Table of Contents

April 2023 - Dadavani - English

EDITORIAL

The Real Purusharth to Experience the State of the Pure Soul

After Becoming the Pure Soul, What Sadhana Remains?

Jagruti Increases in This Way!

The Jagruti Increases as the Garbage Burns

The Vitamin of the Pure Soul for Jagruti

Purusharth in the Form of a Resolve

After Attaining Gnan, Real Purusharth Begins

Real Purusharth Begins by Following the Agnas

Knowing and Seeing Is the Real Purusharth

Real Purusharth Is What Separates Gnan and Agnan

The Self and the Pudgal Remain in Their Own Inherent Nature

The Concept Is Very Subtle!

With the Exception of the Experience of the Pure Soul, I Have No Desire for Anything

The Five Agnas Are Required for the Experience of the Pure Soul

Only Jagruti Is Needed

To ‘See’ Chandubhai Is the Ultimate Gnan

The One That Knows, ‘I Am Not That, I Am This’ Is the Self

Never Get Swept Away When in the State of Continuous Knowing

The One Who Knows Who Is Becoming Tanmayakaar Is the Self

When ‘You’ Hold Onto the Intrinsic Nature of the Pure Soul, You Become Asang

Where the Jagruti Is Dim, Effects Will Continue

Envisioning the Pure Soul

Through Pure Envisioning, the Conviction of the Pure Soul Sets In

To Evaluate Something As Adverse or Favorable Is Paudgalik Bhaav

When Accused, Remain as the Pure Soul and Do Penance

When One Becomes the Pure Soul, There Is Saiyam of the Ego

Now Moksha Is Undoubtedly Approaching!

Is There Any Hurry After Sitting on the Train of Moksha?

After Becoming the Purush, What Purusharth Is There?

Dozing off Is a Loss!

Where There Is Impartiality, There Is Real Purusharth

In Dada’s Absence, a Lot of Purusharth Is Required

All of You Should Cling onto ‘Us’

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April 2023 - Dadavani - English

The Real Purusharth to Experience the State of the Pure Soul

EDITORIAL

When the mahatmas (those who have received Self-realization through Gnan Vidhi) of Akram Vignani (the Scientist of the direct path to liberation) absolutely revered Dadashri attain Knowledge of the Self, They immediately attain Their own state, that of the pure Soul. Now, the only goal is to ascend the ladder that starts from the pure Soul and reaches all the way to keval Gnan (absolute Knowledge). While completing the remaining responsibilities in worldly life, meaning to remain as the Self while completing the remaining worldly interactions and to attain keval Gnan, is the only Purusharth (real spiritual effort to progress as the Self) that needs to be undertaken.

There are two types of purusharth: one is illusory effort and the other is the real Purusharth which arises after One becomes the Purush (the Self). For One to See what Chandubhai is doing is Real Purusharth. And what is illusory effort? The intent (bhaav) that is present or not present when something is taking place, that is illusory effort. In illusory effort, there is an intent involved and in Real Purusharth,One is the Knower-Seer. After becoming the Self, if One remains as the Knower-Seer, or if He remains in Dada’s five Agnas (five special directives given by the Gnani Purush after Gnan Vidhi), then that is considered Real Purusharth.

In the current edition, in many places Pujya Dadashri has given the Agnas as the solution of entanglements mahatmas face in worldly interactions. The explanation of how to remain in the subtle jagruti (awakened awareness) when facing difficulties in following the Agnas has been provided here. ‘I am pure Soul,’ ‘I am not at all the doer,’ ‘I am only the Knower-Seer’; this jagruti is the Real Purusharth. Now the karma from the past life obstruct mahatmas from remaining in the state of the Knower-Seer, and to do Penance and remain in saiyam (anger, pride, deceit and greed that is within control) in the face of that karma, and to See Chandubhai as separate is Purusharth. To See Chandubhai as separate is the ultimate Knowledge.

Pragnya (the direct light of the Self) makes One do the Purusharth of Seeing Chandubhai as separate. The resolve of remaining in the Agnas is also Purusharth. As One progresses as per the resolve that He has made, He gradually moves from Purusharth to parakram (extraordinary spiritual effort). Purusharth is to remain in the Agnas and to experience Your own state of the pure Soul, and furthermore, Purusharth is to prevail in the natural state as the Self without the use of the Agnas. This result will only come by following the Agnas, so firstly there is the Purusharth of following the Agnas and from that swabhaavik Purusharth (the effort to remain as the Self, to Know and See) will eventually arise.

Now when will mahatmas begin doing Purusharth? It is precisely when mahatmas See their own faults impartially that Purusharth will begin. Who does Dada’s grace fall upon? It is on the mahatmas that are sincerely doing Purusharth to experience the state of the pure Soul; Dada’s silent grace, His blessings will always be with them. The ardent prayer is that in this era of the time cycle, through Akram Gnan (Knowledge of the Self through the step-less path) mahatmas ascend the ladder of the Purusharth to become ekavatari (a state whereby one will attain final liberation after just one more life) by following the Agnas.

~ Jai Sat Chit Anand

(Pg.4)

The Real Purusharth to Experience the State of the Pure Soul

After Becoming the Pure Soul, What Sadhana Remains?

Questioner: How should I carry out the sadhana (spiritual endeavor) [to attain the pure Soul] from the gross level to the subtle and subtler levels?

Dadashri: There isn’t any sadhana to be done whatsoever. ‘You’ Yourself are the original Self at the subtlest form, so then what sadhana is to be done? And now You are not going to enter the gross level. The gross and subtle levels have been left behind in the pudgal (the non-Self complex). So it has become a ‘file’ [Dadashri’s special term for karmic accounts that take one away from the Self and into worldly life]. ‘You’ are at the subtlest [level] and so there isn’t any sadhana to be done. Sadhana is done in the Kramik path (traditional step-by-step path of spiritual progress). ‘You’ Yourself have become the pure Soul, so now what remains? Now, You are to remain in the Agnas (five special directives given by the Gnani Purush after Gnan Vidhi).

You should fully understand this Science. This is because if you press one button instead of another button, then on a cold winter day, the fan will turn on. With the slightest mistake, you will then complain, “I am dying in the cold!” Mortal one (mooah), a mistake has been made in pressing the button. Therefore, be sure to understand this. This Science is worth understanding in all its subtlety and it instantly results in freedom. ‘You’ are free right from today.

Jagruti Increases in This Way!

Questioner: How does jagruti (awakened awareness) increase?

Dadashri: ‘One’ is awakened after attaining Gnan. Subsequently, the jagruti increases in accordance with the extent to which One follows the five Agnas. And One is able to follow the Agnas because of the jagruti, which in turn increases the jagruti. There is no other solution.

The lamp does not extinguish. It does not need to be lit again. The jagruti has to be raised all the way to the point in which You can remain the Knower-

(Pg.5)

Seer (Gnata-Drashta) of whatever the mind is showing. After that, it will not need to be raised any further! Therefore, what is considered jagruti? It is when the understanding that, ‘This is an object to be known and I am the Knower’ arises even before a thought arises.

Questioner: But Dada, do I have to do anything to increase the jagruti in order to remain in the state as the Knower-Seer?

Dadashri: The jagruti is bound to increase. If a person attains Dada’s Gnan (Knowledge of the Self) and follows the five Agnas, then there is nothing but jagruti.

Questioner: What should I do to follow the five Agnas to an even greater extent?

Dadashri: Yes, it will increase to a greater extent. As you have received Dada’s blessings, it will increase. As you receive Dada’s blessings, do darshan (live connection with the Gnani Purush through eye contact), do vidhi (auspicious silent blessings at the feet of the Gnani), it increases.

Questioner: The jagruti increases, but what should we do if we want to increase it a lot more?

Dadashri: A person who wants to increase jagruti should sit with the One who is jagrut (awakened to the Self). The fact is, if everyone is nodding off to sleep, then we will also feel like nodding off. Conversely, if everyone you are surrounded by is jagrut,then even if you were to feel like dozing off, it would stop. Therefore, you should sit with a person who is jagrut.

The Jagruti Increases as the Garbage Burns

Questioner: So does nothing have to be done to increase that jagruti?

Dadashri: Nothing has to be done, and as the ‘files’ decrease, the jagruti increases. The jagruti will continue increasing for You. This is because the old garbage [anger, pride, deceit and greed] is going to discharge. However, this person here attained jagruti automatically, on the very same day, didn’t he? Thereafter, jagruti remains constantly for him. For You, the jagruti will increase once that garbage is burnt.

Questioner: That is a cause and effect relationship, isn’t it?

Dadashri: Yes, there certainly is that relationship! You will have to burn all that garbage, won’t you! Then that garbage will not cause you any kind of harm. Then there will not be any garbage left. That is when you’ll feel the bliss of truly living life, won’t you! Otherwise, life becomes spoiled!

