December 1996

Difference between virodh and viradhana

(Difference between opposing and disrespecting)

Questioner: What is the difference between virodh and viradhana?

Dadashri: Virodh comes from the word ‘rodh’ (obstruction), and viradhana

comes from the word ‘radh’ (worship). Did you understand that? ‘radh’ means to

become tadroop (to become same as the one whose worship is done)- [the form of

worship). An effort to become tadroop is called ‘radh’, it is called aradhana

(worshipping, respecting, devotion). Then when one does viradhana, he is going

against tadroop, that is considered a negative or wrong effort. When one does

aradhana, he continues to become tadroop. When he does viradhana, he is going

the wrong way. Did you understand that?

Questioner: Yes.

Dadashri: So there is a ‘rodh’ in the word virodh, not ‘radh’. ‘Rodh’ means

to obstruct. Yes, it means to put an end by way of quarrelling, beating, anger. Why

did you have to ask?

Questioner: Dada, I read in one of the books that one can do Dada’s virodh,

but Dada’s viradhana must never be done. Is that correct?

Dadashri: Yes, you can oppose/object (virodh) him. When one does

viradhana of Dada, he is ruining his own Self, so he should not do viradhana.

Virodh is always against the prakruti (inherent nature of the relative self), whereas

viradhana is related to the Self. You should fear viradhana very much. Make sure

that viradhana does not happen towards anyone.

You should not do viradhana of even someone who is wrong. Don’t do

aradhana (worship, respect, devotion) if you don’t want to. It is the view- point of

the other person; it is not wrong. Do not do it if you can’t afford to do it. Do not do

viradhana of even someone who is right. Viradhana causes nothing but misery.

You do not have any opposition/objection to anyone going anywhere, do

you? You should not oppose anything at all. Whether you want to go or not is a

different matter, but you should not be a virodhi of anything at all.

Against the mind’s opposition/objection

It is more than enough if attachment-abhorrence (raag-dwesh) does not

occur when one raises any opposition/objection (virodh). If the mind raises

objection, there is no problem, but attachment-abhorrence should not arise.

Questioner: How can vitaragta (detachment) be maintained when the mind

is doing virodh?

Dadashri: It can be maintained. One just has to keep ‘seeing’ the mind’s

opposition/objection. The entire mind is to be only ‘seen’, isn’t it? The mind is a

drashya (that which is to be seen).

Questioner: So when the mind is opposing, vitaragta does not prevail, but

one can remain as the Knower-Seer.

Dadashri: Knowing-Seeing is indeed a vitaragta (detachment) state.

Questioner: So does one remain as the Knower (Gnayak swabhav) state

towards the mind?

Dadashri: That too is a state of vitaragta.

Questioner: So then there is a little difference between the two, Dada, isn’t

there? To remain in [as] the Knower (Gnayak) state [nature] and remain the

Knower-Seer.

Dadashri: All that, being vitarag and all that – one cannot remain as the

Knower-Seer without first becoming free from raag-dwesh. As long as raag-dwesh

is absent, one can remain the Knower-Seer.

Questioner: When the mind is opposing for a very long period of time, I am

able to see, in exactness that ‘the mind is gneya and I am Gnata’; then the mind

stops objecting.

Dadashri: When such satisfactory solution (samadhan) arises, then it will

go away, that is all. The mind is looking for samadhan in whichever way it can.

When you say that samadhan has occurred, it (mind’s opposition) will go away.

The whole “globe” (‘Ball of wax’, mind’s opposition) goes away at that time.

Questioner: Many times it seems that the mind finds closure (samadhan) at

that time. But if that closure is due to relative knowledge, then won’t there be a

reaction due to that?

Dadashri: There are reactions of avastha (circumstances/state) behind that.

One layer leaves, then the next layer comes. Everything has layers. But people do

not know that there are such states, do they? People cannot even imagine that, can

they?

Criticism, binding in every way

Questioner: It is written in an Aptasutra (aphorism), ‘People have a right to

criticize (tika) us. We do not have any right to criticize anyone.’ So Dada, what is

the difference between ninda and tika?

Dadashri: Tika means to expose one’s directly visible faults. And ninda

means to keep on talking about someone’s visible as well as non-visible faults.

Ninda means to keep on talking negatively about someone. Now read further.

Questioner: “In doing the slightest tika of someone, it obstructs

Kevalgnan. Hey! It even obstructs Self-realization (Atmagnan). It obstructs even

the right knowledge (samkit).”

“Criticizing anyone is tantamount to criticizing his aradhana; it is a grave

liability. If you cannot support (give teko) anyone that’s fine, but you can never do

their tika (criticize) whatsoever. If there is tika, there is no presence of science of

the Vitarags. There is no religion there at all; no oneness (abhedta) at all.”

Dadashri: Tika is binding/obstructive in every way. There should be no free

time for doing anyone’s tika. Because one attains the wrong knowledge, it gives

rise to desire (hunger), and all these miseries arise as one does aradhana of that

wrong knowledge.

As one attains the wrong knowledge, it gives rise to hungry desire

(trushana), then by worshipping (doing aradhana ) of that wrong knowledge, one

acquires miseries. But otherwise, nature has not been created to cause anyone pain

and misery. Except for human beings, no other living beings have any suffering or

miseries whatsoever.

Avarnavaad means…

Questioner: “Dearest Dada Bhagwan! Give me infinite strength not to

criticize, offend, or insult any living monk, nun, preacher or a religious head.’

‘Hey dada Bhagwan! Mane koi pan dehdhari updeshak, saadhu, saadhvi, ke

acharya no avarnavaad, apraadha, avinaya na karva ni param shakti aapo.” (third

of the Nine Kalams)

What is the exact meaning of the word ‘avarnavaad’?

Dadashri: No matter what, to not to say as it is but to say just the opposite

(negative) is called avarnavaad. Not only [to not say] exactly the way it is, but just

the opposite. To say it as it is: to say it is wrong when it is wrong and to say it is

right, when it is right; it is not avarnavaad. But to say everything negative; it is

called avarnavaad. Would a person have at least some positive qualities or not?

Questioner: Of-course he would.

Dadashri: And there is also negative. But when you say everything negative

about him it is called avarnavaad. You should say, ‘In this matter he is like this,

but in other matters he is a good man.’

Questioner: What is the difference between avarnavaad and viardhana?

Dadashri: One doing viradhana goes onto the wrong path without fail; he

regresses to a lower life form. If the one doing avarnavaad does pratikraman

afterwards, there will be no problems; it will become “regular”. Once you do

avarnavaad about someone and then you do pratikraman, it will become clean

again.

Avinaya, aparadha means…

Questioner: Can you please explain a little bit about avinaya and

viradhana?

Dadashri: Avinaya cannot be considered a viradhana. Avinaya is of a lower

stage, and in viradhana (disrespect) one systematically opposes. Avinaya is like, ‘I

have nothing to do with it’. When one does not do common courtesy (vinaya,

respect) where vinaya is called for; that is called avinaya. A person may not do

vinaya at all; the whole world may not do vinaya. They are not bothered about

avaniya.

Questioner: What does wrong-doing (aparadha) mean?

Dadashri: Man ascends higher if he is doing aradhana, and descends lower

if he is doing viradhana. But the one doing aparadha takes a beating from both

sides. The one doing aparadh will not progress himself nor will he let others

progress. He is called apradhi.

Questioner: And even in viradhana one will not let others progress either,

will he?

Dadashri: But one doing the viradhana is better. If someone knows about it,

they will tell him, ‘Why did you go that way? How can Ahmedabad be in that

direction?’ So he may even turn around, but the aparadhi will neither turn around,

nor will he progress ahead. One with viradhana will go the wrong way. But he will

fall, won’t he? Many fall a lot.

Questioner: But is there a chance for the one doing viradhana to turn

around?

