DADAVANI

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

Editor :Deepak Desai

December 2006,Vol. : 2, Issue : 2,

Conti. Issue No.: 14

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

Naturalness of the thoughtspeech and action complex

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EDITORIALYou have attained the state of Shuddhatma—pure Soul after attaining Akram Gnan—

Dadashri’s step less path to liberation, from Gnani Purush Dadashri. From here onwards,spiritual progress is defined further. The Self that has been attained is verily natural—sahaj.Now when the prakruti—the non-Self complex of thoughts, speech and acts becomes naturalthen it is purnahuti—completion. After attainment of ‘this’—Self-knowledge one needs toprogress towards that purusharth—inner spiritual efforts and for that Gnani Purush Dadashrigives us many different keys to remain as the Self.

After attaining this Gnan from the Gnani Purush (One who has realized the Self and isable to do the same for others) the awareness, ‘I am Shuddhatma’ comes naturally. Now asone follows the five Agnas (Dadashri’s five divine sentences that sustain the liberated state inAkram Vignan), the mind, the speech and the acts start to become natural. Naturalness meansnot to interfere in the ongoing activity of the mind, the speech and the body. Once the senseof doer ship leaves, what remains is udayaswaroop—unfolding of discharge karma effects.‘Chandubhai—the non-Self will remain in the udaya—arising karma effect and You—the Selfwill remain as the observer of that which unfolds for Chandubhai. Thus the prakruti—the non-Self complex starts to become natural—sahaj. The Self remains natural as the knower—gnataof the prakruti—mind-speech-body. The Self will remain as the observer; the mind will remainin its own nature of thinking. This non-interference results in naturalness. Discharge (the karmaeffect) will keep happening by itself under the control of vyavasthit—scientific circumstantialevidence, and the Self will remain separate in the state of naturalness. All this vyavasthit is foronly those people who do not interfere in the actions of the mind-speech-body. Naturalnesscomes as the belief ‘I am the body’ or ‘I am Chandulal’—dehadhyas starts to leave. Thatleads to completion. Sahaj means there is not the slightest evidence of the ego.

The original Soul is natural—sahaj, original prakruti is also natural. But the ego and theintellect create interference and this makes the prakruti unnatural. Ego leaves with attainmentof Gnan. As the intellect starts to subside, prakruti becomes natural and spontaneous. Whenthe thoughts that arise do not create any effect the prakruti has become natural. As one staysin Gnan—as the Self and abides by the Agnas, prakruti starts to become natural. Like theanimals, the human being who remains natural will attain final liberation. The ego does not lethim stay in naturalness. Prakruti does not bind the karma, it is the ego which binds the karma,

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then prakruti gives the fruit of the charged karma.

To make the prakruti natural, one has to remain as the Self (knower), and see theprakruti in samayik—introspection. The removal of any support of the self in the ongoingactivity of the prakruti results in gradual dissolution of the prakruti.

In this current issue of Dadavani varieties of keys have been compiled from Gnani PurushDadashri’s divine speech that will help let the prakruti become natural and spontaneous. Thesekeys will be blessings for the follower for the inner understanding based effort on the path ofmoksha.

- Deepak Desai

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

Naturalness of the thought, speech and action complex

Mind-speech-action come in tonaturalness by following AgnasQuestioner : Please explain a little bit

about the naturalness (sahajata) of the thought-speech-action and the naturalness of the Self—Soul.

Dadashri : The Self is verily natural.How is Atma—the Self after giving this Gnan?The awareness—laksha, ‘I am Shuddhatma’,remains on its own, not through your effort.Constant awareness remains by itself. Thatwhich you try to remember, you will forget.What will happen to the things that you try toremember? You will forget. This remainsconstant in the memory, and that means onehas become the Self naturally—sahaj Atma.

From here on, for purpose of makingthe mind-speech-body natural one follows theAgnas of the Gnani Purush. As these arefollowed, they become natural.When interference ceases, naturalness

arisesQuestioner : What do you call as being

natural?Dadashri : Natural means whatever is

happening in the mind-speech-body, there isno inner interference. I have given you thistotal answer in this one sentence. How muchdo you understand in it? If you do not, shallI give you another one? To interfere in theongoing activity of the mind-speech-body, isto break the naturalness. Non-interference isnaturalness. Once ‘I am Chandubhai’ isfractured, one becomes natural.

Questioner : Now, is the vyavahaar—worldly interaction of the one who has attainedthe awareness of the Self, natural? Does it allbecome natural?

Dadashri : Once a person attains theawareness of the Self, there is no concernabout vyavahaar. The worldly interactioncontinues.

Questioner : Does that mean that hisvyavahaar is according to the unfolding ofkarma effects (udaya swaroop)?

Dadashri : That’s it; nothing else wouldbe there. After the doer ship leaves one comesin to realization of the Self. Once the doership leaves what remains is the unfolding karmaeffect—udaya swaroop.

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Natural means of the Self—swabhavikNatural means what? That which remains

as the observer of that which is going on in themind-speech-body, and not to interfere in that,is the sahaj—the natural one.

Questioner : Then will the mind-speech-body revert to their original nature?

Dadashri : Yes, swabhavik—innatenature. This mind-speech-body of ‘ours’ isswabhavik. Just as swabhavik as it is, there isno interference in it. Now if you became angrywith this person then also it is called swabhavik.Mind-speech-body is called swabhavik thatmeans it comes not create interference in thisis called swabhavik.

With the naturalness of mind-speech-body, every work that happens is easy anduncomplicated. The work is not accomplishedif the experience is unnatural. The naturalnessshould be there with experience then workcan be done.

After ‘Gnan’ separateness is naturalThese are the natural attributes of the

Self; and these are the natural attributes of thenon-Self, prakruti, pudgal. The one who knowsthis much bheda gnan—the knowledge thatseparates, is the Self.

Questioner : And one learns to remainseparate.

Dadashri : No. That will remain verilyseparate, no? After one becomes the Self, oneremains in the realm of the Self. And for us allthis separation remains naturally. This separationremains for all who have received this Gnan of‘ours’.

Questioner : But there is a lot ofdifference in it, no? You created separationfor us and that is a lot different than theseparation that happens spontaneously (like for

Dadashri in 1958), no?

Dadashri : But this is the only true path.Otherwise even an enormous amount of strivingit is impossible to attain. Once one receivesthis bheda-gnan one should know that…

Questioner : The path is cleared.

Dadashri : Yes. That is it!

After the conviction, ‘I am this body,’(dehadhyas) dissipates, the naturalness of thebody increases by degrees and by that muchone attains samadhi—the state in which noexternal situation of the non-Self affects theone within, the bliss of the Self.

The mind, speech and body by natureare activity oriented. Their activity is naturallyongoing and the ‘activity’ of the Self is bynature that of gnan-darshan—knows and sees.If all these things are lying here, the nature ofthe Self is to see and know that continuously.

The nature of the mind is to think

Questioner : The thoughts that arisefrom within are so confusing that, I cannotunderstand whether it is out going thought orincoming thought, or whether it is wanderingthought or a steady thought.

Dadashri : The thought does not gooutside at all. Thoughts remain inside only.Mind is such a thing that cannot go out of thebody. And if it ever were to, then many people,scientists and yogis—ascetics would close itsdoor and would not let it enter again. Themind will not go out of this body at all! Thethoughts will arise inside only, and its wanderingis the wandering of one thought to anotherand back and forth. This is its boundary. Itdoes not have any other business. The processof thinking is the nature of the mind, that is itsnatural innate nature and religion—dharma.

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Thoughts-speech-conduct are discharging

Questioner : Shuddhatma—the Selfremains in its role—upayoga, Chandulal—thenon-Self complex remains in its role and themind remains in its role; then what is the totallink amongst these three?

Dadashri : When this Chandubhai—the relative self is in naturalness—sahajbhav,then You—the Self remains as the Self—atmabhav, that’s it.

Questioner : But what are youaddressing as Chandubhai?

Dadashri : The relative—the non-Self.Questioner : The one that is relative,

does that exist in real as in the original form?Dadashri : That has become

Shuddhatma—pure Soul.Questioner : Hmmm... What is the

difference between that Self and Chandubhai?Dadashri : Chandubhai is its relative

state.Questioner : That is of the Self only?Dadashri : Relative, yes. So?Questioner : As the phases of

Gnanshakti—energy of the knowledge of theSelf changes, the mind-speech-conduct arise.Once the awareness slips, this arises, is thattrue?

Dadashri : Whatever the mind has thatonly comes in to reality, the film that has beenwrapped that same film appears. There isnothing new remains to do, in the mind.

Questioner : But when the mind isrunning, at that time if it gets entangled in somekind of a wrong belief and if that belief leavesthen the mind stops.

Dadashri : It is nothing like that. Mind

may remain continue. Mind will continue todischarge by itself, film will remain continue byitself!

Questioner : As the mind keepsdischarging naturally so is it the same thingwhen one wants to speak a speech?

Dadashri : Speech keeps dischargingnaturally too.

Questioner : And how about behavior?

Dadashri : Conduct also keepsdischarging naturally.

God has said that one will not attainnatural state of the Self until the physicalbody—deha will not become natural—sahaj.When the body will become natural, Self—Atma is in natural state. Body is unnaturalwhereas the Self is natural. When both willbecome natural then the work will be done.

Will not think more then a minute!

This world is simply not anything to thinkabout. To think, is verily the mistake. Thethought that is necessary for the time in whichit is needed, will arise and stand. It will bethere for the necessary task at hand and thenit will leave. Thereafter to spend one moreminute on it is a fault. Then it is a big mistaketo take a minute to think. That is why we(referring to the Gnani Purush and the fullyenlightened Lord within) will not stay sink inthe thoughts.

