DADAVANI

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Printer/Press : Mahavideh Foundation, Basement, Parshvanath Chambers, Usmanpura, Ahmedabad-380014

Editor :

Deepak Desai

October 2006,

Vol. : 1, Issue : 12,

Conti. Issue No.: 12

Publisher, Owner &

Printed by : Deepak Desai

on behalf of MahavidehFoundation, 5, MamtaparkSociety, Usmanpura,Ahmedabad-380014Gujarat, India.

EDITORIALThe state of the Gnani Purush is sahaj atma swaroop—the natural state of the Self, but

what is the meaning of sahaj atma swaroop and how can one attain that? Can everyone attainthis state? Yes, it is possible. Gnani Purush Dadashri’s Akram Vignan—the step-less scientificpath of Self-realization makes it possible for the seeker to become sahaj—natural as the Self, byemploying purushaarth—highest inner spiritual endeavor after attaining the Self. One attainsAtmaGnan—Self-realization in an hour in which one’s wrong belief ‘I am Chandulal’ departs. Thesubtlest ego—shookshmattam ahamkar, the one that used to create—charge new karma getsdestroyed, and thereafter the discharge residual ego remains. To deal with the discharge egoDadashri has given five Agnas—cardinal instructions, and by applying them, subtle componentscalled potapanu—‘I-ness’ begins to dissolve and naturalness begins to arise. The self becomesnatural immediately after receiving this Gnan of Dadashri and further inner work of bringing thenon-Self complex of thoughts speech and act—the prakruti into naturalness remains. And tobecome sahaj one does not have to do anything; one simply needs to understand what one hasreceived, the Self and to remain within the Agnas of the Gnani in all circumstances, and in thisprocess the exterior portion—the worldly visible self, becomes natural. Once this happens, oneattains the complete state of the Self.

This worldly interaction of animals is natural, because their mind is limited, and intellect andego have not developed much. The expansion of intellect and ego is unlimited in human beings.They do not let these intellect and ego remain in their natural state, and due to that the claimsof doer ship, ‘My-ness’, ‘I-ness’ arises and this perpetuates their worry-tension-suffering. Yes,sleep comes automatically but you claim with egoism that I slept right away, you awake in themorning but you claim with egoism, ‘today I got up late.’ ‘This will look good on my part, thiswill look bad on my part, what people will think about me, can I do this or not, I can do this, Icannot do this, I want to do this, I am not going to do this.’ Thus the ego creates interferenceclaiming the doer ship in all the actions of the prakruti that are happening and thus naturalnessis impeded. By claiming the doer ship in that which is already happening one becomes unnaturaland when one, after this Gnan, repeatedly resets such awakened awareness—jagruti of being thenon-doer in the discharge process then, one becomes natural.

Greatly revered Dadashri could remain natural by staying on the peak of the state of theSelf—gnandasha. On the other hand, he is as natural as a little child. The little child is so in theignorant state, and Dadashri is so with near total enlightenment.

In this issue, Dadashri’s natural speech has been compiled to facilitate the progressiontowards full Self-realization. This is easy by application of the five Agnas and applied awarenessof the Self in identifying the subtle sprouts of the intellect and the ego. It will guide the one whohas attained the Gnan of liberation to achieve the state of naturalness with the precise understandingof internal spiritual efforts. - Deepak Desai

As ego dissipatesone becomes natural

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(Please note that great care has been used to convey the exact message of Dadashri. Here ‘Y’ or ‘S’refers to the awakened Self or the Self. For glossary of the terms, please refer to : www.dadashri.org/glossary.html and www.ultimatespirituality.org )

‘I’ in the wrong locationThe belief ‘I am Chandulal’ is ego—

ahamkar. To impose ‘I’ where ‘I’ does notbelong is ego.

Questioner : How can there be ego insaying I am Chandulal? If I say, ‘I am this andI am that,’ then it would be a different matter.But if I say naturally, ‘I am Chandulal’ thenwhere is the ego in that?

Dadashri : Even if you say so naturally,does the ego go away? Even if you say, ‘Myname is Chandulal’, naturally, it is stillconsidered ego. Because you do not knowwho you are and you identify yourself withwhat you are not. That is ego—ahamkar!

‘I am Chandulal’ is for dramatic (Dada’sterm for playing one’s worldly) purpose only.There is no harm in saying, ‘I am Chandulal’,but the belief that ‘I am Chandulal’ should notbe ingrained within you.

Questioner : Yes, otherwise, ‘I amChandulal’, will take hold.

Dadashri : If the ‘I’ is in its real—original ‘I’ location, it is not ego. ‘I’ is not atits original location. The ‘I’ is on the falselocation (I am Chandulal), and that is why it isego. If the ‘I’ comes out of its false locationand reverts to its original place, then the egois gone. Therefore, the ‘I’ is not to be rid of;rather, it needs to be placed at its exactlocation.

Nothing to be done: simply to beunderstood only

Questioner : I am trying to absorb, Iam listening to what you are saying, and trying

As ego dissipates, one becomes natural

to digest that.Dadashri : Do not try to digest. This is

not a thing to digest. To attempt to do anythingwill bring in the ego, and unnecessarily increaseit.

Questioner : Then, what is to be done?Dadashri : You have to become sahaj—

spontaneous and natural. Sahaj.Questioner : I do need to make an

effort, don’t I?Dadashri : No, no. To make an effort

will make the ego rise. You just have tobecome natural—sahaj, sahaj. Nothing needsto be done, it simply needs to be known andunderstood. You need to understand only. Ifyou have to do anything, then are you able toevacuate your bowels whenever you want to?Does this not become apparent to you whenyou have to take a laxative or visit a doctor?This needs to be done, no?

Questioner : Yes.Dadashri : I had satsang with a group

of physicians trained abroad and told themthis regarding the bowels blocking up andrefusing to move. They began their medicaldiscussion excitedly. I went on, ‘you will realizethis when you become constipated.’ I told themthat one does not even have the power to goto the toilet at will. This is another shakti—energy force all together, which is controllingall this. You are making all this verbal noise fornothing. All this is managed by entirely differentenergy force, and as mere nimits—instrumentalevidentiary doers—they believe that they arethe doers, and this is the illusion. This is like

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the dog that is sleeping in the shade under theox cart. Suddenly the owner gets on the cartand the oxen start pulling it. The dog also getsup and walks along underneath it, thinking,‘for sure, I am moving this cart.’Naturalness verily means the effortless

stateQuestioner : It is specified in the Charan

Vidhi (spiritual booklet for mahatmas to sustainawareness after attainment of Gnan), ‘blessme with the naturalness of thought, speech andacts just like You—the Gnani,’ so how is thatnaturalness? What is the definition ofnaturalness?

Dadashri : Naturalness in gross languageis defined as the effortless state. There is noeffort of any kind. No effort is necessary fromthe atma—the Self and no effort is requiredon the part of the body—the non-Self. Evenmental effort or intellectual effort is notnecessary. No effort at all, is the effortlessstate.

Questioner : But in that there wouldbe harmony amongst thoughts-speech andaction, no?

Dadashri : The effortless state hashappened. That’s it. No effort. The one whoused to make the effort is gone from it—thenon-Self complex. The mind-speech and actsare the doers of the work and from them all,the one who used to make the attempts—‘thedoer’ leaves. The absence of the attempter-doer is the state of naturalness and thepresence of the attempter-doer is the state ofunnaturalness. So once the attempter leaves itis natural. Later on whatever action ishappening, there is no problem; problem is ofthe attempter—doer only.

Questioner : So becoming an attempteris the ingrained knot within him.

Dadashri : Yes.Questioner : That means that really in

any process there is no need to make an effortor an attempt at all?

Dadashri : Attempt is necessary, butthe doer of the attempt is unnecessary. If wesay that there is no need to make an effortthen people will quit doing the work. They willhave mental attitude—bhaav to quit. So thereis a need to make an attempt.

Questioner : But what is the realityfrom within, in exactness?

Dadashri : Once that attempterdisappears then it is done.

Questioner : When these actions aregoing on through the thoughts-speech and acts;at that time does the attempter really exist?

Dadashri : It is because of the presenceof the attempter that there is an attempt. Andthat is the unnaturalness. Once the attempterleaves then the same thing becomes natural.

Questioner : That means when thisprocess takes place by thoughts-speech andbody when the attempter is doing and whenthe process takes place in the absence of theattempter, both these actions were reallymechanical, no?

Dadashri : It is one and the same thingto have this happen; there is no change in theoccurrence.

Questioner : So does it mean the samething would have happened even if he had notmade an effort?

Dadashri : There is meddling in theeffort, and that is the problem.

Questioner : Does one suffer theconsequences of the interference or do anychanges in thoughts-speech and acts happendue to the interference?

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Dadashri : That change is not going tohappen. The effort was made therefore it isnot effortless.

Questioner : That is correct but whenthat effort takes place, does any change occurin the activity of thoughts-speech and acts?

Dadashri : No changes at all!Questioner : So then what is the

consequence of making an attempt?Dadashri : That is only his ego, ‘I am

doing’!Questioner : Is that considered a risk

of the next life?Dadashri : Yes, He is taking a risk of

the next life, because it is the wrong belief.Questioner : And if that wrong belief

leaves then can we say that the attempter—doer of the effort is gone?

Dadashri : Then it is the effortless stateone becomes natural and spontaneous. Whatwe (The Gnani and the fully enlightened Lordwithin) eat, drink, all that is called natural.

Questioner : That means that whenthere was the wrong belief then there was theattempter and what does he become after thewrong belief is gone?

Dadashri : Nothing happens, theinterference leaves.

Questioner : But does the one whohad the wrong belief, exist later on?

Dadashri : On one side is atma—theSoul and on one side this body, the effortlessbody, thoughts-speech and acts. It is stillpudgal—integrating and disintegrating non-Selfcomplex. The middle part of egoism is gone.

