DADAVANI

The Goal Of Human Life

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EDITORIAL

Most human beings live their life but they do not have a goal in life. Some have lived formoney, some for their livelihood, some for worldly success, some for becoming a head of alarge industry, some for raising a family, some for seeking and penance. One aim or anotheris automatically bound and a lifetime finishes. Alternatively a lifetime finishes in solving financial,personal or family problems. Revered Gnani Purush Dadashri cautions us that there must be anaim to human life. The main aim should be to attain the knowledge of the Self andSalvation(Moksha). The secondary aim should be to spend life helping others. If nothing elseis understood, then life should be spent without hurting anyone. Everything else is a waste oftime and energy. Once the aim is resolved within, whether it is attained or not, the awarenessof the aim helps one attain the goal.

Many people have the aim of attaining God, but to do this one must get to know the truenature of God. Just by chanting the name, spending fifteen minutes a day in front of an idol ofGod, does not lead to God realization. For this one needs to find and meet a Gnani Purush.By attaining the grace of the Gnani, the Self is realized and then the true awareness of God isattained. This God is the pure Soul and when one becomes one with the Self, direct devotioncommences. The devotional practices seen in the world are indirect. For salvation direct devotionis necessary.

Life after life one has wished for liberation, but has not really resolved seriously for it.When an unflinching inner resolve is established to spend all the merit karma in attaining it(niyanu), one meets a Gnani Purush and attains Gnan. After Gnan, the niyanu has to be formoksha and the worldly wishes should be for salvation of the world. When the niyanu formoksha is established one attains final liberation in one or two life times.

The aim has to be with the understanding of Gnan, not with ego mediated understanding.This is because the well meaning ego is often unpredictable and may lead one on the wrongpath. The aim that is established with correct vision and knowledge will lead one to the end.The mind may interfere but not listening to the mind and proceeding according to the currentunderstanding leads one to the goal.

In this Dadavani, The Gnani Purush Dadashri makes us all understand the true nature ofthe goal of human life. The ultimate goal of human life is to be totally free from all kashayasof anger, greed, deceit and pride. This issue will provide the reader with many keys to attainthis goal towards the Self.

- Deepak Desai

Editor :Deepak Desai

February, 2006,Vol. : 1, Issue : 4,Conti. Issue No.: 4

2 February 2006

DADAVANI

The Goal of Human Life

The goal of humanity

Questioner: What is the goal of humanlife?

Dadashri: One should have passed by50 % the examination that qualifies entry intolife as a human being. If one has higher aimsas a human being then he should attain 90%marks in the examination. Human qualities arenecessary, isn't it? Where there is no humanity,how can one have an aim at all?

This life here is all ‘fractured’, withoutany aim. One does not even know why he isliving. What is the essence of human life? It isthe stage where one can decide his future lifeform. One can also decide for liberation, mokshawhen one becomes a human being.

Questioner: What is the prerequisite forattaining the exact goal of human life and howlong is this endeavor possible?

Dadashri: One should know the qualitiesof ideal human beings and one should knowhow to attain them. One should go and sit nearthose human beings who have attained qualitiesof humanity.

The aim of helping others

Questioner: A man may live his life forothers, and may even say so. But people arenot willing to understand such a man at all,What then?

Dadashri: The one who is out to helpothers does not make any judgments about theunderstanding of the person receiving the help.If he does, then he has become a lawyer. Oneis not to see any understanding of the other.

(This is a humble attempt to present to the world the essence of the teachings of Dadashri, the Gnani Purush.A lot of care has been taken to preserve the tone and message of the satsang. This is an elementary introductionto the vast treasure of his teachings. Please note that any errors encountered in the translation are entirelythose of the translators. In this translation 'Y' in 'You' or 'S' in 'Self' refers to the awakened Self or the Self.For a glossary of the terms, please refer to: www.dadashri.org/glossary.html and www.ultimatespirituality.org)

These lemon and mango trees hereproduce wonderful fruits. How many mangoesdoes the mango tree eat?

Questioner: Not a single one.

Dadashri: Who are the mangoes for?

Questioner: For the use of others.

Dadashri: Yes, does the tree make anyjudgments, ‘this guy here is greedy, and thisone is good?’ The fruit is for whoever takes it.The tree lives for the benefit of others. To livea life thus gives the souls (the trees) the rightto ascend higher and higher towards liberation.

Questioner: Many times the one whogoes out to help others becomes a target foraccusations and criticisms by the very oneswhom he has been helping.

Dadashri: Yes, that happens.

Questioner: Is this because of lack ofunderstanding?

Dadashri: Where will one attain thatunderstanding? If that understanding is there,then the work is done.

Benevolence and helping others is thehighest state of human life. It is a great goal ofhuman life.

That which lets one attain the goal isreligion

There is no meaning in a life without agoal. One earns dollars, enjoys his meals andworries the whole day long. How can that bea goal of life? How can this human birth not bewasted? After being born as a human beingwhat should one do to attain the goal? If you

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want happiness of worldly comforts (bhautiksukh) then share with others what you have.When you share your happiness with othersthen you may expect happiness, otherwise youwill not get happiness. And if you give pain andunhappiness to others you will get pain andmisery in return.

Learn the law of this world and of allreligion, in one sentence. If you want happinessgive happiness to others and if you want tosuffer, give pain to others. Do what is suitableto you. Some will inquire about how to helpothers if you are poor. There are ways to helpothers even if you are poor. This is by havingan obliging nature. You may run chores anderrands for him, advise him etc. There are somany ways to help others.

Religion does not mean to sit around theimages of the Lord constantly. Religion is toreach your goal of life. It is beneficial to findthat which focuses your attention for yourspiritual progress. But why not focus on obligingothers? This is the best focus for spiritualprogress. If you decide, that you want to obligeothers, you will find a change happening withinyou. Decide that you do not want wildness.

If you decide not to be wild with the wildpeople then you will be helped. Is this notpossible? Will not a change start to happen onceyou decide?

Questioner: It is difficult, Dada.

Dadashri: It may be difficult, but it ispossible because you hail from the land of India.You are no ordinary human being. You are thedescendent of the great sages and rishis ofIndia. Tremendous inner energies lie dormantwithin you. They are currently blocked andtherefore you are not able to use them. If youresolve to help others as I tell you, theseenergies will express. Otherwise how long willyou carry on wildly like this? And you are notable to enjoy any real bliss so far, are you?

Does this wildness carry with it any bliss?

Questioner: No.

Dadashri: On the contrary, you areinviting pain and suffering.

A new goal today: reactions of past life

Questioner: Should one live a life forthe benefit of others only?

Dadashri: Yes. One should live forothers. But, if you change your line of lifesuddenly, there will be reactions of the past,which will bother you and may even frustrateyou, ‘do I have to tolerate this?’ After sometime of such tolerance, it will smoothen out foryou. Past reactions will come because you arebuilding an entirely new line in life. What youhad created so far, its fruits will come, right?

Two types of goals in worldly life

Questioner: What should one do toattain his goal in life?

Dadashri: What goal have you decidedfor this human life? Tell me.

Two types of goals need to be decided.The first is that if you cannot meet a GnaniPurush then until then, you have to live yourlife in such a way that no living being is hurt byyou. You have to spend your time in thecompany (satsang) and vicinity of good humanbeings and avoid bad company (kusang) asmuch as possible. This should be the aim.

The supreme goal of not hurting a singleliving being to the slightest extent should bethere. It is not our independent authority to givehappiness to others. And if you happen to meeta Gnani Purush then remain in his satsang. WithHim, all your goals will be accomplished and allyour puzzles will be solved.

So what then is the goal of a humanbeing? Human beings of India have the potentialto become Gods. To attain one’s own SupremeSelf is the final goal of a human being.

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To eat to live or to live to eat?

Why do people brush their teeth all theirlife? After the age of 60 can one be excusedfrom brushing? Why were Jain monks told notto brush their teeth? Why does one clean thetongue?

Our people clean their tongue to improvethe taste of food, not solely for cleaning it. Ifit was really necessary to clean the tongue thenthe dogs and cats would have to do the same.This is an invention of human beings to improvetheir tastes of food. The monks (sadhus) on theother hand are told not to savor food but just goand get whatever they can, mix it all and justeat it. Hence they have no reason to clean thetongue. Our people on the other hand eat allkinds of sweets, spicy, fried and all kinds ofgourmet preparations for their enjoyment andthese foods then lead to unpleasant odors. Theyneed to clean their tongues. Monks have to justfill their stomach to live whereas worldly peopleare living to enjoy food. Do you see the point?

Questioner: Yes. Yet I see some ofthese renunciates (sadhus) who seem to be livingto enjoy these foods.

Dadashri: Yes. This is due to thechanges that have come out in this era of thetime cycle, Kaliyug. It used to be the rule in thepast that monks had to eat to live.