Dadashri: Of course there is a chance to turn around for the one doing

viradhana.

Questioneri: Is there a chance to turn around for the one doing aparadha?

Dadashri: He indeed does not turn around. He does not even progress

ahead. He doesn’t follow any rules at all. (There is indeed no standard for it). He

neither goes forward, not does he go backwards. He remains at the same place, no

matter when you look. That is called aparadha.

How can aparadha be washed off?

Questioner: What is the definition of aparadha?

Dadashri: Viradhana occurs against one’s wishes and aparadha occurs

according to one’s wishes?

Questioner: How can that happen, Dada?

Dadashri: If a person carries on arguing, he can end up doing aparadha, he

knows that he should not be doing viradhana here, but still he will do so. Even

when he knows that viradhana should not be done and ends up doing it, it goes

under aparadha. One doing viradhana can become free, but not the one doing

aparadha. A person with a very strong and sharp ego can end up doing aparadha.

So You have to tell yourself (non-Self), ‘You are crazy, you go around arrogantly

unnecessarily. People do not know, but I know what you are like at certain times.

You are crazy!’ You have to find a solution; you have to do plus and minus. Where

will it end up if there is only multiplication going on? Therefore, you should

divide. Plus-minus is in the hands of nature, whereas multiplication-division is in

the hands of human beings. If the ego is multiplying by seven, then divide it by

seven so there won’t be any remainder left.

Questioner: How can one wash the aparadha that occurs?

Dadashri: When his eyes well up with tears in front of the Gnani Purush,

then the aparadha will go away.

Questioner: What is that dependent upon?

Dadashri: You do not have to look at what it depends upon, it is all nimit

(evidence) dependent. Crying will makes one feel lighter.

Questioner: Why is it that a person is not even aware at the time of doing

aparadha?

Dadashri: It is because it is like very heavy downfall.

Ninda means…

Questioner: Slandering (ninda) of someone, what does that go into?

Dadashri: Ninda (slander) goes into viradhana, but it goes away when you

do pratikraman. That is like avarnavaad. That is why we tell you not to do ninda

of anyone. People still do ninda behind people’s backs. One should not do any

ninda. This environment is indeed filled with parmanus. Everything will reach that

person. You cannot say even a single irresponsible word about anyone. And if you

want to say something, then say something good, say something praiseworthy,

don’t say anything defamatory.

Therefore, don’t get involved in anyone’s defamation (slandering). If you

can’t earn credit karmas, if you can’t worship, that is alright, but don’t get involved

in defaming him. I am saying, what benefit will you get by defaming others? There

is great loss in doing so. If ever there is tremendous loss in this world, it is in

slandering (defaming) someone. That is why there should be no reason to slander

or defame anyone.

Here, there is no such thing as ninda (slander). We are talking about it to

understand what is right and what is wrong. What did the Lord say? He said that

‘know the wrong as wrong and right as right’. But in knowing the wrong, you

should not harbor the slightest of abhorrence (dwesh), and while knowing the

good, attachment (raag) towards him should not remain in the slightest. If you do

not know wrong as wrong, then good will not be known as good. So you should

talk in detail. You can understand only through Gnan from a Gnani.

Karmic Bondage for Ninda

You cannot do ninda of anyone. You cannot talk even a little. You incur

tremendous liability from it. Especially here in the satsang, in the presence of the

gahering of Supreme soul’s (Paramhansa’s) - company Self-realised people, you

cannot say anything negative at all about anyone. When a tremendous veil comes

over Gnan with even the slightest negative imagination, then how dense a veil

comes over the Gnan by doing ninda (slandering), doing tika (criticize) about a

‘mahatma’? In satsang, you should ‘dissolve’ as sugar dissolves into milk. It is

indeed the intellect that does the interfering. ‘We’ know everything about

everyone, but ‘we’ do not say even a word about anyone. A dense veil comes over

Gnan by saying even a single negative word.

Avarnavaad – of the dead or the living

Questioner: “Dearest Lord! Give me infinite inner strength not to, not cause

anyone to, nor instigate anyone to criticize, offend, or insult any living being,

present or absent, living or dead.”

“Hey Dada Bhagwan! Mane koi pan dehdhari jeevatma no pratyaksha agar

paroksha, jivant agar mrutyu paamelano, koi no kinchit matra pan avarnvad,

aparadha, avinaya na karaaya, na karaavaay, ke karta pratye na anumodaya evi

param shakti aapo.” (Eighth of the Nine Kalams)

Dadashri: Avarnvad means, if man is well respected on the outside, he has

good reputation, he is famous, to destroy him by saying wrong things about him, is

called avarnavad. Avarnavad is much [more] worse than even ninda (slander).

Questioner: Here, even when we ask for forgiveness from those who have

died, whenever we address them, does it reach them?

Dadashri: We do not have to make [any effort] to make it reach. If a person

has died and you curse in his name, you incur a grave fault. That is what it is trying

to say. That is why ‘we’ say, ‘don’t even talk about the dead’. There is no issue

about whether it reaches them or not. But you should not take the name [discuss or

talk about] of the dead. If the person was bad and did terrible things before he died,

once he is dead, you should not talk ill of him.

Right now, you cannot say anything negative about Ravan (In parts of the

Ramayana he is mainly depicted negatively, kidnapping Rama’s wife Sita, to exact

vengeance on Rama, devout follower of the god Shiva), because he is still living in

a body (dehdhari), and so the ‘phone’ (message) reaches to him. When you say,

‘Ravan was like this and he was like that’; it does reach him.

If people are talking negatively (doing ninda) of your dead relatives, you

should not get involved in it. If you do, then you should repent for it and affirm

that ‘this should not happen’. There is a grave liability in talking negatively about

the dead. People do not leave even the dead alone. Do people do that or not? That

should not be so, that is what ‘we’ are trying to say. There is grave danger in it.

Due to the past opinions one ends up saying things. If you keep reciting this

kalam, then you will not incur the fault of what you said. You can keep smoking

the hukka-pipe but at the same time keep saying, ‘I should not smoke, make others

smoke or instigate/encourage others to smoke, please give me the energy (shakti)

for all that.’ With that you become free from your agreement [past opinions]

(bondage). Otherwise, the nature of the pudgal is to turn upside down. Therefore,

you have to make such inner intent (bhavana).

Since you have come into the worldly life, there are many obstacles and you

have incurred many a liability (dosh). So by reciting these Nine Kalamas, you

become free from all the wrong-doings (dosho). As you continue to ask for the

energies, the energies (shaktis) will arise within, so ask for only the shakti. You

don’t have to do anything else, just keep asking for the energies.

Vitarag path completely free of all objections

Where there is the path of the Vitarag, there is no virodh (opposition) there.

Questioner: Why do some people object to celebration of Janma-jayanti

(birthday) of the Lord?

Dadashri: Gnanis do not object to anything, they do not stop the moving

car. However, are these all Gnanis? They are all matandha (one blinded by his

opinions); they hold on to the ‘tail’ of their opinions in order to feed their ego. It is

unnecessary obstinacy, and that is why they make a mountain of a molehill. I will

give you the definition of what the acharyas (spiritual teachers) of the vitrarag

path are like. They are ready to listen to any talks of anyone. If someone comes to

tell them something, very calmly they will say, ‘Yes, go ahead and tell me.’

One’s humility (vinanay) should be such that even an aparadhak (one

entrenchend due to negativity, moving neither backwards or forwards) will become

anaparadhak (free from aparadh).

