the signature of the ego
DESCRIPTION
There are two parts to the work that happens through the human body; the gross part is the external activity, and the subtle part is the antahkaran. When circumstantial evidences come together, then the mind gets involved in thoughts and shows various pamphlets, and based on that, the chit shows a variety of photos, and the intellect gives a decision which the ego endorses. Without the ego, no work can be accomplished. The mind-intellect-chit-ego perform their role, and ‘we’, the pure Soul, should remain in ‘our’ role. ‘Our’ role is Gnata-Drashta (Knower-Seer); just to ‘see’ and ‘know’, not interfere. In reality, the Self does not interfere; the discharge ego interferes. In that, if the awakened One does not sign, then it is not considered as interference. The extraordinary spiritual science of how to experience the taste of liberation by swa-purushartha in not signing with the discharge ego, is revealed in absolutely revered Dadashri’s speech.TRANSCRIPT
DADAVANI June 2014
Year : 9 Issue : 8
Conti. Issue No.: 104
Editor :
Dimple Mehta
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Printed & Published by : Dimple Mehta on behalf of Mahavideh Foundation, Simandhar City, Adalaj - 382421
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Published at : Mahavideh Foundation, Simandhar City, Adalaj - 382421, Dist.-Gandhinagar.
EDITORIALThere are two parts to the work that happens through the human body; the gross part
is the external activity, and the subtle part is the antahkaran. There are four parts to theantahkaran: the mind, intellect, chit, and ego. In the antahkaran, work happens through aparliamentary system. When circumstantial evidences come together, then the mind gets involvedin thoughts and shows various pamphlets, and based on that, the chit shows a variety of photos,and the intellect gives a decision. The intellect accepts either the chit or the mind, and whomeverthe intellect sides with, the ego endorses. Without the ego, no work can be accomplished.
Even death cannot come without the signature of the ego. In reality, one does not die.It is the ego that dies and the ego that is born. The cycle of birth and death continues as longas there is egoism. That is why it is said that until one becomes free from ego, moksha cannotbe attained. And the signature of the ego is there only as long as ignorance exists. For thosewho have attained the Knowledge of the Self, the Knowledge does not sign. The ignorant onesbelieve the relative to be the real; that is why they sign as if it is ‘real’. Whereas, after Self-realization, the signature happens in the relative, not in the ‘real’, and that is called discharge.
For Self-realized mahatmas, it is a relationship of Gnata-gneya (the Knower and thatwhich is to be known). We (the Self) are the Knower and the antahkaran is to be known. Theego is now discharge, and the awakened One has to keep seeing it. The unfolding of karmais bound to happen, but the Self does not become one with the ego during the discharge ofkarma. However, due to the practice of the past, the illusion that it gets engrossed arises.Because one gets engrossed, the signature happens in discharge. But now, remain aware in thosesituations and do not sign; then the karma will get discharged. No new signatures happenanymore, but when we become engrossed in the unfolding (karma), the signature happens,which then gives suffering and leaves. In this discharge, if the signature happens, but if oneremains as the Gnata (Knower) of this, then one can remain free of any effect. The Knowercan never become the object to be known. After Self-realization, both indeed remain separate,but due to incomplete awareness, it cannot be distinctly experienced as separate.
Now, the mind-intellect-chit-ego perform their role, and ‘we’, the pure Soul, shouldremain in ‘our’ role. ‘Our’ role is Gnata-Drashta (Knower-Seer); just to ‘see’ and ‘know’,not interfere. In reality, the Self does not interfere; the discharge ego interferes. In that, if theawakened One does not sign, then it is not considered as interference. When ‘one’ becomesGnata-Drashta, the interference stops. ... continue on next page
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The Signature of the Ego
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{ Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Self is the Soul within all livingbeings. The term pure Soul is used by the Gnani Purush for the awakened Self, after the Gnan Vidhi. The absolute Soul isthe fully enlightened Self. The worldly soul is the self. In the same manner, ‘Y’ You refers to the awakened Soul or Self, andthe ‘y’ you refers to the worldly self. This differentiation is unique to critical understanding of the separation of the Self fromthe self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.}
The Signature of the Ego
Who Inspires Action?
The science, which the whole world isin search of, is being fully revealed here forthe first time by ‘us’ (Gnani PurushDadashri). What is the mind? What isbuddhi? What is chit? What is ahamkar? Iwill explain each of them exactly as they are.
The antahkaran has four components:(1) mun (mind), (2) buddhi (intellect), (3) chit(that which sees scenes previously registered),and (4) ahamkar (ego).
All four have a form and can be read.They are not visible to the eyes, but can becomprehended through Gnan. They arecompletely physical. The pure Soul(Shuddhatma) has nothing to with theantahkaran; it is completely separate fromit. I am completely separate from it and that
It is the non-Self complex that paints the painting, and if the awakened Self becomesengrossed, it means that you signed. But if You do not get engrossed but keep awareness and‘know’ and ‘see’ the painting, then You are separate from the painting. As much as You remainseparate, as much as You remain in the state of the Knower, that much is considered to be pureapplied awareness. The more the applied awareness that remains, the more the degrees increase, tothe point where it becomes full degrees. And if ‘one’ attains full degrees, then completionis attained.
We now want to attain completion, that is our firm resolve, but when will this resolvebecome such that it does not deviate from the goal and leads one to the goal? It is whenspiritual effort is embarked upon in the real sense. The extraordinary spiritual science ofhow to experience the taste of liberation by swa-purushartha (to progress as the Self only)in not signing with the discharge ego, is revealed here in absolutely revered Dadashri’sspeech. Our ardent prayer is that this becomes helpful for all of us towards the attainmentof our goal.
~ Jai Sat Chit Anand
is why I am able to describe it to youexactly.
Each of the four components has itsown separate function but every action iscarried out with the cooperation of all four.The basis on which the human body functionshas two parts: (1) The sthula (tangible, gross)– the external division called bahyakaran; (2)and the sukshma (subtle) – the internaldivision called antahkaran.
Questioner: Who or what is theinspiration behind an action?
Dadashri: Whatever is in theantahkaran manifests in the bahyakaran.There is no one that inspires anything. Whateversubatomic particles (parmanus) one hasbrought forth from the past life will make animprint of thoughts, and the very same particles
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come to give the effect. If one was indeed‘doing’ the thinking, then he would have onlygood thoughts, but in reality, only the parmanusthat have been filled are the ones that aregiving effect. Thoughts are dependant oncircumstances.
The First Photograph in the Antahkaran
For any action that takes place, first aphotograph happens in the antahkaran andthen it manifests in visible form in thebahyakaran and in the external world.
If a person knows how to see theantahkaran, then he can know what willhappen in the bahyakaran. One can know inadvance that, ‘This is what will happen.’
In reality, it is not the bahyakaran thatis the hindrance; it is the antahkaran that isthe hindrance.
The Parliamentary Functioning Withinthe Antahkaran
The function of the antahkaran is likethe parliamentary system. It has four members:the mind, intellect, chit, and ego. Whencircumstantial evidences come together, themind gets involved in thoughts. That in whichthoughts arise is the mind. The mind neverleaves the body. It is very difficult tounderstand the mind. It only jumps aroundinside and shows you different ‘pamphlets’.Wandering is not an attribute of the mind. It iswrong when people say that their mindwanders. It is the chit that wanders. Only thechit can leave the body and wander outside.It takes pictures of things exactly as they are.One can see those images. The chit goes outif the work is external, and stays and spreadswithin if the work is internal. The intellectgives advice and makes decisions. The intellect
then accepts either the chit or the mind andbecomes one with it, and so the ego endorsesthe decision. There is bargaining between themind, the intellect, and the chit. And whomeverthe intellect sides with, the mind or the chit,the ego endorses.
If the mind and intellect agree uponsomething, the ego has to sign off on it. It alsohas to sign off if the chit and intellect agreeupon something. Therefore, a decision ismade based on whichever three of them(either of the two plus the ego) agree upon.This talk is completely at the level of tattvagnan (elemental knowledge), which you willneed to understand through the intellect(buddhi).
How Does the Signature Happen?
For example, you are sitting in SantaCruz and the mind shows a ‘pamphlet’ that, ‘Iwant to go to Dadar.’ The chit will immediatelygo to Dadar and exact images of Dadar willbe seen, while sitting here in Santa Cruz. Thenthe mind will show another ‘pamphlet’ that,‘Let us travel by bus,’ and the chit will see thebus and return. Then the mind will show athird ‘pamphlet’ that, ‘No, it would be betterto take a taxi. That way everyone can sittogether. Let’s just take a taxi.’ Then it willshow a fourth ‘pamphlet’ that, ‘Let’s go bytrain.’ At that point in time, the mind isinvolved in many thoughts. The mind will thinkof numerous possibilities and will think, ‘We’lldo this, we’ll do that.’