We keep playing, joking, do certainthings with you every time, we tell youinnocently, where attachment-abhorrence—raag-dwesh does not exist and bring happinessand joy. External part—the non-Self does needsomething else too, no? And the Self only willknow that what he—the relative self did andwhat he did not, that all ‘We’ would know.(The non-Self) Will do the things and (the Self)

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will know, because I would not think morethan one minute. The thought will ariseautomatically just enough as per the need arisesand the work gets done that is the law. If thethought stays little longer then the garbage ofentire village will enter inside, because it (door)is open at that time. It is just like this aircompressor sucks the air, what if it sucks theair from the creek of Vandra? Everything willbecome stinky, that is why if you leave it openthen all the garbage will enter. So you shouldnot leave it open, should not lay a hand on.

Then if someone asks that is it my natureto think? Then I would say no, it is the natureof the mind and not Your nature. You are notat fault in this. But You—the Self need to watchfrom far away. This is just that You are notperforming your duty. What is your duty?

Questioner : Our duty is to remain asthe seer.

Dadashri : Yes. To ‘see’. Not to getabsorbed (tanmayakar) in it. Otherwise theprocess of thinking is simply a discharge—happening as an effect of what was charged inthe past life; it keeps happening by itself. Alittle bit of conversation happens and our workgets done.

What if ‘we’ begin to think before ‘We’speak? Even one word would not come outand what will come forth will be wrong. Thewrong testimony was given in the court oncewhen ‘we’ had gone there, after thinking. Ifone thinks a lot that, I will say this and that,and then goes to the court, then what will hespeak?

Questioner : Whatever is in ‘vyavasthit’to speak, only that will make you utter.

Dadashri : Vyavasthit of that also wouldbecome avyavasthit—disorderly. It would resultin a fiasco. If one goes without thinking then

the speech comes out orderly and organized.The Self has infinite energies. There is no needat all to construct such a protective wall overthere (in court testimony).

And suppose the lawyer told you, ‘youhave to go to the court, to give testimony.Listen carefully, this is what you are going tosay, and this is how you are going to say it.’Then, you keep cramming within, again andagain, what you are going to say, this is I amgoing to say, and when the time comes, youwill end up saying the wrong things all together!Leave all that to the natural inner intent thatexpresses spontaneously—sahaj bhaav. Sahajhas great amounts of energies. Are youobserving all this of ours that is spontaneous,is it sahaj or not? When you ask for an answerdoes it not come forth from ‘us’spontaneously? The answers are instantlyready. Otherwise, you will not gain anythingfrom here, and no meaningful work (spiritual)of yours will be done here.

Gnan is spontaneous, not anything thathas been thought out

Any action (karma) done after thinkingbrings forth ignorance—agnan and that whichis done without involvement in thoughts—nirvichar state of knower seer—brings forthGnan. That is sahaj—natural and spontaneous.That which expresses after thinking is not Gnan.That which has been thought out is reallylifeless—madadaal knowledge and this here isnatural and therefore it is called Vignan—science. It is filled with the energy of life—chetan and it is very effective in its own realm—kriyakari. And that which had thought beforeis called agnan, it cannot be called Gnan andthat would not be effective, it will not yieldresult. Then one will say that I know but I amnot getting anywhere. I know but I am notgetting any result, he will say this repeatedly.

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Have you heard someone saying thus?Questioner : Many people speak thus.Dadashri : Everyone keep saying this,

they speak this only. One must gain theknown—experience and that should definitelyyield result and if it does not than know thatone has not known at all. And that which wasthought, contemplated is not called gnan—knowledge at all. It is, lifeless—jada gnan. Thatwhich arises from the lifeless (the mind) islifeless. The thoughts are lifeless.

Questioner : What is the reason forthis Gnan that comes spontaneously or ishappening spontaneously?

Dadashri : That person had filled thatstock from other past lives with understanding.So that now, will arise spontaneously. Onehad filled the stock with understanding andexperience—knowing (janiney). That whichwas known by thought processes will not help.If it was stocked with understanding then itwill help.

Questioner : So if it was stocked withunderstanding then it will express as naturaland spontaneous.

Dadashri : If it happens naturally thenonly it is called science-vignan, otherwise it isnot called vignan at all.

Who is ‘that’ seer?Questioner : Who is that seer?Dadashri : That verily is our

pragnyashakti—the liberating force of the Self,Pragnya is the one who ‘sees’ everything.Pragnya is verily the Self. The Self is not doing‘this’ seeing; it is the energy of the Self—thatis involved in this. That energy—pragnya doesthe work and when it ‘sees’ then it is enough,the task is accomplished. You (the Self) havebecame gnata-drashta—the knower-the seer.

That means it is the part of pragnya. Pragnyais the main part of the Self, everything can beseen by it. Pragnya has arisen within you. Butpragnya will not function fully until one has notbecome niralumb—independent, absolutelySelf-sufficient (no dependence on any elementof the non-Self). Currently for you it (chit, andinner organ) is revolving around the tubers only,no? Once the tubers (of the mind) dissolveyou can progress further (on the path ofliberation).

Questioner : Who is the ‘seer’ whenthe thinker (the worldly self) is thinking?

Dadashri : ‘Seer’ is Atma—the Self.Questioner : Then is the Self the thinker

then?Dadashri : Atma—the Self has never

done the thinking whatsoever. The Self hasnever done any thinking, ever. That is thefunction of the vyavahaar atma—the worldlyself, the doer atma in worldly interactions. It isjust that the worldly self—vyavahaar atma isto be seen (continuously) with the Self—nischaya Atma. Observe what the worldly selfis doing continuously.

Questioner : Can these two actions bedone together?

Dadashri : Only one action can bedone. That action (that which is done byvyavahaar atma) is happening naturally by itself,we (the awakened ones in Akram) are to ‘do’the purusharth—inner spiritual endeavor ofsimply the continuous ‘seeing’. That other(worldly interaction) is happening (on its own).If you do not remain as the ‘seer’ in that (theworldly interaction), then you will miss theseeing—the experiencing (jovanu). Thereforethe ‘seer’ has to do the purusharth. The otherthing keeps happening. The film—currentworldly life interaction, is going on only. You

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do not have to do anything in that; it is runningby itself naturally; You simply have to keepwatching the film.

Separateness results in naturalness

Questioner : There is no naturalness inmy speech. If I leave it alone, it hurts othersagain and again, and if I put a brake on it,then the turmoil begins inside.

Dadashri : You should not do anything.You should not let it go or control it. If hurtfulspeech comes forth then You should tell‘Chandubhai’, ‘Chandubhai, this is notappropriate. Why did you do atikraman—transgression through the mind, body or speechtowards any living being? Do pratikraman—apology coupled with the remorse of anywrong doing. You have to remain separateonly. ‘Chandubhai’ is the doer and ‘You’ aregnata-drashta—knower-seer. Worldlyinteractions are verily separate for both ofthem.

Questioner : Can Chandubhai’s workbe done properly and precisely by remainingthe gnata-drashta—knower-seer?

Dadashri : It will get done very nicely.

Questioner : Does it happen exactlywithout doing any effort?

Dadashri : The making the effort verilyruins it. ‘Chandubhai’ will do all efforts. Whyam I saying that this is a tape record? It is anatural thing. I do not meddle in that. That iswhy it (speech) comes forth without anymistake. So many such tapes have beencharged and if you on the other hand were torecord one tape you will tape it upside-down,because there is no naturalness. Naturalnessshould arrive, no?

If You remain gnata-drashta thennaturalness can be attained. Let the doer—

karta remain as the doer and let the gnata—knower become a gnata. Let it happen ‘as itis’. Then all will be well. The balance-sheet ofthis Gnan verily is that.

Both are performing their own duties.The Self will perform the duty of the Self and‘Chandubhai’—the non-Self will perform‘Chandubhai’s’ duty. Gnata—gneya (knower-the object to be known i.e. the non-Self)relation should be maintained. One should beable to ‘see’ the idiosyncrasies of the body,on which side it is leaning, what are the gesturesof the body, whether the speech comes forthharsh or soft. All that also should be evidentto You. Also ‘see’ the speech as a tapedrecord. Harsh speech or soft and pleasantspeech, fall into the inherent nature ofspeech—dharma and along with the dharmaof the five senses, these are known by theSelf, as the knower. This human life is for oneto ‘do’ only this work. One is to know whatall these dharmas are doing. It is not worthgetting into anything else.

And then only the naturalness of mind,speech and actions comes forth. That is theresult of the knowing and seeing. Thenaturalness comes forth as the dehadhyas—‘Iam this body’, begins to leave. When thenaturalness takes hold then one has attainedthe goal, because the Self verily is natural andnaturalness of these—the mind, speech andacts are now attained. Natural speech means,where there is not even a trace of ego isinvolved in the speech (egoless speech)!

There is no effort in the naturalNaturalness exists where purusharth—

inner effort, is not involved. The thief’s thievingprocess is natural.

Questioner : The thief has an innerpurusharth—independent effort happeningwithin the time of thieving so then that result is

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not called natural, no?

Dadashri : No, even then it is callednatural. If the thief quits the stealing then it iscalled purusharth. To sneeze is not a naturalthing it is a nature’s call.

Questioner : Please explain that somemore.

Dadashri : Natural—sahajik means toproceed as guided by the mind. One does nothave to think anything. One does not have todo any work, no purusharth. Wherever thecart goes let it go, that is called natural. Naturalmeans effortless, it happens by itself.