There is no opposition/objection (virodha) or contempt (tarchod) towards

anyone in the vitarag path. The Vitarags are not viradhak of thieves, robbers or

rogues. If the Vitarag were to tell such a person, ‘you are doing wrong business’,

he would feel contempt towards the Lord. And where one feels contempt, he will

not be able to see God there. The Lord says, ‘see even him (thief) with tattva

drashti (the vision of the elemental Self)’. If you see him through avastha drashti,

circumstantial vision, you will only spoil it for yourself. What happens if you

throw a rock in the mud? What harm is going to come to the mud? It is already

spoilt (dirty); but it is you who will be splattered with it. Therefore, the Vitarags

were very wise; they would walk away without the slightest contempt (tarchod)

towards any living being.

Sacrilege towards religious books

Questioner: It is written, ‘Make sure you do not defile [do ashatana]

religious books’, so what is considered as defilement?

Dadashri: It’s like this. Nowadays anyone that writes ‘religious’ books

feels that his book is indeed ‘religious’, but others may not feel that their book is

religious. However, if there is a religious book, which is “exact”, then if you throw

that book around, then it is indeed considered a sacrilegious act. When slightest

defiling of Gnani Purush occurs, tremendously grave karmic liability is bound. Not

only that but karmas of Gnanavaran (Knowledge obscuring veils), Darshanavaran

(Vision obscuring veils) and Antarai (Obstacles), are bound. Therefore, defilement

(ashatana) of a religious book is indeed like defilement of the Gnani Purush. But

there is no meaning to it when such things are written in all the books by

indiscriminate people.

We too can write that in these books of ours, but right now we will not delve

in that that can of worms. /it is not worth touching this subject. These days, people

do not understand the word ‘ashatana’ (to defile; sacrilege) at all. They speak

those words but they do not understand what they mean? They cannot understand,

can they?

Questioner: When is ashatna said to have occurred?

Dadashri: When you fail in doing vinaya; ashatna occurs. That is why we

do not write the word ‘ashatna’ in our books, do we? What ‘we’ say is, ‘Maintain

absolute humility (param vinaya)’. We do not pull their ears, saying, ‘don’t do

ashatana!’ but we tell them ‘maintain absolute humility (param vinaya)’ and

absolute humility is indeed the tool to attain moksha. There can never be any

ashatna in param vinaya. Viradhana, ashatana (defilement), all those words are

very close in meaning. People keep printing, ‘Do not do ashatana, do not do

ashatana’, everywhere they can, but they do so without understanding what it

means. And otherwise, if one [truly] did ashatana, ashata (experience of

displeasure) will arise within, the shata (experience of joy) within will go away

and he will not be able to bear it from within.

Moral corruption in religion

Questioner: People deceive God and engage in corruption (sin) in religion.

Dadashri: That is very wrong. That’s why the Gnanis of the past had said in

a sloka:

“Anya kshetre krutam papam, dharm kshetre vinashyati,

Dharma kshetre krutam paapam, vrajlepam bhavishyati”

(Sin committed at other places is destroyed in a holy place, but sin committed

in a holy place becomes firmly attached ).

Vrajalep means that one is doomed for infernal hell for hundreds of

thousands of years. Those who are harming their own selves, ‘we’ say they are

‘asleep while being awake’. With this they are losing their future lives as humans

and creating mounds of miseries. Only Gnan can stop this. He must acquire

Knowledge of the eternal (satgnan). He will not get anywhere by simply repenting.

Repentance is the beginning step of religion.

Questioner: One does something wrong and then he repents, and then the

same continues again, does it not?

Dadashri: Repentance should be heartily (sincerely).

Disrespecting places of worship

Questioner: There are seventy derasars (Jain temples) in our town. Despite

this, have we done ashatana of some kind, or done something wrong due to which

there is no prosperity in our town? Why does our community not prosper?

Dadashri: It will. It will prosper; it is indeed ready to prosper now.

Questioner: Has any ashatana occurred?

Dadashri: All this will not happen without ashatna, will it? Ashatanas have

indeed happened, what else is there?

Questioner: Is there any way to prevent it (ashatana) from happening?

Dadashri: To prevent it from happening, you need to repent and do

pratikraman. It will be prevented if you do true pratikraman-repentance, otherwise

there is no way to prevent it from happening. If you truly repent that ashatana has

occurred, then some change will occur. How much can you, as one man, achieve?

Nevertheless, if one person improves, then another hundred will improve.

Questioner: That becomes a tendency of selfishness (swa-artha), doesn’t it?

Something of my own!

Dadashri: No. Swaartha (swa=Self, ‘Self’-ishness) should indeed occur. If

one improves, another will improve. But what can be done where a person just

doesn’t improve? A person can improve having seen another improve It is more

than enough if just one person improves. The Lord had said that it is more than

enough if just one person improves from the whole town.

May no one’s viradhana occur

Questioner: What I am saying is the [religious] sects and factions that are

out there at the moment, all claim ‘this is our God. Our God is the true God, all

others are wrong’. Another religion will claim their god as being true, so then…

Dadashri: In fact, the reality is different. The reality is that you will have to

remain within some boundary. First, second, third, fourth, fifth, you will have to

remain in some standard. No man can progress to the next standard without first

being in some standard. Therefore, it is dangerous to bow down to every Devas

(Celestial beings) there, but at the same time the current belief that, ‘Ours is the

only God, other Gods are not for us’. In that, one is to make that God his only God,

but do not enter into disrespecting (doing viradhana) of other Gods. He should not

say that everyone else’s are wrong. Therefore, carry on with your own standard.

So it is said that go to your own home. If you maintain fidelity with (loyalty

towards) your ‘Lord’, you can do darshan everywhere. You have to have devotion

only to your own Lord, then you can do ‘jai’ ‘jai’ (bow down) everywhere else.

But what can we do when one does not understand this?

In fact, to what extent can you do namaskar (worship)? Here, I have taught

our mahatmas that wherever there is any human belief (whoever humans believe

in), you can do worship. It does not matter whether there is an idol (murti) or not,

but [at least] there is human belief, so you can do namaskar there. And that is

indirect (paroksha bhakti) worshipping. So no matter where one bows in

obeisance, it gets deposited [in his karmic account] without fail.

Questioner: So then what is direct worship (pratyaksha bhakti)? like?

Dadashri: Paroksha (indirect) worship means relative and pratyaksha

(direct) worship means real worship.

Viradhak (Insolent) living beings

Those who have surrendered (samarpan) to God and tell only God,

‘Whatever you do is correct’; they become free.

Questioner: But how can those with thieving tendencies get darshan?

Dadashri: Darshan will occur. Even a thief will have darshan. On the

contrary, by doing Lord Mahavir’s darshan one becomes more nibid

(strengthening the negative) and will have to wander around a lot. Instead it would

be better if he did not do the darshan. The more nibid a person becomes, the more

negatively they speak.

Questioner: So, do they do viradhana?

Dadashri: Nothing but viradhana. They are nothing but

disrespectful/insolent beings (viradhak jivas). Alas, they have no awareness. And

what do they tell their wives? They tell them, ‘Bring me some pooris and some

chutney of dry chillies. Don’t bring me any green vegetables, okay?’ Do not bring

green vegetables, okay.’ They cannot sit at home and have a meal, so they have it

brought to them there. They do not want to get up from there (Lord Mahavir’s

satsang, deshna), they like to hear deshna that is going on no matter what kind it is.

…they fought Vitarags and still found a solution

Otherwise, there were even people who questioned the Lord, ‘Why did you

do that?’ Hey, they even ask me. That is because a person has the right to ask. Any

person can ask anything, he can even act crazy. They even tell ‘us’, ‘You do not

have any sense.’ I tell them, ‘I haven’t had any from the beginning. You’ve just

discovered that, but I have known that right from the beginning.’ Now that person

is talking under his own liability, isn’t he? But ‘we’ have to explain to him and turn

him around, because [otherwise] he will incur tremendous karmic liability, won’t

he? When a dog is barking too much, if you stroke its head like this, it will calm

down. Similarly, when human beings are ‘barking’ too much, they will calm down

if you rub your hand on him. The poor man will do this only when he is very

upset, will he not? He does it out of misery, doesn’t he? Will a happy man do any

kashaya with anyone? However, when one is unhappy himself; he will do kashaya

with others, so ‘we’ pacify him and at the same time stop him from doing any

viradhana (from being disrespectful). That is because he is not doing it with

understanding; he is doing it through lack of understanding.