At that time, the chit will go and seeimages of the train, taxi, and bus. Then thechit will keep showing you the image of ataxi. Finally, the intellect will make a decisionto go by taxi. And the ego, like the Presidentof India, will endorse it. The work will happen
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promptly, and you will find yourself waiting fora taxi. As soon as the intellect makes adecision, the mind will cease to show anymore ‘pamphlets’ of that subject. It will thenbegin to show ‘pamphlets’ about another topic.
The ego merely endorses the decisionmade by the intellect and it does nothing else.All the ego does is do egoism of being the‘doer’ of whatever decisions the intellectmakes; that is its only function. It endorseswhatever the intellect decides. It will notendorse anything the chit says. It will notendorse anything the mind says, but it willendorse what the intellect says. Therefore, it isthe intellect that decides and makes the egoendorse what the mind says. And it is onlywhen the mind, the intellect, and the ego jointogether, that a task is accomplished. So, themind is not the only thing.
Whose Control is the ego Under?
So whose control is the ego under? It isunder the control of the intellect. So the egodoes what the intellect tells it to. The intellectwill say, ‘Sign here,’ and the ego will comply.The poor ego signs with the eyes of theintellect, but the pomp is all of the ego. Theauthority is of the intellect, and the pomp is ofthe ego! The ego is the one who signs, as ifhe is the President of India! The ego is biggerand although the intellect is its assistant, theintellect functions like the Prime Minister.Now, everything works according to what theintellect is doing. Wherever the intellect is, theego is sure to be present. The ego may ormay not be present where the mind isinvolved.
The Ego will Endorse Wherever theIntellect Becomes Involved
Questioner: The decision is
collectively made by the intellect and theego. If they join with the mind, the work ofthe mind happens, and if they join with thechit, then the work of the chit happens. Isthat how it is?
Dadashri: Yes. When three of the fourcomponents get together, work will happen.If you wake up in the middle of the night, thecircumstantial evidences that meet the mindwill lead to the mind becoming involved inthinking. In the circumstantial evidences thatcome together, the element of time wasmissing; but when the element of time meets,then thoughts will spring forth. So, you willbegin to have thoughts of that nature; at sucha time you may not have thoughts about yourbusiness. The types of thoughts you will haveare dependent upon the circumstantialevidences; all that is the mind. And so whenthe mind starts up, the chit goes to thatplace; if it is related to anything outside, thenit will go outside, and if it is related tosomething in the house, then it will godownstairs in the house, it will go upstairs.The chit will move around at that time.Then, the intellect prepares to make decisions.Now, if the chit moves away during thistime, and it takes an opposing stance, theintellect will side with the mind. When thethoughts of the mind and the intellect becomeone, the ego gives its endorsement. The egowill endorse wherever the intellect becomesinvolved. Such is the ‘parliament’ of thesefour entities! If the chit does not becomeinvolved with the others, the work stillcontinues to take place in the presence of itsopposition. The ego simply signs whereverthe intellect tells it to; that is its rule.Alternatively, if the chit likes a place verymuch, and if the intellect becomes involvedwith the chit, the intellect mixes with it,
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accepts it, then it makes a decisionaccordingly. So the chit, intellect, and egowill become one, and the mind will be leftstanding on its own.
The Relationship Between the ego andthe Intellect
Questioner: How are the intellect andthe ego related?
Dadashri: The intellect and ego have arelationship with each other. The ego is likethe President and the intellect is like the PrimeMinister. The President has to act upon theadvice of the Prime Minister. He has to dowhatever the Prime Minister tells him to do.So the ego is blind, it does not have eyes.How can we tell that the ego is blind? It isbecause if it falls in greed (lobha), then it isblinded by greed (lobhandha). If it falls inpride (maan), then it is blinded by pride(maanandha). It becomes blinded bywhatever it falls into. Essentially, it is indeedblind. The intellect cannot stand alone, withoutthe ego! The intellect cannot workindependently. It can only get its way after itmakes the ego endorse its decision. This is theparliamentary process. Without the ego, nowork can be done!
The ego will endorse either the intellectand the mind, or the intellect and the chit. Theintellect is the common factor, because withoutit, no decision regarding any work is arrivedat, and when the decision is made, the egoendorses it and the work is executed. Nowork can be executed without the ego; youcannot even get up for a glass of waterwithout the ego.
The ego is like a very importantPresident. If the mind wants to have its way,it can only do so after the ego gives its
endorsement. The ego is very important; it islike the President of India. The ego is theruler. The Prime Minister works under him.Whatever one does, whether he is praying toGod, or rebelling, the ego is making him do it.Even religious activities that happen are donewith the ego.
Work Cannot Happen Without the ego
Questioner: Does ego always createobstacles or is it helpful at times?
Dadashri: In this world, without ego,even this talk cannot be put on paper. Youcannot even write this note in the absence ofthe ego. There are two kinds of egos. One isdischarge (madadaal; lifeless) ego, which islike a top (a spinning toy). And the second isthe charge (alive) ego, which is like awarrior; it will create dispute and fight, it willdo everything. That poor discharging egodoes not have anything in its hands; it justspins like a top. So nothing can happen inthis world without the ego. But that ego isthe discharging ego, it will not bother you.Without ego, no work can take place. Youdo have to say that, ‘I returned from thetoilet, I want to go to the toilet.’ Only if theego gives endorsement does work happen,otherwise it does not happen.
A Parliamentary Decision is Taken Withthe Majority
Questioner: In the antahkaran(instrument of inner functions), there is themind, intellect, chit and ego. Of these, the egois the president, so then is it not the father ofthe mind?
Dadashri: No, the ego does not likeit when the mind is tired and bored. None ofthe components of the antahkaran is a
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‘president’ over each other! Yes, karma isthe driving force. The signature of the ego isbeyond its desire. A task is approved(endorsed) when all the members of the‘parliament’ come together. The signature isendorsed by the ego, not the mind. It (theego) is not the boss of the mind. The minddoes not listen to anyone. It does not evenlisten to the chit or the intellect. However,when the parliament assembles and votingtakes place and once a decision is made, themind becomes quiet. Then the mind cannotsay anything.
So the internal ‘talks’ continue to happenin this way, but the decision that is taken is aparliamentary decision. The antahkaran meansa parliamentary system! The parliament consistsof the mind, intellect, chit, and ego. The workhappens when there is a majority of voteswithin these four members. The ego is thePresident of this parliament, the intellect is thePrime Minister, and the other two are thevoters.
There are two; the mind and the chit.The intellect will side with either the mind orthe chit. If the intellect finds the mindacceptable, then it will side with the mind andreject the chit. If it sides with the chit, then itwill reject the mind. So those two (intellectand ego) will immediately become one (withwhatever the intellect decides). Wherever theintellect sides, the ego will surely be there. So‘voting’ power increases, doesn’t it? There isone on one side, and there are three on theother side; wherever there are three, that iswhere the work will get done within. It willcontinue to happen in this way.
What is the Role of the Intellect?
Questioner: What exactly does theintellect do?
Dadashri: If you want to see the exactmeaning of intellect, then it does nothing butgive decisions.
Questioner: So does intellect indeedmake the decisions?
Dadashri: Yes, intellect makes decisions.There are two kinds of decisions: the decisionfor going to moksha is taken by pragnya(direct light of the Self that arises after Self-realization) and the decision towards worldlylife is made by agnya (ignorance of the Self).Agnya means buddhi. All the decisions are ofagnya and pragnya.
Questioner: But the intellect can seethe result, can it not?
Dadashri: Yes, yes, it can see theresult. That is why it is called buddhi (intellect)!And it can also make a firm decision that,‘No, I’m only going to do it this way.’ So, theintellect can see. But it does more than see; itmakes a decision on whether somethingshould be done or not. When it says ‘yes’,then the work (of the internal components)gets done.
So what does the intellect do? It simplygives the decision that, ‘Just do the work thisway.’ And this intellect is subject to karma(karmanusarini). Ultimately, if it is time forthe unfolding of demerit karma (paap), thenthe decision the intellect makes will bedetrimental to you. And if it is time for theunfolding of merit karma (punya), thendecision that the intellect makes will bebeneficial to you. The unfolding (udaya) isdriven by your merit and demerit karma.There is no God that does this. These are allfruits (effects) of merit and demerit karma.The Vyavasthit shakti (energy of Scientific
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Circumstantial Evidences) that I talk about iswhat keeps giving the fruit.
Decision of the Intellect, Signature ofthe ego
People do not understand intellect(buddhi) as the intellect and they spoileverything. That which gives decisions is theintellect. If a man is quick at making decisions,know that he has a great intellect(buddhishadi). At any stage, even if thereare thousands of cases to be dealt with, hegives quick decisions for all of them; thenknow that he is the greatest buddhishadi.But if he gets entangled, then realize that hehas less intellect.