Questioner: After becoming the pure Soul, the changes that happen in the internal state of the pudgal (non-Self complex), on what basis do they become evident?

Dadashri: They are a result of the jagruti increasing.

Questioner: Whose jagruti has increased? It is the Self’s, isn’t it?

(Pg.6)

Dadashri: It is not the Self’s. It is for the one who was ‘asleep’, for the one who had the illusion (bhranti) that it increases.

The Vitamin of the Pure Soul for Jagruti

Those who can maintain jagruti should do only one thing: whenever a thought arises in the mind, they should say, ‘You are the gneya (object to be known) and ‘I’ am the Gnata (the Knower).’ As soon as they say this, it will immediately settle in place.Those who cannot maintain jagruti should continue recalling Dada or keep saying, ‘I am pure Soul’ or keep chanting, ‘I am pure Soul.’ If one activity is being done, then the other activity will stop. Only one activity can be carried out at a time. And it is very beneficial if one can recite ‘I am pure Soul’ with such focus that he can visualize each letter the way it is written in the book. You should be able to see the exact letters in the words ‘pure’ and ‘Soul’.If you recite it while visualizing all the letters, then that is very good. You should be able to visualize them without a book. If you recite like that, then that is best. If you can’t do it all day long, then even if you do it for an hour, that is still great. You should make all the arrangements. You can read the spiritual songs (pad) for an hour, you can do this [recite ‘I am pure Soul’ while visualizing the letters] for an hour, you can do a combination of these things. ‘You’ should make sure to not stray outside of Your ‘circle’. ‘You’ should not go outside the ‘circle’ of the pure Soul. What is considered the ‘circle’? The ‘circle’ is the Agnas that ‘we’ have given You. ‘You’ should remain within that ‘circle’. Otherwise, [if you say,] “I am having a thought” and you get pulled into it, then there will never be an end to that, will there! The pure Soul does not change because of that, the opinion [that ‘I am pure Soul’] does not change; however, a ‘stain’ does form.

The more You make the thoughts a gneya (an object to be Known), the stronger the Gnatapad (the state as the Knower) will become. To See [the thoughts as gneya] is a vitamin for the pure Soul. What would One See if no thoughts were to arise? Then how would It get the vitamin?

Purusharth in the Form of a Resolve

Questioner: Dada, are there any obstructing karma that would set me behind in my Gnan or jagruti?

Dadashri: Whatever you want to consider it, be it obstructing karma or a deficit in Your Purusharth (progress as the Self). I have availed this Purusharth for You. From the moment ‘we’ made You the pure Soul, Your Puruasharth is available. So the deficit only lies in Your Purusharth.

‘You’ should decide on the Purusharth. When You make a resolve (nishchay), then it will automatically happen on its own. ‘You’ have to make the resolve. ‘You’ have not made the resolve that You want to remain One with the Self. That resolve is weak, that is why the deficit remains. Once You make that

(Pg.7)

resolve firm, then everything will carry on smoothly.

If You make a resolve, then everything will move forward. What happens when you have not made a resolvethat you want to go to the airport?

Questioner: I cannot go.

Dadashri: Someone will say, “You have gone the wrong way.” If it is wrong, it is wrong, but you need to make a resolve, don’t you? But here, you neither go the right way nor the wrong way. If you go the wrong way, then at least you will find someone to show you the right way. If you have not gone the wrong way, then how can someone show you the right way?

Questioner: So, what I was trying to say is that, first the resolve has to be made that, ‘I want to follow the Agnas.’

Dadashri: Then you can follow everything. The resolve does all the work. The resolve does the work in any situation, no matter how bad it is. If one makes a resolvethat he wants to set up a railway line, then he will start setting it up right away, he will not get into any other unnecessary discussions. As long as a resolve has not been made, one will keep getting confused. He will make plans and then change the plans, and he will not end up achieving anything.

Truly speaking, You are always in Purusharth. This is because after realizing the Self, Purusharth and parakram (extraordinary spiritual effort) arise. But if parakram cannot be done, then do Purusharth. Parakram is akin to a dog who shakes its body vigorously just one time and gets rid of all the dust that had been accumulating on its body all day long; it becomes spotless. That is called parakram. Have you never witnessed a dog doing this?

Questioner: It cleans its entire body by doing this.

Dadashri: Which professor must have taught it to do this? Can this be learnt without being taught by a professor? But see how it becomes clean! Not a speck of dust remains on it! You have become the Purush (the Self), so Purush shakti (energy of the Self) means to be with Purusharth, to be with Swa-parakram (extraordinary spiritual effort as the Self). Oh my! It is through Swa-parakram that ‘we’ traverse the entire world in an hour!When ‘we’ give Gnan, ‘we’ separate these two, the Purush (the Self) and the prakruti (the relative self with inherent characteristic traits). Thus, the developing ‘I’ (Pote) becomes the Purush. The Purush is with Purusharth. It is possible [for the Purush] to do so much Purusharth! After ‘we’ turn You into the Purush, after You become the pure Soul, Your energies begin to increase tremendously, but only if You keep Your awakened awareness (laksh) in this [the Self], and remain in touch with ‘us’, then it will help tremendously.

After Attaining Gnan, Real Purusharth Begins

Questioner: After the Purush and the prakruti have separated, there is no need for Purusharth, is there?

Dadashri: In this body, both

(Pg.8)

the prakruti and the Purush are two separate aspects. [The belief that,] ‘I am Chandubhai,’ is all the prakruti; these sense organs fall under the prakruti, the mind, intellect, chit (inner faculty of knowledge and vision) and ego fall under the prakruti, and the Purush remains separate. When the Purush attains Self-realization, the prakruti and the Purush become separate. Real Purusharth begins after that, after Self-realization happens. Until then, the Purusharth is not Real, it is bhrant purusharth (illusory effort), meaning it is dependent on that which is completely relative, it is not dependent on the Self.

Questioner: Why does Purusharth have to be doneafter that?

Dadashri: To become permanently separate from the prakruti. Because what the prakruti says is, ‘‘You’ have become the Purush, but what about us? ‘You’ had tainted us. Put us in our original state, then You will be free, otherwise You will not become free.’ That is why You have to do Purusharth there.

That is why I say, “You are the pure Soul and You should keep Seeing what Chandubhai is doing.” To keep Seeing all that Chandubhai is doing is Your Purusharth. To keep Seeing what Chandubhai is doing, what is Chandubhai’s mind doing, what the intellect is doing, what the chit is doing, what the is ego doing and to not interfere in any of it, that is Purusharth. When You See it with purity in this way, it becomes pure and leaves.

Questioner: That is when this pudgal becomes pure, doesn’t it!

Dadashri: Yes, the pudgal, which has become tainted, which has deviated from its inherent nature (vikaari), will go back to its original nature (nirvikaari), it will become pure and go off on its way. So it is our fault that we gave rise to it, that is why this happened; thus, it will have a claim against us. So the Real Purusharth begins after that.

Real Purusharth Begins by Following the Agnas

Questioner: Please explain the difference between Real Purusharth and relative purusharth!

Dadashri: In Real Purusharth, nothing needs to be ‘done’. The difference between the two is that Real Purusharth means to See and Know. And what does relative purusharth mean? It means to have the intent [of doership], ‘I will do this.’

There are two types of purusharth: one is the purusharth that arises from prarabdh (effect of past life karma). The seeds that are sown from prarabdh give rise to relative effort. The second is the Purusharth that arises after One becomes a Purush. When ‘we’ gave Gnan, You became separate from the prakruti. ‘I am pure Soul’ means You are the Purush, and after that, there is Purusharth (spiritual effort to progress as the Self); this is the actual, Real Purusharth. That other is still considered purusharth, but it is an illusoryeffort. One cannot say that it is wrong, but what people believe is not purusharth. No one is right in what these people believe, as far as purusharth is concerned.

(Pg.9)

Questioner: So the Real Purusharth, the one Dada helps us attain, please explain that!

Dadashri: The purusharth you were doing as Chandubhai was illusory purusharth. But when You do Purusharth as the pure Soul and remain in Dada’s five Agnas, that is Real Purusharth. That is considered as doing Purusharth after becoming the Purush. To do Purusharth after becoming the Purush, that is Real Purusharth. Meaning, when You remain in the five Agnas.

Questioner: So then what scope is there for any other Purusharth?

Dadashri: Purusharth is when You follow My Agnas, that is all. There is no need for any other Purusharth, is there! The rest is vyavasthit (the result of scientific circumstantial evidences). All those Agnas are only for the Purush,they are not for the prakruti.

