Amazing and phenomenal worldly interaction of the Gnani Purush

Editor : Deepak Desai

November 2010 Year : 6, Issue : 1 Conti. Issue No.: 61

DADAVANI Amazing and phenomenal worldly interaction of the Gnani Purush

Printed, Published & Owned by : Deepak Desai

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

EDITORIAL

Absolutely revered Dadashri is the wonder of this current time cycle as a Gnani Purush in the attire of a householder but along with this, his phenomenal worldly interaction can also be considered as a wonder. It is evident from his worldly interaction that he is an excellent example of carrying out ideal worldly interaction while staying constantly in the state of the Self.

How should be the worldly interaction? Who can give us precise and incontrovertible understanding except a Gnani, about what is considered a pure and ideal worldly interaction?

What does worldly interaction (vyavahar) mean? It is give and take or take and give.

Worldly interaction is of give and take. Revered Dadashri says, ‘I do not give anyone and do not take from anyone, no one is giving me and I remain in my state of the Self. ‘We—the Gnani Purush’ as the Self are under the realm of nischaya and ‘Ambalal Mudjibhai (Dadashri’s worldly name)’; is under the realm of the worldly interaction (vyavahar). We play our part in vyavahar in such a way that we will not have the slightest scorn towards it. In spite of being dramatic, our worldly interaction is sincere.

The vyavahar of the Gnani Purush is always ideal. The vyavahar of the Gnani Purush is one that the world has never seen. His conduct is manohar – it wins people’s minds, his humility is also manohar. His vyavahar is pleasant. His vyavahar is with such awareness that it does not obstruct anyone, does not hurt anyone in the slightest, does not cause any divisiveness due to difference of opinion, and does not create any disrespect.

The Gnani Purush has flawless vision towards people in the world. He never sees anyone’s faults. His vyavahar is without any suspicion. The Gnani has natural forgiveness and loving vyavahar. Gnanis vyavahar is almost like that of the Tirthankaras.

Revered Dadashri’s vyavahar was not directed towards any person or family but it was towards the whole world. That is why he showed the oneness (abhedata) with the whole world, became a disciple of the world, remained in the state of laghuttam (smallest; lowliest), became instrument for the salvation of the world and attained the state of the immortal One. Revered Dadashri says that this is simply the vyavahar that has arisen in the samsaran marg (the path of natural evolution of all embodied living beings towards the ultimate awareness of the Self). As much attachment-abhorrence (raag-dwesh) goes, the corresponding amount of vyavahar will leave. Whatever amount of vyavahar that does not affect a person, that much ... continue on next page Subscription : Yearly SubscriptionIndia: 100 Rupees USA: 15 Dollars UK: 10 Pounds 15 Years Subscription India: 800 Rupees USA: 150 Dollars UK: 100 Pounds Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

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vyavahar is considered vyavahar. In this manner, when the entire vyavahar ceases to have an effect, then it is considered absolute knowledge kevalgnan. And to accomplish this goal our adjustment should be such that we have constant protection in every way in both vyavahar and in nischaya. When there is no more tainting of impurity in nischaya through taints in vyavahar we become burden-free and experience freedom right here.

It is our ardent prayer that we all attain understanding and inner energies like Dadashri to carry out ideal worldly interaction, and experience the freedom and progress on the path of liberation, unobstructed. ~ Deepak Desai

Amazing and phenomenal worldly interaction of the Gnani Purush { 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.}

The worldly interaction of the Gnani Purush is pleasant and fruitful What does Akram Vignan say? It says that everyone keeps worldly interaction (vyavahar), but keep your vyavahar pleasant and fruitful (rasaadvo) to the other person, keep your worldly interaction pleasant and beneficial.

What is the vyavahar like in the home?

Rasaadvo vyavahar! So my nature is such that I would constantly keep the vyavahar rasaadvo. If someone is sitting next to me, even with him it would be rasaadvo. No one has ever incurred a loss of any kind. In a rasaadvo vyavahar, I have not incurred a loss either. When I go to a businessman, even with him my vyavahar is rasaadvo. His vyavahar may be polished and formal, but mine is good. I also understand his polished vyavahar and I understand even the vyavahar that is rasaadvo. If I meet someone rasaadvo like me, I would know him too. I have the nature of knowing everything.

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‘We’ speak very minutely about worldly interaction (vyavahar), what is the reason for that? We remain in Gnan. At that time Gnan would be present. This Gnan (nischaya, I am the Self) is living on the basement of vyavahar exact worldly interaction.

This is because only the Gnani Purush will not leave anything loose and baseless. Other people may slack off. When one says, ‘this is vyavasthit (scientific circumstantial evidence), it should be said in exactness.

Gnani would be very discriminating Only worshippers are considered crazy or they carry out worldly life (sansar) inattentively. But Gnanis would carry out sansar very carefully.

And Gnani is not crazy, Gnani is very wise. He may have everything in the mind that ‘Bhalu thayu bhangi janjada - Indeed it is a blessing that this worldly burden is broken.’ but externally he would say, ‘Alas! Very wrong thing has happened. I am alone, now what will November 2010

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I do?’ He will say like that too. He will play the role of the drama. This world is the drama itself. So one should know from within that ‘Bhalu thayu bhangi janjada - Indeed it is a blessing that this worldly burden is broken’, but one should discriminate (viveka). One cannot speak ‘Bhalu thayu bhangi janjada, sookhe bhajishu Shree Gopal - Indeed it is a blessing that this worldly burden (of the wife who passed away) is broken. Now I can worship the Lord Krishna peacefully!’ Even an outsider will not be so indiscriminate. Not even if he is an enemy. He will sit in the funeral with a mourning face. ‘We’ may not feel like mourning, even then ‘we—Dadashri’ would go in the bathroom and sprinkle water in our eyes and then sit comfortably. It is acting. The world is the drama itself. You just have to play the role in a drama. You have to do acting but do it sincerely.

Questioner: Is acting not considered insincerity?

Dadashri: No. It is not considered insincerity. Acting means just acting. That should be acting. You should remain sincere in acting.

Now I would just sit over there spraying a little water in the eyes. My nature is humorous.

My nature is to be humorous so I will be laughing in any matter. Now how should I hide that? So I would just sprinkle water in the eyes and sit, if necessary I have to touch some red pepper. Otherwise it won’t work. This has to be done definitely in the worldly interaction (vyavahar).

I know that, I know worldly things (laukik) very well. I know this play exactly. I am doing all this drama only, since morning until now I am playing a role only; sincerely.

You do not have to perform; you have to play the role. You just have to play the role of that November 2010

which has already been rehearsed (in the past life). So it is necessary to play the role in this drama. It is necessary to remain superficial only, in the world.

Dramatic vyavahar All day long I do just drama. What do I mean by ‘drama’? I remain the Seer; I remain separate in all this. What happens in that drama of King Bhartruhari? The actor plays the part of King Bhartruhari, but if at that moment we were to ask him, ‘Who are you?’

He will reply, ‘I am Lakshmichand. I never forget that and that I have to eat khichadee (simple basic food) – I don’t forget that either’.

‘I have to eat khichadee at home’ will be in his awareness, no? You have to remain dramatic like this.

Just look, ‘we’ too were sitting on the stage. ‘We’ do not have dwesh (abhorrence).

On the most part, ‘we’ do not have to come into such a vyavahar but when we do, we will not have the slightest scorn towards it.

‘We’ will do all the drama there, i.e. ‘we’ will play our part in that ‘play’. ‘We’ do not have ‘I want to do this or do that’. We should not have contempt towards vyavahar. Whatever vyavahar happens, in that ‘Ambalal Mudjibhai (Dada’s worldly name)’; is under the control of that vyavahar. ‘We’ (the Self) are under the control of nischaya. ‘We’ are always in the control of nischaya; ‘we’ remain in the realm of our own Self state (swa-sattadhin).

That is why the vyavahar must never feel the slightest disdain from you.

Vyavahar without scorn My chit is very attentive towards contempt (tarchhod). If I have to walk home late at night, I am very cautious about not disturbing anyone from the noise of my shoes, 3

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even the sleeping dogs. Is there not a soul within the dogs too? I will not be scornful towards anyone even if they were to give me poison.

Questioner: What is the difference between tiraskar (scorn) and tarchhod (contempt)?

Dadashri: At times, one may not be even aware of scorn. Contempt is a mild thing, whereas contemptuousness (tarchhod) is intense, it can make a person ‘bleed’ immediately. This is not physical bleeding; it is a mental bleeding.

Questioner: What are the ‘fruits’ of scorn and contempt?

Dadashri: The fruit of scorn is not that great but the fruit of contempt is very big.