What is the goal in this cycle of lifeafter life?

Do you have a goal ? Is there somemeaning in this life of yours?

Questioner: It has not been fixed yet.

Dadashri: You know that a human beingis born, then he becomes a young child, then anadult and then what happens?

Questioner: Then old age.

Dadashri: What next?

Questioner: Death.

Dadashri: What next?

Questioner: Rebirth (punarjanma).

Dadashri: Is death not the end, the finalstation?

Questioner: Death is the end of therecurrent cycles of births and deaths for8,400,000 times.

Dadashri: So liberation should bring anend to this too, right ?

Questioner: Yes.

Dadashri: What should we liberateourselves from?

Questioner: When we enter withinourselves, when we come to know the soul,then?

Dadashri: No, but what do you need tobe liberated from?

Questioner: To prevent recurrent births.

Dadashri: Now, who are you really?

Questioner: I am just one wanderingsoul.

Dadashri: Wandering…! Aren't youhere ?

Questioner: Even as I am sitting here,I am wandering.

Dadashri: Good answer. Is this not whatthe Enlightened Ones (vitarags) used to say?Your answer is correct.

Attainment of the love of the Lord

Questioner: So then how can one attainthe absolutely pure and complete love of theLord?

Dadashri: Do you want to attain thelove of the Lord?

Questioner: Yes. Isn't that the ultimateseeking of every human being ?

Dadashri: Everyone wants to love the

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Lord, but they will only do so if they can receivethe sweetness of that love, right ? Show me ifyou have felt this sweetness of the love ofLord anywhere.

Questioner: Yes, Dada, even at the lastmoment of his life one does not take the nameof the Lord.

Dadashri: How can he take the nameof the Lord? He can only take the name of thatin which he is interested (ruchi). His mind delvesand plays (ramanata) where he has the interest.He has no interest in the Lord and thereforehis mind does not play in the Lord, does notremember Him. He remembers the Lord onlywhen he is faced with fear.

Questioner: The interest in the Lordmay be there, but because of the creation ofveils of karma one may not be able to take thename of the Lord.

Dadashri: How is one going to take thename of the Lord without love for Him?Shouldn't love for the Lord arise ? And what isto be gained from loving the Lord so much? Imean, if you eat a mango and you find it sweet,then only you will love it. What if it is bitter?So, where have you found the Lord to be sosweet, that you will love him? Tell me.

It is like this, the Lord resides in everyliving being as the life force (chetan). This lifeforce, energy is not in the awareness (laksha)of the world. The world considers that which isnot living (not chetan, the non-Self, Chandubhai,the formed complex of thoughts, speech andactions, nischetan chetan) as living (chetan).This body is taken as the real whereas it isrelative, not real. That which is real is not inone’s awareness at all. One has not awakenedto the presence of the real (the Self) at all.That pure Self is the real chetan and the Lordwithin (paramatma). When will one rememberThat? Only when one gets some benefit fromHim, then the love for Him, the Lord begins.

We remember the one whom we love and thenwe take his name. So when we meet someonewho brings forth love within us, then we willremember him. Do you remember ‘Dada’?

Questioner: Yes.

Dadashri: He loves you, that is why youremember Him. Now why did the love arise?This is because ‘Dada’ has given you bliss andthat is why love has arisen. Once this lovearises, it is impossible to forget. Then one doesnot have to remember it. It is spontaneous.

So when will the Lord come to you inyour memory? When He has given yousomething, graced you, and given you bliss. Aman once told me, ‘I am unhappy without mywife.’ I asked him why, what happens if she isgone? He said that he would die. I asked whyagain. He then said that his wife gave him a lotof happiness. What would happen if she washurting him instead of giving him happiness?He would still remember her later. Soattachment (raag) as well as abhorrence(dwesh) results in one continuing to remember.

The seeking for the love of the Lordhappens in two manners, indirect (paroksha)and direct (pratyaksh). Seek the Lord’s loveindirectly if you cannot find him directly. InIndia the goal of all should be in the Lord only.

How will one know the real nature ofthe goal?

Questioner: In the path of devotion(bhakti), do the worldly problems represent abarrier?

Dadashri: There are two types ofdevotion. One is indirect devotion (parokshabhakti) and it yields worldly fruits and graduallyleads one higher spiritually. The second is directdevotion (pratyaksh bhakti), direct devotion ofwhere the Lord has manifest and here the workis accomplished, and the goal attained. Thereare lots of barriers in indirect bhakti. One’s

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own thoughts become a barrier. The path ofdevotion (bhakti) for liberation is good, but it issuch that it may disappear if the circumstancesare to change, where as the path of knowledgedoes not abandon you.

Questioner: Who becomes responsiblein the path of devotion? God?

Dadashri: Yes.

Narsinh Mehta (A great poet anddevotee, of Lord Krishna in Gujarat) used tosay, ‘O Lord, liberate me from these sufferings!’All devotees suffer from inner pain (artata).This was his pain, ‘O Lord liberate me fromthis suffering.’ Yet his entire endeavor wasexclusively devoted to the Lord. Who has thehighest devotion for the Lord? The true devotee.This true devotee is worshipping the indirectLord (he has not realized the Self yet), theremote Lord. He is not worshipping the realLord, the Lord within, because he has notrealized the Lord within. Yet this devotion iscorrect, because it will lead to the direct(pratyaksh) Lord within.

But when is one called a true devotee?When he does not entertain a single doubtwhatsoever (sankalp-vikalp) then he is a truedevotee. He will say, ‘let the Lord worry. Ileave all to him.’ Whereas, here the devoteewould say, ‘I got my son married, and Idistributed sweets when he was born.’ Whenthe son dies, he says, ‘It is the Lord’s will.’The real devotee will leave all to the Lord. Hewill say, ‘why should I worry, Lord, yourreputation is at stake.’ Such devotion is veryrare to find.

One realizes the relative and the otherrealizes the real. What is nature of the realizationof the devotee? He ‘sees’ the image of LordKrishna with a flute, within. He has broughtsuch spiritual power (siddhi) from past life. Ifsuch a devotee were to meet me, I would tellhim, ‘What you have seen is the image (drashya)

and you are the ‘seer’ (drashta). The Krishnawith the flute that you see is not the real Krishna.That is the ‘seen’ and the real Krishna is theone who sees that image. And you are that‘seer’. This vision (the drashti) has fallen onthe image (drashya). When this vision falls onthe ‘seer’ then the work (the goal, the dhyeya)is accomplished. Even the real devotees havenot attained this goal (dhyeya). Even they yearnfor this. Once the goal is there, only then canone become That (dhyata, the Self). And toknow the real nature of this goal, one needs aguru (a true guru, Gnani).

What has Narsinh Mehta sung?

‘Jeehaa lagii Atma tattva chinhyo nahi;teehaa lagi sadhana sarva joothii.’

‘Until one attains the Self; all seeking isworthless.’

The goal is to attain the Self

The doubt exists because of ‘Only you!Only you!’ (The expression for the Lord that isnot yet realized), the separation remains betweenthe devotee and the Lord. Even big devoteesare in the wrong place (‘I am Chandulal’, egoexists) this results in easiness- uneasiness(akudata-vyakudata). And if one remains asthe Self (swa) the realm of the Self begins(swa-satta) and this is the state beyond easiness-uneasiness (nirakudata). The devotees becomeelevated at pleasant moments and depressed atmiserable times. In the eyes of the world,devotees are considered ‘weird, crazy.’ Onenever knows when they will show this craziness.

When Narsinh Mehta’s wife was on thedeath-bed, he went to sing devotional hymns atthe gathering of the ‘untouchables’ in the villageand was engrossed, in singing the entire night.In the morning someone informed him that hiswife had passed away.

So the poet sang, ‘bhaloo thayoon bhangijhanjhad, sookhey bhajishoo shree Gopal’meaning, it is good that the shackles of life are

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now broken, so that now I can freely sing morefor the Lord.’

Does one not attend to the worldly duties?Of course. Here one becomes crazy. The GnaniPurush never shows any deficiency in worldlyduties. He performs the ‘drama’ of the worldlyduties exactly. The one who performs exactlyin drama (of the world) is the Gnani. Whatevercircumstance calls for whatever role to beperformed in the drama, that is performedexactly by me. When I go to work, all will say,‘The boss (sheth) is here.’ Here I perform thedrama of the boss. When I go to my mother’sbirth place (mosar), they say, here comes the‘bhanabhai’(term of respect and love) and so Iplay that role. In the train when asked, ‘whoare you?’ I reply, ‘I am a passenger.’ In thesatsang here, I play the role of the GnaniPurush. In all these roles there is the exactperformance of the role. If the train conductorasks for the ticket, can I say I am a GnaniPurush? There, I am indeed a passenger, andif I have lost the ticket I have to tell him thatI have lost it, and go ahead and fine me if youwant.

