DADAVANI

Trapped in the grip of insistence

EDITORIALWho is free from the prevailing belief, ‘I am right, my talk is right’? A worldly person, a

sadhu and a mahatma (the one who has attained Self-realization through Gnan Vidhi of AkramVignan) on the path of moksha; none are able to remain free from activity due to such prevailingbelief. Revered Dadashri introduces such insistence laden conduct and defines the nature ofwillfulness and insistence as khencha. What does khencha mean? One keeps belaboring his pointin order to prove himself correct, that is insistence. Insistence is one of the biggest negative traits.

There is no truth where there is insistence. One will engage himself in confrontationalarguments (chadasey chadhavu) to prove his point correct and to engage in such confrontationalarguments is to leave your own place as the Self and fall all the way down; it is to lose your ownplace and to regress. How can one who wants to attain moksha afford such worldly interaction(vyavahar)? Gnani Purush Dadashri says that after attaining Atmagnan (Self-realization), our lifeshould be free from insistence.

Generally, one should carry out worldly duties and work through gentle understanding andcommunication with the other person, but in this there should not be any insistence. Willfulness andinner pull increases the burden and prevents the expression of the bliss of the Self. Mukta hasya(the smile and laughter of the liberated One) has been obstructed due to ones own inner unyieldingobstinacies (pakado) only, has it not? Look at this Gnani. He became insistence free and freefrom unyielding obstinacy, so how his mukta hasya is overflowing? Gnani Purush is constantly ina state of liberation, does not get bound even for a moment by any circumstance. Everyonebecome cheerful just doing darshan of the Gnani Purush.

We are also able to attain such a state after attaining the Self. But there are tubers ofkashayas (anger-pride-deceit-greed) inside and that is why insistent pull (khencha) remainswithin. This insistence is of the pudgal (mind-speech-body complex) and the Self is completelyseparate, but what prevents the expression of that experience? ‘Insistence-unyielding willfulness’(khencha-pakkad). This inner willfulness is the fault, and that is why there is all this pain(dukha). The intellect makes one willful and insistent and ego makes one act crazily. It is becauseof this willfulness and insistence that one’s further progress gets obstructed.

We have a goal to become ekavtari (one more life remains before attaining moksha) thenhow can we afford to get caught into the grip of insistence? Insistence is a great danger zone in

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March 2011Year : 6, Issue : 5

Conti. Issue No.: 65

Editor :Dimple Mehta

Price : Rs. 10

Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, 5, Mamtapark Society, Bh. NavgujaratCollege, Usmanpura, Ahmedabad-14.Owned by : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.Printed at : Amba Offset, Basement, Parshvanath Chambers, Nr.RBI, Usmanpura, Ahmedabad-14.Published at : Mahavideh Foundation, 5, Mamtapark Society, Bh. Navgujarat College, Usmanpura, Ahmedabad-14.

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Trapped in the grip of insistence{ 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.}

the path of moksha, therefore we have to understand in detail about this from the Gnani Purush andremain constantly alert. Awareness starts from the time one knows that inner pull-unyielding obstinacy-insistence (khencha-pakkad-aagraha) are wrong in the path of moksha. It is our ardent prayerthat this compilation of Dadavani help everyone to make the spiritual effort for the increasedawareness necessary to experience the Self, and become tuber-free (nirgranth) like the Gnani.

~ Jai Sat Chit Anand

Life, free from insistence

Questioner: Ordinarily what should ourlife be like after attaining Dada’s Gnan?

Dadashri: You should live a life freefrom any insistence (khencha).

Questioner: Give me an example ofhow one is insistent, please.

Dadashri: Suppose we are talking. Igive you an answer and in order to make yourpoint correct you bring up the same topic again.That is insistence (khencha). This is whatpeople do over and over again. If you havetaken Gnan, then there should be no insistence.If there is any insistence, then get rid of it,because it is a mistake. There is no problemif you try to get rid of it and it does not goaway. If there is continued insistence on yourpart, if Chandulal is insistent, then You have tosimply ‘see’ it, by doing so, You are free. Youare separate from your insistence if you remainthe seer (jonaro). Then you are in compliancewith ‘our’ laws.

Insistence (khencha) is something verydifferent. Insistence means, if I say, ‘No, it islike this’ but you keep belaboring your point

in order to prove yourself correct, that isinsistence. There is no truth where there isinsistence; insistence is one of the biggestnegative traits. The definition of beinginsistence-free is if someone tells you, ‘I don’tlike it’, then you say, ‘Very well. I will keepquiet’, there is no botheration.

The door of arguments is lack ofawakened awareness

Questioner: So if someone keepsarguing and tries very hard to prove his point,does that mean he has no basis?

Dadashri: But even in those situationspeople do not argue with awareness; peopleargue because they do not have awakenedawareness. In fact, people argue because theylack awareness. Do you think someone withawakened awareness (jagruti) would argue?

Questioner: Is it wrong or right toargue?

Dadashri: It is fine for the worldly life;it is fine if you want to do something for theworldly life, but it is wrong if you wantliberation. In the worldly life, if you don’t argue,people will walk away with your things. But

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here in satsang, it is not appropriate to argue.There is nothing to say in whatever the Gnanitells you; arguing and discussions are only meantfor the worldly life. In the worldly life you mayeven have to say, ‘Dada, do not go in this car,go in this one.’ But here in satsang?! Whatwisdom, what over wise people there are!‘You are being over wise’, this is what I haveto tell some people.

Worldly life exists verily due to conflicts

This is a Vignan. Many people tell me;‘make laws, do this, do that.’ You fools! Whatkind of people are you that in spite of attainingsuch a Vignan you have not become wise?What a Vignan this is! A Vignan where eventhe slightest argument will not happen!

Questioner: Rules and laws were theonly way to discipline people until now.

Dadashri: That is fine for people atlarge but ours is the path of liberation. Peoplewho want to wander around in this worldlylife, they need laws. Otherwise, laws causeconflicts and conflicts give rise to the worldlylife.

Questioner: Are there not laws on thepath of liberation?

Dadashri: No laws are needed on thepath of liberation. There are no laws here.Everything is natural. Whatever happensnaturally is correct.

The result of confrontational arguments

Questioner: You said, ‘where there isliberation, there are no laws; where there arelaws, there is no liberation. Liberation is throughabsolute humility (param vinaya).’ So absolutehumility encompasses everything, does it not?

Dadashri: Yes. Absolute humility

encompasses everything. With rules, one willbe required to keep a tulsi plant (tulsi leavesare used in prayer rituals in the kramic path,they also have medicinal properties). If amouse nibbles away at the tulsi, he will haveto keep a cat to keep the mice away. The catruins the milk and so he has to keep a dog toprotect the milk. Where does it end?Therefore, here we have the law of ‘no laws’.Here we are applying Vignan and so theslightest of interference is madness. It istantamount to being over wise.

So what is it like here in the satsang?You have to become wise. You have to haveparam vinaya, which means you do not haveto speak unnecessarily. Speak only when it isnecessary.

Where there is absolute humility (paramvinaya) one will not have his opinion at all.One will continue to ‘see’ the storms within,and will not succumb to any inner tug ofinsistence (khencha).

Do not try to show your wisdom oryour cleverness here. All your cleverness isimitation; it is not original. Meaning you havelearnt from others, you have learnt from books.Then you get into arguments and you do notstop. Don’t you even recognize that you aregoing off on the wrong track, by doing this?

To engage in such confrontational andcompetitive arguments (chadasey chadhavu)is to leave Your place as the Soul – the Selfand fall all the way down; it is to lose Yourplace and to regress.

The one who pulls ends up being stupid

Dadashri: You are not getting intoarguments and clashes, which then requireresolutions (bhanjghad) with people, are you?

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Questioner: It happens a little at home,it happens at home.

Dadashri: At home; where else doesthat happen? Does it happen with yourbrother?

Questioner: Yes.

Dadashri: Distribute whatever needs tobe distributed, and then it will not happen, isthere anything to distribute?

Questioner: No, there is nothing likethat.

Dadashri: Then what is it?

Questioner: Certain beliefs.Misunderstanding remains towards oneanother.

Dadashri: Where is themisunderstanding remaining? The one (ego) willturn towards where there is a pull. When hepulls then you have to let go; otherwise it willbreak. Then you have to tie a knot. When thetug happens, then You should know that, thisone (within) is tugging. In ‘our world—theworld of those on the path of liberation’ theone who does not pull or tug will attainsalvation. Sooner or later, the one who keepstugging with insistence will have to repent andlet go, will he not? Some people shouldunderstand this thoroughly, no? Thereafterwhere is the need to quarrel at all? If both ofthem pull then it will break and if it breaksthen you will have to tie a knot (mend the hurtthat has happened). If both pull then both arecalled fools, no?

