DADAVANIEditor :Deepak Desai

November 2009Year : 5, Issue : 1

Conti. Issue No.: 49

Publisher, Owner &Printed by : Deepak Desaion behalf of MahavidehFoundation, 5, MamtaparkSoc., Usmanpura,Ahmedabad - 380014Gujarat, India.

Oneness with the entire universe

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EditorialCan you imagine a state without separation-difference-divisiveness in this current time

cycle? How many separations; separation in home, separation in caste, separation in society,separation in religion? Alas! You are Atma—the Self and you are ignorant of your own Self; isit not the greatest separation?

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

When one’s ego is not satisfied-nurtured then at that time one will have separation with theother person; he will have abhorrence and when one’s ego is satisfied at that time he will haveattachment towards other person. Thus a human being creates separation verily by him self withhis own Self. God—the absolute Self is present in every living being and one creates a separation;that is why one becomes separated from God. After this how can he become one with God?

The separation between two persons can be alleviated through correct understanding inworldly interaction and the separation between the self—jiva and the Self—Shiva can bedestroyed through Atmagnan—Self-knowledge. After attaining Gnan through Gnani Purush, oneattains Self-realization and then the beginning of oneness happens by real view point. As theworldly life interaction decreases, the prarabdha the effect of past karma decrease, and as thefiles start to settle, oneness abhedata arises.

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

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

Gnani Purush is impartial, he is a vitarag absolutely without attachment and abhorrence, withevery living being. He remains constantly in the state of the absolute Self and has oneness withevery living being. He feels, ‘I am residing in everyone’. When someone were to curse then ‘I amverily speaking’ and ‘I am verily listening’, is his applied awareness. Therefore there will be noseparation, just oneness. Oneness is verily love. Love is verily the paramatma absolute Self. Whencan it be said that one has oneness with the world? It is when one becomes an embodiment of love.

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Oneness with the entire universe

Gnani’s oneness with Dada Bhagwan

Questioner: I am not able tounderstand who the Gnani is and who is DadaBhagwan within you?

Dadashri: The one who speaks thesentences of Gnan, is called a Gnani in worldlylife. The One who has manifested within isDada Bhagwan. Without Him these sentencesof Gnan—pure liberating knowledge, wouldnot come out. ‘We-the Gnani Purush,’ wantto attain that state and so ‘we’ too bow downto Dada Bhagwan. At times I am one abhedawith Dada Bhagwan, I become absorbed inHim; and while speaking I and the ‘God’ withinare separate.

Therefore as much time ‘we’ remain onewith ‘Dada Bhagwan’, that much time ‘we’are as the absolute Self and when ‘we—TheGnani’ speak at that time we are separate.

The Gnani and the Self, separation andoneness

When I speak, I am not a part of thatspeech! I am beyond speech. If I were a part

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

‘We—amey’ are not this external formthat you see; ‘We’ are not the owner of thisbody complex that you see. ‘We’ do not evenhave the title for it. ‘We’ are not the owner ofthe mind, body or speech. When I say ‘We,’I am referring to ‘Dada Bhagwan’. When ‘We’are at a certain stage ‘we’ are ‘Dada Bhagwan’and at another stage ‘we’ are ‘Gnani’. Theone who answers your questions is the ‘Gnani’.Therefore when the satsang is taking place, Ihave to remain as a ‘Gnani’, but otherwise Iam able to remain in abheda bhaav the statewithout any separation—from Dada Bhagwan.Therefore, I am able to remain in bheda bhaavseparation and abheda bhaav oneness,whereas the absolute Vitarags—the absolutelydetached Lords used to remain in absoluteoneness abhinna bhaav. ‘We’ are deficientbecause this much element of bheda bhaavseparation remains for ‘us—The Gnani Purush.’

Difference between a Gnani and the Lord

Questioner: What is the difference

Dadashri used to say that mahatmas (those who have attained Self-realization) should comein the boundary of safe side after Gnan. What this means is that even if the other person createsa separation, you should remain in oneness with him. Your oneness should not break with thatperson. The greater the expression of oneness abhedata, the greater is the nurturing of the Self.It is our ardent prayer that let us start commencing spiritual effort towards accomplishing a goalof attaining ekavtari (destined for only one more life before final liberation) state by becomingfree from the karmic connection of Bharat Kshetra, by adopting revered Dadashri’s extensiveapproach of ‘oneness’ in our life, by shining Dada’s Gnan, by showing oneness with the entireworld. ~Deepak Desai

Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Selfis the Soul within all living beings. The term pure Soul is used by the Gnani Purush for the awakenedSelf, after the Gnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is theself. In the same manner, ‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to theworldly self. This differentiation is unique to critical understanding of the separation of the Self fromthe self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.

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between the Gnani and the Lord (Bhagwan)?

Dadashri: The difference between aGnani and the Lord is that the Gnani canunderstand samaj, can ‘see’ jovoo everything,but cannot know jaanavoo everything. Theone that you see is Patel from the town ofBhadran and ‘I’ am a Gnani Purush and DadaBhagwan is separate, He is verily theparamatma (absolute Self). He is the Lord ofthe fourteen worlds.

I did not finish 360 degrees and haltedat 356 degrees. Therefore there is a separationbetween ‘I—the Gnani Purush’ and the Lordwhich has manifest within. And if I had attained360 degrees then we both would have becomeone. But now this separation bheda hasremained. This is because this nimit(evidentiary instrument) was necessary, withthis level, to do the work of salvation ofpeople, therefore this separation has remained.

Where the Lord of the fourteen worldshas manifest

Questioner: What you are saying is thatthe Lord of the fourteen worlds has manifestwithin, and it comes in your experience, sohow do you experience that?

Dadashri: Everybody should feel theoneness (ekata). One should feel the oneness,the unity, with every living being of this world.One should not be in the duality of separation-oneness (bhedabheda).

Questioner: So do you clearly feel thisoneness?

Dadashri: One should feel the onenesswith every living being. If one feels that he isone with every living being then he will not seeanyone’s mistake. Everyone will appearflawless, that is verily an absolute state. Andthen there will be boundless infinite energies.

Questioner: How are those energies?We would know about these energies, wouldn’twe?

Dadashri: Everything is there. But allthese energies would make one free from theworldly life, not worldly energies; theseenergies which would make one free from theworldly life will help people according to theirdifficulties and help them to work accordingly.

Questioner: So do these energies comeinto your experience?

Dadashri: All come into experience andmanifest. What is the reason that we are sayingthat it is not mine? That the slightest mistake,which the world cannot understand, suchsubtlest sookshmattam mistakes, ‘The Lord-Dada Bhagwan’ shows me. ‘The Lord’ showsus the mistake and ‘we’ are the ‘knower’.‘The Lord- Dada Bhagwan’ showed and weknew that this is a mistake. Therefore see, thisis a complete incarnation. This is a state offully manifested Lord of the fourteen worlds!This will not stay without showing any mistakes.The Lord within you too will manifest as peryour state and show your mistakes accordingly.

Questioner: Can you make a contactwith the Lord (Dada Bhagwan) through GnaniPurush or not?

Dadashri: Continuously. We are not incontact just for a little time, when we have tospeak or during conversation, at that time weremain separate, otherwise we remain verilyone with Dada Bhagwan. So at that time ‘I’am one with ‘Dada Bhagwan’, but at that timethere are no words.

Questioner: That is right.Dadashri: How do we identify this Dada

Bhagwan within? We become aware of Himwhen He show ‘us’ ‘our’ subtlersookshmattar and subtlest sookshmattam

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mistakes. We show you all your mistakes. ButDada Bhagwan shows ‘our’ subtlest mistakes.From this we know that Bhagwan has arrived.The one who knows everything up to the end,He is sarvagnya (knower of all that is to beknown), such a sarvagnya that there is noweakness in this ‘knowing’.

The relation of the Self is onenessQuestioner: Does the experience of the

Lord who is manifested within remain due toswasatta (the realm of the Self)?

Dadashri: No, one should feel oneness.Questioner: Dada, I want to understand

about that oneness (abhedata), oneness withwho?

Dadashri: With Atma (the Self).Questioner: That means is it the

oneness of the pudgal (The non-Self complexof thoughts, speech and acts) with Atma?

Dadashri: Before there was onenesswith pudgal, now You (‘I’, the awakened oneafter Gnan Vidhi, ‘I’ with right belief) have tobecome one abheda with the Self Atma.However this is for those who have attainedGnan (Self-knowledge in Akram Vignan). Howcan it happen to those who have not attainedGnan? And the worldly people do not likethat. The worldly people want all these things.This is for those who are fed up with theworldly life (sansar), this is for the people ofIndia. For people out there, they will go throughdeveloping for very long time and then theywill progress ahead. They still do notunderstand reincarnation.Conviction of the absolute Self attains

the ultimateWhen the self-the one with the belief—

comes into the ignorant state-‘I am Chandulal’,it is known as moodhatma. ‘I am Chandulal.