The one that was having the strain isgone; the one who was getting drained is gone.The one who was getting bored is gone. All ofthem gone.

Questioner : Then who is left?Dadashri : Nothing, this—the non-Self

complex remains natural. There is no one else’sinterference within.

Questioner : The acts of the body haveto be done, there is the speech, and so in allthat the ego is necessary, no?

Dadashri : No need at all. The one,who was creating causes, is verily gone. Onlyeffect remained.

Questioner : But then you are sayingthat no action takes place until the ego placesits signature, so then which ego is it?

Dadashri : It is discharge ego.Questioner : In that case what will be

the difference in the action and the result carriedout through this discharge ego?

Dadashri : Sahaj—natural andspontaneous. There is no attempter—the effortdoer, it would be natural.

Questioner : Yes, it would be natural,but the ego that was making the attempt wouldnot be there, but would the discharge ego bethere?

Dadashri : There is no problem withthat. The discharge ego would be theredefinitely. Everything of it is madadaal—dying,discharging. That is called sahaj kriya—naturaland spontaneous action.The ego will go into attack mode, like a

snake, if you tease itQuestioner : Say for instance I still

have one file (term used by Dadashri for thenon-Self accounts, presenting in this life asindividuals) pending in income tax. The income-tax officer has not attained this Gnan—Self-knowledge, so his ego is alive. Now, can heruin my life with his egoism?

Dadashri : No, he cannot hurt you in

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any manner, provided you do not respond tohim via the ego.

Questioner : I do not even visit himand do not need to visit him. However this filecomes in the routine.

Dadashri : There is no harm in that.Questioner : If he is an egoistic officer,

will he not make my life miserable?Dadashri : He does not have any power

over his own bowels then what can he do toyou? He can hurt you if you assume the egoisticstance of challenging him.

Questioner : No one will do such athing.

Dadashri : Yes. You are natural andhumble, and therefore, nothing will happen toyou. You are natural and not creating anywaves, and therefore there cannot be anychange in scientific circumstantial evidences—vyavasthit. That poor fellow does not haveany power at all!

Questioner : Now on one side you aresaying that he does not have any power to goto the toilet and you also say at the same timethat he has the ego.

Dadashri : He can hurt you if heattempts to, he has the power to hurt you.Therefore, you should not give a counter tosslift—support to any words that flow forthduring the interaction. (Let the words flowwithout any ego based resistance)Ego leads to worries, worries lead to…

The ego that is the result of the by-product of worldly interaction is natural ego.This type of ego is enough to run life normally.But whole new factories of ego have beenstarted, and this extra ego has expanded tosuch an extent that there is no end to theworries. Only the ego has been given the boost

in production, by leaps and bounds. Theworldly interaction can run fine with the natural,normal ego. But the excessively spread ego ofthe old man asserts, ‘I am worried a lot.’ Whatare the consequences of these worries? Animallife form is the result in the next life. So it isworth becoming aware. As long as one is inthe human form, one can become aware ofthis. Wherever worries exist, the result is abirth as an animal in the next life.The world is forgotten under the shelter

of the GnaniDo you forget the worldly life—sansaar?

Do you all forget the limit of your worldly life?It will remain in your memory naturally and tome this worldly life would not remain inmemory even for a moment. I would not knowthe day or the date today. I am not concernedabout the name of this body at all. There is nointeraction with this (relative self) now. And inyour case, even when you try to forget theworld, you cannot. You can forget the worldonly during the time you sit around me. Andonce you go away from here, the world willcling to you. Will it not cling once you goaway from here (the vicinity of Dada)? Thereis maya—that, which makes one forget theSelf, isn’t it? It will cling to the one by carefullyidentifying the one who is ready to get deludedagain.

Questioner : That is why I get stressed.Dadashri : You get so stressed that you

can’t even stand it anymore. How can yousleep? Your tossing and turning do not helpyou. You do not have control over sleep orawakening, and yet what does the ego say? Islept at 10:30 PM. and I woke up at 5:00AM. Hey mooah! (Special term used byDadashri to awaken the ignorant one from hisspiritual slumber) Sleeping is not under yourcontrol and yet why are you chattering for no

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reason? Are you in a mental hospital or what?This is sheer egoism on your part.

Only the discharging karma remainswith Akram Gnan

Questioner : It is not like, some otherentity is making us to do all these things butwe also are at least, doing some things.

Dadashri : Yes. It is correct that weare doing; however that doing is for the nextlife. And all that is being done—happening, isof this life. The discharge—karma effect ismaking us do in this life. Only the charge—causal karma is what we are doing in this life.

We are saying that after taking thisGnan—Self-knowledge, new karma is haltedfrom binding—new cause is not created. Thisis the suffering—effect of the karma you hadcharged in your past life. Now you are notcreating new causes. So go home to yourdestination—final liberation after suffering thiseffect of the karma.

Questioner : How is it possible to doany work without the doer ship?

Dadashri : It is like this. Everything ishappening as discharge only. If you hold that‘I am the doer’ then you are charging a newkarma. And for the one for whom ‘I am thedoer’ ceases then all his actions are happeningthrough the discharging process. The act ofwork is happening constantly as a dischargingprocess, but when it is associated with theawareness of doer ship then new karma isbound, and when the awareness of doer shipis non-existent, and instead is associated withthe awareness of non-doer ship, then newkarma is not bound. That is the simple soledifference!

It is easy to kill the egoQuestioner : But the ego is intricately

connected with the sense of doer ship.

Dadashri : Yes, so?Questioner : For the worldly beings it

is not an easy thing to eliminate the ego that isassociated with the sense of doer ship.

Dadashri : No, it is the easiest of all.The easiest of all that is easy is to stop theexercise of doer ship—the sense, ‘I am thedoer.’ It is the most natural of all that is natural.It is the most natural thing to cease the kashays:anger-pride-illusion of attachment-greed.Otherwise by struggling and toiling these fourkashays: anger-pride-attachment-greed wouldnever leave. The ego that produces these fourkashays would not leave after any amount oftoiling or putting up with any amount ofhardship.

Naturalness is that where there is nointerference

The Atma—the Self is indeed naturalby its inherent nature. The body complex hasto revert to its natural and spontaneous state.This is to say that one is not to interfere in theeffect of the body complex. Sahaj—naturalnessmeans not to interfere in any manner in theeffect—discharging of the body complex. Onemoves with the flow of the resultant—dischargeeffects. To interfere is the illusion. The onewho interferes believes in his mind that, ‘I amdoing something.’ ‘I am doing something,’ isthe illusion.

Total readiness—ideal state for worldlyinteraction is synonymous with absoluteenlightenment. Sahajatma swaroop—thenatural state of the Self in worldly interactionmeans total lack of interference with anyoneor anything. It should be done thus, and notthus, such interference does not exist. Nothingof anyone interferes within at all. The individualwork of each—the self and the non-self issimply being done. That which the

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kartapurush—the doer is doing is being knownby the gnatapurush—the knower continuously.Both remain in their individual ‘work’.

Such a wonder! How magnificentlywonderful! This is the greatest wonder of thepast million years. So many people have beenliberated.

Everything is incomplete as long as onesays, ‘I can do this and I can’t do this, I haveto renounce this.’ The one who renounces isan egoist. The one who says, I can’t do this,or I can do this is an egoist. All this is egoonly. Therefore, this, which has expressed fullywithin you, allows for all the kriya—task to bedone, both for the worldly activities—sansaar,as well as for the entire realm of the Self. Bothremain within the realm of their own tasks.The worldly activities go on without interferencefrom the Self, which continues to express furtheras one remains absolutely detached—vitarag.Such is the Akram ViGnan! When the worldly self becomes natural,

then the body attains naturalnessDadashri : The Soul is verily in its natural

state—sahaj. When this external—thethoughts, speech and body becomes naturalthen the Self is verily natural—sahaj. But thisexternal—relative self does not becomenatural—sahaj, does it?

Questioner : I do not quite follow you,Dada…

Dadashri : The saying is that when theself becomes sahaj—natural, then the bodywill follow suit naturally. The self here denotesthe vyavahaar—worldly self, the self that isinteracting with the world. The mooda—main,original Self is natural. The whole problem isof the worldly self only.

Questioner : You have said that a slapcan be given to someone with sahaj bhaav—

naturalness. How can a slap be natural?Dadashri : Yes, it is possible a slap can

be natural.Questioner : The prasaadi—blessed

gift, ritual that Dada does while whackingsome with a shoe on their backs….

Dadashri : All that is natural. Naturalmeans that ‘I am hitting,’ does not exist in theawareness, established knowledge or belief.And when I smack with naturalness, no onefeels the hurt of the whack.

Questioner : Can anyone other than aGnani slap anyone naturally?

Dadashri : Yes, if it is with naturalness—devoid of any inner kashay—then it can bedone.

Questioner : If anyone other then aGnani were to slap someone, there wouldsurely be a resultant hurt to the other person.

Dadashri : Then there is no naturalnessif the other person feels the hurt. There issomething wrong within; otherwise he wouldnot be hurt.

Everything about us (the Gnani and thefully enlightened Lord within) is natural. Soone needs to come into naturalness. No lawlaw (The Law of ‘No Laws’) is there to leadto naturalness. How can one become naturalif he has to follow any law? They (the placewhere the laws and etiquettes are the rule) willnot sit in the easy manner the way I am sittinghere. They will not touch anything if somethinglike this (cashews and dried grapes) is beingpassed along. Naturalness does not exist intheir talks. Naturalness means one is at easein all situations and adjusts with inner personalease. He will not be bothered by thoughtsabout what others will say or think. So if youobserve all this, and aspects of naturalnessyou will be able to size him up.

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Questioner : Does the ego arisenaturally or not?