Questioner: Then repentance happens.After the rope breaks I feel regret.

Dadashri: You end up tying a knot;then will you not feel regret? Was it not good

without a knot? Thereafter you let it continuewith the knot the (hurt and strainedrelationship), that is not considered upayoga(applied awareness of the Self) at all, is it?The One who is in upayoga, will not evenallow any knot to form. The one with upayogawill not have any tug of insistence (khencha).

Khencha (tug of insistence) meansadjustment is gone. Adjustment gone means,all done; finished.

There is no problem if opinions arelifeless, without the tug of insistence; they willresolve faster. But the opinions, which are withthe tug of insistence, can bring a veil over theGnan (the Self).

Ignorance arises on provocation

Questioner: There are many suchweaknesses, Dada. Many such weaknessesare lying within.

Dadashri: No, it seems that way wheneverything is smooth externally, but you knowwhen he (the ego) is provoked that theweaknesses are lying inside. One will appearsmooth and soft from outside, when instigateda little then…

Questioner: Weaknesses will arisewhen provoked.

Dadashri: That is why the ignorancewill arise. Filled stock of ignorance. Externally,there is the Gnan, but this ignorance arises.

Questioner: Much repentance happensinside that what is all this? All this will notwork.

Dadashri: Therefore, proceed withcaution. Upayoga is that which does not letthe time of repentance to come. Yet if youmiss, then do pratikraman (alochana:

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confession of one’s mistake, pratikraman:asking for forgiveness, and pratyakhyan: firmresolve and determination never to repeat themistake, and asking for the energy for thesame).

Questioner: Prakruti (the mind-body-speech complex) gets excited all of sudden.

Dadashri: To ‘see’ the prakruti whichgets excited suddenly is called upayoga(applied awareness as the Self). ‘You’ will notget such opportunity again. The opportunitythat has come about now, such opportunitywill not come again.

Questioner: Yes.

One binds insistence through ego

Questioner: Am I harboring insistence,through my independence?

Dadashri: The ego comes out there.One binds it through ego. It binds us. Thispath of ours (Akram Vignan) is devoid of anytugs of insistence (khencha).

Overt insistence (aagraha) is the portraitof ego. We can understand the ego of otherperson through his overt insistence.

Our path is devoid of insistence(niragrahi)! If someone says that, ‘it is darkoutside’, then we say, ‘We are requesting, atleast see again.’ Then he says, ‘No, it is darkout there.’ So we know, how can we affordto stay with him until morning? We should walkaway. ‘From your view point it is correct,’ bysaying this much, we leave. ‘We were wrong’saying this, we should walk away. Vitarag(absolutely devoid of attachment andabhorrence) path will not hurt anyone. Weshould walk ahead.

If one understands vyavasthit (scientific

circumstantial evidences) completely, then theword ‘insistence (khencha)’ does not exist atall! We should tell the other person, ‘Dowhatever suits you.’ We would take adjustmentwith him. Nothing will happen outside ofvyavasthit.

Tug of insistence which has spread ineach and every corner

Questioner: This that has happened isvyavasthit, this which happened is not outsideof vyavasthit. ‘Whatever happened is correct’.We say like that but…

Dadashri: You do speak ‘vyavasthit’,but all the insistences are still lying within. Howmany insistences are there inside?

Questioner: Dada, please explain aboutthat mistake.

Dadashri: All that would be lying hiddenin the nooks.

Questioner: Now, no tug of insistenceremains, Dada.

Dadashri: It may seem like that.Insistence is lying inside.

Questioner: Dada, point out thatmistake, which insistence is that so I canimprove.

Dadashri: Why would I show youeveryday?

Questioner: I would improve thatmistake, Dada.

Dadashri: No, improve it, can you notunderstand? If insistence persists then can younot understand that this insistence came back?He will see inside everything and check it out.Do see and investigate. Check in detail(nirikshan).

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Questioner: There is no otherinsistence, Dada. I have this inner intent(bhaav), that I want to stay constantly withDada. There is insistence at home and I havecome from home after taking permission. Ihave come here after taking approval fromeverybody at home.

Dadashri: You do not have insistence,I know that too. But, even if you do not haveany insistence but whatever it is, it will botheryou, will it not? Whatever happened isvyavasthit, that will never bother you; all thisother will hurt you. The filled stock with whichyou are wandering, what can you gain in that?It will not let you do anything else.

Insistence about serving

Questioner: It does remain a little likethat in the matter of doing service for Dada.

Dadashri: The desire of serving mustnot remain at all. Whatever service (seva) yougot, is your service and in that a hundredpercent happiness will flow. And once thedesire arises, it will become a fire. It is a terribledisease. Desire for what? Are we a beggarthat we would beg from anyone?

Questioner: Where is the feeling ofbeggary for doing service of the Gnani Purush?If we keep this for the Gnani Purush then therewill not be any feeling of beggary, no?

Dadashri: That is verily called beggarythat may be with Gnani Purush or whoeverelse, he is considered a beggar only. Theprevailing happiness is lost, because of thebeggary. One should not keep any kind ofdesire. Desire is a live fire. If desire arisesthen eradicate, along with its seed. And whatseva one has to do for the Gnani Purush?And where does he need that seva at all?

Questioner: But I have to do it for me.Dada, You do not want service (seva) fromanybody.

Dadashri: But it is meaningless, isn’tit? This is craziness, a kind of madness! Whenyou attain the vision of His grace, that is calledseva. Attain His grace. So when can you attainthat grace? It will happen when You remain in‘Our’ Agnas.

Questioner: This verily is the main thing.

Dadashri: You do not have to remainin seva. You have to remain in Agnas. Serviceis to be done of your parents.

Questioner: There is no inner pull orstrong desire to serve the parents.

Dadashri: That is indeed crazy, isn’t it?Such a person is considered a crazy person.One who does not understand the profoundobligation of his parents is crazy. Therefore,parent’s seva is first. Second number is Gnani’sseva.

Questioner: But what if one believesthe Gnani to be everything, even more than hisparents?

Dadashri: A person, who does notserve his parents, is not considered a humanat all! First of all comes the service (seva) ofparents, then comes the seva of the GnaniPurush or a guru. Then at the third rank theseva of God comes. Your relationship is withparents and guru, they are the ones who giveyou right understanding.

Grace flows in when insistence leaves

Questioner: So the one following theprompts of the mind, its cause is this insistenceonly!

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Dadashri: Yes. Insistence, all those tugsof insistence are very heavy.

And insistence has caused you lots ofharm. Otherwise how much grace would youhave attained in just two years? We cannotsay that there is no sincerity. But how manymistakes are there? You had to give medicine,but many times it happened that you wouldhave forgotten to give medicine the whole day.So why these many mistakes still remain? Ifeel that may be your brain is little weak orwhat? May be, but if this insistence leavesthen also it is good enough so you will receivegrace and everything will settle. Grace willcome about, will it not? And seva (service) isour account only. If it is our account thennobody will take it and if someone is there totake it then it is not ours. It is all vyavasthit.Is anybody doing insistence from here?

Questioner: No.

Dadashri: If it hurt inside then so be it,otherwise nothing.

Questioner: But Dada, if everybodydecides that I want to get my work of theAtma (the Self) done, and want to completethe understanding of this Gnan. However Idecided that I want to do only service to Dada.So then it continued according to that only.

Dadashri: That is enough; I want toget it done. But along with this you shouldunderstand that what benefit you got from this,should you not? After two months, you shouldcalculate the account, should you not? Inbenefit, Dada does not like your thing, thenyou would believe that Dada’s grace is notupon you. You would think that Dada doesnot keep it on you intentionally. Then you willbe at fault. Then you have to do lot morepratikraman. You have to do lots of

pratikraman of Dada. Now if you look at thatfault then how many faults will happen? This isthe understanding of the self—the ego intellectcomplex. The fault will be there due to lack ofunderstanding. These are not done intentionallyor knowingly. But that fault will definitely givefruit (result), will it not? ‘We’ say that, ‘Brother,such thing is not in us, and then he wouldbelieve.’ But again he would go on the originalnature (of seeing faults), would he not?

Questioner: Even then one thing hadbeen fixed that whatever Dada does it is formy benefit. That is fixed.

