Aptavani-6 Part-1

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Aptavani - 6
As expounded by the
Gnani Purush Dada Bhagwan
Originally Compiled in Gujarati by :
Dr. Niruben Amin

Publisher : Mr. Ajit C. Patel
Mahavideh Foundation
Tri-Mandir, Simandhar City,
Ahmedabad-Kalol Highway, Adalaj,
Dist.-Gandhinagar-382421,
Gujarat, India.
Tel. : +91 79 3983 0100, 23974100
E-Mail : info@dadabhagwan.org
© : All Rights Reserved Mr. Deepakbhai Desai
Tri-Mandir, Simandhar City, Adalaj-382421
Dist.-Gandhinagar-, Gujarat, India.
Edition : 1500 copies, November 2008
Price : Ultimate Humality
(leads to Universal oneness) and
Awareness of "I Don't Know Anything"
Rs. 100.00
Printer : Mahavideh Foundation
Basement, Parshwanath Chambers,
Nr. RBI, Usmanpura,
Ahmedabad-380014
Gujarat, India.
Tel. : +91 79 27542964 / 30004823

Trimantra
(The Three Mantras)
Namo Arihantanam
I bow to the Lord who has annihilated all the inner
enemies of anger, pride, attachment and greed.
Namo Siddhanam
I bow to all the Lord who have attained final liberation.
Namo Aayariyanam
I bow to all the Self-realized masters who unfold the
path of liberation.
Namo Uvazzayanam
I bow to the Self-realized teachers of the path of
liberation.
Namo Loye Savva Saahunam
I bow to all who have attained the Self and are
progressing in this path in the universe.
Eso Pancha Namukkaro
These five salutations.
Saava Paavappanasano
Destroy all the sins.
Mangalanam cha Saavesim
Of all that is auspicious mantras.
Padhamam Havai Mangalam
This is the highest.
C
C
C
C
C Namo Bhagavate Vasudevaya
I bow to the One who has become the Supreme Lord
from a human being.
C
C
C
C
C Namah Shivaaya
I bow to all auspicious beings of this universe who are
the instruments of salvation of the world.
Jai Sat Chit Anand
The Awareness Of The Eternal Is Bliss
™™™™™

Books of Akram Vignan of Dada Bhagwan
1. AdjustEverywhere
2. Ahimsa : Non-Violence
3. Anger
4. Aptavani 1
5. Aptavani 2
6. Aptavani 5
7. Aptavani 6
8. Aptavani 9
9. Autobiography of Gnani Purush A.M.Patel
10. Avoid Clashes
11. Brahmacharya : CelibacyAttained With Understanding
12. Death : Before, During & After...
13. Flawless Vision
14. Generation Gap
15. Harmony In Marriage
16. Life Without Conflict
17. Money
18. Noble Use of Money
19. Pratikraman :The master key that resolves all conflicts
( Abridge & Big Volume)
20. Pure Love
21. Right Understanding to Help Others
22. Science of Karma
23. Science of Speech
24. Shree Simandhar Swami : The Living God
25. The Essence Of All Religion
26. The Fault Is Of the Sufferer
27. The Guru and The Disciple
28. Tri Mantra :The mantra that removes all worldly obstacles
29. Whatever Happened is Justice
30. Who Am I ?
31. Worries

Note About This Translation
The Gnani Purush Ambalal M. Patel, also commonly known
as Dadashri or Dada, had said that it would be impossible to
translate his satsangs and the knowledge about the Science of
Self-Realization verbatim into English because some of the
meanings would be lost in the process. Therefore, in order to
understand precisely the science of Akram Vignan and Self-
Realization He stressed the importance of learning Gujarati.
Dadashri did however grant his blessings to translate his
words into English and other languages so that spiritual seekers
could benefit to a certain degree and later progress through their
own efforts.
This is a humble attempt to present to the world, the
essence of His Knowledge. This is not a literal translation but
great care has been taken to preserve His original words and the
essence of His message. For certain Gujarati words, several
English words or even sentences are needed to convey the exact
meaning; hence, many Gujarati words have been retained within
the English text for better reading flow. At the first encounter,
the Gujarati word will be italicized followed by an immediate
explanation of its meaning in brackets. Thereafter the Gujarati
word will be used in the text that follows. This serves as a two-
fold benefit: firstly ease of translation and reading and secondly
it will make the reader more familiar with the Gujarati words
critical for a deeper understanding of this science. A glossary of
all the Gujarati words is provided at the back of the book. For
additional glossary, visit our website at :
www.dadabhagwan.org
Many people have worked diligently towards achieving
this goal and we thank them all. Please note that any errors
encountered in this translation are entirely those of the translators.
* * * * *
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Translator’s Notes:
Dadashri uses the term ‘We,’ ‘us’ or ‘our’ – meaning the
Gnani Purush and the Enlightened Lord within.
Self – with a capital ‘S’ means the pure Soul or the real
Self. Self with a lower case ‘s’ means the relative-self,
‘Chandulal’ or the prakruti. Similarly, ‘you’ with a capital ‘Y’
means the real You and a lower case ‘y’ refers to the relative
you.
Where Dadashri uses the names ‘Chandubhai’ or
‘Chandulal,’ readers should insert their own name.
™™™™™
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Introduction to The Gnani
One June evening, in 1958 at around six o’clock, Ambalal
Muljibhai Patel, a family man, and a contractor by profession,
was sitting on a bench on the busy platform number three at
Surat’s train station. Surat is a city in south Gujarat, a western
state in India. What happened within the next forty-eight minutes
was phenomenal. Spontaneous Self-Realization occurred within
Ambalal M. Patel. During this event, his ego completely melted
and from that moment onwards, he became completely detached
from all of Ambalal’s thoughts, speech, and actions. He became
the Lord’s living instrument for the salvation of humankind, through
the path of knowledge. He called this Lord, ‘Dada Bhagwan.’
To everyone he met, he would say, “This Lord, Dada Bhagwan
is fully manifested within me. He also resides within all living
beings. The difference is that within me He is completely
expressed and in you, he has yet to manifest.”
Who are we? What is God? Who runs this world? What
is karma? What is liberation? Etc. All the world’s spiritual
questions were answered during this event. Thus, nature offered
absolute vision to the world through the medium of Shree Ambalal
Muljibhai Patel.
Ambalal was born in Tarasali, a suburb of Baroda and
was later raised in Bhadran, Gujarat. His wife’s name was Hiraba.
Although he was a contractor by profession, his life at home and
his interactions with everyone around him were exemplary, even
prior to his Self-Realization. After becoming Self-Realized and
attaining the state of a Gnani, (The Awakened One, Jnani in
Hindi), his body became a ‘public charitable trust.’
Throughout his entire life, he lived by the principle that
there should not be any commerce in religion, and in all
commerce, there must be religion. He also never took money
from anyone for his own use. He used the profits from his business
to take his devotees for pilgrimages to various parts of India.
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His words became the foundation for the new, direct, and
step-less path to Self-Realization called Akram Vignan. Through
his divine original scientific experiment (The Gnan Vidhi), he
imparted this knowledge to others within two hours. Thousands
have received his grace through this process and thousands
continue to do so even now. ‘Akram’ means without steps; an
elevator path or a shortcut, whereas ‘Kram’ means an orderly,
step-by-step spiritual path. Akram is now recognized as a direct
shortcut to the bliss of the Self.
Who is Dada Bhagwan?
When he explained to others who ‘Dada Bhagwan’ is, he
would say :
“What you see here is not ‘Dada Bhagwan’. What you
see is ‘A. M. Patel.’ I am a Gnani Purush and ‘He’ that is
manifested within me, is ‘Dada Bhagwan’. He is the Lord within.
He is within you and everyone else. He has not yet manifested
within you, whereas within me he is fully manifested. I myself am
not a Bhagwan. I too bow down to Dada Bhagwan within me.”
Current link for attaining the knowledge of
Self-Realization (Atma Gnan)
“I am personally going to impart siddhis (special spiritual
powers) to a few people. After I leave, will there not be a need
for them? People of future generations will need this path, will
they not?” ~ Dadashri
Param Pujya Dadashri used to go from town to town, and
country to country, to give satsang and impart the knowledge of
the Self as well as knowledge of harmonious worldly interaction
to all who came to see him. During his final days, in the fall of
1987, he gave his blessing to Dr. Niruben Amin and bestowed
his special siddhis upon her, to continue his work. “You will have
to become a mother to this whole world, Niruben” He told her
as he blessed her. There was no doubt in Dadashri’s mind that
Niruben was destined to be just that. She had served him with
utmost devotion day and night for over twenty years. Dadashri
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in turn had molded her and prepared her to take on this
monumental task.
From the time of Pujya Dadashri’s mortal departure on
January 2 1988 to her own mortal departure on March 19th
2006, Pujya Niruma as she lovingly came to be called by
thousands remained true to her promise to Dadashri to carry on
his mission of the world’s salvation. She became Dadashri’s
representative of Akram Vignan and became instrumental in
spreading the knowledge of Akram Vignan throughout the world.
She also became an exemplary of pure and unconditional love.
Thousands of people from all walks of life and from all over the
world have attained Self-Realization through her and are
established in the experience of the pure Soul, while carrying out
their worldly duties and obligations. They experience freedom
here and now, while living their daily life.
The link of Akram Gnanis now continues with the current
spiritual master Pujya Deepakbhai Desai whom Pujya Dadashri
had also graced with special siddhis to continue to teach the
world about Atma Gnan and Akram Vignan. He was further
molded and trained by Pujya Niruma who blessed him to conduct
Gnan Vidhi in 2003. Dadashri had said that Deepakbhai will
become the decorum that will add splendor to the Lord’s reign.
Pujya Deepakbhai, in keeping with Dada’s and Niruma’s tradition
travels extensively within India and abroad, giving satsangs and
imparting the knowledge of the Self to all who come seeking.
Powerful words in scriptures help the seeker in increasing
his desire for liberation. The knowledge of the Self is the final
goal of all one’s seeking. Without the knowledge of the Self
there is no liberation. This knowledge of the Self (Atma Gnan)
does not exist in books. It exists in the heart of a Gnani. Hence,
the knowledge of the Self can only be acquired by meeting a
Gnani. Through the scientific approach of Akram Vignan, even
today one can attain Atma Gnan, but it can only occur by meeting
a living Atma Gnani and receiving the Atma Gnan. Only a lit
candle can light another candle.
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EDITORIAL
Aptavani Series Number Six has one distinguished
splendor. On the one hand there are ‘problems’ at every
moment in worldly interactions, and on the other hand, one is
enmeshed in internal struggles and single-handedly has to solve
them. In the contest between these two, how can one get
solutions for conflicts that arise day and night? Who can help
with it? This very conflict carves away at one’s insides and his
train never leaves the yard of the station (life passes away).
Whoever comes before Dadashri with a list of all the
conflicts in his life, Dadashri shows him such a proper solution
that he moves out of the conflicts!
Gnan (knowledge of eternal truth) cannot be attained
through words, discourses or service; it can be attained with
help of the developed vision to understand the meaning of what
lies in the Gnani’s heart, and this is the exclusive right of every
individual’s expression.
How is it possible to know this Vitarag Purush (one free
from all worldly attachments) as He is? Until today, there was
no such vision, no measure of any kind available to identify Him.
That vision can be obtained as a result of one’s previous life’s
earnings of merit karma (punya) which can remove some of the
infinite veils covering the Self. This removal grants one the vision
that can identify the Gnani and his state! Do we possess that
clear vision? How can the vision be clarified? Only if there was
the intention formed life after life, to this point in time, that, ‘I
must meet a Gnani Purush who imparts the state of being devoid
of all attachments (vitarag state); except for this, I have no
desire for anything else.’ Then, as a result of the Gnani’s grace,
there will open up in his vision the knowledge seed of the
‘second day of the moon’ (Dadashri uses the simile of a waxing
moon for the state of one who has just acquired Self-realization
and who will eventually arrive at the ‘Full moon’ state, the
absolute knowledge—Keval Gnan state).
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Where there is no merit karma (punya) or demerit karma
(paap), where there is no piousness or unholiness, where there
is no dualism, where the Self has illuminated in the perfectly pure
form – such is the state of a Gnani. If one gives adjectives to
such a Gnani, the giver opens up to liability! To pay respect
using adjectives to the one who has attained the absolute state
is like decorating sunlight with a candle; yet one supports his ego
by claiming, ‘How well I described the Gnani!’ What can we
say to this? What can we do?
Every talk of the Gnani is original. There is not a drop of
scriptures in His speech, there is no shadow of other preachers
at all nor is there the language of any founder of a major religion!
His examples and similes are exclusive. Even in His spontaneous,
lively humor there is unfailing, deep meaning and originality. Here
before the Gnani, everyone has the clear experience that he is
removing his own conflicts by himself in his own language!
Experiential knowledge is contained in the heart of the
Gnani. The one who is thirsty can attain satisfaction by dipping
his vessel of surrender in the well of the Gnani’s heart.
The Gnani’s speech of knowledge, His words from
experience, His heartfelt solutions about removing our mistakes,
are solutions that are to be found nowhere else. His child like
frankness and innocence come to surface and clearly indicate
Him as a Gnani!
Every statement of the Gnani dances with joy on the
highest stage of our heart!
Whoever has gone to the Gnani with a problem, the Gnani
initially reads it as it is and ends his misery in such a natural way
that, in just moments, the seeker is left with a feeling of awe and
wonder of, ‘Oh! I had this much difference of understanding in
my vision?’ Instead of the outward vision, if the vision was
turned around 180º inward, the resolution could have been
attained a long time ago! But let alone 180º, how can one turn
even 1º by his own effort? That is the task of only the Gnani
Purush.
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Where the science of the Self has manifested entirely,
where our ‘search for the Self’ of infinite lifetimes can come to
an end, how can we afford to miss the opportunity and return
to wander around again in infinite lifetimes?
Not only the science of the Soul, but the science of
the innate nature and makeup of the non-Self complex
(prakruti) has simultaneously manifested. This phenomenon has
not occurred anywhere else, but it is experienced here.
Therefore, why not attain freedom from the ‘web’ of the
relative-self by taking advantage of this science, and by
experiencing the exact differentiation of the real-Self from the
relative-self? For how long will you remain crushed by the
pressure of the relative-self? The science of going beyond the
relative-self is at arm’s length so why should we not open up the
qualities of our own relative self in front of the Gnani? For those
who want to be free, why should they protect the deformities of
the relative-self?
When can the Gnani be known completely? When the
Gnani’s ‘knowledge’ is understood, as it is, completely! At that
time, the one who has understood it has probably become the
image of the Gnani!
If the world can understand and attain such a Gnani who
is a master of this knowledge, then it will delight in the joy of His
praise. Then the nature of the world can be understood as it is
and an absolute, unattached state can be experienced.
Any errors that may have occurred due to the limitations
of writing on paper and the vastness of the speech of those
devoid of all attachments (Vitarags), are those of compilation
and for that our apologies and prayers.
- Dr. Niruben Amin
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PREFACE
What nature says is, ‘Whatever I give you is verily in
accordance with your own receptacle of intellect (buddhi’s
ashaya) of the past life. So then, why are you getting disturbed
or distressed?’ Whatever you get, enjoy it with happiness! If it
was in one’s receptacle of intellect that, ‘Any kind of a wife will
do, but I cannot live without a wife,’ then he will get ‘any kind
of a wife.’ And today, if he sees someone else’s wife, he feels
short-changed. However, complain as he might, his satisfaction
is derived only from the wife at home. No matter how much
commotion you create, you will not get anywhere. Therefore, be
practical and wisen up! Settle everything with equanimity!
By getting disturbed and distressed there will be new
bondage of karma and in this way the worldly illusionary
attachments will never come to an end. One is defeated and
trodden down from his wanderings in the worldly life. At last he
arrives at only one decision of, ‘It would be good if there could
be some way to become free.’ Then he will definitely meet with
a ‘Gnani Purush’ with whose grace he will become aware of his
real Self; he will be able to taste his own bliss of the Self. After
that, his vision will change and, therefore, the subtle, inner
component of vision and knowledge (chit) will never leave his
own home and wander around outside. As a result, new causes
for another life are not formed.
After speaking angry words to someone, if the mind forms
the opinion that, ‘Things cannot be sorted out without anger,’
then there will be karmic charging of speech in the ‘code words’
of, ‘I want to say angry words.’ And, instead, if there is the
opinion that speaking angry words is wrong and that it should
not be done, then the code words of that opinion will be, ‘I do
not want to say angry words,’ and the charging will be done
accordingly. And when there is the constant search of, ‘When
will my speech improve?’ then one’s ‘code words’ will change.
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And the intention of, ‘Let no living being in the world suffer any
pain, whatsoever, from my speech,’ will create the ‘code
words’ wherein the charging of the speech that will occur will be
that of the speech of a fully enlightened being’s (Tirthankara’s)
liberating sermon!
In the current times, people are suffering day and night
from wounds caused by words. There are no wounds caused by
sticks or cane there. When others hurl the weapon of speech
and words, the moment the knowledge of, ‘Speech is of another
entity and is in the control of another entity,’ given to us by the
Gnani surfaces, what scope is there for any wounds there?
However, if you happen to utter hurtful words, doing repentance
and apology (pratikraman), as shown by the Gnani Purush can
bring about a solution for both the parties.
Every matter in this world is to be taken in a positive way.
If you turn towards the negative, you will go in the wrong
direction and cause others to do the same.
Interactions of the worldly life are a museum of puzzles.
After one puzzle is settled, the next one will lift its head. Once
you attain the knowledge of the Self, the world will settle
down. This world is not meant for fretting in useless discussions
about others. This world is as it is. In that, you have to find Your
safe side.
As long as one has the belief, ‘I am hurting the other
person,’ the other person will definitely have pain as a result of
these vibrations. And to see things in this way is due to one’s
own attribute of ‘sensitiveness.’ It is merely one type of ego. As
long as this ego is there, the other person will inevitably feel hurt.
When that ego gets dissolved, no one will suffer hurt as a result.
If we become faultless, then the world is already faultless.
The way by which the Gnani came to be liberated from
all karmic effects is the very way he saw, knew and
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experienced. He tells us to follow this same path in order to be
liberated from the world.
People indulge and take shelter in amusing events in order
to become free from pain and unhappiness and, by doing so,
they undertake new karmic risks. Gnanis never waste the energy
of the Self in this way. They settle them with equanimity.
Even if someone uses abusive language against the Gnani
Purush, the Gnani tells him, ‘There is no problem here, my
friend. You must continue to come here to satsang (gathering of
Self-realized beings); someday there will be a solution for you.’
What wonderful grace and equanimity!
This world has never been unjust, even for a moment. The
worldly courts may do injustice; it is justice if an innocent person
is hanged and it is also justice when a guilty person is acquitted.
Therefore, there is no wisdom in being dubious or questioning
anything in this world. There is no one born in this world that can
bother you, and if there is, then even if you plan a million
strategies, none will be effective in avoiding him. Therefore, let
everything be and go towards the Self.
From which type of knowledge can you have suspicions
about someone? Even though you may have witnessed something
with your own eyes, does it not turn out to be false? There can
never be a solution for suspicions. There can be a solution for
the truth! Where one does not have suspicion is where suspicion
will be. Where one has trust is verily the place there are doubts.
Where he has suspicion, there is usually nothing to suspect.
Once one has the knowledge of a snake entering his room, his
doubts about the snake will not go away until he has knowledge
of it leaving the room. Relying on the science given by the Gnani
Purush will make one doubt free.
That which comes into our memory is a complaint against
us. So we should repeatedly do repentance and apology
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(pratikraman), as shown by the Gnani Purush, and clear it
away.
If we caused pain to someone and if that person is
suffering from that pain here in this world, is it possible for us to
attain final liberation? The one who is in pain will inflict pain upon
others. Can someone in pain attain final liberation? Therefore,
get up – wake up – and come to a decision that, ‘From today
onward I don’t want to cause any hurt whatsoever to any living
being in this world.’ Then You will see final liberation coming
toward You. If others give you pain, You are not to see that.
Others have that freedom. How can we take away their
freedom?
On the one hand, one wants to be declared free of guilt
in the court of the world and on the other hand, one wants to
continue his claim of, ‘Why did he do this to me? Why did he
say that to me?’ How can anyone become free this way? And
if such a claim is made inadvertently, it should be withdrawn, of
course, by doing pratikraman!
Your interactions with your wife are to be completed by
seeing the supreme Soul in her and not by becoming an ascetic
(by renouncing the worldly life). Interactions of the worldly life
are simply worldly in nature, but to see the pure Self in her is
really the pure awareness of the Self. This is shuddha upayog.
Don’t you think the innumerable mistakes that one
continues to commit are caught in the Gnani’s vision? Of course,
they are caught in his vision; however, his awareness is only on
the Self within us. Therefore, there is no result of attachment-
abhorrence (raag-dwesh) in the Gnani.
Our internal results from the effects of karma change, and
that is why the internal results in others are disrupted and
change. The Gnani’s internal effects (results) never change under
any circumstances.
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If you want to improve someone, then no matter how
much pain he inflicts upon you, if you do not let a single negative
thought about him cross your mind, he will be improved for sure.
This is the only way; improve the self and as a result the other
person improves!
If you tell someone, ‘This is your fault,’ directly to him, he
will not accept it and, on the contrary, he will cover up his fault.
If you tell someone, ‘You should do it this way,’ he will do just
the opposite. Instead, if you say it in the following manner,
‘What benefit will you gain in doing it that way?’ he will stop.
Who will accompany you on the funeral pyre? Which
bubble in the flowing water do you hold onto? Who stays with
whom?
One is not even aware whether the thing over which he
clashes is his own or another’s. Am I the one doing all this or
is someone else making me do it? There should be no clash
whatsoever, even at the cost of the physical body! The moment
the inner intent spoils, the moment there is dislike within or the
slightest rising of the eyebrow, conflict will start. Others may
clash with us but when we decide not to clash with anyone,
then despite circumstances of potential clash, we can avoid
clash and, in addition, our ‘common sense’ will develop;
otherwise, because of the lack of awareness, the infinite energy
of the Self will be smothered and covered up during that clash.
How can anyone who wants ‘safety’ in the world, and also
wants to complete the path to ultimate liberation, give any
‘scope’ to clash?
If, at some point in time, one has heard the Gnan through
which the Gnanis have won over the world, then that knowledge
will be helpful. In the end, one has to win over the world!
Only when everyone in this world likes us will success be
attained. Whose fault is it if the world does not like us? If others
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feel disconnected (aloof) due to difference of opinion with us, it
is only because of our own mistake. There, the Gnani, through
his art of intellect and Gnan art, will quell the disconnection due
to difference of opinions even before it happens.
After one attains the awareness of the Self, the duality of
‘favorable/adverse’ will cease to exist. As long as there is the
dwelling in the temporary state and in the relative-self, there will
be ‘favorable/adverse,’ which is totally the worldly life. As long
as ‘sweet’ is felt as ‘sweet,’ ‘bitter’ will be felt as ‘bitter.’ If one
does not experience ‘sweet’ as sweet, there is nothing to be
suffered in the ‘bitter.’ If the ‘knower’ state prevails in ‘sweet,’
the knower state will naturally be there in the ‘bitter’ also.
Instead, what happens is that due to the old habit of enjoying the
‘sweet,’ the bitter comes around to hurt.
The inner weaknesses of passion, anger, pride, illusion,
greed, etc. (kashays) that are created in favorable circumstances
are easy and sweet. They are the passions of attachment and
they contain greed and deceit and their bondage cannot be
broken. These passions will drown one in the comfort of
pleasures and will cause one to miss out the path to liberation
for a period of infinite lifetimes.
People can’t help but give out a feast of applause to the
person who does charity and gives donations. If that person is
hungry for recognition and self-validation (maan), he will even
pick from mud, pieces of applause that people throw in and feed
on them. Gnanis never ‘accept’ even a feast of thirty-two
varieties offered to them, so where is the danger of any
‘sickness’ setting in?
Whatever work you do, the work itself has no real value.
But if there is attachment-abhorrence while doing it, it will create
another life for you after this life, and if there is no attachment-
abhorrence, there is no liability for another life.
There will be freedom when one does not see a single
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fault in others but sees every single fault of his own. When one
attains the vision, ‘I am bound because of my own mistakes,’
one will cease to see fault in others. Therefore, only one’s vision
has to be changed. How can anyone be at fault when everyone
is wandering around bound and dictated by his or her own
karma? Worldly interactions do not require that one should see
faults of others. The Gnani Purush also lives the worldly life but,
even so, he views the world as faultless (nirdosh)!
When a thief steals, he is doing so because of the effect
of his karma. So what right does anyone have to call him a thief?
If one sees the supreme Self in the thief, then he will not be seen
as a criminal. Lord Mahavir viewed the whole world as faultless.
This was because of this vision of seeing the supreme Self in all.
If there is the unfolding karma of a horrible insult, and it
causes the antahkaran (the inner functioning instrument of
collective components of the mind, intellect, chit and ego in all
human beings) to turn red-hot from within, and if one does the
penance of ‘seeing’ it from the beginning until the end, thus not
becoming one with it, such penance will take him to liberation.
True penance is that which no one else gets even a whiff
of. When others come to know of your penance and console
you, and you accept their consolation, then they get a
commission from your penance.
The effect of outer circumstances first arises in the intellect
within the antahkaran. From the intellect, it reaches the mind.
If the intellect does not accept it, the mind will not be affected.
But if the intellect accepts it, the mind will take over and then the
mind will go haywire.
How can the interference of intellect stop? If we stop
listening to the intellect’s altercations, and if we insult it, the
intellect will shut up. And if we respect the intellect and we
‘accept’ it, then it will continue in full form!
18