I am a collector’, what do you call that? It isconsidered ignorant state of the moodhatma.It believes in happiness through all thatperishes. The Self is eternal and indestructibleavinashi, and the perishable things aredestructible and dying, so the two cannot matchwith each other, ever. Hence, out of illusionthe self-soul that believes that happiness lies inworldly things, is considered moodhatma thedeluded self-soul.

Doubts from endless previous life timesexist within one. When Gnani Purush fracturesthem, one becomes doubt free, and then heattains the pratiti conviction of paramatma(absolute Self). The conviction-faith thatbecomes established is the right belief.

Now, when Gnani Purush establishespratiti conviction that, ‘this whole world isnot mine; I am paramatma’, then the ‘I withbelief ’ becomes abheda one withparamatma—the absolute Self. It does notbecome completely abheda at first; it becomesabheda through conviction pratiti. The onenessabheda bhaav is through conviction initially,and later it becomes one through Gnan,experience as the Self. Therefore, first thepratiti conviction of ‘I am paramatma theabsolute Self’ has to be established. Right nowone has the wrong beliefs, ‘I am Chandubhai’,‘I am a collector’. Gnani Purush fractures suchwrong beliefs and replaces them with the rightbelief. The Self—the awakened one—acceptsthat; the mind, the intellect, the chit and theego, they all accept it. When one becomesdoubt free nihshanka, then the work getsdone.

When one keeps the belief, ‘I am thebody, the mind, the speech,’ the Lord—theSelf stays far off, and when the belief movesinto ‘I am the Self,’ the self becomes one withthe Lord.

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

What does surrender (sharanagati)mean? It means presence of oneness abhedabhaav. Surrender means I, you, we are verilyone only, intent of unity ekbhaav! When yourintention for all worldly things leave thenoneness (abhedata) will arise with ‘us – theabsolute Self’.

As long as there is a separation withGod, as long as the belief ‘I am Chandu’, thetwo, Chandu and God can never becometogether. God will say, ‘You settle yourproblems yourself. Chandu, this is yours thatis why you are worrying, are you not?’ Youdo worry, don’t you? Therefore God says,‘You settle your problems yourself.’ And ifunity (ekata) is established with God then Yourwork is done.

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

Dadashri: Secret of separation meansthe state of oneness. No separation withanybody, all these are separate; and if youwant to know the secret of that then it is astate of oneness. As long as one sees theseparation bheda, one has not attained theSelf. When one ‘sees’ oneness—the Self (inothers) then it is said that one has attained theSelf (Atma).

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

saag (teak tree) and someone is of a baavad-babul tree (a kind of thorny tree). But insidethe stock is the same.

The Gnani does not have separationwith anybody

Did any of this talk suit you? I can talksomething new if anything from this suits you.If something does not fit then speak again, weare concerned with only that which fits andsuites. And I and You are verily one.

If you do not like something then I willtake it back and we need to talk somethingelse that you like, you do not have to worryabout that.

You have a trace of shame, and I ambeyond any shame. So we are one and onlyone. We are of only one religion, of only onecountry. I and You do not have any separation.There is no reason to be afraid of me. It willbe all right if you scold me, but I will notreprimand you, believe that for sure.

Do not think that I and you are separate.‘I’ am sitting inside you. ‘I’ am sitting ineverybody, in donkey, in dog, in monkey, inyou. I do not have separation with you. Youdo not keep any separation with Me. And ifyou keep separation with Me then it is yourmistake.

Gnani Purush does not have separationwith anybody. Gnani does not have divisiveintellect (bheda buddhi). Gnani Purush doesnot sabotage worldly interaction (vyavahar),He keeps worldly interaction as it is, withoutinterrupting-interfering with it. Gnani Purush isAtma-swaroop (absolute Self) or remains asthe Self. He sees everybody as the Self only.So we all are one as the Self only. You mayfeel separation some time. I do not feelseparation at all. What may be the reason thatI do not feel separation? Tell me the reason.

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Questioner: Standard is different forsure, isn’t it?

Dadashri: No, it is nothing like standardor such a thing. I do not feel separation at all.Standard and no standard. My vision is nottowards the standard at all. I do not feelseparation at all. All these people are sitting; Ido not have separation to the slightest extentwith them. I feel oneness ekata only.

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

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

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

Dadashri: People feel different state,but I do not feel different state. This is becausethe basis by which a state looks different, ‘thisis different, that is different etc.’, I do not havethat thermometer at all. On what basis thislooks different?

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

Dadashri: Do you feel unity ekata inyour home?

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

Dadashri: Then where do you feelunity-oneness?

Questioner: It happens often that I feelunity here in everybody, but not at home. Nowin the home, in one home everybody togetherdo not have one opinion, so how does ithappen with all these people here?

Dadashri: Yet in satsang, we havetwenty-five thousand people together only. It

is a wonder here in satsang, isn’t it? We neverhad the slightest separation. Whether someonehas relation with me since eleven years orfourteen years, but there is no separation evenfor a minute. You may feel separation with mebut I do not feel separation with you. I do notfeel separation with all these people sitting here.What is this special ‘weapon’ that I have?

Questioner: It depends on each othersrelationship, does it not?

Dadashri: No, where is the question ofrelationship in this? Let me explain why I donot feel separation bheda, judai and you feelseparation.

Vasudaiva kutumbakkamAll these talks are only about you. This

is not my talk. And you feel that I am separate,but I do not feel that you are separate, becauseI see everybody as the Self, and I ‘see’ verilyas my own Self. Whether you speak wrong orright even then I do not feel separation,because I see as a ‘one family’. And you donot consider your family as a family. I am sittinghere leaving only my wife Hiraba, so this wholebig family became mine, otherwise what wouldhave happened if I was just sitting taking careof only her family? The whole world becamemy family.

Questioner: But Dada, now aftermeeting You, I experience so much onenesswith everybody else too.

Dadashri: That is not it. There is nogive and take there. The oneness is with theSelf only. And with others there is prem love.It feels like one family only. In a way you willfeel, what is the meaning of such oneness? Itis the relation of the Self, relation with theSelf, not the relation with pudgal (The non-Self complex of thoughts, speech and acts).The relation with the Self is oneness. Why do

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

Questioner: Now I can experience likethat with mahatmas here. I experiencecontinuously…

Dadashri: You will experience that! Youwill definitely experience with mahatmas.Relatives will even throw a taunt at you, thesepeople will not do that, and on the contrarythey will help you for sure.

Enlightened vision with onenessQuestioner: Dada, when we do

salutation to the Shuddhatma in every tree andplant, there is a sense of oneness with them,is that oneness?

Dadashri: Yes, when we are sitting in acar and going to Ahmadabad, at that time youall would see different and I would see different.We will have darshan kriya (the activity ofinner vision of the Self), we will not have Gnankriya at that time. When can it called Gnankriya? This is a neem tree, this is a mangotree, when you examine in detail like this thenit is called Gnan kriya. Otherwise to see witha common intent, without specifics, is calleddarshan kriya. So we travel with commonintent and yet with enlightened vision ofoneness. We see the Self, in every living beinglike little trees, leaves, and creepers, withoutany separation. We go all the way toAhmadabad with the sense of oneness, whiletraveling.

One can become abheda when I-nessleaves

Here there is oneness (abheda bhaav).You and I are all one. I do not feel separatefrom any of you. And even with the fiftythousand people here, there is no sense ofseparation (judai) with anyone of them. Neitheris there any separation with the rest of the

world. You are the one who has separation.So to begin with, I remain one (abheda) withall these fifty thousand mahatmas here, andsecondarily I remain one with the whole world.I do not have any separation (judai) withanyone anywhere. Therefore, this is theprimary oneness (abhedata) and the other isthe secondary oneness. I do not want anythingelse. I do not have any intellect and that iswhy I feel oneness with everyone. I feel likeeverything is mine. Separation happens in thepresence of the intellect, so how can there beany separation when there is no intellect?Intellect creates separation (bheda); it shows‘this is mine and that is yours’ and that isseparation. How can this division of ‘yours’and ‘mine’ exist when there is no intellect?This divisive intellect (bheda buddhi) that hasarisen is the one that shows, ‘I am separatefrom this person’.

Now, as long as there is intellect, this‘I-ness’ (potapanu) will not go away, will it?And as long as there is intellect, does it notcreate the separation (bheda)? Oncepotapanu leaves, one becomes abheda - theOne without separation. Once this potapanuleaves, the separation (judai) will go.

No separation with anyone in the world

I do not have any difference with anyonein this world. They (the world) have thedifference towards me. It is not their mistake;it is the mistake of the discriminative intellectthey have. Their intellect causes the differences.I have the relation with the Atma and not this.If you have millions of dollars of wealth, butwhat good is that to me. All I have to see isthe Atma within you. A millionaire has to carrythe load of millions and a billionaire has theweight of billions. One has to carry his ownload. Heavier the horns heavier the load onehas to carry, does he not?