Contempt causes all kinds of obstacles. So it will not allow you to attain things, it will cause all kinds of distress. What can contempt not do? It has given rise to the whole world. That is why I tell you one thing and that is, ‘let go of your enmity and be cautious that you are not contemptuous towards anyone’.

Interactions without becoming engrossed One has to take care of worldly obligations-interactions such as weddings etc.

I meet those obligations and so do you, but you fulfill your obligations by becoming engrossed in it whereas I do so while remaining completely separate from within. So all you have to do is change your location, (i.e. come into your real Self), nothing else.

Vyavahar which does not create matabheda You should adjust to whatever is acceptable to everyone. I do not have any 4

separation due to differences in opinion (matabheda) with anyone. The moment a matabheda happens, I realize that it is my mistake and I immediately become aware. No matter how inappropriate and at odds your talk with me is, it is not your mistake; the mistake is mine because why did I speak in a way as to cause a matabheda? So one has to see how he can adjust to the world.

Mine is an ideal worldly interaction. If you ask around, ask Hiraba (Dadashri’s wife), she will tell you, ‘He is verily a God’. Despite all this, at one time a person saw a fault of mine in my worldly interaction. He told me, ‘You should have done it this way, this is your fault.’ I replied, ‘Brother, you just found out today, but I have known from the very childhood that this—Ambalal is filled with errors.’ Then he countered, ‘No, you were not like this in your childhood, you have become like this now.’ So therefore, all this is seen through individual angles and understandings. Hence, I always expose myself readily that I have had these deficiencies from the very beginning. This prevents collision and saves the time of the other person. And his suffering is prevented.

Accurate worldly interaction This vyavahar is upside down by its nature; that is verily called relative! This is relative, so what it means is that it is dependent on some support. Say for instance, one says that, ‘I am going.’ Now what is the support?

He says that; people also say that, ‘I am going.’

That is the support and that is why we also say that ‘I am going’. But now ‘You- the Self’ do not need that support. You need another support—the support of the Self—and with that, ‘Truly I am not going, truly the car is going.’ ‘We—Dadashri’ do not feel tired at November 2010

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any place at all. Why do ‘we’ not feel tired?

This is because where am ‘I- the Self’ going or coming?’ The car in which I am, is coming and going. So then why would I feel tired?

Once We come to know the right (chhato) vyavahar, then will anyone ‘do’ wrong (oondho) vyavahar (worldly interaction)?

Unique worldly interaction Questioner: You are the embodiment of the Self (sakshatkari purush). Now if You go to the temple then does it not raise the pratishtha (set an example and encourage) of going to the temple?

Dadashri: Wherever ‘we’ go ‘we’ would go to do darshan. ‘We’ go for darshan at the derasar, the temple of Mahadevji (Lord Shiva), the temple of deities, and the mosque.

If ‘we’ do not go then people will also not go for the darshan. That can create a wrong custom. We cannot create a wrong new custom. ‘We’ have a responsibility for that.

‘Our’ solutions are always for people to attain peace and happiness.

Moksha through ideal worldly interaction No one has attained liberation without having ideal worldly interactions. Ideal interaction is required to attain moksha. Ideal interaction means no living being gets hurt even in the slightest degree; you do not hurt your family, your neighbors or anyone.

In ideal interaction, you must hurt no one. That is all you have to focus on and if your actions do hurt someone, you should immediately do pratikraman. You cannot interact with them in the manner they do with you. I am not referring to the business transactions and the exchange of money; those are all routine worldly dealings, and that is not November 2010

what I am referring to when I talk about interactions. You should only be concerned with keeping awareness that you hurt no one and if you do, then do pratikraman immediately. That is considered ideal interaction.

It will not happen that anyone will have any problems on my account. If someone causes problems for me and I do the same to him, then what is the difference between him and me?

My interactions are completely ideal. If there is even a slightest weakness in a person’s interactions, he is not considered completely worthy of liberation.

Questioner: Is there any partiality in the Gnani’s interactions between two people?

Dadashri: There is never any prejudice or bias in the way the Gnani sees things. There is vitaragata in my vision, I see them only as pure Souls. There is difference in the way I interact with them. If a wealthy businessman were to come here with his driver and if I made the businessman sit across from me and ask the driver to sit beside me that would infuriate the businessman. And if the President were to come, I would get up and welcome him. I cannot dismiss the appropriate interactions needed towards him. I would seat him higher, out of respect. If he is interested in acquiring Gnan from me, then I would seat him down on the floor, otherwise I would ask him to sit on a chair. That which is commonly acceptable to people is referred to as vyavahar and that which is acceptable for liberation is called nischaya. Therefore you have to accept the vyavahar suitable to people, as vyavahar.

If I do not get up to welcome the President, he will feel hurt and I become responsible for that.

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You must go home on time from satsang. How does it look if you knock at the door at midnight? People at home may tell you to come home whenever you like, but their mind will not leave them alone. The mind will show them all kinds of things. How can you hurt them at all? These are all laws and rules and you have to abide by them. If you get up at two o’clock in the morning and pray to the Soul, is anyone likely to say anything? No, they will not.

Where there is ideal vyavahar, there is ideal nischaya Moksha is not through dharma (right and virtuous acts) and not through adharma (wrong and hurtful acts). Moksha is through ideal worldly interaction.

‘Our’ worldly interaction (vyavahar) is always ideal. Our vyavahar is one that the world has never seen. Our vyavahar is manohar – it wins people’s minds. ‘We’ are One whose conduct is manohar, even whose humility is manohar.

The Gnani Purush has the highest discrimination between the Self and the nonSelf (swa-par). Our worldly interactions (vyavahar) are ideal. We are living a life as a worldly person yet our worldly interactions would be ideal with a neighbor. Ideal worldly interaction means it is as mentioned by the Lord; not even a slightest deviation from what the Lord has said. Except these clothes that we wear, we do not have any other difference.

Where there is ideal worldly interaction, there all the work gets done. Without ideal (aadarsha) worldly interaction (vyavahar), the Self state (nischaya) can never become ideal.

However devotees are very deficient in the worldly interactions. Their worldly interaction 6

is not clean and one cannot attain moksha until worldly interaction becomes clean. Worldly interaction should be ideal. No one has attained the Self by shoving aside vyavahar. And those who talk about attaining it, is all infertile knowledge (shushka gnan). Where is it, the moment there is contempt (tarchhod)? Where did the Self (nischaya) go?

Ideal vyavahar is like this Ideal vyavahar means if one were to ask the neighbors, ask the family members, ask anywhere for that matter; and if they all agree; then your vyavahar is ideal. The vyavahar should be such that it does not hurt anyone at home, the wife, the relatives or anyone else; such should be the vyavahar otherwise how can we say that he has attained the Self (nischaya)? Vyavahar has to be ideal. And if it is not, then his goal must be ideal. As one’s vyavahar becomes ideal, that much of his Self (nischaya) will manifest.

Our vyavahar is beautiful. All day long I remain in ideal vyavahar. If you ask anyone around us, they will tell you that I have not quarreled with any of them. Never have I raised my voice. Never have I become angry with anyone. If that is what everyone says, is that not considered as ideal? If you ask the wife at my home, she will say, ‘He is a God’.

Oh! She even does our darshan. She will touch her head at ‘our’ feet and do darshan.

If the vyavahar is ideal (aadarsha) and pure (shuddha), then what other problems do we have?

Our worldly interactions (vyavahar) must be ideal. When the vyavahar itself is not proper, then of what use is it? What should vyavahar be like? It should be such that it pleases people.

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Questioner: Please explain the following Aptasutra of Yours, Dada: “How does the Gnani’s antahkaran (the inner component of the mind, the intellect, the chit and the ego), work? When one (potey) moves away (from the non-Self complex); then the Self is separate from the antahkaran.”

Dadashri: The antahkaran carries out the worldly activities on the one side and the Self ‘does’ ‘it’s’ work on the other. The Gnani does not have dakho-dakhal (interference and hence its effect thereof).

What is antahkaran? It is that from which arises the sense-intent of ‘doer-ship’ (karta bhaav) of ‘I am the doer’. The Gnani remains separate from the antahkaran.

The Gnani’s pure worldly interaction Questioner: What is the difference between shubha vyavahar and shuddha vyavahar?

Dadashri: The Gnani, the one who has realized the Self and the agnani, one with no awareness of the Self; both can do shubha vyavahar, good worldly interaction. The Gnani does not have to do shubha vyavahar, it happens by itself and the agnani is doing it.

There is ego involved in shubha—good worldly interaction. That means if you tell him, ‘I do not want to work with you because you are creating a loss.’ Then what will that person tell you? He will say, ‘Please forget the loss that is incurred but now we will do our work well from the beginning.’ So he corrects the negativity of yours by doing something positive.

