—the Self. One cannot have oneness with the Lord within without becoming a Shiva—the Self.

The separation between jiva and Shiva can be destroyed through Gnani

Questioner: I like this because I want to become free.

Questioner: Are there any subtle rituals kriyas for destroying this separation between the worldly self and the Self? Can one know that through the subtle body?

Dadashri: Do you want to become free or you want to become ‘one’ with Dada?

Dadashri: ‘Gnani Purush’ can do all that to know much beyond that. For the Gnani Purush, the separation between jiva—self and Shiva—the Self is already gone. But if He November 2009

The sole desire for oneness Do you like anything from this?

Questioner: I like this because I want to become free from my mistakes. I want oneness with Dada for sure.

Dadashri: Oneness with Dada means freedom is there for sure. That other thing, no matter how much and from whomever you 15

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ask for forgiveness; it is useless.

Oneness of Akram Vignan This is not the path of a guru. This is not a religion or a sect. I have never been, or ever will be anyone’s guru. I do not have the attributes of becoming a guru. I am giving you the same state that I am in. I have not maintained a guru-disciple state. Everywhere else, they maintain that control. What is the principle of the world? People will not let go of their control. There is no separation between you and I. You may feel the separation, but I do not. That is because I reside within you and I reside in him too, so then, how can there be any separation (judai)?

Really, there is no Gurupurnima (a day commemorated for gurus) here. People celebrate it as an occasion for having darshan.

Here there is no guru and no ‘Purnima’ full moon. This is a state of laghuttam. Here it is your own state; it is a state of abheda—a state of oneness.

We are not separate at all. When one becomes a guru, a separation of ‘you and I; a guru and a disciple’ is created. But here there is no custom of guru-disciple relationship at all, because this is Akram Vignan.

Oneness attained through Atmagnan Questioner: You said that when You attained the Self and became enlightened in 1958, you became ‘one’ abheda with ‘Dada Bhagwan—He is the Lord manifested within’, then afterwards, you separated from Him, and that is when You realized the aishwarya supreme Godly energies of Dada Bhagwan.

In a same manner when You are giving us Gnan—Self-realization in Gnan Vidhi, at that time we too…

Dadashri: I explained to You that ‘Chandu is separate’ and ‘I am separate’. So 16

I am truly Shuddhatma—pure Soul, Dada says so, such pratiti conviction is established.

Questioner: So did we also have the experiential ‘touch’ of that oneness abhedata when You gave us Gnan?

Dadashri: It is not that you had ‘touched’ the experience; when You experience oneness then only you will pursue Me, otherwise not, will you? I do not have to come asking for you. On that day the bliss that You have tasted, is what brings You here to Me. Questioner: And then the oneness that happens, and after that, the separation from the self that establishes; then, that is the spiritual Godly energy aishwarya that is ‘seen’.

Dadashri: That aishwarya Godly spiritual energy and anand bliss, that You tasted, is the reason You are looking repeatedly for the same thing. So then by this process, all the rest—the non-Self world, will continue to destroy and aishwarya and anand will be the continuous state.

Oneness with the Self Does the awareness laksha of ‘I am Shuddhatma—pure Soul’ remain continuously?

Questioner: It stays continuously, Dada.

Dadashri: That is called Atmadhyan meditation as the Self; it is called shukladhyan.

Shukladhyan is the cause of living, current moksha. Otherwise you cannot remember Atma the Self even for one second. One guest had come with information about Shuddhatma.

Next day he started to recall about Shuddhatma, ‘what that word might be? What that word might be?’ He could not remember until fifteen minutes passed. This is not a memory. This is a sakshatkar direct experience and this is oneness (abhedata).

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What does attainment of oneness mean?

Questioner: In the Charan Vidhi, I ask, ‘let me attain total oneness (abhedata)’. So what is that oneness?

Dadashri: Oneness means to become tanmayakar the mind body becomes That.

We become one with God. Right now how much separation You and Shuddhatma have?

You have become Shuddhatma at the level of conviction (pratiti). You have complete faith that ‘I am Shuddhatma’, You have assurance of this. You have attained some experience anubhav but You have not become That— the Self. So let me become That, that is what You tell the Lord within. That is oneness.

Questioner: So there is no separation whatsoever.

Dadashri: There is separation, you still have separation. I still have to make you Shuddhatma—pull You towards the Self.

Afterwards I do not have to make you; You have to become ‘one’ (abheda).