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

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

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

Dadashri: If there is too much intellectpresent, it will destroy the saradata. I alwayshad less intellect and so I benefittedtremendously.

I experience a state of oneness (withoutdifferences) after attaining Gnan. What createsthis difference? Intellect! This is mine and thisis yours.

Intellect creates separation

Opinion is the cause of separation inworldly life and Sat eternal is the cause ofoneness.

Atma the Self has no separation withanyone abheda; because of divisive intellectworldly life exists! Intellect shows differencesand separation and the divine eyesdivyachakshu show oneness (abheda).

What will swachhand (to act accordingto one’s own will and intellect) do? It willcreate separation where the abheda buddhi(intellect without divisiveness) has arisen. ‘If Ido this way then only I will have value,’ bysaying this it will create separation. If someonewere upset and non-communicative (risavu)with me then why is that? When the separationhappens. One will when there is separation.This is verily called maya (ignorance of theSelf, the illusion).

After attaining Atma darshan (vision ofthe Self – conviction of the Self), divisiveintellect does not stay. Thereafter one will haveoneness and the worldly interaction (vyavahar)will be done different with different peoplethrough intellect. The separation which appearsin the worldly interaction is discrimination(vivek). Only after attaining the Self, absolutehumility (param vinaya) arises, and then onedoes not feel the separation. And the visionbecomes one (abheda drashti).

Gnani never has the separation of ‘I’and ‘You’

Questioner: Is that why only it is saidthat the Gnani Purush sees any living being asthe Self only?

Dadashri: Yes, He remains as the Selfand sees everyone as the Self. He does notfeel any separation (judai). If He keepsseparation then He is not a Gnani. If someonewere to curse him then He will not keepseparation with him. Because of his lack ofunderstanding poor fellow would curse. But aresponsible person would not do so, wouldhe? A responsible person would not bind suchan antagonist example, would he?

That is why Kaviraj has written:

‘Even though we are full of suspicionsfrom a misguided intellect,

He (the Gnani) observed with theprofound magic of Gnan,

And yet never punished us. And He didnot differentiate between Him and us.’

One has all kinds of doubts about ‘us’but ‘we’ have never said that ‘you are likethis’ and ‘you are like that’. ‘We’ have notcreated differences of ‘I’ and ‘you’. ‘We’ donot even have a thought of ‘I’ and ‘you’, andthat is why Kavi has written that. He would

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

Applied awareness of the Gnani

Everybody asks me to sit together andthen someone were to use abusive words tome, then what kind of continuous focusedawareness of the Self (upayoga) would I bein? I would stay in the awareness that ‘I amverily speaking’ and ‘I am verily listening’, onthe moment, continuously, so the pure Soulstillness—all around is maintained. First thereis no separation from the person abusing, andfurthermore there is oneness, so there is nochance of any interference at all! If a divisiveseparation enters, then only problem arises.There is no separation between the one whobeats and the one who takes the beating sothere is no interference at all.

Smallest in the relative, oneness in thereal

We remain with two inner intents (naturalstate)-bhaav in this world; laghuttam bhaav,‘I am smaller than the smallest, lower than thelowest,’ and abheda bhaav, ‘I’ am in all asthe Self.’ Only these two are our mainboundaries.

In the worldly interactions (vyavahar)we remain in laghuttam bhaav. This mind-intellect-chit and ego, all this is antahkaran(inner functioning instrument) and anger-pride-deceit-greed all that is worldly interactions(vyavahar). In the worldly sense, from therelative perspective, I am laghuttam. And whatam I from the real or absolute perspective(nischaya)? We are guruttam the highest ofall. And from the perspective of the naturalstate swabhaav we remain as one (abhedaswaroop) with all. We are not separate in theslightest from you or from this person or fromanybody. We are not separate from these

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

The experience of the Self increases asthe duration and intensity of oneness prevails.Yes, the belief of separation is verily the reasonfor the dissipation of the energy of the Self.Oneness is verily energy shakti. The moreyou keep oneness with Me the greater willyou attain the shakti. The moment onesurrenders and says, ‘I have these mistakes,’to ‘us’, he becomes one with ‘us’. By thatmuch your energy just increased!One becomes a God with the vision of

onenessThe reason behind why you see mistakes

in others is that your vision is unnatural andimperfect. It is a vision that is tainted with theintellect. The intellect always createsdifferences. It creates a division of ‘me’ and‘you’ and ‘mine’ and ‘yours’. As long as yousee mistakes in others, you have attainednothing. I feel no separation with anyone. Ifeel one with everyone. The person, whosevision becomes one with the world, is God.

The division of ‘mine’ and ‘yours’, and‘ours’ and ‘yours’ prevails in the social religionsand its’ practices. These social religions areresponsible for creating a rift between peopleand causing confusion and chaos. Worldlyinteraction (vyavahar) is social and nischaya(the realm of the Self) is oneness (abheda).

No divisiveness due to differences ofopinions with oneness

If there is oneness (abheda) there is nodivisiveness due to differences of opinions(matabheda). I do not have matabheda with

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entire world, so I have oneness with everybody.I do not feel separation even if you were toinsult me and I do not feel separation even ifyou were to shower me with flowers. The onewho does not want flowers, insult will not affecthim at all. The one who is not the owner ofthis body at all, will he have divisiveness dueto differences of opinions (matabheda)?

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

Questioner: I want to remove thissense of separation, Dada.

Dadashri: What are you saying? Thereis no other way but to be rid of the separation.You will have to become abheda (one whohas no separation with any one), will you not?Are you able to remain abheda with Dada?

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

Dadashri: And with that separation(alagata), one has gone in the wrong direction.I do not have any separation with you, butyou have separation from me.Naturalness where there is no etiquette

Twenty five thousand people haveoneness (abheda – without separation) withthis Dada. People may or may not be onewith their family but they all have oneness withDada.

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

Dadashri: That is a wonder! Abouttwenty five thousand people have oneness. Butall of them do not have their mind completelyunder control. Only about three to fourthousand of them have it completely undercontrol.

Questioner: Are you able to know allthat?

Dadashri: Yes, I would know that ‘thisman has complete control over his mind’. Bycomplete control, I mean that his mind willadjust to whatever you tell it.

Wherever there is no etiquette, there issahaj bhaav (spontaneity and naturalness);there is dharma (religion; duty). However muchnaturalness (sahaj bhaav) there is; there is acorresponding amount of dharma there. Thestate there is where whatever happens there isspontaneous and natural.

Mind becomes subservient to GnanThat is why in the whole of India not

even five persons exist whose minds aresubservient to them. Check to see from thisperspective. People do not know how to testin this way so how are they to understand?But if you test in this way, you will know.

Questioner: No one will pass with thistest you have suggested.

Dadashri: That is why this test has beenput in, otherwise everyone will believe theyare starting to gain control over their minds.

Nevertheless after attaining this Gnan,the mind has become subservient to a certainextent. So far if this is the progress you havemade, then in the same amount of time, youwill make very fast progress.

This is how you attain onenessOne man asked me, ‘'How can we get

rid of matabheda (separation due todifferences in opinions) that constantly existsin our home? Show me a way.’ I told him,‘Adults have the matabheda, not thechildren. Those who have ego andawareness have matabheda. Therefore, theone whose ego has been awakened has to

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say the following, five times every morning,‘We are all one; there is no separationamongst us.’ Then oneness will prevail thewhole day if you make a decision in this wayand say it out loud together in the home. Youhave to repeat it everyday; otherwise theenergy of what you have charged will rundown. If there are three people in the home,all three have to say the same thing.

Questioner: How can those who havedifferences (matabheda) come to agree onthis subject? What if they have differences aboutthis suggestion of yours too?

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

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

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

Principle of oneness

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

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

Even then some people expressed disgust andsome did darshan (to get a glimpse of theabsolute Self through the eyes). Did you seelove everywhere? Such a love was not thereduring the time of Lord Krishna! Such lovedid not express and overflow even in the gopies(women tending to the cows, all in love withthe Lord)! The manifest Atma openly sailedthroughout the market place and there wasjoy everywhere. Everyone was blissful andhappy.

Oneness is verily the inner visualizationof the Self

For the one who has constantniddidhyasan visualization ranging from thegross to the subtle, of Dada, the Gnani Purush,all ‘locks’ get unlocked, all the problems getsolved. Oneness with Dada is verilyniddidhyasan. This happens only when onehas a lot of meritorious karma effect punyai.Such inner visualization of the Gnani reapsdirect fruits. That niddidhyasan gives Youenergies similar to His. Gnani’s state of theSelf is beyond imagination and yieldsunbelievable results. He can make you likeHim. Inner visualizing niddidhyasan of theGnani makes one absolutely independentniralumb. Thereafter you will not feel that,‘Today I did not have his satsang, I did nothave his darshan’. Gnan itself is niralumbabsolutely independent, and that is howindependent one has to become.

