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Table of Contents

August 2016 - Dadavani - English

EDITORIAL

A Vast Spectrum of Understanding Regarding Samayik

Worldly Samayik is a Tool for Concentration

The Mind is Made Still During Samayik

That Which one Does not Want to Remember, is all That Comes to Mind

When Vibrations Arise, the Force of Ignorance Begins

Ask for Energy to Progress as the Self

Asamayik is Believed to be Samayik

The Samayik Which the Lord Spoke of

That Samayik Decreases Dehadhyas

Samayik of the Mind

That is Called Swadhyaya Samayik

To Turn Back From Demerit Karma is Worldly Samayik

One Becomes the Self With the Grace of the Gnani

The Power of Mind Increases Through Samayik

In Samayik, the Value is of the Intent, not the Activity

That is not a True Samayik

The Value is of the Meditation, not the Activity

Through Apadhyan Wrong Seeds of Intent are Sown

While Performing Rituals, What is the Prevailing Meditation?

That in Which Meditation Remains is of Worth

Whatever has a Higher Value the Chit Wanders Towards That

To be Free From Arambha-Parigraha is Samayik

Moksha is Attained Through True Samayik

How can That Which is Restless by Nature Become Steady?

In the Karma That Unfolds, do not Take Garva

The Circumstances do it and one Believes ‘I did it’

Scorn Emerges From Garvaras

Worldly Life Exists due to Garvaras

A Gnani Purush is Free From Garva

The Soul is the one Thing Worth Knowing

The Self can be Known From the Gnani

Through Unity, Faith That Happiness Lies in the Self Arises

The Samayik of the Gnanis on the Kramic Path

That is Referred to as a Gnan Samayik

Kayotsarga Dhyan is Samayik

The Five Agna is Samayik

The State in Which the Mind is not Disturbed is Samayik

Concentration is Needed During Samayik

During Unfavorable Circumstances Bring a Solution With Gnan

Do This Pure Samayik According to the Agna

(Pg. 1)

(Pg. 2)

(Pg. 3)

August 2016 - Dadavani - English

A Vast Spectrum of Understanding Regarding Samayik

EDITORIAL

In all religions concentration is achieved through meditation and devotional worship. Jains especially do samayik to try to achieve concentration. Just before doing samayik they decide that they do not want to have thoughts related to worldly life. However, as soon as they close their eyes, that is indeed the first thing that comes to mind. Absolutely revered Gnani Purush Dadashri reveals the Science here, that the mind itself is unsteady by its nature. It will never become steady. This is because it is reactive. An actual Samayik is one which remains while moving about, and there is endless bliss. Through it all the demerit karma gets burnt to ashes and along with that, karma also gets completely discharged.

At the time of samayik,it is important to note where one’s meditation (dhyan)prevails. While doing samayik or turning the beads of a rosary, if one’s dhyan has wandered elsewhere, then the result of that activity is not taken into account. However, at that time, whatever dhyan is there, only that is taken into account. If meditation that leads one to freedom is not done properly, then that is considered meaningless (apadhyan). Such apadhyan has come about in this era of the time cycle. Wherever there is a higher value placed, the chit will wander towards that.

On the kramic path, it is considered samayik when there is oneness of all three; the one who meditates on the object, the object that is to be meditated upon, and the meditation process. One considers the pure Soul as the object that is to be meditated upon,and he, himself, is the one who meditates on that object (goal) and he has to set his meditation on it. And even in that, one would meditate on the words, there is no mention of the actual pure Soul.

To remain constantly in the state of the Self attained from the Gnani Purush, is indeed Samayik. This Samayik is such that the awareness of ‘I am pure Soul’ always remains. In addition, to settle files with equanimity, to remain in the Knowledge of the Self with the five Agnas, is precisely Samayik.

Here on the Akram path,the meditation as the pure Soul constantly prevails. Now there is no longer a need to do any other type of mediation. The essence of this Science is to keep Seeing what file number one is doing or not doing. And secondly utilizing the two viewpoints that have been given, the real and the relative, if one goes along Seeing pure Soul in all living beings, then within an hour Puniya Shravak’s samayik is achieved.

A collection which ranges from worldly samayik to the Samayik that leads to the ultimate liberation has been compiled here. However, it is not to criticize any religion. Seekers went to Dadashri and put forth their spiritual concerns, and received fundamental solutions from Dadashri. It is our ardent prayer that the true worship of the understanding of Samayik as given by Pujya Dadashri which is compiled here, will be helpful to everyone on the path to liberation.

~ Jai Sat Chit Anand.

(Pg.4)

A Vast Spectrum of Understanding Regarding Samayik

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

Worldly Samayik is a Tool for Concentration

Questioner: Currently, (vyavahar) samayik and (vyavahar) pratikraman are being carried out in certain religious sects; what thoughts do you have regarding that matter?

Dadashri: That is not samayik and pratikraman, that is all worldly.

Questioner: It is correct, is it not?

Dadashri: No, it is worldly.

Questioner: In that samayik and pratikraman, study of the self(swadhyaya) happens, mental recitation of God’s name(smaran) happens, and concentration (ekagrata) also happens.

Dadashri: So then show me, who even knows how to do Samayik?

Questioner: How it should be is a different matter, but…

Dadashri: No, if a Samayik were to be done properly, then lots of work would be accomplished. But instead, in samayik (thoughts of) work keeps arising, then how can it happen? How can there be stability of this mind?

Questioner: Just like when a child goes to study, he learns number one, then number two. In this way, when a samayik is done, then concentration gradually increases, does it not?

Dadashri: No, no. This era of the time cycle is declining, isn’t it!

Questioner: Then there is no point in doing that at all, is there?

Dadashri: There isn’t. Nevertheless, if it is done, then there is no harm. Instead

(Pg.5)

of entirely running after something else, this is better. He has a good intent behind it!

Samayik meansthatforforty-eight minutes the meditation (dhyan) should not change. That is called Samayik. Whereas this is a tool to help everyone concentrate. What are you referring to as samayik?

The Mind is Made Still During Samayik

Questioner: When we do samayik for an hour, then what are we to do in it?

Dadashri: Just this much; in order to still the mind, keep pushing away all external thoughts. That kind of relative (laukik) samayik is going on in worldly life.

Questioner: The type that people do in a Jain meditation hall (upashraya)?

Dadashri: That is all of the mind, it is all worldly. It is all to help still the mind (because) the mind will not remain still, will it?

One defines a ‘circle’, and if anything from the outside enters within, then he will keep preventing it from entering. He removes them from his circle; he does not allow them into the circle. Whatever thoughts come, they continue to be pushed away. But even then, the mind has become prone to temptation(lapatu). It is bound to go astray, isn’t it! Lapatu is similar to when a bottle topples over and its cork falls inside! In this way, to bring the mind back and keep it within the boundary of the self, that is called samayik. That which is currently going on in the world is referred to as relative (laukik) samayik.

A man was once doing samayik near my home. I asked him, “What do you do during samayik?” Then he replied, “I define a circle and then say, ‘These external things are not mine.’ I tell this body, ‘Go outside.’ I tell the mind, ‘You, go away.’ I say all this, yet the shop enters from this side. That is what I am pushing out. Then from the other side, the wife enters, I continue to push them out. Bulls and cows and buffalos all enter; I keep pushing all of them out. That is the kind of samayik which happens.”

Therefore, the businessman sits in samayik, yet he does not know how to do anything else. So what does he do? He fences his own circle (boundary) and then, if any other thoughts arise, about the shop, about money, about sex, about a friend, he pushes them out. When thoughts about his mother-in-law arise, when thoughts about his wife arise, he has to keep pushing them out.

Just like thieves who keep trying to enter your shop, and you do not let them enter, you keep pushing them out, that is how these people sit in samayik. So, many thoughts arise, but they keep pushing them out. A samayik of pushing them out happens. Even that is one type of samayik. For thoughts that belong outside the circle, he will say, “Not here.” So in this way, the time for the samayik finishes.

Questioner: But Dada, I don’t understand one thing, how can thoughts be driven out? Once it comes, it’s there, then how can it be driven out?

(Pg.6)

Dadashri: As soon as a thought arises, what would one say? ‘Why have you come?’ such an intent would arise in his mind. Therefore, he is separate at that moment. The mind and he, as the self, are two different entities, and it is considered a thought when he becomes engrossed in it. When he traverses into it, that is when it is to be considered a thought. Therefore, one keeps driving away whatever one sees.

That Which one Does not Want to Remember, is all That Comes to Mind

During that time, no one bothers him. He is able to sit peacefully. An hourglass is kept at the side. The sand from above, falls below. Once it has all fallen to the bottom, then it is turned over again. It takes forty-eight minutes for the sand to gradually fall from the top section into the bottom one. So once the heap of sand has fallen, he will claim, “My samayik is done.”

During the forty-eight minutes, he goes on looking at the hourglass, ‘There is still some time left.’ Even though the Lord said not to, he keeps looking at the hourglass!