Questioner: Ego becomes ‘one’ with Shuddhatma, does it not?

Dadashri: No, not ego. The pragnya (direct light of the Self, the liberating energy of the absolute Self) has separated and is expressing now to settle all worldly interactions and when it becomes one with the Self, the work is done.

Questioner: Who becomes abheda (without separation) with whom?

Dadashri: Pragnya and Shuddhatma.

Both are separate so they will become one.

At this time ‘the belief of ‘I am’ is acting in pragnya. ‘We – ‘I’ with the right belief’ are acting as pragnya. Now we are not acting as egoism which is ‘I’ with the wrong belief. So when ‘I’ was acting in ‘Chandubhai’, then it is November 2009

called egoism. Now the ‘I’ is acting as pragnya, ‘I am pure Soul.’ Therefore it is called antaratma (interim Self) and not Shuddhatma.

‘Our’ pragnya has almost become steady in the absolute Self paramatma.

Therefore ‘we’ do not have to speak Shuddhatma or ‘we’ do not have to think anything. And as the Self there is oneness abhedata. It is a little short by four degrees.

And You have yet to become one without separation from the Self abheda. Gradually as the files will start to settle, You will become one with the Self abheda. When all the files are completely settled, You became one with the Self abheda. All these troubles are only of the files. But ‘You – ‘I’ with the right belief’ at this time are in the form of pragnya and pragnya is particular part of God—the absolute Self. When the work is done, pragnya will become one with the Self again. God and the absolute Self are verily one. When that self remains in the worldly things it is called the jivatma and when it attains the right belief, it is called the antaratma and when it remains only in the absolute state then it is called the ‘absolute Self – paramatma’. Constant absorption in the qualities of the Self swaroop ni ramanata is verily the absolute Self paramatma. And when there is absorption in the absolute Self and also the absorption in the settlement of files with equanimity, then it is antaratma interim Self. That is verily pragnya!

Separation through intellect, Oneness through pragnya Questioner: This oneness that happens, can it be called the highest level of intellect or not?

Dadashri: No, that abhedata means 17

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lack of intellect; it is through the Selfknowledge (gnanbhaav). We are ‘one’ through Gnan and we are separate through intellect.

Questioner: Does pragnya come in to this or not?

Dadashri: That is verily it! Through pragnya we all are verily ‘one’ but through intellect we are separate. ‘We’ have destroyed intellect in us. We had tried to get rid of it.

‘We’ had brought closure whenever karma were unfolding. ‘We’ did not store or support intellect at all. ‘We’ had removed the intellect buddhi in the past life therefore ‘we’ did not have to remove it in this life.

As long as mistakes exist, one’s state is not considered complete. That state of the Self will arise when all the mistakes leave. Until then no matter what kind of the subtlest mistake exists, but as long as there is a mistake that state is not considered of the Self. It is a risk to say it is Yours. People who do not have understanding will take on such a liability, but the one who has understanding will not do so.

The effect of the word, ‘nikal’ Questioner: You have used this word nikal settlement in settlement of files; in this, people get a psychological effect only. This word nikal is verily like that.

This word ‘nikal’ is not anywhere in the scripture. It would not be in the scripture.

‘Settle with equanimity!’ That is the power of Akram Vignan! And people are so happy to have this Vignan.

Questioner: I do not have any insistence at any place after using this word ‘nikal’; otherwise I had insistences everywhere.

Dadashri: Yes, you definitely would have insistence and here there is no acquisition, no renunciation, nikal (closure)! Everything encompasses in this ‘settle the files with equanimity’ like incantation (japa)-penance (tapa)-renunciation (tyaga). The meaning of settling with equanimity is verily such that it makes the self, the Self.

If someone is saying, ‘now I want to be done with (nikal) this business’, we would understand that what he wants to settle and what will be its result, we would understand that too. If one speaks the word ‘nikal’ then we would understand and if one speaks that I want to sell off then we would not understand.

This is because what will be the stock and what he is talking about selling? But if one says ‘nikal’ then we would understand right away that this he is ready to settle and be done with it.

Dadashri: It gives an effect only, this word nikal. This each and every word is effective. Not only this word nikal, but the words real and relative are so effective to people. Therefore all these words are effective and nikal is a very big word. Not today but later on, the detail analysis of each and every word will be done.