Questioner: The seed of Gnan that has been sown, is that the light, the light of Knowledge and Vision?

Dadashri: Indeed! However, It is like the second day of the lunar cycle. Now, It will gradually become the full moon. Real Purusharth begins from the moment the pudgal (thenon-Self complex) and the Purush become separate. Where Purusharth begins, it will take One from the second day of the lunar cycle to the full moon state. Yes! That will happen when One follows the Agnas. There is nothing else that needs to be ‘done’. Nothing needs to be done, only the Agnas need to be followed.

Questioner: Dada, please describe the Purusharth after One becomes a Purush. How would One prevail in worldly interaction?

Dadashri: All these people are indeed in worldly interaction; all these mahatmas are certainly carrying out worldly interactions, aren’t they? They remain in the five Agnas, don’t they! The five Agnas are verily Dada, they are the Real Purusharth.

Knowing and Seeing Is the Real Purusharth

To follow the five Agnas is called Purusharth, and what happens as a result of following the five Agnas? ‘You’ are able to remain in the stateas the Knower-Seer (Gnata-Drashta pad). And if someone were to ask ‘us’, “What is Real Purusharth?” Then ‘we’ would reply, “It is to remain as the Knower-Seer!” So these five Agnas indeed teach You to remain as the Knower-Seer, don’t they? Relative and Real, while Seeing that, if any thoughts of the past or future arise, then say that it is vyavasthit and put a stop to them. While Seeing, if thoughts of the future bother you, then say that it is vyavasthit, so then it will stop. So then Your Seeing will continue on. If any ‘file’ is bothering you at that time, then clear it with equanimity, but continue with that [Seeing] of Yours. This is how [the Agnas] keep You in the state as the Knower and Seer.

Questioner: So, for whatever duration we remain as the Knower-Seer, is that Purusharth?

Dadashri: Yes. Or else, if You

(Pg.10)

See the pure Soul in others, or apply ‘our’ Agnas, then that is Purusharth. When You apply ‘our’ five Agnas, at that moment there is indeed Purusharth. So if You remain in the five Agnas, that is indeed shuddha upayog (the pure applied awareness as the Self). Otherwise, observe the prakruti minutely. Now, if Chandubhai is quarreling with his wife, at that moment if You See Chandubhai, [You may even converse with him], ‘Oh my!I must say! You are still the way you were before!’ If You See all that, then it is considered Purusharth.

Questioner: But, in such a case, should One do any Purusharth for the jagruti or should He simply remain as the Knower-Seer?

Dadashri: To remain as the Knower-Seer is itself the Real Purusharth. The inherent nature One has of continuously Knowing, to remain in only that inherent nature is Purusharth. And to remain as the Knower-Seer is called Charitra (the Conduct as the Self), it is called samyak Charitra.

Real Purusharth Is What Separates Gnan and Agnan

Questioner: IsPurusharth that which separates Gnan (Knowledge of the Self) and agnan (relative knowledge)?

Dadashri: There isPurusharth at the time of separating Gnan and agnan. That itself is Purusharth. When ‘You’ remain as the pure Soul, in shukladhyan (the internal state of being in which One prevails in the awareness of ‘I am pure Soul’), that is Purusharth. ‘You’ are in the state of the pure Soul, and when someone is insulting you, if you feel, ‘He is doing this.’ To believe, ‘He is doing this,’ is a mistake in your understanding. ‘He’ is also the pure Soul and whatever he is doing is dependent on the unfolding karma; he, himself, is not the doer. That poor fellow is dependent on the unfolding karma. The ‘tops’ are ‘spinning’ and everyone’s unfolding karma completes their worldly interactions with each other. ‘You’ have to See what fight the two pudgals are fighting about. That which Sees this is the Purusharth. Hence, You remained as the Knower-Seer, and the separation that remains after the final Gnan and agnan are made separate, that is Your Swabhaav (inherent nature as the Self). Then You come into the Swabhaav. The Swabhaav means the Swabhaav that is in Siddha Kshetra (location at the crest of the universe which is the permanent abode of the absolutely liberated Souls who have attained final liberation), that same Swabhaav emerges. In this way, everything will gradually be resolved once and for all. It will be resolved once and for all in this way, won’t it!

The Self and the Pudgal Remain in Their Own Inherent Nature

After becoming the pure Soul, One has the laksh (awakened awareness) of ‘I am pure Soul.’ Then if he were to ask, “Am I not Chandubhai?” The answer to that is, “I am Chandubhai, but by the relative viewpoint.”

‘You’ are the pure Soul and this is Chandubhai; there are two of you. From

(Pg.11)

one, two have arisen. Now You have to take care of Chandubhai, as a neighbor, and when Chandubhai faces any difficulty, You should pat him on the shoulder and assure him, ‘‘I’ am with you.’ Up until now, he was alone, without support; now, he has Your support. Previously, he had no support. Whose shoulder would he cry on? If he were to cry in front of his wife, then she would take it the wrong way; moreover, he cannot cry in front of his parents!

Questioner: Now, if someone comes to talk to me, should I converse with him or not?

Dadashri: You should converse with him. Everything should be done with regard to worldly interaction; You should continue Knowing. ‘You’ should say, ‘Chandubhai, converse with this gentleman a bit now, talk to him about something.’ So then he will indeed speak. And the worldly interaction carries on. ‘You’ should keep Seeing it. The other person will not come to know what You are doing! However, You continue to See him, what Chandubhai is doing! As the Knower-Seer! The inherent nature (Swabhaav) of both have become separate. So now the Self will remain in the inherent nature as the Self and the pudgal will remain in the inherent nature as the pudgal. Each remains in its own gunadharma (intrinsic property that has a specific function).

The Concept Is Very Subtle!

Questioner: But the awareness that ‘I am pure Soul’ does not remain for twenty-four hours.

Dadashri: No, it does not decrease for even a minute throughout the twenty-four hours. Once it has been decided, even if you were to forget your name, what is the big deal? Even then you would not assume another name. Twenty-four hours a day, You are indeed the pure Soul.

Questioner: This concept of Yours is very subtle. It is not something I can grasp in a short time. This is something that’s worth understanding.

Dadashri: You will have to understand it! That is why you continue to sit here. If you have the desire to understand, then I am ready [to explain it to you]. The concept is very subtle, it is straightforward and easy.

Who is the one that does the charging? Before attaining Gnan you had the belief, ‘I am indeed Chandubhai.’ Even if someone told you, “No, you are not Chandubhai, you are in fact the pure Soul,” you would still say, “No, I am Chandubhai, for sure.” He was the one charging [karma]. Now the one that does the charging is gone and the karma are automatically discharging. Even the one doing the discharge no longer remains, the one doing the discharge is the worldly interaction of Chandubhai.

The discharge is happening naturally. To heat up water is considered as charging. But to cool the hot water tank, someone may ask, “Sir, what do I have to do?” We would tell him, “Nothing. Just go to sleep. It will become cool on its own through its inherent nature.” That is what ‘we’ are trying to say the discharge is like.

(Pg.12)

As You are the pure Soul, the charging intent has come to an end, and the binding of new karmahas come to a stop.

With the Exception of the Experience of the Pure Soul, I Have No Desire for Anything

Questioner: In the Charan Vidhi (spiritual booklet for mahatmas to sustain awareness after attainment of Gnan) it is written that, ‘With the exception of the exclusive experience of the pure Soul, I have no desire for any temporary thing of this world.’ [But the awareness of that does not remain.]

Dadashri: That external experience is not needed.

Questioner: Yes, but that means that one still has the desire for the experience of the pure Soul, doesn’t it?

Dadashri: It should continuously remain within that, ‘Except the experience of the pure Soul, I have no desire for anything’; meaning, only that should remain continuously.

Questioner: So regardless of where the upayog (applied awareness as the Self) is Dadaji, the upayog does not remain one hundred percent, does it? The jagruti does not remain one hundred percent, does it?

Dadashri: The reason it does not remain is the karma of the past life.

The Five Agnas Are Required for the Experience of the Pure Soul

Questioner: How can the pure Soul be experienced?

Dadashri: One man just came to ask me the same question. He told me, “I am not able to experience the pure Soul the way it should be.” In response, I asked him, “Does the entity that cautions, caution You from within?” He replied, “‘It’ cautions me all day long.” I asked, “Did It caution You before attaining Gnan?” To that he replied, “No, no one was cautioning me.” So I said, “It is precisely theSelf that is cautioning You.” ‘You’ are certainly observing the experience of the Self all day long. Mortal one, the experience of the Self remains the entire day. Does the entity that cautions, caution You or not? It is the Self that cautions You. Before [attaining Gnan], the Self was not there and no one cautioned You. The Self cautions You, doesn’t it? What does It say?