Dadashri : That you can identify,basically the ego is blind, no? As the ego isblind it will not refrain without creating clasheswherever it moves and rises.

Questioner : Yes, that means there isno naturalness there?

Dadashri : No. Naturalness does notexist where the ego exists.

The belief of the egoQuestioner : Does that which has

become asahaj—unnatural, the non-Selfcomplex, binds and traps that which is sahaj—natural, the Self? Is that what has happened?

Dadashri : The entrapment, bondageexists as long as the ekata—oneness isbelieved. (The Self is the non-Self; I am thisnon-Self).

Questioner : Who has assumed thisoneness?

Dadashri : The ego has believed thisoneness.

Questioner : How can this beunderstood before the bhedaGnan—theknowledge that differentiates and demarcatesthe Self as distinct from the non-Self?

Dadashri : It will not fit in theunderstanding at all! As long as the ego exists,how can one say, ‘it happens’? One cannotsay what kind of madness will arise with theego remaining alive. And in your case a certainportion of the ego dissipates after attaining thisGnan—the knowledge of the Self. The chargingego, the interfering ego leaves and thedischarging ego that acknowledges ‘it happens’remains. That is why it fits in your understanding.

Questioner : The ego to perform thefunction of discharge, to settle the karma,

remains.Dadashri : For the belief ‘it happens’,

it is required, that discharge ego remains.Vega, Aavega, Udvega : Motion,

Emotion, Extreme emotionQuestioner : Please explain about

vega—motion, aavega-emotion and udvega—extreme emotion.

Dadashri : Vega-motion is the naturalthing and aavega—emotion is unnatural.Aavega—emotion arises because one becomesa doer. And udvega—extreme emotion ariseseven if one does not want to. The onset ofudvega is like it can explode the head off.During onset of udvega one feels the head isabout to burst open. Even Gnanis (theenlightened ones) would have vega—in motion.They would not have aavega. They would nothave udvega at all.

The sense of doer ship is the actQuestioner : If we do not eat or drink

then can we say that kriya—action has beendone? How is that called?

Dadashri : No. That is not called akriya—an act. If you say or believe that, ‘Iam doing’, then it is a kriya—action. If ithappens naturally—without the sense of doership, then there is nothing. I am doing, I cannotdo without taking a shower; are all kriyas.This has the base of doer ship.

Doer ship binds karma‘Effect’—discharge (of the karma) just

happens on its own accord, but one is creating‘causes’ internally, by giving support by saying,‘I did, I spoke’. In fact no one needs to doanything at the time of effect—discharge. Effectkeeps happening by itself naturally. But onegives support to that which is discharging bysaying, ‘I am doing’, that is the illusion andthat is the new ‘cause’.

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Questioner : What is the cause—originof that cause (charging of new karma)?

Dadashri : Agnanta—ignorance of theSelf. The root cause is the ignorance of theSelf—agnanta. The Gnani Purush eliminatesagnanta—ignorance of the Self.

One becomes natural by following theAgnas

Questioner : Please explain a little bitabout the naturalness of thoughts-speech-actionand the naturalness of the atma—Soul.

Dadashri : Atma—Soul is verily natural.After giving Gnan—Self-knowledge, ‘I amShuddhatma—I am pure Soul’ comes in toyour awareness, it remains in your awareness—laksha by itself. You do not have to recall.That which you have to recall is that which isforgotten. This awareness—laksha remainscontinuously, therefore that soul has become asahaj atma—the natural Self. From thenonwards as one follows the Agnas of the GnaniPurush the thoughts, speech and acts alsobecome sahaj—natural.

Questioner : In that process, you directus to settle (the files) with naturalness—sahajbhaave, so what then is the technique tocultivate this natural intent?

Dadashri : What is the meaning ofnatural intent—sahaj bhaav? After receivingthis Gnan you became Shuddhatma—pure Soulso you are in the state of naturalness only.Whenever the ego is absent, one is natural.Naturalness means absence of ego.

You attained this Gnan so Your ego isabsent. Now, you don’t believe, ‘I amChandulal’ which is what you used to believe.Do you believe that now? It is all over!

‘I practiced law in court and preventedhim from being locked up in jail. I did that forhim!’ ‘I just used the toilet.’ Oh ho ho! Why

could you not use the toilet yesterday?Yesterday you had to call a doctor to send ina prescription for your choked up bowels!

On the contrary sakriyata—joining in theaction with sense of doer ship increases dueto egoism. Everything is spoiled due to egoism.Once the ego dissipates everything becomesregular and then naturalness begins. Ego ruinseverything, it verily spoils that which is of theself and where there is naturalness, everythingis so beautiful.

In front of Gnani Purush : The worlddissipates, the Self expressesIf you try to forget the worldly life—

sansaar, the very same thing comes inrecollection. That which fades away is boundto come back in memory, so the worldly lifecan never be rid of. If you wish to forget it foran hour, it will come more and more in yourmemory. That which you would like to forget,returns in your memory with twice thepersistence. You can forget the worldly lifesitting near the Gnani Purush, with satsang—his company, since he has forgotten the worldlylife—sansaar. In addition you can forget sansaarby sitting next to him who has forgotten hissansaar, because he would not be inparparinati—state of the non-Self. GnaniPurush does not ever remain in parparinati—the non-Self-relative self. He will do all kindsof communications, he will fulfill all worldlyresponsibilities but his vyavahaar—worldlyinteraction remains ideal.

His worldly interactions are ideal—aadarsh vyavahaar, yet He is not in it. Worldlyinteractions continue normally. Thevyavahaar—worldly interactions carry on inthe absence of the self (without anyinterference). And in fact vyavahaar is suchtoo. It is only due to the illusion that it appearsthat one is one with the vyavahaar. This illusion

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is persistent for what reason? It is because oflack of jagruti—awareness of the Self. Thediminution in awareness leads to the persistenceof the illusion. Illusion still remains due todiminution of awareness. The awareness comesand goes but this is relative awareness—vyavahaar jagruti, this is not real awakenedawareness—nischaya jagruti. One keepsremembering the worldly interaction in case ofvyavahaar jagruti. With increased awarenessof worldly interaction, one remembers theworldly activities and tasks with more forceand vigor, and this excess awareness leads tomore stumbles and problems. With normalityand naturalness in worldly awareness, there isneither any use for alertness nor inattentiveness,and one’s work gets done without any stumblesand falls. The Gnani Purush is always in thestate of naturalness. He does not plan inadvance like, ‘when and what will I speak?What will I think?’ His speech flows naturallylike a taped record playing. He does not talk—he is not the owner of the speech.

Naturalness : No interference of egoThe body—deha is natural, meaning it

is in its own nature; one is not to interfere init. When there is no interference of ego thebody is said to be in its natural state. You cansay that our (the Gnani and the fully enlightenedLord within) body has reverted to its naturalstate and the Self—atma is verily natural. Didyou understand the interference of the ego?When the ego dissipates then everything issettled. This worldly life—sansaar perpetuatesdue to this egoism. Everything depends onegoism. Nothing else is obstructing, only thisegoism is the impediment. ‘I’ ‘I’!

Unnaturalness remains as long as theego interferes

Questioner : A person who does nothave any misery or never suffers misery at all,

is he not ready for moksha—liberation?Dadashri : No. He verily has moksha.

He is in moksha only. But that state is notpossible. Such a state is not possible. Whocan be in that state? Except for a Gnani—Theenlightened one, no one can have it. BecauseThe Gnani remains as the Self—homedepartment, and therefore he does notexperience any misery at all. He is mokshaswaroop—embodiment of moksha. He doesnot get into the non-Self—foreign departmentat all. He would not have worldly interaction—vyavahaar with foreign department—the non-Self. His sachar vyavahaar—movements ofworldly interactions have ceased completely.And despite this his worldly interactions, whichby very nature involves motion, runs verysmoothly and naturally. Even He moves aboutin worldly interactions, but that runs naturally.He is natural and spontaneous in His routineactivities, like eating, drinking, sitting, andmoving about. All these are so natural thatthere is no need of the ego.

Sense of doer ship binds a new lifeQuestioner : When one thinks that it

will not work without me, is that an exampleof a live ego—sajeev ahamkar?

Dadashri : Every action is being donewith the sense that, ‘I am doing’, that is verilyis the living ego. This barber also has to decidethat I will have to shave this gentleman. Thenit happens for sure. And if ever, he affirms,‘No one can shave him as well as I’, then hewill end up nicking the man with his razor anddraw blood!

Therefore, if it happens naturally then ahundred percent result is obtained. And if oneever tries to do something else—egoemployment—then one ends up with a fortypercent result. So great result ensues

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naturalness. And the ego is blind; it does notlet the work accomplished successfully andbesides it binds a next life!!

Gnan leads the ego into naturalnessEgo can leave altogether naturally with

ease. The way to dissolve the ego is easy.Yet, one cannot do this on one’s own. Theone with the ego is vikalpi—I am Chandulal—how can he become nirvikalpi—I am pure Self?When one meets the one who has become thenon-doer, the one who is a mukta purush—the liberated one—then his work is done.

Therefore the ego is a thing that can berid of with ease. This is because it had arisenwith ease, spontaneously. It has not createdthrough toil and strain, and therefore it can berid of with ease. When one toils and exerts,the ego simply increases in intensity.

Who is the doer in a result?Any work that happens is this life is the

result of karma (cause) done in the past life.Now what do the worldly people know? Theysimply say, ‘he did this now.’ Whatever onedoes in this life is due to the pressure of thekarma of the past life that is expressing in thislife. It is not due to one’s will and approval inthis life. And the world keeps on knowing thatone has done it in accordance with one’s will.This shatters the ‘not responsible’ factor forthe karma—act. One was responsible for thisin the past life. One is not responsible for it inthis life. One has not done this in this life. Whois the doer? The result is the doer. He did itin the past life and this is the result. This thathas happened—in this life—is the result andhas been done by the result!Naturalness begins when dehadhyas—

‘I am this body’ leavesQuestioner : Does the vyavahaar—

worldly interaction become natural for the one

who has attained the Self and become awareas the Self?