Nikali (discharge) means your discharge and his discharge. We are separate and this nikali (that which is settling-discharging) is separate so oneness will arise. This is such a scientific thing that when one will analyze this and when the scientists from the foreign countries will meet me then one will understand this talk in much better perspective. If they get chance and meet me then I will give them all the outlines for future spiritual progress.

Do you feel this word nikal is good?

After this, the wife and children are

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matters of nikal settlement. It is not a matter of acquisition grahan. If it is a matter of renunciation tyaga even then it is a form of clinging. Both, the acquisitiveness and the renunciation are a hassle whereas the matter that is settled brings no further botheration and harassment.

Relation of oneness between the speaker and the listener Questioner: In the worldly interaction (vyavahar), you are the speaker the one who is such a person can bring about the world’s salvation and we are the listener, what kind of relation sets in between these two?

Dadashri: It is a relation of oneness (abhedata). This person is verily ‘one’ (abheda), so there is a relation of oneness only.

Questioner: When such oneness is there, is there a speaker and a listener?

Dadashri: It will appear different in design—externally. It will appear different as it would be in a picture.

Questioner: What relationship do we have with a picture?

Dadashri: All this external is a picture only. As the Self, all this is verily one. But because of this picture everything looks different. Everything appears different because everything occupies a different space.

Questioner: But how long we as the Self should be engrossed in that relative picture?

Dadashri: Pictures (mangaddas—the external body) are there as long as there are vikalps (wrong beliefs of bavo intervening ego-intellect complex—‘I am Chandulal’).

Once you became nirvikalpi (Freedom from vikalp ‘I am Chandulal’), there will be a November 2009

picture-external body but it is dissolving and passing. Passing means it is in the form of a result. It would not be in the form of a cause at that time. New picture does not get printed.

Questioner: There is oneness between the person who is a nirvikalp speaker and a listener. But why the effect does not stay longer time for the listener who is involved in daily life situations?

Dadashri: The effect remains continuously, not even one moment that you can subtract.

Questioner: Do you have such general experience?

Dadashri: I am speaking from general experience only.

Questioner: Not for you, for the listeners.

Dadashri: Yes, I am saying for the listeners only. The listeners (mangaddas) have constant oneness (through Shuddhatma) with Me. The listeners have attained ‘one intent’ (Shuddhatma bhaav) continuously. This is a fact. This is not any baseless thing.

How is the oneness of the Tirthankara Lords?

Questioner: Will your giving discourses to people in this era of the time cycle be of any benefit?

Dadashri: It is like this that we do not preach or give discourse even for a moment, never. The person who has ego will be preaching. We do not have ego so it is a deshna (liberating utterances of the fully enlightened one).

Questioner: On what basis do you say that your speech is a deshna?

Dadashri: It is because we are not the 19

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owner of this speech. This speech keeps coming since twenty-eight years but we are not the owner of this speech. The Lord within also is not the owner of speech and in kramic path—step-by-step path to Self-realization, one is the owner of the speech till the end. In kramic path, until one reaches the twelfth gunthana (stage of spiritual development), the speech is not considered a deshna. This is because one’s last ego dissipates when he reaches at the twelfth gunthana. And this is egoless, therefore this is not considered as updesh sermon.

We do not have any ego whatsoever that is why we are saying that this (speech) comes forth from a taped record. Only that much comes forth, that which is response to the questions asked from us. This taped record is speaking that is what you are listening, similarly ‘we’ are also listening to that. We do not have such insistence in this that ‘do this way or do that way’. There is no insistence of any kind in deshna. We do not have any pressure of any kind.

Questioner: Is it such thing in this that it will show all kinds of its results?

Dadashri: Yes, it will show everything.

It will show benefit-loss, everything. It will show entire map. But if it is convenient to you then do this otherwise do that.

So a deshna would be of two people.

One is a deshna of a Tirthankara and the other is a deshna of the bheda vignani Purush (The one who knows and is able to separate the Self from the non-Self). But ‘we’ have this awareness of separation of ‘I’ and ‘You’. In that, Tirthankara’s deshna they do not have such separation. They have absolute oneness (abhedata), they have vitaragata (absolute detachment from raag and dwesh). So ‘we’ just disclosed where our weakness is.

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Whatever Lord Mahavira said after attaining keval Gnan absolute knowledge, was an original taped record that was playing. And this ‘ours’ is an original taped record too, that is speaking. However, whatever the Gnani’s of the kramic path speak, that is not an original taped record. They will say, ‘I verily spoke’. Yet their gnan does not go away. They are considered Gnanis only, but of the kramic path. But they will say ‘I spoke, my speech came forth bad, my speech came forth good’.