When the mind takes a turn within with an initial effect, do
not proceed in that direction. When there is such twist and stress
(amde chadhavu), the bliss of the Self is veiled. Then there is
unhappiness followed by hurt and inner burning, followed by
suffocation, and finally worries set in. But if the root is removed
before it sprouts, it will prevent a tree of misery!
Because one loses awareness of what is beneficial and
detrimental to one’s self, the mind is utilized in any and every
which way, and it gets out of control! This is how restlessness
of the mind increases; so who is at fault here? As long as there
is ignorance, there is ruling of the ego over the mind and for that
reason, there is no ‘control’ over the mind. After Self-
realization, the realm of the Self starts, and then spiritual effort
(purusharth) arises and the mind is contained.
If both ‘knowing and seeing’ are present at every
moment, infinite bliss prevails. One ‘knows’ everything that
happens; one can ‘know’ of what happened in the mind, what
words were spoken, what kind of behavior took place;
however, because one does not ‘see’ who the doer is and who
the real Self is, the experience of bliss is hindered.
Our focused awareness of speech, that is to say, (our)
upayog of speech, is to ‘see’ ‘whose ego has been hurt by our
speech and how it has been hurt.
Why does our speech hurt others? It is not the words in
the speech that hurt the other person; it is the ego behind the
speech that ignites the burn! To hold, ‘I am right,’ is the
protection of the ego. The ego is not to be protected; the ego
is such that it protects itself!
Not a single word should be used to make fun of others.
Not a single word should be used for selfish intents or for taking
advantage of others. When there is no misuse of words – when
not a single word is used with the intent of getting respect; that
is when one’s power of speech will develop.
19

If there is the slightest feeling of, ‘He did me wrong,’ then
the verbal interaction with that person will be such that it will
cause pain. He whose speech has improved will have a better
worldly life. In this world, no one has the independent power to
hurt anyone. One can never control others by means of threats.
To do so is open egoism. The world bows and surrenders to the
one who is without ego!
Understanding is attained when our statement fits everyone.
If clashes occur, you should know that a lack of understanding
has prevailed. The root cause of lack of understanding is the
ego, and that ego will harass you day and night like a ghost,
even when there is no external reason for it! Instead, if you have
the opinion, ‘I don’t know anything,’ it will bring everything to
an end.
It is the ego that does good things. It is also the ego that
does bad things. What guarantee is there that the ego that does
good will not turn around and start doing bad things?
When the intellect hesitates with, ‘Should I do this or not
do this?’ then what should one do under such circumstances?
He should ‘see’ whether the force within for ‘doing’ is greater
or if the force for ‘not doing’ is greater. If the force is greater
towards ‘not doing,’ then he should side towards that. Then, if
it was meant towards ‘doing,’ then scientific circumstantial
evidences (vyavasthit shakti) will change it to that side.
To rush is a single fault and not to rush is double the fault.
So proceed slowly at a rapid pace.
To have attachment (raag) is a single fault and to become
averse to attachment (niraag) is double the fault. For worldly
interactions, if one behaves with the attitude of ‘I am the Soul;
it is of no concern to me,’ and does not pay his son’s tuition;
it is clearly wrong. One is not to become disinterested (niraagi)
there. One has to settle the situation without becoming affected.
20

You are to please the other person; you are not to
become attached to them. While pleasing an angry policeman,
do you become attached to him?
The truly intelligent person is the one who interacts in life
in a way that creates the least amount of conflict and clash at
home and outside the home.
Where is our greatness if anyone is afraid of us? If
frightening anyone changes them for the better, then it might be
worth it even if it causes a loss for us!
No one will come to deceive us when no deceit remains
within us. This world is nothing but our own reflection. All this
around us is only our own photo! Only the effect of our deceit-
free state can make others free of deceit!
‘It is my responsibility to get closure and satisfaction of
those who come across me.’ Once this affirmation fits within us,
then sooner or later, without any external arrangements or any
ego-based efforts and with our own insight, there will definitely
be a closure with others. We have to change ourselves. We are
not to wait in a ‘queue’ until the other person changes.
Today, one becomes clean and free from ego that hurts
others but how can people suddenly forget the echoes of the
ego that have prevailed to this point in time? Those echoes will
remain. Until those echoes end by themselves, there is no other
choice but to wait.
The mirror will reflect the image of whoever is standing in
front of it. Thus, one is to become ‘clear’ like the mirror. A
mirror-like clarity does not occur because of blockage of inner
impediments (atkan). And because of that, people do not get
attracted toward us. Because of this atkan, other people do not
even like our true statements. And because of that, there is no
emanating radiance of smile of liberation and there is tension in
one’s speech!
21

