Mar 2, 2011 - pulls then you have to let go; otherwise it will break. Then you have to tie a knot. When the tug happens,
DADAVANI
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March 2011 Year : 6, Issue : 5 Conti. Issue No.: 65
Trapped in the grip of insistence EDITORIAL
Who is free from the prevailing belief, ‘I am right, my talk is right’? A worldly person, a sadhu and a mahatma (the one who has attained Self-realization through Gnan Vidhi of Akram Vignan) on the path of moksha; none are able to remain free from activity due to such prevailing belief. Revered Dadashri introduces such insistence laden conduct and defines the nature of willfulness and insistence as khencha. What does khencha mean? One keeps belaboring his point in order to prove himself correct, that is insistence. Insistence is one of the biggest negative traits. There is no truth where there is insistence. One will engage himself in confrontational arguments (chadasey chadhavu) to prove his point correct and to engage in such confrontational arguments is to leave your own place as the Self and fall all the way down; it is to lose your own place and to regress. How can one who wants to attain moksha afford such worldly interaction (vyavahar)? Gnani Purush Dadashri says that after attaining Atmagnan (Self-realization), our life should be free from insistence. Generally, one should carry out worldly duties and work through gentle understanding and communication with the other person, but in this there should not be any insistence. Willfulness and inner pull increases the burden and prevents the expression of the bliss of the Self. Mukta hasya (the smile and laughter of the liberated One) has been obstructed due to ones own inner unyielding obstinacies (pakado) only, has it not? Look at this Gnani. He became insistence free and free from unyielding obstinacy, so how his mukta hasya is overflowing? Gnani Purush is constantly in a state of liberation, does not get bound even for a moment by any circumstance. Everyone become cheerful just doing darshan of the Gnani Purush. We are also able to attain such a state after attaining the Self. But there are tubers of kashayas (anger-pride-deceit-greed) inside and that is why insistent pull (khencha) remains within. This insistence is of the pudgal (mind-speech-body complex) and the Self is completely separate, but what prevents the expression of that experience? ‘Insistence-unyielding willfulness’ (khencha-pakkad). This inner willfulness is the fault, and that is why there is all this pain (dukha). The intellect makes one willful and insistent and ego makes one act crazily. It is because of this willfulness and insistence that one’s further progress gets obstructed. We have a goal to become ekavtari (one more life remains before attaining moksha) then how can we afford to get caught into the grip of insistence? Insistence is a great danger zone in ... continue on next page Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.
Owned by : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14. Printed at : Amba Offset, Basement, Parshvanath Chambers, Nr.RBI, Usmanpura, Ahmedabad-14. Published at : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.
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the path of moksha, therefore we have to understand in detail about this from the Gnani Purush and remain constantly alert. Awareness starts from the time one knows that inner pull-unyielding obstinacyinsistence (khencha-pakkad-aagraha) are wrong in the path of moksha. It is our ardent prayer that this compilation of Dadavani help everyone to make the spiritual effort for the increased awareness necessary to experience the Self, and become tuber-free (nirgranth) like the Gnani. ~ Jai Sat Chit Anand
Trapped in the grip of insistence { 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.}
Life, free from insistence Questioner: Ordinarily what should our life be like after attaining Dada’s Gnan? Dadashri: You should live a life free from any insistence (khencha). Questioner: Give me an example of how one is insistent, please. Dadashri: Suppose we are talking. I give you an answer and in order to make your point correct you bring up the same topic again. That is insistence (khencha). This is what people do over and over again. If you have taken Gnan, then there should be no insistence. If there is any insistence, then get rid of it, because it is a mistake. There is no problem if you try to get rid of it and it does not go away. If there is continued insistence on your part, if Chandulal is insistent, then You have to simply ‘see’ it, by doing so, You are free. You are separate from your insistence if you remain the seer (jonaro). Then you are in compliance with ‘our’ laws. Insistence (khencha) is something very different. Insistence means, if I say, ‘No, it is like this’ but you keep belaboring your point 2
in order to prove yourself correct, that is insistence. There is no truth where there is insistence; insistence is one of the biggest negative traits. The definition of being insistence-free is if someone tells you, ‘I don’t like it’, then you say, ‘Very well. I will keep quiet’, there is no botheration. The door of arguments is lack of awakened awareness Questioner: So if someone keeps arguing and tries very hard to prove his point, does that mean he has no basis? Dadashri: But even in those situations people do not argue with awareness; people argue because they do not have awakened awareness. In fact, people argue because they lack awareness. Do you think someone with awakened awareness (jagruti) would argue? Questioner: Is it wrong or right to argue? Dadashri: It is fine for the worldly life; it is fine if you want to do something for the worldly life, but it is wrong if you want liberation. In the worldly life, if you don’t argue, people will walk away with your things. But March 2011
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here in satsang, it is not appropriate to argue. There is nothing to say in whatever the Gnani tells you; arguing and discussions are only meant for the worldly life. In the worldly life you may even have to say, ‘Dada, do not go in this car, go in this one.’ But here in satsang?! What wisdom, what over wise people there are! ‘You are being over wise’, this is what I have to tell some people. Worldly life exists verily due to conflicts This is a Vignan. Many people tell me; ‘make laws, do this, do that.’ You fools! What kind of people are you that in spite of attaining such a Vignan you have not become wise? What a Vignan this is! A Vignan where even the slightest argument will not happen! Questioner: Rules and laws were the only way to discipline people until now. Dadashri: That is fine for people at large but ours is the path of liberation. People who want to wander around in this worldly life, they need laws. Otherwise, laws cause conflicts and conflicts give rise to the worldly life. Questioner: Are there not laws on the path of liberation? Dadashri: No laws are needed on the path of liberation. There are no laws here. Everything is natural. Whatever happens naturally is correct. The result of confrontational arguments Questioner: You said, ‘where there is liberation, there are no laws; where there are laws, there is no liberation. Liberation is through absolute humility (param vinaya).’ So absolute humility encompasses everything, does it not? Dadashri: Yes. Absolute humility March 2011
encompasses everything. With rules, one will be required to keep a tulsi plant (tulsi leaves are used in prayer rituals in the kramic path, they also have medicinal properties). If a mouse nibbles away at the tulsi, he will have to keep a cat to keep the mice away. The cat ruins the milk and so he has to keep a dog to protect the milk. Where does it end? Therefore, here we have the law of ‘no laws’. Here we are applying Vignan and so the slightest of interference is madness. It is tantamount to being over wise. So what is it like here in the satsang? You have to become wise. You have to have param vinaya, which means you do not have to speak unnecessarily. Speak only when it is necessary. Where there is absolute humility (param vinaya) one will not have his opinion at all. One will continue to ‘see’ the storms within, and will not succumb to any inner tug of insistence (khencha). Do not try to show your wisdom or your cleverness here. All your cleverness is imitation; it is not original. Meaning you have learnt from others, you have learnt from books. Then you get into arguments and you do not stop. Don’t you even recognize that you are going off on the wrong track, by doing this? To engage in such confrontational and competitive arguments (chadasey chadhavu) is to leave Your place as the Soul – the Self and fall all the way down; it is to lose Your place and to regress. The one who pulls ends up being stupid Dadashri: You are not getting into arguments and clashes, which then require resolutions (bhanjghad) with people, are you? 3
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Questioner: It happens a little at home, it happens at home. Dadashri: At home; where else does that happen? Does it happen with your brother? Questioner: Yes.
without a knot? Thereafter you let it continue with the knot the (hurt and strained relationship), that is not considered upayoga (applied awareness of the Self) at all, is it? The One who is in upayoga, will not even allow any knot to form. The one with upayoga will not have any tug of insistence (khencha).
Dadashri: Distribute whatever needs to be distributed, and then it will not happen, is there anything to distribute?
Khencha (tug of insistence) means adjustment is gone. Adjustment gone means, all done; finished.
