Table of Contents

May 2010 - Dadavani - English

EDITORIAL

The path of moksha obstructed due to kashaya

How can one experience bliss?

In search for pleasure

What is called kashaya?

The foundation of kashaya is ignorance

Our own kashayas are our enemies

Illusion is the cause of kashaya

Whose domination?

True nishkam karma

One can find peace through a true preacher

Religion is that which dissipates kashaya

That which brings forth a result, is called religion

That which produces instant result is religion

Absence of kashaya is vitarag religion

Freedom from ignorance is moksha

The path of attaining moksha

How can a sadguru be recognized?

How much weakness is acceptable?

Kashaya can leave through Gnan

Qualities of a Self-realized being

The food of kashayas: anger, pride, deceit, greed

Suspicion-free about ‘I am Chandulal’ for countless past lives

Worldly life runs under the control of kashayas

Ignorance results in wandering life after life

What goes along with the Self?

New account according to the balance-sheet

The science of karma

Knowledge of the reality

The fault is of the sufferer

One is seen at fault on the basis of kashaya

Stop kashayas with a lie!

Untruth better than kashaya

Material development and spiritual development

Kashayas are not developed there

Otherwise one will not even think about moksha

One gets according to account of vyavasthit

That which is charged will get discharged

There the solution is pratikraman

Let no one be hurt through us

Veils of ignorance can only be destroyed with the right vision

Anantanubandhi kashaya

Apratyakhyan avaran kashaya

Pratyakhyan avaran kashaya

Sanjvalan kashaya

The spiritual stages

The sixth to the ninth gunasthanaks

Unawareness is due to kashayas

Kashaya is not in our control but pratikraman is

Settle the account of karma that was bound in ignorance by seeing

Total absence of any kashaya

Bliss when the ego melts

This is how the energies of the Self manifest

www.dadabhagwan.org

May 2010 - Dadavani - English

The path of moksha obstructed due to kashaya

EDITORIAL

People are trying to attain pleasure, peace and bliss in the life but why they do not attain true pleasure or bliss? The whole world is in kashaya. Kashaya means anger-pride-deceit-greed, all these are weaknesses. That which hurts the self (atma) is all kashaya. They do not like kashayas but they are entrapped by them. Everyone is under the control of kashaya. So then how can one experience real pleasure in life?

Absence of kashaya is verily bliss, that which makes one forget the world is called the bliss of the Self. Anger, pride, deceit, greed, attachment abhorrence, cause a veil that comes over the Self and thus prevents the bliss from being experienced. Your kashayas are your own inner enemies. There are no other enemies on the outside. And those inner enemies are what are killing you; nothing on the outside is hurting you. Our kashayas are the real culprits. Just because of kashaya, a human being feels stress and that is verily why one is not able to experience true pleasure.

Vitarags define the state of decreasing kashayas as religion and a kashaya-free state as moksha. The cause of kashaya is illusion. And the illusion has arisen due to ignorance of the Self. ‘I am the doer’ and ‘I know’ in combination is due to illusion, which gives rise to anger-pride-deceit-greed. This is how the weakness has arisen. The basis of kashaya is ego and because of ego this world has arisen. If ego leaves, then not having support, kashayas fall away.

Freedom from ignorance, ego, is called moksha. You can attain freedom only through the One who is free himself. One can become free from kashayas only when such a Gnani Purush who is free from all the kashayas (anger-pride-deceit-greed)-vishaya (sexuality), removes your devotion to the worldly pleasure pursuits, and places that devotion into the Self (Brahma) and makes you brahmanishtha (established as the Self). Gnan is that which gets rid of your anger, pride, deceit and greed. But the question would arise that, is it possible to attain such Gnan in this current time cycle (era)? Yes, it is possible to attain Atmagnan in just two hours through the Gnan of absolutely revered Gnani Purush Dadashri. And one can experience bliss of the Self.

Charge kashayas dissipate after attaining the knowledge of the Self and discharge kashayas remain. By remaining in Agna, one has to settle this with equanimity. As the lifeless (discharge) ego dissolves, one experiences lack of kashaya. And eternal bliss starts to manifest.

In this compilation of the liberating speech of Dadashri, we will attain the right understanding regarding what is kashaya, causes of kashaya, food of kashaya, types of kashayas, how can we become free from kashaya, and how can we experience bliss by following Agna with awakened awareness against kashaya. Our ardent prayer is that these keys will help a spiritual practitioner to rise higher in the path of moksha by making spiritual effort to become free from the effects of kashayas.

~Deepak Desai

(Pg.2)

The path of moksha obstructed due to kashaya

How can one experience bliss?

Questioner: How can one experience true bliss (anand)?

Dadashri: True bliss (anand) can never be experienced by an external method, a relative method. One needs the senses and the sense organs (indriyas) in order to experience worldly, relative pleasure but the five senses are not necessary to experience the real bliss of the Self. On the contrary, the sense organs and their signals obstruct this bliss. True bliss is eternal. If the pleasure is dependent on anything then that pleasure is of the non-Self complex (pudgal). Dependency means to receive something in return; pleasure is received from objects of sense pleasure; from being appreciated, praised and recognized; from gratifying greed – these are all pleasures of the non-Self complex, they are projected in imagination. True pleasure is called bliss (anand), and it is that which makes You forget the world; that verily is the bliss of the Self. Pleasure should be such pleasure for which you do not have to resort to making efforts and solutions (nirupaya). There should be free and independent (mukta) bliss.

There is a tremendous amount of bliss of the Self lying within, but that bliss has ceased to express. Anger, pride, deceit, greed, conflicts, attachment, abhorrence, that happen, cause a veil that comes over the Self and thus prevent the bliss from being experienced. For the length of time a mustard seed can sit on top of a bull’s horn, if One tastes the bliss of the Self for that length of time, then that bliss will not leave because it becomes established in One’s vision (drashti). Real pleasure—bliss remains constant; it does not change. There is contentment in it. This bliss is indescribable.

The absence of anger, pride, deceit and greed is verily the bliss (anand). Worldly pleasure is the pleasure of (moorchha) loosing the awareness of the self; it is like the intoxication of drinking brandy. The world has never seen true pleasure. The pleasure people have experienced is tirobhavi (superficial, without taste). In bliss, there is no boredom or mental fatigue.

Real pleasure—bliss is attained here around the Gnani Purush; bliss that heals all the scars from their infinite past lives. Worldly wounds do not heal otherwise. While one wound is healing, five new ones are created. The bliss of the Self will heal all the wounds and You will experience freedom from those wounds.

In search for pleasure

Questioner: I am looking for the Self.

(Pg.3)

Dadashri: Only a rare person can find the Self. Not all living beings look for the Self. What are they all looking for? They are all looking for pleasure; no living being likes pain. Whether it is the tiniest of insect or whether it is a man; no one likes pain. Now they all do have pleasure but they are not content. What is the reason for that?

The pleasure they have is not real pleasure. True pleasure is that which once you experience it, there will never be any more pain. Everyone is looking for that kind of pleasure. The experience of this pleasure in human birth is called moksha – freedom from all forms of suffering (first stage of moksha). Then (the ultimate) moksha happens when all one’s karma come to an end. But the first stage of moksha should happen here (in this life) only.

Kashaya (inner weakness of anger, pride, deceit and greed) should not happen. Do you experience any kashaya?

Questioner: Yes, I do.

Dadashri: Do you like kashaya?

Questioner: I do not like them but they do happen.

Dadashri: Kashaya verily is pain. The whole world is in kashaya. They do not like kashayas but they are entrapped by them. Everyone is under the control of kashaya so what can the poor people do? They want so much to not get angry and yet inevitably they get angry.

What is called kashaya?

Questioner: What is kashaya?

Dadashri: That which hurts the self is all kashaya.

Kashaya means that which keeps hurting and creating restlessness within the self (pratishthit atma- the self that believes ‘I am Chandubhai’). Attachment-abhorrence (raag-dwesh), anger-pride-deceit-greed (krodha-maan-maya-lobha); all these give pain (dukha). That is verily called kashaya.

Questioner: If attachment (raag) does not hurt the self, then why is it called raag kashaya?

Dadashri: Raag does not hurt the self, but it is a seed for kashaya. A large tree grows out of that.

Attachment (raag) is the sowing of a seed which will produce results. What results will it produce? The result will be kashaya. Abhorrence (dwesh) is the beginning of kashaya. Therefore, when the result comes, it will give rise to dwesh. At the moment, because there is raag, that is why it appears sweet.