Dadashri: You say that this is fixed.That is true. That is why you stayed otherwiseyou would not have stayed. That much hasfitted, that whatever He (Dada) does it is tomy benefit, that much had been fitted. Oh,from where can one get this favorablecircumstance at all?

Questioner: One cannot get it.

Dadashri: Can one get such favorablecircumstance by spending money, by spendinga lot of money?

Questioner: No, one will not get thatat all.

Dadashri: What does Niruben say?Even if You were to kill me, I will not leave.What is the benefit in dying like that?

Questioner: Now only two thingsremained here. Either Dada or death, I do notwant any third thing other than these two.

Dadashri: What is the problem even ifa third thing comes?

Unyielding grips in matters of relativetruth

There is no such thing as the truth (satya)

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in this relative world. The sat is eternal(avinashi). There is no other sat. Everythingelse is relative intent (sapeksha bhaav). Andyet look how people hang on to it withunyielding grip of obstinacy!

So how is this truth? It is relative truth.That which is truth at 5 or 50 minutes, willbecome wrong at 60 minutes. Therefore, donot hold on to these things. Do not be inflexibleand obstinate in any of this. Use whateverkind of water you have to in order to cookthe beans. Ultimately you may even have touse the water from the gutter. So use whateverkind of water you have to cook the beans andtake care of your work. It should not hurtanyone, one should not have any intent ofhurting anyone; one should get his work done.

Why insist on truth-untruth?

It is also wrong (asatya) to hang on tothe truth (satya). To hang on to the truth’s tail(insist on the truth) is in itself untruth (asatya).To become insistent is to ruin everything.People take a beating by hanging on to the tailof the truth, just as they hang on to a donkey’stail. They will take a beating from the kicksbut they will not let go of the tail. They willinsist ‘I will not let go’, no matter what.

Whereas ‘we’ do not have any graspingof anything (graha) or persistence of insistence(aagraha). There is not the slightest insistenceof ‘it has to be this way’ in any matter, noteven for a second. Not even for a second will‘we’ say, ‘this is right, this is true.’ There is notthe slightest insistence of even ‘This Gnan hasmanifest.’ If you say, ‘that is incorrect’, eventhen there is no insistence on ‘our’ part.Whatever comes through your vision (drashti)is correct.

If you do not encounter any separation

with anyone due to differences in opinion(matabheda) anywhere, then know that Youare on the right path. And where there isseparation due to differences of opinions,know that your path is not clear yet. You stillhave to carve your road through the mountains;you will have to remove big rocks that comeyour way, otherwise you are bound to crashinto them if they are lying in your path.

If someone outside of our satsang insultsyou and degrades you, you will get drawn ininto a confrontation. If he instigates you into aconfrontation with him (jakka), you will evenbecome obstinately confrontational. Once youenter into obstinate confrontations; whichinevitably becomes an interaction of animosity(chadasey chadhavu), you becomecompletely immersed by illusion (mithyatva).Then the applied awareness as and of the Self(upayoga) is gone. All this will serve to spreadthe illusion even further. This is a grave disease.

You should not be rigid or adamant aboutright and wrong if you are to sustain thatrelationship. Rigidity will destroy therelationship. When the other person is tryingto destroy the relation, you should mend it ifyou want to maintain that relationship. Theseare all temporary relations. For example if yourwife says, ‘Tonight there is a full moon’ andyou say, ‘No, it is a moonless night’, then thebickering will start and it will last all night. Inthe morning she will be sulking and you willknow that the argument is not over when shedeliberately bangs the cup of tea while servingyou. Instead it is better if you understand thesituation when she becomes adamant. Gentlyturn the argument around by pretending toconsult a horoscope calendar and then tellingher she is right that there will be a full moontonight. If you don’t do this, the argument will

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get out of control and then if you were to givein suddenly, she will fall harder and you willhave to bear the consequences. Instead it isbetter to beware from the start and let gogently.

An objection leads to a binding reaction

Is there still some insistence or has itdecreased?

Questioner: The insistence on the partof prakruti (mind-speech-body complex) doesnot work in front of this science (vignan).

Dadashri: It does not work, does it? Itwill not work. One holds on to insistence andbecomes stupid. You had so much insistence,now it is gone. You were not letting go of thatstring at all. You had to let go of it in themiddle, didn’t you?

Questioner: ‘This insistence left throughone sentence of yours Dada. ‘Chandubhai’ saidin satsang that I have understood this way, Ihave understood this way’, so then You said,‘What objection do You-We (the awakenedOnes) have?’ Then it flashed for Me that fromhereon if there is any objection, then I lost myticket to liberation. Why should ‘I’ harbor anyobjection? If there is no objection, then it isfine, and if there is an objection then I havelost my ticket.

Dadashri: Objection and problem mustnot be there at all. Even if he (Chandubhai) isspeaking really trashy stuff and lies; why shouldit bother you?

Questioner: ‘What objection do youhave’, means ‘What objection Shuddhatma(pure Soul) has?’

Dadashri: No. But what objection andproblem is it for You? One thing is, that he is

a Shuddhatma and whatever that poor fellowis speaking, it is dependent on unfolding of hiskarma. He does not have control over that.Now what problem do You have in that? Hehas no control on us, so therefore, where isthe problem? And You have become free fromany objection (vandha). Objection and theresultant ego reaction which binds (vandha-vachaka), that is not Your business at allanymore. If it is absolutely correct even thenwhat objection do You have? If there is anobjection then there is reaction, no? We placedthese words objection- reaction which bindswithin (vandha-vachaka) in religion.Otherwise these exist in relative worldlyinteraction.

If one knows that in the worldly lifeinteraction it is a relation (relative) then onecan get solution. But if one believes that relationas real then insistence will remain. In a relation,that is relative, one does not have to say ‘mineis correct’. Resolve the matter simply bysaying, ‘take it, you are right’.

The moment one becomes obstinate,fight starts

Where is the need to see anything elseat all? It is in ‘Our’ awareness that this one isShuddhatma. At this time, he is as a file forme. I have to understand what I have to dowith a file. We have two views, by real viewpoint he is flawless (nirdosh), by relative viewpoint he is flawless, and then, this is a file,settle with equanimity. What else? Now hewill not report a claim on my name anywhere.Otherwise, if we go there he would make anobjection (vandho). And once he objects(vandho), the binding reaction (vachako) willarise. Once there is vachako, karma is bound.When the objection escalates to a bindingreaction, karma is bound. There is no problem

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with objection, but there should not be anyvachako (binding reaction of the ego).

Questioner: There should not be anyvachako, what does it mean, please explain alittle.

Dadashri: There is no problem forobjection, when will the vachako arise? It will,if we hold on to that objection. If he declareshis objection openly (vandho), then we checkand let it go. We know that his vision is verilywrong and if we hang on to it then, we, on thecontrary will appear stupid. And if his vision isright then we should say, ‘Brother, this is howit is, then we would turn him right.’ He willalways be ready to understand.

Now if there is a problem of chotham(fourth day of lunar fortnight) and pancham(fifth day of lunar fortnight), then we can saythat the one who is saying chotham is alsocorrect and the one who is saying panchamis also correct then both of them will let usgo. They will say, ‘Go ahead.’ You are correctfrom your view point (to the one who is sayingtoday is chotham) and you are correct fromyour view point (to the one who is sayingtoday is pancham), and Lord Mahavir’s viewpoint is different. We should walk away bysaying so. Lord Mahavir is trying to saysomething clearly different. There is nomistake like holding on to insistence in thisworld. When vandho (objection) results ininsistence, then it is called vachako. That iswhy Kavi sang; Kavi has sung something,has he not…?

Questioner: ‘Vandha ne vachakasahu, agnan manyatao aene didhi oodaavi.

‘He—The Gnani Purush’ dissipated allthe objections and their insistence and ignorantbeliefs.’

Dadashri: He would removeobjections, insistent reactions and ignorantbeliefs. Pure is the result. Have I taken anythingelse out from you? Our mahatmas do nothave any objection in anything. They wouldsettle with equanimity.

Keep only one goal that ‘I want to knowAtma (the Self)’. Do not become insistent andwillful about ‘I want to do this and I want todo that’. Whatever happened at whatever time,is correct.

Insistence of scriptural knowledge

People say that ‘we understood thesescriptures.’ That means they knew all these.So someone who knew this went to him andsays to him, ‘Sir, please explain to us.’ Thenwhat can he explain?

Questioner: One has to do everythingover there, no? ‘Do this and do that. You arenot doing like this and you are not doing likethat and do like this.’ We had heard only suchlanguage.

