DADAVANI

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

Editor :Deepak Desai

February 2007,Vol. : 2, Issue : 4,

Conti. Issue No.: 16

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

EDITORIALTalking cannot be avoided in worldly interactions. However in talking the slightest element

of insistence, expectation, or opinion leads to potential for clashes. Then, once the inner entanglementarises, further talking and discussion only leads to more of the same. What is the solution wheresuch entanglements arise? Hold your silence—maun with deliberation. What kind of anunderstanding should one set within? Any wrong worldly interactions done by the oppositeperson, is only the payoff, the punishment of our own mistake; he is merely instrumental—nimitin it. Therefore he is not at fault at all. Our account is getting settled. Who is suffering right now?Fault is of the sufferer. Thus with exact understanding of Gnan—Self knowledge if we hold oursilence with the other person, then gradually the account of worldly interaction will be paid offand will come to closure.

In this interaction the intellect starts to look for justice and that verily is the interference.‘What will happen if I do not do it thus? He will only improve if I reprimand him.’ Varieties ofsuch sprouts of intellect represent the interference and render a person emotional. Finally, he willblurt it out in speech thus spoiling the worldly relation with the other person. In this, Gnani PurushDadashri says, ‘the doors of the intellect will close in direct proportion to the amount of silenceyou hold, and then the moments of liberation arise. The worldly interaction—sansaar exists dueto the intellect. The one who is without this (interfering) intellect, his sansaar is dissolving.’Holding overt—sthoola silence steadfastly, awakened awareness remains, leading to increasedenergies—shakti to remain in the state of ‘the knower-seer—gnatadrashta.’

Gnani Purush Dadashri has used the word, ‘silence’ with two different meanings. First,silence is used as a key to avoid clashes in worldly interaction with individuals. Here speakingis avoided and this is overt silence. Secondly, silence is to be avoided when inner conversationis advocated to maintain the awareness of separation. This inner speech—conversation is theactive process of ‘talking’ between pragnya and the ego. By talking to ‘Chandubhai’, one remainsseparate within, and that is the presence of awakened awareness—jagruti. When one fails to‘talk’ to ‘Chandubhai’ from within, when one is thus ‘silent’, then one is one with ‘Chandubhai’—tanmayakar, and thus one is unaware—ajagrut. This is loss of focused awareness—upayog. Thisleads to karma pending as an account to be settled in future.

In this issue of Dadavani, many keys from the speech of experiential knowledge of GnaniPurush Dadashri have been compiled. They will be of immense benefit to the mahatmas—thosewho have received Gnan—in solving puzzles and entanglements that arise in worldly interactions.In addition they will greatly increase inner awakened awareness that is critical in the path ofliberation.

~ Deepak Desai

The spiritual benefits of Silence

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The spiritual benefits of Silence

Maintain silence to solve the mistakes

After this Gnan, this world is ‘vyavasthit’.That Vyavasthit shakti—energy, ScientificCircumstantial Evidences, sends us back ourfaults of the past life. One should allow themto come, accept them and settle them byremaining in equanimity. An offence is definedas follows: Whatever mistakes were made inthe past life return in this life, and even if oneremains straight in this life, the mistake will stillobstruct and cause problems.

There are two kinds of results of pastlife mistakes: Someone praises you or insultsyou; both circumstances represent yourmistake. Praise is the result of merit karmaand insult is the result of demerit karma.Whatever mistakes were made previously arefed into the master computer and then justiceis carried out accordingly through scientificcircumstantial evidences. One has to suffer theresults of the mistakes that have beencommitted. One has to settle those mistakeswith equanimity, without saying anything. Whathappens when one does not say anything?When the time comes, the effects of yourmistakes will unfold, they will be suffered, andthen the fault will leave. The problems arecompounded when people talk, so it is best toremain silent in order to resolve past accounts.

In his previous life, the Gnani Purushhas not made any mistakes and that is why hehas all the material comforts at his disposal.Since all of you have now met a Gnani Purushin this life, all you have to do is deal with yourpast mistakes with equanimity. If you do not

create any new ones, you will not have to faceany more difficulties and you will attainliberation.

Will you not have to destroy yourmistakes?

Questioner : But first we should beable to see our mistakes.

Dadashri : You will see them gradually.As I discuss this matter with you, you willbegin to see them. You will acquire a visionthat will enable you to see them. From themoment you decide that you want to see yourmistakes, they can no longer remain hidden.

The mistakes that manifest now are themistakes that are already in the reservoir andthey will continue to flow out. But there willnot be any new ones flowing into the reservoir.At first these mistakes will discharge with aheavy force, but after a few years, the reservoirwill become empty. At that time even if youwere to call for your mistakes, they will notcome. Your life will become beautiful after that.

I have created a safe-side for you fromthe faults of the past. The awareness—lakshamust remain for You that you do not rememberthat from which you have been made safe—the past karma. Have we not been protected—made safe, from both virtue and vice?

Questioner : Yes.

Dadashri : Then, ‘Dada, why is thishappening to me? I became angry today.’ HeyYou! ‘see’ the one who became angry! Before,you did not ‘know’. In the past, ‘I did it,’ is

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

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what you would say, but now that hasseparated, no?

Questioner : Yes.

Obstruction through speech

Questioner : This worldly life itself issuch that it is full of obstructions.

Dadashri : You are the Supreme Selfbut you do not experience the benefits of thatstate, because of the presence of innumerableobstructions. The moment you say, ‘I amChandubhai,’ you create an obstruction. Youoffend the Lord within. Even when you saythis unknowingly, you create an obstruction.What happens if you stick your hand in a fireunknowingly?

Interference and its effects—dakhodakhal is verily the obstruction. You arethe supreme Soul. How can there be anyobstructions for the supreme Soul? Oneinterferes by saying, ‘why did you do that?Hey you! do it this way.’ Why are you doingthis?

Questioner : So is it better if oneremains silent?

Dadashri : Become silent. Do not sayanything at all. The speech of this era of thetime cycle is crazy. As soon as one speaks, itexposes the madness within.

Questioner : That means one shouldspeak up, no? It is better to get it out, no?

Dadashri : No, that is wrong. There isnothing in this here that needs to be expressed.This ‘Gnan—Self knowledge given in The GnanVidhi’ is so enlightening that there is no needto say anything at all.

Questioner : But the atmosphere and

the mood of the moment are such that oneends up saying things.

Dadashri : When words fly, then youshould say, ‘this Chandubhai is a bit crazyfrom the beginning.’ You should repeatedlyderide Chandubhai. You do not loveChandubhai anymore, do You? Or do Youlove him a lot?

Questioner : No.

Dadashri : Then you should say it as itis. You should talk as if he is separate fromYou.

Questioner : I simply do not want toraise the weapon of ‘Chandubhai’. That is whatthis is all about.

Dadashri : That is it. That is the realtruth. Do not even touch and raise the weapon.For infinite life times one has used this weaponand protected the non-Self.

All that you have talked in excess,appears as madness, no? When such crazinessexpresses in words, then You have to beginsaying, ‘What all this Chandubhai has said, isknown to me, and he is rather difficult.’ I usedto say to my nephew that, ‘uncle was like thatfrom the beginning, not just today.’ Then hewould ask, ‘why are you saying like that?’‘You’ and ‘uncle’ are separate, but how is heto understand this?

Now You would know that wrong thingshave been said, no? This means You are moreaware—jagrut.

Questioner : Yes, this becomesapparent.

Dadashri : And if you speak thus twoto four times, then the other person will alsostart saying that, ‘I too am a bit crazy in

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speech.’ But, if you tell him, ‘you are wrong,’then he will grab you in a duel. Therefore stopsaying that anyone is wrong, from now on,and there is no reason to say that anyone iswrong at all. This verily is one’s foolishness.To say someone is wrong, to blame someone,to speak such a thing is our foolishness.

Close the door of intellect through silence

The intellect will subside in proportionto the amount of silence you hold on to. Silencewill follow the cessation of intellect. Today, itis the intellect that makes you speakrelentlessly. The intellect and the ego jointogether and make you speak relentlessly.When it (the non-Self) becomes silent, it willall turn around.