Where you become irritated he does not get irritated, and in fact corrects it and makes you come to the good—auspicious (shubha). He carries forward as if nothing negative has November 2010

happened and makes you forget the negative; does he not? Then the train will move further, otherwise the train will become derailed. Have you seen all those who have been derailed?

Thus both the Gnani and agnani can carry out shubha vyavahar, good worldly interaction. It happens naturally for the Gnani, but the agnani has to do it.

Now, what is shuddha vyavahar (pure interaction)? This man who is insulting me, his interaction (vyavahar) is ashuddha (impure).

But I have to ‘see’ him as a Shuddhatma, and I have to maintain pure interaction (shuddha vyavahar) with him. I should not allow my vyavahar to be spoilt. That is because it is not he who is insulting me; it is my own karma unfolding through him.

Therefore, he is not responsible at all. Did you understand all that? Whether he is in his Shuddhatma or not, but we should see him as a Shuddhatma, and that he is nirdosh, not at fault. That is called a shuddha vyavahar.

You learnt to see even the doshit, one at fault, as nirdosh, not at fault. The one, who the whole world calls as doshit, at fault; we see him as nirdosh, not at fault. Similarly, if one’s vision (drashti) is that, then one is shuddha, pure himself, and so is the other man. That is shuddha vyavahar.

Following the five Agna is absolutely pure interaction, shuddha vyavahar. The five Agna are just for that. It is so that the higher worldly interaction (uchit vyavahar) grabs hold on to the purity. That is what it is for. And the inability to remain in the five Agna, goes into uchit vyavahar. Then ‘our’ interaction is very close to shuddha, pure; you can actually call it shuddha. But it is very close to the shuddha; it is spontaneous and natural (sahaj).

Questioner: So then what is the perfect 7

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pure (shuddha vyavahar) like? Please tell me that first.

Dadashri: Not in the slightest, not even by a single word, should any harm come to anyone; not even through the mind. You too, do not hurt anyone through the mind, but not hurting anyone through words or body; that is completely pure worldly interaction (shuddha vyavahar).

good.’ Therefore, this subject suited me. I used the same terminology. So then it occurred to me, ‘it is the same in these ‘numbers’ (humans) too, is it not?’ I thought to myself, is it not the same in these ‘numbers’ (human beings) too?

God dwells in everyone in an indivisible form.

Dadashri: We do sometimes say that ‘we’ lack by four degrees, do we not? And that makes a difference.

From that moment onwards, my nature began to lean towards laghuttam. It did not become laghuttam but it began to lean towards laghuttam and then eventually it became laghuttam. Now ‘by relative view point I am completely laghuttam and by real view point I am completely guruttam.’

Therefore, in matters concerning worldly dealings, I am laghuttam. I was able to adopt this theory of laghuttam right from the beginning.

Laghuttam in vyavahar (relative) and guruttam in nischaya (real)

The state of the Gnani is laghuttam and guruttam

Questioner: You say that your interaction (vyavahar) is close to perfect; then what is the difference between that and the perfect interaction (vyavahar)?

I am the smallest of the smallunimportant (laghuttam) person in worldly interaction. No other living being is smaller than me in the world. And I am the greatest of the great (guruttam) from the vision as the Self, the real. No one is greater than me. I am called as the ‘smallest-greatest One’ laghuttam-guruttam Purush; this is where you can attain liberation.

LCM: Lowest common factor is God When I was young, a teacher in a Gujarati School told us to learn laghuttam (LCM). So I asked him, ‘What do you mean by laghuttam? How can something be laghuttam?’ He replied, ‘You have to find the smallest indivisible number, a number that cannot be further divided, from the numbers I have given you.’ At that age, do you know what term I used for people and individuals?

I used to say, ‘this ‘number’ (rakam) is no 8

I am the humblest-insignificant and the lightest of all the jivas (living beings) in this world. That is my ‘height’. As far as the worldly life is concerned, I am the smallest.

When it comes to name, fame, looks, wealth, pride etc., I am laghuttam (the lightest; lowest) and from the perspective of the Self (the Soul), I am guruttam (heaviest, highest). Therefore, in the home department (the Self), I am guruttam and in the foreign department (the non-Self), I am laghuttam.

I am in a laghuttam state and that is why people will attain salvation. In the worldly sense, from the relative perspective, I am laghuttam and in nischaya – from the real or absolute perspective, I am guruttam. I am nobody’s guru. I consider the whole world as being my guru. I consider you all, my guru. If I am sitting on the floor here, someone will ask, ‘Why are you sitting here?’ People will November 2010

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not let me sit on the floor. They will make me get up and sit higher up. Otherwise, I prefer sitting down on the floor. Therefore, I am not in a state of being a superior (gurupad), I am laghuttam.

That is why in the worldly interactions (vyavahar) I am laghuttam and in nischaya – in the realm of the Self - I am actually guruttam. I do not have any superiors. Even God, the fully enlightened One, is very pleased with me. Then what else remains for me?

Junior of the junior I am the only junior in this world. A person can become a senior of the entire universe if he becomes a junior of juniors. I am the only remaining junior.

People think I am a guru, but I am not a guru; I am laghuttam. Laghuttam means junior. Everyone and everything around me are my seniors.

Only the laghuttam state has value Questioner: So Dada why do you give so much importance to the laghuttam state?

Dadashri: This laghuttam is forever a safe side. The one who is guruttam has fears.

There is no fear of falling if I say laghuttam, is there? Those who sit higher have fear of falling. Nobody in the world is in a laghuttam state; the world is in a guruttam state. Those who become guruttam are the ones who will fall. That is why I have become laghuttam.

My intent (bhaav) towards the world is laghuttam and that is why I do not have any fear of falling; nothing affects me and nothing hinders me.

In the ‘relative’ realm, I am laghuttam.

I say, ‘Sir, I am smaller than you. I am even November 2010

smaller (less significant) than the word you use to insult me with.’ At the most, he can call me a donkey. But I am way smaller (lower) than a donkey. Being a donkey is a heavy load, is it not! And I am without any load. So if you want to curse me, I am laghuttam.

Laghuttam is like space - akaash. Laghuttam does not feel anything; he will not be affected if he is insulted; nothing affects the one who is laghuttam.

What I am really saying is that if you want to show-off your importance (rof) towards me then I am laghuttam and if you want me to be important, then I am guruttam.

Laghuttam but grandeur of guruttam I have said that I remain liberated and laghuttam. Still I enjoy the grandeur of a guruttam state. My appearance and conduct is laghuttam. For the world I am the smallest; I am laghuttam and for those who want to attain Gnan, I am the greatest, I am guruttam.

So, if you want liberation, I am guruttam and there is no one higher than me. And if you want to be great in the worldly life, then I am laghuttam. Now if people want liberation and if I do not say I am guruttam, then nothing will be attained.

Gnani Purush is guruttam (the highest of all; the supreme amongst gurus; there is no one greater than him) and He is also laghuttam (the lowliest of the low, the most humble one and there is no one lower than him). If you call ‘us’ Acharya, ‘we’ would tell you that ‘our’ state is even higher than that. And if you call ‘us’ a donkey, ‘we’ will tell you that ‘we’ are even lower than a donkey. Now how can you recognize such a guruttam-laghuttam Purush? And if you do happen to recognize such a Purush, then your work is done.

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Not a guru of anyone; disciple of all Is the Gnani Purush a guru?

Questioner: So then are you not a guru?

Dadashri: No, I am a disciple of the whole world. Why would I want to be a guru?

Questioner: What if, from today onwards, I consider you as a true guru and surrender to you?

Dadashri: But I do not have time to become a guru. You just remain in the Gnan that I give you and go to moksha from here.

How long will you wait to make a guru out of me? There is no need to consider me as your guru. I will not allow the status of guru to be established. If I show you everything all the way to the end, then would there be any problems?

I do not become anybody’s guru. What do I want from being a guru? I am a Gnani Purush. What does ‘Gnani Purush’ mean? It means an observatory! Whatever you want to know, you can know from him.

Questioner: Can a Gnani not become a guru?

Dadashri: A Gnani will never become anyone’s guru. I am laghuttam. How can I be a guru? One needs buddhi (intellect) to be a guru and I do not have any buddhi. Does a guru need buddhi or not? I have written in my books that I am abuddha (beyond intellect; not using buddhi despite having it). Nobody in the world has called himself abuddha. I am the only and the first one to do so. I have truly become abuddha. You will not find a drop of buddhi in me. My work gets done without buddhi, does it not?