How can one attain oneness through kramic path?

Questioner: In the kramic path one has to proceed by separating, so then how can one attain oneness?

Dadashri: But they do go, there is a way! They have gone too!

So other people cannot speak, those who have attained this state of the Self (Gnan dasha) can do that. What are these words in Jain terminology? Those who have reached at the last state can only speak that. Even the Gnani Purush of the kramic path cannot speak that. This is because as long as they are at the level of sixty percent Gnani, forty percent of the ego is still open. Forty percent is short so there will be ego of that level. Until then one cannot speak vyavasthit (scientific circumstantial evidence). Ego will not refrain from creating interference. ‘This is left for me to do’, they will say so. They have to do and ‘here – in Akram’ we do not have to do anything. One can speak ‘vyavasthit’ after the ego dissipates. Therefore we are giving vyavasthit to all these people after the ego dissipates.

In the kramic path, one does not become a doer (of purushartha – spiritual effort) as a Purush (Self-realized one) but they November 2009

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do purushartha through egoism – ‘I’ with the wrong belief, ‘I am doing this’), and in this Gnan (Akram) everybody have become a doer of purushartha as a Purush. Prakruti (the non-Self) is separate and Purush is separate, we became a ‘doer’ (of Gnan, awareness – jagruti) as a Purush. However in the kramic path they do not become a Purush (but they do relative purushartha through egoism). They become a Purush when everything ends (when the ego dissolves in the absolute ‘I’).

There is no oneness where there is criticism Questioner: It is written in the Aptasutra that “People have the right to criticize you.

You do not have the right to criticize anyone.”

So what is the difference between criticism (tika) and slander (ninda)?

Dadashri: Tika means to expose (criticize) someone’s obvious mistakes, and ninda is to talk about someone’s overt mistakes but also to talk about mistakes that do not exist. To speak only negatively about a person is ninda. Then read further.

Questioner: “Even the slightest tika of others is a hindrance to absolute enlightenment keval Gnan. Not only is it a hindrance to keval Gnan, but it also hinders Atmagnan (Knowledge of the Self) and Samkit (establishment of right Vision and belief)”.

Dadashri: If you criticize someone then it is like doing criticism of his devotion (aradhana), it is a grave mistake. If you cannot say good things about anyone, it is fine, but you should never criticize anyone. Criticism creates obstructions at all the levels. You should not have time at all to criticize anybody.

Nowadays, people will even criticize you; these poor people have no idea of what November 2009

they are doing and that is why they do what they do. Only the one who is unhappy will criticize and instigate others. The happy person would not criticize anyone. These unhappy people would do that so let them and if that makes them happy then they will do it.

Dada does not see anyone’s mistake in this world I am only saying that these sectarian views and self guided whims are wrong, in order to explain things to you. When we talk about other religions, it is not to criticize them.

There is no criticism here whatsoever. Where there is any criticism, the science of the Vitarag does not exist; there is no unity or dharma there.

I do not have separation with anyone. I do not have separation even with an ascetic sadhu, but I have to tell this fact that this flower has fragrance and this flower does not have fragrance.

‘We’ have not remained separate from this world even for a second. We do not have separation from anyone starting with the smallest living being. And we do not see anyone at fault in this world. ‘We’ ‘see’ the absolute Self paramatma by real view point and by relative view we ‘see’ nirdosh flawless.

What is ‘seen’? Nirdosh flawless. No matter how he is but he is not at mistake from his mistake. ‘He—potey—the self’ has come into such a circumstance, that is why he appears at fault however he is not faulty indeed.

Questioner: The mistake does not exist at all when one reaches the center.

Dadashri: Thereafter no one will be seen at fault at all.

Questioner: But what is the problem if a bad person is disgraced?

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Dadashri: No, it should not happen because of ‘my’ nimit evidence.

There are lots of people who are ready to disgrace, everybody is out there, isn’t it? It should not happen because of my nimit. This is because I have not kept separation with any living being in this world. So it is not appropriate for me to disgrace anyone. I am just talking to you; you can not disgrace anyone in worldly interaction. Because God—the Self is in every creature whether visible or invisible.

The one who experiences oneness is Shuddhatma Questioner: What is the difference between Shuddhatma—pure Soul and mahatma (those who have attained the Self via Gnan Vidhi of Akram Vignan)?