The moksha—liberation begins, when thedoors of the intellect close. Worldly interactionsexist due to the intellect. Those, who do nothave intellect, their worldly interaction isdissolving. The animals and birds do not haveintellect, but they do have ego. They do nothave intellect, so their worldly interaction keepsdischarging constantly. Likewise, the beings inhell, as well as those in the celestial realm aresimply discharging their worldly interactions.Look at these intellectual people (!) with theirinterfering karma (which binds them life afterlife).

Questioner : The intellect keepsinterfering, that this will happen, that willhappen. All these interferences of the intellectcontinue all day long.

Dadashri : Yes, what is going tohappen? We should say to the intellect, ‘thisfactory is running by itself, not losing business,all brothers are alive, so what is going tohappen?’ We should say, ‘Nothing is going tohappen.’

Questioner : That is correct, Dada, buteven then the intellect continues to intrude andcreate its own realm. It exaggerates that whichis insignificant.

Dadashri : Yes, it will create, then whatwe should do with it? Should we makefriendship with intellect?

Questioner : We should get rid of it.

Dadashri : Yes, we should get rid of it.Such a strong and young fellow like you!

What will happen when you becomeweak with age? ‘What will happen?’ ‘Whatwill happen?’ The world is as it is. What isgoing to happen? We are alive. This ship startedfrom England and came here safely. On theway if it shook and rolled three times, so dowe have to think, ‘what will happen?’ Eat,drink, have breakfast and pray to God. Doesa ship not roll with the waves in the ocean?Now at that time, if you say, ‘what will happen?What will happen? What will happen?’ Whois teaching that? It is the intellect that isinterfering. The intellect is harassing you. Whatis going to happen? One of two things mayhappen; either it is going to sink or is going tofloat. So be calm and pray to God. Can athird thing happen?

Silence will not last if one becomesemotional

Questioner : How can we knowwhether this has been done by pragnya—directlight of the Self or by the intellect? What is thedefinition of intellect and pragnya? If aconversation happens, then it is said, thatintellect has become active, and has arisen, sowhat is intellect?

Dadashri : Intellect gives rise torestlessness—ajumpo. Restlessness does not

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exist in pragnya. If even little restlessness arisesthen know that there is the sway of intellect.Even if you do not want to use the intellect itgets utilized. Intellect will not let you rest inpeace. It will make you emotional. You shouldtell the intellect that, ‘Listen, Madam Intellectnow return to your own home. Now I do nothave any dealings with you.’ Do you need acandle when the sun is shining? So inillumination of the Self, the light of intellect isnot needed. We—the Gnani and the fullyenlightened Self—do not have intellect. Weare abuddha—without intellect.

Questioner : So does it mean thatremaining silent is not employing the intellect?

Dadashri : Silence that is kept is notsomething that will remain.

Questioner : No, but what if one wasable to remain silent?

Dadashri : How will it stay? Intellectwill keep you emotional. It will not keep youin motion. It will not let you sit quietly even forfew seconds. The intellect may wake you upat 2.00 o’clock in the morning! Behold thejumping and the leaping! It will not let you restin peace.

Questioner : Intellect is not used onlywhen one remains the knower-seer—gnatadrashta?

Dadashri : There is no problem whenone remains the knower-seer. How is theintellect going to be of any use then? Then, thelast ‘station’ will come, but the intellect willnot let the knower-seer remain at all.

Having gone to the market to get somevegetables, despite being in a hurry to go tothe satsang, the intellect will make you takerounds of four different shops; then only it will

let you go. The intellect makes you wanderuselessly again and again.

Questioner : Wherever and whateverI got, I return home with hard old okra. Doesit mean that intellect was not employed?

Dadashri : How can you be sure thatthe okra will be hard (old) or tender (young)?Some people will simply go to the shop andwill say that weigh and give me some okraand he may get good okra.

And what are you going to lose even ifyou get old okra? Such things go on in theworldly life. You will not get old okra everyday,only once in a while. But then he would havehis merit karma, no? A kind and humble manwould have good merits too, no? So everythingwould be ready further ahead. Only a nosyperson will have all the nosy karmas.

Silence is a better instrument then anger

Questioner : Who can be calledintelligent?

Dadashri : The one who conducts hisaffairs in a manner with the least clash in thehome, in business or anywhere else is calledan intelligent person.

Otherwise the application of ‘panditai—the intellectual approach of scholars’ to makethe other person happy, is a form of‘overwiseness—excessive use of intellect.’Intellect should be used to help the otherperson.

A cup of ‘chai—mixed milky sugary tea’and some sweets arrive in the morning. Andyou drink the tea after eating the sweets andthen you make a big fuss that the tea is tasteless.How can that be called an intelligent person?And even on an occasion when the tea arrived

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without any sugar, what is the reason to fussand make a scene? Shouting on account of acup of chai worth a quarter disheartens somany others in the home.

The one with intellect is the one whouses his intellect such a way that no one willexperience any stress on his account. And ifanyone ever experiences any stress and fearon his account then that intellect is wicked.Such wicked intellect binds terrible demeritkarmas—paap. Therefore one needs tounderstand the role of intellect, no?

If the intellect is not useful at home ordecreasing any conflicts then why feed thatintellect?

And a loss that happens in business isthe nature of doing business, but a mistakemust not happen in the process of mendingthe business. What do you think?

Questioner : That is right.

Dadashri : We are here to explainwith clarity, not just make you say that it isright.

Questioner : If deceit—kapat is beingemployed at home or outside then words thatscare and petrify have to be used, no?

Dadashri : If the deceit of the otherperson is abolished by such threatening wordsthen do so, but if this deceit remainspermanently (unchanged) then there is no pointin using such words. You are the one whoneeds to be taken to task for such tactics.Why do you do it?

Questioner : If I do not use thesepetrifying words, then what else should I do?

Dadashri : You have to see which wayhe can improve.

Questioner : If someone deceives usthen it is quite natural for us to become angrywith him, no?

Dadashri : If other person’s deceitleaves by getting angry at him five times thenit is all right and if it does not then you areto be put in a jail. He is not getting curedwith this medicine, on the contrary are youkilling him by making him to drink suchmedicine?

Questioner : That person will behavesame way, then what approach should betaken?

Dadashri : That approach of yours isharmful. This is not the way. It is one kind ofegoism. ‘I can improve him this way or thus’,is egoism. What we are trying to convey isthat you should improve first. You are the onlyone who is spoiled. He is already improved.The way you are harassing all these people byfrightening them is not becoming of you.

Questioner : Then what should I do?

Dadashri : You have to improveyourself. One should become such that noone would commit any deceit around him.No one commits deceit around me. If thereis deceit—kapat in our mind then only otherperson will employ deceit around us and ifthere is no deceit in us then no one will everdeceive us. All that presents to us is our ownphoto.

Questioner : We might have account(karmic) with him, is that the reason otherperson employs deceit with us?

Dadashri : We have to let go the issueof the karmic account. It is not possible toavoid the account. Even I cannot avoid theaccount that unfolds in front of me.

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It is not possible to make any changewhatsoever. What is the meaning of shouting?The other person’s prior deception remainsunchanged; on the contrary it increases. Whenyou holler and rant, he will think that you areworthless and shouting for nothing. This onlyleads to the other person making moremistakes and thus ignore you.

Questioner : What is the way out ofthis?

Dadashri : He should be so impressedby you that he will not employ any deceptionaround you at all. You do not need to makeany other ways. Remain silent instead ofbecoming angry. Anger is not a meaningfulweapon.

Questioner : Do we have to keepseeing and not do anything if someone isstealing the goods by deceiving?

Dadashri : Anger is not a weapon touse for that. Why not use some otherweapon? Sit next to him and make him thinkand understand. Then everything can beresolved.

Questioner : The doctor has said that,‘he has blood pressure’ so he should not eatcertain things. However he does not listen andeats whatever he wants, and therefore I endup making the rounds to the doctor on hisaccount.

Dadashri : What am I saying is thatthat doctor too has high blood pressure, no?

You do not know on what basis, ‘this—the non-Self complex—one is eating.’ You areto tell him once that doctor has said not to eatchili peppers. If you impress him, then it is allright and if he is not impressed, that too is allright. You do not impress him and doctor does

not impress him either.

Questioner : I keep eating chilipeppers and ask the other person to stopeating chili peppers, that is no way to impresshim, is it?

Dadashri : I do not make anyone dothat. I only ask you to renounce to the extentof my experiential renunciation, and that too ifyou desire it, otherwise I would say, ‘go aheadand marry.’