Questioner : This kind of naturalnessis of the one who is in the ignorant—not Self-realized, state?

Dadashri : Yes, that is called naturaland spontaneous. In such a natural state thereis no inner one to do the purusharth—innerindependent effort. The naturalness after beingawakened—Self realization is fully evident inthe parmatma state—the supreme Self.

The speech from such a One just flows,that’s it. No purusharth or anything else isinvolved there. Purusharth is involved whereone more life remains before final liberation.

Questioner : So the Gnani haspurusharth. After becoming a tirthankara—thefully enlightened one who exists to liberateothers—purusharth is not involved?

Dadashri : After becoming anAbsolute—Purna, purusharth is not involved,there is completely naturalness. And what ispurusharth? Being unnatural—asahaj even afterhaving Gnan—Self-knowledge!

Questioner : Being unnatural—asahajeven after having Self-realization—Gnan?

Dadashri : Unnatural.

Questioner : Will the Gnani Purush bindkarma for that? Will he have to suffer the effectof that karma?

Dadashri : Yes, for the salvation of theseekers. The effect of the karma will be there.But that fruit—effect will be of very high quality.That kind of fruit removes gnanavaran—theobstruction of knowledge. If four degrees areleft in becoming absolute—sampurna, then itcan remove two degrees. Again it will removeone degree. So it is only purusharth to impartthis Gnan—Self-realization. That is notprakruti—non-Self, it is purusharth. Most ofthat is ‘our’ (The Gnani and the fully enlightenedLord within) purusharth.Non-involvement is the disease free state

The naturalness of the self is dependantupon the extent to which the mind, speechand acts become free of disease—nirogi, freefrom kashaya.

Questioner : Nirogita—disease freestate—of these thoughts-speech-actions; meanswhat kind of nirogita?

Dadashri : When the self is in the naturalstate, at that time the speech will come outnirogi—without kashaya and on this other side,when the speech is without kashaya then hisself is natural. Whatever ‘we’ (The GnaniPurush and the fully enlightened Lord within)‘speak’ such speech is called nirogi speech—without any kashaya. Thus the Self within issahaj and that Self then is the absolute guru—param guru and is called ‘sahajatma swaroopparam guru’. One is to devote one’s self tosuch an absolute guru. The two are separate.The Self does not interfere in the non-Self.The interference causes the naturalness tovanish.

Questioner : Does the term nirogispeech mean that it is the speech devoid of

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attachment and abhorrence, Dada?Dadashri : Yes. The speech is absolutely

without attachment-abhorrence.Questioner : So how can the mind be

made nirogi—free from the disease ofattachment and abhorrence, Dada?

Dadashri : The mind does not belongto the Self so it will continue to discharge byitself. If one mixes, gets involved in it thendisease will begin. If one does not mix thenhow is it possible to cause a disease? Let it beobstinate or wrong, even then within, there isno value of the devious or wrong. The goodor the bad is dependent on society. There isnothing where the Lord exists. Where the Lordis, all this is a scene—drashya. Nothing goodor bad needs to be done. The scene needs tobe ‘seen’. That which is to be known—gneya,is to be known with the Gnan—knowledge asthe Self.

Questioner : Dada, but from relative—worldly view the thoughts do arise of the rightor the wrong. And due to that sometimesabhorrence arises towards someone.

Dadashri : No, that happens in the mind,and You know that too, do You not? It is thedischarge of the stock that was accumulated(in the past life). You are to remain the ‘seer’of that. It was not filled after asking anyone.Now, the stock that gets discharged, will notreturn and later whatever little is there willsurface and leave. That which needs to drainfrom the tank and the pipe will come out.Thousands of minds remain surrendered

to the GnaniAs long as one is involved in the

awareness and knowledge, ‘I am Chandulal,’there continues to be dealings with the mind.One becomes one with the mind—tanmayakar.Now, we have become Shuddhatma, so there

is no dealing with mind at all. The state of theknower seer—gnata drashta pad—issynonymous with containment of the mind.

Questioner : After the mind hasbecome restrained; the state of gnata-drashtabecomes an inherent nature—swabhavik.

Dadashri : It starts to become strongeras one listens to this speech in ‘our’ vicinity.The energy of this speech that expresses heredoes the work of strengthening it.

Questioner : Even now my mind doesnot remain under control. So what kind ofpurusharth—endeavor can I do to keep itobedient?

Dadashri : It will remain obedient withGnan. This Gnan that ‘we’ have given you willkeep the mind obedient. With the Gnan, later,the minds of others will become obedient toYou!

Questioner : No, Dada let my mindremain subdued to me first.

Dadashri : First of all your mind willremain subdued to you. And once your mindremains subdued to you then other people’sminds also will remain subdued to you. Asmany other people’s minds remains subduedto you that much your mind remains subduedto you. You should evaluate your level on thebasis of this external factor.

Questioner : Is that the test that if mymind remains subdued to me then other’s mindwill remain subdued to me?

Dadashri : Yes. How many otherpeoples minds remains subdued to you, towhat degree it remains subdued, you shouldmeasure that all. The minds of twenty fivethousand mahatmas remain subdued to ‘us’.They do not want anything except ‘Dada’ fortwenty-four hours. And they keep doing only

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what I say. These include the minds of menand women, though the women’s minds tendto be more so than men. Women are naturaland spontaneous. The mind remains subduedonly when one has become natural—sahaj,otherwise it will not.

Questioner : Women do not have anyinterference, no? Upon complete surrenderwomen can achieve sooner, no?

Dadashri : But, it is not easy for womento restrain the mind. For men it is easy, forwomen it is very difficult. The women will onlyremain seated (for prolonged periods) in thevicinity of the one who can subdue the mindof others (the Gnani Purush), otherwise theycannot.

When the self becomes the Self theprakruti becomes natural

In this day and age, it is not possible tomake the prakruti natural—sahaj and that iswhy ‘we’ give the Self, which is natural, andalong with that, the knowledge of how to attainthe natural state of prakruti is also given. Thenall that remains is to make the prakruti natural.Once the self—worldly self comes to its naturaland rightful state—the Self, then the prakrutiwill follow suit. This is the way it is in thiscurrent era of the time cycle.

Become natural

Does this rose flower have to deal withanything (do nikal, deal with karma)? No, it isin its natural state. These human beings havelost their natural state.

Customers will buy these roses, but thishuman race is the only one, which makes fakeones.

Questioner : Flowers do not ‘have’any divisions and differences. The human beingscreate divisions and differences, and separate

the good ones, make fake ones. The flowershave no concern in this.

Dadashri : This goes to show thathumans have lost their naturalness. The naturalstate—sahaj swabhav! Every prakruti is innatural state. The Soul is in its natural state inevery living being and prakruti is also in itsnatural state. Only the prakruti of human beingsis unnatural. This unnaturalness—vikrut prakruticreates an image of—makes the self unnaturaland thereafter the self becomes unnatural. Thehuman being needs to become natural. Eatand drink but be natural, instead one becomesunnatural. When sleep overtakes him, he forceshimself to stay awake and when the sleep doesnot come, the mooah—the one who wanderslife after life—goes to bed.

The senses do not have attachment-abhorrence

If this mango is very delicious then thesenses would definitely accept it. One willdevour it voraciously when it comes in front,and after it is finished, why does he rememberthe mango? The answer is that one had boundthe opinion that ‘the mango is very good.’ Thesense organs—indriyas do not recall themango. Poor sense organs! They will takewhatever is being served. One’s opinions makeone do attachment-abhorrence—raag-dwesh.Once the opinion leaves one becomes natural.

Nature of the prakruti

This prakruti prefers to eat mathia (crispuniquely spicy wafer thin deep fried snack,orange gold in color made of lentil flour). Allthese mahatmas knew this, so when I visitAmerica they prepare and keep mathia readyfor me. But this year I ate them in the homeof two individuals only, that’s it. That which ispreferred is the prakruti. In other homes, itwas not preferred by the prakruti so I left it

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after taking a bite. Then if someone says thathe likes mathia, they would not believe it. Thetaste of the mathia is in my prakruti.

Questioner : Again how is this Dada,at this moment our prakruti did like this andlater on again after a month or so we may notprefer this, it will change.

Dadashri : It can change even withinthree days only or even within a day. You maylike to eat dhebroo (small spicy round deepfried bread) today and tomorrow you may notlike it.

Questioner : I may not like it.Dadashri : When did you study this?Questioner : Observing Dada, leads

to the study. Observing how Dada is, leads tothe understanding of how a natural prakrutiworks.

Dadashri : When the snacks are servedthen it will chose after critical observation asto what is different in all that? It will go for theitems that have more red chili pepper powderon it. That is called prakruti. When the prakrutiis known entirely from all aspects, onebecomes the Lord. To not become absorbedin the prakruti is to know it. Otherwise tobecome one with the prakruti is to lose the‘knowing’ and that sets in the bondage. If oneunderstands the prakruti completely, onebecomes free.

This is the prakruti—the non-Self, if youkeep ‘seeing’ it then there is not any problemwhatsoever. Then neither you nor ‘we’ areliable. It should be Your desire—deep innerintent to ‘see’, and despite that if the ‘seeing’—inner awakened vision—is missed, there is noliability.

The natural prakruti of the GnaniQuestioner : What is the natural

prakruti of the Gnanis?Dadashri : When the thought arises and

it does not create an effect, then the prakrutiis sahaj—natural.

Questioner : How and when does theprakruti become sahaj—natural?

