Spiritual Efforts after Self Realization for attaining Naturalness (Eng. Dadavani June-2005)

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The Spiritual Effort After Gnan to Attain the Natural and Spontaneous State!

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Web Version June, 2021

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: Ultimate humility and the intent that 'I do not know anything'!

Note: The matter in this Dadavani is an English translation of an edited compilation of Gnani Purush Dada Bhagwan’s Knowledgeladen speech.

Trimantra The Three Mantras That Destroy All Obstacles in Life Namo Vitaraagaya I bow to the Ones who are absolutely free from all attachment and abhorrence Namo Arihantanam I bow to the living Ones who have annihilated all internal enemies of anger, pride, deceit and greed Namo Siddhanam I bow to the Ones who have attained the state of total and final liberation Namo Aayariyanam I bow to the Self-realized masters who impart the Knowledge of the Self to others Namo Uvazzayanam I bow to the Ones who have received the Knowledge of the Self and are helping others attain the same Namo Loye Savva Sahunam I bow to the Ones, wherever they may be, who have received the Knowledge of the Self Eso Pancha Namukkaro These five salutations Savva Pavappanasano Destroy all demerit karma Mangalanam Cha Savvesim Of all that is auspicious Padhamam Havai Mangalam ǁ1ǁ This is the highest Om Namo Bhagavate Vasudevaya ǁ2ǁ I bow to the Ones who have attained the absolute Self in human form Om Namah Shivaya ǁ3ǁ I bow to all human beings who have become instruments for the salvation of the world Jai Sat Chit Anand Awareness of the Eternal is Bliss 3

EDITORIAL Self-realization is attained within just two hours through the Akram Vignan (step-less Science of Self-realization) of absolutely revered Dada Bhagwan. The experiential awareness that ‘I am pure Soul’ sets in firmly. On the Akram (step-less) path, that which cannot be attained even if millions of attempts are made in any era of the time cycle, the natural conviction (pratiti), the natural established awareness (laksh) and partial natural experience (anubhav) that ‘I am pure Soul’ is attained only through the grace of the living Gnani Purush (the One who has realized the Self and is able to do the same for others). As the awakened awareness (jagruti) emerges, one has to understand the entire matter and Knowledge of Akram Vignan as it is, by staying in touch with it. Beyond the conviction and established awareness as the Self, as the state of experience comes forth, naturalness (sahajata) prevails. ‘I am pure Soul’; that natural Real form as the Self has been imparted, but as the body [relative self] attains the natural state, One progresses towards the absolute state. And ultimately, as the body becomes completely natural (sahaj), the absolute state is attained. In this life, mahatmas (those who have received Self-realization through Gnan Vidhi) are to do the Purusharth (real spiritual effort) to reach that state. For the purpose of advanced progress, the Purusharth to follow the Agnas (five directives that preserve the awareness as the Self in Akram Vignan) is very helpful. The Gnani’s five Agnas are to be used in each and every matter. The matters of worldly life are characterized by interference. However, by using the key of the five Agnas in every matter, One is to reach a state wherein He can constantly remain in a state free from interference, and that verily is the Purusharth. Since time immemorial, the practice of worldly life that has become ingrained into the conduct, prevails. That is why initially, regular practice needs to be put in place for the five Agnas. They need to be put into practice daily, the ‘handle’ needs to be ‘cranked’. Throughout the day, the understanding 4

of the five Agnas needs to be set frequently. And becoming free from the effects of kashay (anger, pride, deceit and greed) and illusory attachment, One needs to come into the awakened awareness of separation. By applying just one of the five Agnas, One becomes separate from the body and comes into the awakened awareness as the Self. Moreover, there should be the examination of which of the five Agnas You missed out on applying and when it happened. And also, how to set the Agnas in exactness in that situation, so that no one is seen at fault. By frequently taking this in regular practice, the awakened awareness of ‘I am pure Soul’ remains, and One can remain separate from the body and the mind-intellect-chit-ego complex, and the awakened awareness to follow the Agnas continuously increases. Going further, by practicing the five Agnas, You should constantly See every living being as the pure Soul, as the non-doer, as flawless; as that Vision sets in, pure applied awareness as the Self (shuddha upayog) increases. The extent to which the solid experience of the belief, ‘I am the body’ (dehadhyaas) and the ignorance of the Self prevails, there should be an equally solid experience of the awakened awareness as the Self and Knowledge of the Self (Gnan). That is only possible through the Purusharth of the five Agnas. Absolutely revered Dadashri says, “For those matters in which the world does not affect You, that level of experience of the Self has been accomplished. And in those matters in which you still get affected, that level of experience remains to be accomplished.” If it remains in Your awareness that this is a shortcoming, then the goal to achieve that level of experience can be accomplished. Upon attaining the Vision as the Self, to further attain the natural state, and ultimately the absolute state, brilliant keys for Purusharth have been accrued from Dada Bhagwan’s Knowledge-laden speech in the current compilation. This will turn out to be invaluable after attaining Self-realization.

~ Jai Sat Chit Anand from Deepak 5

Special Note to the Reader Dadashri has given detailed explanations for this Science in the Gujarati language and He has urged those who want to understand its depth fully, to learn Gujarati. While reading these English translations, if you feel there is any sort of contradiction, then it is the mistake of the translators and the understanding of the matter should be clarified with the living Gnani. The term pure Soul is used by the Gnani Purush for the awakened Self, after the Gnan Vidhi. The word Self, with an uppercase ‘S’, refers to the awakened Self which is separate from the worldly-interacting self, which is written with a lowercase ‘s’. Similarly, the use of You or Your in the middle of a sentence, with an uppercase first letter, or ‘You’, ‘Your’ in single quotes at the beginning of the sentence, refers to the state of the awakened Self or Pragnya. Wherever the name ‘Chandubhai’ is used, the reader should substitute his or her name and read the matter accordingly. Also, note that the content in round brackets is translation of the word/s preceding the brackets. While the content in square brackets is intended to provide more clarity of the matter preceding the brackets, which is not present in the original Gujarati. Wherever Dadashri uses the term ‘we’, ‘us’, or ‘our’, He is referring to Himself, the Gnani Purush. The masculine third person pronoun ‘he’ and likewise the object pronoun ‘him’ have been used for the most part throughout the translation. Needless to say, ‘he’ includes ‘she’ and ‘him’ includes ‘her’. For reference, a glossary of all the Gujarati words is available on: http://www.dadabhagwan.org/books-media/glossary/. Please share any feedback about English Dadavani on engvani@dadabhagwan.org.      6

The Spiritual Effort After Gnan to Attain the Natural and Spontaneous State! The State of the Pure Soul Is attained Naturally and Spontaneously! Questioner: Should I sit down with a natural and spontaneous state to meditate for the state of the Self, or should I not? Dadashri: A natural and spontaneous state (sahaj bhaav) is whereby ‘I am pure Soul’ comes in Your awareness without any effort upon waking up from sleep. Does that come to You on its own? Questioner: It does. Dadashri: That is considered natural and spontaneous (sahaj) and everything else is considered unnatural (asahaj). ‘I am pure Soul’ that comes on its own, is considered natural and spontaneous, whereas elsewhere when a guru gives a person a mantra to recite mentally, the person may remember it or he may not remember it. One has to make an effort for that, whereas this has happened naturally and spontaneously for You. ‘You’ have come into the natural state as the Self. Your Self has become natural and spontaneous, now You have to make the body natural and spontaneous. It can become natural and spontaneous by following the five Agnas (special directives given by the Gnani Purush that sustain the enlightened state after Gnan Vidhi). When both become natural and spontaneous, that is called moksha (liberation). That Which Prevails Naturally and Spontaneously Is Atma Dhyan! Does the laksh (established awareness) of ‘I am pure Soul’ remain constantly? Questioner: It remains constantly, Dada. 7

Dadashri: That is referred to as Atma dhyan (internal state that results in the constant awareness of ‘I am pure Soul’), that is referred to as shukladhyan (internal state of being in which One prevails in the awareness of ‘I am pure Soul’). Otherwise, one would not remember the Self even for a moment. A man who was unfamiliar [about the pure Soul], learnt about the pure Soul. Then, the next day, he tried to recall it internally. ‘What was that word? What was that word?’ He could not remember it for a quarter of an hour. This is not something that is associated with memory. This is realization and oneness [with the Self]. Through Chanting, Naturalness Stops! What happens to the One who has attained the right belief of ‘I am pure Soul’? The experiential awareness (bhaan) of ‘I am pure Soul’ arises, whereas there is no surety for other people [those who do not have Self-realization]. Once in a while, they have awareness to a small extent that ‘I am the Self,’ but it comes automatically to those who have Self-realization. And the recalling from memory (smaran) that needs to be done, there is a big difference in that. If it is recalled from memory, it will inevitably be forgotten. That which has been forgotten has to be recalled. So, these are all ways to progress. Therefore, You do not have to recite anything. If You recite it, then fundamentally, that which is natural and spontaneous will not remain. It comes naturally and spontaneously from within, it comes naturally and effortlessly, the laksh of ‘I am pure Soul’ prevails. Questioner: Yes, the laksh of ‘I am pure Soul’ certainly always remains, twenty-four hours a day. Dadashri: That certainly remains in Your laksh. Questioner: So should I not say ‘I am pure Soul’? Dadashri: ‘You’ can say it if You want to. If You don’t want to say it, then it is not necessary. It remains 8

constantly in Your laksh, twenty-four hours a day. Every night, you should fall asleep while saying, “I am pure Soul.” And follow these five Agnas; that is enough. From this very point, You are liberated. An end has come to all misery; worldly misery no longer affects You. There Is No Experience Where There Is Effort! On the Kramik path, it is only after one makes tremendous efforts that he realizes the laksh as the Self. In fact, that laksh does not set in at all. One himself continues to maintain that in his laksh. Just as when you own a business, you would have to keep matters related to the business in your awareness, similarly, he [the person on the Kramik path] continues to keep the laksh of the Self that, ‘The Self is like this.’ That too, it is only when the conviction sets in for him that he is able to maintain such laksh. His conviction sets on the properties [of the Self]. Whereas, ours [for mahatmas] is actually considered as the experience of the Self, because naturalness (sahajata), that which is attained on its own, is considered as experience. And where effort has to be made, that cannot be considered as experience. On the Kramik path, one has to do all sorts of things for the conviction to set in. Effort has to be made for the conviction to set in. ‘Your’ experience of the Self, according to Your perspective is correct too, it is not wrong. However, it is a partial experience. And as You have attained It naturally and spontaneously through the Akram [path], You definitely benefit from It; however, as You begin to progress, the experience will continue to increase. As the jagruti (awakened awareness) continues to emerge, subsequently, the entire matter will have to be understood. Become acquainted [with the Gnani Purush; the One who has realized the Self and is able to do the same for others] and understand the Gnan (Knowledge of the Self) in Its entirety. 9