If you irritate him by nagging, don’t eatpickle, don’t eat pepper; then he will get fumein his mind and wonder why you pop in out ofnowhere.

Do you ever think in your mind thatwhat will happen if you are not around? Sothen just believe that, ‘you do not exist’, ratherthen doing egoism for no reason.

You should just present the doctor’sinstruction, ‘don’t eat pepper’. Then, to acceptor not to accept is up to him.

When I had told someone, do it thisway, he would end up doing something totallydifferent. So I would say, ‘what will you gainby doing it this way?’ Then he will say that Iwill not do it from now on.

Instead if I tell him, ‘why are you doingsuch thing? You are like this and you are likethat’. Then he will conceal, he will not reveal.

Questioner : Can one learn such skillat once?

Dadashri : No, once in a while youlearn if you were to hear such talks. If youhave knowledge about this then it can help.This is my way; I am just letting you knowhow I have won the world. After all, one willhave to definitely win over the world, no?

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Explain, or else remain silent

One should not interfere in the train thatis running. It will run on its own. Nothing isgoing to halt in it.

Questioner : It says that interference—dakhal happened, what is meant by it?

Dadashri : One should not interfere atall. That is called dakhal—interference only.Once there is interference—dakhal it leads toa mess—dakho. What ever goes on, one hasto let it go. Say for instance if we hear somecreaking sound in the running train, at that timeshould we pull the chain and scream? No, youhave to let it go.

Questioner : If he hears a minorsqueaking noise he would go down lookingfor a place to put some oil.

Dadashri : Yes, he would. There is noneed to interfere. One needs to keep ‘seeing’what happens. What if ‘we—The Gnani’ wereto interfere, what can be our condition?Whatever happens; let it be.

Questioner : Even if it is wrong thenalso we have to let it go?

Dadashri : Whether it is right or wrong;what is in your power to alter it? People donot have the energy to run anything at all. It isjust that one is doing wrong egoism that I willnot allow any wrong thing to happen at all andon the contrary it creates disputes and mess.If someone happens to do the wrong thingthen you should make him understand,otherwise remain silent.

Questioner : But what if injusticehappens to us?

Dadashri : If injustice happened thensustain loss happily! Or else, where will you

go? Go to the court, find a lawyer, lawyer willbe available, no?

Questioner : We appointed a lawyer,is that called an interfering mess—dakhodakhal?

Dadashri : Then the lawyer willreprimand you, ‘you have no sense, stupidpeople showed up at 10.30 am? Why did notyou come early?’ then again he will insult you.So wizen up and quickly finish your work.

It is not good to create an interferingmess. This time is strange. I have not seenanyone saying good things at all. They willspeak such things that will give you headache.Can we call this speech?

Questioner : So according to this; tosay a good thing or to say a bad thing; that isalso considered having created a mess, no?

Dadashri : You should not speakanything at all. Just answer of the questionasked. Do not get into long discussion. Whatconcern do we have? There is no end to this.

Remain silent when you sustain a loss

Nature is always just. Not even for amoment has it been unjust. Justice that prevailsin law courts may be unjust at times, but thereis nothing unjust in this. That is why at thistime big people are stealing that is also correct,people are doing black-marketing that is alsocorrect, situations of black-marketing will belike this that is also correct, such results ofblack-marketing will arrive that is also correct.Therefore nature is regular, nature is exactlawful, it is not against the law, this nature noteven for a moment has been unjust.

Questioner : That means the one whois suffering right now he will get his result later,

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is that right?

Dadashri : It is not like that. Whetherhe suffers or not, nature keeps givingpunishment. The one whose pocket got picked,the worldly people give him consolation that,‘have a cup of tea, do this, do that, it is thisway, it is that way.’ Now what does naturesay? The one whose pocket got picked; heverily is the guilty one, he got caught today.Two people were sitting together, then whyonly his pocket got picked? So whatever hehad done before, its result came today. Thatrobber will be guilty when he will get caught,right now he is eating jalebi (round deep friedsyrupy sweet delicacy) and the one whosepocket got picked is suffering right now. Thatis why fault is of the sufferer. You need to seejust this much: Who is crying right now? Youshould know that the one who is crying, is theone at fault. Fault is of the sufferer. He will beconsidered guilty the day he will suffer. Justiceof this world is different and what does thenature say? Fault is of the sufferer, so do notshout. Just see who is suffering, it is his fault.This matter is very deep. If one understandsthis statement; he can attain moksha—liberation, if one thinks critically then it canlead him to attain liberation and if one tries tosee the fault through intellect then he will neverget out of worldly life—sansaar. On the basisof the statement fault is of the sufferer, oneshould know that if you are suffering, it is yourfault and that is verily the path of liberation.

There is no bondage of anybody in thisworld. Even if you were to stay amongstthousands of thieves and were to sleep at nightwith lots of money, not a single pickpocketwill touch your pocket, this is how regular thisworld is! And the ‘regulator’ of this world issuch that it keeps the world in such regulation!

So this world is not baseless.

These kashayas: anger-pride-deceit-greed are the only cause of suffering, no oneis hurting from outside. These kashayas: anger-pride-deceit-greed will tell you that this isunhappiness; they will misrepresent andmislead you. Otherwise, outside, no one is atfault in this world at all.

Questioner : Our karma is at fault, isthat right?

Dadashri : No, you are at fault yourself,no one is at fault. Your pocket is picked thenit is not the fault of a pickpocket; due to yourown fault your pocket gets picked. Theaccounts of your previous life just got settled.In this the one who picked your pocket wouldbe enjoying at this time but you got caughttoday.

Questioner : If someone borrowedtwenty five thousand rupees from me and if hedoes not pay it back, then I must be payingthe debt of previous life only, no?

Dadashri : Everything is an accountonly, so don’t worry. Even if you were tomeet him on the way; do not get mad at him,otherwise, you incur two losses; you lost themoney and in addition you bind karma withhim.

Questioner : Should I then say, ‘lethim have it’?

Dadashri : You are not to speak thus,‘let him have it’, you should remain quiet there.If you say, ‘let him have it’, that too is a fault.You should understand from within that this isthe result of your mistake; you should not speakon his face. Otherwise that person will getencouraged! You should tell him verbally that,‘at least give me some that you can arrange’

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you should say this much. Secretly you shouldknow that if you get it back then it is all rightand if you do not then also does not matter,but you should tell him verbally.

Otherwise without having previousaccount no one will meet you at all. You didnot lend money to anyone else and why didyou lend to him only? That is why there is anaccount. Without having an account no onewill meet you.

We see the entire world as faultless. Noone is at fault. We see the entire world likethis. If someone else appears to be at fault, itis actually our own fault. Sooner or later, wewill need to see the world as faultless, no?Just understand in short; all these exist due toour own account only, then also it will help alot.

The Self—Atma does not have a pocket.If you are the ‘Self’ then you do not have apocket, then no one can rob You. The pocketthat got picked is of ‘Chandubhai’—the relativeself, but you are saying that ‘my pocket gotpicked’ therefore you became ‘Chandubhai’.That is the wrong belief—mithyatva.

Questioner : I am talking as sansari—the one who lives and dies relating to worldlyaffairs, that if someone is stealing my pocketand I were to see him, I can feel that someoneis stealing from my pocket, then what shouldI do at that time?

Dadashri : If you are getting robbedtoday then you would do the same thing, youwill catch that man and tell him, ‘why are yourobbing my pocket?’ You will slander andaccuse and do all those things. But in the rightapproach what should you do, is that whatyou want to know? Then I would say, ‘if hepicks your pocket then instantly you should

remember what the Lord says; that he isrobbing this pocket, he is not picking from theone that has two hundred rupees and he ispicking from the one that has five thousandrupees, that is why it is only the maturation ofmy own past karma.’ The time when he picksyour pocket, what opportunity arises for you?A circumstance arises that has the potentialfor the greatest dharmadhyan—absence ofadverse meditation, however you are creatingraudradhyan—evil meditation of perversepleasure of causing injury to others. When heis picking your pocket, and he is not pickingfrom a pocket having two hundred rupees butthe one with five thousand rupees came to hisshare; that means this account of ours is gettingsettled.

Questioner : This is what you said todo dharmadhyan after it is stolen, but whatshould we do at the time it is getting picked?Do we need to stop him or let him have it?

Dadashri : You should not let him pickyour pocket.