During samayik, that which is not worth recalling, that which is not worth remembering, is indeed the very first thing which comes to mind! When he sits down to do his samayik and decides that he does not want to think about his shop at all, thenthe moment he closes his eyes, that is the very first slipup that happens. That which he does not want to remember is the first thing that will come to him. So, from that point on, there is uneasiness of, ‘I have decided that I do not want to remember this, yet it comes to mind?’ The Lord says, “That was not supposed to be decided upon. Why did you do that, you mortal one(mooah)?” If that had not been decided, then everything would have been alright, yet he continues to make that decision.

So the poor fellow gets frustrated and the next day he came and told me, “This is what happened.” So I told him, “Why do you invite it by saying, ‘I don’t want to think about the shop’?” Because the mind is reactive. You created an action and therefore a reaction will result. Why should an action be created in the first place? But what else would he to do in the samayik? He has not become a pure Soul (Shuddhatma), so whatever thoughts arise, he pushes them out.

So then what remains? Is he the only one who does such samayiks! He is just not able do the other kind of Samayik, is he! A state free of attachment-abhorrence (samata) can never be maintained, can it?

Nevertheless, what do people say? “He use to run around, and now at least he can be found seated quietly in one place for a while!” The fishermen are killing fish whereas, this one is killing the fish within. This cannot be called samayik at all, can it! This is a type of steadiness (sthirata). However, to refer to it as a samayik in the worldly sense is not wrong. At least that much steadiness remained!It cannot be called wrong at all, can it!

Even at shop, if a man is not able to sit still for three hours, then he is not able to do business. It depends on how

(Pg.7)

long he is able to sit there. He should stay put for three hours in one place. Some people are fidgety, so they sit and stand up every five minutes.

When Vibrations Arise, the Force of Ignorance Begins

You should say, ‘The shop and whatever else is, all of you are invited. You can all come and harass me during samayik.’ Then they will all run away. They will all wonder, ‘What just happened? He must have taken some medicine.’ When the (mind) is exploding fireworks, what should you do? Why do you ignite it by saying, ‘Shop, don’t come to mind’? Instead, you should say, ‘Come on then, I am right here.’ Yet here you say, ‘Dear God! May the thoughts of the shop not arise.’ Hey, you mortal one! What kind of foolishness is this? If the shop does not come to mind, then your wife will come to mind, but something will definitely come to mind, will it not!

That which you say ‘no’ to, will be the very first to go off within! Whereas, if you say, ‘You are all invited,’ then they will not come. If you say, ‘You are all welcome to come when I do samayik,’ then at that time, no one will show up. That is what all this worldly knowledge (aGnan) is like! Therefore, the more you stir it, more disturbance will be created. This is because it is the nature of aGnan to create disturbance.

Ask for Energy to Progress as the Self

Questioner: There may be a rare person whose mind can remain confined within the circle. (For everyone else,) When they go to the Jain monastery(upashraya), religious discourses (vyakhyan) take place, then these people sit in samayik, however their minds always wander outside; they never remain still within.

Dadashri: It is not the mind that remains in the religious discourse; it is the chit (subtle component of vision and knowledge in the inner functioning instrument called antahkaran) that remains in the religious discourse and, that too, only if it likes the religious discourse. If you like the religious discourse given by a certain Jain monk, then the chit remains steady over there for a little while; it stops wandering outside. While on one hand, the mind simply continues to think. It is only when the mind comes under control that any progress can be made. That is when samayik happens properly.

Questioner: But the mind does not remain within the circle. It wanders everywhere.

Dadashri: Then that samayik is not considered complete. It is a samayik to the extent that the mind remains within it. That is the worldly(vyavahar) samayik and the real Samayik is one which (pure applied awareness; upayog) remains as you go about.

Questioner: But Dada, between the two, it is simply a dispute at the level of the mind. Say for example, a thought arises, then another about Magan, then another about Chhagan, then another about Chaman arises. Then what about all these echoes that arise?

Dadashri: It is such that, in the

(Pg.8)

beginning as the echoes arise, something like this will happen. If you ask for forgiveness from the God you believe in saying, ‘Grant me energy, I am not able to do it this way,’ then by doing this, it will decrease from one hundred to ninety-eight percent, then to eighty percent. Like this it will decrease step by step.

Questioner: So one should keep at it constantly. Does one have to remain in awareness constantly?

Dadashri: It will indeed remain. It is can only be considered a Samayik if awareness remains constantly, isn’t it! If a dog enters the circle, it gets shooed away, if a cow enters it gets shooed away, they are not allowed to enter the circle. Nothing else enters. There is effort (purushartha) for the one who says, ‘Go away.’ Now have you fully understood the meaning of samayik?

Asamayik is Believed to be Samayik

Dadashri: How do you do samayik?

Questioner: The samayik that happens according to the sectarian ritual, I do samayik according to that ritual. Or else, I say the Navkar (the first mantra in the Trimantra of Dadashri) three times and then start. I feel happiness even if I just sit there.

Dadashri: Do you recite the Navkar Mantra?

Questioner: Yes, I do recite the Navkar Mantra. I chant the entire collection of nine holy recitations (samaran), I do everything. I do four to five samayiks daily.

Dadashri: Wow! You do four to five samayiks? However, what are you referring to as samayik? Are you referring to a samayik as a Samayik or asamayik (that which is not samayik) as a Samayik?

Questioner: What is meant by Samayik and asamayik; please explain that.

Dadashri: All of these people do gross (sthool) samayik. Gross samayik means to bring the mind from a state of mental agitation and confusion (vyagrata) to concentration (ekagrata). That is considered concentration. That is why this is referred to as worldly samayik.

This sort of gross samayik remains even for the laborers! Whereas it does not remain for these businessmen who have become restless. The laborers are able to do gross samayik, but it is of no use to them. It is only helpful if it makes the restless mind still. People have no understanding about Samayik. They have no idea of what Samayik means.

The Samayik Which the Lord Spoke of

What does the Lord consider a samayik? He said, “The one who does not have artadhyan (adverse internal meditation that hurts the self) and raudradhyan (adverse internal meditation that hurts the self and others) remains in samayik the whole day.” How wise is Lord Mahavira! He does not leave any effort for You to make at all. The Lord would not accept even a single samayik of these people. Artadhyan and raudradhyan should stop for aperiod of forty-eight minutes(one gunthanu). You

(Pg.9)

do samayik with the belief that, ‘I am Chandubhai’ (reader to insert his or her name here) so ifthe awareness that, ‘I am Chandubhai,’ remains, then you are simply Chandubhai. The knowledge has simply remained as it was, aGnan (ignorance of the Self). So he sits to do a samayik, in a state of ignorance of the Self, in the worldly state.

Just as, if the Neem tree has been cut down, it grows back, yet it still remains bitter, doesn’t it? If sugar is placed on it after it has been cut down, will it still grow back bitter?

Questioner: Yes, it is like that in its roots, Dada.

Dadashri: It is like that in its original nature (swabhaav)! So having stopped all the attachment-abhorrence(raag-dwesh), when Chandubhai sits in a samayik, what does he do the samayik on? He has not Known the Self, nor does he understand mithyatva (the wrong belief, ‘I am Chandulal’)! The one who understands mithyatva inevitably attains samkit (the right belief of, ‘I am pure Soul’).

That Samayik Decreases Dehadhyas

Questioner: So Dada, as long as there is dehadhyas (belief that ‘I am the body’), the swadhyaya (regular study of the scriptures) one does is only done with belief that, ‘I am the body’, is it not?

Dadashri: It is indeed with it.

Questioner: Therefore, one’s (swadhyaya) is not useful.

Dadashri: No, it is not (very) useful; nevertheless, it decreases dehadhyas, doesn’t it!

Questioner: Does it decrease through swadhyaya and all this?

Dadashri: If the swadhyaya is done properly, then it is beneficial. It decreases dehadhyas. Whereas here, one believes, ‘I am doing it,’ ‘I have done samayik,’ ‘I have done padakmanu (Jain ritual of doing pratikraman).’ Padakmanu isreferred to that which makes the clothes brighter. To do padakmanu means to apply soap. So, the clothes should get brighter. How can it be called soap if the clothes don’t get brighter?

Samayik of the Mind

Questioner: When we do samayik of two ghadis (forty-eight minutes; one ghadi is twenty-four minutes), which actions (kriya) can be carried out in that?

Dadashri: It is like this; this samayik is a samayik of the mind. When thoughts about the shop arise, or other thoughts about the kitchen arise, they are continued to be pushed out.

Questioner: Such thoughts do not arise.

Dadashri: Then what arises?

Questioner: No matter what happens, I do not get thoughts about it. I read books.

Dadashri: It is possible to do a samayik by reading books. Many other people are not able to do this ‘pushing out,’ so they sit around with a book. They just keep reading books. Many others go

(Pg.10)

deep in thought, some in mantras; whatever it may be in, yet they remain in samayik. Once the hour has completed, they say, “The samayik has been completed.”