Do You Have to Practice to Maintain Awareness? Questioner: In order to maintain the experienced awareness (khyal) of the pure Soul, is it necessary to maintain regular practice towards it? Dadashri: On the contrary, by maintaining regular practice, the experienced awareness goes away. Experienced awareness comes naturally. When the sun rises, does it think, ‘I will have to shed light everywhere, won’t I?’ We would reply, “No, it is more than enough if you rise, don’t shed light anywhere. Do not trouble yourself. Why would you trouble yourself in doing so? It is more than enough for us that you show up.” Therefore, this [awareness] would certainly be there. No effort needs to be made for it, it is a natural and spontaneous thing, it is a natural thing. There is effort and Purusharth (real spiritual effort to progress as the Self) to remain in ‘our’ Agnas. That is something that requires Purusharth. Everywhere else, it is natural and spontaneous; its result comes on its own. When the sun rises, does it have to shed light? It does not have to shed light, does it! Does it worry all night long about when it will rise in the morning? This Is Natural and Spontaneous! Questioner: When one says, “I am pure Soul,” is that also Seen by Pragnya (the direct light of the Self)? Dadashri: The ‘taped record’ is saying that, but the intent (bhaav) is of Pragnya. Questioner: So, is that considered a natural and spontaneous activity of Pragnya? Dadashri: All the activities of Pragnya are natural and spontaneous indeed; they are natural. The Vision to See the Pure Soul in Others! Questioner: Should we naturally and spontaneously 10

Know that Chandubhai [reader should substitute his or her name here] and the pure Soul are separate, or should we practically make an effort to Know that? Dadashri: No, jagruti will do that for You. Jagruti will continue to remain. Say you have placed a diamond in a box, so on the day you had opened the box, you had seen the diamond. Then even if the box is closed and put away, you can still visualize the diamond inside it. Can’t you see it? Questioner: I can see it. Dadashri: What does it mean to visualize it? Subsequently, it will always be in your experienced awareness (khyal) that there is a diamond inside this box. Would you say, “This is simply a box” or would you say, “There is a diamond inside this box”? Questioner: I would remember. Sometimes Dada, what happens is that as I walk down the street, and I See the pure Soul [in others], but the way that I can visualize that there is indeed a diamond inside this box, the way I can clearly see that, I cannot See [the pure Soul] clearly like that. Dadashri: Nor is there a need to see It clearly. Questioner: Then it feels mechanical. Dadashri: No, no, You have Seen It. It is certainly in Your established awareness (laksh) that the ‘diamond’ is there. It just feels this way to You. Questioner: When I go out to take a walk in the morning, I say, ‘I am pure Soul, I am pure Soul.’ And when I see the trees and plants around me, I end up saying, ‘I bow to the pure Soul.’ So which of the two is better? Dadashri: What You are saying and doing is all 11

correct. Then when the speaking gradually comes to an end, it will be even better. The speaking will come to a stop and it will keep happening on its own. Questioner: So, which of the two is better? Dadashri: They both are; it is not necessary to say it, nevertheless, the fact that You are saying it, is good. Can You not bow down [internally] without saying it? But there is no problem with the fact that You are saying it internally. There is no problem even if it takes place in the mind. That Which Procures Results on Its Own Is Science! Questioner: ‘I am pure Soul,’ is that Gnan? Dadashri: No. That Gnan is actually considered Vignan (absolute Knowledge; Science). Gnan (relative religious knowledge and practices) is this that is written in words, that which one has to ‘do’. And that which does not need ‘doing’, that which continues to happen naturally and spontaneously on its own is Vignan. Regular Practice to See the Pure Soul in Others! Do You See the pure Soul in all of these people? Questioner: I do, but sometimes it’s forgotten. Dadashri: Not that ‘sometimes it’s forgotten,’ but You do See [the pure Soul] sometimes, don’t You? Questioner: Yes, I do See [the pure Soul]. Dadashri: As You engage in the regular practice (abhyaas) of Seeing that, samadhi (a blissful state that comes about when one becomes free from mental, physical, and externally-induced suffering) remains the entire day. When You go outside for an hour and You See the pure Soul in everyone, would anyone object, “What are you looking at?” With these [physical] eyes, the relative is seen, 12

and with the internal eyes, the pure Soul is Seen. That is the divya chakshu (divine eyes through which the Real and the relative are Seen as separate). Wherever You look, You will be able to See [the pure Soul]. But You will initially have to practice this, then it will become natural. Then, You will be able to See It effortlessly, automatically. The previous practice was contrary to this, so You will need to practice this, won’t You! Therefore, You will have to ‘crank the handle’ for a certain amount of time. ‘You’ should definitely remain in the five sentences [Agnas] to the greatest extent possible, and if You are unable to do so, then have some remorse within, ‘What kind of karmic effect have I brought forth that it does not allow me to sit in peace at present!’ To remain in Dada’s Agnas, the support of unfolding karma is needed, isn’t it? Is it not needed? Otherwise, take a walk for an hour while Seeing the pure Soul [in all living beings]. Spend an hour doing this. While walking along, the samayik (to be the Self and to See the self) of Puniya Shravak [an ardent follower of Lord Mahavir and ideal example of perfect worship and samayik] is achieved! Questioner: Please explain the significance behind his [Puniya Shravak’s] samayik, which even Lord Mahavir praised. Dadashri: That was a pure samayik. Humans are not capable of such a samayik, are they? That was a pure samayik, just like the one I have given You. It was a samayik with divyachakshu. Whether he was at home or travelling outside, his samayik was pure. His samayik took place on the basis of the divyachakshu. He would bring cotton and then make yarn (puniyo) and sell it. That is why he was called Puniya Shravak. While spinning the yarn, his mind was on the yarn, whereas his chit (inner faculty of knowledge and 13

vision) was on the Lord. And besides this, he did not pay attention to any external things. He did not interfere at all. He kept his mind on the worldly interaction (vyavahaar) and his chit on the Self (Nishchay). If this is the case, then it is considered the greatest samayik of all! The Tendencies of the Chit Become Pure Through Satsang! You have become the pure Soul, but if there is purity in the tendencies of the chit, then entanglements will not form, and the worldly tasks will keep running smoothly. It is because there is no purity in the tendencies of the chit that worldly tasks are not easily completed. Because You remain seated here [in satsang], the tendencies of the chit continue becoming pure. Then, the ensuing worldly duties will continue getting completed naturally and spontaneously. This Regular Practice Makes One Natural and Spontaneous! Questioner: [The awareness of] The Real and the relative remains for the most part; however, it goes away at times. That keeps happening. Dadashri: The fact is, it keeps happening because of the wrong practice that has been carried out since time immemorial. Then, as one continues this way, the practice becomes stronger, and then it becomes natural and spontaneous. Until now, there was the wrong practice since time immemorial. So, as this [new] practice is carried out, it becomes this way [natural and spontaneous]. Regular practice needs to be done. After initially practicing it for five to seven days, it brings it into its proper place, and it will eventually become natural and spontaneous. Initially, the habit of Seeing the relative externally and the Real [internally] must be formed. Once the practice develops, then it will happen. 14

Illusion in Effect! Questioner: We See the Real and the relative, so when we do something, the experiential awareness (bhaan) does arise that, ‘The relative is doing it, the Real is not doing it,’ but that happens occasionally. It should happen naturally and spontaneously, but that does not happen. Dadashri: This is, in fact, suffocation that is happening to you. Otherwise, it [the experiential awareness] remains constantly. However, it appears to you to be the contrary. I am in Ahmedabad the entire day, but many times I feel that I am in Mumbai, then when I look around I realize, ‘Yes, I am certainly in Ahmedabad.’ So, it appears to be that way, but it is not truly that way. There Is Naturalness Where the Doer and Seer Are Separate! If you were to really look at it, hair grows naturally and spontaneously, a beard also grows naturally and spontaneously, nor is there any calculation in that. Natural and spontaneous means that if that which has become unnatural (asahaj), becomes natural and spontaneous, then the very same action will happen again. And when it happens without any effort, then we will realize, ‘Oh! This has become natural and spontaneous.’ Didn’t you mention just now that it happens naturally and spontaneously on its own? Questioner: It stops, then it has to be resumed. Dadashri: No, not like that. Didn’t you just say that all the work gets done speedily and without any hindrance, naturally and spontaneously, effortlessly, on its own? Questioner: It is true that it gets done naturally and spontaneously. Dadashri: It gets done naturally and spontaneously. 15