Separation exists due to divisive intellect

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

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

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absolute indeed. However, one has not becomeone abheda with the Self. Divisive intellect(bheda buddhi) has arisen there, which means,‘I am separate and Atma the Self is separate’.Once the oneness arises then it is all over,done. When the realization happens that I amverily the Self, the work is done.

You separated from God, You are verilya God but you created separation thereforeselfishness arose. ‘This one is separate’ and ‘Iam separate’, ‘This one is separate’ and ‘I amseparate’, therefore selfishness arose. If thereis no separation judai and if there is onenessabhedata then there is no selfishness.

If oneness remains in ‘I am that’Ask for bhakti until you meet a Gnani

and when you meet a Gnani, then ask formoksha. He will bring about a permanentsolution for you. Why do worshippers thinkabout God? They do so for Atmagnan;knowledge of the Self. Knowledge of the Selfis nothing but You yourself, but you are notaware of that, are you? Everywhere in theworld they keep singing, ‘You are that, Thouare that,’ this perspective keeps the bhagatand the Bhagwan i.e. the worshipper and Godseparate. For once sing, ‘I am that, I am that!’and you will be blessed. When will it end ifyou keep singing, ‘You are that?’ Why dopeople sing, ‘You are that?’ In a state ofignorance one continues to wander. God isseparate as ‘You’. Nothing can be gained bysinging, ‘You are that’. Only the state of ‘I amthat’ will work. In the state of ‘Thou art that’,there will always be a separation between‘You’ (God) and ‘I’ (the worshipper) till thevery end. Whereas there is no separation in ‘Iam that’, there is oneness in it. One becomesthe paramatma (absolute Self) himself.

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

with Krishna that is all. Oneness (abhedata)starts to arise. As your worldly interactionswhich are unfolding in this life prarabdhadecrease, a corresponding increase in onenesswill happen. When the prarabdha is sufferedthrough awareness, then one becomes abheda(the one without separation with any livingbeing).

As long as you are a devotee, you areseparate from God (the Lord within). Thework is complete when the devotee becomesone with God. When a person worships anddevotes himself to the idol (murta) he remainsthe idol, the formed non-self complex. Whena person worships and devotes himself to theformless (amurta) he attains the formless Selfand becomes liberated. Dwelling in the Self ischaritra (atma charitra; real conduct). Thisstate of absolute purity (shuddha dasha) isoneness with all (abhedata). In this state, onesees the Self in all (atma vat sarva bhuteshu).That is absolute purity abounding everywhere.The Gnan (Self knowledge), darshan (visionas the Self), charitra (real conduct) and thebliss is the real Light (jyoti), not this physicallamp (deevo). The One who is the Knowerand the Seer i.e. gnata-drashta is Krishna;not the object that is seen.

Vitarag Lords have oneness with everyone

Jainism, Vaishnavism, Shaivism, are allrelative religions; they are religions of‘standards’. They are religions of differentviewpoints. Whatever one sees according tohis viewpoint, he accepts it as being correctand gets entrenched in it. When is liberationattained? It is when absolute vision is attained?When is real knowledge attained? Thishappens when there is no conflict of opinionwith anyone in this entire world and when thereis no partiality towards any being. The onewho is partial can never attain moksha. Why

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does one become partial? People with egocreate sides to support their ego, whereas theimpartial Gnani unites everyone. The Gnanisare always impartial; the vitarag Lords (fullyenlightened supreme beings who have noattachment to their relative self or the world)are always impartial. They have no partialitytowards any race or creed; they are absolutelyand perfectly impartial. They have oneness witheveryone; even with the minutest living thing.

Salvation through the devotion toSat Chit Anand

[Gnani Purush is the embodiment ofSat Chit Anand (awareness of the eternal isbliss)]. If one will sing-recite Sat Chit Anandwith understanding, then he will attain salvation.This is because this word-phrase is verilyimpartial. Since the time immemorial a livingbeing has been in partiality only, therefore onehas inclination towards divisiveness only. Onlyin the speech of the Gnani Purush, there is nopartiality. Gnani’s speech, conduct and humilitywin all minds. The one who has the Gnan—experiential knowledge and awareness ofoneness abhedata is verily a paramatma(absolute Self).

Separation due to divisive intellectQuestioner: I became so happy after

knowing this talk from you.Dadashri: Anand bliss will arise, will it

not? The moment the talk of the Self arises,bliss arises. We do not have any separation.However you may feel that there is separation.I do not have intellect therefore you do notfeel separation from us. But you have intellect,that intellect creates separation. So if intellectdecreases and if you do not feel separationthen it will be better.

Divisive intellect (bheda buddhi) willdivide by saying, ‘I am Chandulal and he is

Raichand,’ and it will show the differencebetween Lord Mahavira, Lord Neminath andLord Krishna; everyone will appear differentand separate. The Gnani Purush does not havedivisive intellect. He remains as the Self andhe sees no differences every where He looks.

No one feels separation with the GnaniPurush at all. This is because the mind of theGnani Purush is not separate from the entireworld. I do not have separation with anyone.This is because the Self is in everyone thatverily am I. Everywhere ‘I am that’, so then,with whom will I have separation? I do nothave separation with even this little girl andwith this person too.

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

One gets solution when he meets a Gnani

Vitarags are impartial and they feeloneness with all. People take beatings becauseof the current era of this time cycle. They wouldnot have to take the beatings and their problemswould be solved if they meet a Gnani Purush.

By doing the darshan (devotionalviewing with or without awareness of the Self)of the Gnani Purush one’s mind becomesstrong, speech and thoughts become good.Demerit karma-sins are washed away by meredarshan of the Gnani Purush. Everythingchanges by mere presence of the GnaniPurush. I have not given any great instruction(updesh), yet everything changes through thissubtle environment.

One can experience oneness by stayingwith the one who is abheda

Questioner: That is the only reason we

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experience so much bliss anand after comingto Dada.

Dadashri: So then how much blissDada would be experiencing?

Questioner: This water that flows is somuch then how would it be in the main source?But Dada, the peculiarity of this is so that nomatter whatever it is whoever comes to Dada,he feels oneness.

Dadashri: It is because Dada staysabheda (the one without separation) witheverybody. This is because our vision becameabheda, ‘we’ do not see mistake in anybody.The moment one sees a mistake in anyone,separation bheda will arise.

Questioner: But Dada, the oneness thatwe feel, is verily because of Your directpresence, is it not?

Dadashri: What else then! Why wouldyou feel oneness with the ones who are alreadygone? Why do we have to sing the songs forthose who are departed? They do not evenlisten, we do not have any give and take too.Why would we hold on to those who aregone? ‘Sir, now You have become a siddha(one who have attained the state of total andfinal liberation). Why would I come over thereto hold your hand? What can happen to me?If I come to hold you then you will not be ableto hold it and you will remain free and freeonly and I would die wandering,’ is what youshould tell the siddhas. You should say,‘whoever will hold my hand here, I will comeholding his hand.’ I do not need you. Thatsiddha is sitting up there and He does notneed you at all. You should say, ‘I will meetDada here, who has a need. I will come withDada.’

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

Dadashri: Dada is sitting within you.Therefore we have become abheda, haven’twe? ‘We’ do not have any other separation atall.

Questioner: ‘Dada Bhagwan NaAseem Jai Jaikar Ho’ (Infinite glorioussalutations to Dada Bhagwan, the Eternal Lordwithin all), if one becomes engrossed with itfor two minutes, then would lots of pain dukhadecrease?

Dadashri: Pain dukha of infinite lifetimes would decrease. You did not becomeengrossed but oneness arose! There is relativeoneness in worldly life. What happens whena man and a woman have cold wars? Onecreates oneness with Dada with nischaya (therealm and the decision of the Self), thereforewhatever assets that Dada has, becomesyours.

The state of absolute non-violencewhere there is oneness

Questioner: There are people whocome to you to do alochana of their pastmistakes; do you help them become free?

Dadashri: Now, do you know whenthat can happen? That can happen when thereis abhedata (oneness). When can one findsuch courage? Only when there is abhedata.No matter what the mistake, there is nothingwrong in it. I am ready to destroy hundredsand thousands of your mistakes within an hour,but You have to be ready for that. How canany mistake touch the nirdosh (the flawless,the Self)? When one does alochana to Me,it means he become ‘one’ with Me (abheda).I have to free him.