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Once a few worldly gurus came to visit me and asked me, ‘Is it not necessary for people to have a guru?’ I told them that only true gurus are helpful. Otherwise guru means heavy – the heavy one will sink and take others down along with him. I am a laghuttamguruttam Purush (humblest of the humble in worldly dealings and highest of the high in internal spiritual world). I would never succumb to the role of a worldly guru; those who assume superiority over others. Realize that when you become (laghu) humble in the worldly life, then in the spiritual life you become (guru) elevated. Otherwise, if as a guru you do not have humility, you will drown yourself and others along with you.

I will never drown nor will I drown others. I am as light as a flower. I swim and help others swim across the ocean of worldly life, because I am the Savior. I am liberated and posses power to liberate many others.

People tell me, ‘We want to make you our guru.’ I tell them, ‘I am nobody’s guru. I am a laghuttam Purush. I am not naïve that I would become a guru. I have never been anyone’s guru. I live as the disciple of the whole world and I tell everyone to become laghuttam. Whoever wants to become a guru let him be. But how can a guru swim across the ocean of the worldly life and help others swim across too? Such gurus have to keep a gurukilli (special key) with them so that they are able to swim and help others do the same.

The Gnani can give them the gurukilli to become laghuttam, and then they may become a guru.

I am the disciple of the whole world I have told everyone that I am his or her disciple. By the relative viewpoint I am November 2010

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everyone’s disciple; I am laghuttam and by real viewpoint I am guruttam. Therefore, from the viewpoint of worldly interaction (vyavaharik), there is no one inferior to me; everyone is superior to me. And through the real viewpoint, the viewpoint of the Lord, there is no one superior to me. That is what I am saying. Do you understand? So is everyone not my superior? I am the disciple of everyone.

Thus everyone is a guru When I say, ‘I am everyone’s disciple,’ do you find justice in that statement?

Questioner: In what way are all these people your guru?

Dadashri: These are all my gurus because I will immediately accept everything they have. They believe they are taking from Dada. I consider every being in this world as my guru, not just the fifty thousand who have taken Gnan from me. Every living being in this world is my guru. Wherever there is any truth (satya); I accept it. If there is a dog passing by, I will accept the dog’s truth also. I accept any visheshata (superiority); anything that is more than what I am. Do you understand this?

Questioner: So if you attain anything from anyone, is he your guru?

Dadashri: Yes. That way everyone is my guru. That is why I have made every living being in the world, my guru. You will have to have a guru, will you not? Everyone has some knowledge, so everyone can be your guru.

God Himself will not come here (in the relative world). He is not sitting idle that He will go back and forth for you.

Oneness of Akram Vignan This is not the path of a guru. This is not November 2010

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 gurudisciple 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 disciple’ is created. But here there is no custom of guru-disciple relationship at all, because this is Akram Vignan.

Who the world accepts will succeed here Questioner: You say that there will be forty to fifty thousand who will mourn after you but no disciples. So what are you trying to convey?

Dadashri: I do not have any disciples.

This is not a throne. If it were a throne, then there would be an heir to it. People would come here to become heirs, would they not?

Here, only the one who becomes a disciple of the whole world will succeed. Only he, who the world accepts will succeed here.

Suspicion free In all the worthless pursuits of the world, the greatest root cause is suspicion, and this 11

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includes doubt (vahem). Initially a suspicion arises. The intellect causes suspicions.

Suspicion is a display of the intellect. That is why here ‘we’ say only one thing and that is, ‘do not have any kind of suspicion.’ And there is no reason to be suspicious about anything in this world.

‘We’ never have suspicions. ‘We’ stop them before they arise. The one who gets rid of all suspicions is a Gnani.

Do not harbor suspicions ‘We’ had understood one thing even before attaining Gnan. Once I had become suspicious about one man. I felt that he was going to cheat me. Then I came to a decision that if I was going to be suspicious then I should be suspicious throughout my life otherwise I should not do it at all. If you are going to be suspicious, be that way throughout your life. That is what the Lord considers awareness. If suspicion is going to end once it starts, then do not even start it. If you leave Baroda to go to Kashi-Banaras but return home half way, from Mathura, it would have been better if you had never left. So from the day I became suspicious of that man, from that time onwards, I do not harbor any suspicions. Otherwise I would not have any more dealings with him. I would not be cheated anymore. If I wanted to continue being suspicious, then I would avoid worldly interaction with that person for the rest of my life.

Never have suspicions, even when knowing everything That is why ‘we’ have never had any suspicions towards anyone. ‘We’ will check everything out in minute details, but we never become suspicious. Those who have suspicions suffer. ‘We’ know everything but ‘we’ do not 12

have any suspicions. You should not have the slightest of suspicions. ‘We’ have not had any suspicion about anybody. ‘We’ know everything; there is nothing ‘we’ do not know.

‘We’ know everything about everyone down to his or her deepest levels. ‘We’ can see everything but ‘we’ do not have any suspicions.

What good is suspicion?

The moment suspicion enters one’s mind it is the same as becoming possessed; ‘he has taken my thing for sure!’ enters your mind.

Whatever is to become of the other person, let it be so, but you become possessed by suspicion in the process. This Dada is very particular; He will never have suspicions about anyone. He knows everything but He will not have any suspicions.

So if you lend a hundred thousand rupees to someone and later at some point in time you feel that man is not reliable, even then you should not let suspicion arise. ‘What is going to happen now?’ is creating another suspicion. And what do you think is going to happen? This body is going to go away and so is the money. Is everything not going to go away eventually? Ultimately you will have to cry. Ultimately, it will all burn in a pyre, will it not? So then why are you killing yourself prematurely? Why not live peacefully?

What do I do when such things happen to me? I tell Ambalal, ‘Ambalal, deposit it in your account. Your money has come!’ Rather than incur a loss from suspicion, it is better to secretly deposit it in your account; do it discretely without the knowledge of the other person.

The dangers are grave Even if people tell you, ‘this man is worthless’, you should call him worthy because November 2010

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at times he may not be worthless and if you call him worthless, you will incur a tremendous liability. If a woman is chaste and virtuous, it is a terrible sin to call her a prostitute. You incur such a liability that you will have to pay for it for many lives to come. Therefore, do not say anything that will violate someone’s character because what if it is not true? What is your own worth if you say things about someone because others say so? ‘We’ have never said anything about anybody and ‘we’ will never do so. ‘We’ do not interfere. Who would want to take on the liability? You should never be suspicious about anyone’s character. It carries a great danger. ‘We’ never become suspicious. Why should ‘we’ take on the liability?

There is nothing in this world that is happening that is unlawful, not even for a moment. Everything that happens; happens within the laws of nature. So do not be mistaken. Whatever happens, or has happened, was within the dictates of nature’s law. What does our Gnan say? It says, ‘Forget about the snake entering the house; it is vyavasthit. Why don’t you go to sleep?’ Our Gnan will help him sleep without any suspicions.

‘We’ have slept in many such situations because most of ‘our’ business was in the jungles. A snake would be sleeping where I could see it. When ‘we’ woke up in the morning, ‘we’ would see the snake sleeping.

The snake would sleep and so would ‘we’.

Where else could that poor snake go in the jungle? Wherever it found a place to sleep, that place would be his.

Vision of oneness Did not punish us by keeping a separation of ‘me’ and ‘you’ Questioner: Whenever we become November 2010

suspicious about you, you are aware of that fact and yet why do you not keep any separation (bheda) between us?

Dadashri: ‘We’ have the knowledge of: ‘This is a radish and it has a certain distinct odor’ or ‘this is an onion and it has a specific odor’. Don’t ‘we’ understand that? So then is it not wrong to scold these ‘vegetables’ when they smell? An onion is an onion, what is there to scold about it? A radish smells as it is in its nature. If there is an onion over there, you will be able to smell it sitting here; that is the nature of the onion. ‘We’ will know such is its nature (swabhav).

If ‘we’ were to do anything wrong, then he (the one who has suspicions about Dada) will no longer have our grace and that will hurt him. ‘We’ will harm the very person ‘we’ have set out to help. It is always ‘our’ deepest intent of ‘our’ life to never hurt anything, even if it interferes with ‘our’ plans. If ‘we’ plant a tree and later in planning for a road, that tree becomes an obstruction, even then ‘we’ will not cut it down. We have no choice but turn the direction of the road. ‘We’ will never uproot a tree that ‘we’ have planted, nurtured and watered. ‘We’ just have to circumvent that situation. All ‘we’ have to do is change ‘our’ plans.

This has been ‘our’ practice from the very beginning; anything sown with ‘our’ own hands will never be removed by the same hands. ‘We’ meet all kinds of human beings, do ‘we’ not?