So with that samayik, it is also acceptable to sit reading scriptures; however, that is all considered samayik of the mind. (Samayik) Of the mind means the Self has nothing to do with it. It makes the mind still, it strengthens the mind. Or otherwise, many times, when the scriptures are read, other thoughts will not arise. Time is not used in unworthy matters and samayik is done. The benefit of samayik is gotten. The mind stays healthy.

That is Called Swadhyaya Samayik

Questioner: Do other religions also have the rituals like those in Jainism?

Dadashri: It is there everywhere. They too, have rituals to bring about a state of stillness, do they not! There they do bhakti (devotional singing), and here they do samayik, yet all this stills the mind for a while.

What does samayik mean? It means that for forty-eight minutes, your internal state of being (dhyan) remained in this; it remained in swadhyaya (scriptural study); that is referred to as swadhyaya samayik. The relative awareness(upayoga) is said to be in something else. But even then they do not remain still, so how can God even give them credit for that? One does not remain still for even a while, for forty-eight minutes. What can anyone do? Otherwise, if a true Samayik is done just once then there would be no end to Your bliss; all your demerit karma (paap) get burnt to ashes.

To Turn Back From Demerit Karma is Worldly Samayik

Questioner: In the worldly life, what is samayik?

Dadashri: It is to turn back from demerit karma. To turn back from demerit karma means merit karma arises by itself. Turning back from demerit karma meansone has stopped carrying out demerit karma; that is worldly samayik. The samayik all these people do in the kramic path (traditional step-by-step path of spiritual progress), in that samayik there is no arambha (no activity; action of the body), and there is no parigraha (acquisitiveness of worldly possessions). They simply sit and read books. Regardless of whatever else they (do), only this one thing can turn a person back from demerit karma.

Questioner: Merit karma (punyai) will increase because of it, right?

Dadashri: Yes, of course merit karma increases! If you keep the mind within its confined circle for forty-eight minutes, then merit karma increases for sure.

If the mind is steadied (in religion) for an hour, that is very good. Then the energy (shakti) of the mind will increase and that much space is freed up (for one to practice religion). If space is freed up for the next life, then it means those many karmas have stopped. When the mind is fenced (from continuing worldly thoughts)

(Pg.11 )

and it is made steady (in religion), then for all this, one binds merit karma.

Questioner: So in this, is there no discharge of karma (nirjara)?

Dadashri: There is discharge of karma but very little. There cannot be significant discharge of karma, can there! Everyone can do samayik by reading a book. Reading books feels good. Instead of reading fiction novels, one reads the scriptures. Even the scriptures can be interesting! One may feel a lot of joy, but nothing will become of it. You will only gain if you do a real samayik (to be the Self and to See the self). After becoming the Self, if You praise the Self (Atma) just once, your salvation will be done. But you have to say it after becoming the Self. When You are convinced that, ‘I am the Self,’ then You can say so. If you become the Self for only a minute, it is more than enough.

One Becomes the Self With the Grace of the Gnani

Questioner: But how can I become the Self?

Dadashri: Rarely, there will be a Gnani Purush who comes around, and if you were to attain the Knowledge of the Self (Gnan) from Him, (then) experience as the Self will arise. A Gnani Purush can do whatever He pleases. He can give you instant moksha because he is completely in a state of free from doership!

Moksha should be experienced here and now. Some may say, “Moksha will happen after you are freed of the body.” Then one should say, “No, I do not want such ‘moksha on credit’. I want cash moksha, here and now.” Moksha should be experienced here, while in this body. Through Akram Gnan, it is possible to attain Moksha here and now and experience it as well!

The Power of Mind Increases Through Samayik

Questioner: Dada, the other thing I want to know is, what is the benefit of doing samayik every day?

Dadashri: Yes, however that is a samayik of your own understanding, isn’t it? It is not the Samayik (to be the Self and to See the Self) the Lord had referred to, is it?

Questioner: We are doing it just as the Lord had said.

Dadashri: One keeps looking at the hourglass, ‘Has (all the sand) fallen or not fallen?’

Questioner: Does one not need to see if the time is over or not?

Dadashri: That should not be sought after. When you look and see that the sand has fallen through, you will know that the samayik is over. Samayik is to increase the strength of the mind (manobud). By doing a samayik daily, manobud arises and your faith in the Self increases.

The body stays on track (pasro). Circulation of blood tends to be good. There is a benefit, there is no loss incurred. There is no kind of loss in good deeds.

(Pg.12)

In Samayik, the Value is of the Intent, not the Activity

Once, I was sitting at the table drinking tea and a seventy-five-year-old businessman (sheth) was sitting next to me. Then he told me, “I really like listening to your subtle talks.” So I would have subtle conversations with him. Thereafter, he would to do samayiks. (Then one day, during samayik,) some glasses broke in an adjacent room, which the businessman heard. I am actually hard of hearing so I did not hear it, while the businessman had active hearing, (so he) heard it. So while doing samayik, he calls out, “What broke?” I said, “Your atma broke!” What else was going to break? Otherwise, if a woman was to fall, would there be noise? Nothing else will break, only the glasses broke! That is what the noise was. So while doing the samayik, the businessman asks, “What broke?” How can that be considered a Samayik? How can you call this a Samayik? The glasses broke, so is there a need to cry over them? Does this still take place everywhere?

Questioner: Yes, it is.

Dadashri: Is that so? So then would the glasses come back to life? It did not happen even though you stopped the samayik?

Questioner: When one is doing samayik, if an earthquake were to happen, one should still not leave the samayik, right?

Dadashri: Who does such a Samayik? No one would do such a Samayik, would he?

Therefore, such a samayik is a simple process to make the body still. If the body remains still, then there is worldly benefit; there will be more influx of wealth. For one whose body does not remain still for even a moment, how can wealth ever come to him? Therefore, that samayik is not a true Samayik.

When the self (vyavahar atma) becomes free from attachment-abhorrence (raag-dwesh), that is Samayik. When the self becomes natural and spontaneous (sahaj), enters a natural state, that is Samayik.

That is not a True Samayik

A Maharaj (high ranking Jain monk) may do pratikraman, do samayik, give a discourse or a lecture; but all that is in fact his conduct (aachar). Those are his gross(sthool) karma, but what lies within, that is what is to be taken note of. What is being charged within, that is what is going to be useful ‘there’ (in the next life). The conduct that is being adhered to at present, is a discharge. The entire external conduct (bahyachar) is in the form of discharge. Yet, here people claim, “I did a samayik.” “I meditated (dhyan).” “I donated.” One will receive the credit for these in this very life. So what does the next life have to do with all that? God is not so naïve that he would allow you to get away with such laxity.

One may be doing samayik on the outside, while inside, who knows what he is doing! One businessman (sheth) was sitting in samayik when someone outside knocked on his door. Noticing this, his wife opened the door. The man who had

(Pg.13)

come, asked her, “Where is the sheth?” The wife replied, “At the dump yard.” While remaining inside, the sheth heard this and when he checked within, he realized that he had gone to the ‘dump yard’ indeed! There were negative thoughts going on within his mind, while externally he was doing the samayik. God would not permit such insincerity. A Samayik going on within, though it may not be apparent on the outside, even that is acceptable over ‘there’ (to God). This external show is not such that it will be accepted over ‘there’.

What does God say? “I do not take note of your activity of mind-speech-body (kriya), as it is the unfolding karma (udayakarma) that makes you do it. However, when you are doing samayik or pratikraman (ritual of asking for forgiveness), where does your meditation (dhyan) prevail, that is taken a note of. While one may be doing samayik, his meditation is on the hourglass or he is getting irritated with his disciples and yet he claims, ‘I did samayik!’”

The Value is of the Meditation, not the Activity

(Once) A Self-realized master(acharya maharaj) had been sitting in the presence of Lord Mahavira. He had been given Knowledge of the Self (Gnan). Only the Knowledge of Vyavasthit (the result of Scientific Circumstantial Evidence) had not been given to him. When the master was seated in samayik, others who were Self-realized (mahatmas) asked the Lord, “Dear Lord, what would this master’s next realm of existence (gati) be (if he were to leave his mortal body at this moment)?” The Lord said, “At this moment he would go to a celestial life form (deva gati).” After a while, someone asked, “Lord, now at this moment what would this Self-realized master’s next realm of existence be?” The Lord replied, “He would go to a realm of hell (nark gati).” Fifteen minutes later someone else asked. “Now which realm would he go to?” The Lord replied, “Now he is going to attain liberation from the cycle of birth and death (moksha).