Questioner: Yes, It cautions me.

Dadashri: So now that is precisely the experience. The Self cautions You; did It caution You before [attaining Gnan]? Before, no one cautioned You, did they! This itself is the experience!

Questioner: What should I do during that experience?

Dadashri: If You follow the five Agnas, then it is my liability to take You to moksha (final liberation) in one more lifetime.

The living Science cautions You from within. It keeps cautioning You all day long! If You are a little inattentive, it will caution You even then. Has that ever happened to You? That You were inattentive and were cautioned from within?

(Pg.13)

Questioner: Yes, even then it cautions me.

Dadashri: Yes. So who is that? The answer is, ‘It is the experience of the Self.’ This Akram Vignan (the step-less Science of Self-realization) is such that the experience of the Self remains constantly all day long. Otherwise, what is the experience of the Self that the world has seen? Everything is in the form of a shadow. Because they see the shadow that does not mean that they see the Real thing. They have seen the shadow yet they have not seen the Real thing, It is just an illusion; that is all. So that is only an illusion, whereas this is a fact.

Only Jagruti Is Needed

Questioner: Why does it not become natural and spontaneous with regard to the Agnas?

Dadashri: That is one’s own shortcoming.

Questioner: Which shortcoming is it?

Dadashri: It is a shortcoming with regard to the jagruti. The upayog has to be set to a certain extent, doesn’t it?

One man was doing the Charan Vidhi while lying down. It would have taken him twenty-five minutes to complete it were he alert, in a seated position. But it took him two and a half hours to complete it while lying down. Why is that?

Questioner: He nodded off in the middle of it.

Dadashri: No, spiritual apathy (pramaad) set in, so he would forget how much he had recited. So then he would recite it again. Our Science is so wonderful; it is not possible for any interference to take place. Does it [the jagruti] remain to a certain extent?

Questioner: It is not so easy to practice all five Agnas at a time, is it! That [pramaad] draws the mind away!

Dadashri: How is [the Agna of] Seeing the pure Soul while walking along the road difficult? What’s so difficult about that? Suppose the doctor has told you to not eat with your right hand for eight to ten days. So your job is to simply remember that much, isn’t it? So all you have to do is to maintain some awareness, isn’t it? If the awareness does not remain, then that hand ends up being utilized. This has been the wrong practice since time immemorial, hasn’t it!

These five sentences [Agnas] are very profound sentences. These sentences are very ‘basic’ [simple] to understand; nonetheless, the basics are so profound. They become understood gradually. They may appear to be simple, and they are indeed easy, but there are many other obstacles, aren’t there! Thoughts may be running in the mind, a tornado may be whirling within, smoke may be building up, so then how can One possibly See the relative and the Real [as separate]?

Questioner: Dada, is it not a bit difficult to apply these five Agnas of yours?

Dadashri: It is only difficult because the karma bound in the past life keep jabbing you. It is because of the karma

(Pg.14)

bound in the past life that you get to eat doodhpak (milky rice pudding) today. And if you ask for more doodhpak, and as a result of consuming it, if you start dozing off, then it is not possible to apply the Agnas.

Questioner: So Dada, does this mean that wherever we miss out on following the Agnas, we miss out on staying in the upayog?

Dadashri: Of course, you missed out on it! Don’t worry about that too much. Now You should focus on how progress can be made. You are bound to miss out on it; mistakes are bound to happen. However many mistakes are Seen, that many mistakes will leave, and as they leave, they give that much energy before leaving. The weakness that had arisen due to the mistakes, when those mistakes leave, energy arises as a result. The mistakes are your superior; no one else is your superior. The blunder [the biggest mistake of believing ‘I am Chandubhai’] is gone!

To ‘See’ Chandubhai Is the Ultimate Gnan

Questioner: Separation certainly happens in the Gnan you impart, but is any shortcoming left on my part in that?

Dadashri: No. There is no shortcoming. Where do the inner tendencies (vrutti) go and where do they come from? And what do they bring back? And what do they take away? ‘You’ have to See all that. And for now, do not have any greater expectations beyond that. For now, if You can See this much, it is more than enough. The Lord has said, “Even if You cannot See the inner tendencies, attachment and abhorrence are not happening, are they?” If one replies, “No,” then it is settled!

Now, what do You have to See? ‘You’ only need to See the unfolding karma of the pudgal. When the karma unfolds with a lot of force and is heavy, the Seeing will be hazy. So You will not realize that You are to See it and You will miss out in that. If the unfolding karma is light, then the karma continues to unfold and You will continue to See it. To See Chandubhai is the ultimate Gnan.

Questioner: Our upayog should only be to continuously See in that way; so what activity should I do to maintain the upayog of Seeing even more?

Dadashri: The circumstances should be towards this side, towards satsang.

Questioner: My circumstances are not such. So is it better if there is solitude?

Dadashri: Solitude is certainly more beneficial, isn’t it! But where can one find solitude? Where can one find such merit karma that he has no circumstances?! These circumstances themselves cause misery, don’t they!

Questioner: Now, what do you consider to be solitude?

Dadashri: When You do not encounter other circumstances, when there is no one to interfere, when You are independent. Then You continue Seeing what Chandubhai is doing. When You set the upayog, everything continues to be Seen.

(Pg.15)

Questioner: If ‘I’ come to Know what arose within and what passed by, then…

Dadashri: Then that Itself is Gnan. ‘You’ will not See Chandubhai entirely. But You will be able to See all that arose and passed by within, that is the first Gnan. Then gradually it [the jagruti] becomes complete. The world is not aware of what arises and passes by. First, You have to See the gross. In that way, it will advance to the subtle level. Then eventually You will be able to See Yourself as completely separate.

Questioner: I cannot See that!

Dadashri: That will happen gradually. It does not happen right away. One cannot do that even for an hour. Even for ‘us’, if there is a circumstance, then it does not remain exactly!

Questioner: So you are also referring to solitude, that solitude is a good thing.

Dadashri: But you should not create solitude by pushing others away. You should not create solitude by pushing anyone away. Circumstances by their very nature are such that they will dissociate on their own.

Questioner: If we look at it that way, then nothing in the form of circumstance affects us. If we want to remain asang (free from association), then we can remain asang amidst anything.

Dadashri: ‘You’ can, You can happily remain so. ‘You’ indeed are asang. That is how the pure Soul is. ‘I’ am indeed asang. ‘I’ am indeed nirlep (unanointed). As that [wrong] belief has broken, it is gone. That was a wrong belief. That is why people say, “How can I be considered asang?” Don’t people say that? Whereas You Yourself understand that the wrong belief is broken.

Questioner: Is solitude beneficial for our ‘file number one’ [Dada’s special term in Akram Vignan to refer to one’s relative self] or not?

Dadashri: It is beneficial. Solitude is very beneficial. When we are all sitting around, ‘we’ lie down, close ‘our’ eyes and look for solitude. Otherwise if my eyes are open and someone looks at ‘us’, then solitude will not remain, will it! Do you experience that?

The One That Knows, ‘I Am Not That, I Am This’ Is the Self

All the jagruti of ‘I am pure Soul’ and the Agnas remains. All such jagruti of ‘Who is this? Who am I?’ remains. The jagruti of ‘The one who is beating someone, he is not the beater, He is the pure Soul’ and so on, remains.

The One who Knows, ‘I am not that, I am this’ is the Self! The jagruti of ‘I am that and I am not this’ should remain.

Questioner: In which instances is it the Self and in which instances is it not the Self? What does One See in it?

Dadashri: In all matters. ‘We’ give You Gnan, don’t ‘we’? When ‘we’ give You Gnan, ‘we’ tell You, ‘You are not this.’

Questioner: To keep maintaining the separation, that is called the Self!

(Pg.16)

Dadashri: Exactly, that is the Self!

Questioner: Now that should remain constantly, shouldn’t it!

Dadashri: One should not forget to apply the awakened awareness (laksh) to maintain the separation. Then with whatever comes about, continue to maintain the separation. Then One indeed becomes the Self. When you fasten the buttons on your shirt, you instinctively know that the shirt can be removed; you have the knowledge that ‘this part is the shirt’ and ‘this part is me.’ Don’t you realize that? Or does it all seem to be the same?

Questioner: No, one realizes that it is separate in that example very easily. But the phases of the mind, body and speech will continue to arise, won’t they? So it is there that an uninterrupted jagruti is called for, that ‘I am not that and I am this,’ isn’t it?

Dadashri: It does not actually play out in that way. But in certain cases where one has an interest in something, then he should say, ‘This is not Mine.’ Otherwise, after attaining Gnan, One remains separate. However, there is a bit of a mixture within.

Questioner: So no matter what kind of results unfold, One should have the laksh within that, ‘They are not Mine.’