The foundation of kashaya is ignorance

Questioner: What is the basis on which these kashayas exist?

Dadashri: It is based on ignorance of the Self (agnan).

Ignorance of the Self is the base of all these. All puzzles are solved when that ignorance goes away. Ignorance goes away when ‘we’ make you understand the Self. Kashayas begin to shed as ignorance leaves, and thus attachment-abhorrence (raag-dwesh) leave. Then the non-Self

(Pg.4)

complex of thoughts, speech and actions (prakruti) begins to fall off. Is this not an easy path?

As long as ego is there, ‘I am the one, I am the one’, not a single one of the anger-pride-deceit-greed quartet, can die.

The interference is due to the ego only. This worldly life is perpetuated because of ego only. Anger-pride-deceit-greed are dependent on ego only. If ego is not there, anger-pride-deceit-greed may be there, and yet is not there. Because, the foundation of kashaya is ego and the ego that is there is also founded on something else. The root cause is ignorance (agnan). But the ignorance, which for sure is, has spread throughout the world. Therefore, what is the base of anger-pride-deceit-greed? Ego. What is the foundation of the world? Ego! If ego is removed, anger-pride-deceit-greed can’t do anything. They all become lifeless.

Thus, after attaining this Gnan, ignorance vanishes. Therefore, ego has vanished. Therefore, anger-pride-deceit and greed don’t happen, and if they do happen, ‘You’ see them. Once You ‘see’ them, they don’t happen to You. This is because they can’t happen to ‘seer’. If the holi- (the Holi festival celebrated on the full-moon day of Falguna; ceremonial bonfire of firewood and roasting whole dried coconuts, along with spraying of friends and family with bright multiple colors) is burning outside, do the eyes burn? Thus, the seer doesn’t get burned. And the one to whom this ego happens, anger-pride-deceit and greed are with the ego and the eyes will get burned there. This is because he is not the seer there. He is the doer-owner of ego.

Questioner: If One becomes a seer, he becomes separate?

Dadashri: Yes, he becomes separate. When the mind is filled with anger and the ego gets involved in it, it is called as anger (krodha), otherwise it is called only irritation (gusso). ‘I’ have removed the ego of ‘everyone’. Anger-pride-deceit-greed can’t do anything to ‘these’ people (mahatmas – those who have received Gnan of Akram Vignan). Their kashayas have become baseless and once they have become baseless, they fall off.

Our own kashayas are our enemies

Your kashayas are your own inner enemies. There are no other enemies on the outside. And those inner enemies are what are killing you; nothing on the outside is hurting you. Our kashayas (anger-pride-deceit-greed) are the real culprits.

Anger-pride-deceit-greed will not let one be at peace even for a moment. There is constant distress and inner turmoil. Have you ever ‘seen’ that? Have you ever seen a fish out of water in distress? Such is the state of humans, without being dragged out of their environment. They are stressed at home, stressed at the work place; whole day they are under stress. Now how much bliss (anand) there would be if all that stress went away? Look, how wonderful words come out of us, now that all the stress is gone from us. The world will continue to experience nothing but constant stress and turmoil. Look at this man, his stress does not even stop, even when he is having a wonderful meal. Now tell me, is that not a wonder how one lives despite

(Pg.5)

all this stress?

Illusion is the cause of kashaya

As long as one is under the illusion (bhranti, maya), temporary (non-Self; relative) and the eternal (the Self; the real) are one for him. What does he do when that happens? He will say, ‘I know this and I am doing this.’ So he speaks about the natural state (dharma) of both, as combined state (dharma) of the temporary and the eternal, and to speak as if both are one is the illusion. Then one says, ‘I am Chandulal.’ Despite being eternal (the Self), he says ‘I am Chandubhai’ due to lack of awakened awareness. What is the reason? It is because the eternal and the temporary have become combined, they have become one. And illusion has arisen because of this. And what does one do in the illusion/wrong belief? ‘I know it, and I am the doer’, and thus the weakness of anger-pride-deceit-greed have arisen.

As long as there is anger-pride-deceit-greed, one has not known anything, only weaknesses are there. It is only considered that you have known, when all weaknesses leave.

Questioner: But that illusion (bhranti) has been created by the eternal (Self), has it not?

Dadashri: No one has created that, the Self, the eternal, does not do that. It has arisen scientifically. No one creates the illusion.

Whose domination?

Questioner: In human beings, the temporary (non-Self) and the eternal (Self) are together. Whatever conduct there is, it is of the eternal, no? That is because the eternal dominates, is that right?

Dadashri: There is absolutely no domination of the eternal. Even the conduct is not of the eternal. This entire kingdom is of the temporary. That is why ‘we’ make the division between the temporary (non-Self; relative) and the eternal (The Self, real) for You. When ‘we’ destroy the sins (paap), the separation between the relative and real happens. Then the Self remains the knower-seer (gnata-drashta). So then the eternal element returns to its original nature and the temporary remains in the activities. This temporary (the non-Self) does not have the attribute of knowing. Feeling or such attribute is in the temporary (non-Self). Then the non-Self remains in the activities, while the Self remains the knower-seer.

True nishkam karma

Questioner: How does nishkam karma (action performed without any expectation for its fruits-rewards) bind karma?

Dadashri: When a person does nishkam karma with the belief of ‘I am Chandubhai’, there is binding of karma. Doing such karma makes the worldly life run smoothly. Actually true nishkam karma cannot be done without first knowing ‘who am I’. How can nishkam karma be done as long as there is a presence of anger, pride, deceit and greed?

One believes he is doing nishkam karma when the doer is someone else. Whatever activity he does, is all discharge. To believe ‘I am doing nishkam karma’ is itself bondage. As long as there is a

(Pg.6)

doer of nishkam karma, there is bondage.

What is the definition of nishkam karma? You have your own income, you receive income from your farm and plus some from the printing press you have started. Now you estimate an income of twenty to twenty-five thousand a year from all this but when you get an income of five thousand, you will feel as if you made a loss of twenty thousand. What if you had no expectations to begin with? Nishkam karma means to do everything without expecting anything in return. Lord Krishna has given people a very wonderful thing but it is not possible for anyone to attain this, is it? Humans do not have such a capability. It is very difficult to understand nishkam karma precisely. That is why Lord Krishna had said there might be just one person or so who would understand the subtlest meaning of the Gita.

One can find peace through a true preacher

Questioner: I want peace in my life, how can I get that peace?

Dadashri: You will find peace if you find a true preacher (updeshak). Whom can you call a true preacher? It is the one who has no restlessness within him; absolutely no weakness of anger, pride, deceit and greed; the one who accepts or takes no money, the one who does not have thoughts about money or sex. This is where you will find peace. How can there be peace anywhere else?

Dharma (religion) is where there are no conflicts and there is increasing peace. People practice so much religion and yet their weakness of anger, pride, deceit and greed still remain. What do you think? Should there not be a decrease in their inner turmoil? Should their clothes not become cleaner if they use soap? Therefore these are not the true paths.

Religion is that which dissipates kashaya

The nature of anger, pride, deceit and greed (kashaya bhaav) is such that they will not decrease. Rather, they keep increasing within. They will not decrease by one’s own efforts. They will decrease through religion (dharma) as defined above. Where will one attain such a religion? From a Gnani Purush. It should be a religion certified by the Gnani. Thereafter, use of just two words of the Gnani Purush, words that are laden with the energy that brings exact results (vachanbud), words that awaken and maintain awakened awareness (jagruti), will shatter the veils of ignorance to release tremendous energies from within.

That which brings forth a result, is called religion

What is the definition of dharma (religion)?

That which reverts to its original nature (dharma) and then brings forth result, is called religion. That means it takes hold within and decreases the kashaya (anger, pride, deceit and greed) within.

That which brings forth results is religion (dharma). That which does not bring forth a result is not religion (adharma).

What is the result? Religion decreases one’s kashayas. They become lighter, lesser

(Pg.7)

and ultimately they leave. As they decrease and lessen, one’s inner energy and bliss increases. One becomes aware of the amazing inner energies that express. Where did all these energies come from? That is dharma (religion). If not, the spinning toy (term Dadashri uses for the plight of the human being who enters one life after the other by creating karma through ignorance, the analogy being the spinning top which stops spinning at death) remains the same until the time of death (nanami). How can one call that religion?