Therefore, the natural and spontaneous state has arisen; otherwise, there would be no natural and spontaneous state. Even now, you bring a cup of tea and place it here, even now, all these things are done; it is Chandubhai who is doing that, what do You have to do with that? ‘You’ are Knowing that Chandubhai did this and he did that. Now, why was he unnatural [in the ignorant state]? The fact is, he was both the ‘doer’ and the knower and seer. ‘I did this’ and ‘I have known this.’ Hey mortal one, both of these tracks [Knowing and doing] are separate, yet people have made them one, they’ve put the two together. So, the ‘taste’ of kashay (anger, pride, deceit and greed) is felt. How does worldly life ‘taste’? As the two have come together, the [‘taste’ of] kashay is felt. When the two separate, it will ‘taste’ sweet. Now, when the two separate, that is considered natural and spontaneous. To See What Happens Is the Natural and Spontaneous State! Questioner: So much importance is given to the body, that the body should be regular. This should happen on a daily basis. Dadashri: No. I never use the words ‘should be’. It is what it is. It is what it is at a given time. It is what it is in the bathroom while taking a bath. Upon exiting [the bathroom], it is what it is. If one sleeps at night wearing a traditional lower garment worn by men, then that is what it is, if one wears pajamas, then that is what it is. The natural and spontaneous state (sahaj bhaav) exists. What does sahaj bhaav mean? It means to keep Seeing what is happening. For You, keep Seeing what Chandubhai is doing the entire day. That is Your Gnan. It is non-contradictory, meaning that there is nothing to ask or question. Whereas, in that other state [lack of applying Gnan], everything gets displaced. Your previous dealings were wrong and so you 16

were pushing it [the Gnan] aside. Then once ‘we’ caution You, You return to that state. Then when you get entangled again, it would happen once again. It does not become entangled for everyone to the extent it does for you, but it does become displaced to a certain extent. Then, when your filled stock of karma gets exhausted, You are the king. Is anyone likely to forget graduating from college? Questioner: No. Dadashri: Similarly, upon becoming the pure Soul, how can It be forgotten? And if you have failed college, how can that be forgotten? Or if you have graduated college, how can that be forgotten? Conduct Yourself as the Pure Soul and Carry out the Worldly Interactions! Suppose a man who has just been released from prison becomes a prime minister. Upon becoming so, he does not forget that he is the prime minister; whether it is day or night, he does not forget, does he? He does not forget that, so he does not neglect his duties either. If someone asks him a question, then he indeed gives the answer with the understanding that ‘I am the prime minister.’ So, because You have become the pure Soul, You should give the answer with the understanding that ‘[I am] the pure Soul.’ Whatever You have become, You are that form [the Self]; understand this. The unfolding of karma may be forceful on the outside; that is a different matter. It may be forceful even for the prime minister. Due to the unfolding of karma, someone may throw a brick or hurl abuses at him. Even when faced with the effects of unfolding karma, he still fulfills his duty as the prime minister. Similarly, You have to fulfill Your duty as the pure Soul. By doing so, you will not entirely forget ‘I am Chandubhai.’ Do you think that forgetting this is viable? Everything indeed remains in the established awareness (laksh), doesn’t it! 17

One Becomes Natural and Spontaneous by Seeing! Only the natural and spontaneous state (sahaj bhaav) is there and You Yourself are able to Know that, isn’t it! Questioner: But what are its external characteristics? Dadashri: The interference of the karma that happens in between, that which was brought forward from the past life, by continuing to See that, the natural and spontaneous state is maintained. So, if someone scolds Chandubhai, it is because of the karma charged in the past life. The one who scolds does so based on the karma that was charged in the past life. Chandubhai listens to it, so it is based on the karma charged in the past life that he suffers everything; if You keep Seeing that, then it is considered the natural and spontaneous state. The Self is indeed natural and spontaneous. If the body becomes natural and spontaneous, then It will become so. The Self is actually natural and spontaneous, It does not have to be made so. Questioner: Does natural and spontaneous mean that It comes into Its intrinsic nature (Swabhaav)? Dadashri: ‘Its’ intrinsic nature. ‘Our’ mind, speech, and body are in their intrinsic nature. They are in their intrinsic nature just as they are. The Self does not interfere in them. Say you get a little heated up with this man, then if You keep Seeing that as separate, then the mind, speech, and body are considered to be in their intrinsic nature. So whatever stock of karma there was within has come out. To not interfere in that is considered the intrinsic nature. One Becomes Natural and Spontaneous Through Shuddha Upayog! You should maintain the jagruti (awakened awareness) that Chandubhai is separate and You are separate. Then when the other person speaks ill of you, if he talks negatively 18

about you, then it should not leave Your laksh that, ‘He is the pure Soul.’ This is because whatever he is saying, it is the unfolding of your karma that is saying it. And there is the mutual unfolding of karmic debt between the two of you. So it is in relation to the pudgal (non-Self complex). There is no change in his pure Soul. Therefore, You should maintain shuddha upayog (pure applied awareness as the Self). When You also See the other person as pure, that is considered as having maintained shuddha upayog. If You See the pure everywhere, that is called shuddha upayog, and that is called samatva yog (oneness with all Souls). Samatva yog is considered as direct moksha. ‘We’ constantly prevail in samatva yog; even when ‘we’ happen to interfere, samatva yog prevails. If one moves his hands up and down, then there is no problem. If he takes objection, even then there is no problem. If he does not do so, even then there is no problem. However, if one uses the intellect and says, “I can’t do this,” there is egoism there. One has to become natural and spontaneous. Do Pratikraman When You Overlook It Because of Lack of Awareness! Questioner: Whenever I recall Dada or do aarti (ceremony that involves waving lamps in front of an idol of God and singing devotional praise), even then my mind wanders elsewhere. Then I end up singing something entirely different in the aarti. The lines end up being sung differently. Then, I become engrossed in the thoughts that arise. Then, after a little while, I come back to the aarti. Dadashri: As such, you should do pratikraman on that day. There is no problem if a thought arises. When a thought arises, if You are able to See Chandubhai [as separate] that, such thoughts are arising in Chandubhai, if You can See all that, then You and he are separate. But at that time, something is lacking on Your part. 19

Questioner: Jagruti does not remain at all at that time. Dadashri: Then for that, you should do pratikraman, that, ‘The jagruti did not remain, I am doing pratikraman for that. Dada Bhagwan, please forgive me.’ Questioner: I remember to do pratikraman much later, such as, ‘I had to do pratikraman for this person.’ Dadashri: But you do remember, don’t you? You need to spend more time in satsang (spiritual discourse). You have to ask about everything in detail; this is actually a Science. You need to ask about everything. I will do vidhi (silent auspicious blessings performed by the Gnani for the salvation of the mahatma) for you. You have the desire to do it, yet you are not able to? Questioner: Yes, I have the desire for sure. Dadashri: Yes. You are not able to do it despite having the desire to? Hey! You do not have the practice. You need to practice first. You initially need to practice it for two, three, four days. If the doctor tells you not to eat with your right hand today, even then you will still end up using it when you start eating. Questioner: If I have constant awareness, then I don’t have to make an effort. It ends up happening naturally and spontaneously. Dadashri: Yes. It is possible for all this to happen naturally and spontaneously. One does not have to do anything in that. So, I will do that for you. Gross Shuddha Upayog, On the Basis of the Agnas! Questioner: Dada, when it is washed with applied awareness as the Self (upayog), is it considered natural and spontaneous? 20

Dadashri: It is not natural and spontaneous; it is applied awareness with complete jagruti. Questioner: The exact applied awareness as the Self that should be maintained; what is that like? Dadashri: That is a very different thing. The fact that it has come at the gross level is a good thing. It’s not as though people have applied awareness as the Self at even the gross level, is it? Questioner: Does applied awareness at the gross level mean to keep Seeing one’s own prakruti, the mind, speech, and body? Dadashri: It is the applied awareness that You have maintained through ‘our’ words, through the Agnas. It remains through the Agnas. That other applied awareness is of a very different kind. Questioner: But Dada, only the Gnani Purush would have such an applied awareness, isn’t it? Dadashri: Then who else would have that? This is not an easy thing. [Applied awareness at] Even the gross level does not remain for people! There is no stability even at the gross level. Questioner: Is Seeing the pure Soul considered applied awareness at the gross level? Dadashri: Then what else can it be considered? It is in accordance with the Agnas, isn’t it? Questioner: So is there a dependency (avalamban), Dada? Dadashri: It is not a dependency; it is just a word. What else do You have? ‘You’ are getting the benefit of words. Otherwise, what does the Self have to do with it? Is it as though the Self has been Seen and Known through it? 21

However, because the benefit of it is received, bliss arises. Therefore, You have assurance of the Self, there definitely is the conviction, it is definitely there. This shuddha upayog is considered to be at the gross level. Applied awareness at the gross level is very good. There are very few like You who practice that. By Saying “It Is Not Mine,” You can Remain in the Self! Questioner: Generally speaking, the one for whom applied awareness as the Self (upayog) does not remain, such a person is considered to be outside the Self, isn’t he? Dadashri: When any relative situation comes forth, by saying, “It is not mine,” One is in the Self. That happens when One sits in the Self and speaks, otherwise one cannot speak this way. If he is prevailing in the external, then he would not be able to say, “It is not mine.” As he is able to say this, it means He is in the Self. When it is so clear, does anything else remain? Questioner: But Dada, ‘It is not mine’ does not remain in all circumstances. Dadashri: Do You feel as though it is Yours? Questioner: There is no such intent that it is mine or that it is not. Dadashri: So it means that the applied awareness as the Self does not remain. It does remain for You automatically, but ‘it is not mine’ should remain with the applied awareness. When You say, ‘It is not mine,’ then the others who are sitting inside will hear this and say, ‘Oh! Now he is speaking candidly with us.’ The intellect, mind, and chit, all get convinced, ‘Now he has gone on that side, we no longer have any say.’ Questioner: I have to speak this way in the beginning; eventually, it will become permanent, won’t it? So for the time being, do I just have to continue saying it? 22