Once that attraction does occur, every single word of
such a person will become divine.
Why have we had to suffer the wanderings for infinite
lives? It is because of atkan! Because one did not have the bliss
of the Self, he sank into the atkan of pleasures of the flesh.
These impediments can be broken down by the grace of the
Gnani Purush and, thereafter, by one’s own tremendous spiritual
effort (parakram is extraordinary spiritual effort). Infinite bliss
prevails when this happens! If the blockade is not rooted out, it
will root us out away from the Gnan and even from the ‘Gnani.’
When someone’s shadow is cast on us, his disease will
enter into us. No matter how beautiful the virtues of another
person may seem to be, after all, they are the virtues of the
relative-self (prakruti) only! The virtues of prakruti will come
to an end or are subject to deformation. An Alfonso mango may
look beautiful but it will stink when it rots!
There should be instant repentance whenever sexual
attraction arises. And there should be the request from the pure
Soul of that person for whom the attraction arose for; ‘Grant me
the energy to be free from these thoughts of sexuality.’ Because
of sexuality through thoughts, speech and acts, an account of
vengeance (veyr) is created. This account will ruin many
lifetimes.
Pratikraman is the process of recalling, repenting and
asking for forgiveness with the avowal to not repeat the act of
aggression through thoughts, speech or action, as shown by the
Gnani Purush, Dadashri. At first, pratikraman will stop
aggression (atikraman) and break your wrong intentions. Later,
it reaches the person you have hurt, however, you are not to see
whether it reaches him or not. All this is for you only!
If pratikraman is done for a tiger, the tiger will do what
we tell it. There is no difference between a tiger and a human
22

being. Because of the change in our vibrations (that we emit due
to pratikraman), there is an effect on the tiger. As long as we
hold that ‘the tiger is a savage animal,’ it will remain savage, and
if in our belief and vision there is ‘the tiger is pure Soul,’ the tiger
is verily a ‘pure Soul.’
When our interference stops, when such vibrations stop,
no one will be out there to send us any vibrations. If we
inadvertently happen to send out vibrations due to old habits,
they can be washed away with pratikraman; that verily is
purusharth - spiritual effort!
How can the wedge of karma be fractured? ‘By settling
all files with equanimity.’ The moment you see a ‘file’ (everyone
and everything that is the non-Self), You should make a decision
of, ‘I must settle with equanimity,’ then everything will get
arranged accordingly. And in case it happens to be a ‘sticky
(difficult) file,’ and a settlement of that file is not done despite
this decision, then You are not liable; here ‘scientific circumstantial
evidence’ is responsible.
Why is a “sticky” file ‘sticky’? It is because you have
made it so. Instead of seeing the ‘sticky character’ of the sticky
file, if you see the sticky nature of your own file (your relative-
self), the manner of seeing a file will change!
Only after becoming the Self (purush – the Atma;
enlightened), can one take a picture of the nature of the self
(prakruti). How can a photo be taken with the camera of the
ego? For that you need the camera of the Self.
The entity that gets puzzled is not the Self. The belief,
‘This is mine,’ is what makes mistakes. We are to only ‘see’ the
self. We are not to call it ‘good’ or ‘bad.’ Even if the prakruti
(the non-Self) attempts to get stuck to You a million times, your
own supreme Self is such that it can never happen. No
experiment or event of the universe can soil the purity of the
Self. That is who we are!
23

In order to pay off the accounts of the self (prakruti), the
Self has nothing to ‘do’ at all. Those accounts will naturally be
settled on their own. The Self has to ‘keep on seeing’ what
unfolds!
All losses and deficiency of the relative-self will be paid
up naturally provided the ego does not interfere! The relative-
self pays off its own losses by itself. Interference is created with
the belief and the approach of, ‘I am the doer’!
This spiritual science of Akram Vignan is such that it can
blow away all the cyclones of the whole world, but only if we
maintain steadiness with it!
Jai Sat Chit Anand
- Dr. Niruben Amin
24

Contents
[1]
The Instillation of Life 1
The Receptacle of the Intellect (Buddhi noh Ashaya) 2
Buddhi’s Ashaya and Bhaav (Inner Intent) 4
Support for Buddhi’s Ashaya 8
Nature and Buddhi’s Ashaya 11
Buddhi’s Ashaya of the Ultimate Kind 12
The Doer of Pratishtha is Under External Control 12
Even Ego is a Natural Arrangement 14
Location According to Ashaya 15
Idol as a Result of Pratishtha 17
Who Contemplates on the Soul? 17
[2]
Recording of Speech as Codes 19
Protection of the Ego 25
An Interfering Intellect Gives Rise to Clashes 27
[3]
Karma Bondage by Signature (Endorsement) 30
Penance Increases the Degrees of the Knowledge
as the Self 30
Pratikraman of the Akram Path and the Kramic Path 32
The Gnani’s Pratikraman 35
[4]
The Effect of Hurting Someone Creates Echoes 36
[5]
Entanglements of the Worldly Life 39
The Amazing Web of the Doer Within 39
Compassion and Equanimity of the Gnani Purush 40
There is No Closure for Suspicion (Shanka) 42
Who Joins You in the Funeral Pyre? 43
Only Gnan Can End Suspicion 45
The Precise Justice of Nature 46
One’s Own Vibrations Create One’s Wandering 47
[6]
The Court of Nature 49
25

Counter-vibrations for Hurting Someone 50
Memory Event is Bondage 52
Repentance from the Heart 54
Clearing the Mistake 56
[7]
The Self is the Light that Never Gets Stained, Even When
there is Oneness with the Prakruti, the Relative Self 60
The Test/Examination of Vyavasthit 63
[8]
The Initial Culprit is the Intellect 65
The Demarcation between the Intellect and Pragnya 66
The Nature of Ego 68
Qualities of a Self-realized Being 70
The Chain of Cause and Effect 71
In the State of Non-doership, there is No Bondage 72
Destiny and Vyavasthit 73
[9]
Beginning of Kashay 76
Can There Be Kashays in Favorable Circumstances? 78
The Foundation of Kashay is Ignorance 80
The Unique Beauty of Akram Vignan 80
Conviction, Awareness, Experience of the Self 81
The Illusion – Samipyabhaav 81
[10]
Pleasure-seeking Versus Attraction 83
Bhaavak and His Colors 86
Nirakud Anand – Bliss of a State Free of Agitation and
Bewilderment 87
Echoes of the Ego in the Worldly Life 89
The Results (Effects) are Not Under Your Control 90
[11]
The Seer-Knower 92
The Right Intellect and Pragnya 96
The Gnani’s Way of Looking at the Antahkaran 98
The Problem of Wavering in Decision-making 99
Raag and Niraag 100
26

The Senses, Mind, Intellect, Ego and then the Self 101
Concentration Comes with Interest 104
[12]
Attributes of the Non-self are Unreliable 106
The Consequences of Viradhana of the Gnani Purush 107
Key to Pleasing the Gnani 108
[13]
Spiritual Development through Conflicts: Not Reacting to
Conflict Increases the Energies Within 110
[14]
Seeing the Circumstances as They Are 118
Take the Beating and Be Free 120
The Flawless World 121
Viewing the Mistakes through Upayog 123
[15]
Upayog: Levels of Awareness 124
Pure Awareness in Worldly Life 126
Focused Awareness is Upayog 128
[16]
Understanding Moha, the Illusion 133
[17]
The Science of Karma 139
Equanimity is Not Reacting to the Unfolding
Karma Effect 140
The Internal Evidences Create the Result 142
The Difference between Bhaav and Desire 143
Do You Get Upset if You Hear Insults
Recorded on a Tape? 145
No Binding of Karma while Doing Karma 145
Karma is Not the Obstacle to Liberation 146
[18]
Sahaj Prakruti 148
More Details on Naturalness, Sahajata 150
From Sahaj to Asahaj to Sahaj 151
An Effortless State 152
Sahaj Means the Effortless State 153
Analysis of the Prakruti 154
27

Control of Prakruti is with Vyavasthit 156
The Hassle and Difficulties from the Prakruti 156
Free Yourself from All Your Past Life Agreements 159
[19]
Settling a File with Equanimity 161
Do Your Duties without the Intent to Hurt 163
[20]
The Flawless Vision 165
[21]
Equanimity with Sticky Files 172
Speech, Pleasant or Unpleasant, is an Effect 175
Speech Energy: Use and Abuse 176
The Gnani Purush Becomes a Disciple 177
The Worldly Life is a Drama 178
[22]
Where is the Pain in this Life for You? 180
Death and Eternal Life 184
Vyavasthit and Life after Life Account 188
Does One Take Precautions or Are They
Just Happening? 189
[23]
What is an Intelligent Person Like? 191
Do Not Interfere, Just ‘See’ 195
[24]
The Weakness of Anger 197
A Life without Conflict is the Path to Moksha 198
Kashays Bind Karma for Next Life 200
When the Illusion that Deludes (Dekhat Bhooli) Ends,
Suffering Ends 202
Charity without Inner Beggary for Fame 206
The Phenomenal Value of Pratikraman 207
Getting the Work Done Through the Prakruti 208
The Root Cause of Separation Due to Differences
in Opinion (Matbhed) 211
Do You Take Adjustment or do Pratikraman
When there is No Acceptable Solution? 212
28

The Intent to Settle with Equanimity and Pratikraman 217
One More Life to Complete Liberation (Ekavtari) in the
Akram Path 218
[25]
This is Worth Knowing and Worshipping 220
To Dwell as the Self 222
[26]
The Effect of Karma Dissipated by Talking with
Chandulal 226
Samayik in Front of the Mirror 228
Talking with and Correcting the Self in the Mirror 229
After Self-realization, One is Neither a Female
nor a Male 232
The Influence of Wrong Company 233
[27]
Atkan: Major Blockade in the Path of Liberation 235
The Gnani Purush Removes Atkan 236
Atkan is so Deluding that it Blocks Bliss and Liberation 238
Atkan versus Heavy Karma 239
Purusharth and Parakram 240
Extraordinary Inner War against Atkan 243
The Biggest Atkan is that of Sex 246
Being Free from the Major Blockade (Atkan) of
Sexuality 247
Factory of Vengeance 250
Opinions Obstruct the Bliss Within 252
Do Penance without Paying a Commission 255
Premature Fruition of Karmas – Udirana 256
Parakram– Extraordinary Spiritual Effort 261
[28]
The Secret of the Bliss of the Self 264
Sit on the Everest of Awareness and ‘See’ 266
The Great Importance of the Original Purush 271
Go Higher Within to Become the Supreme Self 272
Moksha Swaroop has Come in Front of You 273
* * * * *
29

1
Aptavani 6
[1]
The Instillation of Life
The moment one believes or says ‘I am Chandulal,’ ‘I did
this,’ ‘I did that,’ it immediately gives rise to a new form-idol
(murti) of a causal body. This is the instillation of life (pratishtha).
Then this new ‘idol’ gives its effects and results. Just as we
invoke life in a stone idol which gives its results, in the same
manner we are invoking new life into this body which gives its
results. The energized non-Self complex of thoughts, speech and
acts (pratishthit atma) forms precisely according to the
instillation of life (pratishtha). This ‘old’ pratishthit atma instills
new life (new pratishtha). The ‘Chandulal’ (reader should insert
his or her name here throughout the book) of today is the
pratishthit atma of the past life, which, in turn, continues to do
pratishtha like, ‘I am Chandulal. I am his uncle, etc.,’ and so
everything starts all over again. And when you say ‘I am pure
Soul, I am Shuddhatma,’ the pratishtha stops. That is why
‘we’ say that after attaining the state of Self-realization
(Shuddhatma), new karma ceases.
Questioner: No one has given such a clear explanation.
Dadashri: You will find a solution if you have a clear
explanation; knowledge of the Soul or Self (Atma Gnan) is
needed. Knowledge of the Self is lacking; its presence gives
such clarity that one can see everything as it is. That is why ‘we’
have given the new term ‘pratishthit atma’ which nobody has
done before.

2 Aptavani-6
Questioner: So it (pratishthit atma – the relative-self of
today) continues to function and does everything according to
the way the pratishtha was done?
Dadashri: Yes, it is according to the pratishtha. Just as
an idol continues to give benefits once pratishtha is done in it,
so does this pratishtha; and due to the results of this pratishtha,
children study well and excel in their academics.
The Receptacle of the Intellect
(Buddhi noh Ashaya)
Questioner: Is one’s own spiritual effort (purusharth) not
a part of this?
Dadashri: No, one continues to instill life (pratishtha)
and the idol (new self) begins to form, then it starts taking shape
according to the ‘design’ he has brought forth in his receptacle
of intellect (buddhi’s ashaya). What is meant by receptacle of
intellect? One says, ‘All I want is to do well in my studies.’ If
that is the design of the receptacle of his intellect, so will be the
fruit for him. Another may have the design that he wants to
progress in his devotion (bhakti), and so his reward will be
just that.
If it is in one’s receptacle of intellect carried forward from
the past that he would to like to live only in a hut, then even if
he has million rupees, he will not feel comfortable living in
anything other than a hut. And the one who has in his receptacle
(ashaya) that he would like to live in a bungalow, then despite
a debt of five million, he will like living only in a bungalow. And
the poor disciples and devotees have it such that ‘we will make
do with anything that comes along’ and so they will get anything
as a result.
Questioner: So does one’s intent (bhaav) work here?
Dadashri: No, it is the receptacle of the intellect; one

Aptavani-6 3
does not have to make or do the intent. Everything is already
settled within according to the receptacle of the intellect. He gets
the ‘idol’ ready through pratishtha, ‘I am Chandulal,’ and then
everything is settled according to what is carried in the receptacle
of the intellect.
Questioner: ‘I cannot do without a bungalow,’ is the
receptacle of the intellect. So where is the instillation of life
(pratishtha) in this?
Dadashri: The pratishtha occurs automatically when one
says, ‘I am Chandulal. I did all this. I am her father-in-law. I am
his uncle.’ In this manner, an empty container (khokhu) is formed.
Then what kinds of intents (bhaavs) occur? The answer is
everything is ‘sketched out’ according to the receptacle of the
intellect. Thereafter, internal changes occur according to the
contents of the receptacle of the intellect.
Questioner: Who does the pratishtha?
Dadashri: It is the ego that says, ‘I am this…I am
Chandulal for sure, and this is my uncle.’
Questioner: One man drinks alcohol in the bars, another
worships the Lord in the temple. What is all that?
Dadashri: One drinks because he had done deep inner
intent (bhaav) in the past life, of, ‘I cannot do without a drink.’
So he drinks alcohol and he cannot quit the habit. He is not
doing the pratishtha (the instillation of life) but while speaking,
whatever is the intent is what gets ‘printed’ in the receptacle of
the intellect. It is very important to understand the receptacle of
intellect. For all of us here in Akram Vignan, both (new
pratishtha and buddhi noh ashaya) come to a stop; nothing
new is created. In Akram Vignan there is no new pratishtha
anymore.
Questioner: Dada, please explain buddhi’s ashaya in
more detail.