Why does one not tell a personal secretto anyone? It is because the other person willintimidate and take advantage of him. Because

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he has the upper hand now, does he not? Willthe other person intimidate him or not? And‘we’ do not do this to intimidate him. ‘We’ aredoing it to free him from all his mistakes. This‘Dada Bhagwan’ has manifest! This is thegreatest sentence in this world. The main thingto understand is that karma are destroyedwhen one does alochana in ‘our’ presence.The kramic path (the traditional path ofpenance and austerities) is different, whereasthis path is one of oneness (abheda-dharma).There is no separation here at all between‘Me-the Self’ and you at all!

The extent to which one discloses hismistakes to ‘us’, that is the extent he becomes‘one’ with ‘us—Gnani Purush and DadaBhagwan’. And the extent to which onebecomes (abheda) ‘one’ with us; that muchwill be the spashta anubhav clear and distinctexperience of the Self.

When one attains the clear and distinctexperience of the Self (spashta vedan), thenhe is verily said to have become the absoluteSelf (paramatma). When one is not affectedby worldly pain and miseries dukha and isfree of kapat illusion—‘I am Chandulal’, thenclear and distinct experience of the Self beginsto happen. The experience of the Self remainsindistinct due to this kapat the illusion, thedeceit.

The separation between jiva and Shivacan be destroyed through Gnani

Questioner: Are there any subtle ritualskriyas for destroying this separation betweenthe worldly self and the Self? Can one knowthat through the subtle body?

Dadashri: ‘Gnani Purush’ can do allthat to know much beyond that. For the GnaniPurush, the separation between jiva—self andShiva—the Self is already gone. But if He

wants to know beyond that, he can do sothrough other subtle means. However, anascetic cannot know that.

Questioner: Will the separation of theSwami the Lord and the sevak the one whoserves, remain in that or not?

Dadashri: Afterwards the separationwill not remain. Right now it will remain; Godand ‘I’ are separate, that separation willremain. Whereas, there, after the Gnan Vidhi;there is no separation. The separation of thejiva—the self and Shiva—the Self is dissolved.It is verily same self, it is verily the same Self;the separation leaves. Do you want to destroythe separation? Do you have a wish to destroythe separation?

Questioner: I have told the self thatyou do not have any alternative but to destroythe separation.

Dadashri: Yes, that is right, quite right.There is no choice but to destroy, and it canbecome the exact real light jyoti state, thestate of the Self and when one becomesabsorbed in that, he becomes a Shiva—theSelf. One cannot have oneness with the Lordwithin without becoming a Shiva—the Self.

The sole desire for oneness

Do you like anything from this?

Questioner: I like this because I wantto become free.

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

Questioner: I like this because I wantto become free from my mistakes. I wantoneness with Dada for sure.

Dadashri: Oneness with Dada meansfreedom is there for sure. That other thing, nomatter how much and from whomever you

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ask for forgiveness; it is useless.Oneness of Akram Vignan

This is not the path of a guru. This is nota religion or a sect. I have never been, or everwill be anyone’s guru. I do not have theattributes of becoming a guru. I am giving youthe same state that I am in. I have notmaintained a guru-disciple state. Everywhereelse, they maintain that control. What is theprinciple of the world? People will not let goof their control. There is no separation betweenyou and I. You may feel the separation, but Ido not. That is because I reside within youand I reside in him too, so then, how canthere be any separation (judai)?

Really, there is no Gurupurnima (a daycommemorated for gurus) here. Peoplecelebrate it as an occasion for having darshan.Here there is no guru and no ‘Purnima’ fullmoon. This is a state of laghuttam. Here it isyour own state; it is a state of abheda—astate of oneness.

We are not separate at all. When onebecomes a guru, a separation of ‘you and I;a guru and a disciple’ is created. But herethere is no custom of guru-disciple relationshipat all, because this is Akram Vignan.

Oneness attained through AtmagnanQuestioner: You said that when You

attained the Self and became enlightened in1958, you became ‘one’ abheda with ‘DadaBhagwan—He is the Lord manifested within’,then afterwards, you separated from Him, andthat is when You realized the aishwaryasupreme Godly energies of Dada Bhagwan.In a same manner when You are giving usGnan—Self-realization in Gnan Vidhi, at thattime we too…

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

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

Questioner: So did we also have theexperiential ‘touch’ of that oneness abhedatawhen You gave us Gnan?

Dadashri: It is not that you had‘touched’ the experience; when Youexperience oneness then only you will pursueMe, otherwise not, will you? I do not have tocome asking for you. On that day the blissthat You have tasted, is what brings You hereto Me.

Questioner: And then the oneness thathappens, and after that, the separation fromthe self that establishes; then, that is the spiritualGodly energy aishwarya that is ‘seen’.

Dadashri: That aishwarya Godlyspiritual energy and anand bliss, that Youtasted, is the reason You are looking repeatedlyfor the same thing. So then by this process, allthe rest—the non-Self world, will continue todestroy and aishwarya and anand will be thecontinuous state.

Oneness with the Self

Does the awareness laksha of ‘I amShuddhatma—pure Soul’ remain continuously?

Questioner: It stays continuously, Dada.

Dadashri: That is called Atmadhyanmeditation as the Self; it is called shukladhyan.Shukladhyan is the cause of living, currentmoksha. Otherwise you cannot rememberAtma the Self even for one second. One guesthad come with information about Shuddhatma.Next day he started to recall aboutShuddhatma, ‘what that word might be? Whatthat word might be?’ He could not rememberuntil fifteen minutes passed. This is not amemory. This is a sakshatkar directexperience and this is oneness (abhedata).

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What does attainment of oneness mean?

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

Dadashri: Oneness means to becometanmayakar the mind body becomes That.We become one with God. Right now howmuch separation You and Shuddhatma have?You have become Shuddhatma at the level ofconviction (pratiti). You have complete faiththat ‘I am Shuddhatma’, You have assuranceof this. You have attained some experienceanubhav but You have not become That—the Self. So let me become That, that is whatYou tell the Lord within. That is oneness.

Questioner: So there is no separationwhatsoever.

Dadashri: There is separation, you stillhave separation. I still have to make youShuddhatma—pull You towards the Self.Afterwards I do not have to make you; Youhave to become ‘one’ (abheda).

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

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

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

Dadashri: Pragnya and Shuddhatma.Both are separate so they will become one.At this time ‘the belief of ‘I am’ is acting inpragnya. ‘We – ‘I’ with the right belief’ areacting as pragnya. Now we are not acting asegoism which is ‘I’ with the wrong belief. Sowhen ‘I’ was acting in ‘Chandubhai’, then it is

called egoism. Now the ‘I’ is acting aspragnya, ‘I am pure Soul.’ Therefore it iscalled antaratma (interim Self) and notShuddhatma.

‘Our’ pragnya has almost becomesteady in the absolute Self paramatma.Therefore ‘we’ do not have to speakShuddhatma or ‘we’ do not have to thinkanything. And as the Self there is onenessabhedata. It is a little short by four degrees.And You have yet to become one withoutseparation from the Self abheda. Gradually asthe files will start to settle, You will becomeone with the Self abheda. When all the filesare completely settled, You became one withthe Self abheda. All these troubles are only ofthe files. But ‘You – ‘I’ with the right belief’ atthis time are in the form of pragnya andpragnya is particular part of God—theabsolute Self. When the work is done, pragnyawill become one with the Self again. God andthe absolute Self are verily one. When thatself remains in the worldly things it is calledthe jivatma and when it attains the right belief,it is called the antaratma and when it remainsonly in the absolute state then it is called the‘absolute Self – paramatma’. Constantabsorption in the qualities of the Self swaroopni ramanata is verily the absolute Selfparamatma. And when there is absorption inthe absolute Self and also the absorption inthe settlement of files with equanimity, then itis antaratma interim Self. That is verilypragnya!

Separation through intellect, Onenessthrough pragnya

Questioner: This oneness that happens,can it be called the highest level of intellect ornot?

Dadashri: No, that abhedata means

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

Questioner: Does pragnya come in tothis or not?

Dadashri: That is verily it! Throughpragnya we all are verily ‘one’ but throughintellect we are separate. ‘We’ have destroyedintellect in us. We had tried to get rid of it.‘We’ had brought closure whenever karmawere unfolding. ‘We’ did not store or supportintellect at all. ‘We’ had removed the intellectbuddhi in the past life therefore ‘we’ did nothave to remove it in this life.

As long as mistakes exist, one’s state isnot considered complete. That state of the Selfwill arise when all the mistakes leave. Untilthen no matter what kind of the subtlestmistake exists, but as long as there is a mistakethat state is not considered of the Self. It is arisk to say it is Yours. People who do nothave understanding will take on such a liability,but the one who has understanding will not doso.

The effect of the word, ‘nikal’

Questioner: You have used this wordnikal settlement in settlement of files; in this,people get a psychological effect only. Thisword nikal is verily like that.

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

Do you feel this word nikal is good?

This word ‘nikal’ is not anywhere in thescripture. It would not be in the scripture.‘Settle with equanimity!’ That is the power ofAkram Vignan! And people are so happy tohave this Vignan.