Dadashri : If one does not interfere incharitramoha (discharging karma effects,‘discharge moha’) then the prakruti begins tobecome natural. The exact—darasal Soul isverily natural. But when prakruti becomesnatural then moksha happens.

These women are more natural andspontaneous than the men here. Foreigners aremore natural than women from this place(India) and these animals and birds are evenmore natural than the foreigners.

Questioner : Is the naturalness of allthese categories associated with the Gnan—Self-knowledge or the agnan— ignorance ofthe Self?

Dadashri : Their naturalness isassociated with agnan. It is like the naturalnessof these cows and buffaloes. The cow may bejumpy and wild and may even charge to strikewith her horns, and yet it is natural. Naturalmeans to remain tanmayakar—absorbed in—to become one with the nature of the prakruti,not to interfere in it. Such naturalness is withignorance of the Self.

If we ever try to catch this cow’s calfyou will see painful misery in its eyes, yet thatis natural! Just as a machine would run within,the sahaj prakruti too will be going on like amachine, without any awareness of what isbeneficial or harmful in life. If the innermachine—antahkaran shows something that isbeneficial, it will proceed along that, and if itshows something that is harmful, it will do harm.If it sees a farm without a fence, it will enter

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it and graze there.Questioner : They do not have any

intent—bhaav in that, do they?Dadashri : They do not have to do any

‘settlement’ at all, no? That is verily theirnature, the natural state! They do not haveany problem if their calves (babies) leave themafter they have grown to the age of four to sixmonths. They take care of their calves up tofour to six months only. And our peoplewould…

Questioner : They take care of themuntil they die.

Dadashri : No, they do so for sevengenerations! A cow takes care of the calf untilsix months. These foreigners take care of theirchildren until they grow up to eighteen yearsof age and our people of Hindustan take careof theirs for seven generations.

So in naturalness (here) there is noawareness—jagruti at all. Wandering aroundaccording to whatever unfolds within (to actaccording to inner impulses) is called natural.This top which is spinning, will spin high andtall vertically, then tilt low on its side as itspins, sometimes it appears as if it is going tofall down, at other times it lifts of an inch offthe around while spinning, and then we maythink that, ‘ hey, it is falling, it is falling.’ Onthe contrary mooah, (special exclamation usedby Dadashri to shake up the listener) it will sitstraight again, that is called natural! (Dadashriuses the analogy of the spinning top for allhuman beings who spin, life after life, thespinning commencing at birth and concludingat death; the spin force being established bypast life karma causes, the spin effect unfoldingin the current life).

The one who is vikalpi—indecisivenature, due to excess activity of intellect—

should not ‘do’—initiate action—anything, onhis own. He should seek out a natural—sahajindividual and do what is dictated to him.Prakruti will comply through reasoning

If sugar is rationed on the market, thenature of the prakruti is such that it will becomerestless. It will become restless and keepgoading you, ‘let’s go buy sugar. Let’s go buysome sugar because it is going to be rationed.’You can say to it that you will go when therationing starts, but it will not concede. Prakrutiis like a child. The prakruti is like an obstinateold man too, but it is also like a child. As faras reasoning with it is concerned, it is like achild. You can talk to it, reason with it and itwill understand, just as a child would. ‘We’make it understand by giving it treats andcandies.

Questioner : In what sense do youmean the prakruti is like an old man?

Dadashri : It is like an old man fromthe perspective that no matter what challengesit has to face, it will not budge or give in; it willremain firm and obstinate. And if it were togive in, it will do so in no time. ‘We’ have‘seen’ this. If the prakruti were inanimate—jada it would never let go; it would remainunperturbed, then it would be regarded asbeing vitarag (without feeling), but the prakrutihas been touched by chetan—the Self; it is amixture of both the animate and inanimate—mishra chetan.

Although people have not realized theSelf, their life does go on does it not? That isbecause the prakruti is a mixture of the Selfand matter (mishra chetan). Do not somegrown ups who are very street smart get rippedoff, sometimes? Why is that? It is because ofthe prakruti; it takes someone who knows howto do the job and con them.

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Naturalness through Gnani’s speechQuestioner : When the prakruti

becomes unnatural—vibhavik, asahaj,emotional, is it because more knots withinbegins to erupt? What happens exactly?

Dadashri : Yes, but it happens onlywhen one encounters the evidence. A personmay not collapse even if he feels slightly dizzybut if the evidences of dizziness persist, hewill. Before Gnan, if you had to catch a train,but when you got to the station they told youthe train would be fifteen minutes late, youwould wait. And later on, they told you thetrain would be late by another half an hour so,again you would wait. Now, if they told youthat the train would be delayed by half anhour, what would happen?

Questioner : I would become agitatedand even curse the people that work for therailway.

Dadashri : The Gnan tells you that ifthe train is delayed, it is vyavasthit. ‘Avasthamatra kudrati rachna chhe, jeno koi bapoyerachnar nathi aney tey vyavasthit chhe - Allstates of the non-Self are natural occurrences.No one is independently responsible for theircreation and that is vyavasthit—scientificcircumstantial evidences only.’ When Youspeak this much then, with the support of theseGnan words, You will be able to remain in‘Your’ natural state. Since the beginning oftime prakruti makes one asahaj (unnatural andreactive). Now through Gnan, one brings it toits natural state. In reality, the prakruti is sahaj—natural, but it becomes unnatural due to itstendency to react to situations andcircumstances (vibhavik bhaav), because ofignorance. It has to be brought back into itsnatural state through the support of Gnan. Oncethe interference (dakho) into the relative (‘Iam Chandulal’) ceases, the worldly self,

prakruti becomes sahaj. The Self then remainsin bliss as the knower and the seer.

Who is at fault in this?Prakruti—the non-Self complex is verily

natural, but the intellect creates interference.Prakruti may not like to use the cooling fan, inthat, where is the fault of the fan? Where isthe fault of prakruti in this? That the fault isseen is due to the intellect and not the Soul—the Self.

Circumstances bind prakruti and theworldly life—sansar runs according to prakruti,now in this, whose fault needs to be seen?

All these are the faults of the prakruti—nature of the non-Self, but one believes thatthese are the faults of the Soul—chetan, whichis why this worldly life—sansar perpetuates.In fact no one is at fault at all. When theprakruti is the ‘doer’, at that time the Self isnot the owner. At the time of binding—chargingof the prakruti, the self—the worldly selfbecomes the owner through the illusion and atthe time of unfolding—discharge, the Self (theSoul without the illusion) cannot be the owner.Do not create interference in the prakruti

What else remains except forShuddhatma—pure Soul? Only prakrutiremains. That is the fault. Whatever prakrutidoes, You—the Self are neither to say, ‘do itwith vigor’ and nor to say, ‘don’t do it’.You—the Self are to remain gnata-drashta—the knower and the seer, then it is ‘vyavasthit’.

Once in a while, in order to calm theprakruti , one has to tell the prakruti, that it isvyavasthit. This is because different kinds ofpuzzles arise within and at that time worldlyknowledge would take over, so You have toannounce in advance that it is vyavasthit.Otherwise the meaning of vyavasthit is that oneis not to interfere in the workings of the prakruti.

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Questioner : ‘Nobody is the doer’(Gnan affirmation), does it mean that vyavasthitis preordained?

Dadashri : In reality and fact, it ispreordained, but ‘we’ cannot declare it to thesepeople. If this is declared, then do you knowwhat they are like? They will not even movetheir hands (will not do any work); people arelike that. They will say to hands, ‘don’t youmove a bit’ and then the wrong activity willhappen. One needs to live in ease andnaturalness. The one who is able to remainnatural, meaning, he does not interfere in themind, speech and body then for him the worldis vyavasthit only, it is preordained only! Buthere one will interfere in the mind, speech andbody saying, ‘if I will not show up it will be allright.’

The Self and the non-SelfQuestioner : If one tries to follow the

religion of the Soul—Atma, then has he notbecome unnatural? It can be followed naturally,no?

Dadashri : You don’t have to set outto follow; it is followed by itself. If mixingmakes this ring gold and brass and it becomesa bit discolored, then one would know readilythat the discoloration is not from the gold, andthat it is due to the brass. And when the twoare separated then it becomes clearly evidentthat it was indeed the brass that was discoloredand rusting (impurity). This matter about thegold and brass mixture is worth understanding.Not a single attribute of the purush—Atma,the Self is in the prakruti—the non-self; andnot a single attribute of the prakruti is inAtma—the Self, both are separate due to theirattributes. That which is verily separate by itsattributes, is believed to be one—togetherthrough illusion—bhranti. Then, the merry-go-round train, ‘I am this, I am Chandulal,’

continues. The fruits of this then have to besuffered.

Identification of natural one andunnatural one

Natural—sahaj prakruti means it willunfold the way it was filled; there is no otherhassle.

With reference to the naturalness afterGnan—receiving the Self from the GnaniPurush—if the Self remains the knower-seerthen ‘it—prakruti’ will become sahaj. OnceYou interfere in ‘it’ then it gets ruined again.The interference is, ‘it would be better if it islike this and it would be better if it is not likethis’, and this makes the self becomeunnatural—asahaj.

A businessman is about to file forbankruptcy and even in this predicament hiswife would give a beggar a sari and otherthings. And yet, the businessman will not giveeven a penny. The man is preoccupied aboutthe future of his business whereas the wife iscalmly helping the poor. The wife’s prakruti iscalled sahaj. As the thought arises within shewill follow through. The man on the other handwill even have a thought of donating twothousand rupees, but then right away he willthink that what can I give now I am going toget bankrupt? Now let it go! So the donationwill be wiped out from within.