Therefore, people of today have not done anything wrong with the

understanding; that is how good people of today are. All these mistakes are

occurring through lack of understanding. Not a single mistake has been made with

an understanding, such are the people of today. They are very good people except

they have difficulty understanding. And in the past they made mistakes knowingly

[with the understanding]. ‘I know, I understand that you are Mahavir. I also know

that you are the Lord of the whole Universe, but you can go ahead and do what you

have to.’ There were even people who did that knowingly. But they are considered

people of much higher state, because is it a child’s play to commit such a grave

mistake against such an elevated person? No. So he will go straight to the seventh

hell from here. Then he will go to the abode of Celestial beings (Devagati) and

then he returns here, attains the religion of the Vitaragas (Vitaraga dharma) and

goes to moksha. Because he can fight with the Vitaragas, can’t he? The Lord had

said that if you want to fight with a Vitaraga, then do so, but do not curse him. If

you wish to fight, then fight with a Vitaraga. Give him a good fight, beat each

other, you will bind a karmic bond with him, but do not fight with people at all. If

you fight with an American, you will have to go back there, you will have to get

married to ‘Mary’, and what state will you be in when she divorces you?

Therefore, this is how all this is. These life forms of karma cannot be understood.

One cannot understand this in the life of karmas.

What compassion in helping one attain the Eternal (the Self)

So, you want to understand it exactly, don’t you? If you want to understand

it exactly, then do so systematically (paddhatisar), and do not lose the state that

you are in. Systematically means that what ‘we’ are saying, holds true in all three

times (trikaad satya): past, present and future, there cannot be any change in it.

[‘We’ tell you the ultimate thing so that people attain the true fact. OR] ‘We’ talk

of the ultimate thing through which people can attain the eternal truth.

If anyone wants to understand it, then come here to ‘Dada’. Why are you

hanging on to this wrong thing? And at times if someone opposes me, I don’t have

any problems with that. I don’t even have a problem if he curses me. ‘We’ will

feed him a meal and pacify him that way and then make him understand. I will be

able to sleep even if he curses me, but if I were to curse him, he would not be able

to sleep. So I cannot hurt him.

So, I will have to straighten this out, won’t I? How long can this go on? I do

not want to do this, but I am just a nimit (one of the evidences).

People want to enjoy the sweetness of the world and they also want this.

Both are not possible. If someone comes to defeat you, in the worldly life, then

take the defeat and sit peacefully. People will respond in their own language

(according to their belief and understanding). ‘What a Shuddhatma you have

become!’ they will even curse you like that, because that is their nature. They have

not found the path to moksha, so they won’t let others go to moksha either; that is

the nature of people. This world is such that it will indeed not let you go to

moksha. Therefore, explain things to them, appease them and finally take the

defeat and say to them, ‘I have been defeated’, and so they will let you go.

These people do not submit to anyone, therefore know that they have come

to defeat you so, right from the start tell them, ‘Sir, I sit here having been defeated,

you have defeated me.’ When you say that to him he will be able to sleep, that, ‘I

defeated Chandubhai.’ He will feel happy about that.

Therefore this world is worth being cautious about

No matter how crazy someone talks, if you were to answer him at the time,

then no matter how good your answer is, if it throws out even the slightest

vibration (spundan), then it is not acceptable. The other person is free to say

whatever he wants to say. He is free. Right now, if those children were to throw

stones, are they not free to do so? As long as the policeman does not stop anyone,

they are free for sure. The other being may do whatever he chooses. If he turns

against you [in the wrong direction] and harbors enmity, then he will not let you go

to moksha even after a hundred thousand lives. That is why ‘we’ tell you to be

careful. If you encounter a crooked person, then in whichever way you can,

address him as ‘Sir, brother’, and break free. It is worth becoming free of this

world.

Otherwise progress is impeded

‘We’ never let go of our progress. ‘We’ make a request just one time, but

otherwise, ‘we’ will let go and move on. How long would ‘we’ sit around? ‘We’

will explain and try to make you understand but if you become insistent, then ‘we’

will immediately let go. ‘We’ realize that ‘this person is not able to see’, so for

how long can ‘we’ sit around? ‘We’ should not sit around, should ‘we’? Should

‘we’ not move on? Because the other person just simply cannot see ahead, can he?

Viradhana of the Vitaragas

Living beings of the current time era have not done viradhana of

(disrespected) the Vitaragas; they did viradhana only of religion. Viradhana of

Vitaraga means viradhana of Kevalgnani (Omniscient). They did not do that. They

did viradhana only of religion, and that too without understanding, not

deliberately. It means that he partakes in religion and then he also disrespects it.

Those who do viradhana of the Vitaragas will be found in the sixth Ara (time

cycle), in this Ara (current era of the fifth time cycle), viradhana of Vitarag has

already begun. Even the Jain children end up doing viradhana of the Vitarag, do

they not? This way the sixth Ara will come and in the sixth Ara, there won’t be any

derasar (Jain temple), no [religious] books; one will find nothing. There will be

quarrels with the wife and quarrels with the children.

Marudevi Mata: Not slightest viradhana

Questioner: During the life time of Marudevi Mata, there was not a single

place in the duration of sixty-five thousand generations that she lived through,

where a criticism (ninda) was made by anyone or grief was caused to anyone [or

that anyone had the occasion to express grief]. She had come with so much merit

karma (punya). What I am trying to say is that this happens only if one has come

with such punya. If there is such punya then it is of worth, where due to such

punya no one in the sixty-five thousand generations that Marudevi saw through,

was sick, or no one had any misery; what is the reason for it?

Dadashri: [There was] Not the slightest viradhana of any living being.

Whereas here, even when one is just walking along and there is a discussion about

Gandhiji, he starts going on about Gandhiji, about Jawahar (Nehru), about Indira

(Ghandhi). Whoever they are talking about, he keeps ‘biting’ (criticizing) them.

All this ashata (experiences of pain and misery) is indeed because of this. Whereas

those beings, what were they like? They were beings just like Marudevi Mata;

there was not the slightest disrespect (viradhana) of any living beings, not even of

trees…and what are these beings like? When Indira is being discussed, they will

‘bite’ (criticising) Indira, if they are talking about Jawahar, they start ‘biting’

Jawahar. They start ‘biting’ anyone they come across. Do you feel that way?

Questioner: That is absolutely true. Some even take interest in that; enjoyment is

generated. They enjoy talking against Indira. They enjoy talking in favour of

Morarji. All such interest and tastes keep arising.

Dadashri: Therefore, Marudevi did not have any “favorable” individual, nor did

she [and neither did they] have any “unfavorables”. That viradhana was not there

[that] at all. Meaning there was neither aradhana (respect; worship) nor viradhana.

Whereas here, they have aradhana for some and [and] viradhana (disrespect) for

others; there is more viradhana. They keep ‘biting’ (criticising) all day long. And

because of this, the ‘fruit’ (consequences) is only that of ashata vedaniya

(experiences of misery). All day long, they ‘bite’; the moment they read the

newspaper, they immediately start ‘biting’. The moment they hear something, they

start ‘biting’; such is the mad ego that it will join in with anything that’s going on

and if everyone else is ‘biting’, they [it] too will start ‘biting’. He does not think

that, ‘all these people that are ‘biting’ they can go to whatever life form, but I want

to go to moksha.’ But then he too starts ‘biting’ along with the others.

Questioner: One time I kept having confusion in my mind. But then I realized that

Dada had said that ‘this is all vyavasthit, why do you keep interfering in all this?