Questioner : I found out that thisperson is picking my pocket then what shouldI do?

Dadashri : If you see him then youshould catch him. And after catching him donot harbor any negativity against—raudradhyan—him. You should tell him, ‘dearbrother, why are you picking my pocket? Whatwrong have I done to you? If you have aproblem then I give you this hundred rupees,take it. I have to pay these five thousand rupeesat some place.’ If you give fifty to hundredrupees then there is no harm, but it should bewith such agreeable manner. You should catchhim. You cannot say, ‘yes brother, steal frommy pocket. My Lord has said; steal from my

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pocket.’ But it is useless to make a big fussand make everyone unhappy after the pocketgets picked.

There is nothing wrong when apickpocket picks a pocket. Not even for aminute this world has run out of law. Peoplesay, ‘people have become unworthy today.’No, nobody has become such unworthy at all.Nature makes all these things happen and thesepeople are only instruments in the process andthey are doing egoism that, ‘I did, I did’ that’sit. So do not look for anybody’s fault, becauseif you do then you will be responsible. You donot want to take the liability, do you?

Silence in matters of money and interest

In certain community there is a sensibleapproach that one should not take any interestin transactions of money. A person whocharges interest starts to become cruel. Thiscruelty then becomes evident even if one hasgiven some money to his sister or a woman.Now that is not the case with us. So you maycharge interest the way the bank does. As faras possible, do not lend money to anyone. Ifhe cannot pay it back then you will be hurt,you will feel terrible. You should not loan moneyto anyone well known or friendly to you,because this will lead to his mind becomingdistant and separate and negative for you. Thatis why ‘we’ had told our partner from thebeginning; borrow money with interest, anddo not charge interest.

Questioner : The thing here is; that ifwe loan a thousand or two thousand dollarsto someone for the business and when we askhim to pay it back then he would say, ‘whatmoney, when did you give me any money?Should I tell him that I would charge interestat a rate similar to that of the bank?

Dadashri : There is no harm in chargingreasonable interest but people have made abusiness solely on charging interest. Their entirebusiness is based on charging interest. Whatshould you do instead? If you lend money tosomeone, regardless to whom it is, tell himthey will have to pay you back with interest ata rate similar to that of the bank. However ifthat person has absolutely no money at all, nocapital or anything to pay interest, then youshould remain silent. You should not doanything that would hurt him. In this case youshould just take it for granted that you havelost your money. What would you do if yourmoney fell in the ocean?

Questioner : Then again it is said in theAptavani that at the time of giving money toanyone, you should say, ‘when are you goingto return it? Pay me back after a year or yearand half’, but internally you should think thatyou have lost it.

Dadashri : Just go ahead thinking thatyou have lost the money, ‘no positivness’. If itfell in the ocean then are you going to searchfor it? You will not, no?

Now if you are walking around herewith a diamond ring on your finger and if arobber confronts and demands, ‘hey, give it.’Then will you have to give it to him or not?Do you claim anything there? So if you givethis then you will not get that; otherwise youwill get that (beating). What is the nature ofmoney? To leave, it will leave on time. That iswhy this is the only solution.

Fracture your bhaav—inner intent fromwithin and decide that you do not want to dothe business of lending money.

Questioner : I do not have that business.It has been ten years. There is no new business.

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Dadashri : Know its nature, it is notnew. Everyone feels dispassion—vairagya,when he is trapped. Now the time of becomingtrapped has come. Now this time is for theentrapment. Up until now you kept charging,the seasons were good. But now the seasonis leaving.

You have wandered a lot in infinite lifetimes. Since the hair has started to becomewhite, the signal has fallen. The platform hasarrived to get down (leave this body) and eventhen you cannot leave the money. That is whythe Lord has said, in the scriptures, to servethe Gnani Purush with body, mind and wealth.

What should one do when two personsstart fighting?

Questioner : In vyavahaar—worldlyinteractions we have to develop gnata-drashta—the knower and the seer bhaav—deep inner intent. Now two persons are fightingand one person is wrong then should we remainsilent? This is because if we tell him then hewill not believe the truth.

Dadashri : You need not remain silent.Just ‘see’ what happens. If we instruct(Chandubhai) to remain quiet then also it isruined and if we instruct him to say something,then also it is ruined (interference).‘Chandubhai’—the relative self himself willjump, you just watch. At that time just ‘see’what ‘Chandubhai’ does.

Questioner : The wrong thing is goingon and yet ‘Chandubhai’ feels that he doesnot want to speak, then?

Dadashri : No. The one who thinksthat the wrong thing is going on will speak forsure. What is ‘Chandubhai’ doing? ‘See’ that.Do not guide by saying do this go north go

south. Do not say anything. ‘See’ where hegoes, north or south. If he ends up slappingone of the two who are fighting, ‘see’ thattoo. There is no problem in the slapping, butdo ‘see’ that.

Questioner : In all that if someone slapsme, then that too is to be ‘seen’?

Dadashri : ‘See’ that too. But it willhappen with repeated study—abhyaas only,no? At last one will have to come to suchstudy, no? If not today then at least in next lifeone will have to arrive at this level of dailystudy, no? So why not start right now? Wouldit not be helpful if you have begun this studyand are ready in it, now? More or less, asmuch one can. One has to keep ‘seeing’ what‘Chandubhai’ does. ‘We’ (The Gnani and thefully enlightened Lord within) also keep‘observing’ what this ‘Patel’ does. What doeshe eat? What does he drink? What he is fondof? All that, ‘we’ keep ‘observing’. If he isfond of something then I do not want to stophim by scolding, whatever it is, let it be.

Once in a while this (Gnan adjustment)may get displaced, otherwise having come into the state of the knower-seer—gnatadrashta,the state of the Self—swabhav; this knower-seer will show the fault of ‘Chandubhai’ and‘Chandubhai’ will show the fault of oppositeperson.

Questioner : It happens within that Iwant to remain the knower-seer, not doanything, and externally it happens that I wantto slap him.

Dadashri : ‘See’ what ‘Chandubhai’does. Then You should say, ‘Chandubhai, whatfor are you doing such things? Dopratikraman—inner apology for this.’ Just ‘say’this much.

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Questioner : Will it reach—will he listenif we say it like that?

Dadashri : Everything reaches. He willacknowledge everything. Just give him thewarning knocks—takor only. Was‘Chandubhai’ illiterate? He knew everything.But it happened under the control of prakruti—the formed complex ready to discharge in thislife.

Questioner : When such thing happensthen every time the thought arises from withinthat this that is happening is wrong. Why suchthing happens?

Dadashri : The right thing is happeningand the wrong thing is also happening. You—the awakened one—are not to be concernedwith that. That ‘Chandubhai’ will do on hisown, what ‘Chandubhai’ does, You need toremain the ‘seer’ of that. Discharge means,the stock, which had been filled, is expressing,being discharged. Therefore the presentknowledge—gnan is saying, interference—dakho is not to be done. The interference thathappens is due to the past knowledge, whichmay end up taking his (Chandubhai’s) side.The friction continues between the two—thepast and the present knowledge. That will goon. But today’s Gnan—awakened awareness,tells You not to create interference. That is thepart of the Self and the interference thathappens is being done by ‘Chandubhai’ only.

Questioner : So do we have to shakeit off in such a way that we do not have anyconcern with it all?

Dadashri : We do not have concernand we have to remain as the knower-seer ofthat. If he creates too much problems forsomeone and if someone gets hurt then we

should say, ‘for what are you doing these thingswithout any purpose? Now how many daysdo you want to be bound?’ You should justsay such things and be free. You should notbecome irritated with him. If you got irritatedwith him, then what is the meaning in it?Prakruti, what are you looking for in theprakruti that has been charged-filled bypumping chetan—life force? And if it happensthen what can be undone by scolding him?

Questioner : So the feeling that remainswithin that I do not want to interfere. Thepresent knowledge shows that…

Dadashri : Today’s Gnan says not tointerfere. Gnan means the Self—Atma, the Selfthat has been attained. You do not want tointerfere; that is Gnan. The interference thathappens is prakruti, and that is ignorance—agnan. The Self only ‘sees’ whateverinterference arises, that’s it. One has enteredthe knower-seer state—bhaav. If the mistakethat has happened is ‘known’ then that is theSelf. Interference is the fault; ‘You’ see it, andtherefore it leaves. The mistake will not leavewithout ‘seeing’ and ‘knowing’. It has to becaught (by the seer). ‘Deetha nahi nijdosh totariye kaun upaya?—If these mistakes of mineare not seen, then what other solution is thereto overcome them?’ You can see all the faults,can’t you?