Dadashri: Shuddhatma is God. The one who has attained a little higher state than others, is called a mahatma. As long as one is doing kashaya: anger-pride-deceit-greed, he is not considered a mahatma. When ‘Chandubhai – the relative self’ gets angry but ‘potey – the awakened Self’ within will keep refusing from within. ‘Oh no, why this is happening, this should not happen’ he will have such awareness. That is called internal saiyam (a state without attachment-abhorrence, without raag-dwesh). The one who maintains internal saiyam is called a mahatma. External saiyam may be there or not. This is just that from the perspective of the worldly interaction we are referring as a mahatma, but really he is a Shuddhatma. Shuddhatma is God, but that God is the conviction pratiti within you. When that conviction rises to the level of experience then You will have a state of complete experience. At this time the state of conviction (pratiti)-awareness (laksha)-experience (anubhav) will go up and down, but when you have complete experience, when You feel 22

oneness with all, then You become Shuddhatma—God. Shuddhatma is verily the absolute Self paramatma.

Oneness does not break through understanding Questioner: What is in your vision?

How should these people (Aptaputras, Celibates) be made ready?

Dadashri: A safe side! They have to secure a safe-side. It would not matter if they have no other knowledge. It would not matter if they do not go out and give spiritual discourses to people. They must stick to their principles and maintain a safe-side.

Questioner: The principle of celibacy?

Dadashri: Not just the principle of celibacy, but the principle in every way. There should be no kashayas (anger, pride, deceit and greed within) with anyone. It is a wrong doing to do kashaya with anyone. To have kashaya with anyone after Self-realization is not suitable and becoming. With celibacy there must be absence of kashayas.

Questioner: What is the limit-boundary of our safe side?

Dadashri: The opposite person would feel the separation with us and we would feel the oneness with him. He would feel the separation since he is dependent on his intellect. Therefore he will feel separation, will he not? We should not have intellect. So we will feel unity (ekata), oneness (abhedata).

Questioner: What if the other person continues to create separation with us?

Dadashri: On the contrary that is beneficial and good for you. It is just that he has intellect as his base, so what can he do?

Whatever weapon he has, that is what he is going to use, isn’t it?

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Questioner: So then how can we keep oneness (abhedata) with him?

Dadashri: But poor fellow, he does that is due to his helplessness, does he not? And what is his mistake in this? He is worthy of receiving compassion.

But our effort should be that the oneness that he has with us should not break. It is an offence if our wrong understanding breaks that oneness. Understanding will not let one break the oneness. We have to bring about settlement, don’t we?

Unity lies where there is purity in heart When you attain unity, it is considered purity of the heart.

I attain unity ekata with everyone because my heart is pure, is it not? I feel oneness with everyone.

If you ask me to come to your home then we would. We go every place to do darshan too. We do not have any kind of problem. We do not feel separation. We have become embodiment of love everywhere. We do not have anything except love.

Questioner: You are so much pure at the heart that we cannot remain separate after meeting with you.

Dadashri: Yes. I am so much pure that I live as ‘one’, the Self (innate nature of the Self) with entire universe, with every living being of the world. May be he a foreigner or whoever, a Christian or an African but there is unity ekata with everybody, no separation.

There is no separation with a cow, a water buffalo or anybody, only unity, that is verily pure, the embodiment of pure love is verily an absolute Self paramatma. That which does not increase or decrease is absolute Self paramatma.

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United by the thread of love Questioner: Dada, therefore we feel that we do not want you to go anywhere.

Dadashri: No, no, no, ‘I’ will not go.

People have so much love, that love is verily keeping me alive. Too much love, strong love!

When I am ready to come here (America), at that time people cry a lot. So I tell them that, ‘I will stay with you only.’ I come here coaxing and cajoling them. I come here after coaxing them, what else can be done?

Questioner: Dada, are you doing so much drama natak on a stage?

Dadashri: No, but what can I do? This is a drama. I do say that, do I not? This world is a drama itself. But I live in the method of tanmayakar as if I am the body and mind, for the drama. I have no separation judai with you. So therefore ‘our’ drama is not superfluous, it is heartily and exactly.

The love of the Gnani is without any differentiation Love is when there is no falling apart, no separation. It is called love when there is no discrimination. Such love is said to be within normal limits. If there is any difference in one’s love for another person, then it will fluctuate.

It will increase when the other person does something good and decrease when he or she does something wrong. It deviates from normality. The real love does not take account of the other person’s actions. It only looks at the Self within that person.