Dadashri : Once he becomes aware asthe Self, there is no concern for vyavahaarvyavahaar—worldly interaction with worldlyinteraction. The worldly interaction—vyavahaarcontinues.

Questioner : So his worldlyinteraction—vyavahaar is udayaroop—as thekarma unfolds.

Dadashri : That is it. There would notbe anything else. Once kartapanu—sense ofdoer ship leaves, one becomes aware as theSelf. Once the doer ship leaves then one is leftwith one’s udayaswaroop—flowing with theunfolding karma. This—the non-Self complexinteraction—vyavahaar—runs on autopilot, andthis—the awakened Self also is on autopilot.Both run independently.

The Self remains within its nature as theSelf, and this body remains within its ownnature too. This is the result of the loss ofdehadhyas—‘I am the body’ belief. ‘I am thisbody’, was the connecting link between thetwo. That which created the oneness is nowgone and therefore the body continues with itsfunctions and the Soul remains in its function.This is sahajata—naturalness!Naturalness prevails in the absence of

the meddlerQuestioner : Now after this Gnan—

Self-knowledge, the soul reverts to its inherentnature, no?

Dadashri : And the pudgal—the non-Self complex (that which is constantly formingand disintegrating) comes into its nature(inherent characteristic traits). Pudgal comesin regulation, because the one who wasmeddling is gone. If the one who createsinterference does not exist then the pudgal—

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the non-Self complex is always in regulation.You make this engine (this body) ready byloading with charcoal (food) and everythingelse; its nature is to run just fine, even in theabsence of the driver. Now within the enginewhen the engine driver (ego) is sitting there,he will interfere, and he will stop it and laterstart it. If there is no interference in thepudgal—the non-Self complex, then it willcontinue to purify on its own. But this egointerferes and the interfering creates theinterference—mess. Who creates all thisinterfering mess? Wrong beliefs arising fromignorance followed by obstructive oppositionsand mistakes!

Bliss proportional to naturalnessQuestioner : If the body becomes

natural, can we say that his dehadhyas—I amthis body belief is gone?

Dadashri : What did you understandsahaj—naturalness to be? Have youunderstood natural as in the language ofnaturalness or in your language? If apickpocket picks your pocket and you remainunaffected then know that the dehadhyas isgone. When someone harasses the body inany manner and you are affected then thedehadhyas is there. ‘Why did he do this tome?’ is dehadhyas. In the language of Gnaniswhen the body becomes natural—sahaj thenthe dehadhyas is gone.

Samadhi exists with naturalnessQuestioner : When can we say that

the deha—body has become natural?Dadashri : When anybody does

anything to this body, it dose not result in raag-dwesh—attachment-abhorrence. Our (TheGnani and the fully enlightened Lord within)body is in the natural state. You are to see thisand learn that our body is natural and

spontaneous. We do not feel attachment andabhorrence; that is why our body is natural.Who can we call natural? You need tounderstand this. Natural means swabhavik—in inherent nature. It is in its own nature,naturally. There is no vibhavik dasha—the stateof belief of the non-Self as the Self—‘I amChandulal’; ‘I am this body’. There is noawareness of ‘I am’.

Questioner : You just mentioned thenaturalness of the body, but when can webecome natural?

Dadashri : Since the awareness arisesafter taking this Gnan—Self-realization(awakened awareness), it will decrease thekarma so you start to become natural andspontaneous. Even now you keep reverting tonaturalness at each and every degree and finallyyou will become completely natural andspontaneous. Once the dehadhyas fractures,you move towards naturalness so now youare becoming natural—sahaj only. The degreewith which one becomes natural, acquires thedegree of samadhi—one-ness with pure Self.

I am doing all these talks in the state oftrue samadhi. All day long I am natural andspontaneous. This is because we (the Gnaniand the Lord within) are not the owner of thisbody even for a moment, not the owner of thespeech and not the owner of the mind. Theownership of this body left twenty-six yearsago. The bliss of the Self (samadhi—the statein which no situation in the relative world affectsthe inner bliss) has remained uninterrupted forthe past twenty-six years and has not left evenfor a second. This samadhi remains even ifsomeone were to slap me, We would blesshim. If you want to see natural samadhi thenyou can see direct through me!

Now do you have confidence that youhave attained the path?

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ultimate dissolution) with ease and naturalness.Questioner : If one interferes then the

result will be a further interfering complex.Dadashri : That’s it. Interference is

created by madadaal—the dying or the lifelessahamkar—ego of the past life. This lifelessego is being nurtured by the buddhi—intellect.The intellect is totally the culprit that harasses,that is it. Otherwise it unfolds and rollsnaturally.

Elimination of ‘I’ - ‘My’ results inVitarag

Dadashri : Once ‘I-ness’—ego and‘My-ness’—attachment that exists in thismishra—mixed chetan—consciousness (I amChandulal) is eliminated, then it becomesvitaragi—free from attachment and detachment.

Questioner : That is only possible withthis Gnan—Self-knowledge only, isn’t it?

Dadashri : Yes. Even otherwise one isa vitaragi—unattached. It is because of hu-marapanu—I am and this is mine—, thatattachment and abhorrence arise. If one doesnot employ hu-marapanu—the ego andconsequent attachment—then even if he doesnot have Gnan, he is indeed vitarag—detached.

The discharging egoIf this worldly self—vyavahaar atma

becomes sahaj—natural, then the moodaatma—original Self is verily in its naturalness.

Yes in many ways this ego is helpful.The worldly life will not run without this ego,will it? The original ego—mooda ahamkar, thebelief ‘I am Chandulal’ which is the basis ofcreation of the world, has been eliminated.Now this discharging ego needs to beemptied—brought to its natural end. That egowill not discharge without being elevated, no?Without the demise of the discharge ego, allthese anger-pride-greed and illusion that

Be done with the discharge egoQuestioner : You said that after doing

pratishtha—(through the belief of ‘I amChandulal’, ‘this is my body’) ego createspratishthit atma—‘I am Chandulal’ (this is thefalse imposition of the Self) or did you use theword atma twice? What did you say? Pleaseexplain that again.

Dadashri : There is the original Soul,and this other (discharge) ego is pratishthit atma,from previous life. This does pratishtha(installation of ego and attachment) againthrough the belief, ‘I am doing and this is mine’and that routine goes on continuously, afterdoing pratishtha—false projection. We areputting a stop on further pratishtha so it stopscharging. Pratishtha is halted so everything ishalted. The creation of new worldly life—sansaar ceases.

Questioner : The creation of newworldly life—sansaar ceases. After that theportion that remains, is that what we consideras pratishthit atma?

Dadashri : Yes and now whatever isleft, we are settling with it. It has come for thesettlement only and we have to settle it.

Questioner : The one that createsinterference during settlement, is it verily thenischetan-chetan—lifeless life (the chargedbatteries of thoughts, speech and acts)?

Dadashri : The one that interferes isnot the nischetan-chetan. That is the discharge-madadaal—dying ego. Yes, but it interferesand ruins. However it has arisen for automaticdischarge only.

Questioner : So, if there is nointerference of any sort, in that which has nowbeen separated as pratishthit atma, then it willdissolve and discharge by itself.

Dadashri : Yes. It can be left to (its

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attaches, will not leave, would they?Questioner : This is for the one who

has attained Gnan, no?Dadashri : Yes, for him. This is not

useful for anyone else (the one who has notattained Gnan). Even if he listens to this talk,it will not help him. How can he connect? It’slike having boarded a train for a ticket thatwas meant to take him to another placealtogether!

Questioner : After discharging, thesubtle ego—shookshma ahamkar must beremaining at the end, no?

Dadashri : Subtle ego or at the timemay be gross ego—sthool ahamkar is therebut that ego is like a top (spinning toy whichwill lie still after it has stopped spinning), sothat will not bother you.

Questioner : What kind of dischargeego do you have Dada?

Dadashri : That has become natural.Where there is naturalness—sahajata, there isno ego.…Then comes the state of naturalness!

After the discharge ego finishes, allactions of the body become natural, totallynatural—sahaj. At that time, the Soul is naturaland the body is also in its natural state. Bothare separate and both are in natural state.

When the discharge ego also is gonethen naturalness comes. This happens withnatural ease. Just as you do not have to doanything to make you feel hungry, it happensnaturally.

Questioner : Is any karma bound withinduring the natural actions that are happening?

Dadashri : Not at all! During thisdischarge (of your karma) also you are notbinding karma. Discharge ego is not able to

bind karma. This ego exists to make you freefrom the karma. This ego exists to release theone who was bound before. Someone isneeded to free the one who was bound, no?This ego exists to set you free.Obstructions leave by simply observing

Questioner : To attain moksha—liberation is natural. To prevent the obstructionsthat arise in that naturalness is calledpurushaarth—inner endeavor. Please explainwhat these obstructions are.

Dadashri : Those are the impedimentsand interferences of our previous life.

Questioner : Yes. But Dada, whichones are they?

Dadashri : All these interferences thatarise now, let you know, do they not? If thebitter fruit (insults) comes then you know thatyou had given unhappiness to someone. Whenthe sweet fruit (respect) comes then you knowthat you had given happiness. You can knowsuch things, can’t you?

Questioner : So then to ward off, bedone with, and settle with all these impedimentsthat arise in this life, is called purushaarth—inner endeavor (for liberation)?

Dadashri : Yes. But that purushaarthmeans only ‘seeing’, you just have to see—inner observation—these impediments. You donot have to do anything else. For elimination,you need the eliminator—the ego again. It isan offense to displace—push awaycircumstances. The circumstances by natureare prone to dissociation, it is an offence toget rid—move circumstances. That is why youare to just observe (see) the circumstances.