Dadashri: If he can explain to oneperson then I say that he has understood. Allthese people, who are scriptural scholars; ifone of them can make only one outsider personunderstand, then I would say that you are right.Your education is right. He would haveinsistence for his knowledge only. He will notbe concerned about the other person’sknowledge and he will have insistence for hisown knowledge. However, we would knowabout that other person’s knowledge. Wewould not have any insistence. We do nothave insistence for ‘our’ knowledge. Abouthis education, what he has studied and whathe has not, we adjust to the other person. Nomatter who that outside person is or whatreligion he follows, we adjust to him. We would

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have adjustment only and he definitely wouldget benefit.

Burden increases when intellect makesone insistence in talks

We have concern with the one whospeaks what we like.

Questioner: I asked my father to comeand do the darshan (of the Gnani) whereuponhe started speaking inappropriately.

Dadashri: So you should keep a littlesilence. You should not bring him here so often.

Questioner: Since we have so muchlove for Dada, we would feel bad, would wenot?

Dadashri: Yes, but instead of feelingbad, if you remain silent then it is better thathe will not do like this again. So you shouldnot give such opportunity to him. If he comeshere, then he will think about speaking wrong,will he not? If you speak good about Dadathen he will talk reverse (negative), so youshould not talk about Dada at all. If you holdon to your insistence that ‘our Dada is likethis’, then he will have more grip on hisinsistence. You should not say so. This path ofours is not of competition. This is a mokshamarg (path of liberation). Everywhere in theworld, there is a path of competition.Everybody’s path is different and this path isdifferent.

You should not weigh (use intellect andenter into) talk and words. The one who triesto weigh gets caught. Talks are just the talks;it does not happen as per talks.

These cows and buffalos also talk, theydo not have any insistence that, why it is likethis?

Questioner: I do not speak at allwithout any reason.

Dadashri: He does not know what fruithe will get. That is why we are telling peoplenot to come in close contact; they should notcome in close contact excessively. Peoplewould have lost the balance of their brain(become crazy), so they would speak negative.They would have lost the balance of the brainor not? Had you seen?

Questioner: Before Gnan. They wouldbe everywhere.

Dadashri: They take the beating fromthe worldly life (sansar); even then they wouldnot leave their insistence. They are takingbeating on the basis of past life’s sins, andeven while suffering pain they create new pain.So the man who is suffering pain creates(binds) more pain only. And the one who issuffering pleasure creates and binds pleasureonly. The one who is following the path ofGod will keep one kind of fear; there we haveto keep upeksha (ignore without aversion).

Worldly life means interference of intellect

People are bound through this unyieldinginsistence (pakkad) only. That insistence verilybinds them. This is right and this is wrong.They got engrossed in that! However that wasverily there, was that not? This is the displayof intellect. And whatever happened is justice,then that is called absence of intellect.

Do you still want to look for justice?Previously you were looking for justice; youhad the need for the court and the lawyers,did you not? Now, after attaining Gnan, doyou have to look for justice? Simply, whateverthe account was, that verily got paid off, didit not?

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If any conversation matter (with differentview points) extends longer than two minutes,then God moves away from there. God willgo away the moment the talk gets teased andjumbled up. There is no problem in doingconversation but one should not insist on it.Burden increases when one becomes insistent.

Otherwise how is our worldly interaction(vyavahar)? You cannot even speak like thiswith me, not even a one letter.

Questioner: Only this person had said.

Dadashri: But all those are our wrongfeelings; useless feelings. One cannot becomeinsistent at any place then how can he becomeinsistent in front of the Gnani? With otherperson, if I become obstinate with this personthen it is ‘our’ mistake. If I become obstinatethen it is my mistake.

Questioner: Dada, the talk of lettinggo of the insistence is all right, now. Dadasays so…

Dadashri: I tell him that, ‘You have todo this way’, yet he will not do. Again Irequest, ‘Brother, it would be better if you dothis way.’ If he does not do then it is ourmistake. Whose mistake is it? I do think thatI am marinating this with this big organizationand finishing all the projects. What is the reasonfor that? It is because I did not hang onto anyinsistence whatsoever. One becomes insistentand that is a mistake and the hurt is becauseof that. And the intellect makes one insistentand crazy. People would laugh, behind theback then, would they laugh or not?

Questioner: They would.

Dadashri: Would people not laughbehind our back? Last year he was holding onto his insistence, he too was holding on to his

insistence. They had become insistent that isverily why they look bad. Now you will notbecome insistent, will you? We do not haveinsistence. Gnani’s, the path of Lord Mahaviris the path without insistence! Not onedivisiveness due to differences in opinion(matabheda) with so many people. Not onematabheda, not with anyone. And ‘we’ aremore delicate than even a little child. If a childsays, ‘Do it this way’, then we understandright away that it is correct. This child is sayingright. And the adult one who is insistent, isconsidered one kind of darkness (ignorance)only. It is one kind of love, but it is called acrazy love. What do you think?

That person is so persistent;tremendously so. Slowly and slowly theinsistence was whittled away through polishingthe rough edges of insistence. One has tosmoothen the roughness and become free frominsistence, no? Much of the insistence is gone;otherwise he would not have allowed me totake a bath today.

Questioner: No, but I did not speak,Dada.

Dadashri: Yes, you did not speak. Iwas seeing only that, what is he saying? Thisone also used to harbor insistence, but he alsounderstood.

Path of liberation gets obstructed byinflexible insistence

One cannot speak one word (letter). Itis a mistake the moment one speaks. Onecannot give advice at all. O ho ho! Are yougiving advice to the one through whom youattained moksha? And ‘we’ would bedependent on karma. We are dependent onunfolding of karma. We would not eat that atall. ‘I’ do not eat anything at all. If she says

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not to eat sugar (saakar), then what will sheask me to renounce?

Questioner: Dada, I had not insisted, Ihad just requested.

Dadashri: Yes. You did request but nowthis is insistence. Now if you become insistentthen the path further will get obstructed.Progress stops and looks bad. You shouldimmediately let go of it. If that person says,‘No brother, it is like this’, if he is stuck, thenyou should let go. And whatever vyavasthit(scientific circumstantial evidence) will be there,then only it will leave at that time, will it not?And if vyavasthit is with insistence then he willhave to give it up after taking a lot of beating.

And you should not have any insistencein front of the Gnani Purush, or not even infront of these people. Not only no insistencewith this person, once you became insistent,you became like him. Who you became like?If you become insistent with me then you cannotbecome like me, there you will look bad. Soall that will happen. Now you do such thingthat all get settled. Your heart is very good,but do you need something or not! He is saying,‘I was the one who had asked him to holdonto insistence’. So you cannot becomeobstinate with me. I will help you to becomefree from insistence from every other place.Once you got stuck, that very insistence(graha) created obstruction and the very samegraha would have grabbed you. Not anyoutsider (graha) is obstructing you. Thesegrahas (tugs of insistence) hinder us. Do‘we—the Gnani Purush’ have unyieldinginsistence at any place? We do not have anydivisiveness due to differences in opinion(matabheda) at all! This is because themoment insistence happens, we understand thatthe vyavasthit is pulling on that side.

Very stubborn and inflexible ego

Questioner: Everyone does haveinsistence for his own religious events that Iwant to celebrate Mahavir Jayanti. But whenKrishna Jayanti comes, he does not have thesame intent (bhaav) for celebrating KrishnaJayanti.

Dadashri: But the insistence there is ofthe pudgal (mind-speech-body complex), theSelf is separate.

Questioner: So Dada, the clashhappens to me, this very same clash happenswith my father.

Dadashri: No, but yours is a rarity,one in a hundred people. Everything is not likethis. All these others are clear, all these peopleare clear. Absolutely clear, straightforward(sarad). You are not considered sarad. So itmay be with somebody. He is not a personwho would turn if we try to turn him, on thecontrary he would turn the one who tries toturn him.

Questioner: It is exact, Dada. I wouldturn to the one who tries to turn (change) me.

Dadashri: Yes, so you are a verydifficult person, are you not? And all theseother poor people would turn if we ask themto. Sooner or later they would turn.

Now if you want to have a next life ofa woman, if you are interested in wearing sarithen do like this. Then he says, ‘No, I am notinterested. I do not want to wear a sari.’ ThenI said, ‘Be careful’. Would anyone haveinterest in wearing sari? Someone may feellike wearing, but all will not have that interest.

Questioner: He would turn if someoneturns him.