Questioner: No, there is nothing like
There is no problem if opinions are lifeless, without the tug of insistence; they will resolve faster. But the opinions, which are with the tug of insistence, can bring a veil over the Gnan (the Self).
that. Dadashri: Then what is it? Questioner: Certain beliefs. Misunderstanding remains towards one another. Dadashri: Where is the misunderstanding remaining? The one (ego) will turn towards where there is a pull. When he pulls then you have to let go; otherwise it will break. Then you have to tie a knot. When the tug happens, then You should know that, this one (within) is tugging. In ‘our world—the world of those on the path of liberation’ the one who does not pull or tug will attain salvation. Sooner or later, the one who keeps tugging with insistence will have to repent and let go, will he not? Some people should understand this thoroughly, no? Thereafter where is the need to quarrel at all? If both of them pull then it will break and if it breaks then you will have to tie a knot (mend the hurt that has happened). If both pull then both are called fools, no? Questioner: Then repentance happens. After the rope breaks I feel regret. Dadashri: You end up tying a knot; then will you not feel regret? Was it not good 4
Ignorance arises on provocation Questioner: There are many such weaknesses, Dada. Many such weaknesses are lying within. Dadashri: No, it seems that way when everything is smooth externally, but you know when he (the ego) is provoked that the weaknesses are lying inside. One will appear smooth and soft from outside, when instigated a little then… Questioner: Weaknesses will arise when provoked. Dadashri: That is why the ignorance will arise. Filled stock of ignorance. Externally, there is the Gnan, but this ignorance arises. Questioner: Much repentance happens inside that what is all this? All this will not work. Dadashri: Therefore, proceed with caution. Upayoga is that which does not let the time of repentance to come. Yet if you miss, then do pratikraman (alochana: March 2011
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confession of one’s mistake, pratikraman: asking for forgiveness, and pratyakhyan: firm resolve and determination never to repeat the mistake, and asking for the energy for the same). Questioner: Prakruti (the mind-bodyspeech complex) gets excited all of sudden. Dadashri: To ‘see’ the prakruti which gets excited suddenly is called upayoga (applied awareness as the Self). ‘You’ will not get such opportunity again. The opportunity that has come about now, such opportunity will not come again. Questioner: Yes. One binds insistence through ego Questioner: Am I harboring insistence, through my independence? Dadashri: The ego comes out there. One binds it through ego. It binds us. This path of ours (Akram Vignan) is devoid of any tugs of insistence (khencha). Overt insistence (aagraha) is the portrait of ego. We can understand the ego of other person through his overt insistence. Our path is devoid of insistence (niragrahi)! If someone says that, ‘it is dark outside’, then we say, ‘We are requesting, at least see again.’ Then he says, ‘No, it is dark out there.’ So we know, how can we afford to stay with him until morning? We should walk away. ‘From your view point it is correct,’ by saying this much, we leave. ‘We were wrong’ saying this, we should walk away. Vitarag (absolutely devoid of attachment and abhorrence) path will not hurt anyone. We should walk ahead. If one understands vyavasthit (scientific March 2011
circumstantial evidences) completely, then the word ‘insistence (khencha)’ does not exist at all! We should tell the other person, ‘Do whatever suits you.’ We would take adjustment with him. Nothing will happen outside of vyavasthit. Tug of insistence which has spread in each and every corner Questioner: This that has happened is vyavasthit, this which happened is not outside of vyavasthit. ‘Whatever happened is correct’. We say like that but… Dadashri: You do speak ‘vyavasthit’, but all the insistences are still lying within. How many insistences are there inside? Questioner: Dada, please explain about that mistake. Dadashri: All that would be lying hidden in the nooks. Questioner: Now, no tug of insistence remains, Dada. Dadashri: It may seem like that. Insistence is lying inside. Questioner: Dada, point out that mistake, which insistence is that so I can improve. Dadashri: Why would I show you everyday? Questioner: I would improve that mistake, Dada. Dadashri: No, improve it, can you not understand? If insistence persists then can you not understand that this insistence came back? He will see inside everything and check it out. Do see and investigate. Check in detail (nirikshan). 5
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Questioner: There is no other insistence, Dada. I have this inner intent (bhaav), that I want to stay constantly with Dada. There is insistence at home and I have come from home after taking permission. I have come here after taking approval from everybody at home. Dadashri: You do not have insistence, I know that too. But, even if you do not have any insistence but whatever it is, it will bother you, will it not? Whatever happened is vyavasthit, that will never bother you; all this other will hurt you. The filled stock with which you are wandering, what can you gain in that? It will not let you do anything else. Insistence about serving Questioner: It does remain a little like that in the matter of doing service for Dada. Dadashri: The desire of serving must not remain at all. Whatever service (seva) you got, is your service and in that a hundred percent happiness will flow. And once the desire arises, it will become a fire. It is a terrible disease. Desire for what? Are we a beggar that we would beg from anyone? Questioner: Where is the feeling of beggary for doing service of the Gnani Purush? If we keep this for the Gnani Purush then there will not be any feeling of beggary, no? Dadashri: That is verily called beggary that may be with Gnani Purush or whoever else, he is considered a beggar only. The prevailing happiness is lost, because of the beggary. One should not keep any kind of desire. Desire is a live fire. If desire arises then eradicate, along with its seed. And what seva one has to do for the Gnani Purush? And where does he need that seva at all? 6
Questioner: But I have to do it for me. Dada, You do not want service (seva) from anybody. Dadashri: But it is meaningless, isn’t it? This is craziness, a kind of madness! When you attain the vision of His grace, that is called seva. Attain His grace. So when can you attain that grace? It will happen when You remain in ‘Our’ Agnas. Questioner: This verily is the main thing. Dadashri: You do not have to remain in seva. You have to remain in Agnas. Service is to be done of your parents. Questioner: There is no inner pull or strong desire to serve the parents. Dadashri: That is indeed crazy, isn’t it? Such a person is considered a crazy person. One who does not understand the profound obligation of his parents is crazy. Therefore, parent’s seva is first. Second number is Gnani’s seva. Questioner: But what if one believes the Gnani to be everything, even more than his parents? Dadashri: A person, who does not serve his parents, is not considered a human at all! First of all comes the service (seva) of parents, then comes the seva of the Gnani Purush or a guru. Then at the third rank the seva of God comes. Your relationship is with parents and guru, they are the ones who give you right understanding. Grace flows in when insistence leaves Questioner: So the one following the prompts of the mind, its cause is this insistence only! March 2011
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Dadashri: Yes. Insistence, all those tugs of insistence are very heavy. And insistence has caused you lots of harm. Otherwise how much grace would you have attained in just two years? We cannot say that there is no sincerity. But how many mistakes are there? You had to give medicine, but many times it happened that you would have forgotten to give medicine the whole day. So why these many mistakes still remain? I feel that may be your brain is little weak or what? May be, but if this insistence leaves then also it is good enough so you will receive grace and everything will settle. Grace will come about, will it not? And seva (service) is our account only. If it is our account then nobody will take it and if someone is there to take it then it is not ours. It is all vyavasthit. Is anybody doing insistence from here? Questioner: No. Dadashri: If it hurt inside then so be it, otherwise nothing. Questioner: But Dada, if everybody decides that I want to get my work of the Atma (the Self) done, and want to complete the understanding of this Gnan. However I decided that I want to do only service to Dada. So then it continued according to that only. Dadashri: That is enough; I want to get it done. But along with this you should understand that what benefit you got from this, should you not? After two months, you should calculate the account, should you not? In benefit, Dada does not like your thing, then you would believe that Dada’s grace is not upon you. You would think that Dada does not keep it on you intentionally. Then you will be at fault. Then you have to do lot more pratikraman. You have to do lots of March 2011
pratikraman of Dada. Now if you look at that fault then how many faults will happen? This is the understanding of the self—the ego intellect complex. The fault will be there due to lack of understanding. These are not done intentionally or knowingly. But that fault will definitely give fruit (result), will it not? ‘We’ say that, ‘Brother, such thing is not in us, and then he would believe.’ But again he would go on the original nature (of seeing faults), would he not? Questioner: Even then one thing had been fixed that whatever Dada does it is for my benefit. That is fixed. Dadashri: You say that this is fixed. That is true. That is why you stayed otherwise you would not have stayed. That much has fitted, that whatever He (Dada) does it is to my benefit, that much had been fitted. Oh, from where can one get this favorable circumstance at all? Questioner: One cannot get it. Dadashri: Can one get such favorable circumstance by spending money, by spending a lot of money? Questioner: No, one will not get that at all. Dadashri: What does Niruben say? Even if You were to kill me, I will not leave. What is the benefit in dying like that? Questioner: Now only two things remained here. Either Dada or death, I do not want any third thing other than these two. Dadashri: What is the problem even if a third thing comes? Unyielding grips in matters of relative truth There is no such thing as the truth (satya) 7