One has endless suspicions. The world is such that there is suspicion every step of the way. A man becomes suspicious even if you accidentally put your hand on his wife. This will lead to endless quarrels at home even if 13

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the poor lady is innocent. Now how can you deal with such people? Therefore, should anyone’s arm fall upon your wife, you should remove that suspicion. How can you destroy suspicion? You can destroy suspicion through the suspicion-less state (nihshankpanu).

No separation of ‘I’ and ‘you’ In our satsangs, there has never been a separation of ‘you’ and ‘I’. So far, over all these years, this separation (bheda) has never taken place. Man naturally makes a mistake because he is full of mistakes and so what can the poor man do? Yet, I have never said, ‘You are like this.’ When we say ‘you and I’, we create divisions. That is the end of it! And here there is complete oneness (abhedata).

Do you not feel this oneness? I do not have such a sense of separation. Otherwise, suspicion will create differences and divisions.

And suspicion over these matters is a very grave mistake. Therefore, this statement is very significant. With the Gnani, there is no, ‘Why are you like this?’ or ‘Why did you do such a thing?’ or ‘You’ and ‘me’; there is no separation like this here. Amongst fifty thousand people words such as ‘you’ and ‘I’, have never been used by ‘us’.

Questioner: But do we not see differences of ‘you’ and ‘I’ elsewhere in other religious gatherings?

Dadashri: That is all there is! What else can there be? As long as there exist the differences of ‘you’ and ‘I’, there is the presence of jivaatma (mortal state, non-Selfrealized state). When such differences go away one becomes Paramatma – the absolute Self.

Paramatma, what else can there be? But if one does not wish to become Paramatma, he will keep the differences of ‘you’ and ‘I’.

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Even when a person may have had suspicion about ‘us’ through the wrong intellect, ‘we’ have never made the distinction of ‘you’ and ‘I’. Everywhere in the world, if this were the case, they will reprimand you to no end; ‘You are worthless!’ ‘You are like this!’ ‘You are like that!’ It is like this everywhere, except here. This path is a path of exception in every way.

Oneness with the entire universe Here there is oneness (abheda bhaav).

You and I are all one. I do not feel separation 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 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 buddhi (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’.

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

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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.

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

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 occur, he will continue to feel the separation.

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. 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?

Potapanu, (‘I-ness’); the last remnant of ‘I am this body’ will have to leave. Once this potapanu leaves, the separation (judai) will go. Now, as long as there is intellect, this ‘Iness’ (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.

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Where there is vision of oneness, ‘I’ am verily everywhere ‘You’ and ‘I’ (pure Self) are the same, but to you we are separate and different. I do not see any difference. The difference is perceived by the divisive intellect (bheda buddhi). You still have the divisive intellect; you still have the belief ‘I am Chandulal’ do you not? That is why you will continue seeing the division. As long as it is there, you will see the division: ‘He is different and he is different’ Mine is a non-divisive intellect; ‘I am’ your Self, ‘I am’ this man’s Self, ‘I am’ his Self. ‘I’ reside in everyone so where is the reason for any conflict with anyone?

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. The person, whose vision becomes one with the world, is God. One will not point out other’s mistake Questioner: Dada, why is it that when we get into disagreements, the senior one points out the mistake of his junior, who in turn, points out the mistake of the one who is lesser in the world?

Dadashri: It is like the old and the senior preying on the young and the junior.

Instead why doesn’t the older person take the blame on himself? If he were to do that, it would solve the problem. What I do is, if the other person is not able to tolerate the mistake, I take it upon myself. I will not find faults or blame others. Why should I leave it to others 15

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to swallow the bitterness when I have a ‘stomach’ as vast as the ocean? Look how the Indian Ocean takes the water of all the sewers of Bombay. We too should do the same. By doing so you will impress your children and others and they will learn from that. The children too will realize that you have a heart as big as the ocean. Deposit whatever comes your way. There is a principle that is applicable to the worldly life and it is: the person who insults you also gives you his energies. So accept all insults with a smile.

Natural forgiveness Natural forgiveness from the Gnani I have met many obstinate people, but still ‘we’ remain vitarag (absolutely free from attachment and abhorrence). He may become obstinate and awkward but ‘we’ will remain vitarag. If ‘we’ punish him, he may suffer the punishment but it will leave a stain on ‘us,’ will it not? Even those who deserve punishment for their karma have our forgiveness and that forgiveness is spontaneous and natural. They do not have to ask for forgiveness from ‘us’.

Wherever there is natural and spontaneous forgiveness, there people become cleansed.

Wherever one has to say, ‘Sir, please forgive me,’ that is the very place they become stained and dirty. Where one can get sahaj kshama (spontaneous and natural forgiveness), there, one can become very much cleansed.

We have natural forgiveness, natural softness (mruduta), natural frankness (rujuta) and natural satisfaction (santosh). We have natural satisfaction instead of greed, natural (sahaj) satisfaction, and natural forgiveness.

Understanding of natural forgiveness Questioner: You said, natural 16

forgiveness (sahaj kshama), please explain in detail about natural forgiveness!

Dadashri: Natural forgiveness; if someone were to slap me, when you look at his eyes, you will see, natural forgiveness.

If we slap him and if we see in his eyes then we can see that he is forgiving us that is called natural forgiveness. One does not have to say that, ‘please forgive me.’ If we slap him then, you do not see any attacking intent in his eyes. Can you not tell that there is attacking intent in his eyes?

One does not have to forgive verbally.

Natural forgiveness (sahaj kshama) is simply there for sure. The sign of attaining the Self verily is natural forgiveness.

Questioner: That is not possible without Gnan, at all. So then sheel (that which is evident in the relative world because of the expression of the energies of the Self - the state of being absolutely free from any kashaya: anger, pride, deceit and greed, and being absolutely free from vishaya—sexuality) also is not possible without Gnan; is it?

Dadashri: All that is one only but if You separate; then it is thus.

What do you know about this effect?

‘We—The Gnani Purush’ know causes too and effect too. ‘We’ have the knowledge of both, the Gnan of causes and the Gnan of effect; then only natural forgiveness (sahaj kshama) can remain.

Prakruti will ultimately ‘show’; Godly qualities As long as one has not attained the Self, the nature of the Self (Atmaswabhav) cannot be seen. One can see only the nature of pudgal November 2010

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(the non-Self complex).

When the (pervasive influence) nature of the pudgal finishes and it becomes like the nature of the Self, when it (pudgal) ‘imitates’ the Self in exactness, then it can be said that One has attained completion (purnahuti).

So then, even the nature of pudgal (relative) also becomes such that it appears to be ‘imitating’ God (real). So that is God and this one, the non-Self complex will also appear like a God. People then would say that this person is verily a God. Questioner: Will this whole relative part—that evident to the world, become like a God? Will the whole prakruti become like a God? Dadashri: Yes, one can see such forgiveness, such humility, such simplicity and straightforwardness, and such contentment like a God. There is no effect of anything at all.

There is no subtle component of potapanu— ‘I-ness’. All these attributes can be seen by people. Lot more attributes will express and be evident. These new qualities are neither of the Self, nor of the pudgal—the non-Self. Such attributes will arise.

Questioner: So once anger-pridedeceit-greed dissipate, is that the reason such attributes manifest?

Dadashri: If one has contentment instead of greed, people will say, ‘see, he does not want anything at all.’ Whatever is available it is fine. When such attributes are manifest within a person, he is called a God. Questioner: When people notice such straightforwardness and forgiveness at that time, where is one then?

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Dadashri: He will be in the mooda swaroop—the Self. When the conduct of the pudgal (the relative self) appears like this, people will say, ‘Oh ho ho, what natural forgiveness He has!’ Look at this, someone was to insult Him, there is no reaction on His face. And they will utter this proverb too, ‘Kshama virasya bhooshanam—forgiveness is the ornament of a brave person.’ Hey, he is not brave or it is not even forgiveness. This here is simply a God!! Again they will say forgiveness is the entrance of the moksha— liberation. Hey mooah (Dadashri’s term to awaken the sleeping one, the one who is dying by the second), not this forgiveness, that natural forgiveness. Nothing can bring about the change as the forgiveness does. The way people can be changed with forgiveness, nothing else can. No one can improve by even whipping. So forgiveness is the ornament of a heroic One. Forgiveness is neither attribute of the Self nor the non-Self, natural forgiveness. If someone was to become angry, ‘we’ do not have to grant forgiveness, forgiveness is an inherent quality that flows naturally. But he can understand that He (The Gnani and the fully enlightened Lord within) have forgiven him.

Therefore after critical analyses ‘we’ can understand that ‘we’ do not have any concern—give and take in this.

