DADAVANIEditor :Deepak Desai

October 2008Vol. : 3, Issue : 12Conti. Issue No.: 36

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

The Inner State of theGnani Purush

EDITORIALA very special place has been carved in the hearts of those who have come to know

or have been familiar with Gnani Purush Dadashri the Akram Vignani who is regarded as oneof the wonders of this era of the current time cycle of Kaliyug. Further detailed familiarity andinsights of this Gnanavatar—personification of absolute knowledge, can only be attained fromHis internal State and gnandasha—the State of absolute knowledge.

It is because of our merit karma as well as great and good fortune that we have cometo know this Gnani Purush. Through the satsang that happened with Him, we have come toknow about the phenomenal level and wonder of His inner state too.

Many people wonder about the inner workings of this Gnani who seemed so much likean ordinary human being in daily life interactions. How would be the antahkaran (innerfunctioning instrument comprising the mind, intellect, chit-knowledge and vision, and ego) of theGnani? Dadashri explains that the antahkaran of the Gnani is in its dharma natural state andAtma—the Self is in its dharma natural state. The Gnani does not have dakho-dakhal(interference of becoming the self and effect thereof). The Gnani always remains separate fromthe antahkaran. The Gnani never becomes absorbed in any phase of the mind, the intellect,the chit or the ego. He is the Gnata—the knower. The Gnani Purush is in all three statestogether nirvichar—the knower and the seer of the thoughts, nirichchhak—desire-free stateand nirvikalp—the state without ‘I-ness.’

The Gnani Purush is egoless, abuddha—without intellect that interferes and makes onebecome the worldly self. The interference of intellect has permanently ceased. He is thecomplete knower of the mind and its contents. The mind of the Gnani Purush is kshanvarti—lasts only a second, due to prevailing alertness of the awakened State, in which every thoughtis ‘seen’ as it arises. He never becomes absorbed in any situation of the mind. The Gnani isconstantly in the nirvichar—‘seeing’ the thoughts by the second, state. The Gnani’s chit iscompletely and constantly subservient to Him which shows its effect as chitprasannata—spontaneous joyful state which leads to mukta hasya the laughter of the liberated state.

From this divine speech of Dadashri, we receive special understanding about the stateand mechanism of the mind, intellect, chit and the ego—the antahkaran of the Gnani Purush.On the basis of this we get the simple and unfailing understanding; about our internal statecurrently; and when we are not absorbed in the antahkaran. It is our ardent prayer that thisbecomes helpful in the spiritual effort to fulfill the ultimate goal of attaining the awareness likethat of the Gnani Purush.

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

~Deepak Desai

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(Please note that ‘S’ for Self, or ‘Y’ for You, refers to the awakened one in Akram Vignan, or the eternalSelf. The ‘s’ for self refers to the worldly self. For a detailed glossary please see: www.dadashri.org/glossary.html)

The Inner State of the Gnani Purush

The nature of antahkaran

Questioner: How can we draw a lineof demarcation between the mind, intellect, chitand the ego?

Dadashri: How can anyone except theGnani draw this line of demarcation? Peopledo not have understanding of this so how canthey draw a line of demarcation? What is to befound in the antahkaran?

Questioner: The mind, intellect, chit andthe ego.

Dadashri: Yes, these four are to be foundin the antahkaran. These four carry out theinner workings. Whatever the inner workingsof these four is exactly what the outer workingswill be. First the inner workings take form andbased on that, the outer workings will be exactlythe same. Therefore, you can discern what isgoing to occur next based on what is takingplace on the inside.

The actions of the antahkaran

Questioner: Are the mind, intellect, chitand the ego parts of the antahkaran or arethey separate individual entities?

Dadashri: They are separate. These fourlive together and that component is calledantahkaran. During the time any one of themis working, the rest are non-functional. All thefour parts are separate.

Questioner: So the mind, intellect, chitand the ego are all separate entities?

Dadashri: Yes, they are all separate. Thisis because their inherent properties and function(goon dharma) are different. With referenceto the antahkaran they are one but from theperspective of their innate properties, they are

separate. This inner antahkaran is such a thingthat it is made up of four components howeverthey are not four separate parts. During thetime the mind is working, the antahkaran takeson the form of the mind. Then when the intellectworks, it takes on the form of the intellect andwhen the chit is functioning, it takes on theform of the chit. In this manner, there are fourcomponents however, during the time of its innerworking, only one component is working and itworks independently. All the four work in theantahkaran.

First it takes place on the inside(antahkaran) then it manifests on the

outside (bahyakaran)The mind, intellect, chit and the ego fall

within the antahkaran and then there isbahyakaran. The two have been divided. Firstthings take place within the antahkaran,thereafter it manifests on the outside. Therefore,if you know how to read the antahkaran, youcan tell what is about to shortly take place onthe outside. There are only four componentswithin the antahkaran, not five.

First it (an activity) takes place withinthe antahkaran in a very subtle form, thereafterit manifests on the outside at a gross tangiblelevel, which really is a snapshot of the internalactivities. If someone knows how to read theantahkaran, he can tell what is going to takeplace on the outside.

‘We’ are able to see a picture of theantahkaran and are able to tell what functionis taking place within. Therefore we can tellwhat is going to be taking place on the outside.The one who knows how to read a ‘negative’will also be able to read the ‘positive’.Therefore first the activities take place in the

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antahkaran and based on that, externalactivities take place. The senses too are alldependant upon this.

Generally people are able to arrive at aconclusion through experience but the topic ofdarshan (vision) is different. An experiencemay even prove to be wrong; it may be rightor it may be wrong. So we cannot rely onexperience. But the ability to see theantahkaran is very exact. Once the ‘negative’has been seen, the ‘positive’ can be clearlyseen. The ‘negative’ is inevitable; the negativeis constantly being created in the antahkaran.

From your antahkaran, you can tell ‘thisman has come here with a lot of trouble’. Youwere sitting quietly in solitude. There are noincoming vibrations or influence of any kind.Then along comes this man. He does not sayanything. He places some flowers here. Hisouter actions are good but where did this loadin our antahkaran come from? The load hascome from this man. From that you willrecognize that this man is very troubled.Therefore we can take the necessaryadjustments. Therefore changes can be madeat a superficial level. Thus the vision is thenimit evidentiary instrument for it. Ordinarilyyou cannot change anything, but the ability toget this vision is the nimit for the change.

Antahkaran of the Gnani

Questioner: Dada has a mind, just likewe have. We have buddhi intellect and thoughtsand so does Dada.

Dadashri: Only the soul in everyone isthe same, all the rest is different in all. Next,your location and my location (space occupied)are different, and therefore our karmic accountsare different. The Atma is the same, but restof the stock is different.

Your mind is good at the moment, is itnot? The mind is always good in the presenceof a Gnani. Why is that? If your mind is so

good in His presence, then how wonderful Hismind must be? He has mind, intellect, chit andthe ego, but they are wonderful. They are notcrazy like others. Wonderful means that evenhis ego will appear beautiful to your mind; itwill conquer your mind. Now the amount ofenergy there is in one man, can another mannot have the same energy? If one is born herein India, that energy is there for sure; that iswhat one has to develop.

There is no interferenceQuestioner: ‘How does the Gnani’s

antahkaran (the inner component of the mind,intellect, chit and the ego), work?’

Dadashri: The antahkaran carries outthe worldly activities on the one side and theSelf ‘does’ ‘its’ work on the other. The Gnanidoes not have dakho-dakhal (interference andhence it’s effect thereof).

What is antahkaran? It is that fromwhich arises the sense-intent of ‘doer-ship’(karta bhaav) of ‘I am the doer’. If the ‘Self’moves away, the ‘Atma’ is separate from theantahkaran. If the atma becomes separate,then all the worldly activities continue throughthe antahkaran and that verily is called sahaj(natural; spontaneous). After separation, theGnani’s antahkaran continues to work naturallyand spontaneously. Because the meddling stops,therefore the antahkaran’s work is done inthe best way possible and only when it isnecessary; what is more it becomes beneficialto people.

The mind, intellect, chit and the ego areconstantly present; because of that there iscomplete awareness. The Gnani remainsvitarag unattached.

Now, if the mind, intellect, chit and theego are present, the ‘Self’ always maintainsawareness of ‘this (part) is I’ and ‘that (part)is them’ about them. ‘We’ completely remainin vitaragbhaav—a state of complete non-

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attachment. Hence, people think ‘this man isjust like God’. Otherwise people will neveraccept as God, the one who has inner meddling.And one becomes God when the antahkarangoes away; God is here on this earth! I fellshort four degrees (with complete omnisciencebeing at 360° - Dadashri is at 356°) and that iswhy all this hassle. That is why I sit here withyou, would I otherwise?