Dadashri: But it has just begun, hasn’t it! What objection do You have in saying, “It is not mine”? Just say it softly in the mind; You don’t have to say it out loud. Say ‘It is not mine’ in the mind. [In the early days,] Policemen used to stand guard near the treasury. So at midnight, they would sound the gong for midnight. Then again at one o’clock, they sound the gong for one o’clock. And then at every hour they would say, “Al bel…al bel….” So then all the other police officers would hear this and sleep soundly. What did they mean by ‘Al bel’? Al bel means ‘all well’. So by saying just this much, the other policemen would sleep soundly, wouldn’t they? If they didn’t say it, then they would start to become suspicious, ‘It is 12:30 am, why haven’t they said anything yet?’ Just as they call out at every hour, You too should do the same. By saying it, it validates that You are in the Self, there is awakened awareness, and You are saying, ‘It is not mine.’ What is the proof that One has remained as the Self? If someone throws a piece of brick at him, One instantly realizes, ‘This is not my Real form (Swaroop).’ So this means that One is ‘sitting’ in the Self and is saying this. No matter what kind of situation arises in the relative, by saying, ‘This is not my Real form,’ One becomes free. Questioner: Many a time, the jagruti remains that, ‘This is not my Real form; it prevails naturally. Oftentimes, the jagruti does not remain and I end up becoming engrossed (tanmayakaar) in the relative situation. Dadashri: Yes, so why don’t You say that! If You make a practice of saying, ‘This is not my Real form,’ then the jagruti will remain. ‘You’ should make a practice of this. Questioner: Oftentimes, when there are no relative things or circumstances, then I feel as though I am in the Self. 23

Dadashri: Yes, that may be. There is no problem with that. There is a possibility of it [the jagruti] becoming displaced only if a circumstance arises. So You should tell the circumstance, ‘This is not my Real form.’ Questioner: When there is no circumstance, am I in the Self? Dadashri: What do you mean by no circumstance? You have not understood this matter. The mind is not there either, at that time! However, if the mind is at work, then that is considered a circumstance. Even in such a case, You are in the state as the continuous Knower (Gnayak swaroop). If You keep Seeing the wandering chit, then at that moment You are in the Self. Suppose you have a cow and it runs here and there, and yet if You simply continue Seeing it, then You are in the Self. It is the nature of the chit to wander, but if you become engrossed in it, then it spoils. The Difference Between ‘Having to Do’ and ‘Prevailing’! Questioner: Once, in satsang, ‘you’ had mentioned, “There is one stage in which one is completely engrossed (tanmayakar) in what Chandubhai is doing. Another stage is such that Chandubhai is separate and the Self (pote) is separate. Meaning that the doer (karta) is separate and the Self is separate. And the third stage, the top stage, is such that One even Sees what Chandubhai is doing, the Self is Seeing Chandubhai; please explain that a little. Dadashri: What is there to understand in that? Questioner: What stage is that considered? Dadashri: It’s like this; One is involved in the activity of Seeing, so that activity of Seeing should be natural and spontaneous (sahaj). As One has to ‘do’ the activity of Seeing, as One has to [‘do’ the subtle effort to] remain as the Knower-Seer, that is why there is the Knower over this 24

One. ‘One’ has to remain as the Knower-Seer. So then, He has become a ‘manager’. But there is still a ‘boss’ over the ‘manager’. The ultimate ‘boss’ does not have to make the effort to See, it is simply Seen naturally and spontaneously. Questioner: So who is the One who has to See as the Knower-Seer, and who is the One who Sees even Him? Dadashri: The One who is Seeing even Him [the awakened Self] is the original Self. The One who has to [put in the effort to] See is the middle one, the applied awareness. So the Knower of even that, is in the ultimate state. Say we are sitting here like this and we place a mirror over there, then would we not see ourselves in it right away? Questioner: Yes. Dadashri: Does one have to make an effort to see that? Questioner: No. Dadashri: That is how it reveals in the Self; everything, the entire world reveals itself within the Self. Questioner: Who is that ‘middle’ one, Dada? Dadashri: Upayog (applied awareness). Questioner: It is applied awareness, but whose applied awareness is it? Dadashri: It is of that Pragnya (direct liberating light of the Self). Once One comes into the applied awareness of Pragnya, it is more than enough. There is not much need for any of us to go beyond this, our college is up to this point! The Agnas Make the Prakruti Natural and Spontaneous! When One who has received this Gnan has a thought about where there is a seat available and where there isn’t while boarding a train, he cannot remain natural and spontaneous at 25

that time. He interferes within. Nevertheless, if He remains in this Gnan, in the Agnas, then the prakruti will become natural and spontaneous. Then whatever it may be, if he hurls a hundred abuses at others, even then his prakruti is natural and spontaneous. This is because He remains in ‘our’ Agnas, so his interference has ceased, and from that point forward, the prakruti starts to become natural and spontaneous. One Can Adjust With the Prakruti by Seeing the Pure Form! Questioner: If I want to adjust with another person, then I should See the pure Soul in him, shouldn’t I? It is only if I See the pure Soul that I will be able to adjust with him, isn’t it? Dadashri: Yes, what else? When You follow these Agnas, You will inevitably adjust. Follow the Agnas and See the pure Soul and See his ‘file’ too. See both, the Real and the relative. Questioner: This person is saying that instead of making my prakruti adjust with the other person’s prakruti, if I am now the pure Soul, and I see the other person as the pure Soul, then the prakruti will adjust on its own. Dadashri: It will definitely adjust. If it is provoked, then the prakruti will react. Questioner: If we provoke the prakruti, then it will react. But if we keep on Seeing the prakruti, then it will discharge on its own. Dadashri: They will both become natural and spontaneous. It is because one (pote) has become unnatural that the prakruti keeps reacting. Questioner: But the prakruti becomes natural for the One who has taken Gnan; however, it is not as though it becomes natural for the one who has not taken Gnan? 26

Dadashri: Then He [the One with Gnan] can work with the prakruti of another person naturally, provided the one within does not provoke. Questioner: Say there are two people. One has taken Dada’s Gnan, so he is in the process of making his prakruti natural by staying in Gnan, by following the five Agnas; but how would the prakruti of the other person, who has not taken Dada’s Gnan, become natural? Dadashri: No, that will not happen. He is not bothered with that. Questioner: Now, he is not bothered with that, his prakruti will not become natural, but if You remain in Gnan, then there is no problem for You. Dadashri: For You, these five Agnas are Your ‘safeside’. If You remain in them, then no one can harass You, not even a tiger or a lion. For however long You see a tiger as a pure Soul, it will forget its beastly nature. It will forget its animalistic nature. If it forgets its nature, then that is it; it will not do anything. The Interference in the Relative Is Contained by the Five Agnas! [Imagine this scenario taking place] Before you attained Gnan; suppose you had gone to the train station and you found out that the train was fifteen minutes late. So you would have waited for that much time. Then you found out that it would still be late by another half an hour. So you ended up waiting for another half an hour. Then you found out that it would still be delayed by another half hour, then how would that have affected you? Questioner: I would have gotten fed up within and I would even have hurled abuses at the railway employees. Dadashri: What the Gnan says is that if the 27

train is delayed, it is vyavasthit (the result of scientific circumstantial evidence). “Temporary states are simply natural occurrences, which do not have a higher authority as the doer, and they are a result of vyavasthit.” Upon saying this much, with the support of these words of Gnan, You will be able to remain natural and spontaneous. Since time immemorial, the prakruti has been made unnatural. Now through the support of Gnan, it needs to be made natural and spontaneous. In reality, the prakruti is indeed natural and spontaneous, but it becomes unnatural because of the wrong belief of ‘I am Chandubhai’ (vibhaavik bhaav). So it has to be brought back into its natural state through the support of Gnan. When the interference in the relative ceases, the Self becomes natural and spontaneous. This means that One remains in the state as the Knower and the Seer and in eternal bliss. If this Gnan prevails, then even if the train keeps getting delayed by half an hour and you end up spending the entire night waiting for the train, then what problem would you have? Whereas a person without Gnan would hurl so many abuses in the span of half an hour. Are those abuses going to reach the train? Are they going to reach the guard [train conductor]? No. One only slings mud onto his own self. If there is Gnan, then during the time of difficulty, One Sees the difficulties and during the time of ease, One Sees the ease; that is verily the natural Self (sahaj Atma). This Gnan that ‘we’ have given You is such that boredom would not arise in the slightest extent. Even when faced with execution by hanging, there would be no problem. The fact that you are going to be executed through hanging is actually vyavasthit, and you will be hanged even while crying, so why not be hanged while smiling? Through Gnan, Know That the Difficulty Is of the Neighbor! That is why ‘we’ have given You these Agnas, they are 28