“Lord, how can this be? When he is in complete meditation, how can this be?” The Lord replied, “You are not able to See that which I am able to See, and that which you are able to see, is not something I See. Look, though he had been sitting in samayik, his meditation had been roaming everywhere and that is something only I can See. In the first instance, a celestial life form was being designed. In the second instance, a realm of hellish life form was being designed. Thereafter, he started to design beautifully. Good pictures started to be clicked within, they were such that he could attain liberation (moksha). The result depends upon the meditation. It is the non-Self complex(pudgal) that creates designs, but the engrossment (tanmayakar) in it, is the endorsement. However, if one does not get engrossed and maintains awareness (jagruti), and simply Knows and Sees that which is being designed, then he, the Self, is completely separate from that design.

The visible, physical activity(dravya kriya) that you do, happen as a result

(Pg.14)

of Scientific Circumstantial Evidence (Vyavasthit shakti) makes you ‘do’ it, so in all that what is Yours ? The Lord says that, “I do not take discharge activity (dravya kriya) into consideration. In the current era of the time cycle (kaal), the discharge activity of the mind-speech body(dravya) is not predictable at all. Therefore, bring your intent (bhaav) on track, then going forward (in the next life) progress can be made.

Through Apadhyan Wrong Seeds of Intent are Sown

The Lord has said that, “Every being is simply in one of the four internal states of meditation (dhyan). The adverse meditation that hurts others(raudradhyan), or the adverse internal meditation that hurts the self(artadhyan), or the absence of adverse meditation that hurts the self and others (dharmadhyan) or the meditation of ‘I am pure Soul’ (shukladhyan). The scriptures say that shukladhyan is nowhere to be found in this day and age.

And meditation (dhyan) that does not fall under artadhyan, raudradhyan, or dharmadhyan is updhyan. In the past, only a few people had apadhyan, but nowadays even general laborers maintain apadhyan. Apadhyan is even worse than durdhyan (meditation in the direction of the world). Apadhyan just emerged in this era of the time cycle.

Questioner: What is apadhyan? Please explain it in detail.

Dadashri: Apadhyan is meditation that does not fall under any of the four meditation categories. During the time of Lord Mahavir, there were four types of dhyan. In those days, apadhyan had not been documented. At any point in time, if something does not come into experience and therefore documented, then of what use is that? Therefore, apadhyan had not been acknowledged then. Such apadhyan has come about in this era of the time cycle. I will explain the meaning apadhyan to you.

When the meditation (dhyan) that leads to freedom is not done properly, then that falls under apadhyan. A person is in samayik, and it is in his meditation-awareness that, ‘I did it’ and he even claims, “I did it!” Then while doing samayik, he keeps looking at the hourglass, ‘How long do I have to go? When will the samayik to be over?’ In that way, one’s dhyan is not in the samayik but is on the hourglass! How can looking at the hourglass be considered meditation? That is considered apadhyan.

If it were durdhyan, then it would still be permissible. Durdhyan is contradictory (to the direction of liberation), and satdhyan takes one to liberation. Whereas, to keep looking at the hourglass is indeed apadhyan. It is neither correct nor incorrect; it is of an entirely different kind! What is the intention behind looking at the hourglass? A man became very angry and burnt down an entire village in order to feed his ego! Yet, that too, is a type of meditation (raudradhyan). But the person doing apadhyan is not the least concerned about his ego, the meditation he does is without a purpose or meaning apadhyan;

(Pg.15)

that is to say, it is absolutely meaningless. It is neither for himself, nor for pride; it is meaningless. Any activity carried out without a purpose is apadhyan.

The Lord has said, “samayik (seeing the mistakes of the self through the ego), pratikraman (asking for forgiveness for that mistake), and pratyakhyan (making the firm resolve to never repeat the mistake), are activities that are intended for attainment of the Soul (Atma). Perform those activities properly according to my directives (agnas).” If you can, do samayik. If you cannot do much, then do less, but do it right, do it properly.

But here, one does the samayik and looks at the hourglass! One does the samayik, but keeps looking at the hourglass, so the seed of intent (bhaav) being sown is contrary (meaningless and purposeless).

While Performing Rituals, What is the Prevailing Meditation?

Questioner: If one were to be told to recite the Navkar Mantra (mantra of obeisance to five levels of enlightened beings) a hundred times, then his dhyan is on when the hundred mantras will finish.

Dadashri: Yes, in that, he would indeed be in a rush. Even during the samayik, he would just keep looking at the hourglass! Then, he considers it to be paushadha (to leave home and to live the life of a monk in the Jain monastery in order to nurture the Soul). But what was to be done while staying at the Jain monastery (upashraya)? People of other castes would say, “We take the bull to drink water, and say ‘posho… posho…’” That is how these people have ‘watered’ themselves. The paushadha vrat means to nurture the Soul (Atma). It means that they leave home so as to live the life of a monk (sadhu) in a Jain monastery and in doing so, (they believe) that they nurture (poshey) the Soul. All that worldly interaction (vyavahar) is to be discarded.

Questioner: When we do act of worship(puja) and service(seva), that is considered dharmadhyan isn’t it?

Dadashri: No, that is not considered dharmadhyan (absence of adverse meditation that hurts the self and others). While performing the puja or seva, where your meditation prevails, that is what is Seen. God does not See your external activity (kriya) of mind-speech-body at all, but what the prevailing meditation is during the activity, that is what He takes note of.

You may be doing samayik or turning the beads of a rosary (mala), but if your meditation has wandered elsewhere, then the result of that activity is not taken into account. However, at that time, whatever meditation one is in, only that is taken into account.

Questioner: Nowadays, people are made to perform a lot of ritualistic activity (kriya).

Dadashri: Yes, the result of those rituals is worldly life (sansaar). The result of any activity (of the mind, body, speech) is not liberation (moksha).It is with the awareness (bhaan) that, ‘I am the doer,’

(Pg.16)

that karma continues to bind one further in worldly life. Then, no matter what one does, if it is with the awareness that, ‘I am the doer,’ for example, ‘I am doing japa (chanting of God’s name or a mantra)’, or ‘I am doing penance (tapa)’, or ‘I am performing rituals (kriyakand)’, or ‘I am doing this and that’, or ‘I am doing samayik, padakmana (Jain ritual of pratikraman)…’, then all these samayiks and padakmana are considered rituals. If just a single samayik were to be done as the Lord had prescribed, then it would suffice. The kind of Samayik that we carry out over here.

That in Which Meditation Remains is of Worth

Questioner: We do samayiks, we do pratikramans, we perform all the rituals, yet the meditation does not remain in that (activity).

Dadashri: If the meditation does not stay there, then of what use is it? If there is dhyan, then it of use and if there is no dhyan, then it is of no use. Where does your meditation remain?

Questioner: It wanders away into worldly life (sansaar).

Dadashri: But, what is it that you like in worldly life? If it wanders away from here, then it must be settling elsewhere for sure, no? In what does your mind (mun) settle?

Questioner: It goes in whatever work I may be doing, or if there is any work at home, it goes there.

Dadashri: Then you should do that work. Wherever your dhyan settles, do that work. What is the point in doing something where your dhyan does not settle? All your efforts will be wasted and nothing will be gained out of it.

Whatever has a Higher Value the Chit Wanders Towards That

Questioner: Every day I make a firm decision (nischaya) that ‘I should perform rituals (kriyas) daily,’ so what comes about from that?

Dadashri: It goes to waste, all that effort goes to waste. Make some effort, but make it such that it is useful and enables you to live better life in the world (sansaar)!

Carry out a samayik in that. In worldly life, raise your children properly, do not scold them, do not fight with them, do not get angry at them; all that is indeed a samayik, isn’t it! Carry out a samayik regarding your children. Carry out a samayik regarding your husband, regarding your mother-in-law, regarding your sister-in-law. Carry out all of these samayiks! What use is there in doing the samayik (of rituals)? If the mind remains in it then it is worth doing the samayik. If the mind does not remain and you do a samayik, then what use is that?

Questioner: But these are daily rituals, so doesn’t it mean that I have to keep performing them day after day?

Dadashri: Yes, but while performing the rituals, if the mind does not remain, then what is the purpose of doing them? The inner faculty of knowledge and vision (chit)should be in place, should it not?

(Pg.17)

Questioner: The chit does not remain in it.

Dadashri: So, what will you do?

Questioner: That is what I have come to ask of you.

Dadashri: Yes, that means this is not dear to you! You do not like this! You like your children and all the other things. In whatever it is that you like, the chit goes there. Remove the value you have placed on your children, reduce it and increase the value for this (samayik), then it will set in order, otherwise, how can it set in order?

If you really want to do a samayik, then do the samayik on repentance only! What should one have repentance for? For all those people you have wrongfully taken money from, repent for that. For all those you have seen and spoilt your intentions for (sexually), repent for that.

Questioner: So then in the samayik I should not recite the Navkar Mantra?

Dadashri: It is by reciting the Navkar (obsessively) that you have obviously ended up in this state! Not even a single Navkar Mantra has been correctly recited. Do you or do you not need to consider who it is that has prescribed it (the Navkar Mantra) to you?