How is Gnani’s antahkaran?All four parts of antahkaran within ‘us—

the Gnani Purush’, are uniquely different. Themind does not think anything. The chit doesnot wander. Where does the chit stay? Thestate of the Self and chit is like the flute andthe serpent. Just as a serpent becomes solelyfocused on the sound coming from the end ofthe flute; the chit representing the serpent andthe Self representing the flute remain togetherwith undivided attention. The mind is still withno trace of restlessness. The intellect buddhiwill not attempt to initiate a conversation, andthe ego is virtually non-existent at zero. In sucha state of the antahkaran inner workingmechanism, what happens next? Where theantahkaran verily is dissolved.

For Dada the chit remains close by anddoes not wander at all; therefore you see thesmile on His face at all times. If chit wandersoutside then you will not see a smile. ThisDada’s mind will not show any pamphlet.Therefore Dada sits here peacefully. And Dadahas become abuddha—without any use forintellect, so there is no interference of intellectwhatsoever. ‘We’ tell the intellect, ‘if you needany help then ask but ‘we’ do not need yourhelp so sit quietly.’ The ego should be asappealing and attractive like this Dada. Howbeautiful is Dada’s ego! The status is absolutelydifferent when the ego becomes charming andattractive. The Self is real and everything elseis relative. If the Self remains the gnata-drashta knower-seer, then the ego will continue

to become attractive and appealing for sure.By the antahkaran The Gnani is a

TirthankaraOur mind has been trained from infinite

life times and if it slips into suffering and pain,then all that was gained would be gone. Formany a life times ‘our’ mind, intellect, chit andthe ego have been trained and for many a lifetimes they have not entered the realm of painor suffering. It will be all right if this fracturedleg remains shorter but we will not let anythingspoil the mind.

The Gnani’s antahkaran becomes justlike the pure Soul. Chit stops wandering around.The Gnani is not a Tirthankara by the physicalbody; but by the antahkaran He is aTirthankara—liberator of millions.

Nirvichar, Nirichchhak and Nirvikalp

Questioner: Dada, what is your statewhile you are sitting quietly like this?

Dadashri: What is the use for you ofknowing my state? Everyone has to know one’sown state. Why do you have to know aboutany other’s state? What is one’s own state;that is what everyone has to know.

Questioner: But do you not get anythought or anything like that?

Dadashri: Our role is to remain in thestate of nirvichar—the knower and the seerof the thoughts – separate from the thought.

Questioner: Does the antahkaranbecome silent?

Dadashri: It does not become silent.Antahkaran does function however how is itwithin? It continues to function at a slow pace.It is like that little minute hand that rotates ina watch.

The three states nirvichar—thethoughtless state which Dadashri defines as theknower and the seer state, nirichchhak—

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desire-free state and nirvikalp—the state ofthe Self (free from ‘I-ness’), all are theretogether. If a thought comes then it is equivalentto becoming inert jada with the mind. Thoughtmeans to become married to—one with themind. There is no need to become one with themind, nonetheless the mind will trap you. It willtakeover, even if you do not want to, and thenhaving taken over will pull you into deeprumination.

No one will attain dharma—the Self if‘we—the Gnani’ have vichaar thought, slip fromthe Self into the self. One, two or three whoare very affectionate and are around wouldattain the Self, but none of the others would.There may be two or three who; because of adeep love and dedication for liberation; wouldstick around me.

Spiritual effort for Kevalgnan

Questioner: Your antahkaran has beentrained and molded automatically?

Dadashri: No, it is not trained. It hasdissipated, it has emptied-exhausted.

Questioner: But everything happenedautomatically, didn’t it?

Dadashri: It is dispersed. When there isno interest in it, it will get dispersed veryspeedily.

Questioner: Thereafter there is nopurusharth—effort of the enlightened one—atall?

Dadashri: The purusharth of the Selfis constantly there.

Questioner: This entire antahkarancalms down so therefore there is no purusharthor upayog—focused awareness of the Self, isthere?

Dadashri: Purusharth of the Self willcontinue for sure. As long as subtler and thesubtlest faults exist this purusharth will

continue. Purusharth will remain continue untilone attains kevalgnan—absolute knowledge.After becoming the purush the Self, theindependent inner role and effort purusharthwill continue.

Questioner: So ‘Dada Bhagwan—thefully enlightened Self’ and ‘A. M. Patel’ willalways remain separate?

Dadashri: Yes.Questioner: There is no intellect

whatsoever, so the work gets done throughpragnya (the direct light of Self, energy ofGnan) only?

Dadashri: That is correct. Mind is notworking. Intellect is not working.

Questioner: Mind does not work evena little?

Dadashri: It does not work at all. Themind will converse a little once in a while. Itwill show up a little for one to two seconds andthen it will not come.

Questioner: So this ‘Dada’ does vidhis(subtle inner scientific vibrations performed bythe Gnani for the salvation of the disciple orthe humanity at large) for his followers and theworld. For example his deep inner intent ‘maythe whole world attain salvation,’ who does thisbhaav? A. M. Patel or Dada Bhagwan?

Dadashri: A. M. Patel.Questioner: How does A. M. Patel

spread this outside?Dadashri: Mind is not involved in this,

there is no role of mind in this at all.Questioner: Then what….?Dadashri: Darshan spiritual vision—

vision as the Self. I can ‘see’ whatever needsto be done.

Questioner: Whatever intents bhaav forjagat kalyan salvation of the world…

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Dadashri: I can ‘see’. It is not bhaav,it will appear in darshan. We do not havememory; we do not even remember the name.All these actions continue according todarshan. Before this it used to happen throughmemory and mind. Now this happens throughdarshan only.

The mind, intellect, chit and the ego, forthe most part has exhausted. Whatever chitwas, is purified, therefore it has become onewith Shuddhatma—pure Soul. It has becomeabsolutely pure chit. Mind exists a little, howeverthere is no effect.

Questioner: And the intellect has left.Dadashri: The discharge intellect, nikaali

intellect is there, which brings about settlement.Original intellect is gone.

Questioner: And ego?Dadashri: Only that the charging part of

ego is dissolved. Therefore the wholeantahkaran has dispersed; so then what is leftthere?

Questioner: Is it not necessary to haveego to reach the final stage, the fourteenthgunthanu stage of spiritual development? Doesone not need ego to reach the higher level?

Dadashri: Where is the need for theego anymore? Ego was the one that was holdingyou back, it was dragging you down. Ego is aheavy load and it is blind.

Questioner: You had once mentionedwhile talking about the value of kevalgnan—absolute knowledge, that one should pursue iteven with ego.

Dadashri: It was about the dischargeego.

Questioner: Discharge ego meanswhat?

Dadashri: There is no other ego left,after the ego is gone.

The egoless state of the GnaniThe Gnani is egoless

How much ego is there in me?Questioner: It is non-existent, zero.Dadashri: Ego has reached to the level

of zero and intellect is exhausted. If ‘we’ haveeven the slightest ego then none of these thingsthat ‘I’ speak of, can be ‘seen’.

Even Lord Krishna says that the GnaniPurush is verily my Soul. This is because, noone can speak in the world being the Self asthe Gnani Purush does. What is the need tospeak for the one whose ego has dissolved.‘We’ say this just to make you understand.However ‘our’ ego is dissolved. The GnaniPurush is without ego; He does not have eventhe slightest ego. No one in this world is withoutego. Only the Gnani Purush is devoid of ego.Can the Gnani be measured or compared?

Questioner: Is there no comparison witha Gnani?

Dadashri: There is no comparison. Whois a Gnani? Not everyone can be considered aGnani. A Gnani is the one who has no ownershipof his mind, body and speech. He is someonewho constantly remains as the Self and doesnot have even a trace of ego.

Questioner: Is humility dominant withinthe Gnani Purush?

Dadashri: Humility exists in the averagehuman being too. The Gnani Purush has noego at all, so when he is insulted, there will beno ego that reacts.

Egoless person does not get tired

Questioner: It is said that there is somemotivating energy behind the worldly progressof a human being. What is the source—theroot of this energy? Is it the ego that keeps aman going on?

Dadashri: Without ego also this

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continues, does it not? In the entire day, frommorning until now, how many hours did I dothe vidhi—silent auspicious blessings performedby the Gnani for the salvation of the disciple orthe world, today?

Questioner: So many.Dadashri: From 9 to 12 in the morning,

and from 4 o’clock until 9 o’clock in the eveningthese vidhis will continue. All these continue tohappen without ego. When I had ego it wasnot happening. This is because what does theego do? Once it says ‘I am the doer’ thenGodhood—the Self leaves. Who can we call aGod? Chandubhai—the relative self will do thework and the Self will ‘see’. The ‘seer’ is Godand the ‘doer’ is Chandubhai.

The ego of charging and the ego ofdischarging life after life

Questioner: You say all this that, “we’do not have ego, ‘we’ do not want anything.’So this also is not called an ego?