4 Aptavani-6
Dadashri: The receptacle of the intellect (buddhi’s
ashaya) is when one person says, ‘I only want to make a living
through stealing and black market.’ Another says, ‘I never want
to steal under any circumstances.’ Another one says, ‘I want to
enjoy such and such (be in a remote place),’ and so it will make
a solitary place ready for him in order for him to enjoy. Merit
and demerit karma (punya and paap) are at work in all this.
One will receive all that is needed to enjoy according to the
wishes he has made. He will even receive things he did not even
imagine, simply because that was in his receptacle of the intellect
(buddhi’s ashaya). And when one has accumulated merit karma
(punya), no one will be able to catch him when he steals. No
matter how many traps they set for him or how vigilant everyone
remains, he will not be caught. And when his merit karma (punya)
comes to an end, he will be caught easily. Even a little child will
be able to tell that he is doing something wrong.
Buddhi’s Ashaya and Bhaav (Inner Intent)
Questioner: So when he makes a decision about what
he wants to enjoy, is it the buddhi’s ashaya (the receptacle of
the intellect) that is at work?
Dadashri: Yes, it works according to buddhi’s ashaya.
Whenever one makes an intent (bhaav) to enjoy something, he
will have to enjoy it. Even if it is beyond his imagination, he will
have to go through it, suffer or enjoy, providing he made the
intent (bhaav) to do so. This is because in addition to buddhi’s
ashaya, there is the support of his merit karma (punya).
So with the pratishtha of ‘I am this,’ and ‘this is mine,’
an entire body is created for one lifetime. Then, while doing the
intent (bhaav), whatever was in his buddhi’s ashaya is exactly
what gets ‘printed’ (gets recorded to give effect). Everyone has
a receptacle of intellect (buddhi’s ashaya).
Questioner: Is buddhi’s ashaya constantly changing?

Aptavani-6 5
Dadashri: Yes. As it changes, the imprints in the causal
body are being recorded accordingly.
Questioner: What is the difference between intent (bhaav)
and receptacle of intellect (buddhi’s ashaya)?
Dadashri: Bhaav is like seeing through colored glasses.
Then despite having good eyes, whatever one sees through
those eye glasses is what we call bhaav. Then he acts according
to those bhaav—intents. It is on this that the entire worldly life
arises.
Questioner: If what he sees through the ‘glasses’ is the
intent (bhaav), then are the ‘eye-glasses’ (dravya karma ) an
effect of previously caused karma?
Dadashri: Yes, the glass is dravya karma. That is what
has entangled you. Everyone’s glasses are different. Everyone’s
effect karma (dravya karma) is different. Dravya karma is
discharge karma or ‘effect’ karma. Bhaav karma is charge
karma or cause karma. People do not understand the difference
between the two because they do not understand that the effect
karma has the cause karma along with it. This is due to the
‘glasses’ that are instantly on when one says, ‘I am Chandulal.’
People consider that the effects in front of them are the results
of the causes they see. Dravya karma (effect) people see; they
believe it to be bhaav karma and the fruit of it they call dravya
karma. When one becomes angry due to bhaav karma, they
believe that to be dravya karma. But they only see with the
‘colored glasses.’
This matter of dravya karma is worth understanding. The
matter of the receptacle of intellect is a separate issue.
Questioner: But what is the difference between buddhi’s
ashaya (the receptacle of the intellect) and bhaav (inner intent)?
Dadashri: Everyone has bhaav karma but buddhi’s
ashaya is different for everyone and it is dependent on location

6 Aptavani-6
(kshetra). What one sees through the glasses of, ‘I am Chandulal,’
is called the bhaav. Thereafter, the receptacle of the intellect is
formed depending on the location and time (kshetra and kaad
respectively). Buddhi’s ashaya is based on this bhaav.
But the glasses by themselves are not of much value. The
way these glasses arise is based on whatever you do in this life.
When you do things to make others happy, the glasses are clear
and pure and thus you can see well. And if your actions cause
unhappiness to others, the glasses will be dirty and you will not
be able to see the right things, and so you will have to experience
great misery. So it all depends on what one does according to
these glasses. One has to use the same glasses his whole life.
What is the root of all this? The answer is that one
already has the Gnan, the original knowledge within, but he has
these ‘glasses’ over his Gnan and so he has to look through the
glasses and do everything. This is like the blinders they put on
bullocks. If there is a little gap in the blinders, then whatever the
bullocks see through it causes them worries and suffering (upadhi)
due to external causes. One receives everything according to his
receptacle of intellect (ashaya). If one understands his ashaya,
then it is more than enough. Do you understand this buddhi’s
ashaya?
Questioner: Where one decides what kind of worldly
interactions he wants, is there a receptacle of intellect (buddhi’s
ashaya) in the decision he makes?
Dadashri: When one keeps looking for things that will
give him pleasure, he starts believing that there is pleasure in
those objects. Then he makes a bhaav – decides through intellect
– that he can do without a bungalow and that he can get by with
a small hut. So, in his next life he will get a hut to live in. Does
everyone not have different homes that they like, and do they
not sleep soundly in them?

Aptavani-6 7
Questioner: Yes, they do.
Dadashri: Do they fret all night long as to, ‘Why did he
get that and I got this?’ No, they don’t. Why are they content
with what they have? It is because their buddhi’s ashaya is, ‘I
only feel comfortable in my home and in my own bed.’ Then it
does not even matter if it is just a hut. You may comment on
how his bed sags but he will tell you, ‘I can fall asleep only in
this bed; I cannot sleep in a bungalow.’ If you were to feed
gourmet meals every day to a person living in primitive areas, he
will not be satisfied. He will feel trapped there and will run away
after a few days.
Many people wear expensive clothes even when they
cannot afford them, and many, despite being very rich, wear
worn out clothes…that is buddhi’s ashaya.
A child will like only his father and mother even if they
treat him badly. The father may not be on talking terms with his
son all his life, but when he dies, he leaves everything to his son
in his will. He leaves everything to his son even though his nephew
took care of him all along. That is called buddhi’s ashaya.
Even Dada’s son and daughter died in their infancy. His
buddhi’s ashaya was, ‘Why such hassle…why such bother?’ If
a person has in his ashaya, ‘I will not work for anyone,’ he will
not have to work under anyone. Therefore, everything happens
according to buddhi’s ashaya.
Questioner: So whatever the worldly interaction, whatever
the worldly evidence (nimit), living or non-living, whatever
circumstances that come together, is the ashaya working behind
all that?
Dadashri: Nothing comes together without buddhi’s
ashaya.
Questioner: Now is buddhi’s ashaya the result of the

8 Aptavani-6
activity of one’s chit (chintavan) from the past life? (Chit – the
subtle component of vision and knowledge in the inner functioning
instrument called antahkaran).
Dadashri: Not chintavan; it is the ashaya – buddhi’s
ashaya – the intellect’s intention. This life is the fruit of buddhi’s
ashaya from the past life. He will meet up with a speculator if
that was in his buddhi’s ashaya. The moment he steps out of
his house, he will meet up with someone who bets on horses.
Even if he decides he does not want to go to the horse races
before leaving his home, he will end up going there. That is
buddhi’s ashaya.
From your buddhi’s ashaya of your past life, you will
know that in this life you are not going to be influenced by the
stock market or that you are not likely to meet a rogue.
Support for Buddhi’s Ashaya
All of this that is in front of you is dependent on buddhi’s
ashaya, which is dependent on physical matter (dravya), location
(kshetra), time (kaad) and vision through the belief of ‘I am
Chandulal’ (bhaav – intent). There is no doer-ship of the Self
in it. One believes that one is the doer and that truly is the
illusion. This illusion binds karma over and over again. This illusion
is never dispelled. From a seed to a tree, and from a tree to a
seed, this cycle continues relentlessly. Once the seed is
destroyed, the tree will not grow again. The ego is the seed.
Destroy the ego. Eat the fruit that has come, but destroy the
seed. That is why ‘we’ say, ‘Go through, suffer or enjoy the
‘file’ that comes your way and settle everything with equanimity.’
Eat the pulp of the mango and destroy its seed. The ‘pulp’ of
the mango is the receptacle of the intellect – buddhi’s ashaya.
You cannot do anything in that; you will have to eat it. But while
eating, do not say, ‘This is good,’ or ‘This is bad.’ Settle
everything with equanimity.

Aptavani-6 9
People say that ‘Atma did vibhaav – bhaav that is external
and not of the Self;’ that it imagined that (it did the kalpana).
Allya! If it did have imagination (kalpana), then it would always
have a habit of doing so. That is why ‘we’ say that scientific
circumstantial evidences came together, giving rise to the bhaav
that leads to the non-Self (vibhaav). ‘Scientific’ means mysterious
(guhya). What does ‘mysterious’ mean? It means that all this
(the worldly life) arose after the coming together of dravya,
kshetra, kaad and bhaav. The bhaav that occurs with the
glasses of, ‘I am Chandulal,’ is vibhaav and that is called
bhaav karma. ‘We’ call that the arising of extra results (vishesh
parinaam).
The coming together of two eternal elements (vastu) gives
rise to an additional new result (vishesh parinaam), but all the
while both the eternal elements retain their original quality and
intrinsic property and function (guna-dharma). As long as you
do not come face-to-face with the event of (setting eyes upon)
nice juicy cucumbers, is any bhaav for them likely to arise within
you? But when it does, it gives rise to, ‘These cucumbers are so
good!’ (vishesh parinaam). But is anything likely to happen if
you don’t see them? Someone may ask, ‘What if we find a
solitary place to put everyone where there will be no interactions?’
But that will not work. What has already been established, whatever
instillation of life (pratishtha) has been done already, will give
result without fail and, in the process, one will not refrain from
making a new pratishtha. It may not be the same, it may be
completely different, but one will not be free from additional new
results (vishesh parinaam). When one attains knowledge of
one’s real Self (Self-realization), he will find the bliss (anand) he
is searching for; the vision changes, it becomes pure (shuddha)
and consequently vishesh parinaam will arise no more.
The reality is that ‘pure knowledge’ (shuddha gnan) is
the Self (Atma), and auspicious or good (shubha), inauspicious
or bad (ashubha) and impure (ashuddha) gnan is the living

10 Aptavani-6
entity (jiva). As long as one dwells in the knowledge of good-
bad, one is a mortal (jivaatma), one who is unaware of reality
(moodhatma). When one attains right vision (samkit), he
becomes Shuddhatma—pure Soul. First, there is the conviction
(pratiti) of ‘I am pure Soul (Shuddhatma).’ One cannot become
Shuddhatma just like that; first the conviction has to be there.
Then the Gnan arises according to that conviction, and the conduct
(vartan) arises according to the Gnan. First, there was a deluded
conviction (mithya pratiti), which leads to deluded knowledge
(mithya gnan) and hence deluded conduct (mithya vartan).
However, in the conduct that automatically follows gnan
(knowledge) one does not have to do anything. When deluded
faith (mithya shraddha) and deluded gnan come together, then
a corresponding conduct will automatically follow. For all this to
happen, no one has to do anything, yet one claims to be the
doer and that is the ego. If one believes there is fun and happiness
in being a bricklayer, he will become a bricklayer. Then, as he
attains the conviction, he attains the knowledge of laying bricks.
When that knowledge and faith come together, his conduct will
immediately result in bricklaying. He just lays the bricks, one
by one, and they stick. He will not have to examine every
brick in the process.
So everything comes together according to one’s buddhi’s
ashaya. No one has to do anything. If stealing is in the buddhi’s
ashaya and there is merit karma behind it, then everything will
come together for one to steal. No matter how many illegal
activities he is involved in, and whether thousands of criminal
investigators are after him, he will not be exposed if his karmic
fruition is that of merit karma. And when his demerit karma
comes into fruition, he will be caught easily. What a natural
arrangement this is! It is really his merit karma at work, but he
arrogantly thinks, ‘Who can catch me?’ He continues to have
such ego. All bets will be off when his demerit karma arises!
All this is run by merit karma (punya). Who gives you

Aptavani-6 11
your wages of one thousand rupees? Your boss pays your wages
but it is all dependent on merit karma. When demerit karma
(paap) takes over, the employees will abuse even the boss!
Questioner: Is this because the boss must have made the
intent (bhaav) to employ him and he must have made the bhaav
to work for that boss, and that is why everything has come
together?
Dadashri: No, bhaav is not like that.
Questioner: Then is there some kind of a connection of
give and take?
Dadashri: No, nothing like that.
Questioner: Then why did he go to work for him?
Dadashri: No, that is their karmic account. Neither the
boss nor the employee has any relation or acquaintance with
each other in the past life. The boss had in his receptacle of the
intellect (buddhi’s ashaya), ‘I want an employee such as this,’
and the employee had in his ashaya, ‘I want a boss like that.’
All this has been printed in their buddhi’s ashaya, and so
everything comes together without fail.
Even the children are born to one according to buddhi’s
ashaya: ‘It is more than enough even if I have just one son. He
will uphold my name,’ and so the son will uphold his name
according to his buddhi’s ashaya. The Jains will say, ‘It would
be nice if our son takes the formal ceremony of renunciation of
the worldly life (diksha); at least he will be blessed! Then those
parents will happily allow him to take diksha. Try talking to
other parents about diksha! They will refuse because they never
did such bhaav to begin with.
Nature and Buddhi’s Ashaya
When one attains a wife, it is not because he had made

12 Aptavani-6
bhaav of ‘I want this woman as my wife’; there is no bhaav,
no acquaintance or familiarity. He meets up with her according
to the buddhi’s ashaya. Dravya, kshetra, kaad and bhaav are
such that when there is a shortage of women, his buddhi’s
ashaya will be, ‘I will marry any girl that I find, but I must find
one!’ So he will find ‘such a one.’ Now he complains that she
is like this and she is like that. Hey! You are the one who made
such a choice so what are you complaining about? He feels
discontent when he sees someone else’s beautiful wife.
Nevertheless, he finds satisfaction only in his own home and he
also says, ‘I will stay only in my own house.’
Nature is telling you, ‘You got what was in your buddhi’s
ashaya, so why are you complaining?’ He complains when he
sees someone else’s bungalow, but ultimately he likes his own
hut.
Buddhi’s Ashaya of the Ultimate Kind
If his buddhi’s ashaya is, ‘I am tired of all this wandering
around; it would be nice if I were to meet a Gnani Purush so I
can find liberation,’ then he will meet a Gnani Purush. Now no
one is likely to do such a buddhi’s ashaya, are they? How can
people become free from this infatuation for the worldly life
(moha)?
The Doer of Pratishtha is Under External
Control
Effect, location, time and inner intents (dravya, kshetra,
kaad and bhaav) are constantly changing. Whatever comes out
of your mouth is all an ego, but you continue to do pratishtha
(instillation of life) with that. This ego is not your doing either.
Dravya, kshetra, kaad and bhaav make you do it. You can get
rid of the ego when you receive Gnan from the Gnani Purush.
Once the ego is gone, all pratishtha will come to an end. Then
where will he go? He will go to moksha!