The devotees (bhagats) are weird in away (dhooni). The term ‘dhoon’ comes from‘dhyani’ (the meditator). To be engrossed inone thing only is to become a ‘dhyani’. Themeditator who becomes engrossed in one thingonly, becomes a ‘dhyani’ or a ‘dhooni’. Onehas to become engrossed in one’s Self only.That is called real dhyan or real meditation.Here in such a state the meditator (dhyata), themeditation (dhyan) and the object of themeditation (dhyeya) become one.

The exclusive aim of liberation

Questioner: Please explain. I want toawaken and attain liberation. That is why I amhere.

Dadashri: Life after life one has wishedfor liberation, but has not really resolved seriously

for it. When an unflinching inner resolve isestablished to spend all the merit karma effectsin attaining it (niyanu), one meets a GnaniPurush and attains Gnan. The nature of a niyanuis such that all your merit karmas are spent forit only, and nothing else. For you all, much ofthe merit karma (punya) has been spent forthese nice homes, for the body, for cars, wife,children etc. I on the other hand have had onlythe niyanu for moksha, and that is why I haveall this. I never have any obstructions. Niyanumeans to have an exclusive goal only, and thereis no desire for anything else. Niyanu should befor moksha only. The goal should be for thepure Self and the niyanu should be for moksha(final liberation) only. Now you have to get onwith it with firm determination and resolve andconcentrate all your energies on that niyanu.Have only this niyanu so your liberation ishastened and you become free in one or twolives. This world is full of entanglements.

Should money be the goal of life ?

I asked people why they were runningafter money so much. Why make money thegoal of life? Money comes on the basis of meritkarma (Punya). They ask, ‘is it not comingbecause of intellect?’ I replied, ‘If that was thecase go see how these intellectuals are runningaround with hardly any shoes to wear whiletheir dumb bosses are swimming in money.’These intellectuals will give you all kinds ofadvice, but they themselves are poor. Thosewho are simple at heart and do not hurt otherswith their intellect have money. This moneycomes to them from their merit karma.

Questioner: With money comes foodand comforts.

Dadashri: Yes, it does not come fromGod, and therefore people have lost their lovefor God. He has no faith in God. He does notknow God at all. He loves what he sees. Theworld loves money, does it not?

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The goal is lost and one becomes a beggar

This beggary does not leave. The beggaryfor respect, the beggary for fame, the beggaryfor sex pleasure, the beggary formoney….beggary, beggary, beggary! Have youever seen anyone without beggary ? Finallyone even becomes a beggar for building temples,and then gets involved in building them. This isbecause, not finding anything to occupy himself,one starts building temples for fame! Wait aminute, why are you building temples? Is therea scarcity of temples in India? But here thisperson starts collecting money for buildingtemples. The Lord (Mahavira) has said that theconstructor of the temple will build a temple ifthat is in his karma. Why are you gettinginvolved in this?!

The religion for human beings in India isnot simply for building temples only. Birth inIndia is exclusively for liberation. Do all yourwork with the goal of attaining liberation in onemore life time. If this is the goal, it will beattained in 50, 100 or 500 life times to come.Let go of all other goals. Thereafter, be free tomarry, have children, become a doctor orwhatever, build a bungalow, or whatever youwish. Stick to this one goal, that having takenbirth in India, I want to attain liberation andproceed in that direction. This will lead to yourliberation.

One must not have any kind of beggary.To make pledges or donations, to enter intosuch ventures which encourage them, is to beavoided. In the goal of liberation there is nodoership; doing, getting done or instigating suchdoership from others. I am free from all kindsof beggary. There is no desire to build anytemple. This is because I do not need anythingfrom this world. I am not a beggar for respect,I am not a beggar for fame, I am not a beggarfor money, I am not a beggar for gold, I am nota beggar for disciples. Not a single thought ofsexual nature comes to mind, not a thought ofmoney. When not even a single thought arises,

how can there be any beggary?

And these worldly people are hungry forfame and respect. If I ask them, ‘do you knowhow much beggary you have within you? Areyou aware of it? Are you begging for anythingwithin?’ The reply would be, ‘no, no beggaryof any kind. I do not want anything.’ Oh ho ho!If we insult him, we can know instantly howmuch beggary for respect (maan) he has withinhim.

He may have overcome his hunger forsex and money. But the hunger for fame andother things may be there. He will be hungry tohave followers and disciples, hungry forrecognition and fame. There is endless beggary.The beggary for a disciple is there. Thescriptures say, ‘the one who comes to younaturally, without seeking, is your disciple.’

Now change your goal

One has done this very thing life afterlife. One has come to the conclusion that thisgreed is the vehicle that maintains my peace.This greed hurts the owner severely, sometimes.Once the Self is attained, greed gradually beginsto leave. Until the realization of the Self, greedwas last station. Now the last station is theSelf. The worldly activities now change.

Giving up expectations let the eventsunfold

Questioner: If one has taken up thegoal of spending his life for the salvation of theworld, what is the necessity of taking care ofhis parents?

Dadashri: Say if a young man who ishelping his father in the grocery shop says, ‘Iwant to become a doctor.’ The father refusesand tells him to help him in the shop. Now theunfolding karma of the son is such that he mayend up being a doctor and the father here isinsisting upon a different course. In thisscenario, we should observe what is happeningwithin the young man, observe his desires and

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know that it is the unfolding karma that isspeaking out. Coming events cast their shadowsbefore. The father should understand this. If hedoes not understand, then there will be conflicts.No one can stop the unfolding of karma. KingDashrath had no desire to send off his sonRamchandraji to the forest for 14 years. Hehad no choice before the karma.

Questioner: But, Lord Rama’s love andrespect for his parents was extraordinary.

Dadashri: Yes, but even then no onecould do anything against the unfoldingkarma.

Questioner: He had no intent to hurthis parents at all.

Dadashri: And the father too had nosuch desire to hurt his son. One has to acceptthe unfolding karma. Coming events cast theirshadows before.

Therefore, if he is going to graduate andhe gets the same thoughts again and again ofbecoming a doctor, and if we ask him if wantsto become a lawyer, he will say no, and affirmhis desire to become a doctor. Then we shouldknow that this is the result of past life's causes.And therefore the father should stop insistingthat he stay in the grocery shop.

Questioner: So the parents should tryto understand what line of career the son shouldproceed with?

Dadashri: No. They should try to seethe coming events. Otherwise if they make himsit in the grocery store no one will benefit.

Now amongst you Jains, it does happensometimes that a young 18 year old girl from avery rich family has no desire for worldly lifeand wants to become a nun (sadhvi). The fatherwill plead in all manners possible and try tomake her understand that such a life is veryrigorous and tough and why invite unnecessarysuffering. He says this with love. The unfolding

karma of the girl however, is different and willindeed make her a nun.

Now that acquaintance of ours in thissatsang brought his daughter here two to threetimes to prevent her from becoming a nun. Evenafter satsang with me the girl said, ‘I want torenounce (take diksha), and even though I havereceived Dada’s Gnan, I still want to becomea nun.’ So her unfolding karmas are of thatkind. Nothing happens beyond the karma.

Questioner: In worldly life interactions,especially for those who have given up theworld, one’s conduct must be beyond accusationof any kind. The goal of living for the welfareof the world is a very lofty goal. In doing thisone must be very careful not hurt any livingbeing. Dadashri’s conduct with the world is anideal example, whereby nobody can find anyfault in Dada's interaction.

Dadashri: Yes, the conduct must be ofthe highest order. That is why it is written thatsuch a One’s speech, conduct and humility winsthe mind of all.

Questioner: Yes, one can only proceedafter winning the other with love.

Dadashri: Yes, with love.

Questioner: One should proceed bygaining the confidence of the other in this matterof renouncing worldly life (becoming a nun).She has to convince her parents that she reallyis not interested in the worldly life, and thereforelet her go with love. Does she not have to dothis much?

Dadashri: There is no point in goingaway after a disagreement with the parents inthis matter. The parents will be hurt with thisapproach. There is a difference betweenbreaking the link and letting go of the link afteropening it. One cannot break a link (parent-daughter bond). Under no circumstances shouldthe link be broken.

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Questioner: It is agreed that the goalof all these persons (the renouncers) is verylofty indeed. It involves a tremendous personalsacrifice. Yet the duty towards the parents hasto be considered.

Dadashri: Yes. To break the link bypulling away in this manner is not right; it willhurt the other side. One must be careful not tohurt the parents. And the parents will neverhurt the daughter. They have her welfare atheart.

And the parents on the other hand shouldsee what the coming events are like. Shouldthey not? If we keep on hankering on this issuewhat are we going to gain? It will only inviterebellion on the part of the other. To make theson or daughter rebel is our own fault.