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Chandu’s situation is like this today, sowhat causes he must have laid down inprevious life, that his situation is like this rightnow?

Dadashri: I am intelligent, and all thesepeople are like this. Out of all these people,you would not listen to anyone. So you becameinflexible, and you will not turn. Not only willyou not fit in anyone’s account, but you willalso turn the one who tries to turn you.

Insistence is wrong, both in the relativeand for the real

Questioner: Dada, It comes to myobservation that, the one who tries to turn(change) verily, is not turning. Chandu seessuch a way that we would give the entire readybalance-sheet to the one who tries to turn andsay that, ‘there is this much loss and this muchprofit by doing this. This much is like this.’And yet that other person holds on to his ownviewpoint.

Dadashri: One should not be unyieldingand insistent (pakkad pakadavi). And if youdo then when can you finish with this person?If you want to do according to your will thengo ahead and be insistent. Otherwise you willhave to take the beating with this person. Invyavahar (worldly interaction) the one whobecomes obstinate wins. That is his safe side.

Questioner: No, so safe side perhapsit may be for one’s own ego, otherwise I donot see any safe side in relative. Because theentire…

Dadashri: No, safe side! You are totallygoing on the wrong path. Everything, a hundredpercent yours is wrong over there.

Questioner: So, is entire thing wrongin vyavahar (worldly interaction) too?

Dadashri: It is wrong in vyavahar(relative) too, and it is wrong in nischaya (real).In vyavahar, everybody would think and getfed up with you saying why is this personcreating problems?

Questioner: Dada, I got that point quitewell a while ago. It makes the entire worldlyinteraction look bad. Once the worldlyinteraction (vyavahar) rots, one loses thenischaya, the Self too.

The limit of the limited intellect

Dadashri: Gnani does not haveinsistence of any kind. We explain and yet ifhe does not understand then we say, ‘it isyour vision (drashti), yours is correct’, wewould walk away after saying so. Why wouldwe sit along with him the whole night? It willnot end if we wait with him. This is becausethe Self (Atma), is not such that it can beexplained. To understand this Self is not aneasy thing for a person. And however manypeople talk about it, all that is verily a mixture(bhel) of the Atma. Bhel Atma (mixture Soul)means, what price do you get bhel (a dishmade up of mixing different snacks and spicyand sweet chutney) here? The bhel that weeat, is sold at twelve-fifteen rupees, And theprice of that Atma (the Soul) is fifteen rupees!How is the Self? Atma is parmatma theabsolute Self.

Yes, when intellect ends then can oneunderstand the Self. Otherwise one cannotunderstand, can one? Intellect will createinterference (dakho). Intellect is limited. Doyou know of anyone who has found the Self?

Questioner: I haven’t tried so that Ican experience.

Dadashri: No, so if one makes an effort

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even then it is not possible. Wherever you go,you will come back wandering around. Atmais not such a thing which you can get it in yourhand (attain). Atma is not in the form of Veda,it is not in the form of a book, it is not in theform of a scripture. The real form of Atma isbeyond Veda-scripture-word. A human beingdoes not have the capacity. So however manypeople say, many people in Hindustan say that‘we have realized the Atma (the Self).’ In that,on just a little provocation we can know thatwhat kind of Atma he has realized! What willhe do if you provoke him?

Questioner: He will become angry.

Dadashri: He will become angry. It iswhen the ego destroys completely, intellectdestroys completely, then one can get Atma inhis hand (realize the Self). It is not easy (ladvakhavana khel nathi). Therefore, there is noproblem in reading this book (a special bookof a previous Gnani Purush). But while youare reading a book, if you do not understandsomething, then underline it. And you shouldnot believe from your side that this is like thisonly. This is because a human being does nothave the capacity for this. Therefore, there isno problem in underlining it. You should leaveit and if you want solution then you can get itlater. Otherwise, human beings do not havethe capacity. This book is not like other books.Some people say that ours is correct then ‘we’would say ‘that is correct’. We do not haveproblem saying that it is correct. But if hewants to understand it right then we would tellhim to wait a little longer. Otherwise, if hesays that it is correct then we would say thatit is correct. Yours is correct and ‘we’ wouldwalk away. Why would we wait there? Thereis no end to it. Therefore, in the matter ofunderstanding the Self, it is not worth in just

believing. I just tell you that all these are wrongbeliefs. All are wrong beliefs related to Atma(the Self). Even now people have notunderstood the religion. What is religion? Theyhave not understood that.

The seat of the Self is free from anybeatings

Questioner: You talked about MahatmaGandhi, Hitler; they lived in the ocean of life.The life is verily vyavasthit. Vyavasthit comes.Then again, why do we have to think aboutthat? The birth of Hitler, happening of a war,happening of Mahatma Gandhi’s birth,happening of that over that, that Mahatma isnot a cause, Hitler is not a cause, vyavasthitis the cause.

Dadashri: That is the main reason, ifwe want to talk in the relative terms…

Questioner: Drama, right, whateverdrama is happening, what you are trying tosay is right.

Dadashri: We have to talk in thedrama, don’t we? However the main cause isvyavasthit. Why it is called vyavasthit, it isbecause no living being has any controllingauthority (satta) at all. All that realm andauthority (satta) is of vyavasthit only. Onesees the nimit (evidentiary doer) that Hitlerbecame like this, that is how we have to speakin vyavahar (worldly interaction).

Questioner: Otherwise one will notunderstand.

Dadashri: Yes, otherwise how can oneunderstand?

Questioner: On one side we are sayingit is vyavasthit. On one side it comes intoeffect from previous life. Desires of previous

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life come into effect in this life. Therefore,vyavasthit kept the account of desires ofprevious life in vyavasthit and that vyavasthitwill keep the account of desires of this life invyavasthit. And then it will come in the nextlife, is that so?

Dadashri: Both are dependent onvyavasthit. As long as you keep insisting that‘I am something’, then take the beating. Andwith ‘I am Shuddhatma (pure Soul)’ thebeating stops, says vyavasthit. ‘I amsomething’, as long as there is the divisiveintellect (bheda buddhi), take the beating, itsays. And it is false assertion, (aropit bhaav).Divisive intellect means false assertion. ‘I amChandu’, that is divisive intellect. And ‘I amShuddhatma’ means no reason for anybeating. Thereafter you do not have to takethe beating. If one takes the beating, (afterattaining the Self in Akram) it is because ofone’s weakness in understanding. There isabsolutely no beating to be taken at all.Thereafter absolute vitaragata (absolutelydevoid of attachment and abhorrence) canremain. But there is the mind inside, that mindtends to entangle. At that time stillness is needed.

In the state of the Self insistence leaves

No one can refrain from showing hisnature. Until one becomes the Self, the natureof the Self cannot be seen. Only the non-Self(pudgal) nature will be evident.

Questioner: So if one becomes the Self(Atma swaroop) only then the nature of theSelf (Atma-swabhav) is evident.

Dadashri: This pudgal swabhav (non-Self nature) ends and it becomes like thenature of the Self. When it imitates exactly likethe Self then it is considered completion(purnahuti).

Questioner: So the ‘self’ will imitatethe Self, exactly that?

Dadashri: Hum, on this side this onewill also appear Atma and this one also willappear like Atma.

Questioner: So the original Atma(original Self) will appear and the self willbecome like the Self?

Dadashri: Yes, I made you free fromunyielding insistence (aagraha), that biggestinsistence (khencha). Were they nothappening?

Questioner: Unyielding overt insistence(aagraha) and the inner tugs of insistence(khencha).

Dadashri: Yes, we do not wantinsistence of any kind.

Questioner: Like the image of theoriginal Soul, so is it like gnan- rightknowledge, darshan- right vision, charitra-right conduct?

Dadashri: There is gnan-darshan-charitra (right knowledge-right vision-rightconduct) and tapa (right penance), similarlygnan-darshan-charitra-tapa will be here inworldly interaction (vyavahar). Thereeverything would be ideal. There would notbe any obstinacy-insistence, no storm, no pain,and no bhanjghad (destruction-repair) ofanything.

Questioner: But this vyavahar (worldlyinteraction) means, it is pudgal the non-Selfonly, no? So then pudgal will touch whichpudgal? So all the imitations of pudgal arefinished, all the nature of pudgal is finishedand again…

Dadashri: This is my pudgal, is this

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pudgal not superior to yours? By rising higherand higher, when my four degree deficiencydissipates then the state will look like a God.My conduct everything; even this body willbecome a God (Bhagwan). The physical bodyof Tirthankaras also had become God. That iswhy these people out there would agree, wouldthey not?