Dadashri: Yes, that, ‘I am this and I am not that!’

Questioner: But here [I can See that,] ‘This shirt is separate and ‘I’ am separate,’ but what is to be Seen in that case?

Dadashri: It is actually Seen separately like that within as well!

Questioner: What does One See in His Vision (Darshan)? Give us one example.

Dadashri: Wouldn’t you know that, ‘This stone is separate and my hand is separate’? As well as, ‘These are the attributes of the stone and these are my attributes’?

Questioner: Yes. I would know all the attributes of the stone, that it is heavy, it is cold, it is square…

Dadashri: It is smooth.

Questioner: So how can One remain in the state of, ‘These are not My attributes and these are My attributes’?

Dadashri: [You should be aware that,] ‘This coldness is not Mine, this smoothness is not Mine, this anger that took place is not Mine, this deceit that happened is not Mine, the kindness is not Mine!’

When you are lying down on a bed, do you not comprehend that, ‘I am separate’? You comprehend that, don’t you?

Questioner: In that example, I understand, ‘The bed and the one sleeping are actually totally separate.’ But doesn’t the problem lie when it comes to maintaining the laksh that the Self and the different phases of the pudgal are separate, or in being able to maintain the upayog as the Self?

Dadashri: There is some amount

(Pg.17)

of jagruti in the situation with the bed. But regarding the Self, the jagruti has disappeared, hasn’t it? Whereas the separation of the body from the bed is in his awareness.

Questioner: And that too, when I make him take a note of it, then he will say, ‘Yes, the two are separate.’

Dadashri: He will believe it when you give him the proof [of evidences].

Questioner: So all these proofs are needed to understand or to maintain that precise jagruti that, ‘All the phases within are not Mine and I am pure Soul,’ aren’t they?

Dadashri: The proof is the main thing.

Questioner: What are the proofs that help understand this from within?

Dadashri: That which takes numerous evidences to get the work done is not Mine. Even when only three things come together in order to get the work done, it is not Mine. If two things get together in order to get the work done, then too, it is not Mine. Even if you do not cut a mango with a knife but bite into it with your teeth. Yet everything came together in order for that to take place; therefore, it is not Mine! ‘You’ will have to understand at the subtle level, won’t You? Will the gross level suffice?

Questioner: The main thing [the Self] is at the subtlest level.

Dadashri: Yes, the main thing is at the subtlest level, so what will happen if you dissect it at the gross level?!

Questioner: But this point mentioned is completely new.

Dadashri: No, it is not new, it has always been there from the beginning! This was with the Tirthankar Lords (the absolutely enlightened Lords who can liberate others) from the beginning and it exists today as well. What can I do when according to your ‘law book’ you claim it as new?!

Never Get Swept Away When in the State of Continuous Knowing

Questioner: There is a lot of friction in Knowing and Seeing. So, in whatever circumstances I come across, I get swept away by them.

Dadashri: Who is the one getting swept away? ‘You’ are actually the pure Soul. How can the pure Soul be swept away? It is the pudgal by the name of Chandubhai that gets swept away in it.

Questioner: Stillness (sthirata) should remain in Knowing and Seeing, shouldn’t it?

Dadashri: No, such stillness does not remain. On the contrary, if stillness were to remain, a problem would arise. What are you going to see if a movie were to become still? It should in fact continue running.

Questioner: Yes, it does continue but I should not move along with it, I should remain still, that is all.

Dadashri: Yes, You should continue to See. The Seer is always still. The Seer never gets swept away. It is

(Pg.18)

because You do not See, so it becomes a wrong practice within. When You stay in the state of continuous Knowing (Gnayakbhaav), then You will never be swept away, whereas if you become overcome by emotions, then you will be swept away. When people get overcome by emotions they get swept away even while watching a movie. They even cry! Hey! When you were just supposed to be watching, why are you crying? The fool cries when he is supposed to watch. Does he actually cry?! And would you enjoy watching a film if it was the same throughout?

Questioner: No, I would not enjoy it, Dada.

Dadashri: Yes. In the film, in one scene there is a wedding, then after some time there is fighting, then after some time there is a kidnapping; that is when you will enjoy seeing it, isn’t it! And if the entire film only had a wedding going on, you would not enjoy it, would you? So You have to See this whole film. The bliss never leaves even in the slightest, that is our Science!

The complete energy indeed lies within, but it remains in an unexpressed state. Why does it remain incomplete? It is because you still like all of this [the relative]. Nevertheless, after attaining this Gnan it has decreased a lot, hasn’t it?As it decreases, the energies will express accordingly. That does not mean that you have to start having contempt for things you like. But, when one becomes engrossed in it, he forgets Himself, he forgets about His own energy and he becomes engrossed in it; so that means he likes it. Eat and drink, but do not become engrossed. Look, while you watch a movie, when you see a good-looking woman or a good-looking man in it, do you hug them? And if you see someone being beaten in a movie, do you shout out, “Hey, why are you beating him?” Is it as though you say, “Don’t hit him”? You internally understand that you are only to see what is going on, you are not to say anything.

How many years ago did you watch movies? But you had watched them in those days, hadn’t you? So it is not as though you said, “Why are you hitting him?” Yes, you just have to see what is going on! The movie is not telling you, ‘Take me along with you.’ The movie says, ‘Watch me and leave.’ Now what can the poor movie do if you do the opposite? But what happens when you go out coated with ‘glue’ [attachment and abhorrence]? Therefore, you have to go after washing off the glue. It is because you apply glue when you go out that whatever is out there affects you and sticks to you!

The One Who Knows Who Is Becoming Tanmayakaar Is the Self

Questioner: The situations in which I become tanmayakaar (become one with the body and mind)…

Dadashri: The one becoming tanmayakaar is also not You, it is not the pure Soul. The pure Soul never becomes tanmayakaar. That is your deluded belief, and it is because of that belief that you become tanmayakaar. ‘You’ should Know

(Pg.19)

how tanmayakaar you have become. Have you become completely tanmayakaar or only partially, or have you adjusted completely! ‘You’ should Know all that. When You Know this, then You are free.

Questioner: This is a fundamental question. You said that after attaining Gnan everyone becomes nirlep (to be unaffected by any intents that tend to anoint). However, it does not seem that we have become nirlep to that extent yet.It seems to us that we became anointed (lepayamaan), then we become separate, then we became anointed again, why does such awareness occur?

Dadashri: ‘You’ are aware that you have become anointed, isn’t it? That awareness is not the awareness of the Self (Atmabhaan). In the awareness of the Self, One never becomes anointed, that is considered awareness of the Self. Therefore, You should say, “This is not My place. ‘My’ place is not so desolate, My place is gigantic [magnificent].” How can such a desolate place be Yours? Would you not know that this hotel [restaurant] is not your sort? Knowing what your ‘class’ [religion] is, would you not know which hotel is your sort? From the smell you can tell that you this restaurant sells biryani [a non-vegetarian dish] … so you recognize that restaurant. Similarly, becoming tanmayakaar is not Your intent. So You should See in what way you are becoming tanmayakaar, whether you becoming completely tanmayakaar or partially tanmayakaar.

Questioner: Yes, so one becomes tanmayakaar to varying degrees!

Dadashri: Yes, but the One who Knows the varying degrees is the Self. It is like this, so many people use thermometers, but has the doctor’s thermometer ever gotten a fever?The pure Soul is similar to a thermometer. It shows how much fever there is. A thermometer never has a fever! On the contrary, it shows the degree of a fever! People say, “This thermometer has picked up a fever because people with a fever keep touching it!” Mortal one, can it develop a fever? The doctor may develop a fever, but not the thermometer. The owner of the thermometer, the doctor, will develop the fever!

Questioner: When I become tanmayakaar; the awareness of the pure Soul state doesn’t remain for that time period, does it?

Dadashri: But why doesn’t it remain? With ‘I became tanmayakaar,’ that other awareness is lost. It is like when a man does not drink alcohol yet he simply says, “Today I had some alcohol”; for that period of time, he becomes intoxicated. So, his behavior is like that of someone who is intoxicated, even though he has not had any alcohol.

Questioner: But sometimes I become so anointed (lepayamaan) that it all looks to me as if I am completely intoxicated with alcohol! That is the question, isn’t it? So how can I call myself unanointed (nirlep)?

Dadashri: You have to come to understand that, ‘This is not my ‘hotel’ [home].’ Then You will find the other ‘hotel’ that is Yours. ‘In the ‘hotel’ that

(Pg.20)

Dada has placed me, I am nirlep, I am pure indeed, so how could this be for Me?’