What does it mean ‘to become the religion and then bring forth result’? What result is to be expected? Is it to learn how to take a vow, discipline, penance? No, none of these. It means to be rid of anger, pride, deceit and greed (kashayas). To be rid of these kashayas is called dharma (religion). Then some say, what about these daily (worldly) introspective periods (samayiks), meditation sessions (dhyan), listening to discourses (pravachans)? Is that not religion? The Lord says, no that is not religion. Religion does not exist in (such) samayiks (introspection) etc. Religion exists in the expression of meaningful results. Religion means that which eradicate kashayas and their intents. These kashaya bhaavs cannot be killed even if one tries to; they cannot be peeled away no matter how much one tries to do so. They are very resistant to eradication.

When the religion attains its final and full result, then one becomes the embodiment of religion (dharma swaroop).

That which produces instant result is religion

What is considered dharma (true nature of a thing)? It is that which produces instant result. Otherwise it is not religion, it is adharma (non-religion). Does anger not give instant results? Just as adharma gives instant result, dharma should give instant result too. As long as Self-realization is not attained, if one practices true religion, there will be no conflicts in his home. There is no religion where there is kashaya:anger-pride-deceit-greed. It is a wonder that people are looking for religion where there is kashaya. People are not capable of testing. After attaining enlightened view (samyak darshan; right belief) one will not like the worldly life. And that is why enlightened view says, ‘You will have to go to moksha after attaining me and so think before you worship me. That is why Kavi has sung:

‘Jeni re Santo, koti janmo ni punyai jaage re,

Tene re Santo, Dada na darshan thaaye re,

Ghatma ene khatkaro khat khat vaage re’

‘Oh Saints! The one whose merit karma of infinite lives has awakened,

They Oh Saints! Will have the darshan of Dada,

And they will have the clock-like warning from within.’

Khatkaro (reminder) means that once you meet Dada, then you will want to keep doing his darshan. That is why I say, ‘Do not meet me if you want to go back (to the worldly life), but once you meet me you have no choice but to go to moksha.’ I tell you not to be trapped here (in path of moksha) because once you are trapped; you will not be able to get out.

Absence of kashaya is vitarag religion

(Pg.8)

This is not a religion of doing kashaya. This is a real religion. This is the religion to get rid of kashaya. The absence of kashaya is called vitarag (absolutely free from attachment and abhorrence) religion. And where kashaya is present or where there is environment of kashaya, that is called a relative religion. Relative religion will bring you material pleasure (sukha) but not the bliss of liberation. One cannot attain the bliss of the Self.

Freedom from ignorance is moksha

Questioner: What is moksha or mukti (freedom)?

Dadashri: Both the words are very close together. They are ‘sons’ of the same ‘mother’.

If you desire freedom from all karma, if you want complete moksha, then you will first have to become free from the ignorance of the Self. Therefore you are bound only by the ignorance. Everything will become straightforward if this ignorance goes away. You will experience peace and pleasure will increase day by day and you will become free from karma.

When someone tells you, ‘Get rid of your anger, pride, deceit and greed’ you should tell him, ‘Sir, even I know that I have to do that but show me a way that will help me get rid of them.’ What is the point if you continue this way? You should go to a man whose words have energy and power (vachanbud); whose conduct has energy and power (charitrabud) so that anger, pride, deceit and greed will have to leave. If a weak person can remove his weaknesses, then what is the need for a strong man?

When people go to listen to talks about religion they call it shrutgnan (scriptural knowledge) but real shrutgnan is one which upon listening begins to dissipate the disease of kashaya automatically.

The path of attaining moksha

Questioner: What is the method for attaining moksha?

Dadashri: There is no method for it. Moksha happens when artadhyan (adverse internal meditation that hurts the self) and raudradhyan (adverse internal meditation that hurts the self and others) go away.

Questioner: Still what is the path to attain moksha? Whom can we attain moksha from?

Dadashri: Moksha can only be attained from a Gnani Purush. You can be freed only by the one who is free. How can a man who is bound, free others? Therefore you are free to go to whichever ‘shop’ (path) you want, but there you have to ask, ‘Sir, will you give me moksha?’ if he says, ‘No, I am not qualified to give moksha’, then you have to keep looking for one until you find one that will give you what you want. But what happens if you sit in just one shop? Then you will suffer. Sitting in just one shop and not looking for another, is the reason you have wandered aimlessly for countless lives. You never bother to check whether you experienced freedom from sitting there or not. You never checked to see whether your anger, pride, deceit and greed had gone down or not.

(Pg.9)

When you want to get married, you will check out the family and their background; you will look into all those things but you do ‘realize’ (look) in this matter! What a huge blunder that is!

Questioner: What is the first step to attaining the state of vitarag?

Dadashri: The real thing to do is to go to moksha.

Questioner: Moksha is attained later, is it not?

Dadashri: At the moment there is no freedom for the body, but there is moksha for the Self, is there not? The body’s moksha is prevented because of the current time cycle and our location, but the Self’s moksha can happen, can it not?

Questioner: Yes, it can.

Dadashri: Then that is more than enough if that happens.

Questioner: What should we do to attain that moksha? You show us the solution.

Dadashri: I can show you the way but you will not be able to do it. You will forget when you go home. In this time cycle, people are not that still and steady. Instead of that, come to Me, I will give you instant moksha within an hour. Then You will not have to do anything except remain in my Agna.

How can a sadguru be recognized?

Questioner: How can a sadguru be recognized?

Dadashri: Sadguru is one who has awareness day and night, of the Self. His speech is one that is not found in any scriptures or has never been heard before and yet it gives You experience.

Questioner: How can we say that ‘this is the sadguru’?

Dadashri: If you feel at peace around him, then he is the sadguru.

Questioner: What are the qualities of a sadguru?

Dadashri: He is without kashayas; he is without anger, pride, deceit and greed.

Questioner: Where can sadgurus be found in this time cycle?

Dadashri: He is sitting in front of you.

Questioner: What should one do to attain the grace of a sadguru?

Dadashri: One should maintain absolute humility.

Questioner: Samyaktva (right understanding), beejgnan (beginning of Gnan) or bodhbeej (beginning of Gnan) are considered main components of religion, so how can one attain them?

Dadashri: Through a kashaya-less sadguru.

Questioner: How does religion originate or how can we attain religion?

Dadashri: Through a kashaya-less sadguru.

Questioner: Which kriya or what should one do in order to attain religion?

Dadashri: Religion is attained

(Pg.10)

through gnankriya (Gnan) and darshankriya (vision), Gnan and vision as the Self.

Questioner: What is the instrument for dharma? What is considered religion?

Dadashri: The instrument for attaining religion is that your spiritual readiness should be there. What is considered dharma? When your kashayas decrease, then realize that dharma has arisen in You; realize that You have attained dharma.

Questioner: How can we become established in dharma?

Dadashri: By awakening spiritual readiness and receptivity (upadaan), You can maintain stillness.

Questioner: What is a simple and straightforward solution to moksha?

Dadashri: The path of moksha becomes easy through serving the kashaya-less Gnani Purush.

Questioner: Through which tools can one attain moksha?

Dadashri: Moksha can be attained through Gnan–Self-knowledge, through true Gnan (sadgnan), through the knowledge of the Self (Atmagnan).

How much weakness is acceptable?

Questioner: The state of a guru is mysterious. To know him well one needs some prior experience about him. Otherwise, one cannot tell from the external pomp and ostentations.

Dadashri: If you live with him for a fortnight or so, then you would be able to see his impatience and agitation. If he is easily agitated and unstable, you will not gain any benefits. He should be stable and patient.

Moreover, he should not have a single atom of kashayas – inner weakness of anger, pride, deceit, and greed – within him. We can even make do if his kashayas are mild. However, if his kashayas are very strong, and we too have kashayas within us, what can we attain there? Therefore, you cannot make a guru who is full of kashayas. If you annoy him a little, and he shows you his ‘fangs,’ then you cannot have him as a guru. You can make someone your guru as long as he has no kashayas or if his kashayas have diminished significantly. Diminished kashaya means he can turn things around without expressing kashayas. It means he turns everything around before he experiences anger, indicating control over his kashayas. Such a guru will do. A Gnani Purush, on the other hand has no kashayas; He has no anger, pride, deceit or greed because He remains detached. He remains separate from the complex of body, mind and speech!

Kashaya can leave through Gnan

Questioner: Is Gnan the solution for getting rid of anger, pride, deceit and greed? Is it possible to attain such a Gnan in this life?

Dadashri: Real Gnan is that which gets rid of your anger, pride, deceit and greed.

Questioner: How can one attain that?