Questioner : I can see.

Dadashri : You can see all the faults,no? That verily is called science. There is notany such science that can show the mistakesof the self.

Questioner : Yes. It shows extremelysubtle faults.

Dadashri : Extremely subtle, the

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smallest one. It will also make you commencepratikraman—apology coupled with remorsewithin.

Silence is beneficial in clashes

Questioner : What should we do if wewant to avoid conflict and settle matters withequanimity but the other person keepsharassing us and insulting us?

Dadashri : Nothing. That is your karmicaccount and therefore you should make adecision that you want to settle it withequanimity. You should remain within theconfines of your principles and intentions andcontinue to solve your own puzzle yourself.

Questioner : When someone insultsme, is it because of my ego that I feelinsulted?

Dadashri : When someone insults you,he is actually dissolving your ego, and that toois that dramatic ego—discharge ego. Whateverexcess ego you may have, becomes dissolvedwhen that happens. What harm is that goingto cause you? It is this karma that preventsyour freedom. Even if there is a small child infront of you, you have to tell him to free you.

If someone does injustice to you andyou wonder why he is doing the injustice toyou, then you will bind karma. It is on accountof your mistake that he has to render theinjustice to you. How can one’s understandingreach this level? On the contrary, people willcause havoc. In the eyes of God, no one isdoing justice or injustice; everything is simply‘correct’. How can one’s understanding reachthis level? If differences in opinion at homebecome less, there will less quarreling andconsequently love will increase amongsteveryone. If this happens, then know that Gnan

has been understood and not otherwise.

Gnan says that you are a fool to lookfor justice. Penance is the solution for that. Ifsomeone does you injustice, in the eyes ofGod it is correct. And the world will say thathe did wrong.

This nature is just. Its justice is not false.It is so precise that not even a single mosquitocan touch you, and if it does, then know thatthere must be a cause behind it, otherwise nota single vibration will touch you. You arecompletely free. No one can cause anyobstructions for you.

Questioner : Is it beneficial to remainquiet during a quarrel?

Dadashri : It is very beneficial.

Questioner : But Dada, we may bequiet on the outside but what about thecommotion taking place within?

Dadashri : Then it is of no use; firstand foremost the mind must remain silent.

Nurture silence when bad deeds are done

Questioner : Should the awareness thatpeople are faultless remain constantly?

Dadashri : It will take a long time foryou to see everyone as faultless. But Dadahas told you so and when you do see othersas faultless at times, it is solely based on whatI have told you. But you will not be able tosee it in entire exactness.

Questioner : Will we not be able tohave such an experience then?

Dadashri : You will not have thatexperience right away.

Questioner : What if we accept it in

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our minds that everyone is definitely faultless?

Dadashri : You have received this Gnanand the experience will follow in time. For thepresent time you have accepted, that the worldis faultless. This means you will not have anymore puzzles and problems. Your mind willnot be disturbed now. It becomes spoiled whenyou see people as being at fault andconsequently you will suffer. In reality no oneis at fault. Your intellect makes you see theirfaults. This is the beginning of illusion. If youkeep complaining, whom will I listen to?

Questioner : What did you just saynow that, you tell me.

Dadashri : Do you now understand thatall your complaints to me about other peoplein this satsang, were wrong?

Questioner : Yes.

Dadashri : That is where time has beenwasted. There will be no more confusion onceyou understand that everyone is faultless.

Questioner : If someone steals fromme and I immediately remind myself that it hashappened because of my own karma, then thethief will immediately appear as faultless.

Dadashri : When you have theunderstanding that what you experience isbecause of your own karma, then he willappear faultless. That is the experience ofGnan.

Questioner : When I see it as theunfolding of my own karma?

Dadashri : Yes. When you accept thatit is the unfolding of your karma only and thathe is not at all at fault. This is called awareness.

It is not considered experience to go

around merely saying that the world is faultless.

In some cases you will be firm in yourapplication of this knowledge, while in othersyou will not. Nevertheless just accept this Gnanall the same. When the time comes you will beconvinced of it in all circumstances. At leastyou have the answer. When you have theanswer, you will eventually arrive at theequation. It is good to have the answer is itnot?

Questioner : Yes. Now no matter whathappens in our life, good or bad, if we acceptit as the consequence of our own karma,then…

Dadashri : Yes. There is nothing elsebeside this. Everything that comes to you isyour own doing, good or bad, but for thesake of your worldly interactions, you have tocompliment the person who has done a goodjob. And if he has done a bad job, it is bestto remain silent.

Questioner : Then what should we sayto him if he has ruined the job?

Dadashri : You do not tell him anything.Just remain silent, but for the one who hasdone his job well, if you do not complimenthim then he will not get the encouragement heneeds. He will feel that you are not enthusedabout his work. According to him, he has madean effort, and he feels that he is the doer. Hedoes not know that his work is really unfoldingaccording to his karma. He will claim that heworked hard at the job and when he does,you have to agree with him.

Safe side in worldly interaction throughsilence

When depression arises if one has suchawareness that, ‘this is not my real form’, ‘I

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am Shuddhatma—pure Self, I know thisdepression’, and if such separation is decidedlyfixed, then one’s goal is accomplished. Theawakened awareness—jagruti has to beconstantly preserved. To keep nurturing andnourishing it is verily the Self—Shuddhatma.

Questioner : And really the Self is theknower only, no? When did depression arise,how much it is, is it less or more then the lasttime?

Dadashri : The Self knows everything.

Questioner : Just as one remains theknower of the depression, similarly during thetime of elevation also if Self remains as theknower then the time will not come for thedepression, no?

Dadashri : If one hears something goodabout his self and at that time if he becomesstiff with pride, the Self knows this. Once theelevation has happened, the depression willfollow for sure.

Questioner : So at the time of elevationdoes one have to keep the awareness that,‘you became tight?’

Dadashri : If that kind of awareness—jagruti remains then the work is done.

Questioner : So as much elevationarises, the same amount of depression willarise, no?

Dadashri : If one sits on the chair thatis one hundred and fifty feet high, then he willfall from the same height of one hundred andfifty feet.

If the wife makes a mistake then theman will speak words that will bring depression,but the woman will not have depression, no!

She will just say that, ‘you are very bad man’.So she takes the negative words of depressionand makes the other person suffer fromdepression. So she committed double crime.She will get that much suffering (later). Thatmeans she would get enormous suffering. Evenif it is the fault of one’s own; one will attackthe other person and make him feel as if it ishis fault; this is double crime; the reaction tothis is increased depression. But at that timeshe is glowing thinking, see, how I gave whatwas coming to him.

Questioner : In addition, there is thecalculation in the mind that if I snap at himthus then he will not deal with me like thisagain.

Dadashri : She would have all suchcalculations.

Questioner : When the other person isscolding in a threatening manner, then at thattime how should one behave?

Dadashri : If he is thrashing you withwords then you should laugh (within). As he isspeaking such words, you should say, ‘is thatright Chandubhai, did you commit such faults?See the kind of words people employ for you!Are you not ashamed?’

Questioner : I should say such thing.That is correct. One should ‘speak’ thus. Buthis threatening words to us; that is maturationof my own karma only, no?

Dadashri : What else?

Questioner : So this main awareness—jagruti has to be kept. And how should onebe in worldly interactions—vyavahaar?

Dadashri : If you want to have safeside in vyavahaar, then remain silent.

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Questioner : He would use morethreatening words if I remain silent, no?

Dadashri : If he uses those words, itwould be his problem, what does it have todo with you? He is just that kind of a person.

When depression comes, You shouldsay, ‘How high you used to fly with false air?’,that is verily the Self. The sufferer of thedepression is (Chandubhai) the one who hadgone up will go down. The Self is the knowerof this. Depression has arisen, who is theknower of that? The Self. So, on the contraryYou should say, ‘see, you used to fly high andwild; now what did you gain in all that?’ If youspeak thus, then much will be gained, therewill be enormous results. If you speak thusevery time, then you will not even have to dopratikraman.