The one who is natural and spontaneouswill do just as the thought arises in the mindand even if he does not, there is no interferencefrom the Self. This is sahajata—naturalness.

The one who has received this Gnan,will have a thought when he gets in the train asto where there is a seat and where not, and atthat time he may not be able to remain sahaj—non interfering, and despite this, if he remainsin the Gnan and in the Agnas, then the prakruti

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will become sahaj. Thus, whatever it may be,even he were to abuse others a hundred times,his prakruti is natural, because he followedour (The Gnani and the fully enlightened Lordwithin) Agna, so his interference has ceased,and from then onwards the prakruti starts tobecome sahaj. At the time of this samayik(specific time when one remains the Self andobserves the non-Self evidences) the prakrutiis absolutely sahaj!

In the kramic path—step-by-step pathone cannot attain the state of naturalness untilthe very end. In that path the turmoil of,‘renounce this, renounce this, can do this, andcannot do this’ remains till the end.Except for human beings all living souls

are naturalAmong all the embodied souls the human

race is the only one where the ego is beingused and because of that only, this worldlypuzzle has arisen. If the human being was tobe natural like the animals and the celestialbeings, then he would definitely be movingtowards moksha—liberation. Employing theego leads one into the lower life form of theanimal kingdom—tiryanch gati. Who willbecome a dog or a donkey? Otherwise howare the donkey owners going to transport themud loads for the bricks? That is the mannerin which all the donkeys; the dogs and thecows are now rendering service to the world.

One used to move in life as directed bythe prakruti in the past. Even in that, it wouldbe better if one were to remain natural andspontaneous like these foreigners. But one willnot stay without interfering. On the contraryhe exercises the ego. Egoism is a very denseignorance.

Traits of naturalnessWhat can we call naturalness? Say for

instance one person came here at 5.00o’clock. He leaves at 9.00 o’clock. Till thenwhat kinds of activities were performed bythe organized group, if everyone speaks DadaBhagwan then he will also speak the same,everyone sings (hymns), he will do that too.He will do garba (dancing in a circle whilesinging a devotional hymns) when everyone isdancing. All that is natural; nothing he did ofhis own. He will not draw any of his owndesign. Now if he draws his own design—does something independently that means helost his naturalness. Do people not create theirown ‘designs’ in other places and situations?Our Vignan—science is such that if you justtell the mind that you have to do what theothers are doing, then the mind will becomepleased and will happily go along followingwhatever the rest of the group is doing. But ifyou have drawn your own design in the mindthen You have to take a plunge—interfere init. That is called dozing—slipping fromawakened awareness, slipping from the stateof the Self.

How are karmas bound?Questioner : The new karmas happen,

are they due to the external—visibly evidentprakruti?

Dadashri : These new karmas thathappen depend on one’s ego and the currentunderstanding and knowledge. One may bindright and wrong karmas and then the prakrutikeeps one engaged in such circumstances. Thisis a very deep issue.

If that prakruti reverts to its natural state,then atma—Soul is natural, in the natural state.The Soul has never bound the karma at alland Soul does not have energy to bind thekarma also. If the Soul had energy to bind thekarma then it would have stayed herepermanently. In the siddha state—the location

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of where there is no non-Self, they would bindkarmas! These energies of the Self are notlike that. The karmas are bound. The karmasare shed. There is no one superior power tobind or release. You verily are that.

Who is the creator of the prakruti?What kind of prakruti—non-Self

complex, is not there? All varieties of prakrutisexist. Who is creating the infinite bubbles inthe water at the bottom of a waterfall? Someare tiny, some are this size some are big, somemay burst right here after becoming huge andsome may last for a long time and go far. Thatis how all the prakrutis form.

Initially one’s own effort…Questioner : This is the prakruti. If I

make an effort, then it remains natural. If Istop the effort, it reverts to what it used to be.Therefore I have to make some rules that Ishould do this way and not this way. If suchdiscipline is not exercised, it gets out of control.Why is it so?

Dadashri : Prakruti is blind so if youdo not try then it will stumble in the dark. Itwill get trapped in a hole. One has to makethe effort. One has to do the purusharth—inner effort.The wavering unsteadiness in spirituality

Questioner : There is an Aptasutra—spiritual text of Akram Vignan comprising of4231 aphorisms (aptasutras) from the ‘speech’of the Akram Vignani Dadashri—which statesthat, ‘when the wavering unsteadiness—chanchalta between the prakruti—the non-Selfand the Self vanishes, it is called naturalness—sahajikata.’

Dadashri : That’s it.Questioner : So what is this ‘in

between’ factor, Dada?

Dadashri : The one that becomesemotional is not the prakruti. The selfbecomes one with it and therefore becomesemotional.

Questioner : The worldly self meansthe ego gets absorbed in prakruti so this….

Dadashri : Becomes one sounsteadiness arises.

Questioner : So this unsteadinesswithin one should leave?

Dadashri : Now—having attained theSelf, remaining separate one ‘sees’ andtherefore remains natural.‘Chandu’ remains in karmic fruition, the

Self remains the knowerDo not interfere in the karma that comes

into fruition, just remain as the knower of thatudaya—arising karma; that is what our Gnansays. So Chandubhai—the relative self willremain absorbed in the rising karma only. Youare to remain as the seer and not to meddlein that. What will come into fruition? Whateverhas been charged—puran, that will discharge—galan. New charging—puran is not going tohappen. Whatever comes into fruition, remainin that arising karma. Chandubhai will remainin udaya and You remain as the seer, that is allthe work. As one remains as the seer the selfbecomes natural. Chandubhai will remain inudaya—within the unfolding karma effect, sothe body complex—deha reverts to its naturalstate, pudgal—the relative self is said to be inits natural state.

That means when he (Chandulal) issinging, ‘we—the awakened Self and the Lordwithin should sing. When he is jumping-dancing, ‘we’ should follow suit. If the physicalstate is such that one cannot jump and dancethen just sit and continue the ‘seeing—joyakarvu.’

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Our science is such that whatever ishappening is all pratikraman—apology coupledwith the remorse of any wrongdoing. Theattachment and abhorrence that were done inthe past, anything had seen and is unpleasantnow, the feelings of emotional and physicalexhaustion are all effects of discharging karmaparmanus—subatomic particles and by ‘seeing’them they all vanish. All opinions, ‘this is rightand this is wrong,’ must break and leave.

Therefore whatever udaya—karmacomes into fruition Chandubhai—the non-Selfwill get involved and You—the Self has toremain as the observer, both will remain intheir own functions.

Purusharth—spiritual effort leading tocomplete naturalness

Questioner : You made a verywonderful point about purusharth—innerspiritual effort, that one becomestanmayakar—one with the non-Self on accountof unfolding of vyavasthit but at that time ifone does not become one, and if he does,then he engages in the purusharth of remainingseparate (as the Self).

Dadashri : There is no problem for theone who remains in purusharth. That is calledpurusharth only! Prakruti—the relative self willalways become tanmayakar in udaya—unfolding of karma. That is how it attainspeace. And purusharth will not let Him—theawakened Self become tanmayakar—one, sothe worldly self gets bothered and harassed.So it will ‘burn—dissolve ’.

Questioner : Is it possible that being inGnan that when He has become completelyseparate, He does not become tanmayakareven a little bit, then all the burnings—innerturmoil will stop?

Dadashri : Yes that will definitely stop.

There will not be any burning at all! Sufferingexists as long as the garbage—kashayas existwithin. When the inner burning ceases, thenaturalness prevails. The naturalness eludes theone who is burning within. There is no blissand worldly glee for such a person.

Questioner : But Dada, this Gnan issuch that; no matter what is going on within orwithout related to suffering or awareness ofGnan; the drama of worldly interaction carrieson.

Dadashri : Vyavasthit will do and showan excellent worldly interaction. This is becausethe Gnani never thinks in advance, does notmake preplans and arrangements. At that timewhatever comes, he will do accordingly at thattime. Therefore the worldly interaction iswonderful. He will not think in advance howhe is going to testify in court. The worldlypeople plan in advance before they leave homeas to how they will provide testimony in court.Who has attachment-abhorrence in this?

Questioner : The Soul is devoid ofattachment-abhorrence—raag-dwesh nowhow can this prakruti become without raag-dwesh? When can this happen? What is thesequential order of this?

Dadashri : Physical—sthula prakrutidoes not have any attachment-abhorrence atall. Puran-galan—intake and output is thenature of the prakruti. It is only the ego thatdoes the attachment-abhorrence. It attachesto that which it likes and it abhors that whichit dislikes. Prakruti is in its intrinsic nature.Would it be cold on the day of winter ornot?

Questioner : Yes it would be.Dadashri : When it—the ego does not

like cold, it does—creates abhorrence. Somepeople really enjoy cold weather, do they not?

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Questioner : Yes that is correct.

Dadashri : That is how it is; the prakrutiwill feel cold during wintertime and hot duringsummer time. It is the ego that causes raag-dwesh. Once the ego dissolves, raag-dweshis gone.

Questioner : So after attaining thisGnan, the prakruti automatically keeps revertingto its naturalness, does it not?

Dadashri : Yes, after attaining Gnan,prakruti separated, but it has remained in theform of discharge. It will continue to dischargeslowly and steadily. That which has beencharged will indeed get discharged. It willdischarge in the absence of the live—‘I amChandulal’—ego automatically. That is what‘we’ call vyavasthit.