Questioner : But Dada, this fact isestablished that there is no doer ship involvedin the purushaarth to attain moksha—liberation.Is that correct?

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Dadashri : It—moksha is a naturalthing—sahaj vastu.

Questioner : So is that our inherentquality—swabhav of the Self?

Dadashri : It is the inherent nature ofthe Soul—Atma. Just as the water of theMississippi River flows down three thousandmiles naturally, and ends up meeting the ocean,it is the swabhav—inherant naturalness of theSelf (to revert to the Self—come home).

Questioner : We have to make aneffort to get in to that swabhav, don’t we?

Dadashri : Can you come into theswabhav, if you do vibhavik—that which isnot of the Self, relative—purushaarth—endeavor? Is it possible that a mad personwill become wise through his efforts ofmadness? That is why one has to surrender toa wise man, and request him, ‘please graceme.’

Questioner : Dada, you are saying thatmoksha can be attained in two hours. In thisfirst of all, the obstruction of meeting a Gnanihas to leave, then only it happens.

Dadashri : Yes. But that obstructiondoes not leave, does it? It is because it hadbeen created, (in previous life) no?

Questioner : Yes. But you said that,‘just see that only, as a gnata-drashta—theknower and the seer.’

Dadashri : That is the only solution.The obstruction unfolds as a circumstance andby its nature it will dissociate—leave. Therelease and freedom from it, is only throughseeing it as it is.

Questioner : Dada, how many morelives are needed to finish the process of thisseeing? So all these circumstances are justdischarging, is that right?

Dadashri : Discharge—nikali only.These people have created confusion due tomisunderstanding. Just understand it is nikali—something to let go and be done with—discharge! If it is made grahaniya—acquisitive,something to be acquired, then it will stick toyou. If you were to renounce it, then the egowill stick on—increase. A person whorenounces is indeed an egoist and the fruit ofthe renunciation will come later. People dosay, ‘tyaage iskoo aage—That which isrenounced, will be met with - will have to bedealt with - later.’ They say, ‘if you want toenjoy the happiness of devgati—celestial realm,then give up your desire to enjoy a womanhere. Therefore, we want neither renunciationnor acquisition; we want nikaal—be done withwhatever unfolds.

All sanyogo—circumstances andsituations that arise are by their very natureare prone to viyoga—dissociation and thesecircumstances have arisen as a result of one’sown (past life) interference. If one had notcreated any interference then these currentcircumstances would not have formed. Up untilthe moment of receiving this Gnan, we werecontinuously causing interference while holdingthe arrogant belief within that, ‘I am followingGod’s religion!’

Questioner : Once one move fromsanyog—circumstance to sahaj—naturalness,means that he has let go and thereafter he hasbecome sahaj—natural, no?

Dadashri : When one remains withinsahaj—naturalness, then the sanyog—circumstance leaves. Once the self goes intonaturalness, the circumstance departs (withoutclinging). One can enter into naturalness froma circumstance and having entered naturalnessthe circumstance leaves without any attachment(crumbles away).

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Questioner : Does the circumstanceenter naturalness too?

Dadashri : No, One goes in naturalnessfrom the circumstances. Circumstance cannotbecome natural, no? Naturalness is a differentthing and circumstance is a different thing.

‘I-ness’ does not exist in naturalnessQuestioner : Due to grace of God or

perhaps due to tremendous past merit karmicfruition; we have lived with honesty, moralityand contentment and we have adoptedsimplicity even though we are laden withwealth, worldly accomplishments and materialthings. All this has happened with natural ease,so then in such a situation would the ‘I-ness’arise?

Dadashri : No, when there is naturalease—sahaj bhaav, the ‘I’ does not exist andwhere the ‘I’ exists, naturalness does not exist;both cannot stay together at one place. Allthese actions and activities—kriya of mine aresahaj—natural, ‘dramatic’ (like acting in a play,real for observers, not real for me). Once it isdone, there remains nothing. There is no giveor take—exchange. I do not even know whatday it is today. If you say that today is this daythen I would say, ‘Yes’ and by mistake if youmake me say that today is Wednesday thereagain I would say, ‘Today is Wednesday.’There is nothing except naturalness for me.

Ego is needed for virtuous deedsQuestioner : The ego of the saints has

diminished a lot.Dadashri : No one has comprehended

the words of the tirthankaras—the fullyenlightened Ones who were here in thisworld—precisely. It is good that all these arebenevolent. With them there is no moksha—liberation. If one follows their instructions, onewould avoid an entry into the animal kingdom,

or an entry into the hell in the coming life. Onewould get another human life. This is becausefollowing their words is humanity. Do youunderstand? The ego exists as long as themaster is a saint and when one has a GnaniPurush as a master, then the ego ceases. TheGnani is not on the side of the ego. The Sant—saint is involved in doing the good for all, andis uncomfortable with any misdeed for anyone.His ego is involved with improving the life andlot of humanity and doing the religious act.Now with such an ego, how can he—the saintbow down? He will not bow down, and thatagain is the weakness.

Difference between the yogi and theGnani

Questioner : There is a description inthe scriptures of the yogi purush (one whopractices traditional discipline and methods toattain the higher state), it states who the relativesof the yogi purush are. The one, who hassteadiness as the father, forgiveness as themother, truth as the son and serenity as thesister, the directions as his clothes, the earthas his bed is the yogi purush. Despite all these,why does he experience fear? That is myquestion.

Dadashri : He is a yogi but he is not aGnani, no? The Gnani is not bothered withany such thing like this and like that, no! Gnaniis natural and spontaneous in all matters andsituations. When you offer him a cloth to coverand sit, he will sit with the cover; and if youdress him in women’s clothes then he will wearthose too. And you take his cloths off thenalso it is all right. So there is a lot of differencebetween the yogi and the Gnani. The Gnani isfearless.

Questioner : So does the ego exist inthe yogi?

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Dadashri : Without the ego he wouldbe devoid of this fixation of sleeping on theearth etc. What is this naturalness thing? If theevent to sleep on the bare earth arises, so beit and if a soft mattress comes along, so be it.If you insist that Dada has to sleep on thesethree mattresses, I would not say no. Howeverthis discipline is not to be shunned. This is arelative matter and such stations will arrive onthe path to moksha—liberation, and thereforeit is not a matter to be discarded. Consideringthat as the main station one is not to discardsuch discipline, it is not wrong, but there ismuch farther to go from that point. This is notthe final station—destination. This is akin tosome one who believes that Surat is theBombay central station and he will talk as ifhe is home, while being at the Surat station. Effortless freedom through the Gnani’s

GnanQuestioner : Would the chit (The virtual

inner organ—antahskaran which has propertiesof gnan—knowledge and darshan—vision,which sees that which has been known) of theyogi wander after he has mastered the energiesthat arise from awakening of the charkas—bodily locations that representpsychophysiological functions with progressiontowards spiritual growth?

Dadashri : When does the chit stopwandering? If one takes Gnan from Dada andfollows the Agnas of Dada then the chit willcease wandering.

Questioner : That means that until onecomes to the Gnani Purush, the chitvruttis—the tendency of chit to wander out, wouldnever be contained—come home to the Self.

Dadashri : Until one meets a Gnani,nothing will change—make a difference. Allthese troubles—spiritual attempts (yogasadhanas) that have been made are useless.

They are undertaking that are destined to breakand disrupt—bhangfoda. However, can oneremain sitting hungry waiting for a Gnani Purushto come along? You have to buy whateverkind of wheat is being rationed in the market.Whichever ascetic you meet, you have to sitaround him. One cannot remain perpetuallyhungry. On the other hand, liberation is easy ifone gets Gnan. Otherwise there is no liberationby any other means, no matter where onegoes.

Questioner : Patanjali in his expositionof yoga techniques promotes the restraining ofthe tendencies of the chit—chitvruttis. And youare saying that the chitvruttis return home tothe Self on their own. In Patanjali’s methodeffort is needed and in yours there is no effortinvolved.

Dadashri : Yes, in the other one youare to make an effort to restrain. And in thisAkram path the chitvruttis come home naturally.All those which used to wander aimlesslyoutwards, come home completely. They maywander out some, but return promptly. Dothey not return? We do not have to drive themin. And previously even if we were to roundthem up to come home, they would not.

An egoist will remain steady when inpain

Questioner : It is said that a turbanmade of earthenware with hot burning coals(turban of liberation, in Jain scriptures) hadbeen tied on Gajsukumar’s head, while he wasmeditating, but because he was in the bliss ofthe Self—atmaramanta he was not aware ofthe fact that it was on his head.

Dadashri : He would not have achievedmoksha—liberation if he were not to knowabout that turban. He knew about the turban.He kept observing that the head was burning.During that time he maintained the inner poise

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with samata—absolute equanimity that, ‘I amShuddhatma—pure Soul and this here isseparate, he saw that. That equanimity whichprevailed in him is verily the moksha—liberation. He was aware of the internalsuffering. If one is unaware it isunconsciousness.

There are some people who thus burnthemselves and die and some even come toinform me that he did not move an inch in theprocess. I tell them that he is a pebble of ego(useless stone). The Gnani Purush would cryand do everything if his hand is on fire. If hedoes not cry then he is not a Gnani at all. Heis natural and spontaneous. This here is apebble of ego. If you throw a pebble, it willmake no difference. These people would notlet anyone know. Such extreme measures willnot do. Such useless treatment will not work.This Dado has arrived—The Akram Vignanithat lays bare all as is, yes; it continued untilnow. I want to say as it is. Until now counterfeitmoney worked. But now it will not work here.Naturalness where one remains as the

knowerQuestioner : Does this mean that until

all of the past life karmas are exhausted—discharged one is to remain continuously awareas the sufferer and the knower, the suffererand the knower?