The drashya (scene) and the Drashta (Seer) cannot be one. It is the drashya that becomes tanmayakaar; however, the drashya itself can never understand that it has become tanmayakaar. It is only the Drashta who can Know that. Who is the One who Knows that? It is the Drashta. ‘You’ are the Drashta! Still, You do not realize that. What a wonder that is!

Questioner: Something happens in which I end up becoming a part of the drashya. Where has my function as a Seer (Drashtapanu) gone at that time?

Dadashri: No. It is like this; when you studied in a laboratory, were you able to finish all the studying within four hours?

Questioner: No.

Dadashri: If any experiment is conducted once, when you do it again, then you may put a variable amount and an array of things in it. So, when it takes that long for even an experiment, wouldn’t this take time!

Questioner: But at that time I should be sitting there on the side as the Seer, right? That Seer becomes engrossed with it!

Dadashri; No, It is indeed sitting separately. It appears that You have become one with it; You will have to practice it a bit. How can it work without making it a practice? And if You had become one with it, then You would not be able to become separate, how would You separate then? So You do not become one. In fact, the inherent natures of the two [the Self and the non-Self] have become separated, haven’t they! Each has come into its own inherent nature!

When ‘You’ Hold Onto the Intrinsic Nature of the Pure Soul, You Become Asang

The Self that I have given You is indeed asang. Despite the constant association with the body, It is indeed asang (free of association). Nothing affects or hinders the Self. Therefore, You should remain in that form, as nirlep, asang! Even association with fire does not affect It, so how can [the association] of this pain, of this body, affect It? So, You should hold onto Its intrinsic nature.

Now that You have become the pure Soul, nothing can affect the pure Soul. ‘Its’ intrinsic nature is indeed nirlep. ‘It’ is free of association by Its intrinsic nature. ‘It’ is indeed that by Its intrinsic nature, so then why try to make It free of association? That which is free of association by Its intrinsic nature!

After attaining Gnan, upon becoming nirlep, It does not become anointed(lepayamaan); after becoming asang, It does not become associated with anything. If the doctor has said to not have your right hand come in contact with water, even then, because of the practice since time immemorial, it will end up happening. Similarly, if something happens because of the practice since time immemorial, then say, “I am nirlep, I am asang,” then You will become asang.

(Pg.21)

So what if you have a fever, nothing is going to happen to the Self. Despite living amidst associations, It is indeed asang. The Self is the Knower and Seer, It is indeed in the pure state. One becomes influenced by the company he keeps. The Self is asang. If You are asang, then the influence does not affect You, it affects Chandubhai. ‘You’ simply keep Knowing it!

‘I am pure Soul’ is the greatest state You have attained, but now You have to become completely nirlep and completely asang. This nirlepta (the state in which One is unaffected by any intents that tend to anoint) and asangta (the state in which One is free from all associations), these are the final destinations.

Where the Jagruti Is Dim, Effects Will Continue

Questioner: The state of complete fearlessness isn’t arising. Since the state of being unaffected hasn’t arisen, there isn’t fearlessness to that extent. It’s a bit less.

Dadashri: No matter how much you see on the outside, if it does not affect You on the inside, that is called nirlepta. This is because You are the pure Soul; the pure Soul never has an effect of any kind. This is because It is not effective. But the fact that you do end up getting affected is because the jagruti falls a bit short at that time. In such a case, You should say, ‘Chandubhai, why are you taking this upon yourself? What do you have to do with this?’ This is all; You should say this much. That way, it becomes separate. ‘You’ should maintain that much jagruti. Or if You are not able to do anything else, then become free by saying, “This is not My Real form as the Self (Swaroop).”

Questioner: Dada, such Gnan does prevail. ‘Why did I get involved in this? This is relative.’

Dadashri: Nevertheless, it still happens. When that happens, instead of saying, ‘It is relative,’ by saying, ‘This is not My Real form as the Self,’ everything will separate. What ‘we’ have said is, “This is Your Real state, and that is not.” So when You say, “This is not mine,” there is separation. Then it will not stick to You at all.

Questioner: In however many things there is engrossment (tanmayata), there is that much deficiency, isn’t there?

Dadashri: Yes, precisely that! So, there is no other reason for the engrossment. It is simply that the jagruti becomes dim. Why does the jagruti become dim? It is due to the practice of the past. So, if You place a little more jagruti in this, then it immediately settles down, it becomes separate. No matter how bad my health becomes, when people say, “Dada, today your health is not good,” I respond, “Nothing has happened to me. What is going to happen?”

Questioner: Yes.

Dadashri: I travel to so many villages, but nothing happens to me. What is going to happen? Upon saying, “It has happened to me,” it sticks!

(Pg.22)

Envisioning the Pure Soul

What is the inherent nature (Swabhaav) of the Self? It is achintya chintamani (a ‘jewel’ that cannot be envisioned, but can fulfill all that one envisions). So, one immediately becomes whatever is envisioned!

The Self is kalpaswaroop (in the form of infinite creative ability through envisioning). Therefore, once the light of the Self goes ‘out’ [beyond the Self], the ego (ahamkaar) arises. The Self itself does not envision (chintave), but as soon as the ego falsely attributes and then envisions, the corresponding vikalp (‘I am Chandubhai’ and all the relative ‘I-ness’ that stems from it) happens!

The Self is full of infinite energy! It is possible for all kinds of energies to emerge from within; however many energies You are able to extract, that many are Yours. However, the bhaan (awareness arising from any experience as the Self) of those infinite energies must arise at least once!Here, because one envisions (chintavan) the inverse, the puzzlement arises. If the pure Soul is envisioned just once, then it will subsequently remain on its own. One does not have to do anything at all. Wherever You go, envisioning of the pure Soul keeps happening for You, does it not?

Questioner: Yes.

Dadashri: This Gnan indeed procures results on its own (kriyakaari)! This has not happened for hundreds of thousands of years!

Questioner: If a crazy person envisions ‘I am wise,’ then would he actually become wise?

Dadashri: Yes, if he were to do that, then he would gradually become wise. These are all effects that have happened within, psychological effects. ‘We’ do not let even a single effect happen within.

Questioner: What about when people say, “You are like this and you are like that?”

Dadashri: People may say whatever they want to, but the effect of ‘I am like this’ should not happen. For us, all that should prevail is ‘I am pure Soul, I am pure Soul.’

Nothing envisioned by the Self goes to waste. It is good that such envisioning happens at a gross level and things get by. In the envisioning of higher levels, there are five thousand revolutions per minute. Each person has different envisioning, and there are infinite types of such envisioning.That is why you see all kinds of people in this world!

Questioner: What is considered chintavan?

Dadashri: All these activities that you are carrying out are not referred to as chintavan. This thinking that you are doing is not is referred to as chintavan either. Chintavan is referred to as the aashay (inner wishes; design) that you have decided upon in your mind. In the mind, if the aashay of a bungalow, a garden, to educate the children has been decided on, if such chintavan is done, then one will become like that. If one envisions, ‘There

(Pg.23)

is nothing wrong in taking bribes,’ then one will end up accepting bribes. What you see today is the result of what was previously envisioned. The self becomes what it visualizes (nididhyasan). Some people envision, ‘My soul (atma) is a sinner.’ So then where will these people end up?

Questioner: People should envision the Self, shouldn’t they?

Dadashri: Yes, they should. Until a Gnani Purush awakens the Self, the envisioning is not considered to be pure, it is envisioning through words. It is one kind of solution. It is a midway station along the journey.

Due to the pressure of external circumstances,vibrational energy (kampanshakti) arises in the Self, and at that time, parmanu (the smallest, most indivisible and indestructible particle of matter) are acquired. One would attain moksha if that vibrational energy were to cease for one hour! One can never attain moksha with knowledge such as, ‘I am a doctor, I am a woman, and Dada is a man.’ Moksha can only be attained with the Knowledge of ‘I am the Self.’

Through Pure Envisioning, the Conviction of the Pure Soul Sets In

Questioner: Does [the charging] relative self(pratishthit atma) become the pure Soul just through chintavan?

Dadashri: Yes, that is why I am telling you that You have become the pure Soul. Thereafter, if You keep saying, ‘I am pure Soul, I am pure Soul,’ then You will continue to become that form.

Questioner: But, after becoming that [the pure Soul], what is the point of saying, ‘I am pure Soul’?

Dadashri: Well, it is just the conviction (pratiti) of the pure Soul that has been established in You. As the conviction has set in, the jagruti will remain, he becomes what he envisions. This envisioning is called chintavan, and that otherenvisioning, the envisioning done by someone without Self-Realization, is considered a psychological effect. This is because it is a mental state. There is nothing mental in this, it is actually chintavan.