People here consider those who knowa lot of tricks and ways to deceive others tobe intelligent. That is not intellect! All theintellect does is make decisions. A personwho can make decisions quickly is considereda buddhishadi and yet he may not know asingle trick (that which deceives). Therefore,people do not understood intellect at all! Thescripture writers have asked, ‘What is thefunction of intellect?’ Their answer is, ‘Todecide.’ It is to make a definite decision. Nomatter what kind of question arises; it isintellect’s job to make a decision and theego’s job is to endorse it.
Signature of the ego, Control of theIntellect
The intellect is with the light, andwherever the intellect runs, the ego immediatelyruns after it. This is because the ego is blindand so it cannot move without the intellect. It‘sees’ through the eyes of the intellect. Theego is regarded as the President in name only;the real power (satta) lies with the intellect.Really, the mind has no say in anything. None
of the others have any power where theintellect is concerned.
What is intellect? It is your viewpointfrom the past life. For example, if you aretravelling on a highway, you will see a certainview during the first mile. The intellect mayendorse that, ‘It would nice to have everythingthis way.’ So the viewpoint of that milebecomes decided. Then in the next mile, thelandscape changes, and the entire viewchanges. Then, based on that view, theintellect endorses, ‘We only want this.’ But,one cannot forget the past viewpoint. That iswhy it presents itself to you, over and overagain. If you were to disregard the viewpointof the past then there is no problem, but thisis not possible. The opinion always presentsitself before you. This I refer to as pastvision and knowledge. Because the intellecthas endorsed them, there is an ongoingconflict from within. Your current intellect isthe viewpoint of your past life and yourcurrent viewpoint becomes the intellect inthe next life and this is how everythingcarries on.
That is When the Decision Comes intoConcrete Existence
Questioner: Until the signature of theego is given, what is happening?
Dadashri: That task is halted. Althoughthe ego does not have any authority, nothingwill move forward without its endorsementnevertheless.
The making of the decision is the workof the intellect. Then all the other componentswill be silent. The mind cannot make adecision, the chit cannot make a decision,and even the ego cannot make a decision.
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It is the ego that finally endorses whatthe intellect decided in agreement with themind or the chit. As long as the ego does notendorse the decision, no work will take place.The intellect is the light of the Self that comesthrough the medium of the ego, and so whenthe intellect makes any decision, the ego as arule becomes involved and the work willhappen.
The intellect makes the decision.However, its decision-making is not anindependent function. Only if the ego endorsesthe decision that the intellect makes, does thatdecision materialize into action. Without thesignature of the ego, the decision will notmaterialize at all.
Even Death Will not Come WithoutSignature
A person gives his signature when hedies. Otherwise, he cannot be taken awayfrom here. This is because no one is yourowner; you are your own owner. So, yoursignature is taken. Your signature is taken, andthen you are taken. Otherwise, if you were tobe taken without your signature, then youwould hit him saying, “What right do you haveto come here?” But since you already signed,you have no control.
That is why people say, “We are not sogullible that we would give the signature.”Hey, one day they will experience such pain,such pain that they will say, “Sir, it is better ifI go now.” They will say this themselves. Soas they speak these words, they are signingtheir death warrant! And after signing, theywill be on their way within a few days! Butour people are such that they will give thesignature and then revoke it saying, “No, I donot want to go.”
Birth and Death, of the ego Only
Questioner: At the time of death, themind gives the signature; is that when deathhappens?
Dadashri: The mind does not give thesignature; the ego gives the signature. The minddoes not have any authority. All the authoritylies with the ego, although it is not entirely withthe ego. The ego does what the intellect tells itto. The ego is blind by nature, and the intellectcan see. So, the ego asks the intellect, ‘Whatdo you say?’ But the intellect has no executionpower. The ego’s endorsement is required.This is the type of entanglement within. Theego gives its signature, then niyamraj (naturallaw) comes to take one away, otherwiseniyamraj would not come. No one is theowner. (The ego will say) “I am the boss, sowho are you to come and take me?”
People give their endorsement underthe influence of the non-Self (par-satta). Thatis why they live in fear all the time.
In reality, the Self does not die at all. Itis the ego that dies and the ego that is born.Death will not come unless the ego endorsesit. But the wretched ego cannot refrain fromgiving its endorsement. When a person sufferspain while bed-ridden, or when a lot of paincomes, then he indeed gives his signaturefeeling, ‘It is better to die than to undergothis.’ And the signature happens.
Planning of the Previous Life,Endorsement in This Life
Questioner: Death will not come if onedoes not ‘sign’ for it, will it?
Dadashri: If one does not sign, deathwill not come. Do all these people give their‘signatures’ or not?
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Questioner: How can those who dieon the spot in an accident sign?
Dadashri: They have already giventheir signature. A person can never die withoutsigning for it. Without the signature, you haveno right to die. Your death is of yourownership; no one can interfere in it. Andonce you endorse it, you cannot do anythingabout it.
Questioner: If an accident happens?
Dadashri: Even then, the person willnot die without giving his endorsement.
Questioner: The person will leave(die) within five to six seconds.
Dadashri: No, in the first second hewill immediately say, “Oh my God! It wouldbe good if I can be free. I am dead.” He willeven say, “I am dead! Gone, I’m gone.”
So, without your endorsement, nothingcan suddenly happen because there is no oneabove you. How can anyone become yourowner without your endorsement? Even birthhas not happened without endorsement. Nowwhen ‘we’ say such things, how are people tounderstand them?
Questioner: If the endorsement is notgiven, then what would happen?
Dadashri: No one would come andtake you! If you understand, then no one cantake you (you would not give such a signature).
Questioner: Was the endorsement givenin this life or in the past life?
Dadashri: The endorsement was givenin this life itself. In the past life, it was in theform of a plan, but it comes into visible formin this life.
Life and Death Both Subject to theSignature
Questioner: When someone dies assoon as he is born, what is that?
Dadashri: Everyone ends up doing theinner intent (bhaav) within for sure; theaccount gets formed from within. Death cannever come without an account. Death nevercomes all of a sudden. Everything is anincident; no event is an accident.
When one sustains a heart attack, he isin a lot of pain. At that time, there is aspontaneous bhaav that, ‘It would be nice ifI can become free from this.’ And then whenhe feels a little better, he will say, “Doctor,make me well, make me well!” Hey, but whatabout the fact that you had signed off earlier!Why don’t you think before making such asignature?
But the law of nature is such that itdoes not take a person away without hissignature, a dying person cannot be takenaway from here without his endorsement. Dopeople endorse such a thing? Have you notheard people say, “Dear Lord, it would bebetter if you take me away from this world”?Now, do you know why one would say sucha thing? Often times a person is in so muchpain and then out of pain he will say, “Itwould be nice if I could die.” He signs offthis way, and then he wakes up the next dayfeeling fine. If we tell him, “Uncle, last nightdidn’t you say that it would be good if youcould go away from here”? Then he wouldsay, “No, but I feel better now.” See, theuncle signed at night and revoked his signaturein the morning, didn’t he? From the momenthe signed, I know that he will be here foronly ten or fifteen days. Without endorsement,
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no one can be taken away. All these livingbeings that die are dying after giving theirsignature. Otherwise, these people would filea lawsuit saying, “Why did you take mewithout my signature?” Don’t people appealin this way after the fact? And even thegovernment will say, “Do not sell or get intoan agreement without getting a signature. Ifyou sell (without signature), then it will fall onyour head.” Once you sign, you cannot sayanything further. Otherwise, without signature,these people will be adamant, because theirintrinsic nature is obstinate!
Questioner: After giving the signature,the person will say, “No, now I want to live.”Does that first signature remain, does it notget erased?
Dadashri: No, it does not work thatway. Once the signature is given, it is done.After the signature, an order is given, “Takehim away now.”
Questioner: What if someone doespratikraman (apology coupled withrepentance) after that?
Dadashri: It means nothing.
Questioner: It wouldn’t work?
Dadashri: Why did you sign? That isthe biggest reason of all. People do not knowthat it is their own signature makes them die!They say, “I will go, but only if I sign, right?”
The Signature Exists as Long as Thereis Ignorance
Questioner: I want to know: for thosewho claim to have removed the ego, thereshould be no death, right?
Dadashri: Death is bound to occur forthe one who has a body (dehadhari).
Questioner: Death cannot occurwithout the signature of the ego, so whatabout those whose ego has gone?