‘We—the Gnani Purush’ would alsosay, ‘you want to eat chili pepper, see howdignified you look with the coughing?’ He(addressing the worldly A.M.Patel) would eatup the whole fried chili pepper! Now he hasstopped doing that. We (the Self) will not dothe stopping. ‘We’ only decide that now itshould not happen. This is because it will haveeffect on the body, no? Have you understoodwhere the Self is? Who is the one that becomeselevated and depressed?

Questioner : Many times You, may becarrying on this inner conversation ofseparation, but on many a times we hear yousaying these words that make the separationquite evident.

Dadashri : Yes, that is quite so. Thesewords are also spoken out aloud.

Questioner : So when one vocalizesthis inner conversation of separation externally,

is it more effective?

Dadashri : It has a lot of effect. Thatmeans the two have become separate, no?The one who now sees the external (the onewho was conversing internally was seeingwithin) also becomes separate, no? Andeverything is separate indeed. Therefore, Youshould say, ‘Look, you are now here, havingbecome a ‘big’ doctor, what did you gain inall that? What else will you do? Nothingworked for you?’

Questioner : When hurtful words comeout then I would tell her, ‘you look like awitch.’

Dadashri : Witch, do you say like this?So then all the connections start to break. Ifyou say words that break the relationship, thenthe relationship will break. This is because theprakruti—the relative self, the non-Self will beoffended.

When one is insistent, the Gnanibecomes silent

Questioner : Ordinarily what shouldour life be like after acquiring Dada’s Gnan?

Dadashri : You should live a life freefrom any insistence.

Questioner : Give me an example ofhow one is insistent.

Dadashri : Suppose we are talking. Igive you an answer and in order to make yourpoint correct you ask again. That is insistence.This is what people do over and over again.If a person has taken gnan, then there wouldno insistence. If there is any insistence, thenget rid of it, because it is a mistake. There isno problem if you try to get rid of it and itdoes not go away. If there is continued

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insistence on your part (on the part of file #1), then ‘You’ have to simply observe it, bydoing so ‘You’ remain separate. You areseparate from your insistence if you remainthe observer according to our laws.

Insistence is something very different.Insistence means, if I say that, ‘brother, no, itis like this.’ So then to keep belaboring yourpoint in order to prove yourself correct, thatis called insistence. There is no truth wherethere is insistence; insistence is one of thebiggest vice. The definition of being insistence-free is if someone tells you, ‘I don’t like it’,then you say, ‘very well. I will keep quiet’,there is no botheration.

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 awareness. Infact, people argue because they lackawareness. Do you think people withawareness 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. Buthere 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 have

to tell some people.

This is a science. Many people tell me;‘make laws, do this, do that’ You fools! Whatkind of people are you that despite achievingsuch a science you have not become wise?What a science this is! A science where thereis no scope of arguments!

Questioner : Rules and laws was 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. Here there are no laws.Everything is natural. Whatever happensnaturally is correct.

Questioner : You said, ‘where there isliberation, there are no laws; where there arelaws there is no liberation. Liberation is throughhumility.’ So humility encompasses everything,does it not?

Dadashri : Yes. Humility encompasseseverything. With rules, one will be required tokeep a tulsi plant (tulsi leaves are used in prayerrituals in the kramic path, they also havemedicinal properties). If a mouse nibbles awayat the tulsi, he will have to keep a cat. The catruins the milk and so he has to keep a dog.Where does it end? Therefore, here we havethe law of ‘no laws’. Here we are applyingscience and so the slightest of interference ismadness. It is tantamount to being over wise.

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I will say things as they are. Then ifsomeone were to become obstinate and strongheaded, then I will know there is tremendousignorance on his part and that he is harminghimself, so then I will not say anything more;I will remain silent. If he starts arguing blindly,it is because he cannot understand what I amsaying. Would he argue if he did?

Therefore, here you have to becomewise. You have to have param vinay—humility—that means that you do not have tospeak unnecessarily. Speak only when it isnecessary. Do not try to show your wisdomor your cleverness here. All your cleverness isimitation; it is not original. Meaning you havelearnt from others, you have learnt from books.And they don’t even stop going off on thewrong track. Don’t you even recognize thatyou are going off on the wrong track? To goon the wrong track; it is to lose your ownplace and to regress.

Questioner : You caution us right awaybefore we fall.

Dadashri : I am telling you the samething right now also. But I cannot cautioneveryone; I can only tell certain people. Withothers, I have to let things be. They have notacquired the energy—shakti yet; if I were tosay anything, the poor fellow would go awayfrom here. I only caution those who haveunderstood what is harmful and what isbeneficial to them. So I will only caution peopleonce they become strong. I will not say it toeveryone. Otherwise, they will leave rightaway; they will say ‘I’m leaving. I have a home.I have a family. I am not desperate for anything.So why should I stay?’ they will say. ‘Yes,agreed you are married, you have everything.You are fine as you are, but if you wander

away from this ‘station’, you will neverencounter it again, even after a hundredthousand lifetimes.’ This way I have to pamperthem like children and make them sit. I evenhave to give them candies! I ask you this, whohas taken this Gnan with an understanding oftheir own? I have had to coax and enticeeveryone, ‘come here! Come see!’ I have hadto sweet-talk everyone in order to give themGnan.

Heartily and dramatic speech

If someone tells you, ‘you areworthless,’ then you should say, ‘brother, youjust knew this today, I have known this allalong.’ So it gets settled. Would You not knowthis from the beginning?

Questioner : If I say that, ‘I have beenworthless all along; you found out today.’ Thenhe will say, ‘you are not only unworthy, but inaddition you are also a shameless person.’ Hewould reply thus.

Dadashri : Then you should say, ‘myfriend, this is what I have understood.’Otherwise as far as possible, do not sayanything. If it settles with silence—maun, closeit. But this is to say to the mind. Will the mindnot seek closure?

Questioner : Yes.

Dadashri : Dramatic is defined by thatwhich is ‘heartily—as it is’. The entire heart isinvolved in the drama. ‘We—the Self’ areoutside the drama—worldly play. Heartilydrama!

Questioner : So at the time heartilydramatic communication, one should have thatawareness too that other person does not sufferany hurt whatsoever, no?

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Dadashri : That awareness would bethere for sure. When speech comes forthheartily, when you speak dramatically, thatspeech would be heartily for you for sure. Ifthere is paucity of awareness then it cannot becalled dramatic, no? Full awareness—jagruti,verily, is called dramatic. One should have allthe awareness: ‘I am King Bhartruhari(relative), and within I am Laxmichand Targado(real).’

If spoken dramatically then it will notspoil anything with any file (term used byDadashri for the non-Self accounts, expressingcurrently through individuals); and this file willcome along. These files are not going to getdismissed right away. It will accompany. Yes,because it has reacted, no? Therefore do notmess up with files. It is not going to leave(there is one more life left).

To settle with this file, becomeChandulal. Play the drama of Chandulal. Youwill have to finish the play, will you not?

Attain silence

On the path of settlement withequanimity if the circumstance of litigationthrough court arises, or something else likethis happens, then, there is no harm in goingahead. This is simply the arrangement that isunfolding of the account that you had createdpreviously (past life), crazy account. So thenyou have to deal with this alone. It might evenfeel in the mind, ‘how awful, this messing withthe court!’ Then the circumstance (ofunpleasantness) will arise, but, You are toremain as if nothing has happened. Prakruti isfighting with prakruti, in that, what is Yourconcern? This prakruti is fighting to get onelakh—hundred thousand rupees that were lent.And the other prakruti is fighting to not to

return the money. All that needs to be ‘seen’.There should not be any complaint in this. Itis a mistake to make a complaint.

There are gears in this machine that isrunning. If you stick your finger in it, will itspare you? Will it not crush your finger? Evenif you had constructed this machine, will it leaveyou alone? At that moment, if you scream andyell, ‘brother, I have created you’, will thatgear let you go?

Questioner : No, it will not.

Dadashri : All these are gears. Theyappear humans nonetheless they are gears. Soit is meaningless to scream and holler, no?That time will pass. Thereafter such time willnot come again. The account needs to be paidoff. Once that time passes, then such time willnot come again, ever. You have to pay off theaccounts. What should we do until then?Maunam… dharayate—Hold the silence!