Dadashri: This is called an ego, howeverthis is the discharging ego, when ‘we—the GnaniPurush and the fully enlightened Self within’speak then the karma gets cleared, it getsdischarged. This is the ego of suffering thatwhich was charged. This is not the ego ofdoership, which creates new charge ofsuffering.

Questioner: So what is this ego ofdoership and suffering? Please explain in detail.

Dadashri: The udayakarma unfoldingeffect of karma, is the ego of bhoktapanu-suffering and karma is the ego of doership.When it gives the fruit is called udayakarmaand karma is karma—‘I did it’. Karma is thecause and udayakarma is the effect.

So cause and effect, effect and cause,go on. The sansar worldly life will continue aslong as the cause continues. As long as onecontinues the cause, by karma-I am the doer—

the worldly life after life will continue. Thiskarma-‘I am the doer’- is the cause. ‘We’ takeaway that ego of doership from you. ‘We’ takeaway from you the ego that was enmeshed inanger-pride-deceit-greed—the charge ego and‘we’ leave alone the ego of suffering—thedischarge ego, the effect-suffering ego.Otherwise who will suffer the effect of theunfolding karma? One needs the ego even toget up or move.

You ask me ‘Dada, all this that you speak,is it not the ego?’ Then I say, ‘it is the ego butit is the ego of the suffering of the dischargekarma effect, so it will dissolve after thesuffering.’ It is bound to suffer the fruit—theeffect of karma. Karma is the egoism ofdoership, ‘I did it—I am the doer.’ It representsthe charge—the cause for an effect in thefollowing life.

Lifeless yet ego of constructiveintervention

Questioner: But there would be someremnant of the ego in Dada, no?

Dadashri: That ego exists within this A.M. Patel, who is short by four degrees, howeverwhat kind of ego is that? It is a lifeless nirjivadischarging ego, it is not a live charging ego.Lifeless ego is dramatic-like the ego of a stageactor. The actor plays his role in dramaperfectly, all the time being aware of the factthat at the end of the play he is going to gohome and eat his supper. Just as the actor whoplays the role of King Bhartruhari in a dramasaying, ‘I am the King,’ knows within that ‘Iam Laxmichand Targaro,’ I am aware withinthat ‘I verily am Dada Bhagwan’ and this otheris a lifeless nirjiva ego.

What does this nirjiva lifeless ego do? Ithelps wear a shirt, shoes, and if the shirt isstained it will move to take it off and wear anew one, it will do all the meddling-intervention.‘Chandubhai, please come, I will give you

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Gnan—the knowledge of the Self, I will clearyour understanding.’ Is this not intervention?Why meddle and intervene? Will the Lord eversay, ‘do come’? The Lord is vitarag absolutelydetached. The vitarag will never say ‘come orgo’ and I say, ‘I will give you moksha.’ Whydo I need to meddle? So therefore ‘I’ am thevitarag who intervenes. ‘I’ intervene and yet‘I’ remain vitarag. Yes there is this ego of fourresidual degrees that is lifeless, and discharging.It will never get a life again. It is part of theplay in which A. M. Patel is acting. It is on itsway to its conclusion.

‘We’ are not able to break even a papad(paper thin crisp cake made of flour mixed withspices), because there is no kartabhaav—I amthe doer—in ‘us’. There is not the slightestegoism—that which follows, ‘I amChandubhai,’—so who will break the papad?The one with the egoism, not only will he breaka baked papad but he can break buildings too!He can even shatter a whole wall of a fort ofSurat too. Nonetheless the One who cannot evencrack a papad, has the energy of the entireuniverse. There exists a phenomenal amount ofenergy with such a One who therefore is ableto accomplish whatever He wishes!

The egoless stateI have taken up the seat of the Gnani. If

I misuse this state then I will lose this state,automatically. If I trade the siddhisaccomplished spiritual energy, for selfishreasons, then they will be caught and trappedup in the evidences of nature—the relativeworld. Do you think siddhis exist?

Questioner: Yes.Dadashri: What happens when it is

misused? He will lose the status. If you misuseany thing, you will lose that state—the ability touse it.

Until Self-realization, everything is calledmarket-material—will be used up in trading,

which creates life after life. Where is the needfor egoism there? It is the Gnani Purush whomay keep the egoism because he has the realmof the universe at His command. Whereverthere is realm and power satta there is no ego.Where there is no real energy-power, there isegoism. The Gnani Purush has the energy ofthe realm of the whole universe however He islike a child.

Who can liberate except a Gnani?Gnani Purush is vitarag and he remains

constantly in swaparinati—state of the Self.Only Gnani Purush can get rid of one’sdehadhyas the belief that ‘I am the body’ sincehe does not reside in the body, the mind, theintellect, and the ego. No one else can makeone leave dehadhyas. The whole world isabsorbed in dehadhyas only.

A Liberator is always liberatedNo living being likes bondage at all.

Whatever we feel is verily called bondage, doyou like bondage?

Questioner: No.Dadashri: Yet where do you have to

stay?Questioner: In bondage.Dadashri: The whole day one has to

live in bondage only. All living beings are verilyin bondage. A Gnani Purush like me would befree, however you may find hardly one Gnanivery rarely in the world. Otherwise a Gnanidoes not exist in the world at all. ‘Gnani Purush’is free; he is not bound with anything. That iswhy he does not feel the burden, does not feelfear. Nothing affects him. And that is what onehas to become. However one can become thatonly when a Gnani Purush is around. There isno Gnani Purush until thousands of years. Veryrarely when Gnani Purush is around, onebecomes free.

Questioner: In what form did you have

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the darshan inner vision of the Self-Atma?Was it as a viraat swaroop a supreme beingor in the form of words, which form was it?

Dadashri: Full vision. The world usesthe term viraat swaroop. What is the realmeaning of viraat swaroop? The One whocan take away the ego of others is called aviraat the great one.

Questioner: He can take the ego meansdoes He annihilate the ego?

Dadashri: Yes, He annihilates the egoof the others. His ego has been annihilated andtherefore He can annihilate the ego of others.That is called a viraat swaroop. There is nosituation that ‘I’ have refrained from ‘seeing’.Each and every situation; your asking is all thatis needed. I will tell you only that which ‘I’have ‘seen’, there is nothing imaginary in it.This is not from scriptures.

A viraat swaroop is the One who doesnot have buddhi intellect to the slightest extent,not even a drop. Such a One removes the egoof others by prodding and poking and ifnecessary deflating the ego of the other liketaking the air out of a tire. So the One whoseego has completely been annihilated can onlytake away the ego of others. The one whoseown ego has dissolved is an Atmagnani; theone who can take away the ego of others is aviraat purush – the absolutely enlightened One.

Questioner: By which method does theGnani take away-destroy the ego?

Dadashri: The Gnani can fracture theego by many ways at once. The one who meets‘us’, becomes familiar with ‘us’, finds his egodissolving day by day. These mahatmas thosewho have received the Self by way of AkramVignan—have had their ego broken in an hour.

AbuddhaThere is no intellect where there is Gnan

What kind of Gnani Purush is needed,

how should the Gnani be? The Gnani Purushshould be without any intellect. I do not haveintellect (use of or interference with the light ofintellect) therefore I have all the solutions. Youwill not have solution as long as there is intellect.Therefore where there is no intellect there isGnan and where there is Gnan, intellect doesnot exist, only one of the two is in operation—exists.

The awareness, ‘I am intelligent -buddha’ and this Gnan, ‘I am abuddha—without intellect (where there is no role of theintellect)’ cannot co-exist.

What is intellect? What is Gnan? Theknowledge of all the subjects of the world fallsin the domain of the intellect and the knowledgeof ‘Who am I?’ is Gnan.

I have the full light of Gnan, and thereforeI do not need the intellect, do I? Intellect makesyou emotional and Gnan keeps you in motion.

All these people are endowed withintellect, but their belief is wrong. ‘We’ do nothave any intellect. Intellect is the knowledgethrough the medium of the ego and Gnan is theknowledge without the ego. Knowledge of theSelf is the real knowledge.

Devoid of ego and intellect

I do not have ego and intellect. Ego existsas long as there is intellect. And limitedknowledge—knowledge ‘from this point to thispoint’—exists as long as there is intellect. It isnot kriyakari gnan—knowledge that worksfrom within; brings results. And this Gnan—knowledge of the Self, is unlimited, this iskriyakari Gnan—knowledge that works fromwithin, without any doership. Gnanprakash—the light of real knowledge is kriyakari—iskevalgnan swaroop—absolute knowledge form.This Gnan is such that its domain and realmcan encompass the entire universe.

‘I’ stay in the unlimited—the Self. Why

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do I need this light of intellect? When peoplelose the electricity at home they light the candlebut when the light comes back, will they leavethe candle on? For those who do not have thecandlelight of intellect, there is the unlimitedlight of Gnan. The Tirthankara Lords do nothave intellect, ‘we’ also do not have intellect.