Dadashri: If the ego no longer existsat all, then there is no question of signing!For them, when the body falls, then that isthe end. A home without an owner is alsobound to fall. It will not stay; it cannot stand.For the one with the illusion, the ego signs,and that is when he becomes become free.And those other people have no ego so theyare free as it is. The body can fall wheneverit wants.
It forces those without Gnan(Knowledge of the Self) to give their signature.For those who no longer die or live, for thosewho are separate, the body is separate; theyno longer need to sign. ‘You’ no longer haveto sign.
Yes, signatures only happen in ignorance.And if a person has taken Gnan (Knowledgeof the Self), then the Knowledge does notsign, it is the ignorance that signs. It is withignorance that the agreement happens. Theagreement happens with the signature made inignorance.
Do the Tirthankaras Have Signatures?
Questioner: When Tirthankaras attainnirvana (the final death of a fully enlightenedhuman being, immediately followed bymoksha), they too must be signing at thattime, right?
Dadashri: Definitely, without thesignature, it is not possible! The signaturehappens, but it happens in the relative. Andthese ignorant people believe the relative tobe real, and that is why they sign in the real.
Questioner: Up to today, ascetics,
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saints, great Gnanis (the awakened Ones),and so on; so many mahatmas withextraordinary energies (shakti) have alreadydied, so does that mean that their egos havenot truly gone?
Dadashri: Hey, how would the egogo? How would the ego dissolve? It wouldnot dissolve even after ten million lives. Justbecause your ego has dissolved here free ofcost, you feel that it is an easy thing to be ridof the ego! This is Akram Vignan (thespiritual science of the step-less path to Self-realization)! This Akram Vignan manifestsafter a million years and that is when such athing happens! Otherwise, this does nothappen. Otherwise, it would not happen evenafter a hundred thousand lifetimes. The Onewhose ego dissolves becomes a Gnani. Andin the kramic path (traditional step-by-steppath of spiritual progress), even Gnanis haveegos. Only the Tirthankaras do not have suchan ego. They do not have to give signatures.Signatures are taken from those who do notwish to die. It is for those who run in thisdirection and run in that direction, and hide ina corner. After giving their signature, theyrevoke it the next day, saying, “No, now Idon’t want to go.” One gives his signature atthe time when a lot of suffering arises.
The Function of the Antahkaran WhileReading
Questioner: Which part of theantahkaran functions in reading,understanding, speaking?
Dadashri: All functions are of theantahkaran. Without the help of theantahkaran, nothing can be done.
Questioner: In the antahkaran, whosefunction is it to read letters?
Dadashri: Reading? All that is thefunction of the chit. If it is clean, thenaccordingly all the work will get accomplished.
Questioner: Then whose function is itto understand?
Dadashri: That is the function of theintellect.
Questioner: And at that very moment,these words that come forth?
Dadashri: All that is the function of theego.
Questioner: Then what function is leftfor the mind?
Dadashri: The mind does not take partin this. The mind is separate. Its vote isseparate. The three votes of the chit, intellect,and ego are on one side, and the vote of themind is separate. Three votes are on thewinning side.
Questioner: Whatever has been read,can be retained. Whose function is that?
Dadashri: That is the function of theego. It retains. It is blind, but it can retain.
Questioner: And what if it cannot beretained?
Dadashri: Then the ego is lacking incompetence by that much.
The one that concentrates is the egoand that too, with the permission of theintellect.
The Veto Power of the ego in theParliament
Questioner: Does the ego fear that if itdoes not obey the intellect, it will become anon-entity?
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Dadashri: Its very sustenance is basedon the intellect. The intellect is the basis for itslife. It lives because the intellect lives. That iswhy ‘we’ tell you to become abuddha(without intellect). Why do ‘we’ tell you this?It is because if the intellect is absent, the egois absent too. And now that you have theguiding light of the Self, why should you haveto carry around the dim light of the intellect?The ego only exists because of the intellect; itcannot exist otherwise. And what’s more, thetwo are separate. Many times, they are theyare at odds with one another. The intellectmay declare, “There is no need for so muchegoism.” Then the ego will say, “There is.What are you going to do?” So they areactually separate. It is when both of themhave a dispute that there is true enjoyment in‘seeing’. The ego is blind, and the intellect cansee. The one that sees has an air of arrogance.Now, the blind one does not let go of itsegoism. Despite this, the ego endorseswhatever the intellect tells it to.
The intellect will get the ego’sendorsement. Once the ego signs, all thework gets done right away. Now, for whateverwork that is not meant to get done, the egowill separate from the intellect. The ego willraise objection there saying, ‘Not here, it willnot do here.’
Whichever side the ego takes, saying,‘No, I absolutely want to do this,’ then theother side falls away, and if it takes that side,then this side falls away. It depends on whichside the ego takes. On what basis does theego take a side? It depends on knowledge(gnan). Unwavering knowledge is needed,hollow knowledge (shushka gnan) willnot do.
Questioner: Is it possible that the ego
does not sign off on something that theintellect has made a decision on? Then whathappens to those ‘papers’?
Dadashri: No, once a decision hasbeen reached, it will inevitably be endorsedby the ego and that specific work will getaccomplished. And if the ego becomesseparate, the intellect will stand alone like awidow. Without its president (partner), it isvery much like a widow!
To Place a Signature that is SeparateFrom Intellect is Called Purushartha
Sometimes the mind will say ‘no’ andsometimes the chit will say ‘no’. But the egowill always be with the intellect; it is neveralone. Only the ego will not separate from theintellect. For the most part, the ego and theintellect will never separate; only on the rareoccasion do they separate. The ego has infact made an agreement with the intellect.Now, when it makes a separate signature thatdoes not side with the intellect, it is calledpurushartha.
Questioner: It is purushartha toseparate the ego and the intellect?
Dadashri: It is purushartha; it isrelative purushartha.
Questioner: Now please explain this alittle more.
Dadashri: Yes, to separate intellect andego is considered purushartha in worldly life.The intellect and the ego (naturally) becomeone in the worldly life, no purushartha hashappened there at all. The intellect and egoshould remain separate in worldly interaction;that is when purushartha is said to havetaken place. Here, (in the Akram path)however, there is no need for that.
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We are the Knower, the Antahkaran isThat Which is to be Known
‘Your’ relationship with the mind, chit,intellect, and ego is that of the Knower andthe object to be known. ‘You’ are theKnower (Gnata), and the antahkaran is theobject, that which is to be known (gneya). Itis a relationship of Knower and object to beknown, not like the one of matrimony.Therefore, You can remain separate from it!
Questioner: We gain nothing when wetake the support of the mind, intellect, chit,and ego and yet we repeatedly take theirsupport.
Dadashri: Yet You are not the onetaking the support. It simply seems that wayto you. And based on that, depending onwhich side you take, you give your signatureand ‘stamp of approval’.
Questioner: But the habit of takingtheir support now and again from timeimmemorial has become deeply ingrained.
Dadashri: It has become an adhyas(false attribution that has become entrenched)!If only that adhyas goes away!
Questioner: That much awareness(jagruti) does not remain.
Dadashri: Entrenchment of falseattribution (adhyas) has happened, but behindthis adhyas is Your awareness and thatawareness is who You are. And this adhyas isjust adhyas. You do your work; the adhyaswill do its work.
Questioner: That is right. ‘We’ do ourwork and adhyas does its work. Then, later,the one with adhyas will eventually becomeuninterested in any attribution!
Dadashri: That is verily what ‘our’Gnan says!
Questioner: Your Gnan clearly statesthat, ‘We should not do anything nor shouldwe encourage anyone else to do anything,’but still we get involved in the ‘doing’process.
Dadashri: Yes, it feels as though yougot involved and yet You have not; it appearsthat way to you. Becoming involved in it andthe feeling of being involved are two differentthings. It seems to appear that way to you andthat is why you give your endorsement to it.Even if it appears that way, do not endorse itby simply saying, ‘Oh ho! It just feels(appears) this way. How is it possible for thisto happen at all?’
The Gnayak can Never Become theGneya
How can the Knower (Gnayak) becomethat which is to be known (gneya)? How canthe Knower become the object to be known?The entity that becomes involved is gneya.You are claiming that the Gnayak becomesgneya; you are saying that the Gnayak getsinvolved in it. This means that the Knowerbecomes the object to be known. But no!Gnayak and gneya can never be one; theyare always separate.
Questioner: You say that in reality theyare separate. But this interference generallycontinues, in which the branch of gneyabecomes the Gnayak and does the work.
Dadashri: But that is your belief, whywould ‘we’ ever believe that gneya to be theGnayak?
Questioner: There are only two; thegneya (non-Self) and the shuddha Chetan
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(the Self). Even the gnayak (knower) isgneya. The ‘gnayak’ that arises in the middle,is that part also not gneya?
Dadashri: No. The Gnayak is Gnayak.