That ‘Indira is bad and Morarji is good’. Why do you keep prodding with your

mind in this way?’ From that moment, I stopped, Dada.

Dadashri: That does not suit us. Become vitarag, a vitarag Lord has told us to

become vitarag towards even the one who has wronged us. It is understandable

that you cannot remain vitarag in that situation, but here where you have nothing

to do with it and yet you needlessly keep on ‘biting’.

Questioner: Towards the one we are not concerned with, we do not have anything

to with them.

Dadashri: One ‘bites’ them unnecessarily in this way. He will ‘bite’ this way and

‘bite’ that way; not even the dogs will ‘bite’ in this manner. Even the dogs bite

only certain people.

Questioner: Yes, we have gone down even lower than the dogs.

Dadashri: Yes, they have gone down lower than even dogs.

Questioner: But if our intent is not of doing any viradhana (of being

disrespectful), then we should do pratikraman, shouldn’t we? We are saying that

which is the truth.

Dadashri: In fact, whenever ‘we’ speak, ‘our’ pratikraman is simultaneously

going on; the moment ‘we’ speak.

There is killing of the Self where there is viradhana of Atmagnani!!

In fact, guru is considered the fifth danger. Do not oppose him very strongly; that

is a factory of explosive. Whatever you gained in ninety-nine years, can be

destroyed within six months. And what is more, one will sulk and get off on the

wrong path.

Therefore, Krupadudev has said that then one will become mad. If negligence

[disrespect] (avhelna) is done of the Gnani Purush, Sant Purush (Self-realized);

because of one’s own over-wise attitude, the moment one utters a word, he will get

upset, sulk and walk away. Then in the next life he becomes dumb, [or] mad and

[or] blind.

Therefore, be careful in these two instances. The Gnani Purush will help you

become free from your fault (dosh). Our Akram Knowledge is such that even if the

fault is yours, it will help you become free.

Hey, people’s minds will spoil even towards ‘us’. One man tells me, ‘I have lots

of bad thoughts about you’. I told him, ‘There is no problem if you have such

thoughts, but keep washing them off.’ So he tells me, ‘Yes, I do pratikraman.’

He wondered how Dada came to know about it. Hey, Dada will indeed know

about everything. ‘Who amongst these [mahatmas] are atmaghati (killing the

Self)’; ‘we’ will know all that. But whoever is saved is good. ‘We’ do everything

to save him. ‘We’ keep on throwing parmanus (the smallest part of matter which

cannot be divided further) towards him [over it].

Now, one incurs tremendous karmic liability in doing viradhana of a guru,

whereas in doing viradhana of a Gnani Purush there is no telling how low one will

fall. There is a tremendous difference between a Gnani and a guru. A guru is still

searching for the path, whereas the Gnani Purush has nothing left to search. He

gives others the path; he keeps saving those who are falling. ‘We’ keep saving

many from falling. We hold on to them from all the sides. It may appear to you that

‘Dada has let go’, but ‘we’ have grabbed hold of him.

You should not find faults even in a guru!

I am not asking you to do aradhana (worship with devotion) of a guru, but

do not do his viradhana (disrespect, disrepute). I am not asking you to worship

[aradhana (respect, revere)] your guru, but do not talk negatively about (do his

viradhana of) your guru. Indeed, if you were to worship him, your work will be

accomplished, but man does not have the kind of energy (shakti) needed for that

kind of aradhana. What I am saying is this; make a crazy person your guru – the

craziest one you can find – but if you remain sincere to him, you will be blessed.

All your kashayas will come to an end if you remain sincere to a crazy guru. But

one has to have that kind of understanding. A person’s intellect should reach this

level, should it not? That is why stone idols have been placed for you, knowing the

kind of people there are, so that they cannot look for faults in them. But, alas,

people find faults even in an idol of stone. These people are thinkers and so they

are likely to find faults in a guru. Instead of looking at their own faults, they look

for faults in their guru. That is how ‘alert’ they are!

Why have these people been called purva viradhak (those who did

viradhana in past life)? It’s because there is garbage remaining within which has

come forth in this current time cycle. Today’s beings are indeed the rubbish

material left over from the time cycle of Satyug, Dwapar and Tetrayug, and thus

the people of today will indeed do viradhana. They do viradhana of (disrespect)

the very people who feed them; they do viradhana of the guru who teaches them,

they talk negatively of their parents who give them food to eat. One will tell his

neighbors, ‘My dad was scolding my mom, he is [and dad were scolding me, they

are] worthless.’ Then the neighbor will make him rebellious [encourage him]. One

will tell others about all the problems in his own home. So there is no sincerity in

this current time cycle at all.

How wonderful is the principle of the Gnani Purush

Once you revere (worship) someone, you do not change your vision towards

(the way you see him) him no matter what his actions. From the very beginning my

principle has been that, if I have raised a plant by watering and nurturing it, and I

have to lay down a railway line that would compromise that plant, I will not do it. I

will take the railway line around it, but I will not uproot the plant. There should be

a principle.

Once a creation has taken place, it should never be destroyed. Leaving aside

all talks about destruction, my opinion about you has not changed from the day we

met. Today, if I decide that this man is honest, and then if he takes money out of

my pocket, if someone gives me proof that he saw him doing it, even then I will

tell him that ‘he is not a thief’. That is because ‘our’ understanding is different.

‘We’ have seen ‘what he is like all the time’ thereafter we do not make a nondha

(note) of anything else he does. Whereas, the whole world makes note (nondha)

based on the circumstances.

Mainly, purvaviradhak (one who has done viradhana in the past life) beings

will indeed have thoughts about viradhana, ‘we’ do not see his fault in that. What

‘we’ are saying is that you will indeed have thoughts of viradhana, but You should

not enter into that viradhana, You should not become that form.

…such awareness, even that is a great awareness

Viradhana of the guru is to oppose, criticize and offend the very person from

whom one has attained something; it is to destroy the foundation that one has

created through one’s guru. Such a person is called purvaviradhak jiva (did

viradhana in his previous life). In this era, there are purvaviradhak souls, of which

I too, myself was one once. I became aware that I too was one of them and it was

after this realization that the Gnan manifested in me.

Questioner: Yes, so do I have to stick to him once I make him my guru?

Dadashri: After you make him your guru, if he happens to go insane as

a result of the effect of his karma, does that mean that his position as a guru goes

away? His madness is displayed because of his unfolding karma, and for anyone

who hangs on to the position of his Guru, the Lord considers that as state of

worship [aradhak pad]. This means that you must never have contempt for a

person whom you once venerated.

So do not commit such a fault, do not become an opponent. Have you

become an opponent of the one you used to worship and follow? Then what sort of

a state will you be in? That gurupad (the status of a guru) should not depart [go];

do not look at him in any other way. But today so many people look at their gurus

from different perspectives, don’t they?

Therefore, whomever you worship, do not uproot him, otherwise if you have

praised him for forty years, and in the forty-first year, you criticize him, then you

will lose all that you had gained in the forty years and on top of that, you bind a

karmic fault.

Do not bow down to [worship] anyone; but if you do, then your reverence

for him should not break. Not to break the reverence is the imperative principle of

this world!! (essential requirement of spiritual progress). This is all you need to

understand.

Who is at fault in this?

Questioner: But in this world, whomever we consider venerable

(praiseworthy), as long as they behave in a way that is acceptable to us, that

relationship will last. And if the other person does something even slightly wrong,

then our relationship will spoil!

Dadashri: Yes, it becomes devastated. Not only does it spoil, but one also

becomes an adversary of that person.

Questioner: Whatever good feelings he had for that person goes away.

Dadashri: It goes away and on top of that, he becomes an opponent.

Questioner: So who is at fault here?