something that will definitely make You natural and spontaneous. They will definitely make You natural and spontaneous. They are such that everything will become settled effortlessly. No matter how difficult the situation, there will always be samadhi (a blissful state free from the effects of mental, physical, and externally-induced problems). Just look at the difficulty that has befallen [this man]! He has cancer amongst other things, and that keeps confusing him, doesn’t it? Hey, whatever has happened has happened to him [Chandubhai], what has happened to Me? ‘You’ Know that the ‘neighbor’ is feeling alarmed. No one would cry that much for a neighbor, would they? If the businessman sitting next to you faces some misery, then would you start crying? You go to him and tell him, “Dear fellow, I am with you, don’t feel alarmed.” When Aversion and Attachment Leave, One Becomes Natural! When the dwelling (ramanta) of both carries on, that is considered naturalness. And if one has the subtle pull of insistence within like, ‘This definitely cannot be done,’ and when one has the subtle pull of insistence, it means to pull ‘this’ [brake] within; the moment the brakes are applied that, ‘I cannot do this,’ everything becomes unnatural. If one does not have the subtle pull of insistence in that situation, then it will run smoothly and his work will be done. Now it is not as though this is necessary, it is not like that. This is for the purpose of becoming natural and spontaneous. Someone may ask, “Why were you being unnatural?” To which he would respond, “There was aversion towards this.” Is that acceptable? Aversion towards that had set in. Naturalness will not arise without removing that aversion, neither will naturalness arise without removing even attachment. If You Remain in the Agnas, Then Rage Will Leave! If You constantly remain in the Agnas, then You will not have any interference at all. ‘You’ have indeed become 29

the Knower and Seer and eternally blissful, these Agnas are so wonderful. This worldly life is considered a burning furnace. There is not a moment of peace in it, there is no agreement with others. Whereas do You Know on what basis You live in this much bliss, in this much joy? Do You not understand that? Questioner: I understand it, it is on the basis of Gnan and the Agnas. Dadashri: Have you seen a burning furnace? Have you not experienced it? You experienced it before taking this Gnan, didn’t you? Questioner: Yes, I had experienced it. Dadashri: That furnace creates a fiery rage within, constant restlessness and uneasiness. Questioner: I had a lot of rage before taking Gnan. Dadashri: Yes, that rage has stopped now, hasn’t it! That itself is moksha. What other [moksha] is there? Moksha is evidently visible on your face. Do people recognize it based on your speech? Does anyone mention it? Questioner: They do recognize that some change has taken place. Dadashri: There is something here. The Gnani’s Words Keep the Self Separate! This world does not even have the awareness that this is a ‘file’ [Dadashri’s special term for karmic accounts that take one away from the Self and into worldly life]! One person had asked me, “When we use the word ‘file’, then it means everything besides the Self, You are referring to that as a ‘file’!” So when You say, “File number one,” it means You have become the pure Soul. This is because, It 30

[the Self] has become separate. The moment You say, “File number one,” the Self becomes separate. This is because You are the pure Soul and alongside, there is file number one, there are just the two. Who has the intent, ‘I want to clear file number one with equanimity’? The answer is, “The other One, the One who has become separate.” So a person may ask, “Where is this intent in the Self?’ The answer is, “As long as Pragnya is there, there will be the intent of Pragnya.” Pragnya arises and Pragnya does the work. The original Self does not do any work. When samyak Darshan (the right Vision of ‘I am pure Soul’) arises, Pragnya arises. What Lord Krishna has referred to as sthita pragnya (a state in which doubts arise about ‘I am the doer,’ while under the foundation of the ego) is a different thing. The state of sthita pragnya is different, whereas This is the natural and spontaneous Pragnya. ‘It’ will not let You go until It takes You to moksha. ‘It’ keeps cautioning You. ‘Its’ very inherent nature is to take You to moksha. It will beat You and force You; It will shake You up here and there and ultimately accomplish the goal with ease. This Gnan Is Beyond the State of Neutrality Towards the Relative Questioner: After attaining the Knowledge of the Self, udaseenta (a state of neutrality towards the relative) prevails in worldly life, doesn’t it? Then interest would not arise anywhere, after experiencing [the Self], would it? Dadashri: There is no need for a state of neutrality towards the relative at all. This is not the path of bringing about a state of neutrality towards the relative at all. Here, we clear [the ‘files’]. When mango pulp is brought to you, you can say, “Look, make sure you add this spice and that spice in the mango pulp, ok?” And then eat it. You do not have to give away a tasty dish that is served to you. Here, you have to proceed while enjoying it. There is no need to bring about a state of neutrality towards the relative. 31

Questioner: I do not need to bring about a state of neutrality towards the relative; it comes about naturally and spontaneously. Dadashri: But there is no need whatsoever for a natural and spontaneous state of neutrality towards the relative on this path. ‘You’ should follow ‘our’ Agnas and clear [the ‘files’] with equanimity. If a mango is served to you, then eat it; eat whatever comes to you. Don’t think about everything; eat whatever is served on your plate. The state of neutrality towards the relative happens in the path in which dispassion towards worldly life (vairaag) [is encouraged]. A state of neutrality towards the relative emerges through dispassion towards worldly life. Here, the state of absolute detachment (vitaraag) arises. We do not have the state of neutrality towards the relative whatsoever over here; there is only vitaraagata (a state of total absence of attachment and abhorrence). You are allowed to eat sweet bread and other desserts; what is the reason for this? Otherwise, I would say, “Don’t eat such things.” Eat everything, eat whatever is served to you. ‘We’ have Seen this in Gnan, ‘what is discharge and what is charge’. And ‘we’ have said it upon Seeing it, ‘we’ have referred to discharge as discharge. ‘We’ are not telling You to interfere in the discharge. The entire world believes that which is actually discharge, to be charge. That is why it is necessary for the world to have the state of neutrality towards the relative. The Limit of the Natural and Spontaneous State! Questioner: What is the limit of naturalness and spontaneity (sahajata)? Dadashri: [To the point that] Naturalness and spontaneity prevails constantly. [For You,] Naturalness and spontaneity will remain depending on how much You follow the Agnas. The important thing is just this much, the Agna is religion (dharma) and the Agna is penance (tapa). ‘We’ 32

have said, “If You follow the Agnas, then samadhi will constantly prevail.” The samadhi will be such that it will not leave even when someone curses you or beats you up. ‘You’ should decide right from the morning that, ‘Dada, please grant me the energy to remain in your Agnas only.’ Having decided this, it will gradually increase. Questioner: In the beginning, after We attain the Knowledge of the Self, as We follow in accordance with that and as Our inner intent becomes stronger, We are able to remain in the Agnas more and more. Dadashri: ‘You’ will indeed be able to remain more and more in the Agnas. In our Gnan, in Akram Vignan, there is a fourteen-year course, in the ordinary sense. Then again, those who are very weak may take longer than that, and those who are very sincere [shrewd spiritually], can even complete that within eleven years, as the sincere devotion (nishtha) increases. However, One becomes natural and spontaneous after fourteen years. Even the mind, speech, and body become natural and spontaneous. As people recite daily, ‘Grant me the energy to not interfere,’ as stated in the Charan Vidhi (spiritual booklet for mahatmas to sustain awareness after attainment of Gnan), asking for this energy gives them a positive outcome. And if one is not even aware that he should not interfere, then interference will happen again and again, and then he will feel remorse. What is that like? ‘May you attain salvation,’ if you express such an intent, then it will lead to an effect. And if you have not said any such thing, then it will not lead to an effect. Meaning, there will be a negative outcome. A proper, positive outcome will not come about. The Gnani Remains Pure and Makes Others Pure! You wash all the clothes, and then after you take a bath, if one piece of cloth remains unwashed, then it 33

will still have to be washed, won’t it? Then, you have to wash it in such a way that you don’t get splattered. You washed all those other clothes, you soaped them and you scrubbed them really well and it did not matter even if soap splattered in your hair. But after taking a bath, [you have to wash it carefully] so that soap doesn’t splatter on you. So this final cloth will have to be washed. Will You not have to ‘wash’ it? Questioner: This is a clear and a perfect example! Dadashri: Yes, I did that when I was young. I remember it; they used to have a water pump in the farms where I lived, and so we got hot water free of cost. The boiler water had to be cooled. The water came out hot [from the pump], so we took our clothes there and washed them. Then only the last one remained, so I would reduce the force of water, take it aside and wash it in such a way that there would be no splatter. Similarly, this one remains. I would wash in such a way that there would be no splatter, I would lower it down like this. So that there would be no splatter. Even at the age of seventeen, I had that much intellect. If there isn’t that much intellect, then what use is it? But the way it is for that, it is the same method here. Questioner: Is this light of Knowledge natural and spontaneous? Dadashri: It is natural and spontaneous. Only the worldly things that were wound come forth, naturally and spontaneously, without any effort. And this Gnan is difficult to attain. But now finally, You will wash it, won’t You? Questioner: Yes. It is being washed every day, isn’t it? Once ‘you’ had said, “I would teach you how to ‘wash’ the ‘clothes’, but wouldn’t my ‘clothes’ get dirty?” Dadashri: Why would I teach you if my own ‘clothes’ are going to become soiled? 34