Questioner: Now, it is not a creationof sangikriya (activities of the mind, speech,and body in conjunction with the mind,speech, body activities of another), is it?What you refer to as Gnayak is not thedissolution of the sangikriya is it?
Dadashri: That Gnayak has nothing todo with it, does it?
Questioner: That is true. Now, are themind, intellect, chit, and ego in the form ofgneya?
Dadashri: Yes, they are in the form ofthat which is to be known (gneya swaroop).
Questioner: So what is the gnayak,what is the feeling of ‘I-ness’ (hoopanu),which arises from that?
Dadashri: Yes, the ‘I-ness’ that arisesfrom it is what we call ‘bhranti’ illusion!
Questioner: Yes, that knower (gnayak)who is under the illusion; that is the one thatis most bothersome.
Dadashri: The one who is under theillusion claims, ‘I know,’ and ‘I am doing’.This entity is neither the Self (chetan) nor thenon-Self complex (jada). So it appears toyou that you have become one with it. ‘I amChandubhai’ is all gneya, the whole‘department’.
Questioner: But since time immemorial,due to the entrenched false attribution(adhyas), the one who has become theknower, through some deep-seated
expectations, keeps himself separate from thatwhich is to be known, and is known (thusperpetuating the state of ‘I know’, relativeknowledge).
Dadashri: That verily is called athrashing, is it not! That is called weakness ofawareness. What is considered completeawareness (sampurna jagruti)? Awarenessis indeed visible, but even then the Gnayakbecomes gneya, does he not? Now, in reality,the Gnata (Knower, the Self) never becomesgneya (non-Self), but it believes that it does;that is verily the illusion.
If someone were to ask me, ‘Did thegneya and the Gnata become one?’ I wouldtell him, ‘No, You did not become one, butyou mistakenly believed it to be so.’
What is the state of the antahkaran ofmahatmas (Self-realized ones) of the Akrampath? Interference and its reactions (dakhodakhal) have stopped for them. However,when effects of the past karma unfold, hebecomes confused with, ‘These are indeedmy effects.’ When he asks Dada, “Are thesemy effects or someone else’s?” I tell him,‘These are someone else’s effects.’
Remain the Gnata-Drashta of theAntahkaran
On what basis does the worldly lifeexist? If the mind is shouting in theantahkaran, then one takes hold of andanswers its ‘phone calls’. The ego answersthe intellect’s phone calls, the chit’s phonecalls. ‘You’ (the Self) are to ‘know’ and‘see’ the mind, intellect, chit, and the ego asthey carry out their functions (dharma).‘You’ should not answer anyone’s phonecalls. ‘You’ are the Knower-Seer (Gnata-Drashta) of what functions the eyes, ears,
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nose, and so on are carrying out. If Youanswer the calls of the mind, the chit, or anyanyone else, conflicts will arise. So letwhoever the call was meant for answer thephone; ‘You’ should not.
After eating, have you ever investigatedwhat happens to the food in the stomach orintestines? Every organ of the body iscarrying out its own natural function. If theears did not carry out their natural function,one would not be able to hear. If the nosedid not carry out its own function, one wouldnot be able to smell anything, whetherfragrant or foul-smelling. In the same way,You have to check to see whether the mind,intellect, chit, and ego are functioningaccording to their own nature. There is noproblem if You remain in your own pure stateas Shuddhatma. If the antahkaran carriesout its natural function, such that the mindshows different pamphlets, the chit showsthe scenes, the intellect makes the decisions,the ego endorses those decisions, theneverything functions properly. It remains inits natural state, and the pure Soul(Shuddhatma) remains in its natural state asthe Knower and the Seer, so then everythingis fine. Every component is indeed in its owngunadharma (intrinsic property that has aspecific function). All You have to do is toknow whether any of these components inthe antahkaran are not functioning properlyand if so, how to restore them to their naturalstate. Instead, people claim, ‘I thought aboutit,’ ‘I am speaking,’ ‘Only I am doing it.’Even the arms and legs carry out their naturalfunction and yet people say, ‘I am walking.’They are merely expressing their ego andwhat is more, they believe the ego to be theirSelf. That verily is the interference.
Whose Interference? What is theSolution?
Questioner: Now, show us a solutionto stop the interference and its reactions(dakho dakhal), Dada.
Dadashri: Become the Knower-Seerand interference and its reactions will stop.Your intrinsic nature (gunadharma) is ofKnower-Seer. When charitra moha (illusoryattachment in discharge karma) arises, ‘know’that this is charitra moha. You should‘know’ and ‘see’ it. It will go away if You‘see’ it.
Questioner: The one who is theKnower-Seer is verily the one who does theinterfering (dakhal)
Dadashri: Would the Knower-Seer dothat? The Knower-Seer is the one who‘knows’ and ‘sees’ the one doing theinterference. Discharge ego is doing theinterference.
Questioner: Does the intellect interfere?
Dadashri: The intellect interferes,everyone interferes. The ego, intellect, chit,and mind, they are all with interference! Butthe main culprit is the ego. This is because itis the one doing the endorsement.
In reality, the self is not at fault (doshit),but the self asserts, “I did this.” Whether hedoes something wrong or something right, hesays, “I did this.” So then he has to suffer hisendorsement of doership.
Who does the act of eating? Only thenon-Self complex (pudgal) does the eating.It is simply due to illusion (bhranti) that onebelieves ‘I am eating’. The ego has notsuffered (bhogavyu) it either. The ego
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unnecessarily takes it upon itself. It gives thesignature that, ‘I did it.’ ‘I did,’ the ego says.Hey you! You have not done it. Why are yousaying so unnecessarily? The egounnecessarily takes it upon itself, it gives theendorsement.
Thus, you are not to give endorsementto the allegation of ‘I am the doer’. One giveshis signature to the allegation and therefore a‘charge sheet’ is prepared for him. Now, howis one to understand that, ‘I have becometrapped due to my view of false attribution(aropit bhaav)’?
To Know and See Pudgalbhaav isAtmabhaav
Questioner: The mind shows‘pamphlets’, the chit wanders, the intellectgives a decision, the ego signs on it. There isno bondage in ‘knowing’ all of that as it ishappening, is there?
Dadashri: Yes. Bondage is not thereonly if you ‘know’ that. The Knower has tobe separate, only then there is no bondage.
When one becomes the Knower, if heremains the Knower, then everything goesaway! But one does not always remain as theKnower, does he? There is a state ofcomplete Gnani, and a state of partial Gnani!On one side, there is state of Knowership(Gnatapad), and on the other hand that other(involvement with the non-Self) also continues,both continue until the Gnan becomes complete(sarvansha).
Until it becomes complete, it does notsuddenly happen. The state of Knowershipdoes not always remain; it remains for a shorttime. Then it goes back to the way it was. Inthis way, it starts to become complete.
Because the past (karmic forces) continue topush, don’t they? When you have to climb thestairs, just because you climb a step at a timedoes not mean you have reached at the top.You have reached only as far as the steps youhave climbed.
The mind carries out its dharma (intrinsicrole), the intellect carries out its dharma, theego carries out its dharma. They are allpudgalbhaav (intents of the non-Self), theyare not Atmabhaav (intents of the Self). To‘see’ and ‘know’ all these pudgalbhaav, thatis Atmabhaav. To ‘know’, ‘see’, and be ineternal bliss (Gnata-Drashta-Parmanand) isverily Atmabhaav. Pudgalbhaav are infinite.The entire world is trapped in pudgalbhaavonly.
It is the pudgal (non-Self complex) thatcreates images but if you become engrossed(tanmayakar) in them, then you are endorsingthem. But if you do not become engrossed inthem and maintain awareness (jagruti) andsimply ‘know’ and ‘see’ the images, then youare indeed separate from the images.
One is Bound to the Prakruti with theSignature of the ego
‘Prakrutik yantravat manama, bhadeychhe atmabhaavasti;
Buddhi teje sahi karta, ahamne vishveaasakti.’
In the inherently mechanical mind, theself gets engrossed;
Placing a signature in the light of intellect,the ego is attracted to the universe.’
Prakrutik means that which has arisenin nature. Prakrutik yantravat manamameans the mind is mechanical because it is
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inherently of that nature. The entire non-Selfcomplex (prakruti) is mechanical. The phrasehere is ‘munma atma bhade’: the self joins inthe mind. ‘Prakruti yantravat’ means thatthe thoughts come within mechanically, justlike machinery. In the mind, joins the intent ofthe self. Intent of the self means, ‘I am thisbody complex and I am getting the thoughts.’What happens when one joins them? Asignature is placed in the light of intellect that,‘I got this nice thought.’ The ego is attractedto the universe (ahamne vishve aasakti). Doyou understand this? It hasn’t clung on to you,has it? This is indeed what you have beendoing. Not only you, but the whole world isdoing this. Once this stops, it will be over;there will be success!