(Pg.11)

Dadashri: That is the very Gnan I give you here. All these people’s anger, pride, deceit and greed are gone.

Questioner: Is it so easy to become simple and straightforward at heart?

Dadashri: Whether that happens or not depends on one’s karmic account from his past life. That is a person’s development. The more simple and straightforward he becomes the better. But all that is applicable in the Kramic path. In the Kramic path, a simple and a straightforward man will attain religion (dharma), however even after a million lifetimes; there is no telling when he will attain moksha. And this science is Akram. This is the path of knowledge of one-birth (ek-avatari) i.e. this Gnan can bring liberation for a person in just one lifetime. If you follow this Gnan according to my Agna, then you will constantly experience oneness with the Self, even for someone in the medical profession like yourself. Nothing will affect or obstruct you. This is very elevated science. That is why Kaviraj has written: ‘That which has not happened for a million years has happened here.’

Qualities of a Self-realized being

Questioner: If I have realized the Self, what qualities will I start to have? What changes will take place within me that will tell me that I am on the right path?

Dadashri: First, the ego comes to a stop. Then when anger, pride, deceit and greed leave, know that the Self has been attained. Have you attained such qualities?

Questioner: No, that has not happened yet.

Dadashri: Therefore, when such qualities arise, realize then that you have become the Self. At the moment, you are ‘Chandubhai.’ If someone makes a comment, ‘This Dr. Chandubhai ruined my health,’ will that have any effect on you while you are sitting here?

Questioner: It will affect me.

Dadashri: Therefore, you are ‘Chandubhai’! And if someone curses this ‘Ambalal’ (Dadashri’s worldly name), then ‘I’ will tell this ‘Ambalal,’ ‘Look, you must have said something to him which is why he is cursing you.’ ‘We’ experience complete and continuous separation (from Ambalal). When that separation happens to you, your puzzle will be solved. Otherwise, the puzzles will continue to arise every day.

The food of kashayas: anger, pride, deceit, greed

People do not realize that they feed their anger-pride-deceit-greed; these kashayas steal from none other than their very own self. If these four were starved for three years, they would leave. Now what is the food they survive on? How can you starve them to death if you do not know what feeds them? Because people do not have an understanding of this, all four continue to be fed. How do they survive? How have they managed to survive since time immemorial? One must stop feeding them. No one has thought about it in this way and they continue their struggle to rid themselves of these kashayas by beating on them and trying to suppress them. These four are not likely to go easily. It is only when the

(Pg.12)

Self separates, that internal cleansing of these four happens. These kashayas will not submit to violence or coercion. They will only submit to non-violent means.

A spiritual master will scold his disciples when he gets angry. If someone questions his anger, he would say that his disciples deserve to be scolded. That is it! He is finished! Such a comment is food for anger. When people become angry, they protect and justify their anger, and that is the very food anger survives on.

A tight-fisted person asks you to buy a packet of tea for him. You pay thirty paisas for the tea packet but when he says to you, ‘How could you pay so much for the packet?’ his words become food for his greed. On the other hand an extravagant person will say it’s a good quality tea at eighty paisas per packet, this too is food for his greed of lavishness. You should remain within normal boundaries.

Now what nourishes deceit? A businessman is heavily involved in black-marketeering but when it comes to deceit, he will clearly and vehemently announce that under no circumstances does he deal in the black-market. On the contrary he will give the impression of being an ethical and honorable person. This is the food for his deceit.

And what is the food for pride? If you see Chandulal passing by, you call out to him and greet him with respect, he feels pleased and elated, his ego becomes inflated; that is food for Chandulal’s pride.

Everything, except the Self requires food to survive.

I welcome all four kashayas: anger-pride-deceit-greed but I do not feed them.

From where do these four originate? Their origin lies in the fostering and feeding the relative self because of one’s ignorance of one’s real Self. They originate from the charged relative self. Gnani Purush puts a stop to the charging. He fractures the wrong belief that charges the self. By establishing the Self and the bliss of the Self, one’s fascination for the transitory world leaves. Thus one gets released from these four kashayas.

Gnani Purush is capable of doing whatever he desires. These kashayas of anger-pride-deceit-greed is a bridge, a connecting link between the Self and the non-Self. They are the link between Gnan and agnan. Otherwise, why should God, who is free from attachment, be attached?

Suspicion-free about ‘I am Chandulal’ for countless past lives

No one has really any suspicions or doubts regarding the issue of, ‘Who am I?’ Even the greatest of ascetics and spiritual masters have never had suspicions over their identity with their name. If suspicions were to arise then we can know that they are approaching samyak darshan (the right vision). However, that suspicion does not arise in the first place! On the contrary, they strengthen their ignorance of their identity and because of that, anger-pride-deceit-greed remain intact. One has held on to the non-truth, this has caused an awareness of this non-truth to be the truth. If one hangs on to the non-truth for a long period of time, that non-truth becomes the truth for him. If the non-truth becomes

(Pg.13)

deeply engrained in his belief, it becomes the truth and then he will never come to the realization that it is the non-truth; it will always be the truth for him.

Hence anger-pride-deceit-greed will go away if suspicions about one’s true identity arises, but such suspicions never do. How would they? Who would help you in doing so? Man has been suspicion-free about his real identity for endless past lives, who can create suspicion in this matter? Whatever name one has been given in any life, he assumed it to be the truth. Suspicion has never arisen about it, has it? How tremendously difficult this is? And anger-pride-deceit-greed remains intact because of that. You do not need anger-pride-deceit-greed if you are the pure Self and if you are Chandulal, then you need them. The ‘solution’ of all the scriptures comes from knowing only this – the knowledge of the Self. But how can one attain the knowledge of the Self? After attaining the knowledge of the Self, nothing more remains to be known, but how is one to know this?

Worldly life runs under the control of kashayas

These kashayas will not leave you in peace even for a moment. You become engulfed in attachment when your son is getting married, at that time you are in complete oblivion. At other times you experience so much inner turmoil. This is all relative and temporary. You are supposed to just act out your role as you would in a drama. Once you leave this body, you will have to resume your role in a drama elsewhere. These relationships are not real; they are merely worldly relationships. Once the karmic account is finished, the son will not go with the parents.

When you have a band-aid on your arm, it is so sticky that when you pull it off, it will not come off without pulling the hair on your arm. The worldly life is sticky, just like a band-aid; it will only come off when a Gnani shows you the medicine of how to take it off. This worldly life is not such that it will free you even if you wish to leave it. Anyone who relinquishes the worldly life is able to do so because of his past karma. Whether a person attains a worldly life or a life of an ascetic, he has been able to do so because of his karma. It is only after you attain the real vision, that you attain final liberation.

Ignorance results in wandering life after life

Questioner: What is the state of the Self upon death?

Dadashri: It is the same as it is now. There is not going to be any change in its state. The only thing is that it leaves this gross body upon death; it does not let go of anything else. It only takes other circumstances along with it. What are these other circumstances? The karma that have been bound, then the anger-pride-deceit-greed and the subtle body, all that are going to go with it. Only this gross body remains here. The cloth becomes useless and so it discards it.

Questioner: And it attains a new body?

(Pg.14)

Dadashri: Yes. It changes into a new cloth; that is all. It does not undergo any other changes. It keeps sowing new seeds as long as there is agnan. It proceeds ahead only after it sows new seed. And liberation is attained after attaining the Gnan (knowledge of the Self, and more); after attaining the awareness of, ‘Who am I?’

What goes along with the Self?

Questioner: If I am going to have another life (poonarjanma), my Atma (Self) will also go along with me, will it not?

Dadashri: It will go with you. When Atma leaves from here, it takes the kashayas (anger, pride, deceit and greed) from this body with it. This is because of the wrong belief of ‘I am this’, so then with ‘I’ comes ‘my’, and with ‘my’ arise these anger, pride, deceit and greed. So when the Atma leaves, it sweeps and takes with it the anger, pride, deceit and greed; making sure nothing is left behind.

Now what else goes with the Atma. Karan sarira is called causal body and the subtle body is called electrical body. As long as there is this gross body, as long as it is sansari (related to worldly life), there is an electrical body in every jiva (embodied Self) and when one goes to moksha, the electrical body is discarded and it leaves as the absolute Self only.

People spend entire day preoccupied with ‘mine’ and ‘yours’! And they take nothing with them when they die. What do you take with you to your next life? You take your entanglements and quarrels that you have had with others. You take whatever charities you have done. And you have to take the ego with you for sure. The ego, who is the owner of all the entanglements, is going to remain with you for sure. Anger, pride, deceit, greed and ego will all go with you.