This is a discovery of the Tirthankar Lords. ‘You’ are the pure Soul, You are nothing but pure; otherwise, if you do any other envisioning, you will become like that. Therefore, I am saying that You should envision Yourself as being nothing but pure: ‘I am nothing but pure, ‘I’ am nothing but pure.’ ‘You’ should say, ‘Chandubhai, there is no problem. Interfere as much as you want to, but ‘I’ am nothing but pure.’

To Evaluate Something As Adverse or Favorable Is Paudgalik Bhaav

Questioner: In adverse circumstances, the Chetan bhaav (state as the Knower and Seer, ‘I am pure Soul’) shifts to the paudgalik bhaav (‘I am Chandubhai’). The jagruti arises later on that I shifted to the paudgalik bhaav. So what should I do to maintain jagruti in such a situation?

Dadashri: The fact is, there are only two things: the pure Soul and

(Pg.24)

circumstances. There is nothing that is adverse or favorable amongst these. If you say the circumstance is adverse, then it will turn out to be adverse and if you say it is favorable, then it will turn out to be favorable. There will always be both, the sweet and the bitter, but if you say that it is bitter, then it will seem bitter. It will have that effect at that time. The sweet and bitter will inevitably be there, won’t they? It is the inherent nature of each.

Questioner: So if anything is seen as adverse or favorable, then I have entered the paudgalik bhaav.

Dadashri: Adverse and favorable is the paudgalik bhaav. Nothing is adverse at all. To see it this way is precisely a shortcoming. There are circumstances and they are prone to dissipation by their inherent nature. If someone were to say, “Sir, there is burning coal over here and there is ice over there. Is there not a difference between the two?” The answer to that is, “There is a difference, both are only circumstances.” However, neither is adverse or favorable, and furthermore, they are prone to dissipation by their inherent nature. If there is ice over here, then no one will move it. And if there is burning coal here, then even if I do not move it, someone else will move it. So the circumstances have come to vacate their place. So you have to be patient, the Lord has said to do Penance. [There are the four pillars of moksha:] Gnan, Darshan (Vision as the Self), Charitra (Conduct as the Self), and Tapa (Penance; to not allow the Self and non-Self to become one). That [circumstance] is not adverse; there is a shortcoming in Your Tapa. The four pillars will be required, won’t they? If you have a bed with three legs, then it will lean over to one side, won’t it! A bed should have four legs.

That is why it is written that ‘Dada does adeethh Tapa (invisible internal Penance).’ Adeethh Tapa is considered the final Penance. ‘We’ continue doing this final Penance. On the border that divides the Self and the non-Self, the ‘I’ never goes towards the non-Self at all. ‘It’ never enters the ‘foreign department’ [the non-Self]; It always remains in the ‘home department’ [the Self]. That is where the Penance should be maintained; that is adeethh Tapa. So for You, as You keep getting ‘heated up’ through this Penance, You will gradually reach the level of adeethh Tapa.

When Accused, Remain as the Pure Soul and Do Penance

Questioner: When we do adeethh Tapa, that is considered as having cleared [a ‘file’] with equanimity, isn’t it?

Dadashri: Everything has cleared. If you take a ‘bribe’ in that, then some of it is left unsettled. However much of a ‘bribe’ you take, that much remains unsettled. And when You clear it, then it has left. At that time, the self becomes light, so there is only bliss. What do you do when it heats up a lot? Do you create an uproar? Have you had quarrels? In fact, the anger towards one person is taken out on another. Whichever ‘file’ it

(Pg.25)

is, you should clear that ‘file’ directly. This ‘file’ and the other ‘file’ have no connection; but as it is, one takes his anger towards one person out on another person.

‘You’ should keep ‘him’ [the one who slips from Knowing into suffering] separate. WhenYou start to become one with ‘him’… generally, You do remain separate from ‘him’, but if someone says, “You caused me five thousand worth of damage,” then at that moment, You become one with ‘him’. That is when Penance should be done. At that time, a jolt is felt, ‘I have not done it.’ Why is this jolt felt? The mind will show, ‘This man has made an accusation against me.’ So then would ‘I am the pure Soul’ prevail or would something else prevail? In that situation, after doing Penance, [the awareness of] ‘I am the pure Soul’ should prevail.

When One Becomes the Pure Soul, There Is Saiyam of the Ego

Questioner: Dada, when it heats up internally, at first there is Penance, then does saiyam (a state in which separation is maintained even in the midst of anger, pride, deceit, greed and attachment and abhorrence expressed within the relative self) arise later on?

Dadashri: Saiyam started the moment You became the pure Soul and You became free from Chandubhai.

Questioner: As for Penance, it arises when the circumstances arise, doesn’t it?

Dadashri: That is when the Penance arises. But saiyam has already begun. All these people [mahatmas] are considered saiyami (characterized by saiyam). This saiyam has started from here, You became saiyami from the moment You received Gnan.

To bring anger, pride, deceit and greed into control, that is considered saiyam. This is because the world is entirely bound through anger, pride, deceit and greed, and those kashay (anger, pride, deceit and greed) are indeed what constantly give misery It is not as though God gives any sort of misery. So when the anger, pride, deceit, and greed are under control, that is considered saiyam. When the ego is under one’s control, that is considered saiyam. When can there be saiyam of the ego? It is when One attains the awareness of ‘I am pure Soul.’ Until then there cannot be saiyam, can there!

Now Moksha Is Undoubtedly Approaching!

Only shuddha upayog (pure applied awareness as the Self) should remain, as far as possible. You should not worry about it at night, just go to sleep peacefully. What I am saying is that you should not stay up for it. But since You have become the Purush (the Self), You have to maintain Purusharth to a greater extent. ‘You’ should make a firm decision that, ‘I want to maintain shuddha upayog.’ Thereafter, if it is not maintained, then that is a matter that is to be cleared later. And You do not have to rush it, You do not have to become restless, moksha will come to You. There

(Pg.26)

is no need for You to go there. The ‘station’ will automatically come to the One sitting in the ‘train’, the ‘station’ of ‘Vadodara’ [a city in Gujarat]. ‘You’ just have to remain in Your ‘seat’ [of the pure Soul].

Questioner: We are already sitting in the ‘train’ now, aren’t we?

Dadashri: Yes, that is why I am telling you that. What I am saying is that it will keep coming. ‘You’ just have to follow the Agnas, nothing else; You are not to worry about moksha. This ‘ticket’ of the Agnas is such that it will take You directly there.

Questioner: I have to understand the Agnas, Dada.

Dadashri: Yes, of course, You have to understand all them, don’t You! ‘You’ only need to understand them. ‘You’ have understood them; most people have been understood them. But some are deficient in understanding them.

Is There Any Hurry After Sitting on the Train of Moksha?

Questioner: Sometimes, I feel an urgency to go to moksha!

Dadashri: If you try to hurry, then you will trip and fall. Why is there an urgency to go to moksha, when You already have moksha? What is the rush? Is someone going to take Your reservation? No one can touch Your reservation! ‘You’ are determined about which destination [moksha] You want to go to, You have the ticket, You have everything! Just ask someone, “What is the train like?” Then he will tell you, “It is fast.” Get on it and go to sleep!

Suppose a person leaves Vadodara by train to go to Mumbai. If he keeps sticking his head out of the window to see if he can see Mumbai, then would that be fruitful in any way? What would people say? [They would ask,] “Sir, what are you looking at?” He would reply, “Is Mumbai visible, can you ask around?” “Hey mortal one, why don’t you go to sleep? Have you gone mad or something?” Even his wife would say, “He is a fool. Why did I marry him?” Would anyone do such a thing? Some people run up and down the aisle of the train. Why? [They might respond,] “I want to get there quickly. I have a relative who is very sick. I have to see him in the hospital in the morning.” Hey moral one, why are you running back and forth and pushing and shoving unnecessarily? You aren’t sleeping and you aren’t letting others sleep either. Dear fellow, go to him once you get off the train. Get off the train before everyone else, but for now, just sleep peacefully.

With this Gnan, You have attained the stage of the second day of the lunar fortnight. Now, as You remain in the Agnas, You will attain the stage ofthe full moon.

Questioner: Shouldn’t One have eagerness to quickly attain the stage of the full moon!

Dadashri: It is not a matter of hurrying. ‘You’ should follow the Agnas; that is all. When You follow them more,

(Pg.27)

they will result in the stage of the full moon. Otherwise, even the full moon will become displeased, ‘Oh my, look at that, he does not like it without me!’ ‘We like everything without you, just come to meet us ahead!’ We are going forward, so it will come to us. Why have eagerness for the state that is approaching You? Moksha is also approaching You and everything else is approaching You. ‘You’ should do whatever Dada says, that is all. Do not get involved in any other problem. The burden will increase if You try to hurry ahead. Who would want to take on such a burden unnecessarily?

Questioner: Dada, why shouldn’t one maintain the intense desire (tivrata) for it?