Questioner: What is that we feel for you, Dada?

Dadashri: It is my love that grabs you.

Real love touches the whole world. Where can you find love? Love is found wherever there is oneness. So when can one attain 23

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oneness with the world? It is when one becomes the embodiment of love that oneness with the whole world is attained. There you see only love.

When is it called infatuation and attraction aasakti? It is when you want worldly things. When you desire material things. There is no problem with yearning for real happiness.

There is no problem with the love you have for me. That love will help you. All other types of love will disappear.

Questioner: So the feelings that we have for you, is it the result of love in your heart?

Dadashri: Yes, it is the result of love.

People become wise with this weapon of love.

I do not have to scold them.

I do not mean to scold anyone. The only weapon I have is this love. ‘I mean to conquer this world with love’. I have laid down my arms. I have laid down my weapons of anger, pride, deceit and greed. The world wields these weapons of anger, pride, deceit and greed. I aim to conquer the world through love. The love that people know and understand is the mundane worldly love. Real love is that which will not depress me if you insult me, or elevate me if you praise me. In real love no changes happen. If any changes do happen, they will be of this body and not of the pure love.

Even an attractive person appears ugly because of his ego. When he becomes the pure Self, he will be beautiful. Then even the ugly will look beautiful, but it is only when pure love arises within. People want unconditional love, love devoid of selfishness.

This is nature’s law, because love is verily the absolute Self paramatma.

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Oneness does not exist where there is attraction There is a reason behind the seeming oneness and harmony that is seen in this world.

That is an attribute of atoms and attraction, but there is no telling what may happen at any time in the future. As long as the atoms are compatible, there will be attraction and hence a feeling of harmony and oneness. Incompatibility between atoms will lead to repulsion and cause animosity. Therefore wherever there is attraction, there is repulsion. In attraction one does not have the awareness of what is spiritually beneficial and what is not. In pure love there is complete awareness of that.

Attraction aasakti can be above or below normal. True love is within normality; it is perpetually constant and steady. It does not undergo any kind of changes. Attraction is an attribute of the inanimate, the non-Self, there is absolutely no Chetan (energy of the eternal Self) in it.

The one who sees ‘I’ in everyone is love incarnate Pure love will increase in proportion to the decrease in differences experienced. What do we need to get rid of in order to develop pure love? One has to be rid of their differences so that pure love can arise. When the differences disappear completely, absolute, pure love is established. This is the only way.

Did you understand this ‘point of view’?

This is something very different. One has to become the personification of love. One will then feel a sense of oneness with everyone.

There will be no discrimination or difference.

People usually say, ‘this is mine and that is yours!’ It is like a disease. Differences exist because of this disease. But when people depart from this world, is there any such thing November 2009

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as ‘mine’ and ‘yours’? Once this ‘disease’ is eradicated, one will become a personification of love.

one has a sense of being: ‘I am’. And in pure love, one feels oneness with everyone, because there is no ego.

Love is when one perceives the Self in all living beings. All this is ‘I’, and ‘I’ am in all.

Otherwise one will have to say, ‘you’. If you do not see, ‘I’ then you will see, ‘you’. Then there will always be a difference between you and others. For worldly interactions, you will have to say, ‘I’ and ‘you,’ but in reality you should see ‘I’ everywhere. To become the embodiment of love is to see everything with oneness, and act with oneness. Get rid of your belief that others are different. You should feel as though everyone is a part of one big family.

The way to become the embodiment of love

We Gnanis do not have discrimination.

Who is Christ and who is Allah? And who is Lord Krishna or who is Lord Mahavira? We have oneness everywhere. Because of divisive intellect people say that ‘Christ is ours and this one is ours’. So due to divisive intellect they are throwing gravels in wheat (creating obstacles). And they are mixing gravels in clean wheat.

Pure love is above virtuous love Questioner: Everyone in the world is searching for pure love but in vain.

Dadashri: This is the path of pure love.

This science of ours is void of desires of any kind. This is the path of pure love. Such a path cannot be found in this era of this time cycle and it is indeed a wonder that it has arisen.

Questioner: Can you explain the difference between pure love and virtuous love?

Dadashri: There is ego involved in virtuous love, whereas in pure love, there is no ego. In virtuous love there is no greed or deceit, but there is pride in it. In virtuous love, November 2009

If one understands the world exactly as it is, and then experiences it from that perspective, then he will become the embodiment of love. What does ‘as it is’ mean?