New account according to the balance-sheet

Questioner: Right now I have this ego, now if I get a heart attack at this moment, then does that ego goes along or does it decrease or increase or remain the same amount? Or does the new ego arise in the next life?

Dadashri: The newer one arises. The entire previous ego dissolves. As per new account, ego arises, anger-pride-deceit-greed everything new arises, not old.

Questioner: On what basis does that new ego increase or decrease? How about if two kids are born together, if the twins are born together?

Dadashri: This is anew. But that is the balance-sheet, so the stock that one has for whole life, that balance-sheet he takes with him.

Questioner: Is it from the past life?

Dadashri: This stock originally is from the past only. From the past does not mean what you think it is of today. It is in the form of a balance-sheet of whatever you have done in the whole life. And your anger-pride-deceit-greed verily dissolves in this life. Whatever it is today, that dissolves.

Questioner: Then where does it arise? When a baby is born, then where does that ego arise?

(Pg.15)

Dadashri: It manifests; it does not arise. That which was not evident (dormant), that verily manifests.

Questioner: So it is together for sure, is it not?

Dadashri: Yes, it is there for sure. Yes, but all that stock is from the past only. But from the past, does not mean from the past life. Anger-pride-deceit-greed of the past life already dissolved andit comes forth as a balance-sheet from the other accounts which were bound in the past life, it comes forth as a balance-sheet of account.

The science of karma

Questioner: It is said that whatever has to be suffered will have to be suffered here, in this life only. What is that?

Dadashri: Yes, it has to be suffered here and here only, but that is according to the worldly language (worldly understanding). What does it mean in the non-worldly (alaukik) language?

In the past life, one bound karma through the ego for pride (maan).In this life, many buildings are being built under his name and ownership and so he becomes a maani, meaning that he takes and exhibits pride in that. Why does he become a maani with so much pride in this life? It is because of the karmic account of past life. Now people would say, ‘He is binding karma. He is creating karma because he is walking around with a lot of pride; it is evident.’ People call this ‘karma,’ whereas in Lord Mahavir’s language, this is the fruit, effect of karma of past life (karma-fada). By ‘fruit’ ‘we’ mean that even though he does not want to display pride (‘do’ maan), he has to (undergo the effect); it happens automatically.

And when people say ‘He gets angry,’ or ‘He has a lot of pride,’ or ‘He has a lot of ego,’ he will have to suffer the consequences of all this, right here in this life. The result of his pride will be that he will lose his reputation and fame. He will have to suffer this right here. If, on the other hand, when he exhibits pride he feels it is wrong to do so and that he needs to be humble and without pride (nirmaani), then he is binding new karma of humility. The effect of such intent will be realized in the next life wherein he will be humble (nirmaani).

The theory of karma is like this: While doing something wrong, if the inner intent (bhaav) reverses and changes to the contrary, then such will be the karma that will be bound for next life. And if while ‘doing’ something wrong, one is pleased with what he is doing and has the intent and decision, ‘This is verily worth doing,’ then he binds even a heavier new karma. This karma will become heavy and ‘sticky’ (nikachit), which he will have no choice but to suffer.

This whole science is worth understanding. This science of the Vitarag Lords is very profound.

Knowledge of the reality

People do not have the knowledge of the reality of this world. They only have the knowledge of ignorance, the relative world, which causes them to wander

(Pg.16)

endlessly, life after life. If someone steals your wallet, whose fault is it? Why is that only your wallet was stolen and not anyone else’s? Of the two parties involved, who is the one that is suffering now? The mistake is of the one who suffers. I can see this in my Gnan exactly as it is, that the fault is of the sufferer.

The ownership of this world is ours. We are the masters of this universe. Then, why do we suffer? It is because of our past mistakes that we suffer. We are bound by our own mistakes. There is liberation for us, once these mistakes are destroyed. In reality, you are free, but you suffer bondage because of your mistakes.

The fault is of the sufferer

If a person suffers, it is because of his own mistakes. If a person enjoys pleasure, it is the reward of his good deeds. But the law of the world is such that it accuses the nimit (the apparent ‘doer’ - person who inflicts the suffering). God’s law, the Real Law, catches the real culprit. This law is exact and no one can ever change it. There is no law in this world that can inflict suffering upon anyone, not even the law of the government.

Surely there must be some fault of yours, so that the other person is blaming you. Why not destroy that mistake? In reality, no person in this world can cause hurt to another. This is how independent every living being is. If there is any suffering, it is because of one’s own past mistakes. Once these mistakes are destroyed nothing is left pending.

Questioner: If one understands this science exactly, then all questions will be solved.

Dadashri: Not solution, this is exactly the way it is. I have concluded this with Gnan, not with my intellect.

One is seen at fault on the basis of kashaya

Questioner: If someone throws a stone at us and hurts us, we become very angry.

Dadashri: You get upset because it hurts you. What if a stone rolls down from a hilltop and hits you on the head and you start bleeding?

Questioner: Then I would understand that I was hurt because of my karma. It would be a different situation.

Dadashri: Would you not be angry at the hill?

Questioner: No, there is no reason to get angry because we do not know who threw the stone.

Dadashri: Where does your wisdom come from in this situation? In this situation your wisdom is spontaneous and natural. In the same token when all these people throw stones at you, scold you, abuse you and steal from you, they are all like the hill. There is no real life in them. If you understand this much, it will help you tremendously.

Your inner enemies krodha (anger), maan (pride), maya (deceit) and lobha (greed), makes you see faults in others. The vision of the Self, does not see any faults in others. It is these inner enemies that make one see faults in others. The one who has no inner enemies, has no one to

(Pg.17)

show him fault in others and in fact he sees no fault in others. In reality, no one is at fault. These inner enemies are your weaknesses that possess you because of your wrong belief of, ‘I am Chandulal’. If this wrong belief leaves, these weaknesses would disappear. However, it will take them some time to vacate the ‘house’ they have occupied for so long.

Stop kashayas with a lie!

Right or wrong is really a line of demarcation. It is not exactly that way. ‘If you hang on to the truth’s ‘tail’ (insist on truth) then it is called untruth.’ What kind of a God would say such a thing? Who is he to say so? So we may question him to confirm whether he is calling the truth, an untruth. He would say, ‘Yes, why are you holding on to the tail?’If the other person becomes insistent and adamant, then you should let go.

Wherever there is insistence on the truth, it becomes untruth. That is why, even ‘I’ tell a lie! When a person who insists on his truth is bothering another person, it is like hanging on to a donkey’s tail! Once held they never it let go! Just let go! Once the donkey starts kicking, let go of it. You should realize it as soon as you get kicked that you are holding on to a donkey’s tail. In the same token, you are not to hang on to the truth’s tail either! It is wrong to insist on the truth. It is wrong to hang on to your truth, it is right to let it go.

If something valuable breaks in the house and the master hears the noise and asks what it was, one can tell a little lie and should know how to convince him otherwise. He can say that it was at the neighbor’s home. The master will then say, in that case, that he is not too concerned. It is not wrong to lie under such circumstances because if he were told the truth there would be kashayas and the master would stand to lose a lot, by doing kashayas. Therefore it is not worth hanging on to the truth’s tail! That verily is the untruth says the Lord.

Only I teach you to tell a lie. No one else in the world has taught you this. But beware; if you misuse this, then the responsibility will be your own. I am showing you the way to escape from all this, but to misuse the knowledge is dangerous! It is to prevent your uncle from getting angry that I tell you to lie to him. Otherwise if he gets angry it will create a chain reaction, and you too will get angry, because in the heat of the moment, he will accuse you of spoiling your wife. He will blame your wife for not taking care of your children who just broke all his glasses. This is how things start and get out of hand. Once the anger ignites, everything will burst into flames. Instead smother it before it even ignites!

Untruth better than kashaya

You go home to reduce your kashayas (anger, pride, deceit and greed), but if telling the truth increases kashayas, then it is better to tell a lie and stop kashayas, because this truth is ultimately the untruth over there. That is why I say, if you tell a lie at home to come here so that you can attain the Self, it is correct. If your wife tells you that you cannot go to Dada, but Your goal is to attain the Self and

(Pg.18)

you lie to her in order to come here, the responsibility becomes Mine.