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in this relative world. The sat is eternal (avinashi). There is no other sat. Everything else is relative intent (sapeksha bhaav). And yet look how people hang on to it with unyielding grip of obstinacy! So how is this truth? It is relative truth. That which is truth at 5 or 50 minutes, will become wrong at 60 minutes. Therefore, do not hold on to these things. Do not be inflexible and obstinate in any of this. Use whatever kind of water you have to in order to cook the beans. Ultimately you may even have to use the water from the gutter. So use whatever kind of water you have to cook the beans and take care of your work. It should not hurt anyone, one should not have any intent of hurting anyone; one should get his work done. Why insist on truth-untruth? It is also wrong (asatya) to hang on to the truth (satya). To hang on to the truth’s tail (insist on the truth) is in itself untruth (asatya). To become insistent is to ruin everything. People take a beating by hanging on to the tail of the truth, just as they hang on to a donkey’s tail. They will take a beating from the kicks but they will not let go of the tail. They will insist ‘I will not let go’, no matter what. Whereas ‘we’ do not have any grasping of anything (graha) or persistence of insistence (aagraha). There is not the slightest insistence of ‘it has to be this way’ in any matter, not even for a second. Not even for a second will ‘we’ say, ‘this is right, this is true.’ There is not the slightest insistence of even ‘This Gnan has manifest.’ If you say, ‘that is incorrect’, even then there is no insistence on ‘our’ part. Whatever comes through your vision (drashti) is correct. If you do not encounter any separation 8
with anyone due to differences in opinion (matabheda) anywhere, then know that You are on the right path. And where there is separation due to differences of opinions, know that your path is not clear yet. You still have to carve your road through the mountains; you will have to remove big rocks that come your way, otherwise you are bound to crash into them if they are lying in your path. If someone outside of our satsang insults you and degrades you, you will get drawn in into a confrontation. If he instigates you into a confrontation with him (jakka), you will even become obstinately confrontational. Once you enter into obstinate confrontations; which inevitably becomes an interaction of animosity (chadasey chadhavu), you become completely immersed by illusion (mithyatva). Then the applied awareness as and of the Self (upayoga) is gone. All this will serve to spread the illusion even further. This is a grave disease. You should not be rigid or adamant about right and wrong if you are to sustain that relationship. Rigidity will destroy the relationship. When the other person is trying to destroy the relation, you should mend it if you want to maintain that relationship. These are all temporary relations. For example if your wife says, ‘Tonight there is a full moon’ and you say, ‘No, it is a moonless night’, then the bickering will start and it will last all night. In the morning she will be sulking and you will know that the argument is not over when she deliberately bangs the cup of tea while serving you. Instead it is better if you understand the situation when she becomes adamant. Gently turn the argument around by pretending to consult a horoscope calendar and then telling her she is right that there will be a full moon tonight. If you don’t do this, the argument will March 2011
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get out of control and then if you were to give in suddenly, she will fall harder and you will have to bear the consequences. Instead it is better to beware from the start and let go gently. An objection leads to a binding reaction Is there still some insistence or has it decreased? Questioner: The insistence on the part of prakruti (mind-speech-body complex) does not work in front of this science (vignan). Dadashri: It does not work, does it? It will not work. One holds on to insistence and becomes stupid. You had so much insistence, now it is gone. You were not letting go of that string at all. You had to let go of it in the middle, didn’t you? Questioner: ‘This insistence left through one sentence of yours Dada. ‘Chandubhai’ said in satsang that I have understood this way, I have understood this way’, so then You said, ‘What objection do You-We (the awakened Ones) have?’ Then it flashed for Me that from hereon if there is any objection, then I lost my ticket to liberation. Why should ‘I’ harbor any objection? If there is no objection, then it is fine, and if there is an objection then I have lost my ticket. Dadashri: Objection and problem must not be there at all. Even if he (Chandubhai) is speaking really trashy stuff and lies; why should it bother you? Questioner: ‘What objection do you have’, means ‘What objection Shuddhatma (pure Soul) has?’ Dadashri: No. But what objection and problem is it for You? One thing is, that he is March 2011
a Shuddhatma and whatever that poor fellow is speaking, it is dependent on unfolding of his karma. He does not have control over that. Now what problem do You have in that? He has no control on us, so therefore, where is the problem? And You have become free from any objection (vandha). Objection and the resultant ego reaction which binds (vandhavachaka), that is not Your business at all anymore. If it is absolutely correct even then what objection do You have? If there is an objection then there is reaction, no? We placed these words objection- reaction which binds within (vandha-vachaka) in religion. Otherwise these exist in relative worldly interaction. If one knows that in the worldly life interaction it is a relation (relative) then one can get solution. But if one believes that relation as real then insistence will remain. In a relation, that is relative, one does not have to say ‘mine is correct’. Resolve the matter simply by saying, ‘take it, you are right’. The moment one becomes obstinate, fight starts Where is the need to see anything else at all? It is in ‘Our’ awareness that this one is Shuddhatma. At this time, he is as a file for me. I have to understand what I have to do with a file. We have two views, by real view point he is flawless (nirdosh), by relative view point he is flawless, and then, this is a file, settle with equanimity. What else? Now he will not report a claim on my name anywhere. Otherwise, if we go there he would make an objection (vandho). And once he objects (vandho), the binding reaction (vachako) will arise. Once there is vachako, karma is bound. When the objection escalates to a binding reaction, karma is bound. There is no problem 9
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with objection, but there should not be any vachako (binding reaction of the ego). Questioner: There should not be any vachako, what does it mean, please explain a little. Dadashri: There is no problem for objection, when will the vachako arise? It will, if we hold on to that objection. If he declares his objection openly (vandho), then we check and let it go. We know that his vision is verily wrong and if we hang on to it then, we, on the contrary will appear stupid. And if his vision is right then we should say, ‘Brother, this is how it is, then we would turn him right.’ He will always be ready to understand. Now if there is a problem of chotham (fourth day of lunar fortnight) and pancham (fifth day of lunar fortnight), then we can say that the one who is saying chotham is also correct and the one who is saying pancham is also correct then both of them will let us go. They will say, ‘Go ahead.’ You are correct from your view point (to the one who is saying today is chotham) and you are correct from your view point (to the one who is saying today is pancham), and Lord Mahavir’s view point is different. We should walk away by saying so. Lord Mahavir is trying to say something clearly different. There is no mistake like holding on to insistence in this world. When vandho (objection) results in insistence, then it is called vachako. That is why Kavi sang; Kavi has sung something, has he not…? Questioner: ‘Vandha ne vachaka sahu, agnan manyatao aene didhi oodaavi. ‘He—The Gnani Purush’ dissipated all the objections and their insistence and ignorant beliefs.’ 10
Dadashri: He would remove objections, insistent reactions and ignorant beliefs. Pure is the result. Have I taken anything else out from you? Our mahatmas do not have any objection in anything. They would settle with equanimity. Keep only one goal that ‘I want to know Atma (the Self)’. Do not become insistent and willful about ‘I want to do this and I want to do that’. Whatever happened at whatever time, is correct. Insistence of scriptural knowledge People say that ‘we understood these scriptures.’ That means they knew all these. So someone who knew this went to him and says to him, ‘Sir, please explain to us.’ Then what can he explain? Questioner: One has to do everything over there, no? ‘Do this and do that. You are not doing like this and you are not doing like that and do like this.’ We had heard only such language. Dadashri: If he can explain to one person then I say that he has understood. All these people, who are scriptural scholars; if one of them can make only one outsider person understand, then I would say that you are right. Your education is right. He would have insistence for his knowledge only. He will not be concerned about the other person’s knowledge and he will have insistence for his own knowledge. However, we would know about that other person’s knowledge. We would not have any insistence. We do not have insistence for ‘our’ knowledge. About his education, what he has studied and what he has not, we adjust to the other person. No matter who that outside person is or what religion he follows, we adjust to him. We would March 2011
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have adjustment only and he definitely would get benefit.