To be Free From Arambha-Parigraha is Samayik

Samayik means to be free from arambha (karma of the mind, speech, and body). To be free from arambha-parigraha (the state as Chandubhai) for an hour is considered Samayik. Though people say the word arambha, but what is it that they understand? They may say samaarambha, but they do not even understand what samaarambha is. Even the great pandit (person well-versed in scriptures) does not understand. Up to what degree is it considered samaarambha, and then, up to what degree is it considered arambha; those degrees are not (even) understood. They just say the words, that’s all. These words are actually scriptural words.

Questioner: Does bondage of karma also happen through samrambha?

Dadashri: Samrambha itself is karma. It is the first karma; it is karma through the mind (mun). Samaarambha is a karma of both the mind and the speech (vachan), whereas arambha is a karma of all three; the mind, speech, and body. And after attaining this Knowledge of the Self (Gnan), if you go ahead and curse someone, (meaning) if you do such an arambha, even then You will not be affected; such is this Spiritual Science (Vignan)! In return for the curse given, since the other person was hurt, You should tell Chandubhai (the reader to insert his or her name), ‘Why did you do such atikraman (aggression towards other living beings through thought, speech, or action)? So now, do pratikraman (exact method of reversal from aggression through recall, apology and resolution not to repeat the error).’ That is all You have to do. You do not have any intent (bhaav) to hurt whatsoever. It is not possible to hurt anyone and attain liberation (moksha), no matter what kind of a Spiritual Science (Vignan) we possess.

(Pg.18)

Questioner: Is it that the binding of karma is less through samrambha (karma through the mind)and more when all the three (karma) come together?

Dadashri: Samrambha is indeed considered less, isn’t it! Samrambha means it is only through the mind. When they come together, then it is considered a much larger karma. That is why the Lord has called it ‘arambha’ (karma which done with the combination of mind-body-speech in a state of ignorance of the Self).

Questioner: If one does karma through the mind, and then stops there, then he doesn’t fall into much bondage, does he?

Dadashri: It does not last long. Just by thinking about it, it dissipates.

Questioner: In the scriptures, one is told to place a limit on his arambha-parigraha (karma of the mind, speech, and body, and possessiveness). So what difference does it make if one places a limit and what difference does it make if one does not?

Dadashri: If one places limits, then the (result of that) karma will be less. If he places limits in this life, then the (result of that) karma will be less in the next life. And in so doing, by gradually placing limits and decreasing (the karma), one progressively develops.

Moksha is Attained Through True Samayik

Questioner: Can one attain the path to liberation (mokshamarg) by doing the dharmadhyan (absence of adverse internal effects that hurts the self and others)via samayik and pratikraman?

Dadashri: Yes, but with the kind that is currently going on, with that samayik and pratikraman, it cannot be attained. These ‘products’ are not authentic. If it were a real Samayik, then you would go to liberation by doing just one Samayik. Right now, it is no one’s fault (dosh), it is the nature of the current times.

Questioner: How can I know whether I am doing the samayik incorrectly? It is in fact done with the assumption that, ‘I am doing the it right,’ isn’t it?

Dadashri: After knowing the Self (Atma), a true Samayik can be done. Until then, a true Samayik cannot be done. Until then, it is a tool to still the mind, a tool to still the body. Those are all worldly (laukik) samayiks! Whereas, the Samayiks (here in Akram Vignan) are of the Self (alaukik) and are meant to still the worldly interacting self (vyavahar atma). Here, after having been given the Knowledge of the Self (Gnan), can You not still the relative self! Without knowing it, how can it be possible? Here, once the Knowledge of the Self has been given, it will continue to make the relative self still. There is a lot of awareness (jagruti) here, whereas over there (in the world; laukik), there is no awareness at all.

How can That Which is Restless by Nature Become Steady?

What people currently believe to be

(Pg.19)

the soul(atma) is in fact the ‘mechanical’ atma. It is not the real Self (Atma), and that is what they are trying to still. Hey, you! This is mechanical; it can never become still!

Questioner: I did not understand that.

Dadashri: This worldly interacting self (vyavahar atma) is the mechanical self. The mechanical chetan (life force)is the one that eats, drinks and breathes. In the Kramic path (Traditional step-by-step path to attain the Self), the mechanical self (atma) is in fact thought to be the real Self (Atma), and the mechanical chetan (life force) is in fact thought to be the Self.

Now if the mechanical atma is considered to be one’s own Self, then when will it all resolve? That is precisely why I say, “The world has not truly known what the Self is. Moreover, that which is not the Self, is precisely where they have claimed, ‘That which does the thinking is the self; that which is moving, walking, talking, working, jumping, laughing, singing, eating, drinking, earning, fighting, sleeping; that is all the self.’ The one who does the samayik, chanting (japa), penance (tapa), religious meditation (dharma dhyan), worshiping in the temple, that is the self; that is what these people say. However, what I am saying is that there is absolutely no Self (Atma) in any of that at all. Now, when there are such big errors in the calculation itself, then how would the daily ledger ever balance?

The mechanical self is restless by nature. Its nature indeed is restless. You would be foolish to try to make it still. This mechanical self cannot become still. After knowing the Self, you should do Samayik.

Questioner: That which does not possess the attribute of stillness, how can it ever become still?

Dadashri: It does not have to be stilled. All that needs to be done is to practice whether the mind remains still or not. Meaning, you just need to observe. When this samayik is done to still the mind, then many a time this body will stay on track, the mind will stay on track. This is just meant to bring about stillness, that is all.

In the Karma That Unfolds, do not Take Garva

The entire world is occupied only in the attributes of the non-Self (prakruti). The entire world is just like (spinning) tops. Actually it is the non-Selfthat makes one do the samayik-pratikraman, and yet he takes it upon himself claiming, “I did it!” Whereas, if one were to ask the Lord, then the Lord would say, “As a matter of fact, you are not doing anything at all.” And that is why,when someday your leg throbs in pain, you say, “What can I do?”

A person may say, “Today I did four samayiks, pratikramans and read the scriptures for two hours.” Oh mooah! (A term used by Dadashri to shake up the listener!) The non-Self makes one do it, yet one claims, “I did it.” If one really were the doer of the samayik, then why doesn’t he do it the next day as well!

(Pg.20)

Whereas the next day he would say, “Today I am not able to do it,” however yesterday he said, “I did it.” That is such a big contradiction! If one really is the doer, then he can never say, “I am not able to do it.” The very meaning of “I am not able to do it,” is that he is not the doer. The entire world is stuck due to such wrong understanding. When one renounces (tyaag), that too, is being induced by the non-Self complex (prakruti) and when one acquires (grahan) that is also induced by non-Self complex. Even practice of celibacy(brahmacharya) is forcibly compelled upon one by the non-Self complex and yet he claims, “I am adhering to the vow of celibacy.” What a big contradiction!

The non-Self complex compels one to do (things) and yet one claims that, “I did it!” And it is due to this that one sows the seed (of karma) for the next life. It is in fact due to unfolding karma (udayakarma) that this happens and yet one claims subtle pride of doership (garva) from it. How can one who takes garva of unfolding karma ever be referred to as a monk (sadhu)? These higher ranking monks (sadhu maharaj) make one mistake, which is that they take garva of unfolding karma. If that mistake is happening, and if only that one mistake is to be eradicated, then one’s spiritual work would be done. All that needs to be taken note of is whether or not the high ranking monk has garva of unfolding karma. Apart from that nothing external needs to be taken note of. If he happens to have any other kashayas (anger, pride, deceit, and greed) then that will do, but garva of unfolding karma should not be there.

Lord Mahavira has said that, “If one does not take garva of unfolding karma, then he will attain my Darshan (vision of the Self).” (One who believes that,) ‘I can indulge in garva of unfolding karma and (still be able) to attain Darshan,’ will never attain it. (On the kramic path) it is the unfolding karma thatmakes (people) do samayik.

The Circumstances do it and one Believes ‘I did it’

What does garva mean? Let me explain it to you. Someone may tell you, “I did four samayiks.” Then at that time, such immense happiness is seen on his face. And if you were to ask him, “How many samayiks did this other person do?” He would tell you, “He is not able to do samayik. He has only done one.” So we can understand that this person has egoism of doing samayik, therefore he is finding faults in others, ‘He only does one, whereas I do four!’

Then if you were to ask him, “Are You the one who did four samayiks?” Then he will respond, “Then who else is the doer? I am the doer, am I not!” That is when we would understand that, ‘He has so much intoxication of the ego (kef)!’ In his mind, he may have all kinds of great notions about himself! Then if you were to ask him the next day, “Tell me, how many samayiks did you do today?” Then he would say, “Today my legs are hurting, so I haven’t done any.” Otherwise he might say, “My head is hurting.” “So

(Pg.21)

yesterday, did your legs do the samayik or did youdo it? Who had done it? If you were the one who did it, then do not use your legs as an excuse. In fact, it was because your legs were all right, your head was all right, your stomach was not hurting, that is why it was possible to do samayik. It is when everything is regular and the circumstances are conducive, that is when it happens.