Intellect creates unnaturalness

Atma is verily in the state of naturalness,but if prakruti becomes sahaj—natural thenatma will remain natural, and that will yieldresult. When will prakruti become sahaj?When madam intellect will takes a rest—retires,prakruti will become sahaj. Madam intellectwas present when one was studying in college,now having finished the college studies, whereis the need for her? Now you should tell her,‘Listen, Madam Intellect now return to yourhome, I have no need for you anymore.’ Retireher on a pension. The intellect will make oneuneasy, restless and emotional, and thatprevents the taste of the natural state of theSelf from being experienced. Only the externalpart is emotional, but if one makes the intellecttake a seat on the side then one can experiencethe bliss of naturalness—sahaj sookh. Onesees a dog and the intellect will prompt, ‘thisdog also looks like the one that bit that manyesterday, what if it bites me too?’ Hey, whatpower does it have in its hands? It will bite

you if it is in ‘vyavasthit’. Hey Intellect! Yousit aside. Would not people have becomecomfortable and done the right stuff forthemselves if indeed they had the power intheir hands? Nothing good has happened forthem. Intellect will create doubt and suspicion.When suspicion arises, it makes oneinterfere—dakho, I am Chandulal. If the doubtarises then interference arises. ‘We’ (theenlightened mahatmas of Dadashri) shouldremain in ‘our’ doubt free—nihshank state.The world will remain in suspicion, suspicionand only in suspicion.

Filled stock will definitely come intodischarge

Questioner : Why can’t we staywithout creating interference—dakho and itsconsequences—dakhal in this worldly life—sansar?

Dadashri : That is a practice now. Youhave to stop this practice and affirm that fromnow on there will not be any interference andits consequences—dakhodakhal at all. Such akey needs to keep winding and then alongwith it, the old stock that is left will getdischarged and then it will stop.

Questioner : Because I want tobecome sahaj—natural and want to remain asthe observer, there is absolutely no place forthis interference and associatedconsequences—dakhodakhal.

Dadashri : That stock, which was filledin the past life, will not stay without comingout, and if You just remain as the observer ofit; then you are sahaj—natural. When theother—the prakruti becomes sahaj, then bothwill have become sahaj and then there will beclosure. But right now it is good enough evenif one became sahaj. That which was filled willnot remain without expressing, will it? Even if

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it is unpleasant it will keep coming out.Prakruti dissolves in samayikIf You became Shuddhatma then the

prakruti becomes natural. Natural means it willnot let one create any interference—dakhodakhal and after becoming natural itmeans it is vyavasthit. So ‘we’ will not tell youthat, ‘drink poison because you had a badthought.’ A bad thought that arose was knownand a good thought that arose that also wasknown (by You). But now how can all thisdissolve? Certain things cannot come underthe control. You are saying that there are thingsthat will not dissolve. We have to make a wayout for that. Certain things can dissolve if Yousit for an hour with gneya-gnata—object tobe known and the knower, relationship. Thekind of prakruti you want to dissolve you candissolve this way. So sit for an hour andbecome the knower—gnata and see that whichis to be known—gneya from a vantage pointof the pure Self. So the prakruti will dissolvegradually. So it is possible to dissolve the totalprakruti here.

Inner mental notes prevent liberationQuestioner : What should one who is

desirous of liberation do if making firm mentalnotes—nondha has become part of theprakruti?

Dadashri : You have to tell Chandubhai,‘Now stop making notes’.

Questioner : But what should he doabout this prakruti that is bent on keepingmental notes and firm impressions?

Dadashri : ‘We—the Self and theawakened Lord within’ do not have a problemwith the prakruti doing it, do we? In fact ‘we’are doing it in collaboration with the prakruti.There will not be any note if ‘our’collaboration-agreement goes away. It—

prakruti will not even do it; it will get tired ofit. If you do not make a note then other personwill not do it either. If I do not make a noteof what you take from my shop then you willnot do it either. You yourself will say, ‘Hedoes not make a note so why should I?’ Isthat not the rule?

Questioner : This inner note taking—firm mental impressions, is easily forsaken whenone gets to taste the sweet bliss of Your Gnan,Dada.

Dadashri : Yes, otherwise such habitsdo not leave.

Questioner : Otherwise and until then,it is very difficult to let go of making notes.

Dadashri : Arey! A person will say, ‘Iwould rather die than let go of the note. Iwould rather throw myself off the cliff thanforget.’ It is because he feels that, it is hisbasis for living. Then if you ask him, ‘will itwork if we take away your food?’ He willsay, ‘No, I do need the food.’ And yet keepingnotes keeps him alive. Keeping notes will notlet go of anything.When the prakruti does not respect any

boundariesQuestioner : What if the prakruti is not

under any control?Dadashri : The one whose prakruti is

not under any control will be given a taste (!)by the prakruti itself, directly. We will not haveto go teach him anything. The one whoseprakruti stays within bounds and control willgive rise to happiness and the prakruti, whichdoes not respect any bounds and goes beyondcontrol, will promptly bring misery to the owner.Try to face off with a policeman with anuncontrolled prakruti, you will get the resultright there and then only. Wherever you see,at home also, everywhere if one has prakruti,

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which does not respect boundaries; it willpunish the owner directly and promptly. Aperson with an uncontrolled prakruti would berunning around. At last he will come to hissenses after learning his lesson, stumbling andtaking a beating for his mistakes.

Questioner : Mainly I am interested inknowing if it is better to have control over theprakruti as opposed to no control.

Dadashri : If it remains under controlthen it is best. Uncontrolled prakruti will hurtone definitely. Having a prakruti that remainsunder control is ideal, and the prakruti willremain under control with Gnan.

Questioner : The prakruti will remainunder the control with Gnan, with ease? Isthat so?

Dadashri : There is no such word asnatural—sahaj; it will remain so withpurusharth—spiritual effort. The one for whomit remains under control naturally, his work isdone nothing else remains for him!

Prakruti is in its nature—bhaav only. Youdon’t need to control it. If you revert tonaturalness—your nature, then prakruti is innaturalness only.

Naturalness of prakruti means to becomeevident externally ‘as it is’.

Energy increases as the decontrolledprakruti reverts to naturalnessQuestioner : Dada has said that if a

prakruti that had gone beyond bounds andnorms reverts to naturalness then the innerenergies increase a lot.

Dadashri : Yes, there will betremendous rise in energies.

Questioner : How does it happen?Dadashri : If a prakruti that had gone

haywire becomes natural, there is a tremendousrise in the inner energies, and it pulls a lot ofenergies from outside. What will happen if youpour water on a large hot iron ball? It willconsume everything; it will not let even a singledrop to drip down. In the same manner sucha prakruti, which has gone haywire, is like ared-hot iron ball. And later as it starts to cooldown, its energies start to increase.

Circumstances by nature are prone todissociation

If the prakruti becomes natural—sahaj,then the self too will become natural. Or elseif the self will try to become sahaj so will theprakruti. The moment either of the two movestowards naturalness, both will become natural.

‘Jada—inanimate, the relative self andchaitanya—the Soul, both elements—dravyasare different due to their inherent properties,and the one who understands with correctconviction, that this is a co-existent relation—sambandha of these two, rather than a realbondage….’

The inanimate-jada is a sambandha—coexistent relationship. The Self is the liveentity—chaitanya. The Self tends toassociate—sambandhi and the association iswith the non-Self—the jada only. It is a jointassociation—sambandha, not bondage. (It isnot a bond that cannot be broken) Thecircumstances—sanyogs are verily prone todissociation. One says, ‘I am bound by this,bound by that’. Hey Mooah! To get rid of thisbondage-this possession, you will need anexorcist—the Gnani Purush. The exorcist willexplain to You that they will fall off when thetime comes. These circumstances that have‘possessed’ you, will leave when the timecomes because by their very nature they areprone to dissociate. If some ghost or an evilspirit possesses a woman, they call an exorcist,

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do they not? So you will not need to call anexorcist. Once you attain the Self from theGnani Purush then the relation with thecircumstance will dissociate by its own nature.And You as the Self should not be doing bhaktiof the Mataji—the Goddess that makes theprakruti sahaj, but make ‘Chandulal’—the non-Self to do it. And tell him, ‘Chandulal, worshipMataji.’ Thus he (the non-Self) will becomenatural and spontaneous.

To make the prakruti natural…After attaining Gnan—Self-knowledge

one has to make atma—the worldly self,vyavahaar atma natural. Now to make atma—the worldly self natural, the body shouldbecome natural, and the Soul—the Self is verilynatural. If the body becomes sahaj thenAtma—the Soul is verily natural. The bodyshould become sahaj.

Ambamata, Durgadevi and such otherare goddesses who represent naturalness ofprakruti. If the prakruti becomes natural, thenthe self will become natural or if the selfbecomes natural, then the prakruti will becomenatural. ‘You’ should make the prakruti dobhakti (devotional activity) of these goddesses.You as the Self should not be doing the bhakti,but make ‘Chandulal’, the relative self do theirbhakti, only then will the prakruti becomenatural.

In India, they have many different namesfor Mataji—mother goddess. How vast thisscience must be! Just imagine how extensivetheir research must have been that theydiscovered Ambamata, Saraswatidevi andLakshmidevi. This science made tremendousprogress, but now it is nowhere to be found;nowadays people do not know how to dodarshan of these goddesses.

Goddess Ambika is adhyashakti (original

energy force). She grants energy to theprakruti. By worshipping her, the prakrutibecomes powerful and energized. GoddessAmbika can destroy one’s worldly obstacles,but liberation can only be attained through Gnan.If you know how to do darshan, the fourgoddesses, Ambika, Bahucharama, Kadikamaand Bhadrakalima are present. Thesegoddesses cannot destroy one’s sins, but theygive energy to the prakruti.