Chandubhai’s charitra moha (the discharging illusory attachment that persists even after the belief ‘I am Chandubhai’ is dispelled) will come out. Even in this state, his charitra moha is going to come out. The entire stock is of charitra moha and You should continue Seeing that; that charitra moha will come out. So if he gets angry with someone, at that moment, You are completely separate within [with the intent that], ‘This should not be so.’ As compared to the anger on the outside, the inner force is greater. That is why You can remain separate. So this charitra moha is considered to have become pure and it has been let go after Seeing it. When it leaves after being Seen, it becomes pure. If it leaves without being Seen, then it is not considered as pure. When does the continuous Seeing of charitra moha happen? It is when the world is forgotten. When is the world forgotten? It is when One remains in constant touch with the Gnani Purush, then all those other ‘books’ get erased. [To remain in] Touch does not mean always, for the rest of one’s life, but if One remains in touch for a certain period of time, then everything will get erased. Once it is erased, it will not arise again. The Benchmark For the Natural State! There is no problem with file number one, is there? None whatsoever? Oh! And has file number one not committed any offenses? I am asking our mahatmas, “You are clearing file number one with equanimity, aren’t You?” Then one asks, “What is there to clear in file number one?” Hey, the actual file is file number one. This pain that you have, the pain that is felt, it is pain due to unnaturalness. Someone had asked me, “This file number one, what is the problem if we do not consider it as a file? Of what use is it? It is not so very helpful.” So I replied, “This living being [the 35

self within] has harassed this file very much. It has been made unnatural.” To which he responded, “If I have done wrong to other ‘files’, then I could understand that, but I don’t understand what wrong I have done with my file, file number one.” It is only when this is explained in detail that one can understand all the wrong that was done. [He said,] “I am clearing all the ‘files’ with equanimity. Then if I have a fight with file number two, if any problems arise [with her], then I clear it with equanimity, but this file number one is my very own file. What needs to be cleared with it?” So, these people have no idea of what needs to be cleared. Endless [‘files’] need to be cleared. So I explained to him. Then even he admitted, “This is actually a point that needs a lot of thinking over.” Out in the world, lectures are given by the president or other dignitaries. At that time, even if one wants to spit, he will not do so. If he is sitting in an assembly and needs to urinate, then he will not go for an hour and a half to two hours. Does that happen or not? Even if he wants to empty his bowels, he will wait an hour. Otherwise, if he were to get up in the middle of the assembly, his reputation would be ruined, wouldn’t it? And if he wants to empty his bowels, then would he not try to hold it in for an hour or so? Questioner: Yes, even then he would hold it in. He would go only when he could no longer hold it in. Dadashri: But in doing all this, the natural and spontaneous nature of the body that was there, that natural and spontaneous nature is broken down. People have not let it remain natural and spontaneous. And this has been done in many different matters. So, a lot of damage has been done to file number one. You have not let this body remain natural and spontaneous, that is certainly why You have to clear file number one with equanimity. It has become unnatural by 36

repeatedly suppressing its inner tendencies. One will keep on walking even if he is tired. If he is eating at a restaurant and file number one has become full, and if there is some tasty food, then he will still keep shoving the food in; that causes damage. Our people harass file number one a lot. If a book is interesting, he will keep on reading it even if it is time to go to sleep. He has become interested in it! Questioner: But Dada, how are we to even imagine that file number one is like this? Dadashri: Yes, [the belief of] ‘I am the verily this,’ is everywhere. Questioner: Yes. It is only because we came to you and you performed some magic that we realized, ‘This is our file.’ Otherwise, we too were just the same. Dadashri: [The belief of] ‘I am this one, for sure.’ If that is the case, then why are you making it do this [studying] so forcefully? So then he replies, “I have exams right now.” Hey, if it is you for sure, then why don’t you do it, why don’t you study? To which he replies, “No, I keep falling asleep.” So are you not that? But he does not understand the difference. If one wants to watch a drama and file number one wants to sleep, then he will not let it sleep and he will go to see the drama. He will watch the drama until three o’clock and he may even doze off once or twice. Then someone will say, “Dear fellow, why don’t you watch the drama, why are you dozing off?” So he wakes up. And if nothing else works, then he will put something in his eyes to stay awake. But in any way possible, he gets work out of it [file number one] with the use of force. He created 37

obstructions for the file’s sleep. For what? He obstructed its sleep so that he could watch the drama. This has become irregular. Irregular means it has become unnatural. When it becomes unnatural, it makes the self unnatural. The one whose body is natural and spontaneous, his self is natural and spontaneous. So first, file number one has to be made natural and spontaneous. Do people stay awake at night or not? You are fortunate that it is not in your karmic account to watch dramas. There were a lot of dramas in ‘our’ karmic account. Is file number one at fault? Is file number one worth Seeing or not? Questioner: It is, Dada! File number one for sure. Dadashri: When people go from here to Mumbai on a train, do they obstruct their sleep or not? Even when they are supposed to be sleeping, they travel to Mumbai by train and they stay awake all night. The body will sway back and forth like this. It will fall on top of the person sitting next to him! Then the other person will feel, ‘You are such a prominent person, you are a contractor and you leaned against me!’ Moreover, that person ends up making your coat greasy. Now, what can be said to him? What can he even be told? This is because he is not at fault. You sat next to him, so it is your fault, how is he at fault? That poor man was sleeping naturally. However, you did not allow the body to be natural and spontaneous, and so it became unnatural, and the karmic account is because of that. The Lord has said, “Make the body natural and spontaneous.” Whereas these people have made it unnatural. One does not sit on the floor in the train even if he is exhausted. What does file number one say? “I am exhausted.” But even then, this reputable person does not sit on the floor. Would such a thing happen or not? I would tell him, “Now just sit, sit down.” [It would reply] ‘These people will see you!’ But who knows you here and so what 38

if they know you? Is there anyone reputable here? Have you seen anyone who is reputable in the train? If there is someone who is reputable, then you would lose your reputation. I have seen many [so-called] reputable people. So I had understood, so when I travelled by third class, I would put my bag down and sit on top of the bag. If the bag got dirty, it would not be a problem. So the point I am making is that we make the body unnatural and then we say, “Now I am not hungry.” When the hunger does arise, you think, ‘I’ll eat later, what’s the hurry? Let the discussion continue right now.’ An hour and a half passes by and this ends up happening every day. Then he says, “Now I have completely lost my appetite.” Well mortal one, how is it going to remain? These are all ‘experiments’ he’s been doing! Hey, you become hungry, but then you eat two hours later because you are playing cards. Many people get caught up in fun and enjoyment and put things off. Then they eat two hours later, when their appetite is gone. So, everything has become unnatural in this way. Oh, I had seen a man thirty years ago. He ordered tea at a train station and the vendor handed him a cup of tea. Just then, the train was getting ready to take off. Now this man thought, ‘The money spent for the tea will go to waste,’ so he gulped it down, he scalded his tongue. I saw this with my own eyes. Yes, he gulped down the entire cup. Initially, he drank the tea out of the saucer, but when three quarters of the cup still remained, the train was about to take off. So the tea vendor told him, “Hey, hurry up and drink it.” So he drank it. Upon drinking it, the burning sensation he felt; the poor man was in real trouble. Our people are so clever, they do not let their money go to waste, do they! They do not let even a single coin go to waste. So when I explained all this, people responded, “Oh! We have done a lot of things like this.” So I said, 39

“Come, I will explain to you very briefly and understand it based on that!” You have not cleared file number one with equanimity. This file has to be made natural and spontaneous, by clearing it with equanimity. Where There Is No Interference, It Sheds Off! What is this Science like? It [the filled stock] will shed away on its own; it does not need to be removed. This is because it is not alive. For one who has not taken Gnan, these worldly habits are living, whereas His [the One who has received Gnan] are dead. So at some point or another, it will happen on its own; just as when a lizard’s tail is cut off, it still keeps flailing, but will it keep flailing forever? How long will it last? There is no life in it; there are other eternal elements in it and once those eternal elements leave, it will stop moving. Similarly, nothing needs to be forsaken here. Nothing needs to be forsaken whatsoever, it leaves on its own. Questioner: What ‘you’ said about it shedding away, I really like those words. I am thinking what a natural and spontaneous state there is when we say, “It will shed away.” Dadashri: And You have to keep Seeing it until it sheds away. Questioner: Don’t I have to make any effort? Dadashri: No. There is no interference and its effects at all. Questioner: So will it shed away when the time is right? Dadashri: It will shed away on its own. It doesn’t matter if people want to say this or that. However, if You interfere in it, then there will be dakhal (interference effects caused by the ego in the unfolding of karma). Questioner: But Dada, you have placed that ‘medicine’ in the ‘main root’ of the ‘tree’, the ‘leaves’ can 40

be seen, but they are in the process shedding off! Now gradually, all our ‘cupboards’ will become empty. Dadashri: Yes. So the ‘cupboards’ are inevitably going to become empty, aren’t they! The desire to go to moksha arose for You, so the intent towards worldly life has broken on its own. If you want to go to Mamani Pol [Dadashri’s residence in Vadodara] from here, you walk in that direction, then you will not be going in the direction of the tower; that is confirmed. So, You have turned towards the direction of moksha, so that [worldly life] has inevitably been renounced; so a state of renunciation in intent continues to prevail for You. So it should shed away on its own. Did You understand the words ‘shed away’? Questioner: Yes. Dadashri: When there is no moorchha (gross unawareness arising from illusory attachment), all the filled stock of karma will shed away. When the time comes, it will exhaust! Purify It in One Lifetime! It would be very good if it becomes purified in this lifetime. The burden will decrease, and additionally, You will see the benefits in this one [lifetime]! [If you say,] “He is still worthless.” If you keep speaking negatively within, and then if you don’t cleanse that in the next life, then it will return in the third life. It will remain to be cleared. If it is cleansed here and now, then it will be solved. Questioner: I feel very light, Dada. Dadashri: As it becomes lighter, the Self will become weightless. It may appear to be heavy, but as it becomes lighter, there is no weight whatsoever in the Self. Is all the weight of the pudgal (non-Self complex) or would it be the weight of the Self? 41