Questioner: I do not speak at all without any reason.
Burden increases when intellect makes one insistence in talks
Questioner: I asked my father to come and do the darshan (of the Gnani) whereupon he started speaking inappropriately.
Dadashri: He does not know what fruit he will get. That is why we are telling people not to come in close contact; they should not come in close contact excessively. People would have lost the balance of their brain (become crazy), so they would speak negative. They would have lost the balance of the brain or not? Had you seen?
Dadashri: So you should keep a little silence. You should not bring him here so often.
Questioner: Before Gnan. They would be everywhere.
Questioner: Since we have so much love for Dada, we would feel bad, would we not?
Dadashri: They take the beating from the worldly life (sansar); even then they would not leave their insistence. They are taking beating on the basis of past life’s sins, and even while suffering pain they create new pain. So the man who is suffering pain creates (binds) more pain only. And the one who is suffering pleasure creates and binds pleasure only. The one who is following the path of God will keep one kind of fear; there we have to keep upeksha (ignore without aversion).
We have concern with the one who speaks what we like.
Dadashri: Yes, but instead of feeling bad, if you remain silent then it is better that he will not do like this again. So you should not give such opportunity to him. If he comes here, then he will think about speaking wrong, will he not? If you speak good about Dada then he will talk reverse (negative), so you should not talk about Dada at all. If you hold on to your insistence that ‘our Dada is like this’, then he will have more grip on his insistence. You should not say so. This path of ours is not of competition. This is a moksha marg (path of liberation). Everywhere in the world, there is a path of competition. Everybody’s path is different and this path is different. You should not weigh (use intellect and enter into) talk and words. The one who tries to weigh gets caught. Talks are just the talks; it does not happen as per talks. These cows and buffalos also talk, they do not have any insistence that, why it is like this? March 2011
Worldly life means interference of intellect People are bound through this unyielding insistence (pakkad) only. That insistence verily binds them. This is right and this is wrong. They got engrossed in that! However that was verily there, was that not? This is the display of intellect. And whatever happened is justice, then that is called absence of intellect. Do you still want to look for justice? Previously you were looking for justice; you had the need for the court and the lawyers, did you not? Now, after attaining Gnan, do you have to look for justice? Simply, whatever the account was, that verily got paid off, did it not? 11
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If any conversation matter (with different view points) extends longer than two minutes, then God moves away from there. God will go away the moment the talk gets teased and jumbled up. There is no problem in doing conversation but one should not insist on it. Burden increases when one becomes insistent. Otherwise how is our worldly interaction (vyavahar)? You cannot even speak like this with me, not even a one letter. Questioner: Only this person had said. Dadashri: But all those are our wrong feelings; useless feelings. One cannot become insistent at any place then how can he become insistent in front of the Gnani? With other person, if I become obstinate with this person then it is ‘our’ mistake. If I become obstinate then it is my mistake. Questioner: Dada, the talk of letting go of the insistence is all right, now. Dada says so… Dadashri: I tell him that, ‘You have to do this way’, yet he will not do. Again I request, ‘Brother, it would be better if you do this way.’ If he does not do then it is our mistake. Whose mistake is it? I do think that I am marinating this with this big organization and finishing all the projects. What is the reason for that? It is because I did not hang onto any insistence whatsoever. One becomes insistent and that is a mistake and the hurt is because of that. And the intellect makes one insistent and crazy. People would laugh, behind the back then, would they laugh or not? Questioner: They would. Dadashri: Would people not laugh behind our back? Last year he was holding on to his insistence, he too was holding on to his 12
insistence. They had become insistent that is verily why they look bad. Now you will not become insistent, will you? We do not have insistence. Gnani’s, the path of Lord Mahavir is the path without insistence! Not one divisiveness due to differences in opinion (matabheda) with so many people. Not one matabheda, not with anyone. And ‘we’ are more delicate than even a little child. If a child says, ‘Do it this way’, then we understand right away that it is correct. This child is saying right. And the adult one who is insistent, is considered one kind of darkness (ignorance) only. It is one kind of love, but it is called a crazy love. What do you think? That person is so persistent; tremendously so. Slowly and slowly the insistence was whittled away through polishing the rough edges of insistence. One has to smoothen the roughness and become free from insistence, no? Much of the insistence is gone; otherwise he would not have allowed me to take a bath today. Questioner: No, but I did not speak, Dada. Dadashri: Yes, you did not speak. I was seeing only that, what is he saying? This one also used to harbor insistence, but he also understood. Path of liberation gets obstructed by inflexible insistence One cannot speak one word (letter). It is a mistake the moment one speaks. One cannot give advice at all. O ho ho! Are you giving advice to the one through whom you attained moksha? And ‘we’ would be dependent on karma. We are dependent on unfolding of karma. We would not eat that at all. ‘I’ do not eat anything at all. If she says March 2011
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not to eat sugar (saakar), then what will she ask me to renounce? Questioner: Dada, I had not insisted, I had just requested. Dadashri: Yes. You did request but now this is insistence. Now if you become insistent then the path further will get obstructed. Progress stops and looks bad. You should immediately let go of it. If that person says, ‘No brother, it is like this’, if he is stuck, then you should let go. And whatever vyavasthit (scientific circumstantial evidence) will be there, then only it will leave at that time, will it not? And if vyavasthit is with insistence then he will have to give it up after taking a lot of beating. And you should not have any insistence in front of the Gnani Purush, or not even in front of these people. Not only no insistence with this person, once you became insistent, you became like him. Who you became like? If you become insistent with me then you cannot become like me, there you will look bad. So all that will happen. Now you do such thing that all get settled. Your heart is very good, but do you need something or not! He is saying, ‘I was the one who had asked him to hold onto insistence’. So you cannot become obstinate with me. I will help you to become free from insistence from every other place. Once you got stuck, that very insistence (graha) created obstruction and the very same graha would have grabbed you. Not any outsider (graha) is obstructing you. These grahas (tugs of insistence) hinder us. Do ‘we—the Gnani Purush’ have unyielding insistence at any place? We do not have any divisiveness due to differences in opinion (matabheda) at all! This is because the moment insistence happens, we understand that the vyavasthit is pulling on that side. March 2011
Very stubborn and inflexible ego Questioner: Everyone does have insistence for his own religious events that I want to celebrate Mahavir Jayanti. But when Krishna Jayanti comes, he does not have the same intent (bhaav) for celebrating Krishna Jayanti. Dadashri: But the insistence there is of the pudgal (mind-speech-body complex), the Self is separate. Questioner: So Dada, the clash happens to me, this very same clash happens with my father. Dadashri: No, but yours is a rarity, one in a hundred people. Everything is not like this. All these others are clear, all these people are clear. Absolutely clear, straightforward (sarad). You are not considered sarad. So it may be with somebody. He is not a person who would turn if we try to turn him, on the contrary he would turn the one who tries to turn him. Questioner: It is exact, Dada. I would turn to the one who tries to turn (change) me. Dadashri: Yes, so you are a very difficult person, are you not? And all these other poor people would turn if we ask them to. Sooner or later they would turn. Now if you want to have a next life of a woman, if you are interested in wearing sari then do like this. Then he says, ‘No, I am not interested. I do not want to wear a sari.’ Then I said, ‘Be careful’. Would anyone have interest in wearing sari? Someone may feel like wearing, but all will not have that interest. Questioner: He would turn if someone turns him. 13