Goddess Ambika gives ‘us’ so muchprotection. All around me there is a presenceof the Devas (celestial Gods). ‘We’ do nottake any steps without first consulting them.The grace of all the Devas constantly flowsupon my mahatmas and ‘us’.

Goddess Ambikadevi means sahaj—natural prakruti. Each goddess has her ownrules and if you abide by their rules, they willbe pleased. ‘I—Ambalal’ am GoddessAmbika’s one and only son. If you were totake a message or a note from ‘us’ to her, shewould grant you a favor. If you have a sonand a servant, and if that servant remains loyalto you and abides by your every rules, wouldhe not be dear to you? He would be. ‘We’have never broken or violated any rules ofGoddess Ambikama, Goddess Saraswati andGoddess Lakshmi. ‘We’ always abide by theirrules. That is why all the three Goddesses areconstantly pleased with me. If you want toplease them you too should abide by theirlaws.

Questioner : What are GoddessAmbamataji’s rules? In my home everyoneworships her, but we do not know her rules.

Dadashri : What does GoddessAmbikama stand for? She represents naturalprakruti—if you break the natural state ofprakruti, how can she be pleased with you?This Goddess Ambika is something unique—

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she is the Mother Goddess. In Bengal she iscalled Durgama, but really it is Ambika herself.There are many different names for theGoddess, but she is a powerful Goddess. Sheis the entire prakruti herself. If the prakrutibecomes natural, so will the self, without doubt.And when the self moves towards becomingnatural, so will the prakruti.

To whom one needs to make sahaj?Questioner : I took Gnan from you,

so therefore shouldn’t the prakruti becomesahaj?

Dadashri : No, it will continue tobecome sahaj. If You remain in Gnan—awareness then it is natural. The Soul is verilynatural. You have to make this body naturaland spontaneous. If you become asahaj—unnatural; it will become unnatural—asahaj. Ifyou become natural then it is verily natural.You need to become sahaj. I have given youthis method to become sahaj. I have given thisGnan of spontaneous action. The entire worldis caught in the puzzle. They take a terriblebeating in this unending puzzle.

The vision of the Self makes even atiger non-violent

Questioner : Instead of making myprakruti adjust with the other person’s prakruti,if as ‘I am Shuddhatma—pure Soul’ I seeother person as Shuddhatma then will theprakruti adjust by itself?

Dadashri : It will definitely adjust. Ifyou prod the prakruti then it will rebound andreact, otherwise it will behave so beautifullyand naturally. When one becomes unnaturalthen that prakruti will keep jumping (becomingunnatural).

Questioner : But the one who has takenGnan, his prakruti can become sahaj, but is itso for the opponent who has not taken Gnan?

Dadashri : The one with the Gnan canadjust with the prakruti of another very easilyand naturally, if the ‘interferer’ within does notinterfere.

Questioner : Now there are two peopleopposing each other, one has taken Dada’sGnan so he is in the process of making hisprakruti natural by staying in Gnan—as theSelf, by following five Agnas; but how will thismake the prakruti of the opponent who hasnot taken Gnan, sahaj?

Dadashri : No, this has nothing to dowith him.

Questioner : Now his prakruti doesnot become sahaj, then will it not createproblem for us?

Dadashri : For you these five Agnas isthe safe side in every way. If you abide by thisAgnas, then no one, not even a tiger or a lioncan harm you. As long You see a tiger as aShuddhatma—pure Soul, it will forget thebeastliness and violent nature. Once it forgotits nature it means it is over, it will not doanything.

Questioner : Does that mean that byseeing Shuddhatma—the Self in other person,brings about a change in that person?

Dadashri : Of course, that is why onlyI am telling you to see the family members asShuddhatma. You have never seen them thus,have you? Say for instance, as you enter inthe home and notice your elder son and youmight not have seen anything, you might justsay how are you, you do everything butinternally if you say, ‘he is an unworthy fellow’.If you see him this way then it will have itseffect. And if you see the Self in him then itwill have that effect.

This world is totally effective. It is soeffective that you can’t even talk about it! ‘We’

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are doing the same thing in this vidhi—theinstillation of inner energies to the one whosurrenders to the Gnani—we place an effectand energize the vital-eternal element dormantwithin you. That is why you feel so energized,otherwise how can it happen? I have comehere with the earnings of infinite life times andyou walked here just like that.

Questioner : You had said that ‘we’see Shuddhatma as Shuddhatma. Within, thisShuddhatma is absolutely flawless…

Dadashri : It is verily the God—Bhagwan.

Questioner : But we can see even hisprakruti faultless.

Dadashri : Yes. That prakruti mustappear faultless.

Questioner : At the end when prakrutialso appears faultless then both come alongtogether.

Dadashri : Yes, besides our path,Akram path even goes to the extent of sayingthat ‘see’ the deceit—kapat that exists orarises. And in kramic—step-by-step pathdeceit will not work at all! There the ego hasto be purified every step of the way. Deceitwill not work over there.

Therefore it is enough if it finishes in twoto three more lives! Oh, even if it will finish in10 more life times, what are ‘we’ going tolose? Indeed everyone is without any faults.

Five Agnas for protectionQuestioner : When you give Gnan, at

that time you are setting up this awareness—laksha, so thereafter only the prakruti is left,no?

Dadashri : Yes. Nothing else is left.Questioner : Now the prakruti that is

left, its intrinsic nature—swabhav is such thatit will dissolve on its own.

Dadashri : That’s it. Now it keepsflowing with ease only.

Questioner : Now the support that youare giving us; that support is of the five Agnas.

Dadashri : I am giving you this supportof five Agnas by which the external forces willnot affect you. That is why five Agnas are theprotection.

Questioner : Now there is no one leftinside that can create any obstacle.

Dadashri : Yes. No one is left at all.

Questioner : Now to face the obstaclesthat arise from outside, for that…..

Dadashri : I have given you these fiveAgnas to keep Your way clear from any effectsfrom outside. Because wherever you seeexternally the whole world is full of kusang—that which takes one away from the Self. Thesefive Agnas are there, to protect You from theeffect of kusang. They will protect You fromthe poison of kusang.

Tenacity in awakened awareness : JagrutiQuestioner : Old habits and old nature

are formed, now that is the prakruti.

Dadashri : Mind, speech and body,their habits and their nature…

Questioner : Dada, when you giveGnan at that time you separated the Self andthe prakruti—the non-Self. Shuddhatma willremain as the Self, in its own natural state sothe prakruti should also revert to its naturalstate, no?

Dadashri : If the self became sahaj,prakruti is sahaj—natural only.

Questioner : Now for such a person if

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the prakruti does not remain natural then Hecan remain as the seer and the knower of it.

Dadashri : Yes that much weakness isthere and it will take longer time to settle hisfiles.

Questioner : That means he has notbecome sahaj by that much?

Dadashri : That much energy, that muchjagruti—awakened awareness has not arisenyet. The jagruti is weak. Awakened awarenessfrom moment to moment is needed. ‘We’ donot see anyone at fault even for a second. Allthis trouble is verily because it appears faulty.This Vignan—science is such that no one is atfault at all and if it one sees anyone with faultthen one should fast. One should askChandulal—the relative Self to do the fasting.

Questioner : The next day no oneappears to be at fault.

Dadashri : Regardless, no one is not atfault.

Questioner : After a fast of a day, thenext day no one appears faulty.

Dadashri : No there is the reason forthat, what is the reason to ask him—the relativeself, to do the fast? It is to gain strict firmnessand tenacity for jagruti. One is not to becomemerciless with the relative self.

When interference in the prakruticeases, one becomes naturalAtma is verily natural, only one needs to

stop creating interference. Once thatinterference stop the non-Self becomes naturaland spontaneous.

Questioner : Does it mean that I haveto make prakruti sahaj?

Dadashri : Prakruti by nature is naturalonly. For prakruti; how long will a doll speak

or sing? As long as its key is wound. What ifthe winding of the key is stopped?

Questioner : The key that we need towind, what can we call that?

Dadashri : That winding key is thevibrations of ignorance that keep happeningcontinuously. The vibrations, ‘I liked this andI didn’t like this, this and that’, have an effecton prakruti. The pratishthit atma—the one whobelieves, ‘I am Chandulal’ is asahaj—unnatural.

Questioner : You have said that theSelf is sahaj and prakruti is sahaj too; thenwhat is in the middle? Is it ignorance—agnan?

Dadashri : The soul is natural from aspecific perspective. It is so for the one whohas attained samkit—right belief, ‘I am pureSoul’. For the one who has mithyatva—wrongbelief, ‘I am Chandulal’, his soul is not sahaj—natural.

Questioner : The one who has attainedsamkit, his self is sahaj and the prakruti is alsosahaj then that which remains within is agnan—ignorance?

Dadashri : Yes, after that the prakrutiwill need to be made sahaj.

Questioner : That is what I said, thatfirst the prakruti has to be made sahaj, no?

Dadashri : No, that is after becomingsamkit. Before attaining samkit prakruti is verilynatural and because of this mithyatva, prakrutibecomes unnatural.

Prakruti is our image. If you see in themirror you can see your angry face. That isprakruti, is that the fault of prakruti?

Questioner : It is the fault of prakrutionly.

Dadashri : No, atma—the non-Self,

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has not attained stability, naturalness within. Ifthe self is sahaj then prakruti will becomenatural, and it will appear good to him.