The parents of the prospective boy whowants to give up worldly life should show hima very attractive young lady so that even if heis saying that he does not want to marry, hewill end up marrying her. All these renunciates(monks etc) will end up becoming house holdersin their future lives. One to four lives as arenunciate with ochre clothes and then rightback where they were, with a wife. All this istheir net experience speaking. This is what theyhave done life after life. So these young peoplewho are on the verge of renouncing are alsospeaking how they feel now.

The ego deviates from the Goal

Questioner: This ego (ahamkar), whatis it?

Dadashri: The ego is not a thing.Someone says, ‘you are Chandubhai’ and youbelieve, ‘I am Chandubhai.’ That is ego!

Questioner: When it gets hurt, then oneloses all sense of what is right and wrong.

Dadashri: The ego is always withouteyes, it is blind.

Questioner: So of all the others (within;

mind, intellect, chit and ego) is it the highest?

Dadashri: Yes. He is the leader.Everything works under his leadership

Questioner: So what adjustment shouldI take then?

Dadashri: What adjustment isnecessary? ‘You’ (the awakened Self) have to‘see’ how blind ‘he’ (ego) is! That is theadjustment.

Ego is not a thing. Whatever you believe,‘I am this’, is all ego. And ‘I am pure Self’, isthe egoless state (nirahankar). ‘I am a Patel’,‘I am 50 years old’, ‘I am a collector’, ‘I ama lawyer’, whatever is spoken is all ego.

Questioner: That which prompts one todo good, is that also ego?

Dadashri: Yes, that too is ego. Thatwhich prompts one to do wrong is also ego.One can never tell when the ego will movefrom the right to the wrong acts, because it isblind.

If the person to whom you are givingsome charity curses you, you will run to hithim. This is because of the ego that is hurt.

Questioner: When a soldier says thathe is fighting for India, is that also ego?

Dadashri: Yes, it is all ego. This egodoes not help in the final analysis. He bindssome merit karma. One can never tell whenthe ego that is doing good will turn to doingbad. Today he may be fighting for India, andtomorrow he may fight with his captain. Thereis no certainty. The ego is absolutely unreliableand useless (naffat), one can never tell when itwill upset everything. The ego is without anyaim. When the ego is used for the right goalwith persistence it brings worldly success andfame.

Questioner: The ego is necessary forprogress, isn't it ?

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Dadashri: That ego exists naturally. Onedoes not need to invite it. It simply gets in.

Questioner: Traditional psychologicaltexts say that the ego is necessary for properdevelopment of personality. Is that so?

Dadashri: That exists naturally. It is thelaw of nature that the ego arises for properdevelopment and one grows. Once thisdevelopment reaches its peak, life after life,then one gets birth in India. Thereafter there isno much need for development. After attainingthe path of liberation, there is no need to playwith the craziness and quirks of the ego.Otherwise no matter how wise a person is orhow charitable he is, the worries and externallyinduced sufferings and stresses continue whenhe arrives home. The inner fire (antardah) burnsall day long.

The goal worth deciding in life

There is no reason to be worried aboutbeing cheated here. (Around the Gnani). If hecomes here after being cheated by the worldthen it is ideal. But he does not know the resultof letting go, getting cheated deliberately byothers. Does anyone realize that it is veryvaluable to get cheated deliberately?

Questioner: The people would not knowthis.

Dadashri: I had learnt the system ofallowing others to cheat me from a very youngage. My mother Zaverba had taught me this.She would get cheated deliberately and thusgive satisfaction to others. I had liked it verymuch that she gave satisfaction to others. Andafter all what is one going to lose by beingcheated? What capital is one going to lose?

Questioner: I still do not have thecourage to let others cheat and take advantageof me, deliberately.

Dadashri: The courage to be cheated?It does not take me long at all. I would

immediately understand that this man has cometo me with the intention to cheat. So I would lethim cheat me. It is difficult to get such acustomer. How will you find such a client again?See, you still lack the courage.

Questioner: What happens in mybusiness is that a certain person is charging me1000 rupees more than the market price, and Iam aware of this. I lack the courage to givehim more than the market price. So I end uphaggling with him and saying that, ‘this pricecan never be.’

Dadashri: This deliberate action ofallowing the other to cheat, with understanding,is an exception. Such exception is rare. Mostpeople, who allow others to cheat themdeliberately, do so out of shame, or some otherinner motive. No one has such an aim in life,to allow others to cheat them deliberately. Forme, this was a goal in life.

Be sincere in the intent to repay the debts

Questioner: I have sustained heavylosses in my business. What should I do? ShouldI close this business and start a different one?I have a very large debt.

Dadashri: The losses sustained in thestock market can not be repaid from the incomefrom a small grocery store. The loss in abusiness can be recouped from the businessonly, not from a job.

What is worldly rule in this regard? Thelosses sustained in the stock market can not berecouped from a grocery store. Ensure thatyou repay it from the stock market businessonly. This happens when one plays the marketwith inadequate capital. Then he sustains lossesand tries to make up by starting a grocerybusiness. He initially sells by weighing on scalesexactly and later adulterates the food and sells.You remain the loser. Hey, you can not do this.You are swimming in violence (himsa) anddemerit (paap) karma. Return to the stock

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market, make friends again and recoup yourlosses. Do not move away from the location ofyour losses. Stick with what you know best,the experience of your business.

This inference was something I hadarrived at a young age. The losses sustained incertain types of trading can not be repaid bydoing a different type of trade. Many people donot understand this. If he has sustained lossesin the business of contracting, he cannot starta corner betel nut and cigarette shop to recoupthe loss. Hey! You will never make it. Thelosses can only be made up by doing the contractbusiness. If you persist, people will walk awaywith your tools with which you serve the betelleaf with condiments (paan). Even if you haveno money, go back to the old place of businessand stand there. On that particular day, makesure you dress well and smile. Your businesswill resume as you make some contacts andfriends. And friends you will make for sure,and thus your business will thrive.

You have to determine that you want toavoid all cheating in business, forever. Also yourintent should be to repay all your debts, sooneror later, in this very lifetime.

So the rule is that in whichever marketyou have lost and sustained the wound, it is thevery market where the wound heals. Themedicine to heal the wound exists in the samelocation where the injury occured. Where youhave committed the fault, you should settle theaccount there itself, and not anywhere else.The intellect (buddhi) is the one that entrapsyou further in this regard.

For moksha the Lord has not given anyimportance to wealth. So one should have onlythe deep inner intent (bhaav), that no living beingshould be hurt to the slightest extent, andsecondly no one’s money should remain withus. This is because money is the 11

th life-breath

(pran, without which one cannot live) of a

human being. Man has 10 life-breaths. Moneyhas been called the 11

th life-breath. Therefore

it is critical to return the money that belongs toothers. If our money is with others, that is fine.We must have the deep honest intention ofpaying off all debts, ‘I want to return everypenny,’ is the goal that should be therecontinuously. Thereafter, go play fearlessly inthe business, keeping this goal in mind. But donot become the ‘player’ (kheladi). ‘Play’ (dothe business), but do not become the ‘player’(deeply involved). If you become deeplyinvolved, you will be in trouble. Therefore, doyou agree that there are some laws in the worldof business? All businesses have a beginningand an end. Everything has a beginning and anend.

Whether there are innumerablemosquitoes or a couple of them, your sleep isgoing to be disturbed the whole night. So youhave to say, ‘Oh world of mosquitoes, these 2have taken away my sleep, then why don’t youall come?’ This profit and loss are nothing butmosquitoes only. The mosquitoes will keepcoming. You have to swipe them away as youfinish your sleep.

The thoughts are just to be seen

Questioner: Thoughts are coming, andwhat if they are pleasant?

Dadashri: If he (Chandubhai) likes them,there is no problem. Who finds them pleasant,the relative finds them pleasant or the real?

Questioner: The relative (Chandubhai)likes them.

Dadashri: Such relative stock (of raag,attachment) that has been filled in higheramounts in the past life is the reason why onefinds them pleasant. It all depends on the stock.It does not harm the goal. However, it doesaffect your awareness when you say, ‘this ishappening to me.’ We are to focus on theawareness, that this is happening to Chandubhai,

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that Chandubhai is getting many thoughts. You(the awakened Self) have no concern with it(the mind and thoughts). There is a large stockso it will take longer to empty. What if thestock of thick tar comes out when a large tankis about to empty? If there is more tar content,more tar (unpleasant) will come out. Forsomeone else, who has filled scent, the materialwith scent (pleasant) come out in this life.Ultimately, both the tanks are going to empty,right ? Both tanks are the same once they areempty, right?

Questioner: Yes, it is the same.

Dadashri: Or is there a difference?

Questioner: It is the same.

Dadashri: Yes, the discharge with thescent will be pleasant to the nose, whereas thetar will be unpleasant. But both are to the noseand for Chandulal only, do you understand?