Aptavani-6 13
Questioner: Does the ego also depend on effect, location,
time and inner intents?
Dadashri: Yes, and that is why one does pratishtha. It
will appear as if it is the ego that is doing the pratishtha, but
circumstances make him do it. That gives rise to pratishtha.
Now, circumstances arise out of that pratishtha which again
cause you to create new pratishtha. Therefore, You (the real
Self) do not do anything in it. That is why I call it ‘scientific
circumstantial evidences.’ It is the circumstance that makes a
person do things, and he believes, ‘I did it.’ Even the belief, ‘I
did it,’ is caused by circumstances. Someone may ask, ‘Is that
called an ego?’ You can say it is verily the ego because the
‘doer’ is some other entity, but he claims and believes he did it.
Questioner: Does ego arise according to circumstances?
Dadashri: Yes, that is correct. It is circumstances that
make him do everything, including having the ego. Yet he believes,
‘I am doing it,’ and because of that, a new pratishtha arises.
‘We’ (mahatmas) do not have, ‘I did it,’ in ‘our’ belief. ‘We’
know that vyavasthit (scientific circumstantial evidences) make
‘us’ do all that, and that is why pratishtha stops occurring. The
one (pratishtha) that was created prior to Gnan, that life will
come; but new creation has ended. When you went on the
pilgrimage, it was due to the bhaav you had created previously.
Wherever you went are the places you had made the bhaav
to visit.
Questioner: Does the buddhi’s ashaya change or not?
Dadashri: Buddhi’s ashaya depends upon the prevailing
circumstances. If one is surrounded by policemen, it will create
fear in him and his buddhi’s ashaya will say that he does not
want to steal anymore. Everything will change accordingly.
Buddhi’s ashaya arises according to the coming together
of physical matter (dravya), location (kshetra), time (kaad) and

14 Aptavani-6
vision through the belief of ‘I am Chandulal’ (bhaav – intent).
But the main intent is there for sure; if you have the intent to
steal, only then will the circumstances come together.
Even Ego is a Natural Arrangement
Questioner: ‘Necessity is the mother of invention’; is that
wrong?
Dadashri: That is just an exercise of words. However,
nature does all this.
Questioner: Then what is the basis for this ‘relative’
progress?
Dadashri: Nature makes it happen. Dravya changes as
time changes, and as dravya changes so does bhaav and then
one does egoism of, ‘I did.’ Even the ego is nature’s doing. He
who gets out of this egoism is freed from this too. Progress is
caused by nature; otherwise, all exercising of words is egoism.
People came up with the word ‘prarabdha (fate; destiny)’
and that is the reason for our predicament today! That is why
in ‘our’ science ‘we’ have not called anything ‘prarabdha.’
Questioner: Is it not that whatever is in vyavasthit is
what will happen?
Dadashri: I am telling you all this for your satisfaction.
You continue doing what you are doing and the result is in the
hands of vyavasthit, so do not worry or be scared. When the
order comes for you to fight, go fight, and do not worry about
the result.
Questioner: So should we not plan for anything?
Dadashri: Plans have already been made (in past life).
So when it comes for you to do anything, continue doing. Plans
were already made before the beginning of any event.

Aptavani-6 15
Questioner: Should we not think?
Dadashri: You do not have to think. You just have to
observe the thoughts that arise and continue doing what you are
doing. There is no need for you to think; thoughts will occur. If
people had the power to stop their thoughts, they would do so.
Are you able to stop your bad thoughts?
Questioner: No.
Dadashri: So what can you do?
Questioner: So what is the root of thoughts?
Dadashri: They are tubers of the mind.
Questioner: What is the root of tubers?
Dadashri: The tubers were formed when you became
one with or engrossed (tanmayakar) with your thoughts in your
past life.
Location According to Ashaya
Questioner: What is the difference between ashaya and
a thought? Is a thought born out of ashaya?
Dadashri: Thought and ashaya are two different things.
Ashaya is an extract (of the desires from one’s past life) that is
carried forward. Every living being receives their place according
to their ashaya.
Questioner: Are the tubers bound according to the
ashaya?
Dadashri: Tubers are different things. There is no
connection between the tubers and ashaya. Thought is the main
thing; the mind gives rise to a desire from which arises ashaya.
And from that ashaya one receives his place or location. It is
according to your ashaya that you received this body and you
receive all other adjustments. You may not even have (want to

16 Aptavani-6
experience) that adjustment now, but you have received
everything according to your ashaya.
You would not be able to sleep if it were not in your
ashaya. If an outlaw has in his ashaya to rob a man; then he
will never encounter a woman to rob. Your thoughts and buddhi
(antahkaran – the inner working components of the mind,
intellect, chit and ego) will be according to your ashaya and
your whole life will pass according to your ashaya. Now, why
can you not adjust to it?
You receive everything according to past ashaya (an
extract that is carried forward; every living being receives their
place according to their ashaya), but you cannot adjust to
everything according to your current knowledge. Nevertheless,
you will like only that which is in your ashaya. Changes cannot
be made in the ashaya. After receiving this Gnan, the only thing
that happens is that new tubers are not created and the old ones
dissolve away, making you tuber-free (nirgranth). Now, new
ashaya is not bound and the old one continues to dissolve
away.
Questioner: What should one do in order to become
tuber-free?
Dadashri: You should do introspection (samayik) like
the one they do here. With samayik, a large tuber, which is very
troublesome, will melt away.
Questioner: Does one have to make an effort to see
one’s own faults in the samayik? Does one not have to make
an effort during samayik?
Dadashri: No, effort means to make the mind do
something; to make the mind do something is considered an
effort, whereas to ‘see’ is not considered ‘doing.’
You can now ‘see’ mistakes that you could not ‘see’

Aptavani-6 17
before. There is no change in action. What you can ‘see’ is due
to the power of Gnan.
Idol as a Result of Pratishtha
Questioner: What is pratishthit atma?
Dadashri: Until one attains the knowledge of his true
Self, the belief of, ‘This Chandulal is who I really am,’ is what
we call the pratishthit atma (the relative-self, energized non-
Self complex of thoughts, speech and acts). This belief, ‘I am
Chandubhai,’ is a pratishtha (instilling something more into) that
is being done just like doing pratishtha for an idol, and that is
why it continues to bear its fruits. What is Atma? It is your own
Self. Your work is done when you acquire awareness of your
real Self. You should have the realization of ‘Who you are.’
Questioner: The pratishthit atma does not have
awareness of the Shuddhatma, does it?
Dadashri: How can it have the awareness? It can only
have that awareness when the Gnani Purush gives that awareness.
Questioner: No, but does the pratishthit atma not have
awareness after you give Gnan?
Dadashri: Yes, that is when you became aware and that
is why you started to say ‘I am pure Soul (Shuddhatma).’ You
saw a change from your old awareness and, therefore, you felt,
‘This is not me; I am the Shuddhatma.’
Who Contemplates on the Soul?
Questioner: ‘The soul (atma, the self) becomes what it
contemplates (chintavan)’; so who does the contemplation
here?
Dadashri: The pratishthit atma, the relative-self, does
the contemplation, not the real Self. The one that does the bhaav
of contemplation, the one who holds the bhaav of, ‘I am

18 Aptavani-6
contemplating,’ is the pratishthit atma. The real Atma is not
like that. It is absolutely pure – pure as gold.
So what ‘we’ are saying is that one will become the Self
if one contemplates on the shuddha, the real Self. And one will
become something else if he contemplates on that something else.
Questioner: But is that not a contemplation of the
pratishthit atma?
Dadashri: Yes, it is. The pure Soul, the Self, does not do
anything. If the pratishthit atma turns ‘this way’ towards the
Self, it will become Shuddhatma and if it turns the ‘wrong way,’
away from the Self, then the wrong result will occur. The moment
one attains the Self, contemplation (chintavan of Shuddhatma)
will occur continuously. However, the complaint such as, ‘I am
like this…this happened to me,’ etc., is all an illusion (moha).
Even this interaction with me (satsang) is moha, but it is
charitra moha – a discharging effect. What is charitra moha?
It is that which is shed when one employs equanimity. It will
then not touch or affect him again, whereas the other moha,
the true moha, will not refrain from sticking to you. Because
the illusion that charges karma (darshan moha) is gone, only
discharging illusion (charitra moha) remains for you. This is
called discharge moha.
Those who do not have Gnan still have the belief, ‘I am
like this’ or ‘I am like that,’ in their discharging illusion and,
therefore, they become that which they believe. After attaining
the Self, the Gnan, there is awareness of, ‘I am pure Soul…I am
Shuddhatma,’ and so one continues to become pure (shuddha).
Whatever is going to happen to ‘Chandulal’ will continue to
happen. Whatever is in the nature of his prakruti, will continue
to unfold. ‘You’ do not have anything to do with ‘that.’ All you
have to do is settle everything with equanimity.
* * * * *

Aptavani-6 19
[2]
Recording of Speech as Codes
Questioner: What is the method for one to improve his
speech?
Dadashri: This is the place; your being in front of the
Gnani is the way to improve speech. Here you should keep
asking questions again and again and arrive at the solutions and
closure.
‘Gross circumstances, subtle circumstances and
circumstances of speech are (of) the non-Self (par) and are
dependent on the non-Self (paradhin).’
When only this simple sentence remains in your
understanding and awareness, then no matter what another person
says, it will not have any effect. This sentence is not an imaginary
sentence. It is exact. I am telling you that which is ‘exact’ and
as it is. I am not telling you to follow my words by respecting
them. ‘Exact’ is only this – that which is ‘exact’ is only this way:
You suffer because you do not understand the facts as they are.
Questioner: I am able to maintain equanimity through
Gnan when someone says anything negative to me. But the main
question that remains is, when I speak something bitter and
hurtful and then take the support of this great sentence, ‘Gross
circumstances, subtle circumstances and circumstances of speech
are of the non-Self and are dependent on the non-Self,’ – does
that mean I am getting the wrong license (misusing Gnan)?
Dadashri: One should never take the support of that
sentence at such times, should one? For times like that, you have

20 Aptavani-6
been given the support of pratikraman. You should do
pratikraman if you say hurtful things to others. And when the
other person says anything hurtful, there is no hurt at all within
you if you take the support of the Gnan sentence.
When you do pratikraman for saying hurtful things, it will
allay the hurt you feel for having done so. So this is how everything
is resolved.
Questioner: Speech is inert (jada), yet why is it so
effective?
Dadashri: Speech is inert, yet it is the most effective of
all. It is the reason the world perpetuates. The very nature of
speech is that it is effective.
Questioner: How is one to bring about control over
speech?
Dadashri: In taking a vow of silence from the Gnani, one
can attain control over speech. Otherwise, one can try to become
silent on his own, but that is not under his control. And the
unfolding of circumstance of silence, the udaya of silence, will
not come on its own. This is because the udaya of silence is
dependent upon scientific circumstantial evidences (vyavasthit).
Therefore, silence adopted after taking the Agna of the Gnani is
beneficial. The other way to control speech is through
pratikraman (ask for forgiveness from the pure Soul of the one
you have ‘hurt,’ coupled with remorse of the wrongdoing). Speech
is a taped record; only that which has been ‘printed’ (taped
within) will come forth, not more, not less. Therefore, these two
are the only ways to control speech.
Questioner: What is the meaning of, ‘It has been taped’?
Dadashri: When a boss speaks very fast and the secretary
writes everything down, how is he writing all that down? What
language is that?

Aptavani-6 21
Questioner: Shorthand.
Dadashri: And then there is something new beyond that,
is it not? It is called ‘code language’ or something like that,
right?
Questioner: Yes, code language.
Dadashri: All this gets typed within in a code language
and shorthand. The moment the feeling arises within (bhaav) of,
‘I am the kind of person that I can make anyone shut up with
my speech,’ then such code words lead to a corresponding
speech coming into effect. This is what I mean by a taped
record. For you, the current tape (speech) is of the code words
that you had created.
And even a person who normally speaks indiscreetly and
harshly, speaks very pleasantly before a saint; so are we not to
understand that he is not the speaker? Who is he, the speaker
of hurtful words or pleasant ones?
Questioner: What kind of awareness (jagruti) should
we maintain when we speak?
Dadashri: Your awareness is gone for sure when you
throw a stone that hurts and wounds the other person (your
words are so harsh that they hurt and wound the other person).
Your awareness will not go away if your speech is mild. Therefore,
your awareness will come when your speech becomes mild.
Questioner: So how can we make the ‘stone’ smaller?
Dadashri: With pratikraman.
Questioner: How can we change the speech that has
already been taped?
Dadashri: You can do so by taking the Agna to not hurt
others with your speech from only the Gnani. Otherwise, it is
like changing the will of nature. Therefore, if you try to change

22 Aptavani-6
it, do it with the Agnas of the Gnani Purush. The Gnani is such
that he does not become responsible (He is beyond thoughts,
speech and acts) and hence, by taking on your responsibility, the
responsibility vanishes. So this is the only solution.
Questioner: Is the ‘taping’ done according to one’s inner
intent and awareness at the time of speaking?
Dadashri: No, taping does not occur at the time of
speaking. It has already been recorded before that. What happens
to it today? It plays according to the way it was recorded.
Questioner: What if one maintains awareness at the time
of speaking?
Dadashri: When you scold and intimidate someone and
then feel, ‘He deserved it,’ then the same code gets recorded
for another new account. If you feel ‘I did him wrong,’ then you
create a new and different code. If you believe you did the right
thing in scolding him, then you created the same code but it will
become even stronger and heavier in intensity. If you feel, ‘That
was very bad. I should not speak this way. Why did I speak
that way?’, then the code will become smaller.
Questioner: Does a code arise if there is neither the
feeling, ‘It was the right thing to do,’ nor ‘It was the wrong thing
to do’?
Dadashri: If you decide to remain silent, then it will remain
silent.
Questioner: Sometimes one may not express things
verbally but there is internal speech going on, is there not? What
about the negative bhaav – the negative feelings that continue
within?
Dadashri: You should tell yourself that such negativity
should not be there; it should be beautiful and harmonious within.
Questioner: Then will a code for ‘beautiful’ be recorded?