Unravel the ‘sticky’ file by holding silence

Furthermore, the ‘sticky—, that whichsticks on like glue’ file—karmik accountpresenting through an individual, would bearound you only, not wandering away faroutside anywhere. Sticky means even if wewash with soap, it will not get cleaned. Whatwill happen if we rub soap on a cloth soiledwith tar? The tar on the contrary will stain thesoap. Such are these files! You should applyawakened awareness in these instances that,‘sir, now what should I do?’ My soap is veryprecious and when I rubbed it on this (tarladen file), it soiled my soap. When the GnaniPurush will bring kerosene then soak it in it. Itmay waste two liters of the kerosene, but keepit soaked in it, and it will be cleansed. GnaniPurush shows the way. Otherwise it will not

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get cleaned with that water. The more youpour the water the stickier it will become. Ourpeople keep pouring water (ignorance) on thesticky file.

Questioner : To clear the accounts ofthe sticky files one has to take birth, no? Theproblem is only due to these files, no?

Dadashri : He is saying it right; it is toclear the files only, no? Be very vigilant andcareful not to bind an account of revenge withthese (sticky) files again. Vengeance is thereason why these accounts are in existence. Inthe end, You will have to leave all the files,no? If you do not have a sticky file then theworldly life interaction becomes pleasant. Formoksha, a sticky file is harmful.

Questioner : Dada, please show us theart of settling up the accounts with such stickyfiles.

Dadashri : You have to settle-up withthose files. The main point here is that oneshould hold on to the silence steadfastly justas if one has become brain damaged. There isno other solution. Any utterance will ruin it.

Questioner : Despite remaining silent,the interference of the opposing personcontinues to bother me…

Dadashri : Yes, that will remain, forsure.

Questioner : So teach us that art bywhich that other file remains happy and getscleared—settled.

Dadashri : It is very difficult to keepthe other file happy. He will not remain happyif things do not happen according to the wayhe wants it to happen.

Questioner : Dada, in my case it

happens that I have to allow myself to becheated deliberately if I want to make theother person happy, then only he will behappy, otherwise he will not be. The currentpain that is experienced by him or I, isbecause he is holding on to his and I amholding on to mine.

Dadashri : He will keep holding on.When one lets go, the solution arrives.

Questioner : Dada, in the home, if shekeeps on holding to her point of view, and ifI let go of mine then I end up missing satsang.

Dadashri : If you are going to losesatsang then keep your grip, but you shouldnot miss the satsang. You will take care of therest later. You should conduct your life in sucha way that minimum loss occurs from hereon.Minimum loss means, if you attend satsangthen you gain 100 rupees profit. Holding on toyour point will penalize you 30 rupees, so yournet gain is 70 rupees, no?

Questioner : Amazing! What awonderful science of the vitarag—the fullyenlightened One—this is! Indeed, there is anet gain.

Dadashri : So if you attain some profitthen it is good, other then this there is nothinglike profit or loss. This all is the projection ofthe ego. What is worldly life? It is the projectionof the ego, to hurt the opponent—the other,and win.

Questioner : My wife does not like mycoming here to satsang. Why is she cross inspite of the fact that I treat her well and nevermisbehave with her?

Dadashri : That account of yours is ofsuffering, so until it is over, how is she going

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to be happy?

Questioner : There is no problem ifshe does not become happy, but at least if sheremains normal—calm, then I will like it.

Dadashri : She will not remain normalat all. Even when she is not normal, upset,You should believe, ‘she is happy indeed.’She does not like you. In spite of knowingthat she does not like your behavior andthoughts, you have to sit and eat with her,live with her, sleep with her, say yes to her.So what can be done? There is no way outat all! You have no choice but to suffer thatkarma. Whatever time, space, matter andinner intent have come together to besuffered, has to be suffered, and in that nothingelse will work. If you run from it, how longcan you avoid it?

She has come along with you for yourprotection and help and you have come tosupport her; both the agreements have to beconcluded and settled, should they not? Theyneed to be settled not with attachment—raag,but in concordance with time. Time should pass.Settle all credits and debits. These are filesonly, no?

You embraced the files by saying ‘mine,mine’, didn’t you? This book will feel gooduntil I do not say ‘mine’, as soon as I said‘mine’ the book too will feel bad, it will startto sulk. Everybody is like that, no? Themoment one says, ‘mine,’ it clings, just like aghost that possesses one. Nevertheless thereis no harm in using the words ‘mine’. If yousay ‘mine’ dramatically then go ahead. Onesays this in the drama—play, no? This is mykingdom, it is this big, and it is this way, thatway. Likewise, You have to play all this drama,but with caution.

Hold the silence to attain the ultimatestate of liberation

Do not get involved in talking withpeople (conduct satsang) until you haveattained your goal of liberation—purnahuti. Itis not worth getting into. Yes, one may say thismuch to the people, ‘Go there, over there, thesatsang is very good, this is how you mayattain it, etc.’ You may say this much, but donot preach anything. This is not something youcan preach to others. This is Akram Vignan—the science without any spiritual step.

The world will surrender everything tothe one who speaks on the basis of what comesforth through this Gnan of ‘Dada’. What willbe the outcome? He will be left trapped andhanging. All those that have been lying dormantwithin—the kashayas of subtle pride, greed,self-validation, ego, and deception—will ignite.These words have tremendous appeal andattraction. Therefore, remain silent. If you wantto get the total benefit (liberation) then remainsilent. If you want to open up a shop, thenyou are free to talk. But such a shop willhardly have any customers, and will not last.This is because this is ‘given Gnan—you havebeen given this knowledge,’ and so it will notbe long before it vanishes. Such shop runs fora while in that kramik—traditional path ofliberation. It lasts for two or five or even tenlife times but then, that too vanishes. Openinga shop is equivalent to selling off your siddhi—spiritual stock attained so far. That which hasbeen attained is being sold off, abused.

Goshada used to be a disciple of LordMahavir. He was a very special disciple of theLord. However, towards the end he becamean adversary of the Lord. He had spent a lotof time with Lord Mahavir. As time went by

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he began to feel that he had understood all theGnan. He left the Lord, went off on his ownand started proclaiming, ‘I am the tirthankara,he is not a tirthankara.’ At other times he usedto say, ‘he is a tirthankara, and so am I’. Nowonce this disease sets in, what can become ofa person?

Now when he was in the directpresence of Lord Mahavir, he did not behave.How then is the one who is around me goingto behave and not go astray? What happensto anything that breaks before it takes its finalshape? And that event of Goshada happenedin the time cycle of the fourth Ara, whereasthis is the fifth Ara—a time cycle which isdestructive; it will ruin countless lives to come.

People have taken just this kind ofbeatings from time immemorial. They have hadthis very same beating over and over again.The slightest taste of the inner pleasure sendsthe monkey ego scrambling way up all theway.

Pratikraman with separateness

Questioner : So then who does thepratikraman?

Dadashri : The one who does theatikraman—aggression in thoughts, speech andacts, is asked to do the pratikraman.

Questioner : Please explain the obviousto me first, that the body is going to do thepratikraman? If I go and tell that man that, ‘Ihad hurt you yesterday, please forgive me.’That pratikraman is done through the body sothis is the overt—sthoola. Now what is thesubtle thing in this?

Dadashri : The inner intent that happenswithin you to do pratikraman is the subtle thing.

And that which happened outside is overt—sthoola. If the external—overt does nothappen, it is all right. It is good enough if it isdone within—sookshma—subtle. And we areasking the one who did the atikraman to dothe pratikraman, ‘brother, you do pratikraman.You did atikraman so you do pratikraman andbecome pure.’ Therefore make the one whodid atikraman, to divide (that which wasmultiplied, through the atikraman) by saying(internally), ‘dear friend, why are you doingsuch thing now?’ There is nothing that canmatch the path of pratikraman.

Questioner : Should the awareness, ‘Iam Shuddhatma’ remain all the time?

Dadashri : ‘The Self is pure,’ that innerstate will not leave. If someone were to hurtyou or hurl abusive words at you even then,he ‘is pure—shuddha’, must not be neglected.

The Self verily is pure. If any livingcreature was to die through Chandubhai, eventhen one must not forsake one’s pure state—shuddhata, that is called Gnan. One must notbecome prey to the illusion, ‘I killed it.’ Thisis because You are not the killer. You are notthe doer—karta or the sufferer—bhokta atall. You are the pure Self. The current state isthe result of having been the doer—sufferer.Therefore, You are to ‘keep seeing whatChandubhai is doing.’ And if the creature dieson his account then You should give a littleadvice, ‘Chandubhai, it would be better if youwalk little carefully.’