The Signing Happens When oneBecomes Absorbed in the Situation
One is constantly forgetting thesituations of the past, while remainingabsorbed (tanmayakar) in new situations(avastha). To remain absorbed in thesituation is called worldly life (sansaar). Thisis what sows the seeds of the worldly life,and to remain absorbed in the Self is calledmoksha.
What is it like in this worldly life?People forget whatever pain (dukha) theyhave suffered, whatever pleasure (sukha)they have had; they even forget thevengeance (veyr) they bound in theirchildhood. They will then sit together tohave tea and forget about everything.However, they endorse and sign whateversituation happens to arise at that time. Oncesigned, the ‘signatures’ cannot be erased.Therefore, the problem is with the signing.People tend to sign on just about everything.They unnecessarily oppress others and ‘sign
away’ on that as well. Hey! Even if someoneabducted your daughter, you still cannot‘sign’ on that. People just go on painting allkinds of things in all situations. They evendraw up a picture about killing!
Make a Firm Decision, Then you WillBecome Free
Questioner: I suppress these thoughtsbut even then, they come.
Dadashri: What I am saying is thatthere is nothing wrong with the thoughtscoming, but keep ‘seeing’ those thoughts anddo not come under their influence. Do notplace Your signature under its influence. Theymay tell You, ‘Sign it.’ ‘You’ should say, ‘No,I will not sign anymore. I signed for manydays, but I will not do that anymore.’ What‘we’ are saying is that you should firmlydecide that You do not want to be involved inthis anymore. Remain separate and keep‘seeing’ them. Therefore, one day you will befree.
One Invites Liabilities by Signing
Thought, speech, and action are allfleeting and changing. All You have to do isknow what kind of thoughts are occurring.‘You’ are not responsible for thoughts thatcome. This is because these thoughts aremerely sprouting of tubers of the past life.They come forth now because they wereendorsed in the past life. As a result, You arenot responsible for them in this life. But if youwere to endorse them again in this life, thenyou will incur a tremendous liability.
Questioner: So at that time, I feltwithin that, ‘This is wrong.’ But (the mind) stillkept going in that direction. I listened to mymind at that time.
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Dadashri: So you now know that youmade a mistake. If one knows that he can dieby jumping into the ocean, is the ocean goingto say ‘no’ to anyone who jumps in it? Theocean will say, “Come on, I have a bigstomach. I have accommodated a lot ofpeople.”
Questioner: I have been resisting it forthe past year.
Dadashri: Your mind is very strong, butif you are weak in nature, you will getmarried again.
Questioner: Can the mind beconsidered strong if that happens?
Dadashri: Man is considered weak, ishe not? The mind is not considered weak. Onthe contrary, it is the mind that dragged himthere. The mind is seriously strong.
Questioner: In his case, you called themind strong and the man weak. By man,whom are you calling weak?
Dadashri: The ego and the intellect(buddhi) are weak. If there is a governmentalrule in this, then it is that of the ego and theintellect. Now, if it becomes the rule of themind, then that is the end of it. There is onlyone role of the mind in a parliamentarysystem. The ego will endorse it only if theintellect accepts it, otherwise it will not.
The Ego is Verily Blindness
Questioner: You said that the ego isblind. That does not make sense.
Dadashri: It is blind. It goes aroundusing the sight of the intellect. It does andfollows whatever the intellect tells it to sign.
Questioner: If the ego is not
present, then would the intellect not workproperly?
Dadashri: No. If the ego is not present,then intellect cannot exist. The intellect-chit-mind only exist if the ego is present. Egomeans doer-sufferer (karta-bhokta). Thedoer-sufferer is all part of the ego; the onewho gets hurt is the ego. The intellect and allstand far back.
Questioner: Yes, the ego is the onethat gets hurt.
Dadashri: Yes, this stupid one (ego)continues to take beatings without any faults.The intellect and the mind have no issues.
The ego and a blind person are bothconsidered equal. The greater a person’s egois about something, the greater his blindness inthat thing. However much awareness (jagruti)there is, the ego will vaporize by that much.The ego exists because of a lack of awareness(ajagruti), and a lack of awareness existsbecause of the ego. However much lack ofawareness leaves, that much ego will alsovaporize.
Ego means blindness. The blindness is inproportion to the ego. What is more, this egohas four divisions: anger, pride, deceit, andgreed. If one becomes involved by greed, ifone becomes involved in money, one becomesblind in that area (lobhandha). If one becomesinvolved in pride and recognition, one becomesblind in that area (maanandha). If onebecomes involved in anger, one will becomeblind there (krodhandha). Blindness can existfor all matters. Ego in any matter is blindnessitself. Ego is born out of illusion (bhranti).
Because the ego is blind, it keepsturning everything upside down. It is blind by
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nature. It can see a little through the intellectand is guided by the intellect. The intellect willsay, ‘Brother, do it this way,’ and the ego willgo ahead and do it. The ego means ‘I am thedoer’. This is the state of ‘I-ness’ (hoonpada). Otherwise, once the ego is dissolved,one is able to maintain a state that benefits theSelf; one is able to understand what benefitsthe Self. That is when one can see one’s ownfaults. Otherwise, as long as the ego exists,(the self) is blind.
That is When You can see ‘your’ Faults
As I ‘saw’ my ego dissolve, my eyesgradually opened (I saw things as they are).One is not able to see one’s own faultsbecause of the blindness. One will be able tosee one’s faults as the ego diminishes. Thisman here sees only his own faults, he sees hisegoism. He sees the ego as clearly as I seeyou in front of me. He can see the madness ofthe ego. He described all of it this morning.Now, where can you find such awareness?He is able to see his ego in this way. He caneven see the madness of the ego. Even then,he describes everything. Something like thishas never happened in the past. This is a newphenomenon altogether. Therefore, we shouldget our work done.
You have become Shuddhatma (afterattaining this Gnan). You know that ‘I ampure Soul’ and that you have do the play thatyou do not like. You may not like to go out,but because you have signed previously, youhave to perform the play. For infinite past livesyou were acquainted with ignorance, and thatignorance continues to resurface. To that youshould say, ‘Now I am not going to listen toyou no matter how much you scream.’Nevertheless, the habit of countless past liveswill not go away.
Settle While Remaining in the ‘Home’Department
Questioner: If someone at curses me,how should I settle with that while remainingin the ‘home’ (as the Self)?
Dadashri: The fact that he swore atyou was Vyavasthit (Scientific CircumstantialEvidences), and it was a karmic account(hisaab) from the past life. If You do notremain in the ‘home’ and settle it, then yourmind will begin to bother you. To remain inthe ‘home’ verily means shuddha (pure). IfYou remain as the pure Soul, then pragnya(the awakened energy of the Self) will settleit on its own; pragnya will get to work atthat time. There will be an understandingwithin of, ‘This is Vyavasthit, and that iswhy he swore at me. Why did he use onlyfour words? Why did he not use twelve? Heswore using four words; can there not betwelve words too? There can, but he usedonly four words, therefore it is Vyavasthit.’Therefore, you should say that it is Vyavasthitand that it is your own karmic debt (hisaab).When you say all this, there will be closure(in the mind).
Remain in the ‘Home’ Department WithThis Gnan
Questioner: How does one remain inthe ‘home department’ (in the Self) when themind, intellect, chit, and ego are active?
Dadashri: You certainly can remain!The ‘home department’ is verily Your ownstate (swarupa). It is the state ofShuddhatma (the pure Self); it is jagruti(awareness). ‘You’ are to remain in the‘home department’ (the Self) and settleworldly interactions.
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Questioner: The mind goes wherethere is fear.
Dadashri: ‘You’ have nothing to dowith the mind. If people in the room next doorare arguing and fighting, what does that haveto do with you? Similarly, the mind, intellect,chit, and ego are causing a commotion in thenext room; so what do they have to dowith You? ‘You’ have to just ‘see’ what isgoing on.
Questioner: Dada, when all thesethoughts are coming and I keep seeing them,then the intellect starts to interfere; it begins toshow profit and loss. When these thoughtscome, how should I remain separate fromthem?
Dadashri: ‘You’ just have to keepseeing them.
Questioner: But it (intellect) is pullingme to sign…
Dadashri: What are they doing? Justsee what the intellect is doing, and also seewhat kinds of thoughts are popping up in themind.
Questioner: Dada, I may be seeing,but what is the part within that is pulling meto decide whether this is correct or not?Moreover, it makes me sign. It makes myego sign, and I get pulled, and it takes thesignature from me. At that time, theawareness (jagruti) does not remain that,‘No, no, no.’