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

Dadashri: Yes, you definitely wouldhave insistence and here there is no acquisition,no renunciation, nikal (closure)! Everythingencompasses in this ‘settle the files withequanimity’ like incantation (japa)-penance(tapa)-renunciation (tyaga). The meaning ofsettling with equanimity is verily such that itmakes the self, the Self.

If someone is saying, ‘now I want to bedone with (nikal) this business’, we wouldunderstand that what he wants to settle andwhat will be its result, we would understandthat too. If one speaks the word ‘nikal’ thenwe would understand and if one speaks thatI want to sell off then we would not understand.This is because what will be the stock andwhat he is talking about selling? But if onesays ‘nikal’ then we would understand rightaway that this he is ready to settle and bedone with it.

Nikali (discharge) means your dischargeand his discharge. We are separate and thisnikali (that which is settling-discharging) isseparate so oneness will arise. This is such ascientific thing that when one will analyze thisand when the scientists from the foreigncountries will meet me then one will understandthis talk in much better perspective. If they getchance and meet me then I will give them allthe outlines for future spiritual progress.

After this, the wife and children are

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matters of nikal settlement. It is not a matterof acquisition grahan. If it is a matter ofrenunciation tyaga even then it is a form ofclinging. Both, the acquisitiveness and therenunciation are a hassle whereas the matterthat is settled brings no further botheration andharassment.

Relation of oneness between thespeaker and the listener

Questioner: In the worldly interaction(vyavahar), you are the speaker the one whois such a person can bring about the world’ssalvation and we are the listener, what kind ofrelation sets in between these two?

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

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

Dadashri: It will appear different indesign—externally. It will appear different asit would be in a picture.

Questioner: What relationship do wehave with a picture?

Dadashri: All this external is a pictureonly. As the Self, all this is verily one. Butbecause of this picture everything looksdifferent. Everything appears different becauseeverything occupies a different space.

Questioner: But how long we as theSelf should be engrossed in that relativepicture?

Dadashri: Pictures (mangaddas—theexternal body) are there as long as there arevikalps (wrong beliefs of bavo interveningego-intellect complex—‘I am Chandulal’).Once you became nirvikalpi (Freedom fromvikalp ‘I am Chandulal’), there will be a

picture-external body but it is dissolving andpassing. Passing means it is in the form of aresult. It would not be in the form of a causeat that time. New picture does not get printed.

Questioner: There is oneness betweenthe person who is a nirvikalp speaker and alistener. But why the effect does not stay longertime for the listener who is involved in dailylife situations?

Dadashri: The effect remainscontinuously, not even one moment that youcan subtract.

Questioner: Do you have such generalexperience?

Dadashri: I am speaking from generalexperience only.

Questioner: Not for you, for thelisteners.

Dadashri: Yes, I am saying for thelisteners only. The listeners (mangaddas) haveconstant oneness (through Shuddhatma) withMe. The listeners have attained ‘one intent’(Shuddhatma bhaav) continuously. This is afact. This is not any baseless thing.How is the oneness of the Tirthankara

Lords?Questioner: Will your giving discourses

to people in this era of the time cycle be ofany benefit?

Dadashri: It is like this that we do notpreach or give discourse even for a moment,never. The person who has ego will bepreaching. We do not have ego so it is adeshna (liberating utterances of the fullyenlightened one).

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

Dadashri: It is because we are not the

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owner of this speech. This speech keepscoming since twenty-eight years but we arenot the owner of this speech. The Lord withinalso is not the owner of speech and in kramicpath—step-by-step path to Self-realization,one is the owner of the speech till the end. Inkramic path, until one reaches the twelfthgunthana (stage of spiritual development), thespeech is not considered a deshna. This isbecause one’s last ego dissipates when hereaches at the twelfth gunthana. And this isegoless, therefore this is not considered asupdesh sermon.

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

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

Dadashri: Yes, it will show everything.It will show benefit-loss, everything. It willshow entire map. But if it is convenient to youthen do this otherwise do that.

So a deshna would be of two people.One is a deshna of a Tirthankara and theother is a deshna of the bheda vignani Purush(The one who knows and is able to separatethe Self from the non-Self). But ‘we’ have thisawareness of separation of ‘I’ and ‘You’. Inthat, Tirthankara’s deshna they do not havesuch separation. They have absolute oneness(abhedata), they have vitaragata (absolutedetachment from raag and dwesh). So ‘we’just disclosed where our weakness is.

Whatever Lord Mahavira said afterattaining keval Gnan absolute knowledge, wasan original taped record that was playing. Andthis ‘ours’ is an original taped record too, thatis speaking. However, whatever the Gnani’sof the kramic path speak, that is not anoriginal taped record. They will say, ‘I verilyspoke’. Yet their gnan does not go away. Theyare considered Gnanis only, but of the kramicpath. But they will say ‘I spoke, my speechcame forth bad, my speech came forth good’.

How can one attain oneness throughkramic path?

Questioner: In the kramic path onehas to proceed by separating, so then howcan one attain oneness?

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

So other people cannot speak, thosewho have attained this state of the Self (Gnandasha) can do that. What are these words inJain terminology? Those who have reached atthe last state can only speak that. Even theGnani Purush of the kramic path cannot speakthat. This is because as long as they are at thelevel of sixty percent Gnani, forty percent ofthe ego is still open. Forty percent is short sothere will be ego of that level. Until then onecannot speak vyavasthit (scientificcircumstantial evidence). Ego will not refrainfrom creating interference. ‘This is left for meto do’, they will say so. They have to do and‘here – in Akram’ we do not have to doanything. One can speak ‘vyavasthit’ afterthe ego dissipates. Therefore we are givingvyavasthit to all these people after the egodissipates.

In the kramic path, one does notbecome a doer (of purushartha – spiritualeffort) as a Purush (Self-realized one) but they

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do purushartha through egoism – ‘I’ with thewrong belief, ‘I am doing this’), and in thisGnan (Akram) everybody have become adoer of purushartha as a Purush. Prakruti(the non-Self) is separate and Purush isseparate, we became a ‘doer’ (of Gnan,awareness – jagruti) as a Purush. Howeverin the kramic path they do not become aPurush (but they do relative purusharthathrough egoism). They become a Purush wheneverything ends (when the ego dissolves in theabsolute ‘I’).

There is no oneness where there iscriticism

Questioner: It is written in the Aptasutrathat “People have the right to criticize you.You do not have the right to criticize anyone.”So what is the difference between criticism(tika) and slander (ninda)?

Dadashri: Tika means to expose(criticize) someone’s obvious mistakes, andninda is to talk about someone’s overtmistakes but also to talk about mistakes thatdo not exist. To speak only negatively abouta person is ninda. Then read further.

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

Dadashri: If you criticize someone thenit is like doing criticism of his devotion(aradhana), it is a grave mistake. If you cannotsay good things about anyone, it is fine, butyou should never criticize anyone. Criticismcreates obstructions at all the levels. You shouldnot have time at all to criticize anybody.

Nowadays, people will even criticizeyou; these poor people have no idea of what

they are doing and that is why they do whatthey do. Only the one who is unhappy willcriticize and instigate others. The happy personwould not criticize anyone. These unhappypeople would do that so let them and if thatmakes them happy then they will do it.

Dada does not see anyone’s mistake inthis world

I am only saying that these sectarianviews and self guided whims are wrong, inorder to explain things to you. When we talkabout other religions, it is not to criticize them.There is no criticism here whatsoever. Wherethere is any criticism, the science of the Vitaragdoes not exist; there is no unity or dharmathere.

I do not have separation with anyone. Ido not have separation even with an asceticsadhu, but I have to tell this fact that thisflower has fragrance and this flower does nothave fragrance.

‘We’ have not remained separate fromthis world even for a second. We do not haveseparation from anyone starting with thesmallest living being. And we do not seeanyone at fault in this world. ‘We’ ‘see’ theabsolute Self paramatma by real view pointand by relative view we ‘see’ nirdosh flawless.What is ‘seen’? Nirdosh flawless. No matterhow he is but he is not at mistake from hismistake. ‘He—potey—the self’ has come intosuch a circumstance, that is why he appears atfault however he is not faulty indeed.

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

Dadashri: Thereafter no one will beseen at fault at all.

Questioner: But what is the problem ifa bad person is disgraced?

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

There are lots of people who are readyto disgrace, everybody is out there, isn’t it? Itshould not happen because of my nimit. Thisis because I have not kept separation with anyliving being in this world. So it is notappropriate for me to disgrace anyone. I amjust talking to you; you can not disgrace anyonein worldly interaction. Because God—the Selfis in every creature whether visible or invisible.

The one who experiences oneness isShuddhatma

Questioner: What is the differencebetween Shuddhatma—pure Soul andmahatma (those who have attained the Selfvia Gnan Vidhi of Akram Vignan)?