The Experience of Increasing the Degrees Questioner: How would One Know whether he has reached ninety degrees or a hundred degrees? Dadashri: ‘One’ would feel the burden become lighter and it would start becoming natural and spontaneous. As it becomes natural and spontaneous, everything starts to fall into place. Everything begins to become natural and spontaneous. And do You not feel that the burden has decreased? The burden feels lighter and things fall into place for him. Naturalness in Respect and Insult! Questioner: Dada, this beggary of wanting to be worshipped, how will it leave? How should adjustments be taken against it? How should the applied awareness as the Self (upayog) be maintained? Dadashri: It will happen when the habit of being insulted is formed. Questioner: I want to attain the desireless state (ayaachak dasha), yet beggary (bheekh) pertaining to all matters lies within. Dadashri: Forget about the state in which there is no desire to obtain anything, but it is more than enough even if you get rid of the beggary. As far as this beggary is concerned, it is as if you are walking through someone’s compound, and that person is someone who hurls abuse, yet you walk through his compound daily, you take abuse from him daily. However, You should endure it with upayog. Otherwise, a habit will form; you will become thick-skinned! Questioner: What does it mean to endure with upayog? Dadashri: If someone abducts your sister, then would 42

you have love towards the person who abducted her? What would you feel towards him? Questioner: I would have abhorrence towards him. Dadashri: Would you be in a state of sleep or upayog? You would be one hundred percent in upayog, in complete upayog. Then, if one sets out to steal, would he maintain awareness or would he be sleeping? Questioner: He would have awareness. Dadashri: Therefore, understand upayog. Here, those with upayog will be of use. When someone insults you and You realize that your face has become sullen, then there is no profit or loss. There is no loss and no profit. And externally, if the face becomes sullen, then there is a loss. Who incurs the loss? The pudgal (non-Self complex), not the Self. And if the face does not become sullen externally, if it remains ‘clear’ [neutral], then the bliss of the Self remains. That would be a gain for the Self, wouldn’t it! Questioner: If the face becomes sullen, then what loss does the pudgal incur? Dadashri: The pudgal has indeed incurred a loss, hasn’t it! Questioner: But if One maintains jagruti, then his face will not become sullen. Dadashri: Some people realize that their face becomes sullen when they are insulted. I then asked him, “Do You realize it? To which he replied, “Yes I do.” But how is He going to fix it? Nonetheless, it should be fixed. Ultimately, One will have to come to the natural and spontaneous state. To become natural and spontaneous, it is when One listens [to this satsang] over a long period of time, that He becomes natural and spontaneous. 43

Steadiness of the Pure State! Questioner: Can the ego that causes offense (aparaadhi) become like that despite having such Gnan? Dadashri: To cause offense means that, in terms of purity, You would feel, ‘My purity has a shortcoming.’ That is to cause offense. ‘We’ have said that You are definitely pure, there is certainly no change in that. So You should never have that [feeling] within. What ‘we’ are conveying is that, in any circumstance, ‘I’ am indeed pure, and Chandubhai is separate. Questioner: So how can such a situation arise? Dadashri: When something worthy of intense contempt ends up happening, even people have contempt towards it and you end up having contempt, at that time, You feel within, ‘My purity has decreased.’ This had happened to one or two people. So I told them, “No, it has not. ‘You’ are at Your original place [the Self]. I have made You pure, You are indeed pure. Do not let go of Your purity.” ‘You’ practice the five Agnas, don’t You? So Your purity does not go away. Are You able to practice all the five Agnas or do You fall short of practicing them at times? Who Obstructs You in Practicing the Agnas Naturally? Questioner: Why does it not become natural and spontaneous with regard to the Agnas? Dadashri: That is One’s own shortcoming. Questioner: Which shortcoming is it? Dadashri: It is a shortcoming in the jagruti. One has to set the upayog (applied awareness as the Self), to a certain extent. One man was doing Charan Vidhi while lying down. It would have taken him twenty-five minutes were he alert 44

in a seated position. It took him two and a half hours to do it while lying down. Why is that? Questioner: He nodded off in the middle of it. Dadashri: No, spiritual apathy (pramaad) set in, so he forgot how much he had recited. So then he recited it again. Our Science is so wonderful; it is not possible for any interference to take place. Does it [the awareness] remain to a certain extent? Questioner: It is not that easy to practice all five Agnas at a time, is it! That [pramaad] draws the mind away! Dadashri: What’s so hard about Seeing the pure Soul while walking along the road? What’s so difficult about that? Say the doctor tells you not to eat with the right hand for eight to ten days. So your job is to simply remember that much, isn’t it? So all you have to do is to maintain some awareness, isn’t it? If awareness does not remain, then that hand ends up being utilized. This has been the wrong practice since time immemorial. These five sentences [Agnas] are very profound sentences. These sentences are very ‘basic’ [simple] to understand; nonetheless, the basics are so profound. They become understood gradually. They may appear to be simple, and they are indeed easy, but there are many other obstacles, aren’t there! Thoughts may be running in the mind, a tornado may be whirling within, smoke may be building up, so then how can One possibly See the relative and the Real [as separate]? Questioner: Dada, is it not difficult to apply these five Agnas of ‘yours’? Dadashri: It is only difficult because the karma bound in the past life keep jabbing you. It is because of the karma bound in the past life that you get to eat doodhpak (milky rice pudding) today. And if you ask for more doodhpak, and as a result, you start dozing off, then 45

it is not possible to apply the Agnas. Now, this is Akram. In the Kramik path (traditional step-by-step path to attain the Self), one continues to progress by discharging all his karma. He discharges his karma, experiences it, suffers it, and then moves forward. Whereas here [in Akram], it is the case that the karma have not been discharged. So You should say, ‘Remain in these Agnas and if You are not able to remain in them, then there will be a delay of up to four more lives, what is there to lose in that?’ Proceed According to the Goal, Not the Mind! Questioner: I have made the firm resolve to stay close to Dada and get My work done. I want to remain in the five Agnas, yet I fall short in that; what should I do about that? Dadashri: Hmm. What do you mean by ‘what should I do’? If the mind says, ‘Do this,’ then You should realize that this is overstepping Your goal; on the contrary, Dadaji’s grace will decrease. So You should tell the mind, ‘No, this is to be done like this, according to the goal.’ After knowing how Dadaji’s grace is bestowed, You should make the arrangements accordingly. Therefore, it is because of going according to what the mind says that all this trouble arises. I have told this man for very a long time. I keep giving this understanding. So, You should not go according to what the mind says; You should go only according to Your goal. Otherwise, there is no telling which ‘town’ you were headed for and which ‘town’ you will end up in! To act in accordance with Your goal, that is indeed called Purusharth, isn’t it! All these people in foreign countries indeed go according to the mind, don’t they! What is the mind of these people in foreign countries like? Theirs is straightforward and the mind of Indians is filled with interference; it is completely wayward. Therefore, You should become the master of your mind. Your mind should be such that it does according to what You say. 46

Questioner: When this discussion takes place, then the mind goes according to that for fifteen to twenty days. Then something happens and it goes back to how it was. Dadashri: It goes back, but it is the mind that goes back, why should You turn back? You are as You were! Questioner: Moreover, sometimes even the Agnas become natural. Dadashri: Gradually, they will all become natural. They will become natural for the One who wants to follow them. So, One’s own mind becomes ingrained in that manner. The One who wants to follow them and has a firm resolve will have no difficulty. This is the most elevated, most wonderful Science and samadhi always remains. Samadhi does not depart even when someone hurls insults, samadhi does not depart even when a loss is incurred, samadhi does not depart even when the house is on fire. Questioner: Does Pragnyashakti (the liberating energy of the Self) develop to such an extent that all the Agnas become ingrained within? Dadashri: The Agnas become ingrained. Pragnyashakti certainly holds [You] in. These five Agnas, these five fundamental sentences are the essence of all the scriptures of the world! The Gauge to Measure Whether the Agnas Were Missed! Questioner: Is there a gauge to measure whether I missed out on following the Agnas? Dadashri: The suffocation that arises within is payback for missing out on following the Agnas. Constant samadhi remains for those who follow the Agnas. ‘One’ experiences samadhi as long as He follows the Agnas. There are many on our path who follow the Agnas very well and remain in samadhi. This is because this path is 47

straightforward and one of equanimity, it is natural! And if this path is found to be not agreeable, then how is that other path going to be agreeable? Therefore, attention should never be paid to the commotion of the mind. Put aside all other commotion and simply maintain the relationship of Knowing the object to be known. The mind is carrying out its function; what is the need to interfere in that? This path is such that One can constantly remain in the Agnas, in samadhi. It is not difficult at all. You are free to eat mangoes and everything else. Questioner: After coming under the shelter of the Gnani, any shortcomings I come to know of, should I understand that shortcoming to be my own, or of the other person? I feel that I am following the Agnas, but where is the deviation there? Dadashri: There certainly will be a deviation! Then, all the externally-induced problems will arise, you will feel dislike, boredom; all those things will happen. If there is a deviation, then these things will happen. However, if You remain in ‘our’ Agnas, then the samadhi will not leave. This Gnan is so powerful that One experiences constant peace and attains liberation within one or two lifetimes, and saiyam (a state that is absent of anger, pride, deceit, and greed and attachment and abhorrence) constantly prevails within, internal saiyam. It is not external saiyam. External saiyam is what you can see on the outside. However, internal saiyam does not harm anyone. Even if someone hurls abuses at him, He would not hurt that person. Anger, pride, deceit, and greed do not arise; such inner saiyam prevails. This is the power and influence of Gnan! And if a mistake happens, He corrects it. Questioner: Despite following the Agnas of the Sat Purush (Self-realized person), if nothing comes into conduct, then whose shortcoming should I understand it to be? Is it of the Sat Purush or mine? 48