Aptavani-6 23
Dadashri: Yes, a ‘beautiful’ code is bound to come!
Questioner: So does one have to attain a new body for
the new code? Instead, what I want is that ‘no code be
recorded.’
Dadashri: This is for just one life. You are not going to
have codes like these later on. Those who do not have foul
language today have not changed the code, and those who have
foul language have changed the code, so their speech will change.
Therefore, those who have changed it have taken note, whereas
those who have not have missed out. When someone asks me,
‘Dada, when will my speech improve?’ …from that can we not
deduce that he is changing the code?
Questioner: The one who wants liberation (moksha) should
not record any code, should he? What should one do for that?
Dadashri: You will not have any difficulty on your path
to moksha. Whatever codes are needed to go to moksha will
arise in your next life. Now, whatever ‘stock’ you accumulate
by asking me, you will get exactly that code in the next life. You
still have one more life, do you not?
Questioner: What are the codes of a Tirthankara’s
speech like?
Dadashri: They have decided on such a code that, ‘Not
a single living being be hurt to the slightest extent, by my speech.
Definitely not only hurt any living being but also not hurt the
foundation of any living being; not even that of a tree!’ Such
codes occur only to the enlightened, fully liberated beings
(Tirthankars).
Questioner: What kind of awareness should be there
when speaking?
Dadashri: The awareness of, ‘Who will be listening and
how will he or she be affected by these words?’

24 Aptavani-6
Questioner: The same words are spoken to five different
people, but each person is hurt to a different degree. What can
I do about that?
Dadashri: You should have the awareness and then speak.
Do your best according to your understanding. There is no
solution otherwise. Now, even when ‘Chandubhai’ is talking
justly, the other person may still be hurt. What can one do then?
What is the solution? This happens only with some individuals
(with whom you have karmic account), not with everyone. So
here, if there are no counter-attacks, only then will your ‘fireworks’
stop. Otherwise, if one person sets off sparks, sparks will fly
from you too, even if you do not wish them to. So the sparks
will cease only if everyone decides that they want to stop them,
and not otherwise.
Questioner: Does the new code give its effect only in the
next life or can it give effect in this life too?
Dadashri: What would happen if a potter were to place
his earthenware to bake in a kiln and then remove them
prematurely within an hour?
Your acceptance of, ‘The next life will be filled with
everything working well,’ is the reason why you have faith in me
and keep listening to me for hours on end. In this life, your
speech, which is the result of taped codes from your past life,
will be exhausted and then your speech will not be hurtful
anymore.
Questioner: So then, will one become silent (maun)?
Dadashri: Yes, silence will be there. By silence it does
not mean a silence where no words will be uttered; silence
means only that speech which is necessary for basic worldly
interactions will come forth. That which was filled into the ‘tank’
will be emptied for sure.

Aptavani-6 25
Protection of the Ego
Questioner: You said that speech comes out through the
ego.
Dadashri: It is like this – there is nothing wrong with
speaking; speech is a code word. It gets expressed and the sounds
come out, but you should not protect or defend (rakshan) speech.
Questioner: Does ‘not protecting speech’ mean that one
should not feel, ‘I am right in what I said?’
Dadashri: ‘I am right’ is the protection (rakshan). There
is nothing wrong if there is no protection. It will not hurt anyone.
When you protect your ego, then it hurts the other person.
A little child will not feel hurt even if I were to spank him
a lot, but if you were to merely tap him in anger it will make him
cry profusely. Therefore, the child does not get upset because
of physical pain but because his ego is hurt.
The scripture writers have said that the ego is such an
attribute that it makes everyone completely blind. It creates enmity
even among brothers. It will make one think and wish for financial
ruin of his own brother; even a father will wish that his son be
reduced to nothing. What damage can the ego not do? Therefore,
one should recognize and understand, ‘What is the significance
of this ego within, as far as my welfare is concerned?’
Questioner: But do we not need the ego to do our
work?
Dadashri: The ego to do the work is always there. Who
says no to that ego? But you should recognize and have the
understanding of the ego that has caused so much havoc and
thereafter you will have no attraction or love for it.
Questioner: What should I do when the other person
does not improve, no matter how hard I try?

26 Aptavani-6
Dadashri: One has not improved himself and he tries to
improve others – instead it only leads to the other person
becoming spoiled even more. The moment one tries to improve
the other person, the other person becomes worse. What
happens when the one trying to improve others is spoiled himself?
The easiest thing is to improve the self. If you haven’t improved
yourself and you try to improve others, then it is meaningless.
Until you improve your ‘self,’ your words will fall on deaf ears
and bounce back; if you say, “Don’t do it like this,” then the
other person will say, “Go away. I will do it exactly like that!”
You have just made him worse!
There is no need for ego in this at all. If you try to get
your work done through ego and intimidation, the other person
will get even more aggravated. People will always be sincere
to the one who does not have an ego; there is morality with
such a one.
We should not have ego; it hurts everyone. Even a small
child will become obstinate if you call him ‘stupid’ or ‘senseless’
or ‘an idiot’! But if you tell him, ‘Son, you are a very good boy,’
he will immediately do what you ask of him.
Questioner: And if we praise him excessively with, “You
are very smart,” then will he also become spoiled?
Dadashri: Whether we call him stupid or smart, either
way he will get spoiled. The reason we call him ‘smart’ is so his
ego gets encouragement; and if we call him ‘stupid’ then it will
have a reverse psychological effect on him. If you tell a good
person he is foolish and mad fifty times or so, then he will begin
to doubt himself, ‘Maybe I really am foolish!’ In thinking this
way, he will become mad. That is why I give encouragement
even to a mad person by telling him, ‘Nobody in this world is
as good and wise as you are.’ Always take the positive in this
world. Do not go towards the negative. There is a solution
(upaya) for the positive. If I tell you that you are smart, and if

Aptavani-6 27
your ego gets excessively encouraged, then I know when to
‘slap’ it gently. Otherwise, it will get on the wrong track and, if
we do not encourage it, then it will not even progress.
The moment you recognize that ‘ego is harmful,’ everything
will become straightforward. It is not worth protecting the ego;
the ego itself is such that it will naturally protect itself.
What is the definition of the worldly life? It is giving and
then taking or else it is taking and then giving. ‘I’ do not give
anything to anyone and ‘I’ do not take anything from anyone.
And no one gives to me; ‘I’ remain as the Self.
Change your worldly dealings knowing that you will have
to take back whatever you give. Therefore, give only if you can
afford to take it back when someone comes to return it.
If you go into a step well and say out loud, ‘You are a
rogue,’ the echo of the step well will say, ‘You are a rogue,’
back at you. And if you say, ‘You are the Lord of the fourteen
worlds,’ the well will say, ‘You are the Lord of the fourteen
worlds.’ Therefore, you should say what you like to hear. You
should project what you like. This worldly life is all your own
projection. God has not interfered in it at all.
Do not call anyone stupid in this world. Only say they are
smart or they are nice, then your work will get done. One man
was telling his water buffalo, ‘You are very nice, dear. You are
very smart and understanding.’ I asked him, ‘Why are you saying
this to the buffalo?’ He said to me, ‘She will stop giving me milk
if I do not say this.’ If a water buffalo can understand this then
why would humans not understand?
An Interfering Intellect Gives Rise to Clashes
This world is relative. It is full of worldly interaction. You
cannot say a word to anyone. And if there is absolute humility
(param vinaya), then you cannot even look at anyone’s

28 Aptavani-6
shortcomings or faults. It is not worth looking for faults in anyone
in this world. The person looking for fault does not realize what
liabilities he incurs in doing so.
Questioner: I do not look for faults or point out mistakes
in the other person. I am speaking only for his progress.
Dadashri: You should not be looking out for his progress.
Nature automatically looks after his progress. You should not
have a desire to make the other person progress. Nature keeps
doing its work for sure. You should take care of your own
obligations.
The intellect (buddhi) will trouble you by showing you,
‘This will happen if you do this, and that will happen if you do
it that way.’ Nothing happens. No one can do anything. Nature
continues to do its own work. No one comes seeking advice;
people just continue dishing out unsolicited advice.
If we were to listen to the intellect, then the first rule for
our satsang here would be, ‘You can only sit in this way; you
cannot sit any other way!’ Where there is true religion, a law of
‘no laws’ is the main principle there.
Here, we do not have a need for the word ‘intellect
(buddhi).’ Try to push away the intellect that makes you interfere
and cause conflicts; there is no problem with the intellect that
does not lead to this. You will have to understand, will you not?
How long can this go on? The intellect will make you emotional.
You are not going to benefit anything from this. Everything
depends on vyavasthit. Here no question remains for the one
who has the slightest faith in vyavasthit. Here there is answer
for every question.
Questioner: But you say that effort should be made right
until the very end?
Dadashri: Where do you have to make the effort? Effort

Aptavani-6 29
is needed for dealing with our interactions in the worldly life.
There is no dealing of worldly life interactions here in satsang.
Here there is the interaction of pure interaction (shuddha
vyavahar). There is absolutely no need for the intellect in
shuddha vyavahar.
Questioner: Should we use the intellect as a servant or
not?
Dadashri: No. there is no need for the intellect when you
enter the ‘room of the Self’ wherein there is absolute, pure
interaction (shuddha vyavahar). There is pure interaction here
and outside it is worldly in nature. Even in the worldly life, if the
intellect (buddhi) becomes bothersome, you have to let go of it.
After saying ‘vyavasthit,’ there is no room for intellectual
interference (vikalp). Those who remain within the Agnas of the
Gnani Purush will understand what pure interaction is.
* * * * *

30 Aptavani-6
[3]
Karma Bondage by Signature (Endorsement)
‘Our’ karmas are per our choice, whereas your karma
makes you dance. ‘We’ have freedom therefore ‘we’ remain in
peace. Your karmas too will end gradually and then they will not
come even if you were to invite them. They are not sitting idle,
are they? Whatever you had endorsed in the past life is what
comes calling; otherwise, nothing would come. Whatever types
of contracts you had signed are what will come calling. If it was
one of entanglements, then you will have entanglements. If it was
clear and easy, then clear and easy ones will come. You know,
they will even pull you out of satsang and take you away; you
have no choice.
Questioner: Maintaining a relationship with it is attachment
(raag); is that why it comes calling?
Dadashri: It is all nothing but attachment and abhorrence
(raag and dwesh). It is only because you have endorsed with
the signature of ‘I am Chandubhai’ in the past life that raag was
created within ‘him’ (your relative-self); otherwise, there is no
one to bother you!
There are not as many ‘signatures’ endorsed as you may
think. It is considered an endorsement when it is typed once
(past life) and typed over again (current life). So there are not
as many as you think.
Penance Increases the Degrees of the
Knowledge as the Self
There are all kinds of conduct starting from the level of

Aptavani-6 31
worldly conduct (vyavahar charitra) all the way to the conduct
as the Self (atma charitra). There is knowledge (gnan), vision
(darshan), conduct (charitra) and penance (tapa). In all this,
the conduct as the Self (atma charitra) is the ultimate conduct.
Worldly conduct (vyavahar charitra) is visible and evident, but
you cannot have a snapshot of conduct of the Self, because it
is not tangible. There is no snapshot of the ultimate four –
knowledge, vision, conduct and penance.
Questioner: Which is the ultimate penance (tapa)?
Dadashri: When someone insults you and you remember
my words (Dadashri’s fourth Agna to settle with equanimity) at
that time and decide, ‘I want to settle (this account) with
equanimity,’ that is considered penance. You will experience
penance (tapa) at that time.
All external penance is considered overt penance (sthool
tapa). It is penance that others can know or see and its fruit or
reward is worldly happiness. Inner penance is subtle penance
(sookshma tapa) and its reward is liberation (moksha).
When someone insults you with foul language, at that time
the mind, intellect, chit and ego will ‘heat up’ within, and when
you continue ‘seeing’ this (reaction within) until it all cools down,
it is considered subtle penance (sookshma tapa).
If a mother-in-law scolds all the time, a smart daughter-
in-law will continue to reap the opportunity of the subtle penance.
Such penance is freely available, sitting at home, in India. The
Ganges River (considered holy in India with purifying properties)
flows all the way to the home and yet people do not take
advantage of it, do they? When your husband says something
unpleasant, you should ‘do’ penance at that time.
Questioner: Where is the place for penance in Akram
Vignan (science of Dadashri’s step-less path to liberation)?

32 Aptavani-6
Dadashri: What does ‘doing penance’ mean? When past
karmic accounts come into fruition, the fruits may be sweet or
bitter. One has to ‘do’ penance when the fruit is sweet, as well
as when it is bitter. Discharge karma will not refrain from bringing
its sweet or bitter fruit, will it?
Questioner: If this man were to insult me with foul
language, I would immediately realize that it is the fruition of my
karma. He is blameless. So where is the penance in that?
Dadashri: This is the penance of Gnan. ‘You’ do not
have to do any penance in this. To ‘see’ with equanimity when
the mind and the intellect heat up within is penance. One is not
to become one with the body and the mind (tanmayakar), not
to become ‘Chandulal’ in this. Typically, people heat up along
with the mind and the intellect.
Questioner: Does that mean one has to do penance?
Dadashri: Penance does not have to be ‘done’; it occurs
naturally.
Questioner: As long as penance is occurring, there is
incompleteness (apurnata), is there not?
Dadashri: Incompleteness remains all the way, until one
attains absolute enlightenment (keval gnan). Mine is considered
an incomplete state and so is yours.
Doing penance increases the degrees of the knowledge
as the Self within (gnandasha). Penance gives rise to the
ultimate purity (shuddhata). I, too, cannot be considered ‘100%
pure gold’ and neither can you. Even the Gnani has penance of
the body.
Pratikraman of the Akram Path and the
Kramic Path
Questioner: You have said that in the path of Akram

Aptavani-6 33
Vignan there is no partiality or side-taking, so how can there be
new construction without destruction of the old?
Dadashri: This is not a path of construction and neither
is it a path of destruction. This path is only for those who want
to attain liberation (moksha). There is another path for those
who do not want liberation. ‘We’ give a different belief to those
who want it.
It is extremely difficult to make progress on the Kramic
path, the traditional path to liberation; nevertheless it is the
permanent path. No religion can work when there is no unity in
what is going on in the mind, the speech and the action. Currently,
is this not the state that prevails everywhere?
So what do ‘we’ teach people of this current time cycle
when they want to know religion?
If you happen to tell a lie, there is no objection here. Even
if you lie in your mind, there is no objection, but now ask for
forgiveness from the pure Soul of the one you have ‘hurt,’ coupled
with remorse of the wrongdoing (pratikraman), and make a
decision that you will not tell any more lies (pratyakhyan). ‘We’
teach people to do pratikraman.
Questioner: We do pratikraman at night (raishi) and
pratikraman in the morning (devshi). Is there anything wrong
with that?
Dadashri: Pratikraman should be ‘shoot-on-sight
pratikraman,’ meaning it should be done the instant you hurt
another being. You cannot afford to keep your debts pending.
In the same manner, you cannot afford to keep any pratikraman
pending.
Questioner: Living beings are constantly binding karma,
so should they be constantly doing pratikraman?
Dadashri: Of course! They have to be done! There are