The thought, ‘I do not want to go to theshop today,’ is the object to be known (gneya)and You (the awakened Self) have nothing todo with it. ‘Why am I having such thoughts?’should not happen anymore. This is becauseYou are not and never were the owner of thesethoughts. And now You have come to knowthem as they are. Therefore You are now free.

For us now, whether these thoughts aregood or bad, both have been surrendered. Youare not concerned with them. What thoughtcan't arise? Slight uneasiness in the body willlead to a thought, ‘what if I die?’ Surrender allthese thoughts.

If you do not get caught up in the stormof the mind, Your work will be done. The mindis an object to be seen (gneya vastu). Thethoughts may come, sometimes even like ahurricane. Would you be one within thathurricane?

Questioner: But by that moment, Iwould immediately say, ‘not mine.’

Dadashri: Yes, the courage is needed.This is not mine. This is of the relative complexof thoughts, speech and acts (pudgal). Worriesand fear will not come. Liberation setting righthere Just see!!

The firmness to attain the goal

Do not harbour any opinions. Do whatall are doing in the satsang. Otherwise it iscalled action guided by the intellect and ego(swachhand). It is better to ask me, ‘whatshould I do, if this happens?’ I will make youunderstand and guide you.

Tell the mind, ‘this will not do. I want towalk the path of my decided goal. You havenot behaved so far, but now your craziness willnot work.’

You have the goal to become the abodeof infinite bliss.

Do you have the desire to finish yourgoal? If you want to attain your goal, then makethe necessary changes. Then only will youreach. Otherwise not.

The mind will rest only with Gnan

Only when the Gnan arises, the mindbehaves. Otherwise will the mind behave?

Questioner: No, it will not listen.

Dadashri: Otherwise, it will lift you andthrow you off. Does your mind listen to you?

Questioner: Now it has straightened up.

If I remain separate from the mind, thenthis thought will not arise, right ?

Dadashri: No, the thoughts will come.They may arise at any time.

Questioner: Even if I remain separatefrom them?

Dadashri: Even when you are absolutelyseparate, the thoughts will come. It is the stockthat was filled in the past life. It is effective. Itwill not remain without giving an effect.

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If it (the non-Self, especially addressingthe mind that wants to sleep) is overcome withsleepiness at night, then raise its awareness bypinching it and saying, ‘sit up, you have slept somany days!’

And it is not as if, it will not agree. It willagree. You have no major quarrel with the mind,right? You are not asking it to renounce anything,nor are you putting it through any rigorousdisciplines. If you do, it will be in a bad mood,and become very upset with you. It will biteyou even before you say anything. So if youpinch it under those circumstances it will biteyou. Here on the other hand the mind is calmand responsive. What is a teased dog like? Itwill bite you. The mind is also like that. If it hasbeen made to sacrifice this and sacrifice that,it becomes very exasperated.

The mind is like a canoe. It is not anythingwrong. You need to know what the mind needsto do. You need to decide on the one goal, ‘Ineed to follow this path.’ If the mind is on thatpath, follow it. If it leads you away from thegoal, then beat it back to the right path. Youneed to ‘see’, where you are going, your goal.You have to decide your goal.

Lead the canoe of the mind to the goal

The mind is very necessary. The mind isthe connecting link to the world, and through itonly can one attain liberation. As long as it isnecessary the mind keeps you in worldlyinteractions, and when your worldly needs areconcluded, it is the mind that leads you tomoksha, liberation. It is the canoe in the oceanof this world. When you are ready for liberation,it takes you to the shore of liberation. Afteryou have come to the shore, you are to let goof it. Bid it farewell. After alighting on theshore, say, ‘Jai Sat Chit Anand! You and I arenow separate.’ You are not to oppose the mind.The mind is one of the finest things. The mindis in its own religion (nature, dharma) andqualities.

The mind is doing its own duty. Why areyou beating the poor thing? It is a canoe. It isthe canoe that will take you to moksha. It canalso take you in the wrong direction. It can alsoget you lost in this ocean of the world. Youneed to know how to steer it. When will thecanoe take you to moksha? When you find the‘giver’ of moksha. If you seek a Gnani(liberator) then the canoe will take you towardshim. It will not spontaneously go there, becauseit does not have the steering compass. It haslost the sense of direction; therefore it cannotfind the shore.

So do not try to remove the mind. Themind is the canoe that will either liberate ortake you round and round in this world. Youneed to decide where you want to go. And youneed to place a compass. Now with the aid ofthe compass and the northern star, you canreach the shore of liberation.

Have you placed a compass in yourcanoe?

Questioner: No.

Dadashri: So then you are steering thiscanoe in this vast ocean of the worldly lifewithout a compass! Should you not have acompass which shows the Northern direction?This mind is not bothering you. Why are youbeing bothered and suffering unnecessarily? Whyare you unjustly punishing the mind? Everyonepunishes and harasses the mind. The mind isnot that way.

Now look, how was your mind? Was itfilled with objections?

Questioner: Yes.

Dadashri: And now, is it rebellious atall? Remember how much it used to rebel?

The mind is a necessary thing. One needsto turn the energies of the mind in the rightdirection. Once this direction is corrected, itwill move with speed.

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DADAVANI

I change the direction of your mind foryou. Your compass needle was pointing in thedirection of the worldly view (lok sangnya).You were moving in direction of theunderstanding of the worldly people (ignoranceof the Self). What the world had considered ashappiness, you also believed the same. Andonce the compass needle pointed in the directionof the Gnani (the enlightened world view, gnanisangnya), then your work is done. So I changeyour vision.

Questioner: Our goal (dhyeya) has tobe decided.

Dadashri: Yes. Such a mind isnecessary. Only with the mind one can attainliberation. The mind is a ‘fishing boat’(machhvo). It is not worth damaging it.

Through yoga the one who has fracturedthe mind will not attain liberation. The mind isthe instrument for liberation. One should let themind blossom. One has nurtured it so far.

So let the mind be, till the end. Keep itwith you no matter how much it troubles you.When you have reached the shore, after thischange of vision, you will not need the mindanymore. Then you can do what you wish withthe canoe of the mind.

Questioner: When will the shore comefor us? It will come only in the end. So then themind will be with us all along till the end?

Dadashri: Yes. But for you, the shorehas already arrived with this Gnan. So Yousimply have to keep ‘seeing’ what this canoeis doing. You have reached the shore. Youhave even climbed onto the shore. Now whatis the use of breaking the canoe? If it isbanging on the shore and moving here andthere, let it be. After this Gnan, the mind isnot bothering at all. It was the living mind(before Gnan) that was bothering you. This isthe dying mind. It is the discharge mind (mun).It has become lifeless. That other living mind

was giving a lot of suffering.

So this Gnan is effective and it is 100 %effective. Have you realized this now?

Questioner: Yes.

Dadashri: You have recognized this100%, right ? You were worried where youhad alighted on the shore, but after standing upon the shore (realization) you will be amazed atthe phenomenal change for the positive thathas happened. It is so much better than before.

People try to kill their mind. Why arethey beating it uselessly? Who is at fault? Thefault is of the owner of the mind and the mindgets punished. This is a very grave danger.Such errors bring their dangerous results.

The circumstances after awakening

Questioner: If I want to go to see thecinema I go there very readily, but to come tothis satsang there is some hesitation.

Dadashri: What is the reason behind it?

Questioner: It is part of my destiny?

Dadashri: The mind is supporting goingto the cinema. Then it (the non-Self) slips andfalls down spiritually. This is liked by it (themind). It does not help, and continues to slip.To arise and go up, according to the goalrequires effort. To go down, there is no effortneeded. It slips, on its own. Have you been‘slipped’ (by the mind), ever?

Questioner: I could not come here,because of the circumstances, right ?

Dadashri: But, on whom are thecircumstances dependent? By blaming thecircumstance, you are escaping. Yes, there is100 % truth in what you say. What do thecircumstances depend on?

Questioner: On our karma.

Dadashri: So then, what is the karmadependant on?

Questioner: I do not know, kindly explain.

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DADAVANI

Dadashri: In this present state, what areyou in reality? You are not this named form(naam roopi). You are not this complex that isinteracting with the world (vyavahar roopi). Sothen, really, who are you? Then the answer is,that you are the ‘account’ of your Gnan andyour agnan. The circumstances come in frontof You, according to Your Gnan, and thecircumstances come in front of you, accordingto your agnan. The circumstances arisedepending on awareness (Gnan) or ignorance(agnan).

Questioner: And so then, the karma isformed according to the gnan-agnan(knowledge-ignorance)?

Dadashri: Yes, the karma is createddepending on that, and as a result of that,circumstances arise. A spiritually developedhuman being will bind merit karmas. This isbecause his gnan is of a higher level. A personwith no spirituality will bind demerit karma. Sothe karma is caused by the account of gnanand agnan. The question then arises, is this allunder his control? The answer is, no, this ‘entity’is the net sum of the gnan-agnan, it is not aname, it is not the ego, ‘this’ is it (the accountof gnan-agnan).