Dadashri: Shuddhatma is God. The onewho has attained a little higher state than others,is called a mahatma. As long as one is doingkashaya: anger-pride-deceit-greed, he is notconsidered a mahatma. When ‘Chandubhai– the relative self’ gets angry but ‘potey – theawakened Self’ within will keep refusing fromwithin. ‘Oh no, why this is happening, thisshould not happen’ he will have suchawareness. That is called internal saiyam (astate without attachment-abhorrence, withoutraag-dwesh). The one who maintains internalsaiyam is called a mahatma. External saiyammay be there or not. This is just that from theperspective of the worldly interaction we arereferring as a mahatma, but really he is aShuddhatma. Shuddhatma is God, but thatGod is the conviction pratiti within you. Whenthat conviction rises to the level of experiencethen You will have a state of completeexperience. At this time the state of conviction(pratiti)-awareness (laksha)-experience(anubhav) will go up and down, but whenyou have complete experience, when You feel

oneness with all, then You becomeShuddhatma—God. Shuddhatma is verily theabsolute Self paramatma.

Oneness does not break throughunderstanding

Questioner: What is in your vision?How should these people (Aptaputras,Celibates) be made ready?

Dadashri: A safe side! They have tosecure a safe-side. It would not matter if theyhave no other knowledge. It would not matterif they do not go out and give spiritualdiscourses to people. They must stick to theirprinciples and maintain a safe-side.

Questioner: The principle of celibacy?Dadashri: Not just the principle of

celibacy, but the principle in every way. Thereshould be no kashayas (anger, pride, deceitand greed within) with anyone. It is a wrongdoing to do kashaya with anyone. To havekashaya with anyone after Self-realization isnot suitable and becoming. With celibacy theremust be absence of kashayas.

Questioner: What is the limit-boundaryof our safe side?

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

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

Dadashri: On the contrary that isbeneficial and good for you. It is just that hehas intellect as his base, so what can he do?Whatever weapon he has, that is what he isgoing to use, isn’t it?

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

Dadashri: But poor fellow, he does thatis due to his helplessness, does he not? Andwhat is his mistake in this? He is worthy ofreceiving compassion.

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

Unity lies where there is purity in heart

When you attain unity, it is consideredpurity of the heart.

I attain unity ekata with everyonebecause my heart is pure, is it not? I feeloneness with everyone.

If you ask me to come to your homethen we would. We go every place to dodarshan too. We do not have any kind ofproblem. We do not feel separation. We havebecome embodiment of love everywhere. Wedo not have anything except love.

Questioner: You are so much pure atthe heart that we cannot remain separate aftermeeting with you.

Dadashri: Yes. I am so much pure thatI live as ‘one’, the Self (innate nature of theSelf) with entire universe, with every livingbeing of the world. May be he a foreigner orwhoever, a Christian or an African but there isunity ekata with everybody, no separation.There is no separation with a cow, a waterbuffalo or anybody, only unity, that is verilypure, the embodiment of pure love is verily anabsolute Self paramatma. That which doesnot increase or decrease is absolute Selfparamatma.

United by the thread of love

Questioner: Dada, therefore we feelthat we do not want you to go anywhere.

Dadashri: No, no, no, ‘I’ will not go.People have so much love, that love is verilykeeping me alive. Too much love, strong love!When I am ready to come here (America), atthat time people cry a lot. So I tell them that,‘I will stay with you only.’ I come here coaxingand cajoling them. I come here after coaxingthem, what else can be done?

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

Dadashri: No, but what can I do? Thisis a drama. I do say that, do I not? This worldis a drama itself. But I live in the method oftanmayakar as if I am the body and mind,for the drama. I have no separation judai withyou. So therefore ‘our’ drama is notsuperfluous, it is heartily and exactly.

The love of the Gnani is without anydifferentiation

Love is when there is no falling apart,no separation. It is called love when there isno discrimination. Such love is said to be withinnormal limits. If there is any difference in one’slove for another person, then it will fluctuate.It will increase when the other person doessomething good and decrease when he or shedoes something wrong. It deviates fromnormality. The real love does not take accountof the other person’s actions. It only looks atthe Self within that person.

Questioner: What is that we feel foryou, Dada?

Dadashri: It is my love that grabs you.Real love touches the whole world. Wherecan you find love? Love is found whereverthere is oneness. So when can one attain

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oneness with the world? It is when onebecomes the embodiment of love that onenesswith the whole world is attained. There yousee only love.

When is it called infatuation andattraction aasakti? It is when you want worldlythings. When you desire material things. Thereis no problem with yearning for real happiness.There is no problem with the love you havefor me. That love will help you. All other typesof love will disappear.

Questioner: So the feelings that wehave for you, is it the result of love in yourheart?

Dadashri: Yes, it is the result of love.People become wise with this weapon of love.I do not have to scold them.

I do not mean to scold anyone. Theonly weapon I have is this love. ‘I mean toconquer this world with love’. I have laid downmy arms. I have laid down my weapons ofanger, pride, deceit and greed. The worldwields these weapons of anger, pride, deceitand greed. I aim to conquer the world throughlove. The love that people know andunderstand is the mundane worldly love. Reallove is that which will not depress me if youinsult me, or elevate me if you praise me. Inreal love no changes happen. If any changesdo happen, they will be of this body and notof the pure love.

Even an attractive person appears uglybecause of his ego. When he becomes thepure Self, he will be beautiful. Then even theugly will look beautiful, but it is only whenpure love arises within. People wantunconditional love, love devoid of selfishness.

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

Oneness does not exist where there isattraction

There is a reason behind the seemingoneness and harmony that is seen in this world.That is an attribute of atoms and attraction, butthere is no telling what may happen at any timein the future. As long as the atoms arecompatible, there will be attraction and hence afeeling of harmony and oneness. Incompatibilitybetween atoms will lead to repulsion and causeanimosity. Therefore wherever there is attraction,there is repulsion. In attraction one does nothave the awareness of what is spirituallybeneficial and what is not. In pure love there iscomplete awareness of that.

Attraction aasakti can be above orbelow normal. True love is within normality; itis perpetually constant and steady. It does notundergo any kind of changes. Attraction is anattribute of the inanimate, the non-Self, thereis absolutely no Chetan (energy of the eternalSelf) in it.

The one who sees ‘I’ in everyone islove incarnate

Pure love will increase in proportion tothe decrease in differences experienced. Whatdo we need to get rid of in order to developpure love? One has to be rid of their differencesso that pure love can arise. When thedifferences disappear completely, absolute, purelove is established. This is the only way.

Did you understand this ‘point of view’?This is something very different. One has tobecome the personification of love. One willthen feel a sense of oneness with everyone.There will be no discrimination or difference.People usually say, ‘this is mine and that isyours!’ It is like a disease. Differences existbecause of this disease. But when peopledepart from this world, is there any such thing

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as ‘mine’ and ‘yours’? Once this ‘disease’ iseradicated, one will become a personificationof love.

Love is when one perceives the Self inall living beings. All this is ‘I’, and ‘I’ am in all.Otherwise one will have to say, ‘you’. If youdo not see, ‘I’ then you will see, ‘you’. Thenthere will always be a difference between youand others. For worldly interactions, you willhave to say, ‘I’ and ‘you,’ but in reality youshould see ‘I’ everywhere. To become theembodiment of love is to see everything withoneness, and act with oneness. Get rid of yourbelief that others are different. You should feelas though everyone is a part of one big family.

We Gnanis do not have discrimination.Who is Christ and who is Allah? And who isLord Krishna or who is Lord Mahavira? Wehave oneness everywhere. Because of divisiveintellect people say that ‘Christ is ours andthis one is ours’. So due to divisive intellectthey are throwing gravels in wheat (creatingobstacles). And they are mixing gravels in cleanwheat.

Pure love is above virtuous love

Questioner: Everyone in the world issearching for pure love but in vain.

Dadashri: This is the path of pure love.This science of ours is void of desires of anykind. This is the path of pure love. Such apath cannot be found in this era of this timecycle and it is indeed a wonder that it hasarisen.

Questioner: Can you explain thedifference between pure love and virtuous love?

Dadashri: There is ego involved invirtuous love, whereas in pure love, there isno ego. In virtuous love there is no greed ordeceit, but there is pride in it. In virtuous love,

one has a sense of being: ‘I am’. And in purelove, one feels oneness with everyone, becausethere is no ego.

The way to become the embodiment oflove

If one understands the world exactly asit is, and then experiences it from thatperspective, then he will become theembodiment of love. What does ‘as it is’ mean?It means that all living beings are innocent.They are flawless. I do not see anyone atfault. It is because of illusion that one seesmistakes in others. Because of divisive intellectother person appears at fault. There is nothinglike a mistake dosh where one’s divisiveintellect is gone and oneness has arisen. Thereis only love in the world.