34 Aptavani-6
some people who have received Gnan Vidhi (mahatmas) who
do up to five hundred pratikramans a day.
Questioner: That is reversal of aggression in thoughts,
speech and actions by changing the inner intent (bhaav
pratikraman). That is not the ritual of pratikraman traditionally
practiced by the Jains with verbal recitations (kriya
pratikraman), is it?
Dadashri: No, there is no pratikraman in visible actions
(kriya). The most one gets in doing kriya pratikraman is a
calm mind.
Questioner: Is there a discharge of karma (nirjara) in it?
Dadashri: Discharge is occurring for every living being.
The intention to do pratikraman is good, and therefore the
discharge will be good. But pratikraman should be ‘shoot-on-
sight pratikraman.’ What you (addressing the Jain questioner)
are doing is effect-discharge pratikraman (dravya
pratikraman). For liberation, reversal of aggression in thoughts,
speech and actions by changing the inner intent (bhaav
pratikraman) is needed.
Questioner: There is inner intention (bhaav) along with
effect (dravya), is there not?
Dadashri: No, only dravya pratikraman is taking place;
there is no bhaav in it. This is because it is very difficult to have
bhaav in this the current era (Kaliyug). Bhaav only arises when
the Gnani Purush graces you by placing his hand on your head.
Otherwise bhaav cannot arise.
Who is a Gnani Purush? It is He who has no delving in
the state of the non-Self (parparinati), at all. He is constantly
in the state of the Self, day or night. His speech, conduct and
humility win over the minds of others. There is no trace of
adverse internal meditation that hurts the self (artadhyan) or of
adverse internal meditation that hurts the self and others

Aptavani-6 35
(raudradhyan). And with the total dissolution of the ego, and
the resultant tension-free state, his constant liberating laughter
(mukta hasya) is clearly evident to all. Such a one, who is a
storehouse of infinite attributes, is a Gnani Purush.
The Gnani’s Pratikraman
If you are sleeping on the ground and there are pebbles
poking and bothering you from under the rug, would you not
remove them? Pratikraman only needs to be done wherever
something bothers and upsets you. You remove whatever bothers
you and another removes whatever bothers him. Every person’s
pratikraman is different.
There are cases where a person keeps obliging others but
at home, his conduct is improper, so he has to do pratikraman
there. One has to do pratikraman whenever anything bothers
him from within. Each individual’s pratikraman is different.
‘We’ too have to do pratikraman; ‘ours’ is different and
yours is different. You will not be able to see ‘our’ mistakes
through your intellect. Therefore, they are subtlest
(sookshmatam) and subtler (sookshmatar). ‘We’ have to do
pratikraman for them. ‘We’ have to do pratikraman for not
remaining in focused awareness as the Self (upayog).
‘We’ can never afford to forego our focused awareness
as the Self (upayog), can we? ‘We’ have to talk with all these
people; ‘we’ have to answer their questions but, nevertheless,
‘we’ have to remain in ‘our’ upayog.
‘We’ do not have to do pratikraman as long as
spontaneity and naturalness (sahajikata) are there. In the state
of naturalness, even ‘You’ do not have to do pratikraman. Any
deviation from naturalness requires pratikraman. Whenever you
see ‘us,’ you will see ‘us’ as spontaneous and natural (sahaj).
You will see ‘us’ the same whenever you see ‘us.’ There will be
no change in ‘our’ spontaneity and naturalness.
* * * * *

36 Aptavani-6
[4]
The Effect of Hurting Someone Creates Echoes
When you hurt someone, and you can see the pain you
are causing that person, you have the awareness that you are
hurting them. That is the attribute of the ego called sensitiveness.
Sensitiveness is egoism of a kind. As that egoism begins to
dissolve, the other person will not experience any hurt. The
other person will get hurt as long as you have egoism.
Questioner: This statement is applicable to your state.
Should something not arise for us too?
Dadashri: Yes, it must arise.
Questioner: But this solution is only for one’s own self,
is it not?
Dadashri: Not just for one’s own self, but slowly and
surely the liberating solution (ukel) must occur for everyone. It
is such that only after attaining the liberating solution for one’s
own self will there be the same for the other person. Others will
find a solution only when you have the solution. But as long as
the self, the worldly self, i.e., ‘Chandulal,’ has the egoism, the
other person will, by rule, experience a reaction. Such egoism
must dissolve, for sure.
All this is nothing but effects! There is no such thing as
misery (dukh) in this world. It is only and simply a wrong belief.
One believes it to be the truth. Now according to one’s vision
(drashti), that is how it really is, is it not? Therefore, what do
you have to do in order to remain unaffected? You have to
become pure. Everything becomes pure when you become pure.

Aptavani-6 37
The other person is not at fault in any instance; how can
he be at fault? He believes that happiness is verily in the worldly
life and for him that is the fact. Now if we try to convince him
that his belief is wrong, then it is our mistake. There is some
mistake and deficiency within us somewhere. I have seen this
through my own experience. As long as I was experiencing
those results within, those effects were experienced by others
too. When it stopped being there in the mind, when all doubts
(shanka) left, then everything else, the reaction in others, left
too.
I have climbed those ‘steps,’ I have experienced all that.
Whatever you say, I have seen all those steps. I have seen all
that and, therefore, I can show you the path. The Gnan-
knowledge that I give to you is the knowledge that is based from
my own experience of the ‘steps’ that I have taken. I am showing
you the same path from which I have gained experience. There
is no other way, is there?
Before, prior to Self-realization, whenever an unhappy
(dukh) thought arose, ‘we’ would somehow manage to find,
even to our detriment, a way of replacing it with a ‘happy’
(sukh) thought or a happy idea. When worries arise, one goes
off to watch a movie or do something else. One allays, or
temporarily holds in abeyance, the suffering (dukh) even at the
expense of another person. He will try and push away that
misery. After Gnan, however, he does not push away that misery
at the expense of anyone else. Therefore, he has to endure a lot
of suffering (internal penance); that has been my experience. I
too have experienced this because I would not show the mind
any new thing (paryaya) for my own happiness at the expense
of another’s misery.
And what does the world do? They get involved in other
things in order to get rid of their pain. Any misery and they cash
in on it. How big a stock is there within? ‘We’ are saying that
you should go ahead and endure the suffering; do not spend

38 Aptavani-6
your ‘cash’ (spiritual energies) by substituting the suffering (the
naturally presenting penance) with another source of pleasure.
Keep the spiritual energies intact.
People resort to instant medicine when they have to endure
any pain or suffering. Hey you! You are actually increasing your
(karmic) liability and the problem. Suffering does not go away
by pushing it aside or doing something different to alleviate it. If
you ‘see’ the suffering with the experience of Gnan, you will
decrease the liability. Pain and suffering does not go away if it
is pushed away. On the contrary, it will increase, and the original
amount remains to be faced. The one who overcomes one
episode of suffering (one event of dukh), will overcome countless
suffering. He becomes a ‘bandit,’ that is to say he becomes
fearless in the face of suffering. I too have overcome countless
suffering and hence I have become a ‘bandit’!
* * * * *

Aptavani-6 39
[5]
Entanglements of the Worldly Life
Questioner: In worldly interactions (vyavahar) when
karmic tubers sprout, some sprout so heavily that it becomes
very difficult to find a solution.
Dadashri: These five sentences of ‘Ours,’ the Five Agnas,
are such that they will eventually bring a solution/closure
(samadhan) for you. Otherwise, there is no other way to find
a solution/closure. That verily is why this world is a mysterious
puzzle. “The world is the puzzle itself.” It can never be solved.
The whole day one is entangled in the worldly life, so how can
you progress spiritually? Puzzles will keep arising. They arise the
moment you meet someone.
Questioner: As one puzzle ends, another one is poised,
waiting with its mouth open.
Dadashri: Yes, this worldly life is a museum of puzzles.
But if you realize who you really are, then your salvation is there!
Otherwise, this puzzle is there for you to drown in. All the
suffering really belongs to another entity, the non-Self (the relative-
self). Realizing even this much is experiential knowledge (anubhav
gnan). That experience is, ‘This suffering is not mine, it is of the
non-Self’; even then there is salvation.
The Amazing Web of the Doer Within
There are all kinds of ‘k’s within you. ‘K’ means
‘karavnara,’ - the one that makes you do. The lobhak makes
you greedy; mohak causes you to have moha, illusionary
attachment; krodhak makes you angry; chetak makes you

40 Aptavani-6
cautious. Mohak is the one who casts the illusion over You,
even when you do not want to.
Questioner: The mind shows me, ‘Why bother with all
this and create more problems?’ Why should I think about
whether something is binding me or not?
Dadashri: No, such a thought will come even when you
do not think about it. The ‘k’ within (karavnara, the one within
that makes you do) will make you do it. It will continue to
entangle you. This world is such that it is not worth thinking
about anybody. Yet when such thoughts arise, what can you do?
You have to take a beating. This world is not for worrying about
others. This world is for you to make a ‘safe side’ for yourself.
Questioner: Now how can I get rid of this intellectual
interference (panchat) in the affairs of others that has taken hold
in my mind?
Dadashri: You have to recognize whether it is your
‘paternal relative’ or an enemy, whether it is a friend or a foe.
When you understand that it is your enemy, then you will not
entertain it.
Compassion and Equanimity of the Gnani Purush
Questioner: But it (intellectual interference, panchat) is
stuck in my head so strongly that it will not go away.
Dadashri: Just look! I can see how much reverence you
have for me. I recognize that very well. Nevertheless, some day
the mind will show you ‘Dada is like this’ (it will show negative
things about Dada).
Questioner: Oh yes, I even cursed Dada; not Dada but
Ambalal Patel!
Dadashri: I am aware of all that, even sitting here at
home – how that ‘k’ (karavnara), the one within that makes
you do, entraps you and makes you do it (karavdave) and

Aptavani-6 41
makes you take a beating for it! And for that, ‘we’ have
compassion for you that after taking the beating you will one day
become wise. One day you will realize, ‘Why are they, the k’s,
beating me? What do I, the Self, have to do with it? What
does Dada have to do with it at all? Why did I ever befriend
them that now I have to suffer?’ You will come to this realization
some day.
Questioner: Dada, I have already experienced it; the
experience is not yet to come, it has already come! My experience
was that I used to feel ‘this old man is harassing me and that I
am going to make this ‘Pateliya’ (derogatory for ‘Patel,’ Dada’s
last name) a ‘sacrificial coconut’ (sacrificial lamb).’ But this old
man (Dadashri) made everything better! I told myself, ‘I am free
at last.’ But, Dada, I cursed you so much that there was no
more cursing left. But from within I continued to feel, ‘This Dada
is right.’
Dadashri: ‘We’ know all that even sitting at home. ‘We’
also told you once that ‘we’ do not have any objections, even
if you say negative things about ‘us.’ You just keep coming here.
One day, all that will be cleansed! ‘We’ put no value to whatever
negative things you say. All ‘we’ are focused on is to see what
is beneficial for you and your spiritual progress. ‘We’ continue
to look out for you, your family and everyone else’s welfare and
spiritual good. You speak according to your inherent nature, the
non-Self (prakruti), but your vision is really not so. Even your
tendencies are not so and neither are your thoughts. ‘We’ see
and ‘we’ know all that.
Therefore, learn to recognize whether the ‘baggage within’
is your friend or your enemy who gives you a beating. When
such enemies come, say, ‘Welcome, this is your home,’ and
then send them away.
Do you understand and realize that whatever it (the k)
shows you within is wrong; it is one hundred percent wrong.

42 Aptavani-6
There is No Closure for Suspicion (Shanka)
Questioner: But, Dada, it is difficult to arrive at a closure
(samadhan).
Dadashri: How can there be closure? There can never
be closure for suspicion or doubt in the world. There can be
closure for a true fact, but never for suspicion.
What is suspicion (shanka)? It is a tool to ruin the self.
Suspicion is the worst thing in this world and it is one hundred
percent wrong. And typically it exists where there is no (need
for) suspicion. Wherever one keeps faith, therein lies the (need
for) suspicion and where suspicion exists, there is nothing there.
In this manner, you take a beating from all sides. ‘We’ have
seen through Gnan that you continue to get hurt in every way.
Questioner: I did not understand this point about
suspicion of, ‘Wherever we have faith, therein lies the (need
for) suspicion.’
Dadashri: It is like this: On what basis are you able to
measure this vision? Are you able to trust what you see? Look
here! Even when you see and witness something, it turns out to
be wrong! You see through knowledge gained through your
intellect (buddhi) and thoughts. That will give you such a beating
that it will reduce you to nothing! That is why ‘we’ tell you to
stay away from the intellect. It will not let you sit in peace even
for a moment. In your case, everything is good. Your overt,
expressed intent (bhavna) is good and that is why you got back
on track.
Questioner: After that, I put a lot of emphasis on doing
pratikraman (apology to the pure Soul of one you have ‘hurt’
coupled with the remorse of any wrongdoing). I used to get up
at dawn and do pratikraman.
Dadashri: You learned about pratikraman here and that

Aptavani-6 43
helped you a lot. You are alive because of pratikraman. Your
home is limited to just this much. I have a home of so many
people. However, there is no suspicion towards anyone.
Who Joins You in the Funeral Pyre?
Questioner: So does that mean that I should not have
the belief that, ‘Whatever I say is correct’?
Dadashri: Even if it is the truth, how does it concern ‘us,
the Self’? What I am saying is that one has to go alone on his
funeral pyre, does he not? So why carry the burden of all this
needless strife?
“It went on before you were born and will go on after you die.
Never will worldly interactions end; relative is the worldly life…”
“Janma pahela chalto ney mooa pachhi chalshey.
Atake na koi di vyavahar re, sapeksha sansar re…”
- Navneet
One is caught up in the same old misery for infinite lives.
The wife and children are of this life, but one has had wife and
children in every past life. He has done nothing but created
attachment-abhorrence (raag-dwesh) and bound karma. There
is no trace of those relations now! It is karma that keeps giving
the fruits. Sometimes it gives light and sometimes it gives darkness.
Sometimes it gives a beating and sometimes it showers flowers.
Can any relations be in this?
This has been going on since time immemorial. Who are
we to ‘run’ all this? All we have to ‘see’ is how we can become
free from our karma. ‘We’ the enlightened ones’ have nothing
to do with the children. It is nothing but unnecessary burden.
Everyone is subject to his karma. If there were such a thing as
a true relationship, then everyone in the home would make a
decision not to fight. But within an hour or two, they start fighting.
This is because it is not under anyone’s control, for sure! It is

44 Aptavani-6
all nothing but fruition of karma.
Karmas unfold and they go off like fireworks! No one is
a relation and no one is a beloved here! So where is the ground
for any doubts or suspicion here? ‘You’ are a pure Soul
(Shuddhatma), and this ‘neighbor,’ the body, is the only one
that is going to hurt you and bring you pain and suffering. And
your children are your ‘neighbor’s’ children. Why should ‘we’
quarrel with them? And when the neighbor’s children do not
listen and you try to say something to them, they will say, ‘How
can we be your children? We are ‘Shuddhatma’!’ No one
cares about anyone else!
Questioner: If we look at the bottom line, then everyone
has come to collect on their karmic debts. All we should be
concerned about when we are settling these karmic debts is
whether we are doing so with equanimity or not.
Dadashri: When they are settled with equanimity, salvation
is yours.
Questioner: You graced me when I was misbehaving
and being awkward and difficult. But this much is for sure:
everything has been cleansed.
Dadashri: It was more than enough that you stuck to
Dada the way you did. One day, you will understand the bottom
line that this was correct.
Questioner: You know, Dada, not one day! From this
day onwards! Who knows if tomorrow will even come?
Therefore, grant me such energies that I can deal with whatever
few remaining karmas there are and that the intellect does not
take off on the wrong path.
Dadashri: When you come here for an hour at a time,
it will begin to dissolve slowly and eventually will come to an
end.