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Chandu’s situation is like this today, so what causes he must have laid down in previous life, that his situation is like this right now? Dadashri: I am intelligent, and all these people are like this. Out of all these people, you would not listen to anyone. So you became inflexible, and you will not turn. Not only will you not fit in anyone’s account, but you will also turn the one who tries to turn you. Insistence is wrong, both in the relative and for the real Questioner: Dada, It comes to my observation that, the one who tries to turn (change) verily, is not turning. Chandu sees such a way that we would give the entire ready balance-sheet to the one who tries to turn and say that, ‘there is this much loss and this much profit by doing this. This much is like this.’ And yet that other person holds on to his own viewpoint. Dadashri: One should not be unyielding and insistent (pakkad pakadavi). And if you do then when can you finish with this person? If you want to do according to your will then go ahead and be insistent. Otherwise you will have to take the beating with this person. In vyavahar (worldly interaction) the one who becomes obstinate wins. That is his safe side. Questioner: No, so safe side perhaps it may be for one’s own ego, otherwise I do not see any safe side in relative. Because the entire… Dadashri: No, safe side! You are totally going on the wrong path. Everything, a hundred percent yours is wrong over there. Questioner: So, is entire thing wrong in vyavahar (worldly interaction) too? 14
Dadashri: It is wrong in vyavahar (relative) too, and it is wrong in nischaya (real). In vyavahar, everybody would think and get fed up with you saying why is this person creating problems? Questioner: Dada, I got that point quite well a while ago. It makes the entire worldly interaction look bad. Once the worldly interaction (vyavahar) rots, one loses the nischaya, the Self too. The limit of the limited intellect Dadashri: Gnani does not have insistence of any kind. We explain and yet if he does not understand then we say, ‘it is your vision (drashti), yours is correct’, we would walk away after saying so. Why would we sit along with him the whole night? It will not end if we wait with him. This is because the Self (Atma), is not such that it can be explained. To understand this Self is not an easy thing for a person. And however many people talk about it, all that is verily a mixture (bhel) of the Atma. Bhel Atma (mixture Soul) means, what price do you get bhel (a dish made up of mixing different snacks and spicy and sweet chutney) here? The bhel that we eat, is sold at twelve-fifteen rupees, And the price of that Atma (the Soul) is fifteen rupees! How is the Self? Atma is parmatma the absolute Self. Yes, when intellect ends then can one understand the Self. Otherwise one cannot understand, can one? Intellect will create interference (dakho). Intellect is limited. Do you know of anyone who has found the Self? Questioner: I haven’t tried so that I can experience. Dadashri: No, so if one makes an effort March 2011
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even then it is not possible. Wherever you go, you will come back wandering around. Atma is not such a thing which you can get it in your hand (attain). Atma is not in the form of Veda, it is not in the form of a book, it is not in the form of a scripture. The real form of Atma is beyond Veda-scripture-word. A human being does not have the capacity. So however many people say, many people in Hindustan say that ‘we have realized the Atma (the Self).’ In that, on just a little provocation we can know that what kind of Atma he has realized! What will he do if you provoke him? Questioner: He will become angry. Dadashri: He will become angry. It is when the ego destroys completely, intellect destroys completely, then one can get Atma in his hand (realize the Self). It is not easy (ladva khavana khel nathi). Therefore, there is no problem in reading this book (a special book of a previous Gnani Purush). But while you are reading a book, if you do not understand something, then underline it. And you should not believe from your side that this is like this only. This is because a human being does not have the capacity for this. Therefore, there is no problem in underlining it. You should leave it and if you want solution then you can get it later. Otherwise, human beings do not have the capacity. This book is not like other books. Some people say that ours is correct then ‘we’ would say ‘that is correct’. We do not have problem saying that it is correct. But if he wants to understand it right then we would tell him to wait a little longer. Otherwise, if he says that it is correct then we would say that it is correct. Yours is correct and ‘we’ would walk away. Why would we wait there? There is no end to it. Therefore, in the matter of understanding the Self, it is not worth in just March 2011
believing. I just tell you that all these are wrong beliefs. All are wrong beliefs related to Atma (the Self). Even now people have not understood the religion. What is religion? They have not understood that. The seat of the Self is free from any beatings Questioner: You talked about Mahatma Gandhi, Hitler; they lived in the ocean of life. The life is verily vyavasthit. Vyavasthit comes. Then again, why do we have to think about that? The birth of Hitler, happening of a war, happening of Mahatma Gandhi’s birth, happening of that over that, that Mahatma is not a cause, Hitler is not a cause, vyavasthit is the cause. Dadashri: That is the main reason, if we want to talk in the relative terms… Questioner: Drama, right, whatever drama is happening, what you are trying to say is right. Dadashri: We have to talk in the drama, don’t we? However the main cause is vyavasthit. Why it is called vyavasthit, it is because no living being has any controlling authority (satta) at all. All that realm and authority (satta) is of vyavasthit only. One sees the nimit (evidentiary doer) that Hitler became like this, that is how we have to speak in vyavahar (worldly interaction). Questioner: Otherwise one will not understand. Dadashri: Yes, otherwise how can one understand? Questioner: On one side we are saying it is vyavasthit. On one side it comes into effect from previous life. Desires of previous 15
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life come into effect in this life. Therefore, vyavasthit kept the account of desires of previous life in vyavasthit and that vyavasthit will keep the account of desires of this life in vyavasthit. And then it will come in the next life, is that so? Dadashri: Both are dependent on vyavasthit. As long as you keep insisting that ‘I am something’, then take the beating. And with ‘I am Shuddhatma (pure Soul)’ the beating stops, says vyavasthit. ‘I am something’, as long as there is the divisive intellect (bheda buddhi), take the beating, it says. And it is false assertion, (aropit bhaav). Divisive intellect means false assertion. ‘I am Chandu’, that is divisive intellect. And ‘I am Shuddhatma’ means no reason for any beating. Thereafter you do not have to take the beating. If one takes the beating, (after attaining the Self in Akram) it is because of one’s weakness in understanding. There is absolutely no beating to be taken at all. Thereafter absolute vitaragata (absolutely devoid of attachment and abhorrence) can remain. But there is the mind inside, that mind tends to entangle. At that time stillness is needed. In the state of the Self insistence leaves No one can refrain from showing his nature. Until one becomes the Self, the nature of the Self cannot be seen. Only the non-Self (pudgal) nature will be evident. Questioner: So if one becomes the Self (Atma swaroop) only then the nature of the Self (Atma-swabhav) is evident. Dadashri: This pudgal swabhav (nonSelf nature) ends and it becomes like the nature of the Self. When it imitates exactly like the Self then it is considered completion (purnahuti). 16
Questioner: So the ‘self’ will imitate the Self, exactly that? Dadashri: Hum, on this side this one will also appear Atma and this one also will appear like Atma. Questioner: So the original Atma (original Self) will appear and the self will become like the Self? Dadashri: Yes, I made you free from unyielding insistence (aagraha), that biggest insistence (khencha). Were they not happening? Questioner: Unyielding overt insistence (aagraha) and the inner tugs of insistence (khencha). Dadashri: Yes, we do not want insistence of any kind. Questioner: Like the image of the original Soul, so is it like gnan- right knowledge, darshan- right vision, charitraright conduct? Dadashri: There is gnan-darshancharitra (right knowledge-right vision-right conduct) and tapa (right penance), similarly gnan-darshan-charitra-tapa will be here in worldly interaction (vyavahar). There everything would be ideal. There would not be any obstinacy-insistence, no storm, no pain, and no bhanjghad (destruction-repair) of anything. Questioner: But this vyavahar (worldly interaction) means, it is pudgal the non-Self only, no? So then pudgal will touch which pudgal? So all the imitations of pudgal are finished, all the nature of pudgal is finished and again… Dadashri: This is my pudgal, is this March 2011