Questioner : Dada, that atma has notbecome sahaj, you talked about atma the onewith the angry face, is it about pratishthit atma,the non-Self?

Dadashri : Pratishthit atma, that iscorrect, but pratishthit atma means thatvyavahaar atma—the worldly self. As long asthere is the authority of this pratishthit atma,the fault is considered that of vyavahaar atma—the worldly self only. Pratishthit atma is like arepresentative; consequently vyavahaar atmawill have to take the responsibility at the end.Who will take the responsibility?

Questioner : Mooda, the original Atma.Dadashri : No, the original Self is not

like that, but His representative—pratishthitatma will do such a thing. Who will bear thebrunt of this responsibility?

Questioner : If the fault were to occurthat would be of pratishthit atma only, wouldit not?

Dadashri : The real fault goes to thatvyavahaar atma—the worldly self but it willnot implicate the Self, will it?

If one becomes the Self, then thevibrations stop, and if the vibrations stop, thenslowly and steadily the prakruti will come intonaturalness. When both come into naturalness,that is called vitarag—the absolutelyenlightened one.

Who comes first in naturalness?Questioner : After attaining this Gnan,

does the prakruti become sahaj or as theprakruti becomes sahaj the Gnan starts tomanifest, what is the sequence in that?

Dadashri : When ‘we’ give this Gnan,

the vision—drashti changes and then theprakruti starts to become natural—sahaj andlater on becomes completely natural. Oncethe prakruti becomes sahaj, the Self is verilynatural and then it is done, so both becameseparate. And as the prakruti becomes sahajthe external part—that visible to the worldbecomes a God. The One within is verily theGod, in everyone.

Questioner : Our prakruti is unnatural.Dadashri : There is no problem with

that, you had charged (filled) this prakrutibefore meeting me.

Questioner : The prakruti shouldbecome natural, no?

Dadashri : It will become natural onceYou remain in this Gnan.

Prakruti is being discharged only, it willcome to an end by itself and the new prakrutiis getting charged in ‘our’ presence and ifsomeone’s prakruti happens to be strong thenhe will have a couple more life times to spend,yet, within one to two more lives everythingthat had been multiplied (charged), will startto dissipate.

Questioner : From Your vision—drashti, is this charging of the prakruti fromhere on clean and good? Our vision—drashtiis changed but the new prakruti which is goingto form will it be proper or not?

Dadashri : Now there is no reason toharbor any doubts, is there? If You becomeChandubhai—the non-Self then you know thatthere will be a doubt. But that is not in yourfaith—shraddha at all, is it?

Interference creates unnaturalnessQuestioner : With Gnan the

understanding arrives, but does it mean theprakruti is destroyed somewhat?

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Dadashri : No, prakruti will keep doingits work, prakruti of the Gnani would beseparate, hundred percent separate.

So why can we call someone a Gnani?We do so because His deha—body is in naturalstate and Atma—the Self is in natural state,both are in natural state. There is nointerference. If it creates interference then it isunnaturalness—asahajata.

Even now whatever interference ishappening, that much unnaturalness remainsand it needs to go, and You are aware of thattoo. You are becoming unnatural, you do knowthat too. You also know that You need to stopbeing unnatural. And You also know that youare to stop this unnaturalness. You also knowthat how can this stop, You do knoweverything.

Questioner : Even then we are not ableto implement.

Dadashri : That will come gradually, itwill not happen right away. Have you seen thissafety razor that is available for the shaving, ifyou just apply superficially, does it mean isdone? It will take some time; it will take sometime for everyone. If you use it thus (Dadashrigesturing a slicing action), will it happen?

Questioner : It can make a slashingcut.

Dadashri : It takes time for everyone.Questioner : Will this whole relative

part—that evident to the world, become likea God? Will the whole prakruti become like aGod?

Dadashri : Yes, if one can see suchforgiveness, such humility, such simplicity andstraightforwardness, and such contentment likea God. There is no effect of any thing at all.There is no subtle component of potapanu—

‘I-ness’. All these attributes can be perceivedby people. Lot more attributes will expressand be evident. These new qualities are neitherof the Self, nor of the pudgal—the non-self.Such attributes will arise.

Forgiveness is neither attribute of theSelf nor the non-Self, natural forgiveness. Ifsomeone was to become angry, ‘we’ do nothave to grant forgiveness, forgiveness is aninherent quality that flows naturally. But he canunderstand that He (The Gnani and the fullyenlightened Lord within) have forgiven him.Therefore after critical analyses ‘we’ canunderstand that ‘we’ do not have anyconcern—give and take in this.

Questioner : You mentioned this forthe forgiveness, how it would be forstraightforwardness?

Dadashri : Yes, straightforwardnesswould be there too, no? Even though otherperson’s condition is the opposite, it willappear correct to the straightforwardperson. Such straightforwardness! Suchhumility! None of this has anything to dowith the Self!

Questioner : So once anger-pride-illusion-greed dissipate, is that the reason suchattributes manifest?

Dadashri : If one has contentmentinstead of greed, people will say, ‘see, he doesnot want anything at all.’ Whatever is availableit is fine. When such attributes are manifestwithin a person, he is called a God.

Questioner : When people notice suchstraightforwardness and forgiveness at that time,where is one then?

Dadashri : He will be in the moodaswaroop—the Self. When the conduct of thepudgal—the relative self appears like this,

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people will say, ‘Oh ho ho, what naturalforgiveness He has!’ Look at this, someonewas to insult Him, there is no reaction on Hisface. And they will utter this proverb too,‘Kshama virasya bhooshanam—forgiveness isthe ornament of a brave person.’ Hey, he isnot brave or it is not even forgiveness. Thishere is simply a God!! Again they will sayforgiveness is the entrance of the moksha—liberation. Hey mooah, not this forgiveness,that natural forgiveness. Nothing can bringabout the change as the forgiveness does. Theway people can be changed with forgiveness,nothing else can will. No one can improve byeven whipping. So forgiveness is the ornamentof a heroic One.

One can become natural by seeing thenatural One

One undeniable aspect of the Self isthat it is natural—sahaj by its intrinsic nature.You have to make pudgal—the non-Selfnatural. Now, how can the non-Self becomenatural? One can become natural byobserving someone who is natural. Byobserving the Gnani, by observing theGnani’s naturalness in daily actions onebecomes natural and spontaneous. One mayask, ‘Can we learn that in the college?’ No,one cannot learn that in the college, becausethe professors, who teach there have no

knowledge of the Self, are not Self-realized.This Gnan (that which is gained in AkramVignan) is beyond words, it is natural andeffortless in action.

This is akin to the way in which a youngboy who is left with a bandit learns andbecomes a first class bandit within only sixmonths. If he attends a school where robberyis taught, he will not learn even in twenty years.Likewise, if one stayed with a Gnani Purush,naturalness manifests by itself.

Now Atma—Soul is verily natural—sahaj, this pudgal needs to revert in naturalness.Unlimited restlessness has arisen in a personfrom infinite life cycles. That restlessnessgradually eases into the stillness of naturalness.If you observe the reaction of my naturalnesswhen someone insults me, then wonder andamazement will arise within you. At thatmoment you will have learnt. Then if someonewere to insult you, you too would be natural(in Your response). Otherwise, this is not learnteven in a million lives. Just by staying near theGnani all such virtues manifest by themselves,naturally.

The essence of Akram Vignan(Dadashri’s step less path to liberation) is tolet these happen with ease and naturalness.

Jai Sat Chit AnandAnjar

12, 14 February 07 5:00pm – 7:30pm Questions-Answers Session (Satsang)13 February 07 4:00pm – 7:00pm GnanvidhiVenue :Yadu Vansi Soruthiya samaj vadi, near Bhareshwar Mahadev, Next to MahaDev

nagar. Ph 9925142180Bhuj

16, 17 February 07 5:00pm – 7:30pm Questions-Answers Session (Satsang)18th February 07 3:00pm – 7:00pm GnanvidhiVenue : Old Fred High School, next to bus stand, near Hmeersir tarav. Ph 02832-231636

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Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj,Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 23974100, Email: dadavani@dadabhagwan.org

Mumbai : (022) 24137616, USA: 785-271-0869, UK: 020-8204-0746Websites : (1) www.dadabhagwan.org (2) www.dadashri.org (3) www.ultimatespirituality.org

Watch Pujya Dr. Niruma on T.V. ChannelsIndia : � �����Doordarshan (National), Mon-Fri 8:30 AM to 9:00 AM (In Hindi)

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� �����Doordarshan DD-1, Everyday 3:30 PM to 4 PM (In Gujarat, in Gujarati)Watch same prog. at same time, outside Gujarat on Doordarshan DD-11

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A Grand Pran Pratistha Mahotsav of Shri Saibaba andFuture Tirthankar Bhagwan Shri Padmanabh Prabhu

at Non-Sectarian Trimandir (Adalaj, India)(In the presence of Pujya Deepakbhai Desai)

on 29th December, 200629 December, 2006. Pranpratistha Early morning 4.00AM to 6.00 AMPujan : 7.00 AM to 10.00 AM, Darshan : after 10:00 AM & 8 to 10 PM Bhakti30 December, 2006 - Gnanvidhi - 3.30 PM to 7.00 PMVenue : Trimandir, Simandhar City, Ahmedabad-Kalol Highway, Adalaj.

Dist.-Gandhinagar, Gujarat. Tel.: (079) 2397 4100Live Telecast of PranPratista

The Pran Pratista live telecast will be shown on DD Gujarati and Aastha in India from 6:30amto 10:00am on the 29th Dec 06