Dadashri: The one that ‘knows’ this isindeed alert (jagrut). You are falling on theother side. If you were not alert, then youwould not know this.
Questioner: So then what should I
do so that I do not fall on the otherside?
Dadashri: You fall on that side becauseyou like all that. If you did not like it, youwould not fall on that side.
Questioner: So, are you trying to saythat I do not find it fikku (uninteresting)?Does it mean that if I find it uninteresting, thenI will not fall on that side?
Dadashri: Yes.
Questioner: So, how can I do this(feel uninterested)?
Dadashri: If you do not like something,then you will not become engrossed(tanmayakar) in it. You will (just) ‘see’ it.
Separation Happens by Saying, ‘NotMine’
Questioner: I feel from within thatthere is pleasure in these temporary things,and immediately I get engrossed in them andderive pleasure from them. Then afterwards,he (the self) realizes that he has tastedrelative pleasure. When will it happen thatwhenever there is the attraction from withinto go for pleasure, then at that momentawareness will prevail, and he will not go forpleasure?
Dadashri: It is like this; now it is yourdischarging form that wants pleasure. ‘You’do not want pleasure from this. You can stayseparate by saying, ‘This is worldly andthere is not the slightest bliss in it.’ This isbecause You have recognized eternal bliss(sanatan sukha). This is worldly pleasure; itis discharge. ‘You’ should tell the discharge,You should tell Chandubhai (the relativeself), the one suffering this pleasure, ‘Why
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are you doing this?’ Yet, he will enjoy(suffer) that pleasure.
Have the habit of conversing withChandubhai. If You converse with him, theneverything will be separate.
Questioner: Yes, I do it all the time.
Dadashri: No, you are not doing itproperly. If you become engrossed like this,then that means you are not doing itproperly.
Questioner: Dada, there are so manyarguments going on within, that the headaches.
Dadashri: If you get a headache, thenstop (the conversation).
Questioner: When many argumentscome forth, then my head starts aching. Then,in order to divert it, I watch TV.
Dadashri: No, no. TV will cause youa bigger loss.
Questioner: Then what should I do?When the ‘seeing’ increases, then the peacedoes not remain within. I get a big headache.There is a battle going on within.
Dadashri: When that happens, Youcan keep the separation by saying, “Notmine.” This is mine, and that is not mine; thatline of demarcation has been placed within.So, even if you say, “Not mine,” You canbecome separate.
Questioner: All of last year, insteadof having peace, this mind was pesteringme a lot. I feel a lot of frustration due tothat.
Dadashri: That has nothing to do withYou; how can it pester You? It has nothing to
do with You. Can you be burned by ‘seeing’the fire? The eyes will not be burnt.
And what is the work of the mind like?It cannot leave the body. Only those karmictubers (gaantho) that are within will sprout.There are karmic tubers within. When thosekarmic tubers sprout, at that instant, thoughtswill arise within!
If the Ego Moves With the ThoughtsThen…
Just as we light fireworks, it all gushesout from within it. For fireworks, that is fine;but for the mind, the intellect can read whatsprouts from the mind. Then the intellect tellsthe ego that, ‘This is fine.’ So the ego getsengrossed. The intellect can read that, ‘This isgood and that is bad.’ Now, at the time themind exhausts, they are not consideredthoughts.
If the intellect says that, ‘Whatever themind is thinking is for our benefit, then the egobecomes one, becomes engrossed(tanmayakar) in those thoughts; and if theintellect says that, ‘This is not beneficial forus,’ then at that time, the ego does not getengrossed, it remains separate. The intellectsays that whatever vacillating thoughts that arearising in the mind are beneficial, therefore itreads (deciphers) these instantly. The intellectreads the thoughts, and states to the ego thatthis is what the thought is trying to say. Sothen the ego moves in those thoughts. It iscalled a thought when the ego gets engrossedwhile moving in it. Until then, it cannot becalled a thought.
The mind does not think. When two(ego and mind) come together, then thoughthappens. When the mind does this alone,then it is nothing. Then it has all gone to
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DADAVANI
waste, it does not cause any damage. Andwhen the two come together, thereafterkarma is charged. When good thoughts arecoming, then the intellect becomes engrossedin them, so the mind signs, the intellectsigns. Wherever the intellect signs, the egoalso signs, and then the three members ofthe parliament make the final decision. If thechit disagrees, then it keeps on wandering.In this parliament, the vote of the chitbecomes worthless. And if the intellectsides with the chit, then the vote of themind is nullified.
Now at the time when bad thoughtsarise, (the ego, the self) does not getengrossed because it does not move in thosethoughts. When good thoughts arise, it getsengrossed; then it forgets (the Self) instantly.Therefore, if one does not get involved in thegood or the bad, then one is completelyseparate.
What is the Function of the Antahkaranin This?
Questioner: Is it the mind that gets allentangled when someone swears at me?
Dadashri: Yes, the mind becomesperplexed! What else would get perplexed?The effect is on the mind only; and in addition,the intellect comes to help! The intellect willinstigate things in this way.
Questioner: How does it do that?
Dadashri: The intellect knows that youare distracted at present and so it will instigatethings.
Questioner: If awareness (jagruti) ispresent when the mind becomes entangled,then the intellect cannot instigate, right?
Dadashri: The awareness knows thatthe intellect is going to speak negatively.Would it not know this? The one withawareness will immediately recognize this.
Questioner: What kind of entanglementarises in the mind when someone swears atme?
Dadashri: Have you not experiencedthat?
Questioner: Can you please put it intowords?
Dadashri: It constantly hovers overthe same place; it wanders around andreturns back to the same place. That isconsidered being perplexed. It will getperplexed in the same place (matter). Just asflies hover around a piece of jaggery; it fliesaway for five minutes and then returns to siton it again.
Questioner: One feels, ‘Why did hescold me? What did I do wrong?’
Dadashri: ‘What does he think?What does he think of himself? How darehe do that?’ Thus, the problem arises in the‘foreign’.
Questioner: So is it the function of themind or the ego to say all these things?
Dadashri: It is of the mind, who else?The intellect will instigate. Just as the wiveswind up their husbands, the intellect will dothe same.
Questioner: What does the intellectsay in this?
Dadashri: It will say, ‘He needs to besorted out’. The moment it says this, thecommotion starts with full force. As soon as it
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says, ‘He needs to be sorted out,’ things startto go the wrong way very quickly!
Questioner: What does the ego do inthis?
Dadashri: The ego will even strikeback at the other person. The ego is blind. Itendorses whatever the intellect says.
Questioner: The mind brings all thatwith it but it shakes up the chit, the intellect,the ego, and the body with it! It is not aproblem if it straightens out on its own, but itaffects all the others in the process.
Dadashri: This is all a kind of anempire, isn’t it! This is all part of anatma(non-Self); it is of the ‘foreign department’.Whatever was previously filled is what willcontinue to discharge. It discharges on itsown. We have nothing to do with it. It doesnot hinder us after it discharges.
Against the Interference of the Intellect
Questioner: If the intellect is interfering,should we just ‘see’ it or should we dosomething?
Dadashri: What else do you have todo? Just keep on ‘seeing’ it. ‘We’ recognizethat the intellect is up to its antics again. So,‘we’ should tell the intellect, ‘You stay away’.‘We’ don’t want anything to do with you. Ourwork is done if ‘we’ understand who iscausing the commotion. Then it cannot makeus sign from within. The intellect makes yousign sometimes, and you used to go aheadand endorse it. And it would feel bitter to youafterwards.
Questioner: When will our intellectimprove?
Dadashri: Why do you want to make
it better? Now that we are not in accordancewith it, it will leave on its own, but we shouldnot endorse it. We should just ‘see’ what theintellect is presenting to us.
Questioner: What does it mean not toendorse it?
Dadashri: Not to endorse itmeans…see you have just endorsed it! Bysaying, ‘I feel from within that all men arelike this, I am bothered within,’ that isendorsing it.
Questioner: But Chandubhai endorsedit, not I.
Dadashri: Yes, Chandubhai endorsedit, not You. You are speaking like that now. Atthat time, you were indeed completelyengrossed in the situation. It is when you haveforgotten (to keep the awareness) that youspeak like that. Otherwise, no one would notspeak like that.
Opinions Verily Exist Within theEndorsement
Questioner: To endorse is like givingan opinion, isn’t it?
Dadashri: No, the opinions verily existwithin the endorsement. That is why one getsengrossed at that time. Then it takes a longtime for the awareness to return. Therefore,now ‘we’ say to the intellect, ‘It is best thatyou go away as quickly as possible.’ Even ifit shows profit or loss, we do not want theprofit nor are we in the least concerned aboutthe loss. Now all You have to do is distanceyourself a little from the intellect.