It means that all living beings are innocent.

They are flawless. I do not see anyone at fault. It is because of illusion that one sees mistakes in others. Because of divisive intellect other person appears at fault. There is nothing like a mistake dosh where one’s divisive intellect is gone and oneness has arisen. There is only love in the world.

It is an illusion if people appear good and it is also an illusion if they appear to have mistakes. The former is because of attachment and the latter because of detachment. In reality everyone is flawless. When you see mistakes in them, you cannot love them. So when you see the world as flawless, that is when pure love will arise. As long as we look upon others as being separate from ourselves, we feel a sense of ‘mine’ and ‘yours’. As long as you keep differences with the other person, you will have attachment towards your own. Those for whom we have attachment, we consider ‘ours’ and those with whom we feel detachment, we consider as belonging to others. A person with this kind of discrimination can never become an embodiment of love.

The nature of the Self is love and with such a love, one forgets all one’s problems.

Once bound through this love, nothing else can bind you.

When does love arise? It is when you ask for forgiveness for all mistakes that have 25

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happened so far. You should take this approach with those for whom you wish to become the embodiment of love. Only then will you feel love. Do you want to love or not?

When you become the embodiment of love, others will experience oneness with you.

Everyone has attained oneness with me in this manner. This method is being opened up to everyone.

all but as much I can see at this time is the limit. How much limit? As much as I can see.

Everywhere is through intent. You came, so I would talk just enough for you only, wouldn’t I? How can I talk with other person? I cannot say that he is not mine if he has not come here yet. I remain with oneness abheda bhaav with every living being. I go to America, I go everywhere and even they send a letter saying that you came on certain day and did vidhi (silent auspicious blessings performed by the Gnani for the salvation of the disciple) for me.

I would not even know anything. So here there is no law. Therefore ‘no law law’. Which law?

‘No law law’. There is a law but ‘no law’.

Oneness with the entire universe

Foundation of Akram Vignan

When pain dukha does not touch You then know that now the prakruti (the nonSelf complex) has become natural, and day by day oneness abhedata will increase. You will experience oneness with all these people sitting in this room and by doing that you will experience oneness with whole village.

Thereafter you will have oneness with entire India and then entire world.

The one, who has not received, decided or experienced the vision of becoming a disciple of the whole world, cannot become a Mahavira (the fully enlightened One). It is the vision of becoming a disciple of young children, the foolish and all the rest of the people.

Questioner: Yes, Dada.

Dadashri: These are all my methods.

The very method that guided me to full enlightenment is the same method by which I guide you all.

The Gnan manifests when one becomes faultless nirdosh like a child. If there are ten people in the family, one believes everybody is his own. Now all this is mine only and we are only ‘one’. You just believe this and you feel the joy then how much joy will you feel if you believe the whole village is my own ‘one’ only? And how much will you feel if you believe the whole district as ‘one’? And Mahatma Gandhiji used to believe the entire Hindustan as ‘one’ so how much joy he would have been feeling? But then how can a person ever get tired? ‘We’ feel the joy of entire universe, entire world.

However, now the entire universe is Mine. I do not have separation any place at 26

Laghuttam is our center. Guruttam is attained while sitting comfortably in that center.

Our theories are unique and completely new!

This Vignan is not without a foundation.

The foundation of this Akram Vignan is to remain laghuttam and maintain abheda drashti – vision of oneness; no separation with anyone. To keep this vision of oneness (abheda drashti) with all living beings in the entire universe is verily the foundation of Akram Vignan.

We should become ‘one’ abheda with the entire world. Separation means worldly life sansar and oneness means the absolute Self. The more You experience oneness with people, the greater will be the manifestation of the absolute Self. ~Jai Sat Chit Anand November 2009

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Spiritual Discourses and Gnanvidhi in the presence of Atmagnani Pujya Deepakbhai Surendranagar 28 Nov., 7-30 to 10 pm - Satsang & 29 Nov. (Sun), 5-30 to 9 pm - Gnanvidhi Venue : Arts & Science College Ground, Bus Stand Road.

Tel.: 9879232877 Rajkot 1-2 Dec., 7-30 to 10 pm - Satsang & 3 Dec. (Thu), 6-30 to 10 pm - Gnanvidhi Venue : Shri Virani High School Ground, Tagore Road.

Tel.: 9924343910 Junagadh 5 Dec., 7-30 to 10 pm - Satsang & 6 Dec. (Sun), 5-30 to 9 pm - Gnanvidhi Venue : A.G. School Ground, Talav Darwaja.