Material development and spiritual development

Foreign countries look upon India as an under-developed country. I say that they are the ones who are under-developed. They are fully developed in material things but spiritually they are under developed. India is materially under developed but spiritually it is fully developed. I can transform even a pickpocket of India into God in one hour. But elsewhere where the people are spiritually under-developed, how can I make them understand spirituality?

The anger, pride, deceit and greed of people elsewhere in the world are still in the process of developing whereas anger, pride, deceit and greed of people in India are fully developed. They have reached the top limit.

People of foreign countries would be willing to drive you somewhere, even if they had to drive fifty miles each way. Even a casual acquaintance will drive you there and back and not only that he will also pay for your meal. Whereas here, in India, your own nephew will calculate how much it will cost him in gas, oil, and wear and tear on his car. Then he will even lie to you and tell you that he cannot take you because his boss is going to be in town the next day.

Now what does this all mean? It means that in the foreigners, greed is not as developed as it is in Indians. In Indians it is so highly developed that it will last for up to seven generations. And what is the level of greed in foreigners? Their greed is limited to their own needs. When their children turn eighteen they want them to move out and live on their own. If married couples have differences they will resort to a divorce, whereas in Indians their attachment is fully developed. There was a couple in their eighties who fought with each other their entire married life. They would bicker with each other all day long. When the old man died, the old lady was performing the ritual of saravani, which is performed on the thirteenth day after death. As she placed various items for offering in the rituals, she would say, ‘This was your uncle’s favorite sweet, this is what he liked…’ When I asked her why she was doing all this when she fought with him every day, she replied, ‘Things are always so. However, I will never find a husband like him again. I want him to be my husband in every life.’ In Indians, attachment too has reached to the top!

Kashayas are not developed there

Questioner: The life of the foreigners is verily such that kashayas do not arise. Their life style, air, atmosphere, all the settings are such that kashayas do not arise.

Dadashri: Everything would organize according to their account. No greed, no pride. No other trouble at all. People working in the parliament would have more or less some thoughts. Otherwise they will not think at all.

Questioner: If you buy some goods worth of five hundred rupees and it turned out to be bad and if you return, then immediately they would take it back over there.

(Pg.19)

Dadashri: Yes, they would take it right away.

Questioner: And here, we will not take goods back, once they are sold.

Dadashri: Oh, they will not take it back even if they give you that in writing!

Otherwise one will not even think about moksha

Anger-pride-deceit-greed in foreigners are just this little, about one inch! And anger-pride-deceit-greed in our people are grown as big as a tree. That is why we have more worries and they (foreigners) do not have worry and people here they worry so much that they get fed up and think ‘there is no pleasure in this.’ Therefore they search for pleasure. Then they will say pleasure is in liberation (moksha). Then they think about getting freedom. If there is no worry then no one will go to moksha, not even a single person.

One gets according to account of vyavasthit

This body complex (deha) has been formed and attained, so that deha (the non-Self complex) must have brought forth everything of it into this life from the past life, no? It must have brought the hisaab (the account of karma) along, no? There is no desire to grow a beard, even then it happens. So will there not be bread for it? This world is such that even for a moment if this prakruti (the formed non-Self complex) revolts, then the lights will be shut off even as Your eyes are open! So therefore, the light is on, so why will the bread not come? Vyavasthit (scientific circumstantial evidence) is such that it has brought everything of yours. Therefore there is nothing like worry or stress.

Yet you should not depend on vyavasthit. You should make vyavasthit sit over you. If you sit on-depend upon vyavasthit then problems may arise. You should not recall vyavasthit. On the day you do not get anything to eat, on that day fast with deep devotion to the agna of what has been said by the Vitarag Lord. Here on the other hand, on the day one gets food, he says, ‘I am fasting today.’ On another day when there is some shortage and he gets served some items, he does kashaya, ‘Where did you get this food from? This cold left over bread and all this?’ So then if you want to do kashaya then don’t fast and if you want to fast then don’t do kashaya. You do not have to fast to do kashaya, you have to fast to get rid of kashaya.

That which is charged will get discharged

Vyavasthit (scientific circumstantial evidence) is exactly vyavasthit, but when? If one is in the state of suffering.

Questioner: How should one’s conduct be?

Dadashri: So whatever is in one’s vyavasthit that is how one’s conduct should be. But it should be without attachment-abhorrence. When can one have attachment-abhorrence? It is when the interferer (ego) mixes with that which is happening. The moment a doer comes together, attachment-abhorrence will arise. Now, doership is gone and one has become a gnata – knower. Therefore attachment-

(Pg.20)

abhorrence will not happen. One will have gusso – irritation (anger without violent intent) but will not have krodha (anger with violent intent) – abhorrence. After few minutes its nothing, this is bharelo maal (stock of karma filled in the past life). The stock which was charged is discharging. New charging has stopped.

Anger-pride-deceit-greed, do not happen after attaining Gnan – Self-realization, but people think that it still happens to me, but it comes as discharge. They are not as charge. What can you call the charge anger-pride-deceit-greed? Behind which there is violent intent and link of grudge.

There is ego in Self-realized mahatmas of Akram Vignan but that ego is only ‘dramatic’, because their ‘files’ still need to be settled with equanimity. That is why the drama of Chandulal still remains. Whether one incurs a profit or a loss, it will not touch the Self. All one has to do is act out Chandulal’s drama with equanimity, and proceed towards liberation.

There the solution is pratikraman

Now what work those weaknesses of anger-pride-deceit-greed-attachment-abhorrence, do? What role do they play?

Questioner: They scare me. I get irritated (gusso). Later on I get awareness (jagruti) that I did this wrong, then, is it necessary to do its pratikraman?

Dadashri: If gusso (anger without violent intent) happens and it hurts the other person, if other person incurs loss then ‘You-the Self’ have to tell Chandubhai, ‘Hey, Chandubhai, do pratikraman, ask for forgiveness.’

You do not have a right to hit children; you have a right to explain things to them and make them understand. Will it not create bondage if you hit your children and neglect to do pratikraman? Should you not do pratikraman? It is the negative trait of the prakruti that makes one beat a child. Kashayas (passions) of anger, pride, deceit and greed cause one to hit a child. But having done so, if one recalls my words that ‘Dadashri has said atikraman can be cleansed if pratikraman is done right away’, then it is possible to cleanse mistakes right away. With dharmadhyan you can get rid of the karma that are already bound and not bind any new ones. Moksha is attained only with shukladhyan, which can be attained only from the Gnani Purush. The vitarags have said that there is no shukladhyan in the current era of this time cycle. But this is the Akram path, an exceptional path and that is why ‘we’ give you shukladhyan within an hour. Otherwise we cannot even begin to talk about shukladhyan. If one does attain shukladhyan then his work is done.

Let no one be hurt through us

Questioner: What should I do so that the pride or arrogance (abhimaan)does not cause any problem or hurt to others? How can I give pleasure to others?

Dadashri: Just have this inner intent (bhaav), nothing else. Just maintain the bhaav, ‘May no one be hurt because of my extra pride (abhimaan) and may people become happy.’ And then, if someone does get hurt, do pratikraman and move on.

(Pg.21)

What else can you do? Should you stay up the whole night for that? You do not have to do that. And it is not possible to stay up even if you want to. Then what will you do? Nevertheless, you still have to be careful so that no one gets hurt because of your actions.

Questioner: In that sense, the entire worldly life is a result of the ego. The result of ‘I am Chandulal’ is the entire worldly life, is it not?

Dadashri: But now, after attaining Gnan, that ego is gone for You. If that ego was still there, then new consequences would continue to arise. New consequences do not arise after attaining this Gnan. And the old ones (effect in this life of causes created in the past life) keep going away. The old ones will go away. The ultimate solution (liberation) is at hand. That ‘tank’ (cycle of cause and effect of karma) is not being filled anew. Some people have a fifty-gallon tank and some have a two-hundred and fifty thousand gallon tank. The bigger the tank, the longer it will take to empty it. But it has started to drain for sure. For the one for whom it is emptying, what does it matter?

Questioner: But as it is emptying, like the force of the flood water, it will topple someone, and it may even collide with someone and kill him!

Dadashri: Yes, all that is its result. What does that have to do with You, the Self? But if someone gets hurt then you should do pratikraman.

Veils of ignorance can only be destroyed with the right vision

Questioner: When the knower, who is established in the Self, has to face unfolding of his karma, does he not become controlled by those circumstances?

Dadashri: No, he is the knower of the unfolding circumstance (udaya). When he remains the knower (gnata) of the unfolding karma, he is considered to be the knower (gnayak swabhav). And when he is not the knower of the karma effect, he is under the control of those circumstances (udayavash).