Questioner: You mentioned this for the forgiveness, how it would be for straightforwardness (saradata)?

Dadashri: Yes, straightforwardness would be there too, no? Even though other person’s condition is opposite, it will appear correct to the straightforward person. Such straightforwardness! Such humility! None of this has anything to do with the Self!

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Forgiveness is not an attribute of the Self (Atma) at all. Compassion is also not an attribute of the Self. But compassion (karuna) is the ultimate inner intent of the Self and forgiveness is in the lower state. Forgiveness is called natural forgiveness where one does not get angry. Anger will not arise within him at all. Forgiveness exits here.

Spontaneous and natural forgiveness of the Gnani ‘Ours’ is a spontaneous and natural forgiveness (a sahaj kshama). We do not have to ‘keep or maintain’ forgiveness, which would call for an effort. Making effort is not Gnan. When the other person makes a mistake, he regrets it from within. I tell him, ‘Don’t feel bad, even a bit, it is fine.’ Therefore, there is always natural and spontaneous forgiveness (sahaj kshama) from ‘us’ without fail.

Forgiveness should be natural and spontaneous (sahaj).

Questioner: When I make a mistake in Dadashri’s presence, within a second I experience the feeling of tremendous grace from Dada.

Dadashri: Yes, that is sahaj kshama.

The other forgiveness (kshama), which is not spontaneous and natural, is the attribute neither of the Self, nor of the non-Self.

Forgiveness is such a thing. People use that word in the worldly life and they ‘give’ ‘forgiveness’; they do it through the ego. It still is good. It is good to use it as a language to communicate. Still it is a good, ‘ornamental’ word. A greater man forgives the lesser. One will say, ‘Sir, please forgive him.’ He will say, ‘Yes, I forgive you.’ That is good – ornamentally. However, forgiveness should be natural and spontaneous (sahaj). Forgiveness 18

is an attribute; it is something that is naturally there.

Questioner: If one gets sahaj kshama from me, then he does not need to do pratikraman, does he?

Dadashri: He has to do pratikraman.

He will be hurt if he does not. But ‘we’ ask for him to be forgiven. The Gnani Purush asks Ambalal to forgive the offender. Sahaj kshama can only be found with ‘us’; no one else can give it, can they? If you do pratikraman for ‘me,’ then your obstructions on the path of liberation will break. There is never a reason for anyone to do pratikraman for ‘us.’ No one has to do pratikraman for ‘us.’ There is not a single mistake in ‘us’ such that the other person has to do ‘our’ pratikraman. If you have erred and you do pratikraman for it, you will benefit by that much. Otherwise, spontaneous forgiveness is always there through ‘us.’

Questioner: Why should we make the effort to do pratikraman if there is natural and spontaneous forgiveness from You? Dadashri: Yes, but whatever you ruined for yourself still remains unwashed, does it not?

‘We’ forgive you but what will become of that which is spoilt on your part? Forgiveness means that you will not be punished from this end.

Natural forgiveness even if one does not ask for that Questioner: Who is greater the one asking for forgiveness or the one who forgives?

Dadashri: Everyone wants to be forgiven, the one who drives a horse-cart, taxi driver etc., but they have not forgiven anyone.

Therefore, the real value is in forgiving. It is very difficult to forgive. Mine is spontaneous November 2010

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and natural forgiveness. You are automatically forgiven for any mistakes you make, whether you ask for forgiveness or not.

When an outlaw commits a crime and when he gets caught, he will ask a king, ‘My Lord, please forgive me.’ When he forgives him that is called forgiveness. There is nothing higher than forgiveness to improve a human being. Punishment can not improve a person.

I would not say anything to people who stay close to me, if they were to make mistakes.

If they ask me to point out some errors, then I would but otherwise there is no reason for telling at all, is there? We would just make them aware to improve them and that too those who are close to me, but we would not tell others anything.

The Gnani’s vision towards His followers The subtlest of mistakes (within the Gnani Purush) do not escape ‘my’ vision. ‘We’ immediately become aware of the subtlest mistake the moment it happens. None amongst you can (sthool).

Questioner: Can you see our mistakes too?

Dadashri: ‘We’ can see; ‘we’ can see all of them but ‘our’ vision is not directed towards the mistakes. ‘We’ will immediately know about the mistakes of all of you, but ‘our’ vision is directed exclusively towards your pure Soul (Shuddhatma). It is never focused on the unfolding effects of your karma (udayakarma). ‘We’ are aware of everyone’s mistakes but they have no effect on ‘us.’ And that is why Kavi has written: ‘A mother never sees mistakes; Dada too does not see mistakes in anyone.’

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Dada does not see anyone’s mistakes If someone was to insult me and ask me for forgiveness, I would tell him that I do not have to grant forgiveness, forgiveness is an inherent quality that flows naturally. No matter what anyone does to me, my forgiveness is always the reward he will get in return. This is one of the Gnani’s inherent attributes. That is not the attribute of the Self From these attributes one can measure the degree to which the Self within has manifest, and yet, these are not the attributes of the Soul. The inherent quality of the Self remains with it, but these qualities manifest as virtues in worldly interactions. If you slap a person and he responds with a smile, you can understand that forgiveness is a spontaneous quality within him.

‘We’ know that such weaknesses will be there for sure. And that is why ‘we’ have sahaj kshama – natural and instantaneous forgiveness.

And that is why we never have to scold anyone. If ‘we’ feel that someone is making a grave mistake, then ‘we’ will call for him and say a few words to him. ‘We’ will only do so if ‘we’ feel that he is going to go astray from the satsang or slip from the satsang. ‘We’ know that if he does not wake up today, he will tomorrow because this is the path of awareness (jagruti). There is constant alertness in this path.

Natural forgiveness is an attribute of the final stages of enlightenment. There is spontaneous forgiveness, and not only that, there is constant love for you; this love never increases or decreases. The love that increases or decreases is infatuation. The love I have is pure love. It is the love of the Supreme Lord.

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The state without an intense mental note Where there is love, there is no nondha There cannot be deep mental notes (nondha) where there is love. It is not possible to have both love and a ‘mental notebook’.

When you make a note of, ‘You did this…You did that’, there is no love there any more.

‘We’ have so many mahatmas here but ‘we’ do not make a note of anybody, even when they do distressful things. There is neither an external note nor an internal one. If an inner mental note (nondha) is made then, tension will arise even when there is no cause for it.

You will see ‘us’ tension free, no matter when you see ‘us’, day or night. And that is why there is no hassle anywhere.

The one who does not keep notes has real love. I do not have a notebook, how can there even be such a book?

Whatever this gentleman here may do, or whatever changes may occur in you, ‘we’ will not make any note.

Questioner: So is that pure love?

Dadashri: Yes, it is pure love. So you will never be unloved by ‘us’, you will always be dear to ‘us’. ‘We’ have no concern with what you said to ‘us’ two days ago. If ‘we’ keep mental notes, then ‘we’ would have problems, right?

‘We’ do not make a note of anyone and so no one makes a note of ‘us’. They do not make a note even when ‘we’ scold them. Why do you have to make a note when ‘we’ have stopped doing so?

‘We’ never make any note about anyone.

Also ‘we’ do not talk about one person to 20

another.

Questioner: Yes, you do not keep notes but you remember everything, do you not?

Dadashri: Yes, I remember but I do not keep notes.

Questioner: What is the difference between the two, Dada?

Dadashri: When an intense mental note (nondha) is made on someone, it means that you are harboring vengeance within towards him. And to remember (yaad) means it is merely related to ‘this man has certain weakness in him’, that is all. I remember that he has certain weakness within him so that I can bless him; that is the reason for remembering. Otherwise, I do not make a note of anything. If I made a note (nondha) of something then I would have a tendency to take revenge. So ‘we’ do not make notes.

And that is why you do not make notes against ‘us’, even when ‘Dadaji’ scolds you.

Questioner: There is love from Dadaji, even when he scolds us.

Dadashri: Yes, so you should not make a note. Half your miseries will go away if you stop making and keeping such notes.

Do people in the world keep intense mental notes? It is their business to keep intense mental notes. They will say, ‘He did this to me and he did that to me.’

People will definitely keep intense mental notes on you if you keep intense mental notes on them. If you take something from my shop, I will keep a note of it. So then will you refrain from keeping a note in your own shop?

If I do not make a note to begin with, then the November 2010

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other person will not do so either. Who will keep notes when dealing with me? Even when I tell them off or do anything to them!

Everything will be fine if you do not keep intense mental notes. It is not worth keeping such notes.

What is vyavasthit? Vyavasthit is when you do not keep a note of anything; that is vyavasthit. How can you call it vyavasthit when you make notes and keep them?