Dadashri: It is the mistake of the one who sees the faults of (wrong in) the

revered one [The ‘one’, who sees the mistake; it is his mistake]! There is nothing

wrong in this world. [It is because] Wrong was said before and that is why wrong

occurred. The world is for ‘seeing’ and ‘knowing,’ what else? What are you calling

as ‘right’ and ‘wrong’? It is your intellect within that smacks [is deceiving] you.

Questioner: But the one who sees things as right or wrong is the one at

fault, is that not what you are saying?

Dadashri: Yes, it is the fault of the intellect (buddhi). You should

understand that the intellect makes you see things as positive, negative, right or

wrong. Therefore, You must remain separate from it. As long as the intellect is

there, it will surely do that, but You should understand whose fault it is. If your

eyes happen to see something negative, You should be aware that such negativity

was seen by the eyes.

Delirious, and still the same vision towards him

If you have revered a Gnani Purush or a guru, or anyone else for that matter,

then if ever he becomes delirious and bites you, hits you, or even swears at you;

you must not see a single fault in him. If one is delirious and yells abuses at people,

how many of them will have the patience?! [are they likely to remain calm?]

Therefore, they lack such understanding. That guru is the one and the same that

you worshipped and the change is in his prakruti. Regardless of whom that person

may be; it does not take long for their prakruti to become delirious – the reason

being the body is made up of the three disorders (doshas) of kapha, vayu and pitta.

If the kapha, vayu or pitta dosha increase within a person, he becomes delirious.

That is considered the fifth danger

What are the jivas (the human beings) of this fifth time cycle like? They are

the very beings (jivas) who have criticized in their previous lifetimes (purva

viradhak). Therefore, if the guru makes a mistake due to a fault of his prakruti,

people will see his fault and will criticize him. Once you have made someone your

guru, if you are going to criticize him and this weakness within you is going to get

in the way, then it is better that you do not make anyone your guru. Otherwise,

there is terrible liability in doing so. After making someone your guru, do not do

his viradhana (criticize him). No matter what the guru is like, revere him until the

end. If you cannot revere him, then never criticize him at all because to look at the

fault of the guru is the fifth ghaati karma (one of five grave demerit karma).

That is why they teach, “Be careful – the guru is the fifth ghaati, so if you

look at the guru’s fault, know that you are doomed”.

That is where one has to find solution

One man told me, ‘There is a great Sant Purush (saint), that I go to see and

whose darshan I do. But lately I’ve been having bad thoughts about him.’ When I

asked him what kind of thoughts, he said, ‘I have thoughts like he is worthless and

immoral (wicked).’ I asked him if he likes having such thoughts. He told me that

he did not and then he asked me how he could stop them. He asked me if there was

a solution.

What would you do here? Who is at fault here? Is the guru at fault?

Questioner: The fault lies with the one who has bad thoughts.

Dadashri: Yes, so what did I tell him? I told him, “Realize that negative

thoughts such as, ‘He is worthless and immoral (wicked),’ are not in your control.

At that time, you should say, ‘He is very beneficial to me.’ If the mind says, ‘He is

very bad,’ just say, ‘He is very beneficial to me.’ This way it will be taking away

through subtraction, all the additions you have done and bring everything down to

a zero. This is the solution I am showing you.”

Behave in front of /in the presence of Gnani

Do not leave this satsang of ours. Do not leave even if people encourage you

to do so. God’s grace falls on you when you come here and therefore everything

will settle down. It does not take long. Therefore, these kinds of difficulties will

indeed come. That is why we say, ‘Inspite of many obstructions on the path to

moksha, I have infinite energy to confront them’. Even the other person has infinite

energy, doesn’t he? He will not let you go to moksha.

Therefore, the Lord said, ‘be dependent (aadheen) [upon] the Gnani Purush

and go about your life’. Do as he tells you. Even if he tells you silly and crazy

things, do as he says. That is because there is vitaragata there. If you cannot

understand through your intellect, then you should decide that if you understand

nine equations but you don’t understand one, then do not fault the Gnani, just

know that ‘it is my fault that I don’t understand’. Because, if you understand nine,

then why not the tenth? Therefore, do not consider him at fault. He has destroyed

his faults and mistakes. The intellect will indeed show you (others’) mistakes, it

will even find fault in the Gnani Purush.

We can make do with it if we were to die only once, but doing viradhana of

a Gnani Purush causes death of hundreds of thousands of life times. Whose

viradhana are you doing? You are disrespecting a Vitaraga? Curse this ‘Ambalal

Muljibhai’ hundred times if you want to, if you do not like (him) then why don’t

you curse him? But people end up making mistakes (karmic) without

understanding. That is why ‘we’ had to keep it a secret, ‘we’ have indeed

maintained it a secret.

I have said that I am taking you to a very high place. If you fall from (make

a mistake) there, there will be no sign of even your bones. Therefore, either do not

come with me up there, and if you do come, then tread with caution. Moksha is

easy and straightforward, this science is ekavatari (moksha is attained after just

one more life). But if you want to misbehave, do not come up there, do not come

with ‘us’. ‘We’ have indeed, told everyone this. And yet, those who have come up

there tell me, ‘He will instigate, he will do that.’ But ‘we’ have bound him such

that he will not fall. Just as the Governments create [safety] railings, ‘we’ keep

such a tool (to prevent one from falling). ‘We’ have not let anyone fall yet.

Consequences of viradhana

Now, there is great harm to the one who does viradhana of this Dada

Bhagwan (the manifest supreme Soul within the Gnani Purush, A. M. Patel). That

is why ‘we’ have told people there is no problem if they don’t do aradhana here,

but they must not fall prey to doing viradhana. Because, don’t they write ‘400

watts’? Why do they write that? [It means] ‘Do not touch me here!’ In the same

way, I am holding up a ‘red light’ to people telling them do not get involved in

doing viradhana. Don’t worry if you can’t do aradhana, but don’t do any

viradhana; because this is an amazing thing.

There was a very strong young man who was doing viradhana. I asked him,

‘Son, why did you do viradhana?’ Why do you do all these things?’ That Brahmin

thought that the people around who were his patrons, who paid him two to three

thousand rupees a year to perform worship, would stop doing it if Dada were to

come around (in his town). That Brahmin was physically strong. He comes and

tells me, ‘Here comes the so called Dada Bhagwan…as if he is someone great!’

So our sangpati (head of organization) and others told him, ‘Son, why are you

doing this? What harm has he caused you? Curse Ambalal if you have to, but do

not say that to Dada Bhagwan.’ I too told him, ‘Curse Ambalal Patel if you have

to. What has Dada Bhagwan done to you, why are you doing this?’ Then ‘we’

discovered that this man has done a lot of viradhana. So I told him, ‘We are going

to Gartheswar, come there.’ He told ‘us’, ‘Yes go, I will come.’ He said it

antagonistically. ‘We’ would convince him in whichever way ‘we’ can. We would

get him to ask for forgiveness. (Whereas) He is thinking to himself, ‘Aha! They are

still checking my courage? So he says, ‘Yes, yes, I am coming to Gartheswar, go!’

But then he did not come.

Within three months, he suffered terribly and died. He was absolutely one

hundred percent very healthy and strong! He had done viradhana.

There was another man who had done viradhana. I told him, ‘Go and ask for

forgiveness.’ He went ahead and asked for forgiveness. ‘We’ had even told others

not to do any viradhana. They should not worry if they could not do aradhana.

It is not a law that one has to do aradhana. Even the one who does

viradhana, he does so unknowingly, doesn’t he? Is the poor man doing it

deliberately? These people should be such that they become worthy of forgiveness

again. ‘We’ try to grant him forgiveness but even then he would not accept the

forgiveness. His “power” (false pride) does not come down, does it?

So all these problems are there too, aren’t they? You bring me a solution for

how I can help /what I should do for the one who does viradhana?!! On the most

part, people don’t do viradhana. There may have been one or two, in the last

fifteen years. It is a different matter if they do it behind my back. Even prominent

people do so behind my back.