Questioner: Dada, when one becomes the knower once, will he ever be controlled by the circumstances?

Dadashri: He will come under the control of circumstances. When the unfolding karma are very heavy and sticky, then he will become controlled by them. That is why we have these pratyakhyan avaran kashayas. I used to think a lot about them, ‘Oh, ho ho! What kind of kashaya is this pratyakhyan avaran kashaya?’ I used to think a lot about them before I attained Gnan. Because what did people say? They said avirat kashayas (never-ending kashayas) means anantanubandhi, and then after that comes apratyakhyani. What are the kashayas, for which no pratikraman and pratyakhyan has been done, called? ‘Apratyakhyani.’

Questioner: Now, the process of going from anantanubandhi into apratyakhyani, and then into the pratyakhyani… is samkit drashti (right vision) behind that process?

Dadashri: It verily is the samkit vision. One continues to proceed forward

(Pg.22)

because of the right vision (samkit drashti).

Anantanubandhi kashaya

Questioner: Please explain in detail about this anantanubandhi, apratyakhyani kashayas.

Dadashri: What have the writers of scripture written? Suppose this man says something that breaks this woman’s heart, such that it will not mend in her entire life. Her mind is permanently fractured. It cannot be mended. The scripture writers call this ‘anantanubandhi krodha’ – anger that will make one bind karma for infinite lives.

Another kind of anger is one where she will not speak with him for a year or so. Her wounds will heal after a year and the anger will be gone. What is this kind of anger called? It is ‘anger for which one did not do pratikraman’ (apratyakhyani krodha). Because pratikramans were not done in the past life, the anger happened.

Questioner: Is it the same anger that happened in the past that is expressing now?

Dadashri: No. Not like that. If pratikraman is not done after anger happens, then the anger will come out with the same intensity and force again. If one does not do pratikraman after anger, it will last for a year (apratyakhyani krodha). And if he does pratikraman, it will last for fifteen days. They will forget everything and become friends again within fifteen days. That is called pratyakhyani krodha.

The anantanubandhi krodha is anger that will ruin the entire life. It is like a big crack, of a foot or two, that forms between rock cliffs. No matter how much gets filled in it, the crack will still remain.

As compared to that, the one that lasts for a year or so is apratyakhyani krodha. That is comparable to the cracks that form in the earth in the farms and the fields. They will eventually fill up after a year.

Then there is the anger that lasts fifteen days or so. That is pratyakhyani krodha. It is like the markings in the sand. If you write in the sand on a beach, what will happen with that writing? How long will it be before it is erased?

Questioner: Immediately. If the wind blows, it will be erased immediately.

Dadashri: It will get smudged if the wind blows. It may take one hour or two hours. That is called pratyakhyani krodha.

And the fourth one is like a line one draws in the sand under water. It will get erased immediately. That is called ‘a line in the water.’ It is called sanjvalan krodha. Not all mahatmas have anger like ‘a line in the water.’ For most, it will mend after a fortnight or so. For some, it is like the line drawn in the sand in the water.

This is something that the intellect (buddhi) will accept, is it not?

Questioner: This is something that the self (atma)will accept.

Dadashri: Which atma are you talking about? The vyavahar atma, the pratishthit atma (the relative self)? It is all a play of the intellect (buddhi). And which kind of atma will be there? It is

(Pg.23)

all vyavahar atma (the relative self). The main Atma (the Self) knows even all this; it ‘knows’ everything.

Apratyakhyan avaran kashaya

Questioner: Once the anantanubandhi kashaya breaks, is overcome, it will go into the descending level and thus gradually decreases?

Dadashri: It can also increase. But when apratyakhyan kashaya comes, it means that it is kashaya for which one has never done pratikraman or pratyakhyan in the past life. That is why all the kashayas that come, come because one has failed to do pratyakhyan. So once pratikraman and pratyakhyan start, and one continues to do them, then as a consequence of that he will move from the fifth into the sixth gunasthanak. What happens in the sixth gunasthanak? Pratyakhyan avaran kashaya arises!

Pratyakhyan avaran kashaya

What does pratyakhyan avaran mean? It means kashayas happen even when one does pratikraman and pratyakhyan. The ones that come have so many layers. Those with few layers are gone, but those with many layers are pratyakhyan avaran. They will not go away even after hundreds of thousands of pratikramans.

Questioner: What kind of mistakes are they?

Dadashri: They are called pratyakhyan avaran. They do not go away even after one does pratyakhyan.

Questioner: What is the major reason behind it?

Dadashri: They are very deep and very thick. If an onion has five thousand layers, would it not look the same even if you peel off a layer at a time? This is like a layer of a kind, a veil of a kind (avaran). Everyone has one or two of these, not too many.

Questioner: They keep coming back, again and again.

Dadashri: Yes, they will keep coming back.

Questioner: But will they not leave, sooner or later?

Dadashri: They will begin to leave. As the karmic account (hisaab) matures, it will become less. There is no problem with them going. They will go away for sure, but what kind of problems do they create today? Despite doing pratikraman and pratyakhyan, they come back.

Hence, you created pratyakhyan avaran by doing pratyakhyan for apratyakhyan avaran. So now, what about the pratyakhyan avaran that is created?

Questioner: Does that become a layer too?

Dadashri: Yes, you remove the stain with the ‘soap,’ but what about the residual stains the soap leaves behind? So that is pratyakhyan avaran. So when it becomes clean this way, it is pratyakhyan avaran. If mistakes happen, despite doing pratyakhyan, that is called pratyakhyan avaran kashaya. That is because pratikraman was done in bulk.

(Pg.24)

Sanjvalan kashaya

When there is constant pratikraman-pratyakhyan, it is called pratyakhyan avaran. That is the sixth gunasthanak;or gunthanu (spiritual stage). One is doing pratyakhyan of the past apratyakhyan. When can we say that the ascetic has reached the sixth gunasthanak of the real(nischay) and of the relative(vyavahar)? It is when pratikraman-pratyakhyan happens every moment. The pratyakhyan of the past life comes into unfolding today and, consequently, one is able to renounce naturally.

So what is the sixth gunasthanak? Kashayas become effective. They become evident in their effect. They are not just concepts, but their effect is visible. They become effective despite pratikraman, therefore, despite pacchkhani (pratyakhyani) pratikraman, they still remain. Because it is a large karmic tuber, it is considered pratyakhyani. It is a pratyakhyan avaran. But if it comes into maturation from within, but does not become effective, expressed externally, then it is considered sanjvalan. It will not cause one to slap someone, or something like that. There is suffering within in the pratyakhyan avaran. But when one experiences samadhi (absolutely unaffected state) within, that is when one will understand what all this is about. So this is completely a different thing.

Anger, pride, deceit and greed are pratyakhyani, meaning others will not know about them. Even a clever person will not be able to measure through his intellect (buddhi) whether or not a person has anger within him. Only the person who has it will be aware of it. That is pratyakhyani! So, what can you say about the one for whom the five major vows (mahavrats) are natural in his conduct? It would be more than enough if there was one such person in this current time cycle. Those pratyakhyani kashayas are gone and, therefore, only the sanjvalan kashayas remain.

The spiritual stages

Questioner: Please explain the fourteen spiritual stages(gunasthanaks)?

Dadashri: The first three gunasthanaks are of no use. They will not do for moksha. In those stages, one simply goes to temples; that is all. He just wanders around; life after life. When one attains right belief (samkit), he enters the fourth gunasthanak. Before that there is wandering around in the first three stages. There is enlightenment in the fourth gunasthanak. One progresses from there on. He then comes into the fifth. Then, as he does more and more pratikraman, he goes to the sixth. That is how one progresses by doing pratikraman.

The sixth to the ninth gunasthanaks

The vyavahar (worldly interaction) gunasthanak (stage of spiritual development) qualities of everyone will keep on changing. Some will come into the fourth, some into the fifth and some into the sixth gunasthanak. Before, their kashayas were apratyakhyan, apratikraman and now, because of alochana, pratikraman and pratyakhyan, even the apratyakhyan avarans have gone.

Those who have heavy ‘files’ in the

(Pg.25)

worldly life are considered to be at the sixth gunasthanak.