Questioner: So inside means, this bodyis as it is only; does the middle part change?Body remained the same; in which matter, onwhich side does the change in the four degreeshappen?

Dadashri: People see the weakness inthis physical body complex on the basis ofthese four degrees only. This attire, this otherthing, this ring, this combed hair, this food andall that, all these are obvious, are they not? Allthese will not be evident.

Disrespect of Gnani is a great danger

You cannot speak that ‘he will not beable to understand’. How much money hespends for the tickets for transportation tocome here and sits in front of you withreverence. He has come here to understandonly. So you cannot speak that ‘he will not beable to understand’.

Questioner: Is there such ego that ‘Iunderstand and other person does notunderstand’, in that, Dada?

Dadashri: Such ego may or may notbe there, but this is not becoming of you.Worldly interaction should be beautiful. Wenever had divisiveness due to differences inopinion (matabheda) with anyone in twelveyears. I must have met almost a hundredthousand people. But I did not havematabheda with anyone.

Questioner: No matter how manyquestions one asks to Dada, some may try toinsult Dada or ask questions which areinappropriate, even then Dada has the samemukta hasya (liberating laughter).

Dadashri: No, never. I would not havethe slightest scorn for him.

Questioner: On the contrary, youwould tell him, ‘You cannot understand? Letme help you.’ Dada does not leave him untilhe gets solution, and until his kashaya leaves.He would make Dada sit until twelve midnight.He will take the solution then only Dada willlet him go.

Dadashri: No, it is not his responsibility,it is Gnani’s responsibility. That poor fellowlacks understanding, he may speak anything.Gnani cannot speak.

Many good talks came about, but finallyhe selected only one sentence. I said, ‘Even ifyou show disrespect and lack of humility(avinaya) I will remain in vinaya (humility)only.’ Then he says, ‘I agree with this talkvery much.’ Hey brother, there were so manyother very good talks here in satsang, wheredid they go? Yes, you would show lack ofhumility for sure. If you had respect then youwould not disrespect at all. And if the otherperson were to show disrespect thinking he isgiving respect then it is his responsibility. Wecan explain to him that, ‘Brother, you do notneed to show such disrespect. Have a seat. Ifyou want to curse me then do so, if you wantto beat me then do so. But do not havedisrespect for me.’ Disrespect to Gnani is avery grave danger. Therefore, finally we sendthem off from here.

We had to ask two-four people to returnfrom here that ‘if you will come back here

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then you will lose.’ Then he said, ‘No, I willdefinitely come back here.’ Then I said, ‘Youwill lose here’. This is how I had explained tothem repeatedly explaining quietly by manyways. That person says, ‘No, I will come herefor sure.’ This is because he would haveinsistence on scriptures. And he would adjusthere. And again next day his insistenceregarding scripture will come up. So I said,‘Day by day your mind will start to spoil forthe Gnani, and you will incur a loss, so insteadlet go of this now. There is no fun in this.There is no help in this’ I had to say no totwo-four people like this because we cannothave divisiveness due to differences in opinion(matabheda) at all! We cannot speak even aword. He may speak wrong or right, he hasauthority. Gnani has all responsibility, fullresponsibility.

If Gnani wants to make a mistake thenit is extremely difficult. The Gnani cannot makeone mistake. Otherwise, how is he considereda Gnani? Two kinds of mistakes must not beseen. The first kind, even little children canunderstand that this uncle is doing somethingwrong like this. And secondly, the mistake issuch that intelligent people can understand.Intellectual people can understand that this isthis person’s mistake. We should not havethese two mistakes within us. Otherwise, howcan we be considered a Gnani? Gnani is thegreatest state with full of responsibility. Is thereno responsibility?

Questioner: Many.

Dadashri: Other person may speakanything. He has right. But we take care ofhim so he would not make a mistake. Wewould save him. It should not happen through‘us’ as a nimit (evidence).

As long as a man has insistence(aagraha) of any kind, he is verily inbhaavnindra (asleep to the Self). Insistenceis wrong in the path of moksha. Awarenessbegins from the moment one knows this.

I will say things as they are. Then ifsomeone were to become obstinate and strongheaded (jakki), then I will know there istremendous ignorance on his part and that heis harming himself, so then I will not sayanything more; I will remain silent. If he startsarguing, it is because he cannot understandwhat I am saying. Would he argue if he did?

Gnani’s unique method

Questioner: How do you deal withsomeone who becomes upset and non-communicative (risavu) with you?

Dadashri: With complete vitarag-bhaav; complete non-attachment from within,along with the deep inner intent of salvation ofthat person. ‘We’ do not have any innerinsistence of any kind. There is no intention ofappeasing anyone either. If ‘we’ feel that intrying to appease the other person it will havea contrary effect, then ‘we’ would not sayanything. If it is going to have a positive effect,then ‘we’ will say a few words to him, ‘Sir,‘we’ made a mistake, please be patient. Weare all prone to mistakes.’ ‘We’ would explainthings to him in this way and pacify him.However there would be no insistence on ‘our’part, there is complete vitaragata within.Constant vitaragata (devoid of any elementof attachment or aversion)! There would notbe the least bit of pull (bhaav) towards him orrepulsion (abhaav) away from him. And thenwe have to tell ‘Dada Bhagwan’, ‘Please gracethis man.’ Then, to the pure Soul, which isseparate from ‘Chandulal and ‘Chandulal’s’

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mind-body-speech, bhaavkarma-dravyakarma-nokarma’ ‘we’ request, ‘pleaseshower Your grace on ‘Chandulal’. I make allthese connections. Then I remain vitarag(detached). The other person continues toremain upset and non-communicative (risavu)and I remain straight. This worldly interactioncontinues. He becomes perplexed for a whileand then it all goes away.

Questioner: Then, Dada, is it not truethat a man who is apt to resorting to becomingupset and non-communicative (risavu), willautomatically stop if he does not get anyencouragement for such a behavior?

Dadashri: ‘We’ never encourage suchpeople, not even a little. Encouragement has anegative effect on such individuals.

The one who leaves insistence, is in thereligion of the Vitarag

What is considered a path of theVitarag? Say for instance, if you are stuck onthe chotha (fourth day of lunar fortnight) thenI would try to insist that ‘Brother, no, it ispancham (fifth day of lunar fortnight).’ But ifyou are such a person who would not let goof it then I would let go. Then I am in thereligion of the Vitarag and the one who doesnot let go then he is outside of the path of theVitarag. The one who lets go of his insistence,is in the path of the Vitarag. And the one whodoes not let go of his insistence, he is outsideof the vitarag religion. So I have to let goonly. The one who is saying it is pancham,has to let go of it. If four people are pullingfrom this side and four people are pulling fromopposite side, they are pulling the string. Inthis string, if those other people have moreforce, more pull, then you all should let go,but if you do, do not give in suddenly, they

will fall harder. Therefore, let go gently,otherwise they will fall down. How did I sayto let go? Do not give in suddenly otherwisethey will fall down, will they not?

Questioner: Why do we have to letgo, I did not understand?

Dadashri: If the opposite person ispulling with a lot of force and we are pulling,that string is the thing that we will need to playwith it everyday, and we will need thattomorrow, will we not? So then we will haveto tie a knot again. Rather than that, let go ofit today so we do not have to tie a knot. Theyare pulling a lot today, so they should not falldown when you are giving in. Otherwise wehave to tie a knot again, it will break. So thenhe pulls and we pull then what will remain?Will we not have to tie a knot?

Questioner: If we let lose then theywill fall down, that is correct. But, here if wedo not pull then they will fall, that is how thesituation is. If the wandering of the self fromlife after life (bhav bhramanata) increases thenit is a sign of sliding downward, is it not?

Dadashri: Bhav bhramanata will notdecrease in any time cycle, without Gnan (Self-realization). Without Gnan, no one is able todecrease bhav bhramanata in the slightestextent. All other kriyas—activity of mind,speech and body—increase bhavbhramanata (wandering into one life afteranother).

Questioner: All other samyak kriyas(activity of mind, speech and body that helpothers) are also such that they would increasewandering into life after life?

Dadashri: Yes, samyak kriyas bringthe shackles of gold. And asamyak kriyas

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(activity of mind, speech and body that hurtsothers) that happen through deluded belief(mithyatva), brings the shackles of iron. Butalas both shackles are there. Kriyas are notinvolved in the path of moksha. Moksha pathis through understanding. One can go tomoksha through understanding only. It shouldfit in understanding. One is the Self (Atma) forsure, absolute Self (parmatma) for sure.