How can there be a nondha in the face of vyavasthit? A link of intense mental note is a taanto.

Absolute darshan of The Gnani Making an intense mental note is something very different. I can understand what I am saying but it is little difficult to show others. I tell many people not to keep nondha, they even understand that it is due to their nondha that they are in certain predicaments.

All circumstances arise, but ‘we’ do not make any nondha.

Questioner: What do you see at that time?

Dadashri: ‘We’ look at the whole picture and not just the isolated note like, ‘he was the only one running.’

Questioner: But even in the whole picture, he is the one running, is he not?

Dadashri: He is part of the picture but I look at the whole picture.

Feelings but in normality Gnani is the river of feelings The Gnani Purush has feelings but they November 2010

do not touch him internally. He remains as He is, separate and natural. There is no rule that requires that the feelings be felt internally and touch the Self. How can a person be called a human being if he has no feelings?

Questioner: You said that even you have feelings. You have also said that your feelings are like ours, but are higher than ours, because they are for everyone.

Dadashri: Yes, I have feelings. I can never be without feelings.

Questioner: And yet these feelings do not ‘touch’ you?

Dadashri: Yes, I allow these feelings to sit where they belong naturally, in the nonSelf, the foreign department. Whereas you make the mistake of letting them sit in a place, which is not natural for it, the realm of the self.

Questioner: Please clarify that demarcation.

Dadashri: One needs to keep separate the foreign (the non-Self) and the home (the Self). Keep that which belongs to the foreign department in the foreign department, do not bring it home. Whatever goes on in the foreign department, the non-Self should not be allowed to touch the home, the Self. Enter the home after leaving everything in the foreign department.

Therefore the love of people showered on the Gnani Purush We are not happy or unhappy with anyone. Our love is for everybody. Such love can open up your mind and the mind of the other person. It opens up all minds! And the love which showers on ‘Dada’, of people, of 21

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mahatmas, has not showered on anyone.

Questioner: Dada shows everything, He gives guidance for everything.

Dadashri: Yes and this love is full with feelings. Pure love, with feelings! Therefore, it is worth taking picture of this love. But how can one take picture of this love? People have such overwhelming feelings of love for me, now how can the world know this? And they may know, but they will not accept it. They will say, how can I believe this?

Worldly interaction without attachment Gnani Purush does not have tension.

He does not have any attraction (aasakti) at all. He will sit with you and will even say, ‘I do not like being without you.’ But Gnani does not have any attraction, everything is dramatic!

Questioner: So does the Gnani remain dramatic?

Dadashri: Yes, it would be drama only.

The whole day there will be drama only, even now it is a drama.

Questioner: What is the need for a Gnani to do a drama?

Dadashri: What can he do then? If he does not do drama then what can he do?

Questioner: If someone feels offended then he can leave but where is the need to do drama in this?

Dadashri: He may leave but he left because of whoever was a nimit (evidentiary instrument), so how much responsibility that nimit has? And mahatmas say to us that, ‘Dada, when you are not here we don’t like 22

it.’ Then I said, ‘When you are not here, I don’t like it either. What can ‘we’ do?’

Questioner: But that is a fact too; it is a fact.

Dadashri: But that will be like that only.

But there is a difference between your liking and our liking. Your liking would be sticky and ours would be superficial.

You have prashasta raag (praiseworthy and the best kind of attachment that leads to liberation), do you not? And we do not have attachment.

Questioner: Would You not have prashasta raag?

Dadashri: No. We do not have prashasta raag either. Not even a drop of prashasta raag! Vitarag (without attachment and abhorrence) speech will not come forth as long as there is raag (attachment). We do not have attachment towards anybody.

The results of the detached state People tell me that I worry about them.

That is true but they do not realize that I do not allow those worries to touch or affect me.

Worries can debilitate a person; take away his energies, whereas one can do anything if he does not have worries. Worries can destroy a man. So I do everything superficially and do not allow worries to touch me.

Questioner: So really, you would not do anything. If a mahatma were suffering deeply, would you not do anything?

Dadashri: Of course, I would! But it would be superficial. By superficial I mean that all the work is being taken care of but it is taking place in the foreign department. I November 2010

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would not let it affect me. Everything that the relative-self needs to do should be done. One should let all the external processes take place, but without any worries. On the contrary, things become ruined by worries. Are you really asking me to worry?

When you let something affect you, you become involved and the separation of the foreign and home department gets blurred, and you will not accomplish what you set out to do. This is how everyone in this world reacts and that is why nothing is attained in this world.

When I do not let it affect me, it is a protection for the other person and for me also. This is what I mean by the term ‘safe-side’.

I have experienced that the outcome is not good when I let it affect me. I lose my energies and the other person’s work does not get done. And if I do not let it affect me, then the strength of the Self, energies increase and the other person’s work is done.

Embodiment of love Real love is verily the absolute Self This world has not seen love at all. After Lord Mahavir’s departure, this world has seen nothing but infatuation and attraction. In the worldly life what people refer to, as love is really infatuation and attraction. It is considered love as long as it remains constant. When it deviates from normality, increases or decreases, that love is considered infatuation and attraction. A mother’s love can be called love but when it leaves normality, it is called infatuation and attraction. Otherwise love is the divine Self.

I have become an embodiment of pure love. If you will become intoxicated in that love then you will forget the world. The world November 2010

will be forgotten. Once you become intoxicated in this love, your worldly life will run very beautiful and ideal.

Only the love of the Gnani Purush is worth observing! Today there are some fifty thousand people here, and all feel his love equally. All of them are living with that love.

Questioner: That is very difficult!

Dadashri: But that love has manifest within me. So many people live solely on this love of mine. They are constantly with ‘Dada, nothing but Dada’. They are not bothered even if they get nothing to eat. Love is such a thing.

Their sins are completely destroyed with this very love. Otherwise how else were they going to wash away their sins in this era of the current time cycle?

The Gnani’s love remains constant Questioner: So please explain the different kinds of love?

Dadashri: There are only two kinds of love: That which increases and decreases, is called attraction (aasakti) and the other, which remains constant is love without attachment, attraction. This type of love is the love that the Gnani has.

The Gnani’s love is pure love. You will not see that kind of love anywhere in this world. The love you see in the world is selfish love. The love between a husband and a wife, parents and children and in other relationships is all selfish love. One realizes this when that love fractures, breaks and ends. As long as there is sweetness in it, everything is fine, but one will realize what kind of love it is when it becomes bitter. For his entire life, a son lives with complete reverence for his father, but if 23

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just once, in anger during an argument between the two, the son tells his father, ‘you do not have any sense’, their relationship is ruined for the rest of their lives. The father will disown the son. Now if it were real love, the relationship would remain unaffected. Selfish love is infatuation and attraction. It is a love like that between a businessman and his customer; it is nothing but transactions of give and take.

People are drawn to real love. They are attracted to all the words that flow from real love. There is no action and reaction in real love. The flow of love is constant. His or her love remains constant; there is no increase or decrease, no give or take. Infatuation and attraction is by nature conditional and involves give and take.

My love is constant for everyone at all times. It remains unaffected whether someone insults me or gives me a lot of attention and respect. What people say to me or do for me has no bearing on my love. That is called love.

My love for you today will be the same even when we meet after twenty years.

their children, their relatives and even for themselves. When they look at themselves in the mirror, they think they look good one moment and the next time they look, they are displeased. All this happens because one does not realize one’s own responsibility. How tremendous that responsibility is!

Questioner: That is why people are told, ‘love one another, love one another.’

Dadashri: But it is not even love to begin with. Such talks are from the worldly perspective. Who can call this love? The love that increases and decreases is nothing but infatuation and attraction. The world has never seen real love. My love is real love, which is why it affects people. People benefit from it; otherwise it would be of no use to anyone!

Whenever there is a presence of the Lord or a Gnani Purush in this world, people witness real love. That love will not increase or decrease. It is love without attachment. It is the love of the Gnani. The Gnani’s love is Paramatma (absolute Self). Real love is Paramatma; nothing else is Paramatma.

Absolute Self is love

Where there is love there is no abhorrence

Questioner: So real love does not increase or decrease.

If your brother returns home today after being away for a long time, you love to be around him all the time. You will eat together and go out with him. But if the next day he tells you that you are behaving like a person without any sense, this would be the end of your love. If you were to say the same thing to a Gnani Purush several times over, he would not be affected. His love for you would remain the same.

Dadashri: Real love does not increase or decrease. Love between two people will decrease if one becomes angry with the other and they both start to quarrel. Their love will increase once again, when one gives flowers to the other.

Questioner: In the worldly affairs it is bound to increase and decrease. That is just the way it is.