Questioner: Dada, what do you meanby ‘this’ entity?

Dadashri: The knowledge or ignorance,is ‘this’, and that is ‘its’ spiritual stock (upadaan),but because this is a difficult concept to grasp,we have accepted a representative term, ego(ahamkar). This is a very subtle point. Eventhe saints are unaware of it. The Gnanis of thetraditional kramik path also do not know this.

Questioner: Yes, this concept is not easyto understand.

Dadashri: Yes, it is difficult.

Questioner: Until now Dada, we usedto say that the ego is the doer.

Dadashri: This subtle point has come

forth in this satsang because of this gentleman,who asked the question, otherwise how will itarise? It is worth understanding this very subtlepoint.

So the karma is due to the knowledge-ignorance stock. You may call this the stock ofspiritual development (upadaan) or ego(ahamkar). That is ‘it’. But in fact, the ego isa separate issue. The ego is ‘seen’ as a separateentity. Whatever is happening within the gnan-agnan, light and darkness, the ego is indeeddependent on it.

Questioner: Yes. The gnan is present,the agnan is present and the ego is absent, thenwhat happens? Then no karma is created, right ?

Dadashri: The ego is present. Whereever there is gnan and agnan the ego will bethere, for sure.

Questioner: Is the ego there becauseagnan (ignorance) is there?

Dadashri: Yes, absolutely. When theignorance leaves, the ego leaves. Until then thegnan and agnan; knowledge and ignorance willbe together. This is called ‘kshayopaksham’.

Questioner: So then after receiving andattaining Gnan, one becomes a Purush (the Self),then where does the Purush come in this? Inwhich portion?

Dadashri: The Gnan is the Purush. Howcan there be a portion here? The agnan(ignorance) is the prakruti. The combined formof gnan and agnan is prakruti. Gnan is Purushand is the Supreme Lord (paramatma). Gnan isthe Atma. The Gnan, which is vignanswaroop(which liberates when attained), is the Self, isthe Supreme Lord.

The karma that obstructs the meetingwith a Gnani Purush

When one goes to the vegetable marketin the morning everyone gets some or the othervegetables, right ? Some get fresh ones, some

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DADAVANI

not so fresh. This is because there are noobstructions (antaraya) for these items. If onehas gone to get some wheat there may be someobstructions, and if he has gone to get diamondsand gold, would there be obstructions? Withoutwealth how can one purchase diamonds? Sothese diamonds represent a lot of obstructions.

Here (in the satsang with the Gnani) even10 people are a lot. There are unlimitedobstructions for one to come here. This is thehighest thing in spirituality. How can all havethe necessary merit karma to come here? If itwas vegetables there would be crowds in themarket. And how many people do you see ina jeweler’s shop?

Questioner: Very few.

Dadashri: There are many obstructivekarma. How many millionaires are there inIndia? And how many poor people are there?It is filled with poor people, isn't it ? In thesame manner, ‘this’ (Vignan) is not for all. Ourpurpose is simply to inform all, and be donewith it. We should express our inner intent(bhaavna).

There are many obstructions beforeattaining Gnan. Very formidable obstructionsexist. These are very difficult to break. Theobstructions for money, profit, charity will breakbut the obstruction for Gnan (gnanantaraya) andVision (darshanantaraya) are extremely difficultto break.

That is why one does not arrive here. Ifhe does, he will benefit. The true seeker willget it. The real customer will come and be herefrom far corners of the earth. Therefore, donot be in a rush to push this. There will not behuge crowds for this.

What is the reason behind that manleaving this satsang? I even tell the ones here,that he is trying so hard to rise spiritually, andhas made so many efforts on his own to cometo a spiritual solution, and now that is here, he

is going to go away! This path to liberationarises very rarely and yet, there are so manytypes of obstructions. What is happening iscorrect. Look, he was going to attain it directly,and yet he left. It is correct, isn't it ? It is notincorrect, right ? I would immediately understandthis correctness. This is the rising of theobstructive karma. At first, I thought, ‘why thisobstruction?’ And as long as the gentleman issitting, I cannot begin the Gnan Vidhi can I? Ifhe had requested, ‘I want this Gnan, pleasegive it to me, I want moksha,’ then I wouldhave given. The one who desires bondage cannot be given the knowledge of liberation, right?

Questioner: The deep inner feeling ofsurrender should arise, right?

Dadashri: That is called obstructingkarma. The meeting with this Gnani Purushwill not happen. When one’s merit karma ofinfinite lives arises, then one meets Dada (GnaniPurush). Now just imagine, the Gnani (liberator)is ready, all around are warning him (the personwho has just left without Gnan)! He will findthose others many times, but not the Gnani.

Questioner: Even after infinite lives, theGnani is rare to meet.

Dadashri: Even after a million years,Akram Vignan is rare to come across. ThisDada is here with indestructible faith. A singleword of mine, spoken, will become that withinyou. And if you say, ‘this is what Dada is sayingday in and day out! And he is after all a Dadaof the home (family or acquaintance) only,’ thenyou will incur a major loss.

Some have their remote, indirect(paroksha) obstructions broken for meeting theGnani. Some have their direct (pratyaksha)obstructions broken. Those who have had theirindirect obstructions broken are still with theirdirect obstructions, and therefore they only meetindirectly. The obstructions for the direct meetingexist in very large amounts. I ‘saw’ that (with

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DADAVANI

reference to the gentleman who left withoutmeeting ‘me’), very formidable and hugeobstructions exist. His effort goes to waste andour effort also goes to waste. You will get tiredof writing letters of invitation (to meet The GnaniPurush).

Questioner: Why did so manyobstructions arise in meeting with you Dada?This is because I have known about you for along time.

Dadashri: Everyone has an obstruction.The one ‘who knows’ (janakar, the one whosays, ‘I know’) has obstructions. The one whodoes not know anything has no obstruction. Evenif you say, ‘he is this way, he is that way,’ thenobstructions occur. If you repeat what you haveheard, then also obstruction is created. There isthe obstruction of ‘I know’. There is noobstruction with, ‘I don't know’.

It may be true or not, but if 5 peoplestart criticizing someone, one will also join in.Here one misses the sole aim or discipline ofnever saying anything negative about anyone.Therefore countless such obstructions exist.

For the one who has a firm resolve(nischaya), the obstructions break. These arenow broken. One man tells me, ‘I have wantedto meet you for 6 years and only now am I amable to meet you.’ How many obstructions?Tell me. And those living in foreign countries,all they have to do is to remember me onceand they meet me. (No obstructing karma).Who is more valuable, the wise one or the overwise one?

Questioner: The wise one is morevaluable. The over wise one spoils and hurtshis own self. The day I received the Gnan, Ifelt that I met the pratyaksh Gnani.

Dadashri: Yes, the direct (pratyaksh)Gnani, and God (bhagwan) also. The SupremeLord directly. This has been addressed byKrupaludev (Srimad Rajchandra) as the

Supreme Lord in human form.

Only one goal - Moksha

If you have any questions, feel free toask. Do you want moksha ? Then ask allquestions that pertain to moksha. When the mindgets satisfied and settle, then only one can attainliberation, if not, how will it happen? There aremany scriptures of the Lord, but one shouldhave their precise understanding. Thatunderstanding is impossible without The GnaniPurush who has the experience. Any otherunderstanding will lead you on the wrong path.

Questioner: With what awarenessshould one chant the Navkar ( Namokar)Mantra?

Dadashri: One should do that with theaim and goal of moksha only. If you recitethem with the aim of worldly happiness, thenyou will get only that and not moksha. TheNavkar Mantra is helpful on the path towardsliberation. The Navkar Mantra is from therelative (vyavahar) perspective, not from thereal (nischaya).

Why should one recite the NavkarMantra? The Panch Parameshti Bhagwants (thefive categories of enlightened beings in theuniverse) are indeed the means (sadhan) bywhich one can attain moksha. Make this yourgoal (dhyeya). Revere and worship only thesebeings. Stick to them, sit around them, do notleave them, and when you die, die around them.Yes, do not die anywhere else. If you have totake anyone’s shelter, take their shelter only. Ifyou take the shelter of anyone else, there is notelling where you will end up. This spiritual levelof the Panch Parameshtis excels all otherspiritual levels.

Namo Siddhanum

Questioner: You say that there is noBapo (father-boss) up there, but there does existthe Siddhaloka (the location where all fullyliberated beings are), isn't it?

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DADAVANI

Dadashri: That is the Siddhaloka, alsocalled Siddhakshetra. They are done with thisworld, and will never return. They are fullyliberated, they do not listen to us, nor do theyspeak, they do not have any feelings for anyone.They are absorbed in their eternal bliss. Theycan not help us. They represent our goal. Whenyou say, ‘Namo Siddhanum,’ you are affirmingyour goal that you want to be like them.