Dadashri : Yes, one remains thesufferer—vedak and the knower.

Questioner : Whenever one comes inthe Shuddhatma state—I am pure Soul, doesthe effect of the suffering—painful or pleasant—ease off?

Dadashri : Yes. One has to suffer. Thisis because the intensity of the effect is suchthat despite knowing Shuddhatma—the Self,one has to undergo the suffering. If it is light

it may not be suffered. As if five to sevenmosquitoes were to bite you then you do nothave to suffer much.

Questioner : But Dada, would theGnani Purush also cry out in pain due tophysical suffering?

Dadashri : Gnani Purush does not cryout. The body may cry out due to pain. If thebody does not utter a painful cry, then one isnot a Gnani. An agnani—a non-Self-realizedperson suppresses the cry to prevent the publicfrom knowing through ego.

Questioner : Will he suppress it withhis ego?

Dadashri : Everything can stop throughego. Ego can do a lot of work. The one whoseego is gone is a Gnani. Ask him what happensto me at the time of getting an injection? Thearea to be injected had to be chilled becausethe ego is gone. When the ego was blatantlypowerful I had held my thumb over a burningmatchstick thus. What is it that the ego can’tdo? Ego can do everything but it cannot bringnaturalness.

An egoistic person will keep the bodysteady

Questioner : If one does not cry, doesit mean that he is egoistic?

Dadashri : He is called an egoistic. Hisbody is not in naturalness.

Questioner : Why is he called an egoist,Dada?

Dadashri : If ego exists then only hecan remain steady. If he remains steadfast andmotionless, he is an egoist. All of them maketheir body steadfast through the ego. The one,who can maintain steadfastness through Gnan,is different.

Questioner : Dada, they are doingsame thing in yoga, no?

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Dadashri : They are doing that throughthe use of the ego.

One shepherd had stuck thorns into theears of Lord Mahavir such hard that he couldnot take them out and someone else helpedhim extract them off the ears. During theextraction process the Lord made wailingsounds of pain and tears came out of his eyes.When the people around observed this theyscorned, ‘how can he be a God?’ An egoisticperson would not let the tears flow. The onewho is natural will holler in pain and breakdown in to tears too. An egoistic person willdo everything. An egoist will not cry or holler.And when the Lord broke down to tears andwailed while they pulled out the thorns fromhis ears, then we realize that the real Purush isthis Lord only. He is natural and spontaneouswith naturalness. And an egoistic person cannotremain in naturalness.

Questioner : Even when suffering inpain he will not let the feelings of pain ariseand will not let others see it.

Dadashri : That ego exists, no? Whatcannot the ego do there? A person with egohas so much power. He will not let it be knownthat he was suffering. This would not be thecase with Lord Mahavir; he would be natural.He will not think that if I will cry then thesepeople will think that our knowledge is wrong.Let them think it is wrong. He would be in thestate of naturalness.

That is why Krupadudev (ShrimadRajchandra) has said that even if a GnaniPurush becomes delirious—sannepat and wereto abuse the people around, do not mind it.Do not pay attention to anything else; do notnotice these external signs. They are dependenton circumstances. You are to observe the onewho is asanyogi—beyond and without anycircumstance. That One is eternal and

unchanging. Krupadudev has given many suchwarnings.

Questioner : This is very profoundindeed. As they stuck the thorns in LordMahavir’s ears and if he did not cry out thenit is ego.

Dadashri : Yes.Questioner : This is such a subtle point

which brings out deep hidden meaning—maarmic.

Dadashri : The physical body may riseor fall, if it trembles if someone were to touchit with a hot poker, are all natural reactions ofthe body. And when the Self remainsuninvolved in that which is the result—effectof the non-Self (parparinaam) then that is thenatural—sahaj state of the Soul. Sahaj atma—natural Self means swaparinaam—remaining asthe Self.Task is accomplished when both are in

the state of naturalnessNirvikalpi-yoga—the state of the Self (I

am Chandulal is vikalp, and I am pure Soul isno vikalp, nirvikalp) is called sahaj-yoga—thestate of the naturalness. And at last atma—Soul is verily natural. If this body reverts to itsnatural state then the work is done. Atma isnatural only. Atma does not become unnaturalever. Due to unnaturalness of this bodycomplex, vibrations are created in the self. Oncethe body becomes natural then the work isdone.

Who attains the enlightened vision?The ego has the vision—drashti. The

Self—The Soul does not need any vision—drashti. The Self sees all within naturally.Everything illuminates within. Everything isevident within the Self spontaneously.

Questioner : Then who is the knowerof the Self? Who is the one that attains Self-

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realization—AtmaGnan?Dadashri : The ego that believed ‘I am

Chandulal’, attains this vision—drashti. Thatego had wrong vision—mithya drashti andwhen bliss is experienced in this, the initialexperience as the Self, then gradually the egobegins to get dissolved in this pure Self. Thatis it. If you try to melt a sugar figurine in theoil it will not dissolve but if you put it in thewater then it will dissolve. Therefore once thevision—right belief, ‘I am Shuddhatma—thepure Self’ is attained, then everything beginsto dissolve. Until then, the ego remains.

Squeeze the juice out of The EgoYou have acquired the main thing, the

Self. Now you have to get rid of the juice(tasteful interest) out of the ego. If someoneinsults you on the way and says, ‘Arey, youhave no sense, walk straight’, then the egoarises; it becomes jarred at the slightestprovocation. You get upset and even sulk. Whyshould you sulk? Now there is nothing left foryou to get upset about. All you have to do isto take away the old juice from the ego.

Nobody likes insults but I am telling youthat it is very helpful. Respect and insult arethe sweet and bitter juices of the egorespectively. Those who insult you come tosqueeze the bitter juice out of your ego. Whensomeone tells you ‘you have no sense’, heextracts the bitter juice out of your ego andbreaks it proportionately, without any effort ofyour part. The ego is full of juices. Beforewhen you did not have the awareness (ofGnan) and someone squeezed the juice(insulted you), it caused you tremendous agony.Now with this understanding (Gnan), let theego be squeezed knowingly and naturally. Whatis better than someone else doing this for younaturally? People can be extremely helpful inthis matter.

The ego of beauty that is temporary Now, this beauty is not going to remain

the same. It does not take long for this beautyto become ugly. What will happen to thebeauty if small pox blisters filled the face?Would the beauty remain with the pockmarkseven if it used to be very beautiful? Is any ofthis under our control? So one should not havean ego about beauty. ‘There is no one betterlooking than me,’ is abhimaan—extra pride.So when someone says, ‘I am fair’ it is notconsidered ego. People have no understandingof what ego is at all. A person withabhimaan—extra pride is easily recognized.

Questioner : This extra pride is clearlyvisible when they take a group picture.

Dadashri : Yes. The photographer canalso see that a person is affected with theextra pride and self-importance. Butphotographers will take my pictures the momentthey see me because they do not see any egoin me. A person with the extra pride will stiffenup this way or that way, whereas I remainnatural.

Have ego of ‘I don’t know’Questioner : Can one attain the goal if

his ego is saatvik—pure, worthy?Dadashri : It is difficult to maintain

saatvik ego. It is very difficult to define suchan ego. Saatvik ego—pure, worthy ego is thatwhich maintains, ‘I do not know anything’.

Questioner : It is that which happensspontaneously and naturally.

Dadashri : No, it is just the ego of ‘I donot know anything’. Therefore everyone issearching in vain. The whole world is searchingin vain. It is not possible to find even a singleword of the truth. This truth is not such that itcan be discovered. The truth people have foundis temporary truth; it is truth that will perish.

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The ego in the state of ignoranceInstead of mere ego, I had excess of

pride—abhimaan. I was also a tundmijaji—this is a person who does not have anyunderstanding, no money and yet he hasendless arrogance and some even used to saythat I had lot of ghemraji—such people donot value anyone. I did not have Gnan at thattime and I had collected baggage of such highquality from my past life that I felt that I wassomebody. I knew that and consequently hadghemraji about it.

I have awareness of what the ego shouldbe, what extra pride should be. Today youcannot find a person with ego only; there isalways some degree of perversion of the egoand for sure it has progressed to the stage ofabhimaan—extra pride.

A person with ego only is consideredspontaneous and natural. It is with natural egobut such person is not to be found in thiscurrent time cycle. Where can one find suchan egoistic person? Today we have beings withexcess pride—abhimaani. What is ego? It isthe belief, ‘I am Chandubhai’, but that is anatural state and he is not at fault for havingthis belief. But what is abhimaan—extra pride?When someone says, see this bungalow ofmine, see this hospital of mine, see this factoryof mine then realize who is talking; his extravanity—abhimaan is talking.

No complacency and smugness in theGnani

What is another attribute?Questioner : Oonmattata—overflowing

smugness in the GnaniDadashri : Yes. What is oonmattata?

Do you understand this? I will explain it toyou in your language.

What kind of an ego do people have?

If you see a person passing by, he walks in astraightforward manner. He is spontaneous,natural and is walking along in a very orderlyfashion. As he walks back we notice a changein him. His face has a different expression; heappears haughtier. You can see that the manhas changed; there has been ‘effect’ of somekind in him. So we say to him, ‘Come in,come and have some tea.’ We offer him tea,not for his haughtiness but to inquire into hischanged disposition. He believes we areoffering him tea because of his grandstanding.We give him tea and ask him, ‘Where did yougo?’ He will reply smugly, ‘I needed to collectthose five thousand rupees from him, now Ihave them.’

He gets five thousand rupees in hispocket and he becomes haughty and over-confident. He now has the disease ofhaughtiness. So the ‘eggplant’ becomes ‘tight’,otherwise the ‘eggplant’ will become like ‘this’(limp).