Insistence is rid through grace of theGnani

Questioner: What is the meaning ofrunning a worldly life (sansar), Dada?

Dadashri: Worldly life will remain aslong as the physical body exists, will it not?Worldly life runs through dual colors(daurangi), does it not? Devotional worshipremains good.

Questioner: Do we have to make himlive such a worldly life? Do we have to makehim live the worldly life of two colors?

Dadashri: There is no choice, is there?

Questioner: I want to remain in thefive Agnas. I want to remain in the five Agnasand the awareness (jagruti) of Gnan. I do notwant to get into bhakti (devotionalworshipping).

Dadashri: Does anything happenaccording to one’s will?

Questioner: What cannot happen ifDada is there? Does it happen if Dada helpsor does it happen if one remains in Agna?

Dadashri: I try to shower grace in everyway; it would be good if it happens.

Questioner: That is all. That is correct.

Dadashri: If one tries to insist then it

will not be helpful, will it? Right now it isworking due to grace. ‘We—The GnaniPurush’ know and understand, that thisinsistence will go away; insistence is there aslong as there is a lot of debt (of karma).When the debt decreases, insistence will goaway. Thereafter one will have broad mind.

Questioner: Many times the thoughtscome that I am like garbage, and how Dadais letting me go? So today I understood thatit is going on because of grace.

Dadashri: Grace must remain. If gracedoes not remain at all then what can happenof him?

Questioner: He will be finished.

Dadashri: You have to tell Mangaldas(the body complex devoid of discharging mind,intellect and ego), ‘I will be happy whereverDada is happy. When Dada says that we haveto go in this car then I am happy in that. Andif Dada says we have to go in this car thenalso I am happy. I do not have insistence. Soeven then, will you come with me?’ Now makesuch a broad mind.

Questioner: Yes, Dada.

Dadashri: You moved around with me,so you found out that this is very important.Do such a thing, that the world would getphenomenally impressed (afrin). Noinsistence. Everything is correct exceptinsistence.

The cycles of pratikraman removesinsistence

Questioner: Certain prior insistences, Iknow now are wrong, this should not be so,in spite of not having the desire, I end uphanging on to that insistence. Afterwards I do

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realize, repentence happens, pratikramanhappens; so then when will these insistencesleave?

Dadashri: We are letting them go andwe are becoming free. If we do pratikramanthen they will leave. As we do pratikraman,they will go far away. However manypratikraman we do, that many insistences willgo far away.

Bring closure by becoming straightforward

The one who is straight (sarad) will flexand bend according to the truth, will adjustpromptly to the truth. Such a one will quicklyturn in matters where the ‘soul’ accepts andagrees, and he will not be insistent there. Theone who insists is not sarad.

So do not be rigid, inflexible and insiston anything! It is a grave liability to bepersistently insistent (pakkad).

Questioner: Arguments are bound toensue where there is misunderstanding betweentwo people.

Dadashri: Therefore you have to endthe matter there.

Questioner: So if there is amisunderstanding and the other person tellsme ‘you are wrong’, should I let go of it?

Dadashri: Yes, you should let go of it.What objection do you have? If you don’t theother person will think, ‘Why is he talking likethat?’ I ask you, ‘Is speech not vyavasthit?Is it not vyavasthit that he asks something?’‘We’ have all the solutions. Otherwise whereis the end in sight? ‘We’ bring about aresolution quickly.

It is wrong of us to say, ‘this person isright and this person is wrong.’ You just have

to believe that the other person is right andyou are wrong and just move on. That waythe other person will not have any problemseither. No one will have a pending ‘claim’against you. You can never be free if there areany claims pending against you.

Insistence of ego dissolves through Gnan

Wherever there is the stock of ego(ahamkar no bharelo maal), it is likely toincrease. In the mahatmas the ego is residual,it is a discharging ego (nikali ahamkar); it isnot true charge ego i.e. ego that charges newkarma. But even then one goes on protectingand siding with it. Who are you to judge whatis right and what is wrong? This should not beso.

When one becomes adamant (jakka),it creates more veils of ignorance over thesoul. However, after this Gnan, all that is leftis the vyavahar i.e. only discharging worldlyinteractions remain. As far as nischaya (theSelf) is concerned, jakka (insistence) is gone,dwesh (abhorrence) is gone, raag (attachment)is gone; everything is gone. Now after Gnan,the worldly life (vyavahar) is no longerchetan; it is no longer living (there is no morekarma bondage; it is all a discharge).Vyavahar now has become achetan (it isinanimate); there is no life in it. Achetan meansthat it will reignite if You instigate it again(meaning if you become Chandulal again).Otherwise the non-Self (prakruti) will showits traits and dissipate, nothing more. Do youunderstand? It will manifest its trait; you willknow what it is like when it expresses. Youcan know and identify all its traits. So differentprakruti will express in different manner andintensity, and thus the stock within (bharelomaal) becomes evident. Then having expresseditself, it will dissipate.

22 March 2011

DADAVANI

The one with the punyai gets to face atrial

Those who are faced with trials andtribulations are blessed, so deal with yourproblems and do not become stubborn. Youshould expose your fault by stating so directlyand openly. And if the other person is blamingyou, then you should be happy and tell themyou are glad that they discovered your mistake.

The moment insistence breaks, one isthe Self

This insistency (khencha) is a disease initself. If one lets go of the insistency, theneverything will fall into place for him. WhenYou used to let go, everything used to getsettled, fall in its right place, no? And whenyou insisted on it, it would become one (noseparation). It is to break his insistence that Iask another person to do it (seva). As long asthere is insistence, one is Chandubhai. Themoment insistence breaks, one is the Self. Thefact that you get to be around Dada, is awonder in itself, no? Do you understand anyof this? Is anything useful in it?

Questioner: Everything is useful. I feelthat I am able to understand the part where hebecomes insistent. But then the beliefs frombefore that are…

Dadashri: Hey you! But who has thebeliefs? Alas – you are saying the same thingagain and again, even when I am separatingYou as the Self.

Insistence can leave by scolding ‘Chandu’

Questioner: I understand this much, thatwhat is happening is wrong, and at one pointin time I even feel that I am separate fromChandubhai but despite this I become oneagain.

Dadashri: When You are scolding himthen the Self and the non-Self will becomeseparate. The moment the scolding begins,one’s vision is against the other. So if‘Chandubhai’ is insistent when he is talking toothers, tell him, ‘Chandubhai, why are youinsisting like this? Are you an animal or what?Why are you insisting repeatedly? How doesit look to others?’ Why don’t you really tellhim off like this? Tell him, ‘Dada is saying this,so why don’t you think about it?’ And if youtell him off five to twenty-five times a day, itwill all become separate. This is ‘our’vachanbud (power and energy of words).

Questioner: Since the time You told usto do it, I have started to tell him off.

Dadashri: That is good. So since Youare telling him off, You become the Self.

Questioner: I scold him to the point oftaking his skin off. Then everything remainswell and separate. It remains separate.

Dadashri: The Self will remain separate.

Questioner: Then if he does good; Ihave to quietly tell him that he did good.

Dadashri: You have to say that also,otherwise he will be upset and distant from You.That is wrong too. You even have to say thatto him. You even have to tell him, ‘You pleasedDada. You have done a very good thing.’

Questioner: But I am not able to seeeveryone’s Shuddhatma.

Dadashri: ‘You’ are seeingShuddhatma for sure. It is ‘Chandubhai’ whocannot see Shuddhatma. You (the Self) cansee Shuddhatma for sure. Just rebuke him;keep scolding him all day long, do it for a dayor two.

March 2011 23

DADAVANI

You are free if you open your closed fist

To remain in the Self means to followthe Agnas. You should do in such a way thatall remain happy. You should do in such a waythat it does not interfere with anyone. Haveyou created interference with anyone until now?

Questioner: Yes.

Dadashri: Hum, if interference happensthen would you understand that it is yourmistake for sure?

Questioner: I would understand.

Dadashri: Finally you will have to mendyour own, will you not? Someone else will notmend for you. We would just tell you, whatelse can we do?

You enjoyed, didn’t you! That’s all, forme it is more than enough that you enjoy thismuch. If you say no, then what can I do? Whatwe have to do with such belief? That beliefwhich we do not have control over, what is theuse of that belief? I want to become a PrimeMinister, I do not have authority over that beliefof mine, and it will be harmful for me needlessly.If I lose the Self then what is the use?