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pudgal not superior to yours? By rising higher and higher, when my four degree deficiency dissipates then the state will look like a God. My conduct everything; even this body will become a God (Bhagwan). The physical body of Tirthankaras also had become God. That is why these people out there would agree, would they not? Questioner: So inside means, this body is as it is only; does the middle part change? Body remained the same; in which matter, on which side does the change in the four degrees happen? Dadashri: People see the weakness in this physical body complex on the basis of these four degrees only. This attire, this other thing, this ring, this combed hair, this food and all that, all these are obvious, are they not? All these will not be evident. Disrespect of Gnani is a great danger You cannot speak that ‘he will not be able to understand’. How much money he spends for the tickets for transportation to come here and sits in front of you with reverence. He has come here to understand only. So you cannot speak that ‘he will not be able to understand’. Questioner: Is there such ego that ‘I understand and other person does not understand’, in that, Dada? Dadashri: Such ego may or may not be there, but this is not becoming of you. Worldly interaction should be beautiful. We never had divisiveness due to differences in opinion (matabheda) with anyone in twelve years. I must have met almost a hundred thousand people. But I did not have matabheda with anyone. March 2011
Questioner: No matter how many questions one asks to Dada, some may try to insult Dada or ask questions which are inappropriate, even then Dada has the same mukta hasya (liberating laughter). Dadashri: No, never. I would not have the slightest scorn for him. Questioner: On the contrary, you would tell him, ‘You cannot understand? Let me help you.’ Dada does not leave him until he gets solution, and until his kashaya leaves. He would make Dada sit until twelve midnight. He will take the solution then only Dada will let him go. Dadashri: No, it is not his responsibility, it is Gnani’s responsibility. That poor fellow lacks understanding, he may speak anything. Gnani cannot speak. Many good talks came about, but finally he selected only one sentence. I said, ‘Even if you show disrespect and lack of humility (avinaya) I will remain in vinaya (humility) only.’ Then he says, ‘I agree with this talk very much.’ Hey brother, there were so many other very good talks here in satsang, where did they go? Yes, you would show lack of humility for sure. If you had respect then you would not disrespect at all. And if the other person were to show disrespect thinking he is giving respect then it is his responsibility. We can explain to him that, ‘Brother, you do not need to show such disrespect. Have a seat. If you want to curse me then do so, if you want to beat me then do so. But do not have disrespect for me.’ Disrespect to Gnani is a very grave danger. Therefore, finally we send them off from here. We had to ask two-four people to return from here that ‘if you will come back here 17
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then you will lose.’ Then he said, ‘No, I will definitely come back here.’ Then I said, ‘You will lose here’. This is how I had explained to them repeatedly explaining quietly by many ways. That person says, ‘No, I will come here for sure.’ This is because he would have insistence on scriptures. And he would adjust here. And again next day his insistence regarding scripture will come up. So I said, ‘Day by day your mind will start to spoil for the Gnani, and you will incur a loss, so instead let go of this now. There is no fun in this. There is no help in this’ I had to say no to two-four people like this because we cannot have divisiveness due to differences in opinion (matabheda) at all! We cannot speak even a word. He may speak wrong or right, he has authority. Gnani has all responsibility, full responsibility. If Gnani wants to make a mistake then it is extremely difficult. The Gnani cannot make one mistake. Otherwise, how is he considered a Gnani? Two kinds of mistakes must not be seen. The first kind, even little children can understand that this uncle is doing something wrong like this. And secondly, the mistake is such that intelligent people can understand. Intellectual people can understand that this is this person’s mistake. We should not have these two mistakes within us. Otherwise, how can we be considered a Gnani? Gnani is the greatest state with full of responsibility. Is there no responsibility? Questioner: Many. Dadashri: Other person may speak anything. He has right. But we take care of him so he would not make a mistake. We would save him. It should not happen through ‘us’ as a nimit (evidence). 18
As long as a man has insistence (aagraha) of any kind, he is verily in bhaavnindra (asleep to the Self). Insistence is wrong in the path of moksha. Awareness begins from the moment one knows this. I will say things as they are. Then if someone were to become obstinate and strong headed (jakki), then I will know there is tremendous ignorance on his part and that he is harming himself, so then I will not say anything more; I will remain silent. If he starts arguing, it is because he cannot understand what I am saying. Would he argue if he did? Gnani’s unique method Questioner: How do you deal with someone who becomes upset and noncommunicative (risavu) with you? Dadashri: With complete vitaragbhaav; complete non-attachment from within, along with the deep inner intent of salvation of that person. ‘We’ do not have any inner insistence of any kind. There is no intention of appeasing anyone either. If ‘we’ feel that in trying to appease the other person it will have a contrary effect, then ‘we’ would not say anything. If it is going to have a positive effect, then ‘we’ will say a few words to him, ‘Sir, ‘we’ made a mistake, please be patient. We are all prone to mistakes.’ ‘We’ would explain things to him in this way and pacify him. However there would be no insistence on ‘our’ part, there is complete vitaragata within. Constant vitaragata (devoid of any element of attachment or aversion)! There would not be the least bit of pull (bhaav) towards him or repulsion (abhaav) away from him. And then we have to tell ‘Dada Bhagwan’, ‘Please grace this man.’ Then, to the pure Soul, which is separate from ‘Chandulal and ‘Chandulal’s’ March 2011
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mind-body-speech, bhaavkarma-dravya karma-nokarma’ ‘we’ request, ‘please shower Your grace on ‘Chandulal’. I make all these connections. Then I remain vitarag (detached). The other person continues to remain upset and non-communicative (risavu) and I remain straight. This worldly interaction continues. He becomes perplexed for a while and then it all goes away. Questioner: Then, Dada, is it not true that a man who is apt to resorting to becoming upset and non-communicative (risavu), will automatically stop if he does not get any encouragement for such a behavior? Dadashri: ‘We’ never encourage such people, not even a little. Encouragement has a negative effect on such individuals. The one who leaves insistence, is in the religion of the Vitarag What is considered a path of the Vitarag? Say for instance, if you are stuck on the chotha (fourth day of lunar fortnight) then I would try to insist that ‘Brother, no, it is pancham (fifth day of lunar fortnight).’ But if you are such a person who would not let go of it then I would let go. Then I am in the religion of the Vitarag and the one who does not let go then he is outside of the path of the Vitarag. The one who lets go of his insistence, is in the path of the Vitarag. And the one who does not let go of his insistence, he is outside of the vitarag religion. So I have to let go only. The one who is saying it is pancham, has to let go of it. If four people are pulling from this side and four people are pulling from opposite side, they are pulling the string. In this string, if those other people have more force, more pull, then you all should let go, but if you do, do not give in suddenly, they March 2011
will fall harder. Therefore, let go gently, otherwise they will fall down. How did I say to let go? Do not give in suddenly otherwise they will fall down, will they not? Questioner: Why do we have to let go, I did not understand? Dadashri: If the opposite person is pulling with a lot of force and we are pulling, that string is the thing that we will need to play with it everyday, and we will need that tomorrow, will we not? So then we will have to tie a knot again. Rather than that, let go of it today so we do not have to tie a knot. They are pulling a lot today, so they should not fall down when you are giving in. Otherwise we have to tie a knot again, it will break. So then he pulls and we pull then what will remain? Will we not have to tie a knot? Questioner: If we let lose then they will fall down, that is correct. But, here if we do not pull then they will fall, that is how the situation is. If the wandering of the self from life after life (bhav bhramanata) increases then it is a sign of sliding downward, is it not? Dadashri: Bhav bhramanata will not decrease in any time cycle, without Gnan (Selfrealization). Without Gnan, no one is able to decrease bhav bhramanata in the slightest extent. All other kriyas—activity of mind, speech and body—increase bhav bhramanata (wandering into one life after another). Questioner: All other samyak kriyas (activity of mind, speech and body that help others) are also such that they would increase wandering into life after life? Dadashri: Yes, samyak kriyas bring the shackles of gold. And asamyak kriyas 19