Now if a person becomes haughty withjust five thousand rupees, then as far as I theGnani Purush is concerned, the Lord of threeworlds is pleased with Him. So tell me, howmuch ‘tight—haughty’ can I be? And yet thereis none. Is that not a wonder? But no, that isprecisely where true humility lies. I am like alittle child.The nature of humm—‘I am something’

Humm—‘I am something’ is born whenthere is nothing there. Whereas the conditionthat gave rise to ego is still there. Now, whendoes the ego go down? It goes down when athug mugs him and takes his clothes away,that is when his ego will go away.

Questioner : Is this discussion for thosewho are not Self-realized?

Dadashri : It is for the one who is not

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Self-realized. In Gnan, there is no ego. Theego does not leave in the one who has ego,the one who is not Self-realized. Such a personwill encounter those who will increase his ego.The ego decreasing events are the robberswho rob him and beat him up or when heincurs a loss of a million and half rupees whenhis income is only a million rupees.

Questioner : But then the ego will goin another corner, will it not?

Dadashri : No, it will go down; it willnot increase. Ego and mamata—attachmentare naturally acquired things; they are notcreated. This humm—‘I am something’ is acreated thing.It is meaningful only if it is eradicated

from the root Questioner : That intoxication of ego

is greater then alcohol, it will not go down atall.

Dadashri : Just as these sadhus—thosewho have renounced worldly life decide thatas the Lord Mahavir had said that ‘Vank jadaypachhima—after I am gone, the followers willturn out to be obstinate and unaware,’therefore, I must be careful not to be obstinateor crass. For us here in Akram Vignan we donot have any concern with obstinacy orcrassness. But, we should be very aware ofthe interference of this ego. The crazy egoexists for sure. We have to keep constantawareness on that ego. Does that crazy egoflare up even now or not? Is it still there?

Questioner : Now it is not that much.But there is some lying there, not much.

Dadashri : No. It would be still lyingaround there assuming a small shape. It willnot take much time to flare up to a huge sizetomorrow. You should eradicate it from its veryroots, and then only the work is done.

Questioner : How can it be uprooted?By doing bhaavna—deep inner intent?

Dadashri : No. Just keep the awareness.If the effort is made in any other direction thenyou should tell him—the file one, ‘you arebeing obstinate and crass.’

Helpful egoQuestioner : Does ego always create

obstacles or is it helpful at times?Dadashri : Without ego we cannot even

write these talks in this world. If you want towrite this letter, that too you cannot in theabsence of the ego. There are two kinds ofego. One is discharging (madadaal—dying) egothat is like a top—a spinning toy and thesecond one is the charging (alive) ego that islike a warrior that will create dispute and fight,will do everything. That poor discharging egodoes not have anything in its hand, as it spinslike a toy. Nothing is possible in this worldwithout the ego. But that ego is the dischargingego and will not harm you. Without ego actioncannot take place. We have to speak that, ‘Ireturned from the toilet, I want to go to thetoilet.’ The ego endorses, and then only anyaction takes place otherwise it does not.

Questioner : So for us if the wholeego was working normally at one place all thetime, instead it may be working more or lessand for you has it decreased a lot?

Dadashri : No, for you it will break alittle every five minutes. Then it will start toincrease. The working of ego starts to decreaseas the naturalness increases. Since I gave youthis Gnan—Self-knowledge naturalness willincrease and that (action of ego) will start todecrease. What will be at the end? Whichstation will be the last one? Atma comes in thenatural state and body also comes in the naturalstate that is the last station. Both come in their

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own natural characteristics.Questioner : It is difficult to imagine

about that naturalness.Dadashri : Yes, that imagination cannot

be an imagination, no! That cannot come intoimagination, no! The web of imagination, itscircumference, area would be this little andthat one is very huge area.

Naturalness in the state of ignorancealso

These cows and buffaloes also havethe body.

Questioner : All the activities ofwalking, sitting, eating happens through the egoonly?

Dadashri : All the turmoil is of the egoonly, no?

Questioner : These cows, buffaloes areeating, is that also through the ego only?

Dadashri : Yes, that is ego too, withoutego they cannot function. How is their ego?Their ego is limited and is unable to charge(cannot create new cause) it is discharging ego.

Questioner : Yes, discharge ego.Dadashri : That is why it is madadaal—

lifeless ego, it cannot create new deeds, andit helps to settle the past deeds.

Questioner : But now this is onlyapplicable to the one who has taken Gnanno?

Dadashri : It is just like that after theGnan. In the lives of cows and buffaloes, thereis no interference of ego. For the cow,whichever kitchen it is standing in, it will useas a bathroom and do everything else rightthere only, it does not have any problem. Thecow will act at that time whatever comes in toeffect. For us, the intellect will use the power.

Questioner : The intellect keeps us alert

that way.Dadashri : Yes, vivek—discrimination

arises that this cannot be done here and forthe animals this does not happen.

Questioner : Does this discriminationarise through the intellect or is it possible toarise naturally?

Dadashri : Yes, with intellect, it cannothappen without intellect. Discrimination—vivekarises through the light of intellect.

Questioner : It is through the light ofintellect and how about humility—vinay?

Dadashri : Humility also arises throughthe light of intellect.

Questioner : Both arise through the lightof intellect only.

Dadashri : And absolute humility—param vinay is through the light of Gnan—Self-knowledge.

Types of applications of the self andthe Self

Atma—the soul is with the body andtherefore the soul has to have an upayog—anapplication, and it is applied consciousness.Human beings apply the soul in four differentways. The animals do not apply the soul. Theupayog—application is only for those with ego.For the animals, everything is natural; theyremain natural in what to eat and what not to.

There are four upayogs—applications ofthe soul; ashuddha—impure, ashubha—inauspicious, shubha—auspicious, andshuddha—pure.

Questioner : Are these upayogs thatof the Shuddhatma—pure Self or are they ofthe pratisthit atma—the charged non-Self, therelative self?

Dadashri : The first three upayogs areof the pratisthit atma and the shuddha—pure

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DADAVANI

upayog is of the Shuddhatma—pure Soul andthat too, in fact, is of the pragnya shakti—theliberating force of the Self.

The real Self—mooda Atma—has nodoer ship in the shuddha upayoga.There is a difference between good and

pure worldly interactionQuestioner : What is the difference

between shubha—auspicious-good worldlyinteraction and shuddha—pure worldlyinteraction?

Dadashri : The Gnani—one who hasrealized the Self and the agnani—one with noawareness of the Self; both can do shubhavyavahaar—good worldly interaction. TheGnani does not have to do shubha vyavahaar,it happens by itself and the agnani is doing it.There is ego involved in shubha—good worldlyinteraction. That means if you tell him, ‘I donot want to work with you because you arecreating a loss.’ Then what that person will tellyou? He will say, ‘Please forget the loss thatis incurred but now do our work well fromthe beginning.’ So he corrects the negativityof yours by doing something positive. Whereyou become irritated he does not get irritated,and in fact corrects it and makes you cometo the good—auspicious, shubha. He carriesforward as if nothing negative has happenedand makes you forget the negative, does henot? Then the train will move further, otherwisethe train will become derailed. Have you seenall those who have been derailed? Thus boththe Gnani and agnani can carry out shubhavyavahaar—good worldly interaction. Ithappens naturally for the Gnani and agnanihas to do it.

When the vyavahaar—worldlyinteraction is carried out with jagruti—awakened awareness then it is called upayog—

applied consciousness of the Soul. Whenshubha—good and ashubha—bad worldlyinteraction is associated with jagruti—awakened awareness then also it is upayog—applied consciousness of the soul. Shuddha—pure, absolute vyavahaar—worldly interactionis the interaction associated with the experienceof the Self and that other shubha—goodworldly interaction is the interaction withoutthe experience of the Self. But since the soulis accepted—recognized, the awarenessfollows.The Gnani : Separate from antahskaran—the inner organ comprising of the mind,

the intellect, the chit and the egoQuestioner : We have a mind and

similarly Dada has a mind too. We have thethoughts and the intellect and Dada like wisehas them too.

Dadashri : Only the atma—the Self isidentical in all. Everything else is different inall. Additionally there is the difference in thebethak—seat of the relative self (the absoluteSelf, the one with the inner organ of mindintellect chit and ego—the middle one, andthe gross mechanical body) of yours and mine,so the account is different. All other stock willbe different; the Soul is alike in everyone.

Right now your mind is peaceful, isn’t it?The mind will remain very serene and peacefulin the presence of the Gnani Purush. What isthe reason? When your mind remains so serenein His presence then imagine how wonderfuland serene His mind must be! The Gnani’s mind,intellect, chit and ego are all wonderful. He hasego too, but his ego is wonderful, it is not acrazy ego. His ego is so attractive that it willwin your mind—manohar. Now as much energyone human being can have that much energy—shakti is possible for another human being too,no? One has taken birth here in India, so that

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energy potential is there within. That energyneeds to be developed.

How does the Gnani’s antahskaran (theinner complex of the mind, the intellect, thechit and the ego) work? If potey—the selfseparates and moves away then the Self isindeed separate from the antahskaran. If theself separates then the worldly activities arecarried on just fine by the antahskaran. Afterthe separation the Gnani’s antahskaran worksnaturally by itself. This is because the dakho-dakhal—interference and its result has ceasedand therefore the best work of the antahskaranhappens, as and when necessary and becomesuseful to the worldly people. When the selfbecomes separate then worldly activitiescontinue through the antahskaran. That verilyis the sahaj—natural state.

The mind, the intellect, the chit and theego are constantly present and that facilitatesfull jagruti—awakened awareness. One verilyremains vitarag—completely detached.

Categories of ‘I-ness’Questioner : Very important information

has just arisen, Dada. You said that there aretwo types of potapanu—‘I-ness.’ One kindof ‘I-ness’ is with protection and the other isassociated with a tendency to attack.