The One who is completely abuddha, iscalled a Gnani. Nothing of this world is left forHim to be known, and even the Lord is pleasedwith Him. Such a One is a Gnani.

Questioner: There is nothing left to beknown, what is meant by that?

Dadashri: It is Gnan; it is light, whereaswith intellect there is a lot of interference. Theknowing through the intellect leads to all thesefights between human beings, and leads tomatabheda the separation due to differencesin opinion. Separation due to differences inopinion does not occur in the presence of lightof the Self—Gnan because there is nointerference, there is nothing. All that youoppose in the relative is buddhivaad intellectualconflict laden speech. We do not havebuddhivaad. ‘We’ are abuddha in relativeworldly interaction and ‘Gnani’ in the realnischay the Self, and the state of the Self.

The talks of the Gnani do not involvethe intellect

Who is called a Gnani Purush? The onewho is decidedly without ego, the one who isnot the owner of the body, speech and mind iscalled a Gnani. Such talk is never been heardbefore in the world. You will not find thesetalks in the scriptures. ‘We’ do not have intellectso it is worth listening to ‘our’ each and everyword and only then it is complete and perfecttalk. No one will be able to erase—find anerror—this talk of ‘ours’ for thousands of yearsto come.

I do not have intellect. I see everythingthrough direct light. The last book—scripture I

read was more than twenty years ago. I answerall directly from what I ‘see’.

‘We’ are ready to give the solutions ofall the questions of entire world, but questionsshould be in the form of questions. The lack ofsolution to your question is the definition of aquestion. So you can ask everything. Askeverything, whatever comes in your mind andI am ready to give you scientific answers. Thisis because I do not have any intellectwhatsoever and you have intellect; then only itis really a fun. You may ask as many questionsyou can through intellect; I will answer youthrough Gnan. Your Atma-Soul must agree. Andif your Soul does not agree then either you arebeing obstinate or you are somewhere else forsure. I speak as abuddha so any person ofany cast or race will agree to this. He shouldbe one who has some understanding and hasentered the realm of critical use of intellect.

Here there should be a religion of paramvinay absolute humility. If a scrutinizer—testerof Dada—were to come here then I would askhim to come later, alone. Otherwise if he getscaught up in to the tight grip of intellect thenwhat can happen?

The result of abuddhata

Whoever comes to me, even a personwith excess intellect starts to become abuddhain time. The one who wants to increase intellect,cannot afford to come to me. I do not haveintellect, so children, elderly people, no one isafraid or intimidated by me. And everybodywill be scared of a person with excess intellect.Even his wife at home will be fearful of him.In the days when I had excessive use ofintellect, people around used to be afraid ofme. I became abuddha only after the intellectleft. But you do not like this profit so what can‘we’ do now? Someone likes this profit andsome may not like it. You do not like the gainand profit of abuddha, do you?

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We do not have any kind of intellect. Soif someone insults us even then we would giveblessings and if someone offers flowers eventhen we would give blessings. This is becausehe does not know me at all. He knows thisPatel, how can he recognize me? He knows‘A. M. Patel’ so he insults ‘A. M. Patel’ so Ihave to take care as a neighbor. I would tellthat person that, ‘brother, if it is not thatimportant then do not hurl insults and if youhave a reason then go ahead.’ So I have allthat other stock which was without an intellect;but not the intellect.

I do not have any skill

Questioner: You call yourself abuddhabut to us you appear prabuddha enlightened.

Dadashri: But I tell you from theexperience of everything. I am seventy yearsold, but I still do not know how to shave. Peoplethink they know how to shave; that is all egoism.There are a very few people who know howto shave. I realize that I myself have no ideaas to how to hold the razor or have the artwhat the angle of the blade should be. I havenot become expert at that. As long as you arenot expert, you can say that you do not knowhow to do it.

Questioner: You have not seen anybenefit in becoming an expert, have you?

Dadashri: It is not question of benefit,but I am telling you as it is, and that is, that Ido not know how to shave. You may wonderhow that is possible. It is simply egoism tothink you know. Many do not even know howto use the blade. They do not even knowwhether the blade got used up or not.Everything continues in such hollowness.

Questioner: What do we mean by‘expert’?

Dadashri: Man cannot become anexpert. To be an expert is a natural gift. I have

become expert in this Atma-vignan (Science ofthe Soul), that is also a natural gift. Otherwise,how can a man become an expert? That iswhy I say, ‘This is but natural’.

Hey! I do not even know how to walk.People may say Dada walks very nicely! ButI know that I do not know how to walk becauseI am seeing this through the vision of Gnan.

I do not know this business of writing; Ido not even know how to hold a pen. One isconsidered a Gnani when he does not knowanything about worldly things.

I have forgotten the worldly life. I do noteven know how to sign my name. I have notwritten anything for fifteen to twenty years andtherefore I have forgotten to write.

I have truly become abuddha. You willnot find any intellect in me. My worldly lifegoes on without intellect, does it not?

Questioner: But everything we seeabout you appears ideal.

Dadashri: It may seem that way, but Isee it through Gnan, I see through the ultimateglasses, and with that ultimate light all thisappear raw-incomplete.

Many people tell me that they have learntto eat properly after sitting with me. However,I know that I do not know how to eat. I havein my awareness of what the picture of whatmy conduct should be like when I eat. But whohas such ability? It is the one that has thenatural gift.

It is not possible for one to have an egoand at the same time become an expert. Egostops him from becoming an expert.

Therefore, I am saying through myexperience, that ‘I am abuddha’; I am notsaying so arbitrarily. Nevertheless if it (myconduct) still appears ideal to you, it is yourvision. Where is my vision? Did you understandthis? My vision is the ultimate vision.

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In the intellect free state, there is noopinion related divisiveness

Differences in opinion matabheda do notexist here. Everybody would accept here. Eventwo-year-old child would accept and continueto play with me. This is because ‘we’ are verilylike a little child. The child is faultless becauseof ignorance and ‘we’ are faultless as a resultof Gnan, only this much is the difference. Weare at this shore and the little child is at the othershore however both are called a child only.

If someone were to ask me, ‘Do youhave lots of intellect?’ I would say, ‘No, I amabuddha.’ If I had intellect then it would haveshown a profit and a loss, wouldn’t it have?Yes, that agnyashakti—the energy of ignorancewill always show only two things, profit andloss. If you are late, it will evaluate profit andloss. If someone takes you on the wrong waythen it—the intellect will say, ‘see, a half milewasted!’ Intellect will look for profit and loss ineverything and as long as it shows profit andloss, it will not let you come out of worldly life.And ‘we’ are abuddha, so there is no trouble.We call the profit a loss and the loss a profit,and that too is vyavasthit again. It will notchange for an intelligent person and will notchange for abuddha person either. That is why‘we’ are abuddha and besides ‘we’ knowvyavasthit scientific circumstantial evidences.If ‘we’ did not know about vyavasthit then‘we’ would not have become abuddha either.So ‘we’ know that it is vyavasthit then whereis the reason for any trouble? And after thisGnan ‘we’ told you too, that it is vyavasthit.Therefore do not use intellect. If you willbecome abuddha then also, everything will goon for you, just fine.

When you sit with me in satsang, thenyour this viparit misguided intellect will becomesamyak right intellect. When you sit with meand keep listening to my speech-words then

this very same intellect will change and becomesamyak right, and once it becomes right intellectit will not make you emotional. And we do nothave intellect, do we? If I have intellect then itwill make me emotional.

‘We’ do not become emotional even fora moment. We do not become emotional at anymoment in twenty-four hours. This (Niruben)person stays with me constantly twenty-fourhours but she does not see me emotional-affected. We are always in motion—natural.So whenever you want to take a picture at anytime, even when I am sitting in a lavatory, mypicture will come out the very same. When Iam eating, even that time my picture will comeout same. Even when I am scolding someone,the picture will come out same. This is because‘we’ would be in motion. We do not haveemotional intellect, do we? ‘Our’ intellect hasbeen exhausted.

That abuddhata is not usefulQuestioner: Abuddhata being without

functioning intellect—is of two kinds. Is thisabuddhata created before the origin of theintellect or after the origin of the intellect?

Dadashri: Yes, abuddhata is of twokinds. One abuddhata is when intellect hasmanifested, what you see in children is calledabuddhata and the other one is the abuddhataof the Gnanis. The intellect dissipates after ithas reached the peak; that is the abuddhataof Gnanis.

Questioner: So from what you havesaid, an ordinary person is in the state ofabuddhata before the intellect has peaked,don’t you feel that way?

Dadashri: That is not useful. It is onlyuseful if it is developed. Become developed,burn, burn what does it mean? We have to putthis gold in a kiln to purify. Similarly when thisintellect increases that is a kiln and after burningin a kiln it becomes purified, it does not become

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pure just like that. Therefore it is mandatoryfor the intellect to be burnt in the kiln of worldlyinteractions. This applies to all. I also have beenburnt. Therefore as far as possible do not listento intellect at all, nevertheless it will not workwithout becoming an abuddha.