It is an illusion if people appear goodand it is also an illusion if they appear to havemistakes. The former is because of attachmentand the latter because of detachment. In realityeveryone is flawless. When you see mistakesin them, you cannot love them. So when yousee the world as flawless, that is when purelove will arise. As long as we look upon othersas being separate from ourselves, we feel asense of ‘mine’ and ‘yours’. As long as youkeep differences with the other person, youwill have attachment towards your own. Thosefor whom we have attachment, we consider‘ours’ and those with whom we feeldetachment, we consider as belonging toothers. A person with this kind of discriminationcan never become an embodiment of love.

The nature of the Self is love and withsuch a love, one forgets all one’s problems.Once bound through this love, nothing elsecan bind you.

When does love arise? It is when youask for forgiveness for all mistakes that have

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happened so far. You should take thisapproach with those for whom you wish tobecome the embodiment of love. Only thenwill you feel love. Do you want to love or not?

Questioner: Yes, Dada.Dadashri: These are all my methods.

The very method that guided me to fullenlightenment is the same method by which Iguide you all.

When you become the embodiment oflove, others will experience oneness with you.Everyone has attained oneness with me in thismanner. This method is being opened up toeveryone.

Oneness with the entire universeWhen pain dukha does not touch You

then know that now the prakruti (the non-Self complex) has become natural, and dayby day oneness abhedata will increase. Youwill experience oneness with all these peoplesitting in this room and by doing that you willexperience oneness with whole village.Thereafter you will have oneness with entireIndia and then entire world.

The Gnan manifests when one becomesfaultless nirdosh like a child. If there are tenpeople in the family, one believes everybodyis his own. Now all this is mine only and weare only ‘one’. You just believe this and youfeel the joy then how much joy will you feel ifyou believe the whole village is my own ‘one’only? And how much will you feel if you believethe whole district as ‘one’? And MahatmaGandhiji used to believe the entire Hindustanas ‘one’ so how much joy he would havebeen feeling? But then how can a person everget tired? ‘We’ feel the joy of entire universe,entire world.

However, now the entire universe isMine. I do not have separation any place at

all but as much I can see at this time is thelimit. How much limit? As much as I can see.Everywhere is through intent. You came, so Iwould talk just enough for you only, wouldn’tI? How can I talk with other person? I cannotsay that he is not mine if he has not come hereyet. I remain with oneness abheda bhaav withevery living being. I go to America, I goeverywhere and even they send a letter sayingthat you came on certain day and did vidhi(silent auspicious blessings performed by theGnani for the salvation of the disciple) for me.I would not even know anything. So here thereis no law. Therefore ‘no law law’. Which law?‘No law law’. There is a law but ‘no law’.

Foundation of Akram Vignan

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

Laghuttam is our center. Guruttam isattained while sitting comfortably in that center.Our theories are unique and completely new!

This Vignan is not without a foundation.The foundation of this Akram Vignan is toremain laghuttam and maintain abhedadrashti – vision of oneness; no separation withanyone. To keep this vision of oneness(abheda drashti) with all living beings in theentire universe is verily the foundation of AkramVignan.

We should become ‘one’ abheda withthe entire world. Separation means worldlylife sansar and oneness means the absoluteSelf. The more You experience oneness withpeople, the greater will be the manifestation ofthe absolute Self.

~Jai Sat Chit Anand

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Spiritual Discourses and Gnanvidhi in the presence ofAtmagnani Pujya Deepakbhai

Surendranagar28 Nov., 7-30 to 10 pm - Satsang & 29 Nov. (Sun), 5-30 to 9 pm - GnanvidhiVenue : Arts & Science College Ground, Bus Stand Road. Tel.: 9879232877

Rajkot1-2 Dec., 7-30 to 10 pm - Satsang & 3 Dec. (Thu), 6-30 to 10 pm - GnanvidhiVenue : Shri Virani High School Ground, Tagore Road. Tel.: 9924343910

Junagadh5 Dec., 7-30 to 10 pm - Satsang & 6 Dec. (Sun), 5-30 to 9 pm - GnanvidhiVenue : A.G. School Ground, Talav Darwaja. Tel.: 9427242889

Veraval8 Dec., 7-30 to 10 pm - Satsang & 9 Dec. (Wed), 6-30 to 10 pm - GnanvidhiVenue : Rayon Cricket Ground, B/h. Supervisior Building, 80 Feet Road. Tel.: 9898221033

Jamnagar12 Dec., 6 to 8-30 pm - Satsang & 13 Dec. (Sun), 5 to 8-30 pm - GnanvidhiVenue : Vijay Industrial Estate, Hirji Mistry Road, Opp. Pranami School. Tel.: 9377716561

Morbi15 Dec., 8 to 10-30 pm - Satsang & 16 Dec. (Wed), 7-30 to 11 pm - GnanvidhiVenue : Marketing Yard, Opp. Housing Board, Shanala Road. Tel.: 9426932436

Gandhidham19 Dec., 7 to 9-30 pm - Satsang & 20 Dec. (Sun), 6 to 9-30 pm - GnanvidhiVenue : Shaktinagar Cricket Ground, Gandhidham. Tel.: 9601551687

Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj,Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 39830100, email: dadavani@dadabhagwan.orgVadodara : 0265-2414142, Mumbai : 9323528901, USA: 785-271-0869, UK: 07956 476 253Websites : (1) www.dadabhagwan.org (2) www.dadashri.org

Watch Pujya Niruma on T.V. ChannelsIndia 'Sanskar', Everyday 8:30 PM to 9:00 PM (In Hindi)

'Aastha', Everyday 6:30 PM to 7 PM (In Hindi)DD-11 (Gujarati), Everyday 7:00 AM to 7:30 AM & 3:30 PM to 4 PM

Doordarshan Marathi - Mon-Tue-Thu-Sat 7:30 to 8 AM & Wed-Fri 7:15 to 7:30 AMAll over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi)USA : 'TV Asia' Everyday 7 AM to 7:30 AM EST (In Gujarati)USA-UK : 'Aastha International' Everyday 8 AM to 8-30 AM (In Gujarati)Africa : 'Aastha International' Everyday 10-30 AM to 11 AM (In Gujarati)

28 November 2009

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Date Program Details23rd December Morning:10 am to 12.30 pm, Evening 4.30 pm to 7 pm - SatsangWednesday 8.30 pm to 9.30 pm - Kirtan-bhakti24th December Morning:10 am to 12.30 pm, Evening 4.30 pm to 7 pm - SatsangThursday 8.30 pm to 9.30 pm - Bhakti25th December Pranpratishtha : 6 am to 8 am & 9-30 am to 11 am (Pujan-Aarti)Friday Padmavati Maa, Padmanabh Prabhu & Other Bhagwants

Gnanvidhi : (A Scientific Experiment on Self-realization)Evening 3.30 pm to 7 pm8.30 pm to 9.30 pm - Garba

26th December Pranpratishtha : 6 to 8 am & 9-30 am to 11 am (Pujan-Aarti)Saturday Amba Maa, Ashapura Maa, Sai baba & Other Bhagwants

Evening 4.30 pm to 7 pm - - Satsang8.30 pm to 9.30 pm - Bhakti

27th December 6 am to 9 am, Shree Simandhar Swami, Shree Krishna BhagwanSunday Shree Shiva Bhagwan's Divine Pratishtha

10 am to 12 pm (Pujan-Aarti-Darshan)8.30 am to 9.30 pm - Special bhakti

Venue : Trimandir, Behind Hill Garden, Nr. Sahyognagar, Airport Road, Bhuj (Gujarat).Phone : 9428293903, 9601551687

Important instructions for all Mahatmas-Mumukshus attending this program:♦♦♦♦♦ Those Mahatmas-Mumukshu you wish to attend this celebration must register their names bycalling at Adalaj Trimandir - (Phone 079-39830400) latest by 30th November 2009. Please makea note that the accommodation will be provided to only those who have register their names.For Mahatmas-Mumukshus from foreign countries: for registration, pl.visit

http://simcityarrival.dadabhagwan.org/simcityarriv.aspx

Bhuj Trimandir Pranpratishtha Celebration

Watch Pujya Deepakbhai Desai on T.V. ChannelsIndia Zee Jagran, Everyday 9-30 PM to 10:00 PM (In Hindi)

DD-Gujarati Everyday, 9 PM to 9:30 PM - 'Gnan Prakash' (In Gujarati)USA ''SAHARA ONE' Mon to Fri 9 AM to 9-30 AM EST (In Gujarati)USA-UK : 'Aastha International' Everyday 9-30 PM to 10 PM (In Gujarati)UK-Europe : 'MA TV' Mon to Thu 6-30 to 7 PM & Fri to Sun 4-30 to 5 PM (In Gujarati)Africa : 'Aastha International' Everyday Midnight 12 to 12-30 AM (In Gujarati)