Dadashri : Yes. When the ‘I-ness’associated with attacks goes away, then the‘I-ness’ with protection remains. That is theproper ‘I-ness’, until then all the ‘I-ness’ isregarded as himsak bhaav—violence-ladenintent. Only after the ‘I-ness’ associated withthe attacking nature leaves, the dissolution of‘I-ness’ associated with protection will begin.

Questioner : Would you pleaseexplain further what this attacking ‘I-ness’is?

Dadashri : What good is any ‘I-ness’

that hurts anyone else? It is a different matterif that ‘I-ness’ is for the protection of ones’prakruti—natural complex of thoughts speechand acts; that is called ‘I-ness’ but the ‘I-ness’ that hurts others, cannot even beconsidered ‘I-ness.’

What is the ‘I-ness’ in people like?Protection of their prakruti is definitely there,but they also attack others. They strike (verbaland non-verbal) others too. So will this notneed to be eradicated? Protecting one’sprakruti is ‘I-ness’. Are our mahatmas doingthat? Alas, that is precisely why it—the non-Self, does not become sahaj—natural. Here,the moment one is faced with the slightest insult,one protects his prakruti. This indeed willprevent the process of sahajata—naturalnessfrom happening, will it not?The importance of an agna of the Gnani

Questioner : Please explain the kind ofnaturalness that arises after Self-realization.

Dadashri : One will act only inaccordance with the udaya—unfolding of thekarma effect. He will not keep any ‘I-ness’—potapanu. And the other kind of naturalness iswith ‘I-ness’. He went to fly the kite; that isnatural; Dada said not to, and he should nothave gone, and yet he went…

Questioner : That means, that he wentagainst the agna—instruction of Dada, no?

Dadashri : Against; and that alsosahajik—with natural ease. Such naturalnesswill make one a bhensh—female water buffalo(next life).

Questioner : Make a female buffalo?Dadashri : What can happen then? One

will get a big body!Absence of intellect is naturalness

When the body—the relative self

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demonstrates anger and atma—the Selfremains as the observer and knower then bothare said to be in their naturalness. To showanger is not against the law, if it is then peoplewill take an objection, will they not? The Selfremains separate and therefore the one whois the Self does not have any, ‘I am doingthis.’

Questioner : The body is doing, I amnot doing.

Dadashri : The body is doing. There isnothing bad or wrong for the one who isnatural. There is nothing wrong or bad for theseer—the observer. This bad wrong is for thedoer. It is so for the one with the intellect.Once one becomes the observer, one becomesa Gnani and such a one has no wrong or bad.Then these kashayas: anger, pride, illusionaryattachment and greed depart.

Dadashri’s unique naturalnessQuestioner : We are instructed to

maximize the time with the Gnani. So whenwe stay around the Gnani, then there we areto observe all this of the Gnani, no?

Dadashri : Yes. The entire day you canobserve his naturalness. How natural! Howpure and spontaneous! How pure are theintents of the ego less state! You get to see thestate devoid of intellect. These two are veryrare; one never gets to see the state devoid ofthe ego and the intellect. Wherever you lookyou will see the people with intellect. Theirwords are filled with ego and arrogance. Whenthey talk, they talk with puffed up nose(arrogance). Nothing is natural in them. Evenwhen you try to take their picture their nosesare high in the air with ego. And if aphotographer happens to see me, he will takea picture even if he didn’t want to. He willsay, ‘Here is a man who is natural and

spontaneous and without any air of egoism.’A photograph of the stiff puffed nose is nevernatural.

So if you go with someone in a groupthere also if they do not see your face to bepulled face then they will understand that no,there is something. People are quick to noticevery nicely. They do not know how to keeptheir faces vitarag—without attachment, butthey know very well to notice that the otherperson’s face is vitarag. The pulled face doesnot look good, does it? Even if you notice inthe photograph, you can see that this personhas a pulled face. That is why when thesephotographers take a picture and if they noticethat he has become unnatural then they cannottake good picture. He will look for naturalness.The photographer is always happy to see me.Anyway I turn for the picture he is happybecause I am natural and spontaneous. Hewould become very happy. They are lookingfor the face that is spontaneous and natural,so they can take a picture easily. For theothers, the photographer has to give instructionsthat please relax and sit thus. People becomeunnatural at the time of having their picturetaken, and such a picture will not have muchappeal. Natural picture looks beautiful. Whichone will look good? The one that is natural. Inthe other one you can see the ego is expandedall over within.

When you take a picture and if you askme to fold my hands together then I would doit, that’s it. What else do I need? I will notthink that this photographer is taking ‘my’picture, otherwise I would become uptight anduneasy. I am always in naturalness. Many aphotographer who comes in sees thisnaturalness of Dada and will push the buttoninstantly.

Jai Sat Chit Anand

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Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj,

Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 23974100, Email: dadavani@dadabhagwan.org

Mumbai : (022) 24137616, USA: 785-271-0869, UK: 020-8204-0746

Websites : (1) www.dadabhagwan.org (2) www.dadashri.org (3) www.ultimatespirituality.org

Watch Pujya Dr. Niruma on T.V. ChannelsIndia : Doordarshan (National), Mon-Fri 8:30 AM to 9:00 AM (In Hindi)

In Tamilnadu, Mon-Fri 8:30 AM to 9:00 AM (In Tamil) Zee Alpha Gujarati, Everyday 7 AM to 8 AM (In Gujarati) Doordarshan DD-1, Everyday 3:30 PM to 4 PM (In Gujarat, in Gujarati) Watch same prog. at same time, outside Gujarat on Doordarshan DD-11 'Aastha' International, Everyday Noon 12 to 12:30 PM (In Gujarati)

U.K. : Zee Gujarati (Channel 839), Everyday 6:30 AM to 7:30 AM (In Gujarati)U.S.A. : 'TV Asia' Everyday 7 to 7:30 AM EST (In Gujarati)

Zee Gujarati, Everyday 8 to 9 AM EST (In Gujarati) 'TV 39 (NJ)' Mon-Fri 6 to 7 PM & Sat 6 PM to 6:30 PM (In Gujarati)

Canada: 'ATN' Every Wed-Thu 8:30 to 9:00 AM ESTAll over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi)All over the World on 'Aastha' International (except India) Mon-Fri 7:30 to 8 AM GMT

Watch Pujya Deepakbhai Desai on TV Channels In India on DD-11, Everyday 9 to 9:30 PM

All over the World on 'Aastha' International Mon-Fri 10 to 10:30 PM

Special Satsang Events at Trimandir, Adalaj21 October (Sat), Diwali - Bhakti, 8:30 pm to 10:30 pm23 October (Mon), New Year - Prakashal, Poojan and Bhakti, 9 am to 12 noon27 October (Fri), Gnanvidhi - 3:30 pm to 7 pmChildren Shibir for Boys - Aged from 16 to 25, Date : 25, 26 and 27 OctoberChildren Shibir for Girls - aged from 16 to 25, Date : 27th afternoon, 28-29 OctoberNote : Girls and Boys that would like to attend need to register with their nearest SatsangCentre. Participants will need to bring their own bedding.

Spiritual Discourses in the presence of Pujya Deepakbhai DesaiJunagadh

16-17-18 November, Satsang 8 pm to 10 pm & 19 November (Sun), Gnanvidhi, 3 pm to 7 pmVenue : A.G. School Ground, Opp. Municipalty Building, Tarav Darwaja. Tel.: 9426915175

Rajkot21 November, 7:30 pm to 10 pm Satsang & 22 November (Wed) Gnanvidhi 7 pm to 10 pmVenue : Bal Bhavan, Race Course. Tel. : 9924343459

Jamnagar24-25-27 November, Satsang 6 pm to 8:30 pm & 26 Nov.(Sun), Gnanvidhi 5 pm to 8 pmVenue : National High School, Arya Samaj Road, Outside Khambhalia Naka. Tel.:9426233498

28 October 2006

DADAVANI

All Mumbai Mahatmas send a hearty invitation to all mahatmas forAkram Vignani Param Pujya Dada Bhagwan's

99th Birth Anniversary CelebrationWith the subtle prescence of Param Pujya Dada Bhagwan & Atma Gnani Pujya Dr. Niruma

and in the Presence of Atma Gnani Pujya Deepakbhai DesaiSpiritual Retreat : 2nd to 5th Nov. 2006, 10 am to 12:30 pm & 6 pm to 7:30 pmBirth Anniversary : Morning of the 4 November, 2006 (Saturday) -

Poojan, Darshan, Bhakti and SatsangGnan Vidhi : 5 November (Sunday), 5 pm to 8:30 pmVenue: Kora Kendra Ground, Opposite Mc Donald’s, Off S.V.Road, Near East-WestFlyover, Borivali (West), Mumbai-92. Tel. : (022) 24137616, 24113875

Important instructions for all Mahatmas/Mumukshus attending the program:1. Any mahatma who wants to attend this program, will need to send a letter to the address

given below with the following details: The number of Ladies & Gents in the group and

whether you need accommodation or whether you will organize your own. Accommodation

will only be arranged on this information.

Address to write letter to : Megeshbhai Chheda, B-205, Rupal Apartments, 98, Dada Saheb

Phalke Road, Dadar (East), Mumbai-400014. Tel. : (022) 24113875 (H), Fax: (022) 24150834

2. Accommodation for Ladies and Gents will be separate, therefore pack accordingly.

3. You will need to bring your own bedding, lock and key and any medication etc that you require.

4. Do not bring any unnecessary items, such as jewellery or any other expensive items that

you will not need.

Road Direction Map :

If arriving by train, get off atBorivali Station.

The distance from Borivali Station,to Kora Kendra Ground is 1.2 km.

The buses that run from Borivalistation to the Ground, Nos. are 202, 203,206, 210, 226, 295, 309, 449, 488, 707.

You are able to reach the ground byRiksha, paying the minimum charge.