How many abuddha can be there in thewhole world?

I do not have even one cent of intellect.I am the only person who is without intellect.If you all come here to find the intellect then,‘hey, not here, if you are looking for a manwho does not have intellect then I am the onlyone.’ ‘I am abuddha,’ that is what ‘we’ haveaccepted.

Questioner: That is your greatness.Dadashri: No, I do not want greatness.

I am laghuttam (the lightest; lowest). I do notwant greatness nevertheless people throw it atme. Who is called an Akram Vignani? He isthe one who does not have intellect at all. Wedo not have even one percent of intellect thatis why I got this benefit.

The knower of the mindRelationship of the knower and the

known with the mind

The mind brings forth, different thoughtsand because of a person’s ignorance of theSelf, he becomes entangled with the thoughts.He believes the thoughts to be his, therebycreating new images or ‘photographs’. Theseimages are recorded in the form of a negativeand when they manifest into a physical action,it is like watching a movie on the screen. Themovies you see in a theatre will last only a fewhours, whereas the movie of the mind is endless.Once it ends, a person will achieve liberation.

I merely observe and know the movie ofthe mind. I observe and know the kind ofthoughts that come and go. My friendship withthese thoughts extends only as far as a

handshake. I do not marry them. Lord Mahavirdid the same.

Ride Your Mind

Even before Gnan I had the awarenessof the thoughts that arose in the mind and wouldknow that they would not let me sleep. So Iwould tell the mind, ‘Just keep on running. Youare the horse and I am the rider. You can runin whichever direction you want. It is just youand I.’ This would go on until the morning. Itis the law of the world that whatever you tryto control or restrict, will take control over you.When sugar is rationed in the market, the priceof sugar goes up. It is the same with the mind;if you try to restrict the mind, it will run twiceas fast. So do not try to restrict it. There wouldbe no problem in restricting the mind if it wereobedient. But if it does not listen to you, thenyou should let it run till it gets exhausted. Whyshould you worry? You have the reins in yourhands. But instead what do people do? Theytry to control the mind; they try to suppress it sothey can sleep. You should forget about sleepingbecause such times present you with anopportunity to ride the mind. When will you getsuch an opportunity again? It is only after ridingthe mind over and over again that I have acquiredsuch perfect and non-contradictory Gnan.

Experiments with the mind before Self-realization

In those old times, we used to have afiery novel food item, not bhajiyas – fried potatoslices covered with spicy batter. I do notremember the name of that tasty item rightnow. It used to be very delicious. Entering alarge good hotel, I would feed it—the mind—a dish of that item, and the result was purepleasure, enthralling! For a while it would feelas if we were on top of the world! Everybody’stongue moves in temptation of a taste in food!Especially in youth it is tempted more and atthe older age it slows down.

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Questioner: Is the experiment with themind one of making it eat something or is it oneof making it understand?

Dadashri: When you feed it—the mind,it becomes happy. I would make a conditionthat, ‘I will give you this thing if you do thismuch.’ And I would stop giving it for two tothree days in advance to get that work done.‘If you do this then only I will feed the specialitem to you.’ So it will finish the task promptlysince it remained hungry for two to three days.This mind is physical however it is like a livingthing. It has energy for sure. In a way it is alifeless. But we need to tell it. Don’t people tellthe intellect at night, ‘do not come tonight, Cometomorrow for lunch?’ When one talks with theintellect within in this manner, she does listenand it happens that way.

Questioner: But every time instead ofthis experiment in feeding would you not haveproceeded by making the mind understand andfollow through?

Dadashri: Would you not know whereit—the mind—is embroiled in lalacha intenseinner greed?

Questioner: Yes that I know.Dadashri: So entice it with lalacha, and

you have learnt how to deal with it.Questioner: So you had done these

experiments before.Dadashri: I had done so many such

experiments.Questioner: Which others?Dadashri: Other experiments were: If

something comes up at night then it will not letme sleep. So I would tell it—the mind, ‘well itis just you and I only. So come on, let’s go forit.’ So I will ride over it. It will run and I willride. I would let the mind run where it wantsto until it gets tired. So it will go to sleep thenI will fall a sleep. If on the other hand I harbor

this lalacha and ask it, ‘let me sleep, let mesleep,’ will it let me sleep? It will come to itssenses when I make it tired. It will get tired. Iwould tell the mind, ‘let’s go, just keep onrunning!’ I would make the mind continue torun. Have you ever attempted to tire the mind?I had done lots of experiments and all becamevery successful.

We had adhered to what we believedwe were, believed the self to be, whoever weare that is what we are, we had not listened toanybody in the antahkaran. Everyone, thismind, intellect, chit, ego will speak, but I hadnever listened to anyone. That is how I hadmanaged to remain still!

‘Our’ mind moves in a very steadymotion. Just as if there are two thousandpersons here, and I have to move ahead shakinghands with each one of them, I shake handsand move on with each thought that arises. Ido not become absorbed with the thoughts. Nothought will linger on, not even for a second.Your thought gets stuck for fifteen minute orhalf an hour at a time. Does it not?

Questioner: Yes, it does.Dadashri: ‘We—the Gnani’ too have a

mind. I would be considered absent minded ifI did not. Our mind is very sharp. It will not beunsettled even if there is a threat of an atombomb over me. There is not the slightestrestlessness. It moves on steadily but quickly.Whereas, your mind is like a fly hovering arounda lump of sugar. It hovers around something itsees.One cannot afford to become absorbed

with the mindThe world is not such that any fear

whatsoever needs to be harbored. The mindmay tell ‘us’ too, ‘What if we have an accident?’I tell the mind that I have made a note of whatit told me. Then it will show me somethingelse. Mind is not such that it will hang on to a

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previous thought. You should not becometanmayakar—absorbed with the mind. Thisworld has come into existence because of onebecoming tanmayakar with the mind.Everything in the mind is a discharge. Whenyou become absorbed in that discharge, it givesrise to a charge. Do not take on the load ofelevation or depression on Your head. Nothingis going to happen, nothing is going to be ruined.I do not remain in what is happening in theworldly life even for a moment, and yet nothinggets ruined.Contradictory cues is the nature of the

mindI may be coming here by taxi from Santa-

cruz, and if there is a collision of cars on theway, the mind will say, ‘If we continue, wemay get into an accident.’ Then I would say,‘Brother, I have noted what you said. Yourstatement is correct. We should remain alert.’Then, the next thought may arise, ‘There isnothing around that may get us into an accident.’Then, You say, ‘I have noted it.’ Then, it willtalk about something else.

Questioner: But was it the mind thatinformed you that there is likelihood of anaccident?

Dadashri: That was said by the mindand we then accept that, ‘Brother, what youare saying is correct.’ Then it will talk aboutsomething else. It will move ahead and talkabout satsang. It doesn’t hold that you don’tlike this. It will only say what it sees. Therefore,all this is circumstantial evidence. Hence, Youtake note of it. If it scares you and you getscared, then it is over! It is not trying to scareyou, it simply tells you to beware. ‘We’ do notscare like that. It will scare an ignorant person.In ‘what if there is an accident?’ one becomesabsorbed with the mind.

Showed this path after experiencingI myself tell the mind in this manner and

I am asking you to do the same, telling it,‘Brother, I have noted.’ That is what you tellthe mind. Thereafter, it will stop pestering you.It will talk about some other nice things. Thisis because there is only one thing in this bodythat is contradictory. If there is something thatis contradictory in every way, it is the mind andthat’s why there is so much fun in talking toand dealing with it! It would be no fun if itwere to show a single track.

Here, I am telling you the process that Ihave used. How I have become independent.I have become independent even from God.This is what I am showing you. Once it comesin to action, you will have no problem. I haveseen this path, experienced this path, and knownthis path. If you adjust yourself, it can be done.If you can’t do it, tell me where you are notable to adjust, then I can show you. As such,no one has attained liberation by killing the mind.

So, mind is not the thing to be removed.Mind is not a thing to be killed. I have neverhurt my mind, that poor thing! So my mind isso good, it does whatever I tell it to.

The mind will exhaust

Our mind has been exhausted-emptiedand yours has not. A single thought will notleave you for fifteen minutes and continue toentangle you. Waves of the mind revolve. Theywould revolve this way, that way.

For ‘us’ mind will remain separatebecause ‘we’ do not get absorbed with themind.

Mind has existed through opinion

One has gone on cementing opinions andthat’s why the mind has arisen. This is goodand that is bad and they are bad and these areuseless people, it is worth making money; allthese opinions of different types is why themind has arisen. If opinions cease, the mindwill cease. I have no opinion left, so how is my

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mind? It does not stick at any place, not evenfor one moment! It keeps on strolling, that’s all.And my mind does not stand still for onemoment. So I remain free. Even the mind can’tbind me. The mind binds you. I will make younirgranth—without any inner knots—tubers inthe way in which I became nirgranth—freefrom the knots of the mind. So these knots thatare lodged in your mind can be dissolved.