Questioner: It is of no use.

Dadashri: Whatever you got, that iscorrect. If one tries to hold on to his insistencethen he gets caught. One says that I am beinginsistent however insistence grabs him.

Questioner: It is a great sentence thatis what has happened.

Dadashri: Now if a monkey puts hishand to take out the nuts, then he cannot pullhis hand out since he grabs the nuts in a fist,so he thinks that somebody has grabbed holdof me. That is how he gets caught. The same

thing has happened. Now if he lets go of it,then he can understand. So if he opens his fistthen he is free only. If he will let go of his fistthen he will become free.

Liberated laughter blossoms themoment insistence leaves

Questioner: We have encounteredcircumstances to attain mukta hasya, so howcome it has been obstructed?

Dadashri: Yes, the liberated One(mukta Purush) can enable within you such amukta hasya through his own mukta hasyaand gets rid of disease from inside. When allthe diseases will go away, but there are allkinds of insistences (khencha) that residewithin, so how would he laugh? You are noteven crying. One is not crying at the time ofcrying then how can he laugh at the time oflaughing? No one except mukta Purush canhave a mukta hasya. Mukta hasya isobstructed because there are all kinds of‘ghosts’ within you. We have given this Gnan,and that is capable of creating mukta hasya.

Gnani Purush is constantly in a state ofliberation, and because of that others becomefree from within. ‘Our’ mind remains free; itdoes not get bound even for a moment by anycircumstance. Everyone become cheerful justdoing darshan of the Gnani Purush and bydoing so; many karma are dissipated.

Except for the completely vitarag Lord,there is no laughter that is karma-free laughter.Such laughter has manifested in the currenttime cycle in the Gnani Purush of the Akramscience; and it can destroy all the karma. Nomatter when you look at the Gnani Purush,even if you see Him at two in the morning, hewill still have the same mukta hasya, whereasthose of other people are filled with kashayas.

24 March 2011

DADAVANI

Questioner: Does mukta hasya stopwith vairagya (dispassion towards theworldly life)?

Dadashri: In vairagya there isindifference (udaseenta). Udaseenta isincomplete with reference to liberation; muktahasya is complete.

Faces would have been sealed. If wetry to laugh even then it will not let us laugh.Who is that which does not let us laugh?Those tubers, there are tubers inside, that iswhy insistence remains. Those tubers (ofkashaya) which exist within, have their tugof insistence, and that insistence (khencha)does not let you sing pada (spiritual hymns).If you try to sing then the tubers will break.But if you do not try then what can happen?That is why I say that ‘you sing today’. Ifyou keep mixing, blending smoothly with whatis happening around- then all the tubers willdissipate.

What creates laughter? Why does thiselderly gentleman laugh so much? It is becausethere is freedom from mistakes (nirdoshata)and that is why he is sarad. Sarad meansflexible. It means that he will bend (adjust) inwhatever direction you want him to, just likegold (malleable). You can mold him anywayyou want to, within an hour.

Questioner: So does that mean that asfaultlessness increases, so will mukta hasya?

Dadashri: Yes, it is the attribute offaultlessness (nirdoshata). Today when peoplewith etiquette laugh at the dinner table, it isconsidered a polished laugh. It is of acompletely different kind; it is weird andartificial. It is better to be quiet, than have afake laughter. It is better to say less than tospeak artificial speech.

Since this man has come here, he isexperiencing new and unprecedented bliss(anand) which only he and I know. That isbecause he is sarad, he experiences bliss justfrom my darshan.

Questioner: While talking to You,sometimes we too laugh freely; is thatconsidered mukta hasya?

Dadashri: Yes, it is unrestricted at thattime. That is how You get practice. Otherwise,why is there a need for reciting, ‘DadaBhagwan na aseem jai jaikar ho’? Duringthat time all the inner garbage comes out andYou become free.

It is so, that if we do not remember thatwe are old then our work can get done. Ifthere is a state like a child then the settlementwith equanimity can be done very well. ‘We—the Gnani’ are like a child. That is why wewould say it as it is, we would say this and wewould say that too. What is the need forsuperiority?

A tuber-free can become an appropriatevehicle

Questioner: What does one have todo become a nirgranth?

Dadashri: Not knot of any kind; noouter or inner knot. So no tug of insistence(khencha) of any kind, no unyielding innergrip (pakkad), nirgranth (knot-free). Granthi(inner knot) means bound. One is bound witha kind of opinion and that is called granthi(inner knot; tuber). Nirgranth, means one isknot free, tuber free, inside and outside too.That is why it came just now, no? You spokea sentence, nirgranth…

Questioner: ‘Navneet, bow tonirgranth Dada…’

March 2011 25

DADAVANI

Dadashri: After that granthi—knot ofthe insistence of ‘I know’ leaves, if the Gnanigives darshan (vision) then through thatdarshan one can find the Atma (the Self).Other than this, there is no other way that theSelf is going to be found. It is when He givesdarshan; with that darshan and his guidance(angulinirdesh) for sure. Through that graceand pointing in the direction, when these twocome together then it is done and you have toforget all that (knots) of the past, all that is thestock that needs to be discarded. All that wasdone until now, is dust, useless; all the knots.Then someone asks, ‘Brother, were we on atotally wrong path?’ Then the response is, ‘No,people placed you on this path. But after theninth step if you want to go upstairs then youhave to leave the ninth step. You cannot takethe ninth step along with you. If you want togo upstairs then is it possible to take the ninthstep with you?’

Questioner: It has to be left for sure.To climb, one has to leave. When the tenthcomes, the ninth is left.

Dadashri: You cannot take it with you.

Questioner: If the tenth step is notfound, and if the ninth is left, then one has tohang in the middle, no?

Dadashri: No, but that verily cannotbe found. That verily, because of insistence ofthe ninth, the tenth is not attained. Theinsistence of the ninth is this (fear), ‘this thingof mine will go away.’ The persistent grip onit prevents the acquisition of the tenth.

Questioner: How can I know that, atthis time, I have the qualification to climb thetenth step?

Dadashri: When one leaves ‘I know’

and all that; that is called qualification. ‘Untilnow, what I have done, I know’, to leave all,that is called qualification. What elsequalification would there be? ‘We—in AkramVignan’ have the very first condition is thatcome here with, ‘I do not know anything’,then you will progress further. Otherwiseeverything is useless. Everything that is known(by you) is wrong. If you try to sell it, no onewill give even one cent to you for what youhave known. Yes, the fruit of that is sansar(worldly life). One will get a good status. Onewill have nice cars, but not even a cent worthwill come for the state of liberation(muktipanu).

Ultimate closure through Vignan only

This talk feels as if it is absolutely new,does this not? All this seems as if we arelistening to something totally new, does thisnot? This is Vignan (science), so it feels new,that which has never been heard, read orknown before. This has never been heardbefore is called unprecedented (apurva). Thatconcepts which have never been heard beforeis called unprecedented. How is it? And thatother one is considered ancient (parapurva),traditional, that which is coming down fromvery old times. This one is called apurva(unprecedented). On a rare circumstance,when the Gnani Purush manifests, that is whenHe unfolds all this completely. When He is notaround, then all this gets veiled again.

Everything I am saying is all throughexperience. If they are not my own experiencesthen they are solutions that I have ‘seen’ throughmy Gnan. People need solutions, do they not?Otherwise, without a solution one continues tosuffer in entanglements (goonch). Peoplecontinue to experience turmoil because theycannot find a solution. Everyone is in this state.

26 March 2011

DADAVANI

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So what does one do when an entanglement(goonch) arises? This world is nothing but afactory of entanglements and confusion. “Theworld is the puzzle itself,” it has puzzled itself.

That is why I am telling you that this isthe Vignan (science) of Akram. This Vignanhas been given to people who have notreached even its peripheral boundary; theywere not even qualified to receive it. Surely,it is their merit karma that they have attainedthis Vignan. That is why ‘we’ have said, asfar as worldly interactions (vyavahar) areconcerned make Chandulal (the self) do thework in such a way that he hurts no one; this

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that must be Your inner goal and Yourconstant inner intent.

Questioner: The amazing thing is thatthe words that are expressing from You,‘touches’ that ‘one’ within exactly, that diseaseis being eradicated, changes the vision and itis seen that it is working exactly within.Everything appears to be very scientific.

Dadashri: Only if the talk is completelyscientific, will it bring ultimate closure (nivedo)to people, otherwise it will not.

~Jai Sat Chit Anand

28 March 2011

DADAVANI

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