As a matter of fact, the legs need to be all right, the mind (mun) needs to be all right, the intellect (buddhi) needs to be all right; it is when all those circumstances are conducive that a samayik can happen. Even the ego (ahamkar) needs to be on track. If the ego is not on track at that time, then the work (samayik) cannot happen. If you have decided that, ‘I want to do samayik for a certain amount of time today,’ but your head starts to ache or your stomach starts to ache, then it will not allow you to do even that much. Your frame of mindneeds to be alright. Oh! Even the place needs to be appropriate. If the place is not suitable, even then it cannot be done. Therefore, when all these things come together, then the work happens.

So, in this, why are you taking it all upon yourself? Therefore, it is done by the domain of the non-Self (parsatta), what have You got to do with it? Do you not take it upon yourself this way? It is just that one continues to do egoism, that’s all. Scientific Circumstantial Evidences do everything, however one claims, “I am doing it” and that is indulgence in the pleasure that arises from doership (garvaras)! As long as the habit of indulging in the pleasure that arises from doershipcontinues, worldly life (sansaar) persists. You will have to understand this point, will you not? How long can such baselessness go on?

You are not the doer of the samayik; You are not the doer of pratikraman. It is the unfolding karma (udayakarma) that compels you do it, and yet all these people claim out of ignorance, “I did it. I am doing it.” It is all ignorance (aGnan) that has seeped in.

If one does five samayiks, then he says, “I did five” and takes garvaras in this way. Actually, what one should say is, “It is due to the grace of God that five samayiks were possible.” One should not take garvaras from it.

One who does not do samayik appears wise (without intoxication of the ego), whereas for the one who does samayik,intoxication of the ego increases within the mind that, ‘I have done samayik, I have done padakmanu.’ In that, nothing is achieved. But there is not a single ritual that God has said to do which increases intoxication of the ego. All the rituals are such that they decrease intoxication of the ego. By saying the word samayik, by going to do samayik,the intoxication of the ego should decrease.

Scorn Emerges From Garvaras

Questioner: But one has brought forth all of this with him from birth, has he not?

Dadashri: Yes, one is born with it. However, that awareness does not remain, does it! So he continues to indulging in

(Pg.22)

garvaras. He (the ego) likes the garvaras a lot. The moment he says, “I did four samayiks,” he swells with pride. ‘I have done two, and he hasn’t done even one,’ that is rivalry (spardha). Hey mooah (mortal one), what kind of a person are you? Rivalry even in samayik? Is this a race course? But one does not understand Samayik at all. One does not understand what is considered as Samayik.

He takes pity on the person who does only one samayik. He will say, “The poor fellow, he is not able to do it.” First comes pity (dayaa), then rejection follows. First he feels pity, then scorn (tiraskaar) follows. So it (worldly life) persists as a result of garvaras. That is your own mistake, isn’t it! What can the Lord do in that? That is why Krupadudev (Shrimad Rajchandra) has said,

‘Das varshey re dhara ullasi, mityon udaya karmano garva re.’

‘At the age of ten, the constant flow of bliss arose, the subtle pride of doership in unfolding karma ceased.’

Does anyone understand the meaning of, ‘udaya karmano garva’ (subtle pride of doership in unfolding karma)? Who in India can understand this? It can only be understood after We have explained it.

Unfolding karma means (to understand), ‘This effect(udaya) compels it to happen, I am not the one doing this samayik.’ Then he is not considered to have subtle pride of doership (garva). But these people cannot refrain from indulging in the pleasure that arises from doership (garvaras), can they? Do they taste it or do they not?

Worldly Life Exists due to Garvaras

It is in fact just his belief that, ‘I am indeed doing the samayik, the chanting (japa), the penance (tapa), the yoga.’ ‘I am indeed the Self (Atma) and I am indeed doing all this.’ Now, as soon as the word ‘doing’ arises, from then on it is the ignorance of the Self (mithyathva)! ‘I do (karomi), he does (karosi), and they do (karoti),’ in that one prevails in the ignorance of the Self!

It is due to the indulgence in the pleasure that arises from doership (garvaras) that the intoxication of the ego (kef) continues to increase. Then one’s ego becomes very intoxicated. So now, how can that intoxicated ego ever subside? That kef which has arisen due to illusory attachment (moha), how can that ever subside? Profits incurred are also mandatory (farajiyat) and losses incurred are also mandatory. However, when profits are incurred, he claims, “I earned them” and when a loss is incurred, he says, “God sent it, my stars are not favorable.”

So, one wants to indulgence in garvaras. The indulgence in garvaras is so sweet that it is yearned to be tasted. It is due to this garvaras that worldly life persists. It is not due to alcohol, cigarettes, or tea that worldly life (sansaar) persists, but it is due to this garvaras that worldly life persists. The sweetness of garvaras alone is such that no one likes to let go of it.

(Pg.23)

What happened by taking garva? One’s neck has gotten caught in a noose. Forget about liberation, but one has created hundreds of thousands of lifetimes worth of obstacles towards liberation! It is because one has indulged in the ego of doership (garva)of samayik! Garva of worldly life also arises! One will say, “We went to this place.” Oh ho ho, one even takes garva for going somewhere! And it is as if he has earned a great deal! As if his worries and concerns have vanished! That is called garva.

That is why people have said, “This is a noose around the neck.” To say, “I did this samayik, I did this pratikraman, I renounced” is the noose around your neck. All those pleasures which arose from doership have been indulged in!

A Gnani Purush is Free From Garva

Now, a Sat Purush (Self-realized One) does not have ego of doership(garva); this means that no matter how much peace is given to others through his hands, he still does not have the ego of doership that, ‘I am giving it, I am giving this peace.’ He believes, ‘I am just an instrumental (nimit) in the process, and I am unveiling the bliss of his own ‘home’ for him.’

Therefore, there is no garva for anything. So how can there be any garva if the ego does not exist? There is definitely garva where the ego is present. That is why he (the Sat Purush) does not have garva.

Now, I do not have such garva. I do not have a sense of, ‘I am the doer of any activity.’ It is because people indulge in the pleasure that arises from doership that they are able to live. Currently, even renowned scholars of scriptures live off the basis of, ‘I am doing it’; in the intoxication of that!

In comparison to this indulgence in the pleasure that arises from doership (garvaras), he does not like anything else. He likes garvaras very much. He will say, “I have renounced everything. I have renounced my wife, I have come here having left behind so much wealth, and is all this not for the sake of liberation (moksha)!” So I tell him, “Only you would know the reason. How is one to know which pleasures you still prefer to indulge in? You may not prefer indulging in wealth, but there are many other pleasuresout there, there are many other means to attain glory.” As long as a person indulges in garvaras, he should not talk about liberation.

If you were to pour five to seven buckets of water on a drunk person, would his intoxication subside or not subside? Then the poor man will say, “Sir, there is no one as foolish as me. I do not understand anything. Sir punish me if you want to, but grant me something!” Then I would grant him liberation first, because he would be considered worthy of liberation. This is all the worthiness one needs to attain liberation!

The Soul is the one Thing Worth Knowing

Just as when a tired person sits

(Pg.24)

down to rest, that does not mean he is going to remain seated forever, does it?

Questioner: No.

Dadashri: That is how this is. This Samayik is like sitting down to rest. As a matter of fact, this machinery runs day and night and these (mahatmas; Self-realized ones in Akram Vignan) continuously remain in Samayik! Not even a single moment is spent outside of Samayik. Sitting with wife and children at home in the midst of worldly life, they continuously remain in Samayik!

And the Self, itself, is Samayik. All these other samayiks are vyavahar samayiks, (relative samayiks; samayik done with doership). Vyavahar samayiks are to be done for the purpose of attaining the real Samayik. This vyavahar samayik should have been given by a true Purush.

Questioner: What is the definition of true Purush?

Dadashri: A true Purush means, say for example, the collector of the Thane district (city near Mumbai) has written an order for you that this much land has been given to you. Now he is actually a collector, but what would happen if that order was written by someone who is not a collector? The former would be a letter that has been signed and sealed at the bottom by the collector. But what if it is not from a collector? That order would not be valid. It would not work. Similarly, in this way all these ‘collectors’ prescribe samayiks, they are not true Purush (Self-realized person).

So if there is anything worth knowing in this world, then it is the Self(Atma). And there is hardly one or two people (Atma Gnani) in this world who know the Self. Therefore, no one is able to know the Self. People are certainly able to know everything, but they are not able to know the Self! For the one who knows the Self, attaining absolute Knowledge(keval Gnan) will not take time.

The Self can be Known From the Gnani

Now, if a person comes to know that Self from the Gnani Purush, then the Self is attained, otherwise, it is not possible to attain the Self at any time. The Gnani Purush has Seen, Known and experienced the Self, and He only prevails in a state as the Self (swarupa)! Therefore, if one is to Know the Self from such a Gnani Purush, then his spiritual work gets done.