The mind of Lord Mahavir

Questioner: What kind of thoughts didMahavir Swami get?

Dadashri: Lord Mahavir also had mindbut what type of mind was it? It was like: aclock has a minute hand and within it there isa second hand and the smallest movement ofthe second hand is the time the Lord’s mindwould remain on any cue from the mind. Hismind moves just like that. What this means isthat it does not stop at any place.

He gets one thought and it passes.Second thought comes and it passes. He willnot have same thought again. That is known assamayvarti— prevailing in the alertness of thesmallest fraction of time, samaya being thesmallest fraction of time. The mind of the Lordmoves from samaya to samaya.

I have no opinion about anyone and mymind has been emptied, it has been exhausted;yet it continues. It functions like this fan whichis moving. My mind moves around just likeLord Mahavir’s mind. It does not get stuck atany place. It does not wait even for one secondat any one place. The mind does exist all theway until the end but it does not harass at all.Thus Lord’s mind was working samayvarti—prevailing in the alertness of the smallest fractionof time and my mind is moving aroundkshanvarti—prevailing in the alertness of onemoment to the next; that much grossness isthere. This is because the complete absoluteknowledge kevalgnan is not there; therefore

there is this much grossness. Ultimate liberationis after attaining absolute Gnan.

Gnani’s mind is always moving

Your mind may stand still at one placefor quarter hour or for ten minutes. Samethoughts keep on coming. And my mind doesnot stand still anywhere, it keeps on moving.

Questioner: If you want to keep yourmind steady at one place, can you do it?

Dadashri: It can be done but that is notnecessary. Mind’s function is to move around.Moving around does not mean it actually movesbut from moment to moment, it gets one thoughtfollowed by the next thought then the thirdthought…

Questioner: When you say unsteady-restless mind, what do you mean? Mind isdischarging, isn’t it? It goes on functioning, doesit not?

Dadashri: Unsteady means restless.Alas, while discharging, the minds will not refrainfrom becoming restless. They simply will notremain still and steady, they get shaken upwithin. It can’t grab on to the stillness. It getsshaken up inside. Mind can remain steady onlywithin me. No one else’s mind can remain still.

Questioner: Yes, but what can be calleda still-steady mind?

Dadashri: A steady mind means is thatno paryaya phase-subtlest aspect of a situationcan touch it, affect it. He doesn’t have to gothrough the thinking process at all. Not only isthere no unsteadiness, he doesn’t have to gothrough any thought process. ‘Why this?’ doesnot exist in later stages.

Questioner: It is not called the mind atall if it does not think.

Dadashri: By not thinking is not meantthe absence of thought. Not thinking meansthat because there is no knot, there is no

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lingering there and hence the steadiness. Forme, it is steady meaning there is no such thingas a knot. So it keeps on revolving and it doesnot standstill at one place. It does not standstillat one place for two minutes, five minutes; itkeeps on revolving. There is no knot of anykind where it can standstill. That is known assteady state. That is how it prevails for me.But this is so only with me. And that is calleda great wonder! The scripture writers havecalled such a state of the mind parmarthswaroop that which helps others on the pathof salvation. When does it become so? Ithappens when there is no knot left in it. Thisis called the nirgranth state.

All kinds of thoughts arise in these humanbeings. Now one is not really the thought. It isjust that past life opinions are unfolding asthoughts in this life.

Gnan is the only thing that will containthe mind

So when a negative opinion arises aboutsomeone ‘we’ say, ‘He is very helpful, he isvery obliging’. So through ‘plus-minus—adjustingwith positive approach’ it goes away, becausethat is how our karmic stock is. Therefore sendsuch a stock that the other stock is renderedineffective, otherwise if we listen to the mind,we will go crazy.

Somehow or the other You have to tie upthe mind, otherwise it will get out of hand.Then it will trouble you.

With the dissolution of the ego there isclosure in the mind

Questioner: Can you explain, with anexample, about samadhan closure of the mind?

Dadashri: We find a closure for the mindat every second and this proves to You that thisGnan is real.

I was all ready and sitting when I asked,‘Whose car is going to come today?’ Someone

replied, ‘That man who was here, is going tobring it.’ So then I remained seated. I realizedthat that was vyavasthit. When the hisaabaccount of karma effect unfolds, it is vyavasthit,and therefore ‘our’ mind is always in samadhanclosure. ‘We’ will not become restless even ifit was 8:30 pm, hours after the scheduled time.I was ready and sitting and all these peoplewere reciting navakar mantra. We would notlet time go to waste. We would recite namaskarvidhi till the ride comes.

Then, the man must have gonesomewhere and in a hurry to come here, heforgot to fill up the petrol. He thought that hewill be able to make it with whatever was inthe tank. That would happen when you are ina hurry, when you worry that Dadashri will getlate, would you not?

Then we came by his car and the carran out of gas at the cross road. So he feltvery bad. I told him, ‘What is there to be upsetin this?’ There is no need for explanation here.We do not have to see why the car stopped. Itold him, ‘That verily is vyavasthit. That iscalled vyavasthit.’ Then he says, ‘Let us phonesomeone and ask them to bring a car.’ I toldhim, ‘No, this is how the vyavasthit is. Do notinterfere.’ And we do not find even a rickshawthen these four young boys will carry me.Therefore closures will keep occurring. Thereis vyavasthit every second, you have toconstantly realize that. Many such incidents hadoccurred in my personal matters. If it is notpetrol, then it is something else.

This Gnan is such that ‘Dehabhimangalite, vignate parmatman, yatra yatramanoyati, tatra tatra samadhan—with thedissolution of ‘I am this body’, the science ofthe supreme Self commences and thereafterwherever the mind goes, there indeed isclosure’. But all that written in scriptures hasjust remained in scriptures as is. The mind findsclosure wherever it goes, but that is when one’s

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dehabhiman the belief ‘I am this body,’ hasdissolved. Your ego has not gone away. Youcould not go to the bathroom if you had nodischarge ego. Do not disturb it. But thisdehabhiman is gone. Therefore the awarenessof ‘I am the doer and I am this body’ is gone.That is the dissolution of dehabhiman.‘Dehabhiman galite, vignate parmatman’means with the dissolution of the belief, I amthe body commences the science of the supremeSelf. Then, ‘Yatra yatra manoyati, tatra tatrasamadhaya,’ meaning: thereafter wherever themind goes, there is closure. This happened forme the day after I attained Gnan. My mindfound closure-stillness wherever I went. Thisclosure was there when someone cursed me,wherever someone would not give my moneyback, found closure in everything. That is whenI realized that no one can do anything. Nowork gets accomplished without scientificcircumstantial evidences. When scientificcircumstantial evidences come together thework gets done.

How is it for the Gnani Purush?

If I have gone to sleep at 2:30 in theafternoon and get up at 3:30, ‘our’ mind willtell ‘us’, ‘Do you have to get up now, you justwent to bed?’ But it will not be able to have itsown way. ‘Get out. Go somewhere else if youwant to complain’, that is what we would tellthe mind. You should not listen to your mindeven if it says no. Regular means regular. Youdo listen to your mind, do you not? Otherwise,who is there to scold us? You all have someoneto scold you, who is there to scold us? ‘We’will say, ‘Go late to satsang at six o’clocktoday, ask to stop the satsang’ and so then itwill stop. But we do not let that happen.

Questioner: In the afternoon, if you haveto wake up in ten or fifteen minutes, you do soimmediately.

Dadashri: Yes. And you were asked to

remind me at 7:30 in the morning, I was readyby 7:45! I am always awake but I have to dovidhis which I perform quickly. Otherwise whowas going to say no to me if I were to take mytime and finish at 8:15? But there is no dakhointerference from me; it is precise and accurate.There are times when I do not like certainthings. I do not like certain kind of food, butwhatever comes is correct. What does the mindsay at that time, ‘Tell them in the evening.’Then I would say, ‘No, do not say anythingagain. Eat whatever there is. Are you askingme to beg for it? Just keep quiet and eatwhatever is there.’ Otherwise who is there toquestion me? I can order whatever I want to,no one will object to it, even if I were to orderan ice-cream. No one would question, ‘Why isDada doing that?’ Will they object?

There is no ego between mind and pragnya

Questioner: There is mind on one sideand pragnya (the direct light of Self, energy ofGnan) on the other side; on what basis then,does the mind start exercising its control?

Dadashri: Due to ajagruti—unawareness, ajagruti and lalacha—intenseinner greed. Example of lalacha is if somethingwe are fond of is left out from being served tous then we accept whatever mind dictates us.

Questioner: Who is doing that inside?