Questioner: The intellect not only makesus unhappy, it also makes us forget both themeditation of the pure Soul and to recite
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DADAVANI
‘Dada Bhagwan Na Aseem Jai Jaikar Ho.’It makes us suffer in pain.
Dadashri: How much loss does itbring you?
Questioner: It makes us incur a greatloss.
Dadashri: Moreover, it does not letYou ‘see’ other people as pure (shuddha) .
Questioner: Yes, it does not let yousee that. So, do we have to dopratikraman (apology coupled withrepentance) for that?
Dadashri: Yes, then again you have todo pratikraman for that. You have to keepwashing the ‘clothes’.
Is it Also an Effect When EndorsementHappens in Effect?
Questioner: With every differentcircumstance, because of the old stock, Iretaliate that, ‘This man is harassing me.’ Nowam I not giving a signature, with thoseretaliatory intents (pratibhaav)?
Dadashri: That will happen; there is noproblem even with that.
Questioner: Then if the Gnan remainspresent, then I retract that endorsement orelse I do pratikraman at night. But, if I stillmaintain in the mind that, ‘This man isharassing me,’ then does that not go intocharging again, if I do not retract it or dopratikraman for it?
Dadashri: Nothing of the kind is goingto be charged or otherwise. It will charge onlyif you yourself say, ‘No, I am indeedChandubhai.’
Questioner: But if someone were to
slap me, then at that time, for an instant it feelsas if ‘I am Chandubhai.’
Dadashri: Nothing like that happens, itis all an effect. All this that you are saying, itis all an effect. In this world, whatever onecan see, one can hear; it is all an effect. Thisgiving of discourses is an effect, and thelistener is also an effect.
Questioner: That is fine, but I amputting my signature in that effect, am I not?
Dadashri: Yes, even when you sign,that is an effect.
Questioner: Yes, so then how can webecome free?
Dadashri: You are indeed free. But,this is a doubt that has arisen in your mindthat, ‘What is happening here?’ Someone mayhave a desire of eating ladva and jalebis(Indian sweets); that too is an effect. Thatwhich is seen with the eyes, heard through theears is all indeed an effect.
Questioner: So if we recognize thecause during each effect only then would wesow new causes properly, isn’t it?
Dadashri: No. ‘We’ have stopped anynew causes from being charged for you, but ifyou deliberately sow new seeds, then whatcan one do?
Intellect will not Remain Then
The two modes of intellect, one thattakes one towards humility (namrata), andthe other that takes one towardsstraightforwardness (saradata), will get all thework done. However, the nature of theintellect is such that it does not take onetowards humility, but if one has such culturalvalues (sanskaar) instilled in him, that it might
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take one towards humility. Otherwise, theintellect does not take one towards humility. Itwill take one towards I, I, I, I, I. It takes onetowards I-ness.
Questioner: So, if the two modes ofintellect, that of humility and ofstraightforwardness, are both beneficial, thenthey are of use, aren’t they?
Dadashri: They are beneficial, that iswhy they have remained. If they were not ofuse, then they would leave. When I foundthem of no use, they left. As long as you stillfind them of use, they will remain.
You have attained Knowledge (Gnan),but it is only the Knowledge of the Self(Atma); you have only attained Knowledge ofwho You are. Still, as the use of intellectbecomes increasingly less, the ego willcorrespondingly go down. As the ego goesdown, You will be able to see the entireabsolute Knowledge (keval Gnan).
The Antahkaran of the Gnani
Questioner: Please explain the sentencein the Aptasutra (compilation of Dadashri’saphorisms), “How does the Gnani’santahkaran work? If potey (the one whobelieves ‘I am this body’) moves away (fromthe non-Self complex), then the Self is separatefrom the antahkaran.”
Dadashri: If the Atma becomesseparate, then all the worldly interaction workcontinues through the antahkaran. Afterseparation, the Gnani’s antahkaran continuesto work naturally (swabhavik).
That antahkaran carries out the worldlyactivities on the one side and the Self ‘does’its work on the other. The Gnani does not
have dakho dakhal (interference and henceits effect thereof).
What is antahkaran? It is that fromwhich arises the intent of doership (kartabhaav), that ‘I am the doer’. The Gnaniremains separate from the antahkaran. Afterattaining Gnan, Your real doership does notremain, but your relative doership does. Thismeans that the discharge doership remains.However, for You, there remains a slightdakhal (the effect of seemingly becomingChandubhai), whereas for the Gnani, thereis no dakhal; potey (the one with the wrongbelief) moves away. Because the interferencestops, the work of the antahkaran is donein the best way possible and only when it isnecessary. What is more, it becomesbeneficial to people. The worldly interactionactivities will carry on naturally when theAtma (the Self) becomes separate; thatverily is called sahaj (natural andspontaneous).
The mind, intellect, chit, and ego remainin the present; because of that, there iscomplete awareness (jagruti), freedom fromall attachments and abhorrence (vitarag).Now, in the presence of the mind, body, chitand ego, the ‘Self’ is in awareness of ‘this(part) is that’ and ‘this is ‘us’ (the awakenedOne and the absolute One within)’. ‘We’ (theGnani Purush and the Self) completelyremain in vitaragbhaav (a state absolutelywithout a trace of attachment or aversion).The Gnani’s antahkaran becomes just likethe pure Soul. Hence, people think, ‘This manis just like God.’ Otherwise, people will neveraccept one who has interference (dakhodakhal) as God. And one becomes Godwhen the antahkaran becomes clear; Godhere on this earth!
~ Jai Sat Chit Anand
28 June 2014
DADAVANI
With Param Pujya Dada Bhagwan’s infinite grace, Pujya Niruma’s blessingsand in the presence of Atma Gnani Pujya Deepakbhai Desai, We all mahatmapariwar of North-Central USA invite you and your family to attend and partici-pate in the grand celebration of Param Pujya Dada Bhagwan’s Gurupurnima.
With Param Pujya Dada Bhagwan in our hearts and his love for all in oureyes, we offer our greetings and namaskars to The Divine within you. On hisbehalf, with a deep sense of gratitude and humility, we accept the high privilegeof hosting this celebration of The Self, The awakened Guru.
Jay Sachchidanand
Date Spiritual Discourses Morning Session Evening Session
Tue. July 8 GP Shibir 9:30 to 12.30 pm 4:30 to 7:00 pm
Wed. July 9 GP Shibir 9:30 to 12.30 pm 4:30 to 7:00 pm
Thu. July 10 Aptputra Satsang 9:30 to 12.30 pm
GNANVIDHI 4:00 to 8:00 pm
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Sat. July 12 GURUPURNIMA 8:00 to 12.30 pm 4:30 to 6.30 pm
Sun. July 13 GP Shibir 9:30 to 12.00 pm -
Contact: 1-877-505-DADA(3232) Ext.10, Email: [email protected], Web: www.dadabhagwan.org
Satsang Venue
St. Louis Union Station Doubletree by Hilton Hotel, 1820 Market Street,St. Louis, MO 63103
June 2014 29
DADAVANI
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Pujya Deepakbhai's USA-Canada Satsang Schedule 2014Contact no. for all centers in USA & Canada: 1-877-505-DADA (3232) &
email for USA - [email protected], for Canada - [email protected]
Hindu Center Of Charlotte, 7400 City View Drive, Charlotte NC 28212
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30 June 2014
DADAVANI
Satsang & Gnanvidhi Programs in the presence of Pujya DeepakbhaiPune
Dt. 8-9 August (Fri-Sat), 6 to 8-30 pm- Satsang & 10 Aug. (Sun) 5 to 8-30 pm - GnanvidhiVenue : Vardhman Sanskrutik Kendra, Nr. Aai Mata Mandir, Gangadham Chawk,
Market Yard, Shatrunjay Mandir Road. Ph.: 9422660497
Adalaj Trimandir
Dt. 14 August (Thu), 4-30 to 7 pm - SatsangDt. 15 August (Fri), 3-30 to 7 pm - GnanvidhiDt. 17 August (Sun), 10 pm to 12 am - Bhakti - Janmashtmi CelebrationNote : Now Janmashtmi will be celebrated at Adalaj Trimandir in presence of P.Deepakbhai.Dt. 22 to 29 August - Paryushan Parayan on Aptavani-3 & 7 - Reading-Satsang-QuestionsDt. 30 August (Sat), 9 am onwards - Special Darshan Program
Pali
Dt. 6 September (Sat) - 4 to 6 pm- Satsang & 7 Sept. (Sun) - 3 to 6 pm - GnanvidhiVenue : Anuvrat Nagar, Nr. Ramlila Ground, Pali (Rajasthan). Ph.: 9461251542
Kolkata
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Venue : Vidya Mandir (Hindi High School), Nr. Minto park, 1, Moira Street, Ph.: 9830006376
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