Questioner: When we recite, ‘NamoSiddhanum,’ does that salutation reach them?

Dadashri: If it does not reach them there,it does reach the Siddha within. The One whois sitting within, The Self, is indeed Siddha. Arewe not concerned with our goal of liberation?So all we have to do is to ensure that we sendour salutations. Our work is to salute, that, ‘OLord I am sending this salutation.’

Questioner: Do the Lords who havebecome siddha (attained nirvana, do not have abody) have any role in helping the salvation ofhuman beings?

Dadashri: The Siddhas represent yourgoal, but they have no role in helping you inanyway. Here, a Gnani Purush, or a Tirthankarif present, can help you. They can show youyour mistakes and place you on the path ofliberation. They show you your Self (swaroop).

Questioner: So then are these Siddhaswithout bodies?

Dadashri: The Siddha Lord does nothave a body. He is the Supreme Being(paramatma). The term siddha purush issometimes used for some human beings. Thesepeople will run after you to beat you up if youwere to curse them. Or they may shout a curseupon you.

Questioner: What is the differencebetween an Arihant and a Siddha?

Dadashri: The Siddha does not have theload of a body. The Arihant has to walk and

bear the weight of the body. They have to finishtheir remaining residual karmas before theybecome Siddha.

Vyavahar charitra: Atma charitra

Questioner: In life that which remainscontinuously is called conduct (charitra). In this,with reference to Atmagnan, if the Gnanremains continuously (the state of The Self), isit called conduct of the Self?

Dadashri: There are two types ofconduct. One is worldly conduct (vyavaharcharitra) and the other is conduct as the Self(Atma charitra). A very elevated man will havea very high level of worldly conduct. Hisconduct is in accordance with the Agnas of theTirthankars. All this conduct, is worldly in nature,is of the body complex, and does not imply thatthe Self has been realized. The Atma charitrais to ‘see’, ‘know’ and be in eternal bliss(drashta, gnata, paramanand). There is noattachment (raag) or abhorrence (dwesh). Theworldly conduct, vyavahar charitra means toremain strictly within the Agnas of theTirthankars.

This external worldly conduct is notconsidered true worldly conduct. When will itbecome true worldly conduct? When one entersthe path of the Vitarag (fully detached one).Currently one is stuck up in sectarian differencesand opinions (gachha-mut). These people givea lot of importance to renunciation and considerit as true worldly conduct (vyavahar charitra).True worldly conduct is to follow the path ofthe Vitarag with sincerity. Such a one will neverthink of any religion as alien, and will stickexclusively to the religion of the Vitarag as hisgoal. He accepts the Vitarag and he does notreject anyone else. He has no abhorrencetowards anyone or any religion. This is vyavaharcharitra.

The Lord has defined vyavahar charitraeven further. It is a very high thing. It involvesknowing the opinion of the Vitarag. Leaving

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it is indeed a true renunciation for him. Thewallet’s presence or absence does not affecthim. In the kindergarten renunciation the goalis to let go of something, and it brings its results.That renunciation is done with an expectation.The one who has walked away from his wifeand family expects to be respected by thefollowers who call him a guru. The realrenunciation is to let go of the passion andfascination for a thing. When one renouncesthe wife and children, it is happening due toother forces and laws (past life karma effect).The unfolding of the karma effect makes theprakruti renounce something. And yet, beholdhis fascination for the copper pot which he uses(the worldly monk uses a pot for his dailyroutines). How can we call the one whobecomes angry towards the disciple arenunciate?

One has not found the true path and thatis why he is suffering so much. He is not atfault in this. Who is being scolded here? It isthe one who is exercising the ego without anyunderstanding. He left the wife and children athome; he left the 3 bells at home to come here(in the mountains) and tied 108 bells around thenecks of his ‘disciples.’ That is why I have toscold.

The Lord has said that, the one who livesin a palace and yet is not ‘lost’(has nofascination or passion for it) in it, is the truerenunciate. The one who remains unaffectedeven as his pocket is being picked is the truetyagi. If the Lord had not defined renunciationin this manner, then a worldly person, a householder would never have attained final liberation(Keval Gnan). The Lord says that one can neverrenounce things, because there are infinite things.So how can they be renounced? To look at athing and to reject it with abhorrence is notrenunciation. And amidst infinite things if thepassion for them is gone, then it is the same ashaving renounced them all.

aside his opinion, he accepts the opinion of theVitarag and proceeds in his worldly interactionsaccordingly. One does whatever is possible, withthis firmly in the mind.

And in the One whom the Self hasexpressed, all energies also express. All theGnanis, even 500,000 Gnanis will have onlyone opinion and 3 agnanis will have 100divisions due to difference of opinions. TheGnanis have no difference of opinions, onlythe agnanis, the ignorant ones have them. Inthis large group of our mahatmas, do you seeany division due to difference of opinions? TheGnan may vary. The same Gnan has beengiven to all, and the result expresses dependingon the spiritual development. Less or more,but is there any division at all? Is there anystress or pulling or pushing evident here? Thisis called true worldly conduct. In the realconduct (nischaya charitra, the conduct as theSelf) there is no effort needed whatsoever.Only the worldly conduct calls for any effort.When the non-Self (deha) becomes wise, it iscalled true worldly conduct and when the selfbecomes wise (Self realization in Akram) it iscalled real charitra, conduct as the Self. Inthis state, one remains the Self, the knower,seer and in eternal bliss. There is zerointerference in anything else. The One whohas arrived here becomes God. This conductas the Self (atma charitra) is fully evident atthe time of full enlightenment (Keval Gnan).

What should be renounced

The Lord has not said to do this kind ofrenunciation (tyaag) and penance (tup). He hadtold to renounce the passion and fascination(moorchha, to lose oneself) for a thing. This iscalled the renunciation of the temple ofknowledge (gnan mandir). What the worldconsiders as renunciation and penance is of thekindergarten level (baal mandir). When one loseshis wallet full of money, and is not affected atall, he has lost his fascination for it and therefore

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The one who renounces is doing sothrough ego (‘I am renouncing’), but only whenthere is no ego in renouncing or acquiring (tyaagor grahan), when there is no fascination, thenthat is true renunciation. This is natural (sahaj)renunciation.

The goal of non-violence

Questioner: Please elaborate on non-violence (ahimsa) as it relates to spiritualprogress.

Dadashri: Ahimsa is the final definitionof religion. It is religion indeed. Ahimsa isspiritual progress. Ahimsa means that throughthe medium of thoughts, speech and acts, not asingle living being should be hurt even to theslightest extent. This is possible when it remainsin one’s awareness and faith.

Questioner: Ahimsa is the supremereligion. How can this mantra help one in life?

Dadashri: In the morning, at the timeof leaving the home, one should affirm theintent (bhaavna), ‘through these thoughts,speech and acts let no living being be hurt tothe slightest extent,’ by saying this 5 times.Later if anyone is hurt, then one should performpratikramans.

Questioner: How is it possible to livewith this type of ahimsa in these times?

Dadashri: That is why you have to havethe intent (bhaav) and to be sincere to that. Ifyou cannot be so, then do the repentance withpratikramans.

Questioner: Is it possible to avoid hurtingthose who are around us? Is it possible to satisfythem?

Dadashri: The one who has this intentwill be able to attain it. If not in this life time,then in a couple of more lives it will beaccomplished. Your goal must be decided. Youraim must be that only.

Pratikraman

Questioner: You have said that in thetimes of the past 22 Tirthankars, pratikramanswere of the ‘shoot on sight’ (performedinstantly) type. The people of that time werehighly aware. Were they doing pratikramansfor happiness or moksha?

Dadashri: Their intent was variable.Some did them for worldly happiness and othersfor liberation. The result of the pratikraman wasdependent upon the intent.

Questioner: Pratikraman is the path tomoksha, so why is there any inclusion of thepath of happiness in it too?

Dadashri: What does Pratikraman mean? If any error has happened today, then onehas to ask for forgiveness for the hurt caused.Then the error is washed. The merit karma ishowever, created. And one has to return to gothrough the effect of the merit karma (punya).

Questioner: The same happens in thepratikramans that happen in the path of moksha.Both are pratikramans.

Dadashri: Everyone’s goal is different.Everyone’s intent is different.

Questioner:Yes Dada, but pratikramanis for the fault (dosh) done. For any fault done,one does the pratikraman, and once that faultis washed, cleared, one proceeds towardsmoksha.

Dadashri: No. It is not like that.

Questioner: How is that? Please explainto me that how is it that one pratikraman createsmerit karma (punya) and the other……

Dadashri: Our pratikramans here are formoksha only. But these worldly pratikramans arefor any worldly faults, and for worldly happiness.They are used for that intent.

Questioner: Correct. I am trying tounderstand that there are two types of

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pratikramans that you have mentioned. Now inthat, the result of one type of pratikraman….