Tel.: 9427242889 Veraval 8 Dec., 7-30 to 10 pm - Satsang & 9 Dec. (Wed), 6-30 to 10 pm - Gnanvidhi Venue : Rayon Cricket Ground, B/h. Supervisior Building, 80 Feet Road. Tel.: 9898221033 Jamnagar 12 Dec., 6 to 8-30 pm - Satsang & 13 Dec. (Sun), 5 to 8-30 pm - Gnanvidhi Venue : Vijay Industrial Estate, Hirji Mistry Road, Opp. Pranami School. Tel.: 9377716561 Morbi 15 Dec., 8 to 10-30 pm - Satsang & 16 Dec. (Wed), 7-30 to 11 pm - Gnanvidhi Venue : Marketing Yard, Opp. Housing Board, Shanala Road.

Tel.: 9426932436 Gandhidham 19 Dec., 7 to 9-30 pm - Satsang & 20 Dec. (Sun), 6 to 9-30 pm - Gnanvidhi Venue : Shaktinagar Cricket Ground, Gandhidham.

Tel.: 9601551687

Watch Pujya Niruma on T.V. Channels India

'Sanskar', Everyday 8:30 PM to 9:00 PM (In Hindi) 'Aastha', Everyday 6:30 PM to 7 PM (In Hindi) DD-11 (Gujarati), Everyday 7:00 AM to 7:30 AM & 3:30 PM to 4 PM Doordarshan Marathi - Mon-Tue-Thu-Sat 7:30 to 8 AM & Wed-Fri 7:15 to 7:30 AM 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) 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 November 2009

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Bhuj Trimandir Pranpratishtha Celebration Date 23rd December Wednesday 24th December Thursday 25th December Friday

26th December Saturday

27th December Sunday

Program Details Morning:10 am to 12.30 pm, Evening 4.30 pm to 7 pm - Satsang 8.30 pm to 9.30 pm - Kirtan-bhakti Morning:10 am to 12.30 pm, Evening 4.30 pm to 7 pm - Satsang 8.30 pm to 9.30 pm - Bhakti Pranpratishtha : 6 am to 8 am & 9-30 am to 11 am (Pujan-Aarti) Padmavati Maa, Padmanabh Prabhu & Other Bhagwants Gnanvidhi : (A Scientific Experiment on Self-realization) Evening 3.30 pm to 7 pm 8.30 pm to 9.30 pm - Garba Pranpratishtha : 6 to 8 am & 9-30 am to 11 am (Pujan-Aarti) Amba Maa, Ashapura Maa, Sai baba & Other Bhagwants Evening 4.30 pm to 7 pm - - Satsang 8.30 pm to 9.30 pm - Bhakti 6 am to 9 am, Shree Simandhar Swami, Shree Krishna Bhagwan Shree Shiva Bhagwan's Divine Pratishtha 10 am to 12 pm (Pujan-Aarti-Darshan) 8.30 am to 9.30 pm - Special bhakti

Venue : Trimandir, Behind Hill Garden, Nr. Sahyognagar, Airport Road, Bhuj (Gujarat).

Phone : 9428293903, 9601551687

Important instructions for all Mahatmas-Mumukshus attending this program: ♌ Those Mahatmas-Mumukshu you wish to attend this celebration must register their names by calling at Adalaj Trimandir - (Phone 079-39830400) latest by 30th November 2009. Please make a note that the accommodation will be provided to only those who have register their names.

For Mahatmas-Mumukshus from foreign countries: for registration, pl.visit http://simcityarrival.dadabhagwan.org/simcityarriv.aspx

Watch Pujya Deepakbhai Desai on T.V. Channels India USA USA-UK

Zee Jagran, Everyday 9-30 PM to 10:00 PM (In Hindi) DD-Gujarati Everyday, 9 PM to 9:30 PM - 'Gnan Prakash' (In Gujarati) ''SAHARA ONE' Mon to Fri 9 AM to 9-30 AM EST (In Gujarati) : 'Aastha International' Everyday 9-30 PM to 10 PM (In Gujarati)

UK-Europe : 'MA TV' Mon to Thu 6-30 to 7 PM & Fri to Sun 4-30 to 5 PM (In Gujarati) Africa : 'Aastha International' Everyday Midnight 12 to 12-30 AM (In Gujarati) 28

November 2009