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(activity of mind, speech and body that hurts others) that happen through deluded belief (mithyatva), brings the shackles of iron. But alas both shackles are there. Kriyas are not involved in the path of moksha. Moksha path is through understanding. One can go to moksha through understanding only. It should fit in understanding. One is the Self (Atma) for sure, absolute Self (parmatma) for sure. Insistence is rid through grace of the Gnani Questioner: What is the meaning of running a worldly life (sansar), Dada? Dadashri: Worldly life will remain as long as the physical body exists, will it not? Worldly life runs through dual colors (daurangi), does it not? Devotional worship remains good. Questioner: Do we have to make him live such a worldly life? Do we have to make him live the worldly life of two colors? Dadashri: There is no choice, is there? Questioner: I want to remain in the five Agnas. I want to remain in the five Agnas and the awareness (jagruti) of Gnan. I do not want to get into bhakti (devotional worshipping). Dadashri: Does anything happen according to one’s will? Questioner: What cannot happen if Dada is there? Does it happen if Dada helps or does it happen if one remains in Agna? Dadashri: I try to shower grace in every way; it would be good if it happens. Questioner: That is all. That is correct. Dadashri: If one tries to insist then it 20
will not be helpful, will it? Right now it is working due to grace. ‘We—The Gnani Purush’ know and understand, that this insistence will go away; insistence is there as long as there is a lot of debt (of karma). When the debt decreases, insistence will go away. Thereafter one will have broad mind. Questioner: Many times the thoughts come that I am like garbage, and how Dada is letting me go? So today I understood that it is going on because of grace. Dadashri: Grace must remain. If grace does not remain at all then what can happen of him? Questioner: He will be finished. Dadashri: You have to tell Mangaldas (the body complex devoid of discharging mind, intellect and ego), ‘I will be happy wherever Dada is happy. When Dada says that we have to go in this car then I am happy in that. And if Dada says we have to go in this car then also I am happy. I do not have insistence. So even then, will you come with me?’ Now make such a broad mind. Questioner: Yes, Dada. Dadashri: You moved around with me, so you found out that this is very important. Do such a thing, that the world would get phenomenally impressed (afrin). No insistence. Everything is correct except insistence. The cycles of pratikraman removes insistence Questioner: Certain prior insistences, I know now are wrong, this should not be so, in spite of not having the desire, I end up hanging on to that insistence. Afterwards I do March 2011
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realize, repentence happens, pratikraman happens; so then when will these insistences leave? Dadashri: We are letting them go and we are becoming free. If we do pratikraman then they will leave. As we do pratikraman, they will go far away. However many pratikraman we do, that many insistences will go far away. Bring closure by becoming straightforward The one who is straight (sarad) will flex and bend according to the truth, will adjust promptly to the truth. Such a one will quickly turn in matters where the ‘soul’ accepts and agrees, and he will not be insistent there. The one who insists is not sarad. So do not be rigid, inflexible and insist on anything! It is a grave liability to be persistently insistent (pakkad). Questioner: Arguments are bound to ensue where there is misunderstanding between two people. Dadashri: Therefore you have to end the matter there. Questioner: So if there is a misunderstanding and the other person tells me ‘you are wrong’, should I let go of it? Dadashri: Yes, you should let go of it. What objection do you have? If you don’t the other person will think, ‘Why is he talking like that?’ I ask you, ‘Is speech not vyavasthit? Is it not vyavasthit that he asks something?’ ‘We’ have all the solutions. Otherwise where is the end in sight? ‘We’ bring about a resolution quickly. It is wrong of us to say, ‘this person is right and this person is wrong.’ You just have March 2011
to believe that the other person is right and you are wrong and just move on. That way the other person will not have any problems either. No one will have a pending ‘claim’ against you. You can never be free if there are any claims pending against you. Insistence of ego dissolves through Gnan Wherever there is the stock of ego (ahamkar no bharelo maal), it is likely to increase. In the mahatmas the ego is residual, it is a discharging ego (nikali ahamkar); it is not true charge ego i.e. ego that charges new karma. But even then one goes on protecting and siding with it. Who are you to judge what is right and what is wrong? This should not be so. When one becomes adamant (jakka), it creates more veils of ignorance over the soul. However, after this Gnan, all that is left is the vyavahar i.e. only discharging worldly interactions remain. As far as nischaya (the Self) is concerned, jakka (insistence) is gone, dwesh (abhorrence) is gone, raag (attachment) is gone; everything is gone. Now after Gnan, the worldly life (vyavahar) is no longer chetan; it is no longer living (there is no more karma bondage; it is all a discharge). Vyavahar now has become achetan (it is inanimate); there is no life in it. Achetan means that it will reignite if You instigate it again (meaning if you become Chandulal again). Otherwise the non-Self (prakruti) will show its traits and dissipate, nothing more. Do you understand? It will manifest its trait; you will know what it is like when it expresses. You can know and identify all its traits. So different prakruti will express in different manner and intensity, and thus the stock within (bharelo maal) becomes evident. Then having expressed itself, it will dissipate. 21
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The one with the punyai gets to face a trial Those who are faced with trials and tribulations are blessed, so deal with your problems and do not become stubborn. You should expose your fault by stating so directly and openly. And if the other person is blaming you, then you should be happy and tell them you are glad that they discovered your mistake. The moment insistence breaks, one is the Self This insistency (khencha) is a disease in itself. If one lets go of the insistency, then everything will fall into place for him. When You used to let go, everything used to get settled, fall in its right place, no? And when you insisted on it, it would become one (no separation). It is to break his insistence that I ask another person to do it (seva). As long as there is insistence, one is Chandubhai. The moment insistence breaks, one is the Self. The fact that you get to be around Dada, is a wonder in itself, no? Do you understand any of this? Is anything useful in it? Questioner: Everything is useful. I feel that I am able to understand the part where he becomes insistent. But then the beliefs from before that are… Dadashri: Hey you! But who has the beliefs? Alas – you are saying the same thing again and again, even when I am separating You as the Self. Insistence can leave by scolding ‘Chandu’ Questioner: I understand this much, that what is happening is wrong, and at one point in time I even feel that I am separate from Chandubhai but despite this I become one again. 22
Dadashri: When You are scolding him then the Self and the non-Self will become separate. The moment the scolding begins, one’s vision is against the other. So if ‘Chandubhai’ is insistent when he is talking to others, tell him, ‘Chandubhai, why are you insisting like this? Are you an animal or what? Why are you insisting repeatedly? How does it look to others?’ Why don’t you really tell him off like this? Tell him, ‘Dada is saying this, so why don’t you think about it?’ And if you tell him off five to twenty-five times a day, it will all become separate. This is ‘our’ vachanbud (power and energy of words). Questioner: Since the time You told us to do it, I have started to tell him off. Dadashri: That is good. So since You are telling him off, You become the Self. Questioner: I scold him to the point of taking his skin off. Then everything remains well and separate. It remains separate. Dadashri: The Self will remain separate. Questioner: Then if he does good; I have to quietly tell him that he did good. Dadashri: You have to say that also, otherwise he will be upset and distant from You. That is wrong too. You even have to say that to him. You even have to tell him, ‘You pleased Dada. You have done a very good thing.’ Questioner: But I am not able to see everyone’s Shuddhatma. Dadashri: ‘You’ are seeing Shuddhatma for sure. It is ‘Chandubhai’ who cannot see Shuddhatma. You (the Self) can see Shuddhatma for sure. Just rebuke him; keep scolding him all day long, do it for a day or two. March 2011
DADAVANI
You are free if you open your closed fist To remain in the Self means to follow the Agnas. You should do in such a way that all remain happy. You should do in such a way that it does not interfere with anyone. Have you created interference with anyone until now? Questioner: Yes. Dadashri: Hum, if interference happens then would you understand that it is your mistake for sure? Questioner: I would understand. Dadashri: Finally you will have to mend your own, will you not? Someone else will not mend for you. We would just tell you, what else can we do? You enjoyed, didn’t you! That’s all, for me it is more than enough that you enjoy this much. If you say no, then what can I do? What we have to do with such belief? That belief which we do not have control over, what is the use of that belief? I want to become a Prime Minister, I do not have authority over that belief of mine, and it will be harmful for me needlessly. If I lose the Self then what is the use? Questioner: It is of no use. Dadashri: Whatever you got, that is correct. If one tries to hold on to his insistence then he gets caught. One says that I am being insistent however insistence grabs him. Questioner: It is a great sentence that is what has happened. Dadashri: Now if a monkey puts his hand to take out the nuts, then he cannot pull his hand out since he grabs the nuts in a fist, so he thinks that somebody has grabbed hold of me. That is how he gets caught. The same March 2011