Questioner: If someone does it behind your back, is it not a problem?

Dadashri: Of course, there is a liability for that. However, that liability is

not like that other (of direct viradhana). That is because that is hearsay (behind my

back) [exchange of words], whereas this is confrontation. Is there not a difference

between the two? There is tremendous difference between arguing (doing

viradhana) directly in front of him and talking behind his back.

Who is going to be able to confine Dada Bhagwan? Besides, ‘we’ are not

someone who people can put a ‘lid on’, are ‘we’?

This is how one ends up doing Viradhana

There is no problem if one does not do aradhana (worship), but doing viradhana

(disrespect; to regard negatively) causes tremendous harm. One hour worth of

viradhana can destroy thousands of rebirth (lifetimes to come). That is why ‘we’

say that it is fine if you cannot do aradhana, but be careful that viradhana does not

occur. Do you understand Viradnana?

Questioner: What does ‘doing viradhana’ mean?

Dadashri: If ‘we’ tell someone ‘I will give you moksha within one hour’, and if he

falls in love with those words, then he you will not do viradhana. But if you have

any negative thoughts about that statement, you will end up doing viradhana. You

should fall in love with those words, such that ‘Wow! You are telling me

something that I have always wished for but never heard of in any life’. But on

the contrary, instead of falling in love with the words, one’s clock runs in the

opposite direction, so then what can one do?

Questioner: That indeed is the virdhana that occurs.

Dadashri: Yes, it is a grave viradhana. On the contrary, it is better to stay away

from the “touch” of the Gnani Purush. We do give (moksha), within an hour, don’t

we? Did ‘we’ not give it to you within an hour?

Questioner: Yes.

Dadashri: And it has lasted for nine years hasn’t it? Having lasted for nine years,

are you not certain now that it will last?

Nevertheless, one doing viradhana remembers Dada

Questioner: Those who worship you with absolute love and humility do receive

something. And those who show abhorrence toward you and oppose you, they

receive something. And those who do neither of the two do not receive anything.

Dadashri: They are doomed to wander around. They are considered Vitaraag

towards me. These foreigners are indeed vitarag towards me, aren’t they?

Similarly, these people are vitarag towards me. However those who oppose me

(do virodh); if they oppose me forever, then it is good. Because when they oppose

me forever, they will always remember Dada! With animosity they will remember

day and night..

Questioner: Those who oppose will remember more than those who worship.

Dadashri: One who worships, will forget Dada when he sits down to eat. But the

one who opposes, will remember when he is eating, and he will also remember me

when he is going to the toilet. One opposing will remember me a lot. But where

are people who oppose in this way these days? These are all trash (left over). They

do not know how to oppose. Those people who do virodh were completely

different people. These people here are all rubbish; how can they know how to do

virodh?

First went to viradhana and then to aradhana!

Questioner: People on the outside (non-mahatmas) do not understand when we

explain them what Dada says. Is that why they don’t understand this (about

viradhana)?

Dadashri: That does not mean that there is viradhana towards Gnan. It could be

any kind of obstacles (antarai). The one doing viradhana will never attain it. He

will attain it when he lets go of the viradhana.

Questioner: But can we say that all these mahatmas who have come here must

not have done any viradhana of Gnani?

Dadashri: In fact, those who had done viradhana, based on that they come here, to

do devotion (bhakti).

Questioner: Have the mahatmas come that way?

Dadashri: No, not our mahatmas. None of our mahatmas would have done

viradhana of a Gnani. There is no one here who has done viradhana of a Gnani.

Those people are in worship some place else.

Questioner: Are they now doing their bhakti?

Dadashri: They are only those who have done viradhana or aradhana, only these

two things. Those who have done aradhana, they come into the path. And those

who have done viradhana, they also come into the path. No one else does. One

will create bondage through viradhana and he will also do worship. He will then

do worship (aradhana).

Questioner: One does viradhana and thus does worship of aradhana, is that it?

Dadashri: He enters into worshipping again. Real worship! He will not enter into

any other religion. He will indeed come here. What does he have to do with any

other religion? He does not have anything to do with Maharaj (worldly guru). He

has to do with the Gnani. And that is why he comes here.

Antaray karma bound through viradhana

Questioner: What kind of karma is bound by doing viradhana?

Dadashri: He will not have sooj (insight). He will not understand the Gnan.

Antaray (obstacles) toward Gnan is crated. Antaray towards vision is created. It

creates antaraya of antaraya and creates mohaniya antaraya. Four kinds of

antaraya: Antaraya of antaraya and his face will be ugly. His face looks ugly. He

has ashata vedaniya karma (karma of painful experience) and naam karma such

that people will say, ‘don’t even talk about him. We have nothing to do with him.

He is not a good man’. That is what people will say. His life span (ayush) may be

long, we would not know; he may even live to be ninety-four.

Questioner: So then can forgiveness be granted to him or will he have to endure

the consequences of his viradhana?

Dadashri: As far as forgiveness is concerned, the Gnani gives people all the

medicines that he needs. The rest he has no choice but endure; there is no way out

of this. Gnani is the form of compassion (karunaroop) so He will give all the

medicine that is within His power, without fail. But for the rest, there is no choice

but for him to endure the suffering.

Questioner: Does he feel repentance afterwards?

Dadashri: He repents, he has to endure misery and pain. There is no end to his

suffering (asamadhi); it will not be relinquished.

Questioner: Is there no end or solution for him?

Dadashri: ‘There is no end to it’, so what does that [statement] mean? It is not as

if the lake will empty in 2-4 days. Whatever goes by, decreases by that much, but

isn’t there a difference between a full tank which is the size of this room and the

size of this building? If there is a tank the size of this room filled fitted with a 1.5

inch pipe and a tap, and a tank the size of this house filled with water fitted with a

tap; doesn’t it make a difference?

Questioner: It does make a difference, but it will empty, won’t it?

Dadashri: It will empty. So go about with the knowledge that it will empty. The

mistake should not be made again.

Not even the Gnani can save one

Questioner: How can the gnanantaray [Knowledge obstructing karma] and

darshan-antaray karma [Vision obstructing karma] be destroyed?

Dadashri: Gnani Purush can break those obstacles. The Gnani Purush will break

the ignorance (agnan) and also get rid of the obstacles. But there are certain

obstacles which even the Gnani cannot destroy.

Questioner: Which obstacles are those?

Dadashri: Where vinay-dharma (absolute humility towards the Gnani) is

violated. Vinaya is most important in the path of liberation. Not even a single

improper thought should arise for the Gnani Purush. Viradhana towards the Gnani

will obstruct Gnan (Knowledge), darshan (understanding) and charitra (conduct).

Dangers of viradhana

If it were a matter of just one death of this lifetime, we can accept it, but doing

viradhana of the Gnani Purush causes death of hundreds of thousands of lifetimes.

Whose viradhana? Viradhana of a vitaraag? If you want to curse this Ambalal

Muljibhai, you can curse him a hundred times over; if you are unhappy then go

ahead and curse him, why don’t you! But otherwise, people make mistakes without

even understanding.

There is no problem if your devotion is inadequate (little) but it is best if no one

delves in doing viradhana. Because this Vitrag’s viradhana is of different kind

altogether. I know what will be consequences of this viradhana. That is why you

need to be careful. So whether knowingly or unknowingly if someone has done

viradhana, ‘we’ do not let even that person to fall [from grace], such is the

protection ‘we’ put in place. If someone has done viradhana in our presence, ‘we’

make such arrangement (of protection) so that he will not fall. Because when in

doing aradhana of this (Gnani), one attains very elevated fruits, then by doing

viradhana, there will be no sign even of the remnants of his bones left, because he

falls from a very elevated position! So if you come with me to a very elevated

level and you fall, then there will be no sign of you!