What is the sixth gunasthanak in the worldly life interaction? It is not the one where one renounces a wife or a husband, but it is the one where there is no apratyakhyan avaran. You see the same thing again even after doing pratyakhyan; it is like seeing another layer of an onion. That is pratyakhyan avaran. If ever that pratyakhyan avaran goes away for an hour, then that is apramat gunasthanak, and that is the seventh gunasthanak. And rarely there comes the eighth gunasthanak where there is nothing but bliss! That is called apurva gunasthanak. But one cannot cross over to the ninth gunasthanak as long as there is sexuality (stri parigraha).

Unawareness is due to kashayas

Questioner: If one does no atikraman towards anyone and has no active, ongoing kashaya, how can he remain a hundred percent in the knower-seer (gnata-drashta)state?

Dadashri: No, it is not like that. He may not have atikraman towards anyone even in his thought, but his mind is always in some kind of kashaya. If it is not in raag (attachment), it is in dwesh (abhorrence). Kashaya is always there when one is not in the knower-seer (gnata-drashta)state.

Questioner: Is there always some kind of kashaya in a thought that is going on?

Dadashri: It is always there. It is always there for sure, but kashaya is not there in the thoughts that one can ‘see.’

Questioner: That entire ball of confusion comes and goes and only afterwards do I become aware of it.

Dadashri: No, You can ‘see’ (joyee) it, and then you know (janavoo) it. Still, until then it is considered a kashaya.

Questioner: I ‘see’ it after fifteen or twenty minutes have passed.

Dadashri: Kashaya stops our jagruti (awareness) and so it will not allow us to remain as the knower-seer. And if you have the worst of thoughts, and You keep ‘seeing’ them, then no part of kashaya will touch you.

Kashaya is not in our control but pratikraman is

In Akram Vignan, true control (saiyam) is the cessation of anger, pride, deceit and greed. If any of these kashayas happen, one has to do pratikraman, because that is atikraman. Sensual enjoyment(vishaya) is not atikraman, but these kashayas (anger, pride, deceit and greed) are atikraman. You have been taught to do pratikraman for the atikraman. The world has arisen because of atikraman and it will end with pratikraman. Worldly interaction with kashayas have given rise to life-after-life world; not the worldly interaction in vishaya. Worldly interaction with kashayas has given rise to the worldly life, and that is the atikraman which can be washed off with pratikraman. Occurrence of kashayas is not under Your control but doing pratikraman for it is under your control. Therefore, effort (purushartha) towards liberation is through pratikraman.

Has your ego (ahamkar) and pride (maan) gone away or not; have they

(Pg.26)

decreased or not?

Questioner: They are decreasing.

Dadashri: Yes. So all that filled karmic stock is beginning to go away; it will move away after twelve months. Once the stock decreases, You become the Atma (the Self).

Questioner: These anger, pride, deceit and greed are karmic discharge and so they are bound to arise, but then after ‘seeing’ them, how can I remain separate?

Dadashri: What does one have to do if the awareness (jagruti) decreases, when it becomes dim? You have to repeatedly try to remain in My Agna only. But when you slip into the non-Self and do not stay in the Agna, then it is the same old thing!

All these kashayas were filled as stock in the past life so they will continue to come out, and ‘You’ have to keep seeing and tell Chandubhai, ‘Do pratikraman.’ Through pratikraman. All the karma get erased. Because the doer is no longer there, they get completely erased. When the doer is absent, only the effects of past karma are suffered. People who do not have the knowledge of the Self have to suffer the effect in the presence of the ‘doer’ (ego). Their karma may weaken a little if they do pratikraman, but they are not erased completely. Their causes will not refrain from bringing about new karma effects, whereas for You, that karma is destroyed.

If You remain in applied awareness as the Self (upayoga), then nothing remains. There after no garbage remains to sweep. This is verily called cleaned. If it has been cleaned then only You can remain in upayoga and if it is not then the upayoga will diminish. It will stay for a little while and will not stay for a little while.

Settle the account of karma that was bound in ignorance by seeing

Questioner: And sometimes it happens that they are ‘seen’ as the mistake is happening, and yet this (non-Self) continues doing it.

Dadashri: No, You cannot stop them (kashayas). It is wrong to stop them, because You have to ‘see’ the current film till it ends. The ‘seer’ (Self) has no objection to whether one is fighting, or being non-violent, or being violent. The problem is if he interferes, starts crying, fights and says, ‘Stop fighting! Stop fighting!’ Hey, it is just a recorded film, and hence the ‘seer’ has no problem with it.

Questioner: But when that is happening within, I ‘know’ it and I also scold him and tell him that what he is doing is not right. But even then, he will not listen and he will continue doing it.

Dadashri: There is no problem with it because the ‘seer’ is pure (shuddha). He (‘Chandulal’) sees it as good or bad, but that is the relative view. There is no such thing as good-bad for the ‘seer’. They are both the same to the ‘seer’. Good and bad are for the worldly people and not so for the God (the Self). Society has the good and the bad. What the Lord says is that You are free once You ‘see’ them. The Self is separate and this is separate.

So settle the account of karma (hisaab) that was bound in ignorance (agnan) and lack of understanding

(Pg.27)

(adarshan) by ‘seeing’ (joyeeney). Then You are free and separate from it. The accounts bound without ‘seeing’ are settled by ‘seeing’!

When this ‘tank’ (stock of karma called the non-Self complex) empties, and when it is just about to empty, your body will feel as light as a flower. You will feel free, here in this very life.

Total absence of any kashaya

There should not be the slightest of anger in this body. There should not be even a single parmanu (subatomic particle)of anger in this body. When there is not a single parmanu of greed, not a single parmanu of pride, not a single parmanu of deceit, then one is called a God.

Questioner: Should kashaya end completely?

Dadashri: All the kashayas are gone, but not even a parmanu of it should remain thereafter. Thereafter, it would not be there even in the form of an effect (discharge). Departure of kashayas means there are no more causes of kashayas being created. It means all effects of kashayas are gone from the body; no trace of effect remains in the body. Right now, Your causes are gone but you still have kashayas in the form of discharge (effect) stuck somewhere within.

Questioner: Even the discharge is gone completely?

Dadashri: Yes, I have seen such a state. That is when the absolute Self form (mood swaroop) arises. That is when total experience (anubhav) of the Self will arise, otherwise not. The Self cannot be seen. Where there is absence of kashayas is verily where the Self is.

Questioner: And is that the state of complete absence of kashayas?

Dadashri: That is impossible in this era of the current time cycle. And in sushamkaal (auspicious time cycle) there is no such thing as impossible.

Questioner: Therefore, it does not exist even in the origin of kashaya. It does not exist even where it originates from.

Dadashri: Not even there.

Bliss when the ego melts

However much you walk in the wrong direction, the ego will increase by that much; and however much the ego dissolves, that much bliss will be experienced. My ego is completely gone and that is why there is constant eternal bliss. Pleasure (sukha) that prevails even in pain (dukha) is true pleasure. That pleasure will not go away even when someone insults you; that is when You will be amazed knowing ‘Oh ho ho! What wonderful bliss!’

There is verily absolute bliss in the Self but because of conflict laden intents, kashayas of anger, pride, deceit and greed, that bliss is clouded. Where does pleasure within come from? Does it come from sex? From respect? From anger? From greed? If it does not come from any of these, then understand that this is real pleasure; it is bliss.

The Self is where there is no pain at all.

This is how the energies of the Self manifest

There is infinite energy within. There is infinite accomplished inner energy (siddhi), however it has remained unexpressed. There are charming and pleasant energies within. There are tremendous energies within; leaving these aside people bought unpleasant energies from out there. How beautiful are these energies of the Self! And people bought these perverted energies from out there! One’s vision has not fallen within at all. When You attain the Self, those energies start to manifest.

The energies of the Self are called atmavirya. In the one who is lacking in atmavirya, weakness will arise, and anger-pride-deceit-greed will arise. Atmavirya the energy of the Self dissipates due to ego. Atmavirya rises as the ego dissolves. When you feel that atmavirya is decreasing then you should speak loudly five to twenty-five times, ‘I am full of infinite energy.’ Then energy will arise. There are infinite obstructions in the path of moksha therefore against them there is infinite energy of the Self.

This worldly life (sansar) originated due to wrong energy. Now we have so much right energy which can destroy all the obstacles. That is the only reason that ‘we’ make you speak that sentence ‘In the path of moksha because there are obstructions of countless varieties, against them I am full of infinite energy.’ All the obstacles can be broken by staying in the state of gnata-drashta—knower-seer. Otherwise moksha is right here, it is lying verily with You. Is moksha that far? It is just that obstructions have happened in the middle.

~Jai Sat Chit Anand