Dadashri: That is the original ego, whoelse? I say many times, ‘see! This is a goodbreakfast and yet he eats matthia (thin spicycrispy deep fried wafers). I would tell it, ‘eat’.’However when it replies to me that it wants toeat five then I let him have two.

Questioner: So when the mind showsthat it wants to eat five matthias, then whatwould you do?

Dadashri: I would let him, ‘eat gladly’ Iwould say. He wants that even though there ishot breakfast. What does principle say? Eat

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hot breakfast, do not eat cold. And even thenI would feed him two matthias. If it—the mindtells me, ‘let me eat five matthias,’ I wouldsay, ‘next time, you will not get any more thistime. You will get after this Diwali (the festivalof lights).’ I will say that too. In a way I eattwo matthias everyday. We should remain noblewhere it does not hurt the principle.

Awareness against thoughtAfter Atmagnan—Self-realization it is a

mistake to think. We should only allow thethoughts that come by themselves. And eventhen, we should only accept the ones that arenecessary. Everything else is external, don’tfall into it. Thinking diminishes energy of theSelf, it destroys it. At the time of thinking theself strolls so it will stroll where it is notsupposed to. ‘We’ do not have any thoughts oranything else. ‘We’ do not have any dakhointerference or dakhal the effect and reactionof interference.

Mind is obedient to the GnaniThe chit and the mind of the Gnani is

subservient to Him. Chit of the Gnani is likethe serpent who focuses exclusively to the soundcoming from the end of the wind instrumentplayed by the snake charmer. The ego of theGnanis is such that even celestial beings cometo have the darshan divine inner vision. Theego is nirvansha—heirless, no progeny of egowill be there.

We would not have anything that wouldbe in the belief. Our mind would have beensubdued to us. Our mind would not speakanything. If someone were to slap me ‘we’would grant him forgiveness. If someone wereto insult me, ‘we’ would grant him forgiveness.If a police officer were to put me in jail, ‘we’would grant him forgiveness. What will ‘we’say to the police officer? I had to lock myhome by myself now you lock the door for me.Is there any problem?

No matter how much knowledge a scholarof scriptures has, he may know everything,however no one’s else’s mind will becomesubservient-deferential to him. This is becausehis own mind does not remain subdued to him,a sign of his own interference, so until thenhow can the mind of others become subduedto him?

The one who is such that the minds ofothers simply become deferential andsubservient to his presence and him is a Gnani.How can we know that his mind is subdued?If we ask him then he will say, ‘I rememberDada twenty-four hours.’ His mind remainssubservient to a Gnani. Such thing is not possibleanywhere at all. This is the sole easiest path.Check it out.

Many people’s minds have beensubservient to the Gnani Purush. Then one’swork is done. He attains the final solution forsure.

That is why Gnani does not havematabheda

‘We’ do not have mind that is why ‘we’do not have matabheda divisiveness andseparation due to differences in opinion.

Questioner: But if there is no mind thenopinion will not be there either, will there?

Dadashri: Yes, no opinion at all. ‘We’do not have opinion at all now. Our mind hasreached at such a stage that there is no opinionleft. ‘This is our opinion and that is your opinion,’we do not have anything like that.

Thoughts can be different. As long asthere is drashtibhed—a vision of division, therewill be vichaarbhed differences anddisagreements in thoughts. Until the attainmentof kevaldrashti absolute vision there will bedivisiveness in thoughts. When absolute visionmeets absolute vision, there is no difference inthoughts. There is no quarrel because of

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difference in thoughts. Difference in thoughtsdoes not create separation of minds.

I cannot afford to break anyone’s heart-mind. I would not hurt anybody’s mind and noone would hurt my mind. And if someone hurtsmy mind even then I would not hurt his. Iwould know that it is his fault, but I should notmake a mistake.

‘Our’ mind is such that it can take onthe load of the entire universe. If you just sitaround me then your mind will become likethat too. However you do not spend that amountof time, do you? Shrewd people! They are moreinterested in dollars and increasing the bankbalance. The one whose mind becomes likeDada’s will find his work done for once andall. His mind will then be able to take on theload of the entire universe.

NirvicharThe Gnani does not touch the flow of

thought process

Questioner: Can ‘Dada’ catch the flowof thought process?

Dadashri: I have seen many who couldcatch the thought process. However the Onewho does not touch the thought process is aGnani! There are people who can catch thethought process but the one who does not touchthe thought process is a Gnani. To catch thethought process is one’s development of a kind.But only when he goes quite further aheadfrom there, the status of a Gnani is achieved.One progresses towards the knowledge thatliberates, through the thought process.

Illusion and everything else can bedestroyed by thinking. For me, all that hasvanished by thinking. So many thoughts weredone; there is not a thing, not a single parmanusubatomic particle in this universe that I havenot thought about. I made it all vanish throughthoughts.

Before attaining Gnan—Self-realization,I would think as long as six hours straight aboutthe Soul even though I had not attained it; Iwas never in thinking about the worldly life.

The state beyond thoughts is the Stateof the Gnani

Questioner: How can one becomethoughtless nirvichar? How can he attain sucha state?

Dadashri: It is like this; if one wakes upfrom ‘this’ sleep, then one can becomethoughtless nirvichar.

What is nirvichar? To remain in the Selfeven while having thoughts, that is nirvicharthoughtless state. The worldly people are indehadhyas ‘I am the body’ state along with ‘Iam thinking’ state. And that is why they aresearching for the nirvichar state. But nirvicharis having thoughts while being the Self. GnaniPurush remains in beyond the thoughts statenirvichar pad therefore He is called nirgranthwithout any entangles in the mind.

When a thought arises, ‘we’ do not movein it and therefore it is not called a thought andit vanishes.

I have never ‘moved in a thought’ foreven a second and so then how will I get athought? I know-have the experience of thisdisease. Who would nurture this disease? IfYou move with a thought, you become dependanton the non-Self—paradhin. You lose Yourindependence.

‘We’ do not have to think. ‘We’ do nothave thinking power. Absolutely no thinkingpower. When one attains the ultimate state, histhinking power begins to conclude from thereon. I do not have one worldly thought. ‘We’ donot have any religious or worldly thoughts. Wedo not have thoughts related to a woman. Wherethere is Gnan, not a single thought should ariseabout worldly things. We do not have one

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worldly thought.‘Ours’ is a state beyond thoughts

nirvichar dasha’. So what is ‘our’ job? Thisis all the task ‘we’ have. Wherever we go inthe world we ‘sprinkle water—perform GnanVidhis and silent scientific vidhis for salvation—of the world; ‘we’ sprinkle water on whereverthere is pain and restlessness.

Chit is continuously obedient to the GnaniGnani’s chit does not wander anywhere

The biggest thing in the whole body isthe chit (subtle component of vision andknowledge in the inner functioning instrumentcalled antahkaran). If mind is working morethen there is no problem and if it is not workingthen also no problem. But all the trouble is withthe chit only. ‘Our’ chit remains subservient tous, thereafter let the mind become restless!Any work that is done without the presence ofchit will be wasted. That is called bey-chit—disarray of chit. My chit remains where ‘I’am.

Where would ‘our’ chit be wandering?Questioner: Your chit would not wander

anywhere.Dadashri: Yes. Everything would be

there wherever we would be. No one willwander around, no one. Wherever we are,everybody will be there. The King is there andso will be the army too; no body would wanderaround. When you sit around with me Yourarmy will also become like that, obedient andsubservient.

Once the chit finds its abode of peaceshanti, it will not wander out and will not gooutside. We have to arrange and do that whichwill not require the chit to wander out. Thisvignan science of ours is such that chit willremain with us, and will not move at all. If thechit wanders out then all others will fall intodisarray and riot will ensue. Chit must not go

outside. After resting for a while after eating alunch, if you read Aptavani for half an hour,two hours the chit would become first class.So we will have to do all such things to settlethe chit, won’t we?

Everyone has right to see but does nothave the right to chintan elaborate on the innerscene and become absorbed in it. Gnani Purushtoo looks at everything but there is a differencein the chintan of the Gnani Purush and theothers. Along with others, the Gnani too roamsin this enchanting city of Mumbai, but he doesnot become caught up in anything. His chitnever goes anywhere.

The Gnani’s chit does not go anywhereat all. There is nothing which can attract thechit of the Gnani Purush. This is all rubbishstock. It is all an illusion within, which trapsone. There is a different sentence for differentdirection for the chit not to get scattered. Themoment you say, ‘I do not want to hurt, causesomeone to hurt, nor encourage anyone to hurt,the ego of any living being, even to the slightestextent,’ the chit that used to wander out to hurtsomeone’s ego will stop. Such are these ninekalams (dikshavakya – a sentence thatliberates, Precise orderly writing that leads tototal freedom from all obstacles of worldly life).