Dadashri: No. If You remain in the Agnas and it does not come into conduct, then it is the fault of the One who gave You the Agnas. Whereas if You do not remain in the Agnas and it does not come into conduct, then it is Your fault. It Then Becomes Natural! If the ‘flywheel’ of the Agnas turns one hundred and eighty-one degrees, things will proceed forward. ‘You’ have to make the deposit for up to one hundred and eighty. Once it reaches one hundred and eighty-one, it will continue to turn through its own force. If these huge flywheels are turned upwards just half the way, then they will turn the remaining half with their own momentum. Similarly, this too will turn the other half through its own force. ‘You’ have to apply the force just up to that point; that is all. Subsequently, the entire wheel will turn naturally and spontaneously on its own. Step Up the Purusharth Towards the Union With the Absolute Self! Questioner: For us, we do things where we are not supposed to be doing anything, and where we should be doing, we are not doing anything. Dadashri: That is certainly where Purusharth is required; why are You not doing Purusharth after becoming the Purush (the Self)? Now You cannot afford to lose sight of the direction You are headed towards. Now, there is only one direction, only that of Purusharth! ‘You’ have been given this union [with the absolute Self] through which infinite energies manifest. Therefore, go home and step it up [in terms of Purusharth]! Tell the rest of the ‘mosquitoes’, ‘Get out! You are not allowed here!’ There is energy within that can shake the entire universe. I have personally Seen it; hence I have disclosed it. But what intense greed have you become stuck in? For 49

what purpose? Why should there be intense greed even if the entire universe is offered to you? So consolidate the union [with the absolute Self] properly, day and night. How can you sleep now? Now make the union complete. This union [with the Self] has been naturally attained after a million years, while having a wife and children and clothes and garments. This union [with the absolute Self] is not such that it can be attained again and again. This is the union with the absolute Self. This is not any ordinary union. Where There Is Natural Purusharth, It Is a Natural State! Questioner: There is the Knower and Seer that ‘you’ refer to, but there is no Purusharth in that. It constantly prevails naturally. Dadashri: No, that itself is called natural Purusharth. Natural means it is in the natural state. To follow the five Agnas is called Purusharth, and what happens as a result of the five Agnas? ‘You’ are able to remain in the state as the Knower and Seer. And if someone were to ask ‘us’, “What is real Purusharth? Then ‘we’ would reply, “It is to remain as the Knower and Seer.” So these five Agnas indeed teach You to remain as the Knower and Seer, don’t they? Relative and real, while Seeing that, if any thoughts of the past or future arise, then say that it is vyavasthit and put a stop to them. While Seeing, if thoughts of the future bother you, then say that it is vyavasthit, so then it will stop. So then Your Seeing will continue on. If any file is bothering you at that time, then settle it with equanimity, but continue with that [Seeing] of Yours. This is how [the Agnas] keep You in the state as the Knower and Seer. If You remain in ‘our’ Agnas, that is Purusharth. What other Purusharth is there after becoming the Purush? And when the result of following the Agnas comes, One can remain as the Self, naturally, without the Agnas. That is also considered Purusharth. It is considered an elevated 50

Purusharth. This is Purusharth through [following] the Agnas and that other is natural Purusharth! Questioner: Once one comes into natural Purusharth, is there a need to do that other Purusharth? Dadashri: Then there is no need for it! That other will leave on its own. Questioner: When one meets a Gnani, Purusharth arises naturally, doesn’t it? Dadashri: Yes, it arises naturally! Initially, there is Purusharth in the form of the Agnas, and from that, natural Purusharth arises. ‘Our’ five Agnas have been given for the purpose of becoming natural and spontaneous. These Agnas bind merit karma, which lead to one or two more lives [before attaining moksha]. When You follow ‘our’ Agnas, naturallyoccurring samadhi remains constantly. ...That Is Absolute Vision! Suppose a businessman is travelling by car and he gets into an accident. They take him to a hospital and his leg needs to be amputated. So then, in order to walk, he has to take the support of a walking stick. Now, he goes off to sleep. Once he wakes up, it immediately comes to his awareness naturally, the very first thing he remembers is his walking stick. For such natural awareness (sahaj khyal) to set in, that is absolute Vision (keval Darshan). The Five Agnas Make One Absolute Questioner: How does Atmadarshan (visualization of the Self) occur? How can the Self See Itself? Dadashri: The Self See Itself? Actually, It Sees not only Itself, but It Sees others too. However, that is through that [Real] viewpoint, not through this [relative] viewpoint. 51

What You have been given is the state of the pure Soul. From the moment this state of the pure Soul is attained, the stamp [of approval] to attain moksha has been given. The state of the pure Soul has been attained; however, it is considered a dependency on the word ‘pure Soul’. When One becomes niralamb (absolutely independent), then the Self will be Seen properly. Questioner: Yes, so when will that niralamb state arise? Dadashri: Now, You are gradually going towards the niralamb state itself. The moment You follow ‘our’ Agnas, You are moving towards the niralamb state. The dependency on the word will gradually go away and ultimately, the niralamb state will definitely arise. Niralamb means, thereafter there is no need for anyone or anything whatsoever. Even if the entire town were to abandon Him, He would not be shocked; He would not feel fearful. Nothing at all. He would not need to take the support of anyone. Now, You are gradually indeed moving towards that state. For the time being, You just keep on saying ‘I am pure Soul,’ just this much will suffice! Questioner: Hence, the state that comes after One attains Self-realization can only be that of the complete niralamb state, right? Dadashri: The preparations to become niralamb continue to happen. The dependency continues to decrease. Ultimately, the state of niralamb will come about. Hence, all of You attain the pure Soul through ‘me’. Now, even though the established awareness as the pure Soul remains constantly, automatically, even though it remains naturally and spontaneously by itself, even though You do not have to remember it, even though You do not have any worries, even though anger-pride-deceit-greed do 52

not arise in worldly life; even then that is not the original Self (mool Atma). ‘You’ have attained the pure Soul, which means that You have entered the first gate of moksha. Meaning that it is decided that You will now attain moksha. But the original Self is still far beyond that. So that You lose the dependency on the word ‘pure Soul’, if You follow the five Agnas, then gradually, the Darshan (Vision as the Self) will be Seen. As more and more is Seen, the experience of prevailing in Your own Self will continue. Thereafter, [the dependency on] the word will not be required. Imagine, in what a ‘shortcut’ You have attained this! The State of the Natural, Real Form as the Self! When the upayog remains in the upayog, then the jagruti (awakened awareness) remains in the jagruti; it does not pull One outside [the Self]. Whatever is Seen outside [the Self] is Seen naturally. Questioner: Dada, at that time, it is considered the state as the Self, isn’t it, when the upayog remains in the upayog? Dadashri: That is actually the greatest state as the Self. The state as the Self has been written for the One who has become unsteady. For the One whose state [as the Self] gets shaken, if [that state] remains for him for a short while, then it is said that the state as the Self remained for that much time. But the One for whom it does not get shaken, what is the state as the Self like? There is nothing but the Real form as the Self. Questioner: That is considered the natural state, isn’t it? Dadashri: It is indeed considered the natural state. It is considered the natural and spontaneous Self. It is not even the natural state. 53

After the Experience of Gnan, the Upayog Is Natural! Questioner: Once, this point had come up, that the extent to which the solid experience of ignorance of the Self prevails, there should be an equally solid experience of Gnan. Dadashri: When One has a strong (gaadh) experience of Gnan, then upayog does not need to be applied, it will remain on its own. As long as the strong experience [of Gnan] has not arisen, upayog needs to be applied. Upayog is considered Purusharth. And when does the Purusharth become complete? When it reaches [the level of] strong [experience of Gnan], the Purusharth is complete. Questioner: So when experience of agnanta (ignorance of the Self) arises, is there a need to apply upayog? Dadashri: That is exactly when upayog needs to be applied! Questioner: So then One does not get trapped into the effect of that experience. Dadashri: If You apply the upayog as the Self, then You will not get trapped in the effect of the experience of agnanta. That time is considered Your own, it is referred to as samaysaar. ‘You’ would not be without samaysaar. Otherwise it is not considered samaysaar, it is considered parsamay (the smallest indivisible fraction of time spent in the relative). When upayog of the Self remains, all of that is samaysaar. Whatever time is spent as the Self, that is all samaysaar and any time spent in the relative is all parsamay. Questioner: Who has the experience of agnan? And who has the experience of Gnan? Dadashri: The experience of agnan happens to the intellect and the ego, and experience of Gnan happens to Pragnya. ~ Jai Sat Chit Anand 54

Books of Akram Vignan of Dada Bhagwan 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21.

Adjust Everywhere Ahimsa: Non-Violence Anger Aptavani - 1 Aptavani - 2 Aptavani - 4 Aptavani - 5 Aptavani - 6 Aptavani - 8 Aptavani - 9 Autobiography of Gnani Purush A.M.Patel Avoid Clashes Brahmacharya: Celibacy Attained With Understanding Death: Before, During and After... Flawless Vision Generation Gap Harmony in Marriage Life Without Conflict Money Noble Use of Money Pratikraman: The Master Key That Resolves All Conflicts (Abridged & Big Volume) 22. Pure Love 23. Right Understanding to Help Others 24. Science of Karma 25. Science of Speech 26. The Current Living Tirthankara Shree Simandhar Swami 27. Simple and Effective Science for Self-Realization 28. The Essence of All Religion 29. The Fault Is of the Sufferer 30. The Guru and the Disciple 31. The Hidden Meaning of Truth and Untruth 32. The Practice of Humanity 33. Trimantra: The Mantra That Removes All Worldly Obstacles 34. Whatever Has Happened Is Justice 35. Who Am I? 36. Worries ‘Dadavani’ Magazine is published every month in English

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