thing has happened. Now if he lets go of it, then he can understand. So if he opens his fist then he is free only. If he will let go of his fist then he will become free. Liberated laughter blossoms the moment insistence leaves Questioner: We have encountered circumstances to attain mukta hasya, so how come it has been obstructed? Dadashri: Yes, the liberated One (mukta Purush) can enable within you such a mukta hasya through his own mukta hasya and gets rid of disease from inside. When all the diseases will go away, but there are all kinds of insistences (khencha) that reside within, so how would he laugh? You are not even crying. One is not crying at the time of crying then how can he laugh at the time of laughing? No one except mukta Purush can have a mukta hasya. Mukta hasya is obstructed because there are all kinds of ‘ghosts’ within you. We have given this Gnan, and that is capable of creating mukta hasya. Gnani Purush is constantly in a state of liberation, and because of that others become free from within. ‘Our’ mind remains free; it does not get bound even for a moment by any circumstance. Everyone become cheerful just doing darshan of the Gnani Purush and by doing so; many karma are dissipated. Except for the completely vitarag Lord, there is no laughter that is karma-free laughter. Such laughter has manifested in the current time cycle in the Gnani Purush of the Akram science; and it can destroy all the karma. No matter when you look at the Gnani Purush, even if you see Him at two in the morning, he will still have the same mukta hasya, whereas those of other people are filled with kashayas. 23
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Questioner: Does mukta hasya stop with vairagya (dispassion towards the worldly life)? Dadashri: In vairagya there is indifference (udaseenta). Udaseenta is incomplete with reference to liberation; mukta hasya is complete. Faces would have been sealed. If we try to laugh even then it will not let us laugh. Who is that which does not let us laugh? Those tubers, there are tubers inside, that is why insistence remains. Those tubers (of kashaya) which exist within, have their tug of insistence, and that insistence (khencha) does not let you sing pada (spiritual hymns). If you try to sing then the tubers will break. But if you do not try then what can happen? That is why I say that ‘you sing today’. If you keep mixing, blending smoothly with what is happening around- then all the tubers will dissipate. What creates laughter? Why does this elderly gentleman laugh so much? It is because there is freedom from mistakes (nirdoshata) and that is why he is sarad. Sarad means flexible. It means that he will bend (adjust) in whatever direction you want him to, just like gold (malleable). You can mold him anyway you want to, within an hour. Questioner: So does that mean that as faultlessness increases, so will mukta hasya? Dadashri: Yes, it is the attribute of faultlessness (nirdoshata). Today when people with etiquette laugh at the dinner table, it is considered a polished laugh. It is of a completely different kind; it is weird and artificial. It is better to be quiet, than have a fake laughter. It is better to say less than to speak artificial speech. 24
Since this man has come here, he is experiencing new and unprecedented bliss (anand) which only he and I know. That is because he is sarad, he experiences bliss just from my darshan. Questioner: While talking to You, sometimes we too laugh freely; is that considered mukta hasya? Dadashri: Yes, it is unrestricted at that time. That is how You get practice. Otherwise, why is there a need for reciting, ‘Dada Bhagwan na aseem jai jaikar ho’? During that time all the inner garbage comes out and You become free. It is so, that if we do not remember that we are old then our work can get done. If there is a state like a child then the settlement with equanimity can be done very well. ‘We— the Gnani’ are like a child. That is why we would say it as it is, we would say this and we would say that too. What is the need for superiority? A tuber-free can become an appropriate vehicle Questioner: What does one have to do become a nirgranth? Dadashri: Not knot of any kind; no outer or inner knot. So no tug of insistence (khencha) of any kind, no unyielding inner grip (pakkad), nirgranth (knot-free). Granthi (inner knot) means bound. One is bound with a kind of opinion and that is called granthi (inner knot; tuber). Nirgranth, means one is knot free, tuber free, inside and outside too. That is why it came just now, no? You spoke a sentence, nirgranth… Questioner: ‘Navneet, bow to nirgranth Dada…’ March 2011
DADAVANI
Dadashri: After that granthi—knot of the insistence of ‘I know’ leaves, if the Gnani gives darshan (vision) then through that darshan one can find the Atma (the Self). Other than this, there is no other way that the Self is going to be found. It is when He gives darshan; with that darshan and his guidance (angulinirdesh) for sure. Through that grace and pointing in the direction, when these two come together then it is done and you have to forget all that (knots) of the past, all that is the stock that needs to be discarded. All that was done until now, is dust, useless; all the knots. Then someone asks, ‘Brother, were we on a totally wrong path?’ Then the response is, ‘No, people placed you on this path. But after the ninth step if you want to go upstairs then you have to leave the ninth step. You cannot take the ninth step along with you. If you want to go upstairs then is it possible to take the ninth step with you?’ Questioner: It has to be left for sure. To climb, one has to leave. When the tenth comes, the ninth is left. Dadashri: You cannot take it with you. Questioner: If the tenth step is not found, and if the ninth is left, then one has to hang in the middle, no? Dadashri: No, but that verily cannot be found. That verily, because of insistence of the ninth, the tenth is not attained. The insistence of the ninth is this (fear), ‘this thing of mine will go away.’ The persistent grip on it prevents the acquisition of the tenth. Questioner: How can I know that, at this time, I have the qualification to climb the tenth step? Dadashri: When one leaves ‘I know’ March 2011
and all that; that is called qualification. ‘Until now, what I have done, I know’, to leave all, that is called qualification. What else qualification would there be? ‘We—in Akram Vignan’ have the very first condition is that come here with, ‘I do not know anything’, then you will progress further. Otherwise everything is useless. Everything that is known (by you) is wrong. If you try to sell it, no one will give even one cent to you for what you have known. Yes, the fruit of that is sansar (worldly life). One will get a good status. One will have nice cars, but not even a cent worth will come for the state of liberation (muktipanu). Ultimate closure through Vignan only This talk feels as if it is absolutely new, does this not? All this seems as if we are listening to something totally new, does this not? This is Vignan (science), so it feels new, that which has never been heard, read or known before. This has never been heard before is called unprecedented (apurva). That concepts which have never been heard before is called unprecedented. How is it? And that other one is considered ancient (parapurva), traditional, that which is coming down from very old times. This one is called apurva (unprecedented). On a rare circumstance, when the Gnani Purush manifests, that is when He unfolds all this completely. When He is not around, then all this gets veiled again. Everything I am saying is all through experience. If they are not my own experiences then they are solutions that I have ‘seen’ through my Gnan. People need solutions, do they not? Otherwise, without a solution one continues to suffer in entanglements (goonch). People continue to experience turmoil because they cannot find a solution. Everyone is in this state. 25
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So what does one do when an entanglement (goonch) arises? This world is nothing but a factory of entanglements and confusion. “The world is the puzzle itself,” it has puzzled itself. That is why I am telling you that this is the Vignan (science) of Akram. This Vignan has been given to people who have not reached even its peripheral boundary; they were not even qualified to receive it. Surely, it is their merit karma that they have attained this Vignan. That is why ‘we’ have said, as far as worldly interactions (vyavahar) are concerned make Chandulal (the self) do the work in such a way that he hurts no one; this
that must be Your inner goal and Your constant inner intent. Questioner: The amazing thing is that the words that are expressing from You, ‘touches’ that ‘one’ within exactly, that disease is being eradicated, changes the vision and it is seen that it is working exactly within. Everything appears to be very scientific. Dadashri: Only if the talk is completely scientific, will it bring ultimate closure (nivedo) to people, otherwise it will not. ~Jai Sat Chit Anand
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