Dadashri: No, the intense desire only has to be maintained for remaining in these five Agnas. It is not to be maintained for those things which are an effect. ‘You’ are to maintain an intense desire for the cause; the effect is the result of that. People have missed out on the cause because of having an intense desire for the result. Is the cause more important or is the effect more important?

Questioner: The cause is important, Dada. But please say something about the intense desire for the laksh.

Dadashri: That will certainly remain. That will never decrease. If you leave home to go outside, there is no need for you to remember that you have to walk down the stairs. You just have to watch the closest step and walk down so that you do not fall. You are going to reach the ground floor for sure.

After Becoming the Purush, What Purusharth Is There?

What Purusharth does One have to do? Purusharth and Swaparakram (extraordinary spiritual effort after Self-realization to break certain entrenched habits of the self) can happen only after becoming the Purush, after the laksh of the pure Soul has been established.

There is nothing but a storehouse of faults filled within. When faults are Seen at each and every samay (the most indivisible unit of time), that is when Your [spiritual] work will be considered accomplished. All of this stock of karma that you have filled in, you did so without consulting anyone, isn’t it?

As the laksh of the pure Soul has been established, the mistakes can be Seen. If mistakes cannot be Seen, then it is considered sheer spiritual apathy (pramaad).

During dire circumstances, the Gnan will stand by You. When one’s ears are being cut off and the Gnan prevails, that is when it is considered correct. Otherwise, it is all considered spiritual apathy.

The Gnani Purush only sleeps for an hour. He is constantly aware. When one’s food intake decreases and sleep decreases, the jagruti increases. Otherwise, one will be prevailing in spiritual apathy. Too much sleep is considered spiritual apathy. Spiritual apathy is akin to tying the Self in a bale of hay.

What is a mistake? One has no awareness whatsoever of that. Mistakes can be destroyed through Swaparakram.

(Pg.28)

When your sleep decreases, your food intake decreases, know that your spiritual apathy has decreased.

When a mistake is destroyed, the person’s face will radiate with light. Beautiful speech will come forth and people will be attracted to him.

The mistakes made up of strong parmanu can be seen immediately. If they [the parmanu] are very rigid, then one gets stuck on whichever side one delves into. If one delves into worldly life, then one gets stuck there, and if one delves into Gnan, then one gets stuck there.

What does shuddha upayog (pure applied awareness as the Self) mean? It means that It [the Self] should not be left unattended. If you want to relax for fifteen minutes while flying a kite, then you should tie its string to your toe and then you can relax. Similarly, You should not have any ajagruti (lack of awareness) when it comes to the Self.

Dozing off Is a Loss!

Questioner: After meeting Dada, after attaining Gnan, how much liability is there if I remain in a state of ajagruti?

Dadashri: It is to the extent that you ‘doze off’. And if you don’t ‘doze off’, then there will be that much. If it [the object to be Seen] passes by without You Seeing it, the liability of that remains. ‘You’ will have to See it again. When You See it, it gets cleared. By Seeing each karma as it is unfolding, it gets cleared. And if you become engrossed in the unfolding karma, then that karma will remain to be cleared. And after the separation of the Self, if You remain in the jagruti of the Self, then no karmic account is bound whatsoever. It sticks only when the jagruti becomes dim.

Questioner: What sticks?

Dadashri: It sticks, meaning whatever karmic account one needs to clear, he does not clear it, so it remains as it is!

Questioner: The old ones do not get cleared, but don’t the new ones get spoiled?

Dadashri: It has nothing to do with the new ones, does it!

Questioner: These are the ones we have to purify and send off, aren’t they!

Dadashri: They have to be purified and sent off. But the ones that have not been sent off will remain in your balance.

Where There Is Impartiality, There Is Real Purusharth

Purusharth cannot happen without becoming the Purush. When You become aware, You begin to See your own mistakes; You begin to See without partiality. When You start to understand each and every mistake of Chandubhai, that is when You attain a state of impartiality. That is when judgement power emerges, thereafter real Purusharth begins.

You should also keep studying whether there is a change in your speech, conduct, and humility. Is the speech beginning to change a little or not? You will have to become like Dada, won’t You? Only then will You go to moksha. There is only one quality in moksha, isn’t there?

(Pg.29)

Complete one hundred percent quality, isn’t it? Would ten percent be acceptable? So, this entire path is one of purification.

If there is the intention of going to moksha, if there is the intention to attain anything, the inner tendencies will remain engrossed in that, so there should be an intense desire (tivrata) towards that side. Tivrata means You should have tremendous Purusharth.

Questioner: After coming to Dada, I am convinced that He is a dehadhaari Parmatma (the embodied absolute Self), so then if I have intense Purusharth…

Dadashri: That is all, it is more than enough. Such a person has become free, there is no other problem. There is nothing harmful and he has been given a guideline of how to carry out [the duties of] worldly life. This is because before that, he had worries about carrying out [the duties of] worldly life. But now he is given the guideline that even his worldly life will be taken care of by vyavasthit (the result of scientific circumstantial evidences). He has been given all the guidelines. So, he has been given everything rendering him without any worries. Whereas on the Kramik path (traditional step-by-step path of spiritual progress), one has problems of managing his household and running his business, and moreover, he has worries about the future. Now, there are no worries about the future at all. The past is gone and the future is subject to vyavasthit, so You should constantly remain in the present. You will not make such a connection again. You have gotten moksha for free, without putting in any effort!

In Dada’s Absence, a Lot of Purusharth Is Required

Questioner: Before, I never used to see anything as my own fault. Now I can see loads of them. It seems like there are warehouses full of mistakes.

Dadashri: Is that so! The warehouses are full of stock, aren’t they! There is no problem with that. As long as you are coming to Dada, as long as Dada is with you, you do not need to worry about anything. All You have to do is maintain the intention that, ‘It would be nice if this goes away, it would be nice if this goes away, it would be nice if all the stock empties!’

As long as Dada is here, everything is possible; thereafter, a lot of Purusharth will be required. In His absence, a lot of Purusharth will be required. As long as He is here, He does vidhi (auspicious silent blessings at the feet of the Gnani), you attend His satsang (spiritual discourse), and so all this stock gets destroyed. By simply seeing Dada, so many faults dissipate! So many faults dissipate simply through His darshan (live connection with a Gnani through eye contact)!

Questioner: But Dada, you will have to take care of all the mahatmas before you leave. It will not do if you just leave us on the road wandering aimlessly, will it?

Dadashri: All of you have to decide that when all of you gather at one ‘station’, then you will say, “Dada, go!” As long as everyone is wandering around, ‘we’ shout and tell them, “Come over here!

(Pg.30)

Everyone come together here!” This is what ‘we’ say.

‘We’ keep a lookout for this; wherever One has begun Purusharth with sincerity, ‘our’ grace is definitely bestowed onto Him.You have taken a step forward, and have begun the Purusharth sincerely, therefore ‘our’ grace will definitely be upon You. If it [the Purusharth] becomes weakened, then ‘we’ move away and go to another place. Why would ‘we’ sit around? Why would ‘we’ sit around if it becomes weakened?

Questioner: Should you not lift a person up if he becomes weakened?

Dadashri: ‘We’ do try that, but if he weakens again, then ‘we’ will move away from there. ‘We’ have to look after others who are progressing along, don’t ‘we’? How can One become weakened at all? ‘One’s’ state should not weaken. It is a different matter if a difficulty arises, but One should remain strong himself.

You are pursuing the Gnani, so some solution will come, won’ it?

All of You Should Cling onto ‘Us’

Questioner: Previously, you gave a fine example that a cat carries her kitten holding its neck in her mouth, while the infant of a female monkey clings onto her.

Dadashri: It clings on; it doesn’t let go. This is because the female monkey makes a fifteen-foot leap and the infant monkey immediately closes its eyes and keeps holding on tightly to her. The infant knows, ‘Mother, it is not your responsibility, it is indeed my responsibility.’ That is how it clings on. Even if the mother falls, nothing happens to the infant; that is how it clings on. You should learn that. Will you be able to cling on?

Questioner: That is indeed how we are going to cling onto Dada.

Dadashri: That will be the case once you cling on to ‘us’, won’t it?

Questioner: We have certainly clung onto Dada.

Dadashri: Have you clung on? You too have clung onto Dada, haven’t you?! You have to cling and hold onto ‘us’, ‘we’ should not have to cling onto you. These kittens have to be carried by holding them in the mouth. But what about the monkeys? The infant monkey does not let go of its mother. If the mother jumps this way, the infant monkey does not jump the other way; that is how tightly it has clung onto her! All of you [mahatmas] should remain clung onto ‘us’ like the infant monkey.

~ Jai Sat Chit Anand