If the Gnan—awakened awarenessremains exact scientifically, then there is noharm if you remain silent—maun, but it doesnot remain so precisely to our mahatmas—those who have received the Gnan. That iswhy you should speak something like this (The

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experiment of conversing internally withChandubhai), because the one who speaks isnot Shuddhatma, it is spoken by the innerenergy called pragnya. Therefore the pure Selfdoes not have to speak at all, no? So theenergy called pragnya says, ‘why are you doingsuch thing? This should not occur.’ Havingspoken this much is enough. If behavior thathurts anyone has happened then the shakti—inner energy named pragnya will tellChandubhai, ‘you do pratikraman,pratyakhyan—resolve never to repeat themistake.’ That’s it, only that much. Is thereanything difficult in this?

Questioner : No, No. It is so easy.

Dadashri : And at such time ifpratyakhyan does not happen then one willget a couple of more life times (to resolvethis error). Hence, it is better to resolve itright here (in this life). Nothing is difficult inthis.

Internal conversation is the separationof awakened awareness

We have to be the knower and the seerof the antahkaran—inner instrumentscomprising of mind—mun, chit—that whichsees and knows, intellect—buddhi, and ego—ahamkar; which is becoming tanmayakar—getting absorbed in body, mind or speechwithin. Inside if the antahkaran does notbecome absorbed then no work will get done.It must become absorbed, no?

When we start to come over here,everything inside would be tanmayakar only,but ‘we’ remain as the ‘knower’ and the ‘seer’.We deal with awareness of separation. Youcannot do that much work but it will remain inyour awareness—laksha that ‘I am

Shuddhatma’. Some times it does not remainin laksha then it will remain in pratiti—conviction. Other than that everything isactively happening within. We should keep‘seeing—observing’.

Questioner : Thoughts arise and thenbecome tanmayakar—becoming one with themind and body. The chit shows the scenes, isit called the state of tanmayakar?

Dadashri : But that is discharge only,there is no problem with that. ‘You—theSelf’ ‘knew’ that, since then, ‘You’ areseparate and ‘He—Chandubhai’ is separate.The ‘knower’ is always separate. The ‘doer’is the one with interference and meddlingeffects. ‘We—the Self’ are separate in allaspects.

Questioner : It remains just like that,that only Chandubhai—the non-Self does allthis. Previously I used to remain absorbed inthe udaya—the unfolding karma effect, nowinstead I—the Self, see my own udaya.

Dadashri : We remain as the seer ofthat udaya—unfolding karma.

Questioner : We see our udaya thatsuch is my unfolding karma.

Dadashri : Now You have to remainthe seer of all unfolding karmas, that is calledAkram—step-less path of Self-realization.

Questioner : If we miss the ‘seeing’then only the intellect will interfere, no?

Dadashri : Yes. But you miss it, and allthat ‘You’ do ‘see’, no? But there is noproblem. We are still stuck in this kevalgnan—absolute knowledge, nothing else. All this littlethings only are responsible for creatingobstacles in kevalgnan.

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Questioner : Now there are two thingsin this. If Chandubhai’s intellect were tointerfere then it will interfere and ‘I—the Self’would know that.

Dadashri : If ‘You’ know, then ‘You’are separate and Chandubhai is also separate.If You know—jano then both are free and ifYou do not know—jano (be the knower) thenboth are bound.

Questioner : So then there is nomeaning of that interference caused by theintellect.

Dadashri : No meaning at all. There isno meaning of taking intellect into account atall. Due to this person’s udaykarma—maturityof fruition of past deeds, he gives this to thatperson and that person takes it due to his ownudaykarma. Due to this person’s udaykarmahe loaned five lakhs rupees to that person andthat person borrowed money due to his ownudaykarma. So then where is the question ofinterfering? Now when that person’sudaykarma comes into effect to pay back themoney then he will pay and when this person’sudaykarma arises to receive it then he willreceive, otherwise he will not receive.

Questioner : Then will it work even ifhe does not write an account-book?

Dadashri : Where is the need to writean account-book? All this are profound talksfrom the home of the tirthankara Lords only!

Questioner : You said that, if You‘know’ then Chandubhai is separate and Youare also separate, both of them are separate.I did not understand that.

Dadashri : Why can’t it beunderstood? Chandubhai became separate so

You—the Self is separate only. That one isdependent on udaykarma only. Responsibilityis not involved in the dependency onudaykarma.

Questioner : No, little confusion arisesthere. That one is dependent on udaykarma,then who is that one? Who is that, the onewho is dependent on udaykarma?

Dadashri : That is Chandubhai—thenon-Self.

Questioner : Dependent on udaykarmais ‘Chandubhai’ and the knower is the ‘Self’?

Dadashri : Yes. The Self or verily thepragnya of the Self.

Questioner : Now if the Self is theknower, then pragnyashakti will not createinterference, will it?

Dadashri : Chandubhai will create theinterference within, if he is dependant onudaykarma. But the ‘Self—the awakened one’if not under the jagruti of pragnyashakti, thenbecomes one. When there is no awakenedawareness, then the interference—dakho arisesin him.

Questioner : Does pragnya unitetogether?

Dadashri : No. Pragnya will not unite.Pragnya will keep doing its work, but if thereis no jagruti then dakho—becoming one withthe non-Self arises. We can even know thatthis dakho has occurred.

Questioner : If pragnya is not in jagruti(I am Shuddhatma) then who unites withChandubhai? Who unites with Chandubhai’sdakho—interference?

Dadashri : Ajagruti—unawareness (I

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am Chandubhai). That means not to speak, toremain silent, that is called dakho. To miss the‘knowing’ and the ‘seeing’ is called remainingsilent—maun. Ajagruti is the interference—dakho. Who else is going to unite? He—(‘I’with wrong belief-I am Chandubhai), will theneven experience pleasure, that is why we cansay that He become united (with Chandubahi—the non-Self), no?

Questioner : Who experiences thepleasure?

Dadashri : This, his discharge ego. Nowif at that place he remained as the ‘seer’ thenboth would have become separated. Hisaccount remained pending, that remained asthe amount for the next life, as the remainingbalance. The tirthankaras are without anyremaining balance. His balance remains. Thatwill have to be divided again. There shouldnot be any remaining balance.

Questioner : Are udaykarma—theunfolding karma effect—and Chandubhaiseparate? Because you said that Chandubhaiwill interfere in udaykarma but ‘we—the Self’should not get involve with that.

Dadashri : Chandubhai will interfere.That is the nature of agnanta—ignorance tocreate interference in the udaykarma.Chandubhai means agnanta, it is his nature tocreate interference. But if ‘know’ that thenboth are separate. Not ‘knowing’ that oneremains silent—maun. And remaining silentmeans placing a signature—authorizing, inthat—the non-Self.

Questioner : We became absorbed,become one and remain silent so then, is itlike we become one in that?

Dadashri : Oh, one becomes angry and

reprimands even then he does not realize thathe is doing wrong. Now tell me, how majorudaykarma might have been going away (inunawareness)?

Questioner : Whatever interferencehappening in udaykarma, at that time if oneremains maun—silent that means theendorsement has happened. We should notremain silent at that time, is that right?

Dadashri : Let it happen in udaykarmaas it is! There is nothing left to do. From hereon,all that is left is to ‘know’. What is the meaningof silence? When udaykarma are fighting witheach other, and You did not ‘see’, then ‘You’remained silent. You did not apply upayog—focused awareness of the Self, so it went inpramad—sheer spiritual apathy, that is maun—silence. Pramad is maun. Don’t we need a‘balance’ (!) in hand for next life! Will it workif we surpass everything?

Questioner : And if there is no silence,then how it should be?

Dadashri : Both will become separate.When Chandubhai is interfering with that otherand we ‘saw’ and ‘knew’ that, then ‘we’ arefree and separate and Chandubhai is free andseparate. There is no reason for any karmaagain for Chandubhai, and the same applies to‘us’.

Questioner : If there were no maun—silence then what would be there? What is theantonym for what You call jagruti—awakenedawareness?

Dadashri : Ajagruti. To remain silent isto be unaware—ajagrut. Lack of awarenessis called pramad—spiritual apathy. Jagrutimeans apramatta—unintoxicated, undeluded.

Jai Sat Chit Anand

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