The joy of chitChit prasannata is always there

How would be ‘our’ chit? It has neverleft its place. When ‘we’ speak at that time thechit will constantly sway like the snake in frontof a snake charmer. Then chit prasannata—the joy of chit will arise. Otherwise the facewill look frowned; tongue—speech also wouldhave been pulled—restrained and awkward.People can tell just by looking in the eyes thatthis person has dirty vision—ulterior sexualmotives. If it is poisonous vision that too peoplecan tell that he has poison in his eyes. Similarlypeople can understand that there is vitaragata

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(the state of total detachment) in the eyes.People can understand everything but if theythink after eating—make use of the machineryof the body complex. But they cannotunderstand if they sleep after eating.

When ‘we’ speak, ‘our’ chit wouldcontinue to listen only, it will feel joy, joy andjoy only. ‘Our’ chit would continue to dancejust as a serpent dances while listening thesound of the flute of the snake charmer. Whywould it go out to wander at all?

Bravo! To ‘this’ tendencies of chit—chitvruttis! This chitvruttis started to becomelike ‘us’! ‘Our’ chit never wanders aroundwhatsoever. In twenty-seven years chit hasnot wandered anywhere, mind has neverbecome restless.

Therefore, what I am trying to say isthat you can travel anywhere in the world. Ifnothing in the world captivates your chit, thenyou are truly independent. For years I haveseen that nothing captivates my chit andtherefore I know that I have become completelyindependent.

When the tendencies of the chit do notget scattered in disarray

‘Our’ chit remains absolutely pureshuddha, so nothing can touch it or bother it.

‘My’ chitvrutti—tendencies of the chitremain within me, yours has been scattered inmultiple directions. Are they not? Only this muchis the difference from the elemental visionviewpoint tattva drashti. There is not muchdifference. If You, slowly and steadily, do notlet your chitvruttis get scattered, then you canbecome just like me.

As much chitvruttis get scattered awaythat much aishwarya—spiritual energy andrealm of the spirit—will decrease. And as muchchitvruttis stabilize and get focused at theoriginal place, aishwarya arises, absolute

spiritual energy and realm! On Gurupurnima,Janmajayanti (worldly birthday of the Gnani)and the Indian New Year Day, you can have‘our’ full darshan (darshan of the absolutestate, the Gnani Purush becomes one with DadaBhagwan—the fully enlightened Self). That isthe reason we pressure everybody that it willbe all right if you do not come for darshan onregular day, but come and do the darshan onthese three days. This is because on these threedays aishwarya is fully manifest. The wholechitvrutti has purified completely so the absoluteenergy within dominate. If you do the darshanouter and inner ‘seeing’ of this aishwarya thenyour aishwarya would manifest!

Sat Chit Anand Swaroop(The blissful state of the Self, which is fixed

on the eternally pure)

Questioner: What can be calledsatchitanand swaroop?

Dadashri: The one whose chit remainsin the Self—Atma, is satchitanand. The onewhose chit does not wander around even tothe slightest extent, even if someone were toinsult him, beat him, where none of the worldlyevidences will have an effect; is satchitanand.

Rare is the one who is Satchitanand inthe world; there is only one not even two. Hewould be unparalleled and extraordinarily unique.You will not find two. He will have muktahasya—the laughter of the liberated state, apartfrom this he would have a lot more! Everything,you can get what you ask for; you can geteverything; whatever you ask.

Look at this Satchitanand!Satchitanand!! You can understand this formof Satchitanand (the awareness of the eternalis bliss) through the liberating laughter. Thelaughter without any tension is whereSatchitanand is manifest!

~Jai Sat Chit Anand

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All are heartily invited…… In the courtyard of Ahmedabad (Gujarat, India)

A Grand and Awe-inspiring 101st Birthday Celebrationof Param Pujya Dada Bhagwan

From 30th October to 13th November, 2008With the subtle presence of Akram Vignani Param Pujya Dada Bhagwan and Pujya Niruma

And in the presence of Atmagnani Pujya Deepakbhai DesaiDate Program detail

30 October 2008 Grand Opening Celebration at 5:30 pm….31 October to 7 Nov. Spiritual Satsang (General Satsang - For Visitors)& 13 Nov. From 4:30 pm to 7:00 pm8-10 &11 November Spiritual Retreat: (For Mahatmas)From 10:00 am to 12:30 pm and 4:30 pm to 7:00 pm9 November Gnan Vidhi : (A Scientific Experiment on Self-realization)

From 4:30 pm to 8:00 pm12 November Birthday Celebration - Poojan-Darshan-Bhavna-Bhakti

From 7:30 am to 7:00 pmSpecial Attractions: Children's Park & Theme Park: Everyday From 10:00 am to 9:00 pm Cultural Programs - Bhakti/Drama : Everyday From 8:30 pm to 10:00 pmVenue: University Ground, Near Helmet crossing road, 132 foot Ring Road, Ahmedabad.Phone: (079) 27540408, 39830100

Important instructions for arrangement for all Mahatmas-Mumukshus attending this program:1.Accommodation for mahatmas visiting from out of town will be provided from November 8th

to November 12th only. Allocation will start from November 8th morning. Mahatmas (fromaround India) must register their names at the respective satsang center locations by October10 2008. And others who does not have satsang center in town must register by calling atAdalaj Trimandir - (Phone - (079) 39830400) by October 10 2008. Please mention the numbersof men and women separately. Please notify whether you will be arranging your own accom-modation or we will need to make arrangement for you. The arrangement for accommodationis made in the tents for mahatmas. Please make a note that the accommodation will beprovided to only those who have filled out the registration forms.

For mahatmas from foreign countries: for registration, visithttp://simcityarrival.dadabhagwan.org/simcityarriv.aspx

2.We kindly request all mahatmas to take the time off for the whole day on November 12, the dayof birthday celebration for darshan-poojan since the time is scheduled from 7:30am to 7:00pm.

3. Don't bring any unnecessary valuable things like Jewellery, excess money etc. If you are coming by a train, From Ahmedabad (Kalupur) Railway Station, you should get City

Bus No. 46, 46/1, 56, 56/1 or Auto Rickshaw (Approx. charges Rs. 40) or Private Taxi.If you are coming by a plane, From Ahmedabad Airport you should get private Taxi orAirport's pre-paid Taxi Service.

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Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway, P.O.:Adalaj,Dist.:Gandhinagar-382421, Gujarat, India. Tel. : (079) 39830100, email: dadavani@dadabhagwan.orgMumbai : 9323528901-03 USA: 785-271-0869, UK: 07956 476 253Websites : (1) www.dadabhagwan.org (2) www.dadashri.org

Watch Pujya Dr. Niruma on T.V. ChannelsIndia : STAR Plus, Everyday 6:30 to 7 AM 'Vignan, Shashwat Sukh Ka'

Doordarshan (National), Thu-Fri 7:30 to 8 AM (In Hindi)Doordarshan Marathi (Sahyadri), Mon-Tue-Thu 7:30 to 8 AM (In Marathi)Doordarshan DD-1, Everyday 3:30 PM to 4 PM (In Gujarat, In Gujarati)

Watch same prog. at same time, outside Gujarat on DD-GujaratiAll over the World (except India) on 'Sony TV' Mon-Fri 7 to 7:30 AM (In Hindi)U.S.A. : 'TV Asia' Everyday 7 to 7:30 AM EST (In Gujarati)U.K.-Europe : 'MA TV' Everyday 7:30 to 8 AM

Watch Pujya Deepakbhai Desai on T.V. ChannelsIndia : Zee Gujarati, Everyday 7 to 7:30 AM (In Gujarati)

DD-Gujarati Everyday, 9 to 9:30 PM - 'Gnan Prakash' (In Gujarati)U.S.A. : 'SAHARA ONE' Mon to Fri 9 to 9-30 AM EST (In Gujarati)U.K. : 'MA TV', Everyday 5 to 5:30 PM

Spiritual Discourses and Gnanvidhi in the presence ofAtmagnani Pujya Deepakbhai

Trimandir Adalaj28 October (Tue) - 8-30 pm to 10-30 pm - Bhakti on the Occassion of Dipawali29 October (Wed) - 9 am to 11 am - Pujan-Darshan-Bhakti on the Occassion of New YearNote : If you want accommodation for above program, pl. register your name on (079) 39830400.

Spiritual Retreat in English In the presence ofAtmagnani Pujya Deepakbhai

(Specially for English Speaking Seekers)Date : 4 to 7 December, 2008Time : Everyday 9:30 am to 11:30 am, 4:30 pm to 6:30 pmGnanvidhi (Self-Realization Experiment) - 5th December, 4:30 pm to 7:30 pmVenue : ‘Tri-Mandir’, Simandhar City, Ahmedabad-Kalol Highway, Adalaj,

Dist.: Gandhinagar-382421, Gujarat, India.Contact : +91 9924343434, Email : simcity@dadabhagwan.orgFor more information and registration, visit http://www.dadabhagwan.org/spiritual-retreat.htmlor contact on above phone/email.