When one sits to attain that Self from the Gnani Purush, then through the Samayik of the Gnani Purush (a scientific process of 48 minutes wherein the Gnani graces the seeker and imparts the Knowledge of the Self), all demerit karma (paap) are burnt to ashes. And it is only when demerit karma are burnt to ashes, that the Self comes into one’s awareness (laksha), otherwise it will not come into one’s awareness. That awareness prevails forever; otherwise nothing in the world can be remembered forever. Perhaps it will be remembered for a while, but will soon be forgotten.

(Pg.25)

Through Unity, Faith That Happiness Lies in the Self Arises

Questioner: It is only if I do samayik that I can develop concentration(ekagrata) or meditation (dhyan), isn’t it? If I do not sit to do such activity, then how can meditation develop? So if it is said that such activity is important, then should I attend to ekagrata in meditation first?

Dadashri: Withawareness of the pure Soul (Shuddhatma), if Samayik and dhyan exists with the unity of all three, then it is useful. If there is unity of the mind-speech-body, then it is useful, otherwise, everything is useless. So many such (samayiks) have rendered useless and done incorrectly!

Questioner: So shouldn’t I sit to do samayik at that moment?

Dadashri: What has the Lord referred to as Samayik? What is considered to be the greatest Samayik? The pure Soul is considered to be Samayik. The awareness as the pure Soul is shukladhyan (the meditation that is the constant awareness of ‘I am pure Soul’), and that itself is a continuous Samayik. Here (in the Akram path), there is continuous Samayik. There is shukladhyan, there is awarenessof the pure Soul. Henceforth, no other meditation needs to be done. These others have people do all sorts of meditation, that is all intoxicating. It is all harmful.

All you need to do is determine whether the awareness of, ‘I am Chandubhai’ or ‘I am pure Soul’ prevails.

Questioner: It is that‘I am pure Soul’.

Dadashri: That itself is continuous Samayik. And for us, Samayik even carries on during sleep. Otherwise, all those other samayiks are just practices. Through practice, one is to find out whether there is happiness (sukha) in the self; that is what that samayik is for. Initially, faith (shraddha) does not set in. Faith does not set in that there is happiness within. Though one is involved in worldly happiness, samayik is there to set the faith within. Furthermore, only if the mind-speech-body are in unison will the work be accomplished, otherwise it will not be accomplished. Therefore, when the mind-speech-body set in alignment, then happiness prevails within. Then one comes to believe that, ‘I have not eaten anything from outside, not drank anything, not indulged in anything through the five senses, yet happiness still arises from within.’ Therefore, one establishes faith that there is only happiness within the self. Somehow or another the level of his belief as the self develops. In this way, gradually the right belief (samkit) unveils. If the four anantanubandhi kashaya (the most intense type of kashaya; anger-pride-deceit-greed, which leads to infinite bondage and births and obstructs Self-realization) shatter, then right belief unveils, otherwise it will not unveil.

So in worldly life (in the traditional step-by-step path to Self-realization), steps are to be gradually taken to move forward in this way. Faith sets in the self as one experiences some happiness such that,

(Pg.26)

‘I have been wasting my time and energy getting involved in family matters.’ That causes him pain (dukha), while in the other (samayik) he experiences happiness. Therefore, faith in the self becomes stronger and increases. Faith in the self increases tremendously, does it not? Have you now realized that there is happiness within the self?

Questioner: Yes, I feel that, but only a little.

The Samayik of the Gnanis on the Kramic Path

What is considered as samayik? This existing worldly (vyavahar) samayik is considered samayik. And beyond that, what is considered to be the samayik of Gnanis onthe Kramic path? When there is oneness of all three; the one who meditates on the object (dhyata), the object that is to be meditated upon (dhyeya), and the meditation (dhyan);that is considered to be samayik. In the samayik of Gnanis they consider the pure Soul as the object to be meditated upon. He, himself, becomes the one who meditates on the object, and he sets his meditation on it; that is referred to as samayik. In the samayik of those Gnanis, the pure Soul has to be placed as the object that is to be meditate upon,and he, himself, is the one who meditates on that object. If he, himself, resides as Chandubhai and he is also the one who meditates upon the object, then what is the object that is to be meditate upon?

Questioner: The pure Soul.

Dadashri: The pure Soul; one would only be able to meditate on the words. Oh, the Gnanis (of the kramic path)! It is not about the real Self. The person (understands) the pure Soul through words. So, they (know) the word God (Brahma), the word soul (atma). He sets his internal concentration on, ‘I am this, I am not Chandubhai. I am just like what the Gnanis say; I am such a Seer, I am the soul.’ That is how he sets his meditation. He focuses on the word pure Soul by however much he knows the word, by its intrinsic properties (gunadharma). All the intrinsic properties are not disclosed within the scriptures. However, as many have been known, those are set as objects that are to be meditated upon, and then he, himself, continues tomeditate on them. He, himself, is the one who meditates upon the object (dhyata), the other is the object that is to be meditate upon (dhyeya), and the two get multiplied. And with the combination of these two, when worldly life is forgotten, and one becomes engrossed (tanmayakar) in the object of the meditation, then that is considered the meditation (dhyan). When the two of them come together, the meditation (through the ego) arises; concentration arises. At that time, the connection of the two is what they refer to as dhyan. When that connection breaks, it is said that the meditation has been diverted. If the connection is intact, then the dhyan is considered to be intact. If that remains for forty-eight minutes, then it is referred to as samayik.

That is Referred to as a Gnan Samayik

The ultimate type (of Samayik) is

(Pg.27)

when one who is meditating (dhyata), the goal (dhyeya) of meditation, and the meditation (dhyan) are in unison; then Samayik happens. These people do samayik, yet it is worldly samayik thatthey do. This is all referred to as aGnan (ignorance of the Self) samayik.

AGnan samayik means not to let the mind-speech-body stray outside (a predetermined circle). However, that (Samayik) is correct, it is a state free from mental, physical, externally induced suffering, and that is bliss(samadhi)! When do all three, mental retention (dhaarna), meditation (dhyan),and a state free from mental, physical, externally induced suffering (samadhi)arise? It is when the one who meditates on the object (dhyata), the object of meditation(dhyeya), and the meditation (dhyan) are in unison. The worldly samayik is referred to as mental retention, while this (Samayik of the Akram path) is not considered mental retention; this is considered to be exact.

So there, if he meditates, then he starts to become that form. Ultimately, as he becomes that form, the energy gradually increases. So he has to meditate every day, and it has to be done in solitude! And on top of that, just the way our Vitaraag Lords(absolutely enlightened Ones) stood, they stand in such a pose, a standing posture of meditation(kayotsarga dhyan)!

Kayotsarga Dhyan is Samayik

How many meditations have you done in the standing positions (kayotsarga dhyan)?

Questioner: None at all.

Dadashri: Have you understood what kayotsarga dhyan is?

Questioner: Renunciation of the body.

Dadashri: The words, ‘renunciation of the body’ has been written, but renunciation of the body, speech, and mind should be done.

Questioner: What is kayotsarga actually?

Dadashri: What is the name of your file number one?

Questioner: Chandubhai (reader is to insert his or her name here).

Dadashri: Chandubhai. Can you visualize Chandubhai before you? Just close your eyes. (When) You close your eyes; can you visualize Chandubhai before you?

Questioner: Yes.

Dadashri: That is kayotsarga. To remain in this state for an hour, that is considered to be kayotsarga. But on the kramic path, it is not possible to remain in that state. While doing this one ends up falling asleep. So, what does he do? Wherever there are large rocks, he climbs up and stands on them. One can only do it if he stands with the fear that, ‘If I fall, then I will die,’ otherwise he will fall asleep. Certainly, he cannot remain in kayotsarga, can he! As long as the Soul (Atma) has not been completely Known, it cannot manifest. Therefore, in any way possible, he keeps doing kayotsarga.

(Pg.28)

The Five Agna is Samayik

Questioner: I have been doing the kayotsarga for a long time in the way you describe it.

Dadashri: No, kayotsarga is your activity in accordance with resolve(niyam). What I am saying is, “You should constantly See Chandubhai. That is the essence of our Science (Vignan). All that should be Seen is, ‘What Chandubhai is doing, and what he is not doing’. So, what mistake will there be in this? You should simply See this.”

This (Seeing) is the very best. It is referred to as kayotsarga, but people do not understand that. The Gnani Purush (One who has realized the Self and is able to do the same for others)knows that the Self has been awakened, and that you are doing all of this in the presence of the Self. You are doing it through the relationship as the Knower (Gnata) of object to be known(gneya).

In fact, Chandubhai keeps doing this samayik all day long. The Self is Samayik. For whomever the awareness (laksha) of, ‘I am the Self,’ prevails; that is indeed Samayik. To settle with equanimity is Samayik, to See the real-relative is Samayik. My five principle (Agna) are all in the form of Samayik.