…but who will save you from this viraddhana?

That is why ‘we’ have said that if you do viraddhana of this A. M. Patel, he will

forgive you but if ever you do viradhana of the Gnani Purush, then Gnan itself is

the Atma, the Self, and that is verily Dada Bhagwan – that viradhana should not be

done.

If you have done viradhana of Lord Mahavir, I will remove it for you. But no one

will get rid of viradhana against ‘me’ (Gnani). I will get rid of viradhana against

Lord Mahavir.. I am still here, after Him. But who will remove [‘my’] viradhana

against Me? Therefore do not do viradhana here, that is what ‘I’ am saying.

There is no problem if you cannot do araddhana (devotion), but do not do

viradhana. And if you keep after me, then ‘I’, I will bless you [hold out my hand]

and give you Gnan. You will not even have to ask for it.

The reason for keeping it a secret till now!

What is our Akram Vignan like? You can go attend weddings, you can join in

with the wedding party, you can go to the funeral. You may go anywhere, but ‘we’

had stopped going to weddings. There was only one reason for it, that many people

would do ‘our’ darshan but many would fall prey to doing a lot of viradhana.

Now if many people are sitting and some prominent business men would come and

touch ‘our’ feet and do darshan, some people could not bear it. They would make

negative comments like, ‘huh some big Bhagwan he is! Just look he is wearing a

coat and a hat. What no ocher robes, nothing like that!?’ So that they would not do

such viradhana, ‘we’ keep ‘our’ distance from the public (non-mahatmas).

Because it isn’t a problem if they do not benefit from ‘us’, but they should not

indeed be harmed (spiritually) whatsoever. That is why ‘we’ have kept it a secret.

These are good people who [even though] don’t bind positively; at least they don’t

bind negatively. But what will become of the state of those who bind negatively?

He will not attain Liberation.

Clear and open warning

It is fine if you cannot do aradhana, but do not indeed do any viradhana.

However, if you do want to do any viradhana, don’t do it behind anyone’s back.

Come face to face with him and then do it. If you want to do viradhana and if you

are fond of doing it.

People are fond of doing all kinds of things; can we deny them? Therefore ‘we’

cannot deny things which someone is fond of; ‘we’ cannot say ‘no’ to him, but do

not throw dirt behind ‘our’ back. Why don’t you come to my face and throw dirt?

If you come in front of us, you will get to do ‘our’ darshan. Then if you throw dirt

on ‘us’, then the benefit of the darshan and the ‘dirt’ you throw, will plus-minus

out. And even though you did not want to do darshan, you will get to do it and

those who do darshan will have to go to moksha. Therefore, if you do not want to

go to moksha, then do not ever meet me. You will have to go to moksha even if

you curse ‘us’, because this darshan is such that once you come here and do

darshan, your work is done. But do not throw dirt behind ‘us’, otherwise just take

it for granted that you are doomed.

What would happen if you throw dirt behind the back of such a one, whose mere

darshan destroys your demerit karma (paap) of infinite lives? Therefore, ‘we’

request that you do not do any viradhana behind ‘our’ back. So ‘we’ do not have

any problem if one does not do ‘our’ aradhana.

‘We’ had clearly said ‘we’ have become sarvagnya (Omniscient), do not do

viradhana behind ‘our’ back. Today, ‘we’ are openly telling you, now that you are

talking face to face; ‘we’ are cautioning you. And ‘we’ are requesting you not to

get involved in any kind of sankalp-vikalp (conjectural doubts or suspicion) about

‘us’. It is a very get grave liability. There is no problem if you are not able to do

our aradhana, but do not get involved in viradhana. That is why ‘we’ caution

people. And they definitely became aware of that. Therefore, they need someone to

caution them once, besides who can make a statement like ‘I am Omniscient

(sarvagnya)’? No one can say that. Either a mad person would say that, or the

One who is indeed that. If a mad person were to say that, we would understand that

no rules apply to him. And the fact that ‘we’ are making that statement, you may

take ‘us’ to a mental hospital and check ‘us’ out. Make a decision one way or

another, why don’t you!

One man asked me, ‘Do you yourself even claim this?’ So I asked him, ‘So then

what can I say? Should I say that I am agnani? This shop is one of pure gold, what

is more, I do not have to charge anything for it. I am giving it away for free. So

then why would I have a problem putting up this “board” (sign)?’ ‘Shop selling

pure gold, without price’. So then he asks, ‘Why did the Gnanis before (you) did

not say that?’ I told him, ‘They did not become Gnani, that is why they did not say

so. And the one who has become a Gnani, has the right to say so.’ A person who is

qualified as an I.C.S. (Indian Civil Servant), can claim ‘I have become I.C.S.’.

Can he not claim that? How can the one who has not become that say it? However,

one keeps a company of ten such people and tells everyone that God does not say

anything. Hey, he’s not saying anything? Give him two slaps; how dare he not say

anything? Since he (claims he) has become God! Then after you slap him and he

does not get angry, know that this is the real thing. And so for the viradhana you

did, massage his legs, and get him reading glasses worth fifty rupees and a shawl.

He will be pleased next day. If he passes your test, then he is worth it. I have

always testes everything.

Now, what do I gain from saying all this? Do I have to gain anything from you?

Do I want any respect (maan) from you? Or is this so that you would bow down to

my feet? What is the purpose behind this? The purpose is only that you attain the

same bliss that I have attained. There is no other purpose. However, I have come

here to give moksha. And so, my effort is to fulfill my wish/desire that you attain

the bliss that I have attained. I do not want anything (in return). ‘We’ do not have

any other wish/desire. ‘We’ are considered desire-free (nir-ichhak).

Viradhana towards agnan is aradhak

If you call knowledge (gnan) that makes you stumble and fall as ‘Knowledge’,

then it is considered viradhana of Knowledge (Gnan). Pure Knowledge (shuddha

Gnan) is the Atma, the Self. Shuddha Gnan means keval Gnan. That is the Atma

(Self). So if ever disgrace or defame the Atma, then that is considered as

viradhana. Therefore, there is no stumbling and falling if there is Gnan, and if

there is any stumbling; then it is not Gnan.

What does God consider a true viradhana? The one who does viradhana of Gnan

(Atma or Self Knowledge) is considered viradhak (opponent of Gnan). The one

who does viradhana of agnan (relative knowledge), he will be considered aradhak

(worshipper of Gnan). ‘We’ are doing viradhana of agnan. Not even for a moment

‘we’ do viradhana of Gnan. ‘We’ have come here only to do aradhana of Gnan.

And Gnan is indeed Atma (Soul, Self), and Gnan is Parmatma (absolute supreme

Soul), Gnan is indeed Tirthankar and Gnan is indeed Siddha (fully liberated Atma).

Therefore, when a viradhana of Gnan is done, it is a viradhana of the Tirthankars,

it is a viradhana of the Siddha; it is a viradhana of the Parmatma. So just look at

this current state [of people] because of all the viradhana of Gnan that has

occurred. May the Lord save these people!

Therefore, this Akram Science is wonderful, isn’t it? If one does what ‘Dada’ says

that he can become free from all this ‘furnace’ (bharhaad) of the worldly life. You

must remain “dramatic” from within [know that file No. 1 is only acting out his

worldly role properly and exactly], and the worldly dealings (vyavahar) with

everyone, is resolved. If you do not resolve all your vyavahar, people will raise a

“red flag” (objection). But (here) no one will raise a red flag, will they? This path

is indeed “clear”, this ‘science’ is different. ‘We’ do not have the deceit of taking

anything from anyone; this fact is absolute and unarguable (nirvivad). And with no

one do we have the approach of ‘he is ours and he is not’; this too is an irrefutable

fact. So then where is there any problem for ‘us’?

- Jai Sacchidanand