Dadashri: There are no two types ofpratikramans. Pratikraman is always of one type.

Questioner: Yes, but the goal (dhyeya)in that is of two types. No? One is the goal ofmoksha….

Dadashri: Goals are not of two typesonly. The goals vary with every individual.

Questioner: Now in this there is thegoal of worldly happiness only. This means thatthrough pratikraman he attains dharmadhyan(absence of adverse meditation, absence ofartadhyan and absence of raudradhyan). Hewill not attain shukladhyan (the meditation ofthe Self).

Dadashri: There is absolutely noconnection between pratikraman and shukla-dhyan. There is no shukladhyan in worldlyinteraction. Here because of Akram Vignan,shukladhyan has arisen. Otherwise one can noteven mention the word, ‘shukladhyan.’

Questioner: So then how should I dopratikraman? Say I want to do pratikraman. Iwant worldly happiness. So with what goalshould I do the pratikraman?

Dadashri: No, no. When one doespratikraman, the mistake that has happenedwithin us, is erased.

Questioner: So it has been erased.

Dadashri: So merit karma is bound, right?

Questioner: Yes, so similarly in the pathof liberation he will bind merit karma too, right ?

Dadashri: No.

Questioner: So then how am I tounderstand this?

Dadashri: In the path of liberation, onedoes pratikraman to become liberated.

Questioner: This is for liberation andthe other?

Dadashri: There, there is no connectionwith liberation.

Questioner: Say one has resolved inthe mind that…

Dadashri: No, this person is doingpratikramans as, ‘I am Chandulal, I have mademany mistakes, and I am doing pratikramans.’

Questioner: The agnani and the gnani?

Dadashri: Yes.

Questioner: Oh! Ah! Thatdifferentiation! That fits. If the agnani does thepratikraman he binds merit karma.

Dadashri: Whatever the agnani (theignorant one) does, he binds either merit ordemerit karma. There is nothing else. That isnot the path of liberation.

Questioner: Yes. That is right.

The State without conflict is the main goal

Every human assures that he keeps whatis necessary for his worldly life, and he does soto protect him from any difficulties in the future.This safe side that one creates varies amongstpeople. But that is not the goal. That is the safeside on the road of life. So then what is thegoal? The goal is to be free from anger, pride,deceit, greed, attachment and abhorrence. Thismust not happen with anyone under anycircumstances. When one receives insults andslaps and yet does not experience anyabhorrence towards the person doing it, then itis called the goal. The state of being free fromall these weaknesses is the goal. And ifweakness remains, then who will agree thatyou all have met the Lord in human form? Ifyou have met the Lord and weaknesses remainthen he is not the Lord.

Jai Sat Chit Anand

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A Grand Celebration of Rajkot Trimandir Pran Pratistha Mahotsav

A grand celebration of non-sectarian Trimandir Pran Pratistha Mahotsav wasdone from January 04 to January 08, 2006 at Rajkot. This Trimandir is constructedon Rajkot-Ahmedabad highway, located 13 kms away from Rajkot. On this occasion,different activities were scheduled including spiritual retreat, Gnan vidhi and an AlaukikPran Pratistha for five days. Mahatmas had visited from each and every corner ofGujarat and all around the world in enormous numbers.

Beautiful tents were constructed for accommodation for out of town mahatmasin the court-yard of the temple. Huge tents were built for satsang and meals. Duringspiritual discourse, all mahatmas and seekers got stunning solutions to their continuousflow of questions. Many people had made firm resolution to become free from theiraddiction and had asked to do vidhi (special blessings). There were programsscheduled for the singing of devotional hymns to delightful music every night. Frombeginning till the last moment of Gnan vidhi, uninterrupted flow of mahatmas wasstepping in continuously. Mahatmas had become very thrilled and excited seeingalmost 11,500 spiritual aspirants attaining Atma Gnan. First time ever in the historyof Akram Vignan, this huge numbers of spiritual aspirants had visited to attain AtmaGnan.

Aptaputra Deepakbhai Desai sung a very charming devotional hymn givinginvitation for the presence of the deities at the Pratistha on the 8th January at 4.00a.m. on the day of the Pran Pratistha. The next thing during the ceremony was theceremonious installation of Shree Simandhar Swami, and all the other idols, whichwas performed by Pujya Niruma and Deepakbhai. The environment had becomedivine and heavenly with the prayers and devotional hymns. After this, the flags of allthree temple's peaks were unfurled by the auspicious grace of Pujya Niruma, whowas carried over by a huge crane. On this auspicious occasion of Pran Pratistha,Pujya Niruma sung very charming devotional hymns composed by herself in thepresence of a huge crowd. At the time of listening to these hymns every one hadstarted dancing with full of joy. For each of the idols, prakshal-puja-aarti was performedand Trimandir was left open for the worshippers.

In such a short time, in just one year, the construction of this Trimandir is reallya miraculous event! Just by looking at this Trimandir, it is clearly evident that behindthis event, day and night co-operation of mahatmas, endless hard work of workersand skilled people, infinite grace of Param Pujya Dada Bhagwan and the deitiessubtle help was involved. All idols constructed at Jaipur are very fascinating. Just bylooking at these idols, one feels tranquility and serenity! Devotional worshippersbecome astonished for a moment or two by looking at these installed idols at Trimandirlocated in a peaceful environment away from the city traffic. Hundreds of touristcoming and going for devotional worship forget the sects and religions and areexperiencing the message of Dadashri's non-sectarian religion at non-sectarianTrimandir located on national highway.

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WWWWWaaaaatctctctctch Pujyh Pujyh Pujyh Pujyh Pujya Dra Dra Dra Dra Dr..... Nir Nir Nir Nir Niruma on uma on uma on uma on uma on TTTTT.V.V.V.V.V..... Channels Channels Channels Channels 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-11U.K. : 'MA TV' (Channel 813) National, Mon-Sat 6-30 to 7-30 AM, Sun 6 to 7 AM GMT

Zee Gujarati (Channel 839), Everyday 6-30 AM to 7-30 AM (In Gujarati) 'MA TV' (Channel 6) Leicester, Everyday 8 to 9 AM GMT

U.S.A. : 'TV Asia' Everyday 7 AM to 7-30 AM EST (In Gujarati) 'Aastha' Mon-Fri 4-30 PM to 5 PM East Cost, 1-30 PM to 2 PM West Cost

'TV 39 (NJ)' Mon-Fri 6 PM to 7 PM & Sat 6 PM to 6-30 PM (In Gujarati)

Canada: 'ATN' Every Wed-Thu 8.30 A.M to 9.00 AM ESTAll over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi)Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj,Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 23974100, Email: dadavani@dadabhagwan.orgMumbai : (022) 24137616, USA: 785-271-0869, UK: 020-8204-0746Websites : (1) www.dadabhagwan.org (2) www.dadashri.org (3) www.ultimatespirituality.org

Aaptputra Deepakbhai Desai's USA-UK-Canada Itinerary - 2006

20 March To UK21-22 March Leicester24-26 March Birmingham28 Mar.-2 Apr London UK3 April To USA4-5 April Dallas6-7 April Orlando

8-9 April Tampa, FL10-11 April Wilmington, NC12-13 April Atlantic City, NJ14 April New Jersey15-16 April Allentown, PA18-20 April Lowell, MA

21-23 April Toronto24 April Chicago25-26 Apr. Milwaukee27-28 Apr. San Jose, CA29 Apr-1 May L.A.2 May To London4 May To India

Contact Persons :London : Varsha Shah, Tel : 0208-864-2833Leicester : Trusha Nathwani Tel : 0116-220-8081Birmingham : Narendra Parmar Tel : 0121-744-2570Dallas : Narendra Tarapara, Tel : 817-329-4656Orlando : Dinesh Doshi Tel : 407-327-2365Tampa, FL : Mukesh Patel Tel : 813-969-1740Wilmington, NC : Rahul Bhatt Tel : 910-791-5603Atlantic City, NJ: Bhavesh Gala Tel : 856-753-4252

New Jersey : C. C. Shah Tel : 732-968-6836Allentown, PA : Amita Shah Tel : 610-391-1785Lowell, MA : Bipin Patel Tel : 978-458-4609Toronto : Dinesh Patel, Tel : 416-675-3543Chicago : Himanshu Patel, Tel. : 847-980-5759Milwaukee : Manohar Ahuja, Tel. : 262-797-8438Sanjose : Aarti Ajay Shah, Tel : 408-865-1165LA : Shirish Patel, Tel : 951-734-4715Deepakbhai's Mobile in USA : 832-771-8204

(Celibacy Shibir, only for men)

Gnanvidhi in presence of Pujya Dr. Niruma26 Feb. 2006, 3-30 to 7 PM - Gnanvidhi (A Scientific Experiment on Self-Realisation)

Venue : Trimandir, Ahmedabad-Kalol Highway, Dist : Gandhinagar, (Gujarat)