Dadashri: People’s love increases and decreases throughout the day! It fluctuates with 24

People who expect love are foolish.

People will only address you with love if your merit karma is unfolding. Relative, worldly love is the result of merit karma. When your November 2010

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demerit karma unfolds, your own brother, will insult and hurt you, even if you have been there at his side during all his troubles. This is all the effect of merit and demerit karma but we blame others for it. It is like blaming the postman for bringing us bad news.

So it is not real love when your merit karma is unfolding. You will find love only in a Gnani Purush; otherwise, there is no such thing as love in this world.

Real love is that which does not have any abhorrence behind it. How can it be called love when there is abhorrence associated with it? Love should be unwavering, unchanging.

The one who is embodiment of love can bring about salvation Paramatma (absolute Self) is the embodiment of love. Such a love never increases or decreases (aguru-alaghu). Even in worldly interaction, that love never increases or decreases (aguru-alaghu). ‘We’ have become an embodiment of love therefore people feel love for us. We are the embodiment of love. We do not know how to do anything.

We do not have any skill. We are the embodiment of love. We do not know anything in the worldly life and we do not know this too. What I knew, some little things, in the worldly life, that too, I have forgotten. Yet the God is deferential and pleased with me. I said, ‘Go some other place!’ Then He says, ‘No, there is no other place at all, there is no other place worth staying at all.’ What could be the reason for this? I said, ‘Now you stayed this many days at our place. You gave everything to ‘us’. Now give benefit to someone else!’

Then He says, ‘No, but if we find such place then we would go, but there is no such place at all.’ Therefore so far, He is not going and November 2010

he is pleased with Us. He says, ‘I have to do whatever you will tell me to do.’ If I say, ‘Do salvation of this person.’ Then he brings about his salvation. So then don’t you want the God to be pleased with you too?

Questioner: Yes, I want to.

Dadashri: Yes. You need that much love though! So much love must arise for God, such love that the God will become subservient and pleased with you.

Equal love for all This love is Godly love! It is not found everywhere! It is very rare. This love is called Godly love; it does not increase or decrease.

The Gnani has equal love for everyone, regardless of his or her physical appearance.

He loves the fat and the thin, the black and the white, the physically fit and the disabled.

Everywhere his love is constant. He does not look at the external but at the Self within and that is why he has equal love for everyone.

Just as in the worldly dealings, people do not look at a person’s outer clothes but at his human qualities, the Gnani looks at only the Self and not the physical packing.

Such a love attracts everyone, the learned as well as the illiterate, the young and the old. Such a love accommodates everyone.

It even attracts the children who come and sit here and do not want to leave because the atmosphere is so beautiful.

Love of the Gnani Their sins are completely destroyed with this very love. Otherwise how else were they going to wash away their sins in this era of the current time cycle? Sins (any activity in mind, speech and body, which hurts others) of 25

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Kaliyug! Young boys give me letters for pratikraman and they cry a lot and say, ‘Dada, You saved us otherwise we would have been destroyed.’ They did not have awareness at all. They did not know which direction to follow at all. People were lost on the path. What can be their condition? The state of the one who has no awareness of directions at all! Parents also lost and children also lost! Who can teach them?

So there is a new method. For many people, twenty-four hours ‘Dada, Dada, Dada’ remains in them within. I am not asking them to give up anything, I am not asking them to give up wrong things. I have not come here to make you renounce anything. Otherwise interference would happen. This embodiment of love is such that everything can dissipate. It has dissipated for many people.

Whole day people get the nourishment of ‘our’ love. Love can give a lot of nourishment. One can stay without eating through this love the whole day long. They are not bothered even if they do not get anything to eat. If they get to see just ‘Dada’, they get everything, just by seeing! So this is an embodiment of love (prem swaroop), this is verily a different path.

Being the embodiment of love with the whole world One will get his work done when he will feel the love for the whole world. This light falls everywhere, does it not? It does not fall where there is obstruction. Otherwise it falls everywhere. One will have to become such an embodiment of love. Such is ‘our’ love.

Not only that, but ‘our’ love remains constant towards you. That which increases or decreases is not love; it is attraction. Our 26

love does not increase or decrease. That verily is pure love of the absolute Self.

This is an embodiment of pure love When does pure love arise? It is when the ego starts to dissolve and only when the ego completely disappears, that one becomes an embodiment of pure love. The embodiment of pure love is the absolute Self. In the presence of the absolute Self, The Gnani, one can receive all kinds of blessings. The absolute Self is impartial. It is beyond the scriptures.

All the four Vedas say, ‘this is not that’. It is the Gnani Purush that says, ‘this is that!’ The Gnani Purush is pure love and He can give you the Self right away.

Difference between pure love and virtuous love Questioner: Please explain the difference between pure love and virtuous (satwik) 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, one has a sense of the ego ‘I am’. And in pure love, one has oneness with everyone, because there is no ego.

This is the path of pure 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. ~Jai Sat Chit Anand November 2010

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A Grand 103rd Birthday Celebration of Param Pujya Dada Bhagwan In the presence of Atmagnani Pujya Deepakbhai Desai

Date 16th to 20th November, 2010

(Spiritual Retreat For Mahatmas-Mumukshus)

Date Program details 16th to 19st Nov. Spiritual Retreat Everyday 9:30 am to 12 pm, 7:30 pm to 10 pm 17th November Gnanvidhi: (A Scientific Experiment on Self-realization) 6:30 pm to 10 pm th 20 November Birthday Celebration - Poojan-Darshan-Bhakti 8:30 am to 1 pm and 4:30 pm to 6:30 pm (Darshan) Special Attractions: Children Park & Theme Park (In Gujarati) Everyday 5 pm to 10 pm Venue: Race Course Ground, Rajkot.

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Spiritual Discourses & Gnanvidhi in the presence of Pujya Deepakbhai Gandhinagar (Gujarat) Dt 27 Nov. (Sat) 5-30 to 8 pm Spiritual Discourse Dt 28th Nov. (Sun) 5 to 8:30 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Ground Near CH-3 Circle, Bh. S.T. Bus Depot, Sector-11. Ph: 9924124042 th

Mumbai Dt. 3 -4 Dec (Fri-Sat) 6:30 to 9 pm Spiritual Discourse Dt 5th Dec (Sun) 5:30 to 9 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Azad Ground, Opp. BMC Head office, Opp. CST (VT) Stataion. Ph: 9323528901 rd

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Amravati (Maharashtra) Dt 7 -8 Nov (Tue-Wed) 6:30 to 9 pm Spiritual Discourse Dt 9th Dec (Thu) 6 to 9:30 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Saint Gyaneshwar Sanskrutik Bhavan, Opp.ITI college, Morshi Road. Ph : 9850255285 th

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Bhilai (C.G.) Dt. 11 & 13 Dec (Sat & Mon) 6 to 8:30 pm Spiritual Discourse Dt 12th Dec (Sun) 4 to 7:30 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Nehru Sanskrutik Bahavan, Sector -1, Bhilai, Dist: Durg (Chhattisgarh). Ph:9827874148 th

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Kolkata Dt 17 -18 Dec (Fri-Sat) 6 to 8:30 pm Spiritual Discourse Dt 19th Dec (Sun) 5 to 8:30 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Vidya Mandir, 1, Moira Street, Minto park, Kolkata. Ph: 033-32933885 th

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Trimandir Adalaj

Spiritual Retreat on Aptvani-4 (Gujarati) th

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25 Dec. to 1 Jan. – 9-30 am to 12 pm, 4-30 pm to 7 pm (Registration must required) 2nd January - 9-30 am to 12-30 pm - Pranpratistha of Small idols of Shree Simandhar Swami 8 pm to 10 pm - Bhakti on the occassion of Param Pujya Dadashri's Death Anniversary th 8 January (Sat) 4-30 to 6-30 pm - Spiritual Discourse 9th January (Sun) 3-30 to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization) Bhavnagar (Gujarat) th th Dt 28 -29 Jan. (Fri-Sat) 6 to 8:30 pm Spiritual Discourse Dt 30th Jan. (Sun) 5 to 8:30 pm Gnanvidhi (A Scientific Experiment on Self-realization) Venue : Mahalaxmi Aata Mill Compound, Opp. Fire brigade, Nr. Nirmalnagar. Ph: 9824283369 Contact : Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj, Dist.:Gandhinagar382421, Gujarat, India. Tel. : (079) 39830100, email: dadavani@dadabhagwan.org Vadodara : 0265-2414142, Mumbai : 9323528901, USA: 785-271-0869, UK: 07956 476 253 Websites : (1) www.dadabhagwan.org (2) www.dadashri.org 28

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