The State in Which the Mind is not Disturbed is Samayik

Questioner: What is it that actually has to be done inpratikraman (to apologize), pratyakhyan (to resolve not to repeat the mistake), alochana (to confess) and samayik?

Dadashri: How long does ‘Dada’ remain in your visualization?

Questioner: Most of the time.

Dadashri: Continuously? Does it move away a bit at times?

Questioner: Yes, that happens.

Dadashri: It moves away. The state in which the mind (mun) does not move away for an hour is referred to as Samayik. (During that time) The mind does not get pulled away to feed elsewhere. And if you are able to keep Seeing this ‘Dada’ (visualizing Gnani Purush Dadashri at various levels, from the gross to the subtle), then it will burn all your demerit karma to ashes. After establishing nididhyasan (when Dada is Seen continuously within) then all demerit karma gets burnt to ashes. If some are left over, then they will finish off early in the morning. And that is what needs to be done every night. That is the only meditation (dhyan) that needs to be done at night; nothing else needs to be done.

Questioner: But people say, “I am going to do samayik,” so this way they run off to the temple (mandir) or derasar (Jain temple) and start doing it there. So what should be done?

Dadashri: So that samayik is a different type of samayik, so that means…

Questioner: It is like turning the beads of a rosary (mala).

Dadashri: Yes, it is like ‘market material,’ cheap material and what should

(Pg.29)

Samayik be like? (But) It is better than not doing anything.

Questioner: But its true meaning is the other…

Dadashri: What are those (people) going to do? (Upon saying,) “I want to do samayik,” one comes under a psychological effect. If one were to reply, “Very good,” then that gives rise to a better effect. Then a boundary is created naturally such that, ‘Nothing should be remembered today.’ Now the shop which one tries to forget, that is the very first slipup that happens within. However, the decision that one has made, the fact that he has made it, has made the intent, that is considered a great thing. All the other effects set in because of one’s weakness, what can the poor fellow do about that? What is his fault?

I tell God, “Dear Lord, he sat intending to do it, but now if everything else seeps in, what can he do about that?” He does not have any soldiers; he does not have any other tools. And the Knowledge of the Self (Gnan) that I have given is (with) soldiers, therefore nothing seeps in. Dada remains (with You) for twenty-four hours, does He not?

Questioner: But during that entire hour or forty-eight minutes …

Dadashri: Samayik is an hour long. So how should it start? Set your goal (dhyeya) on any one thing. Keep your mind on any one thing. Initially, people would read a book and do a samayik, a religious book. The samayik goes very well while (reading) a story about bandits, but that is a samayik which will cause you to slip. If the mind (mun) remains in religious books, then understand that the samayik has gone well. If the mind wavers the next day, then you should pray to God that, ‘Lord, let me complete this much. Let me do this for an hour. It is not being done properly even by reading, it is not staying on track.’ Now, from the point where one would read, all the way to (finally) sitting without having to read, or having no (thoughts) arise. Errors may happen in that, but by continuing to do so, one progresses forward. One’s samayik reaches the level where whatever one has decided internally, his mind does not wander outside of that for an hour, and it remains so without any effort, naturally; then that is samayik. For me, Samayik remains constantly for twenty-four hours and it also remains for you. Without Samayik, there is no peace even for you! I have given the understanding of samayik from the initial to the ultimate level.

Concentration is Needed During Samayik

Questioner: Dada, but I can never do the samayik that you are saying to do.

Dadashri: You should do a samayik on, ‘I cannot do it, I cannot do it.’

The only thing the Lord asks is whether You were focused (ekdhyan) or unfocused (beydhyan). Yes, it was not unfocused. You were focused on, ‘I can’t do it,’ and the other person was focused on, ‘I can do it.’ There are no other issues. It is one and the same thing, whether you look at it this way or you look at it that way. If you were to turn and face this

(Pg.30)

way, then your back would be on this side; and if you were to turn around and face the other way, then your back would be on the other side. So I even permit the, ‘I cannot do it’ also. But if I were in your place, then I would have sat down a while ago and started (a samayik on), ‘I cannot do it, I cannot do it.’ Therefore, all the obstacles go away. The obstacles would say, “We cannot conquer him. He has turned his direction.” If one direction does not work out, then I simply turn the other way. Then if I go forward in that direction, and something else comes in the way, then I turn the other way. I keep on changing directions.

Therefore, all this is one and the same, but it should not become unfocused. During that time, it should not be the case that you remember your home. ‘I cannot do it; I cannot do it,’ that should be the only meditation (dhyan). All of Dadashri’s hair are grey, while for some people, in their visualization, they may see them all as black. There is no problem with that. What is of use to us? Whether it was meditation with concentration (ekagra dhyan) or not. When can it be considered meditation (dhyan)? If one concentrates, then only one thing (is seen). Whereas when these people recite the Lord’s name, “Rama, Rama, …” that is not meditation. Whereas this other is ‘Dadayi’ dhyan (Dadashri refers to meditation of Samayik of Akram Vignan.) That is in fact a wonder!

During Unfavorable Circumstances Bring a Solution With Gnan

Questioner: After attaining the Knowledge of the Self, during Paryushan (the most important Jain religious observance of the year)can I go to the upashraya (Jain monastery) to settle that file?

Dadashri: You can go. What is the problem in going?

Questioner: There is no problem, but I don’t feel comfortable there. I had gone there today and could barely sit through for an hour.

Dadashri: It is such that, if you have to go due to societal pressure, then go once in a while, but keep Seeing pure Soul in everyone. Keep on Seeing pure Soul again and again.

Questioner: Yes, I did that, and when the Maharaj Saheb (high ranking monk) was giving a lecture, there also I saw the pure Soul.

Dadashri: Just because you are in a fix does not mean that you should waste your time. Such dilemmas may arise. You should See pure Soul and pass an hour in this way. Such a Samayik should be done there.

Do This Pure Samayik According to the Agna

What does it mean to do Samayik? You have been given these two viewpoints. When you are on your way to the vegetable market, See the pure Soul (Shuddhatma) within everyone; there may be a donkey, a bull may be passing by, other things that pass by, cows, goats, and all living beings. As you go around, See with the Agna (five

(Pg.31)

directives that preserve the awareness as the Self in Akram Vignan) on your way there and on your way back. Now, say someone in the family tells you, “Go and buy some vegetables.” So you go out walking to get them. It (the commute) did not cost you anything, and what other benefit did you get? You followed Dada’s Agna. The third benefit is that you did a Samayik. And what was the fourth benefit? As a result of the Samayik, samadhi (a state free from mental, physical, and emotional anguish) arises. So follow all the Agnas. At least spare an hour for this! Can you not do that? Do Samayik for an hour with the divine vision as the Self(divyachakshu). The extent to which one follows my Agna is certainly how much he earns a part of My grace (rajipo).

Here (on the Akram Path) it is not required that you must sit down and do this. You may run or jump around, there is no problem with that, but continue to See (the pure Soul) and remain in my Agna. For this type of Samayik I have not asked that you sit still. This current time cycle is such that it is not possible for one to sit still. It becomes very difficult to sit still. That is why I tell you, “(Do) whatever suits you.” I have given you that which is simple and straight forward, you have tried this for an hour, have you not? Have you tried it?

When you go to buy vegetables or when you go out, at that time you should keep on Seeing (pure Soul within everyone) as you go along. And then (come back) continuing the same activity. So by continuing to See the(relative) and real; the worldly interaction (vyavahar) and the Self (nischaya), You will See it (as separate). Now the relative is seen without effort with these physical eyes, while the real can be Seen with the other (divine) eyes. When this is Seen for an hour, then Puniya Shravak’s (a strong follower of Lord Mahavir) Samayik is achieved. Now there is no need to carry out the worldly samayik. When you come into the realm of the Self it means that, that itself is Samayik, and you will continue to prevail as the Self, you will not be able to forget it even for a moment. It will come into memory on its own. You do not need to recall it. If it has to be recalled, then it may get forgotten again, it could be completely forgotten (vismaran). This just arises on its own, naturally. Once the exact manifestation of the Self(sakshatkar) has been attained, then it will constantly remain in awareness (khyaal) that, ‘I am pure Soul.’ Pure Soul the constant effortless meditation as ‘I am pure Soul’ (shukladhyan) will arise; however for you, it will be the first stage of shukladhyan that arises. The first stage is an indistinct experience of the Self (aspashta vedan), not a distinct experience of the Self (spashta vedan). (Yours) is an indistinct experience and mine is a distinct experience while the Lord has absolute Knowledge of the Self(keval Gnan); (which is) the third stage. The fourth stage is liberation of the Soul from the cycle of birth and death (Moksha). It is not so far off now, as long as you do according to what I say. Therefore, it is necessary to understand this much.

~ Jai Sat Chit Anand.