Aptavani-6 45
Only Gnan Can End Suspicion
Questioner: There are many people who are such that
opinions like, ‘He is a good man, he is useless, he is cunning and
greedy, and he is here to cheat and take my money away,’
abound for them.
Dadashri: Opinions that become bound are verily the
bondage. If a person had taken some money from ‘our’ pocket
yesterday, and if he comes here again today, ‘we’ will not have
an opinion or suspicion about him as being a thief. This is because
yesterday the fruition of his karma was like that and who knows
what the fruition of his karma will be like today?
Questioner: But the saying is that life force (praan) and
the inherent nature (prakruti) go together.
Dadashri: We do not have to look at praan and prakruti;
we have nothing to do with that. That poor man is under the
influence of the fruition of his karma. He is suffering his karma
and we are suffering ours. We have to remain aware.
Questioner: At that time, we may or may not be able to
maintain equanimity.
Dadashri: If you do everything according to what ‘we’
tell you, that everything is karma-dependent, then your work will
be done. That which is ours will go only if it is meant to. Therefore,
there is no reason for you to fear anything.
On a dark night, in the light of an oil lamp in a village,
you see a snake enter the room; will you be able to sleep,
then?
Questioner: No, I would be afraid.
Dadashri: How will others be if you are the only who
knows about it?
Questioner: They will sleep peacefully.

46 Aptavani-6
Dadashri: That is why the Lord asks, ‘Why don’t you
sleep when others are sleeping peacefully?’ One would reply, ‘I
saw a snake coming in. I will sleep when I see it go out.’ He
has the knowledge of the snake entering the room and he will
be free when he gains the knowledge of it leaving. But he cannot
be free as long as has suspicion in his mind.
Questioner: How can suspicion go when I have not seen
it leave?
Dadashri: Suspicion goes away through the Gnan of the
Gnani. This world is such that even a snake cannot touch anyone.
Seeing through the Gnan, ‘we’ say that this world has never
been unjust, even for a moment. The courts of the world, the
judges, the lawyers, etc., may all be the cause of injustice, but
not the world. Therefore, do not be suspicious.
Questioner: So should one not harbor any fear? It does
not matter if one saw the snake; is one to not be afraid?
Dadashri: Even if you try not to be afraid, fear will
inevitably creep in. It will continue to make you suspicious. No
one can do anything. Suspicion will go away by remaining in
Gnan.
The Precise Justice of Nature
There is no one born in the world that has the energy to
hurt you! And if there is such a person, then even if you look
for hundreds of thousands of ways to avoid him, you will not
succeed in avoiding him! So which way should you turn? Should
you be preoccupied in looking for those ways? No, you will not
get anywhere. So give up all the running around and go towards
the Self.
Questioner: So we come back to the original talk.
Dadashri: Yes, just keep ‘seeing’ whatever is taking place.
It is all of the non-Self (par) and it is under the influence of the

Aptavani-6 47
non-Self (paradhin). And whatever is happening is verily justice,
and that truly is scientific circumstantial evidences (vyavasthit).
It is justice when an innocent person is given the death sentence
and it is also justice when the culprit goes free. We do not know
how to ‘see’ who is innocent and who is the culprit. We do not
know how to judge the case. We judge according to our own
language (gnan).
One’s Own Vibrations Create One’s Wandering
Questioner: So does that mean that one should not judge
with, ‘This is right and that is wrong’?
Dadashri: ‘Right and wrong’ is talk without understanding.
One has become a judge through his own understanding.
If you do not interfere with anyone, there is absolutely
nothing anyone can do to you. I can give you this guarantee in
writing. Even if there is nothing but snakes here, they will not
even touch you; that is how much assurance, guarantee, there is
in this world.
How do the Gnanis live safely and in bliss? It is because
they rest after knowing, experiencing, the world; they know,
‘Nothing is going to happen to me. No one is going to bother
me. I am in every living being. I am the one…I am the one…there
is no one else!’
A lot needs to be understood about this world; it is not
what people believe it to be. The world is not as it is described
in the scriptures. In the scriptures, it is described in a flowery
language, full of terminology which an average person cannot
understand!
There is no one to bother you in this world if you stop
instigating and bothering others, if you stop interfering. These
sufferings are all consequences of your own interference. When
you stop interfering, no consequences will come your way. You

48 Aptavani-6
are the Lord of the whole world, of the whole universe. There
is no boss, no superior, over you. You are the absolute supreme
Soul (parmatma) for sure! No one is out there to bother you.
These are all your own consequences (parinaam). As of
today, stop creating any vibrations; stop thinking about anyone.
When such thoughts arise, erase them with pratikraman (apology
to the pure Soul of one you have ‘hurt’ coupled with the remorse
of any wrongdoing) so the whole day will pass without any
vibrations. If you pass the days in this way, it is more than
enough. That verily is spiritual effort (purusharth).
* * * * *

Aptavani-6 49
[6]
The Court of Nature
If anyone is hurt even in the slightest by us, the case will
remain pending in the court of nature. As long as any dispute
remains pending in the court of nature, there is no liberation. All
these people in the world have pending disputes in the court of
nature. Now if you want to bring an end to the conflicts in the
court, then you have to pardon anyone who insults you and
make sure you do not insult anyone. If you accuse anyone, then
the case will continue again. When you become a plaintiff, then
you will have to look for a lawyer. Now (after Self-realization)
we do not like it here and we want to become free from this
world. Therefore, we have to pave the way for it; we have to
let go of everything!
No living being (jiva) soul can find liberation (go to
moksha) having hurt any other living being, even in the slightest
degree. A person may be a saint or anyone else for that matter;
even if a saint hurts only his disciple, he will be stuck here. It is
not acceptable in the court of nature.
Those who are ignorant of the Self (agnanis) are constantly
hurting others. If they are not physically hurting others, their inner
intent is constantly just that. Ignorance is violence (agnanta is
himsa) and Gnan is ahimsak bhaav (‘knowledge is intent of
nonviolence’).
Now you do not have any desire to hurt anyone, do you?
Questioner: I do sometimes.
Dadashri: What do you do when you hurt someone?

50 Aptavani-6
Questioner: Pratikraman (ask for forgiveness from the
pure Soul of the one you have ‘hurt,’ coupled with remorse of
the wrongdoing).
Dadashri: The case will not go to the court if you do
pratikraman. Deal with it by saying, “Sir, I ask for your
forgiveness.”
In ‘our’ case, you will not find an instance where ‘we’
hurt anyone, even slightly. Others may act crazy; they do not
care, do they? Only the one who wants to be free, cares, does
he not?
Therefore, if mistakes do not occur, then there is no need
for pratikraman. You have to do pratikraman only when you
make a mistake. If someone tells ‘us,’ ‘Sir, I do not have enough
power to not make mistakes. I do make mistakes.’ So ‘we’ tell
him, ‘If you do not have the power to not make a mistake, then
do pratikraman.’
No matter how crazy and foul words a person may say
to you, if you happen to respond to him, then regardless of how
beautiful your response is, the slightest of negative vibration arising
from this is not acceptable. The other person can say all he
wants to; he is independent. When children throw stones, are
they not unrestricted? They are unrestricted as long as a
policeman does not stop them. Other people can do whatever
they wish. If the other person creates enmity towards you, he
will not let you go to liberation (moksha) for thousands of lifetimes.
That is why ‘we’ tell you, ‘Be careful. If you encounter a difficult
and crooked person, do whatever you can to appease him and
become free from him. It is worth being free from this world.’
Counter-vibrations for Hurting Someone
When you hurt anyone in the world, the inner effect and
vibration of that hurt, the echo, is bound to affect you. When a
husband and wife get a divorce and the man remarries, the ex-

Aptavani-6 51
wife will continue to feel the hurt. The echoes of this hurt will
inevitably be there within the man and he will have to clear (pay
off) that account.
Questioner: Please explain this in more detail.
Dadashri: What ‘we’ are trying to convey is that when
you become instrumental (a nimit) in causing the slightest of pain
(dukh) to another being, then its effect will inevitably fall upon
you. You will have to settle that account, so beware.
If you scold your assistant at work, will its effect not fall
upon you? It will for sure. So tell me, how can the world become
free from suffering? The one who has become such that no one
gets hurt by him, in the slightest degree, is the blissful one. There
are no two ways about this. The Agnas ‘we’ give you are such
that you become free from all kinds of miseries. And you will not
find any difficulty in practicing those Agnas. You are free to do
whatever you choose, you are free to eat and drink and roam
around, you are also free to go to see movies if you so desire.
If someone wants three buckets of water for his bath, ‘we’ will
tell him he can have four. ‘Our’ Agnas are not restrictive in any
manner.
Therefore, the effect (asar) within of hurting anyone will
not leave you alone. When you hurt children in your attempts to
improve them, the effect of the hurt caused to them will fall on
you. So talk to them in such a way that it will not cause such
an effect and they will improve. Is there not a difference between
a copper vessel and a glass one? Do you consider them to be
the same? You can repair the dents caused to a copper vessel
but a glass vessel will break. Otherwise, the entire life of the
child is ruined.
The beatings and the suffering you endure in life are due
to ignorance of this matter. You may say things to improve this
person or that person, but the effect of the pain you cause in the
process will fall on you.

52 Aptavani-6
Questioner: One has to tell children something, these
days, does he not?
Dadashri: There is nothing wrong in telling them, but
speak in a way that it does not hurt them and that the echoes
of that do not fall on you. You have to make a decision that you
do not want to hurt anyone in the slightest extent.
Memory Event is Bondage
Why does anything arise in memory (yaad, yaadgiri)?
From where does it come? Tell the memory, ‘Why do you keep
coming even when ‘I’ have nothing to do with you, and ‘I’ don’t
want anything from you?’ It will reply, ‘This is your complaint
(fariyaad). That is why I have come.’ Then you should say,
‘Come on, let me attend to it and deal with you.’
You should simply do pratikraman (ask for forgiveness
from the pure Soul of the one you have ‘hurt,’ coupled with
remorse of the wrongdoing) for memory of any being, thing or
event, even when you are relaxing. You do not have to do
anything else.
I have shown you the whole path that I have followed to
attain liberation. That path is very easy and straightforward.
Otherwise, liberation is not possible. Lord Mahavir (a fully
awakened, enlightened being in India, 2500 years ago) could do
that; no one else can. The Lord was truly a great hero (Mahavir;
maha – great; vir – hero). Even then, he had to take so many
higher and lower level births.
Everything will fall into place if you follow what the Gnani
tells you.
Why does a memory event (yaad) arise? It is because
somewhere ‘it’ is stuck within. Nevertheless, this is a relative
sticking; it is not real. ‘I do not want any temporary thing in this
world.’ You have decided this much, have you not? So why then
does a memory event (yaad) arise? Therefore, do pratikraman

Aptavani-6 53
for it. If you do pratikraman and still the memory event arises,
then know that a complaint is still pending. Therefore, all you
have to do is do the pratikraman again.
Questioner: Dada, as long as that remains unresolved,
should the pratikraman continue? It (relative-self) does not need
to be told to do the pratikraman.
Dadashri: Yes, you do not have to make him, the relative-
self, say it. It will automatically happen once You have decided.
Questioner: The unfolding of karma (udaya) keeps
occurring.
Dadashri: Udaya continues to happen. But what is udaya?
It is the expression and unfolding of the karma that exists within
and it is now ready to present its fruit. That fruit may be sweet
or it may be bitter. This is dependant on the nature of the
account. If a smiling face presents itself to you, then know that
the karma has come to give happiness (sukh), and if a grim face
presents itself, then know that the karma has come to give
unhappiness (dukh). Therefore, whenever the unfolding of karma
(udaya) occurs, know that it has arrived and You have to settle
it, with equanimity.
Questioner: But the non-Self complex (prakruti), shows
a little of its energy at that time, does it not? The prakruti will
show its inherent nature, will it not?
Dadashri: Everything may come out, but ‘You’ have to
keep ‘seeing’ it all. That is all your karmic account (hisaab).
Questioner: The account of the non-Self complex
(prakruti) will have to be finished, will it not?
Dadashri: ‘You’ do not have to do anything there. It will
happen on its own. ‘You’ just have to keep ‘seeing’ how much
of the account still remains. ‘You’ are the Seer-Knower (Drashta-
Gnata), and with eternal bliss (parmanandi). You will know

54 Aptavani-6
everything.
‘Chandubhai’ is the one doing pratikraman; what do
You have to do with it? ‘You’ have to see whether ‘Chandubhai’
did the pratikraman or not, or whether he pushed it aside. If
he pushed it aside, You will know that too.
To ‘keep seeing’ what ‘Chandubhai’ does is independent
spiritual effort (purusharth). To miss this ‘seeing’ is spiritual
laziness, lack of awareness (pramaad).
Questioner: Is it the work of the pure Soul (Shuddhatma)
to ‘keep seeing’?
Dadashri: That work can be done after realizing the Self;
otherwise it cannot be done.
Why does a memory event (yaad) arise? It cannot come
without a cause and a reason. It will happen only if there is some
complaint (fariyaad). Why does no memory event arise for
‘us’? No one has a complaint against ‘us.’ Therefore, whatever
yaad arises for you, keep doing pratikraman for it.
Questioner: Whatever old baggage there is within, it all
must come as memory events; is that the way it should be?
Dadashri: That will definitely come. Whatever stock is
going to discharge, or charge a new life, will come as a memory
event (yaad), without fail. If one is Self-realized, that karmic
baggage will discharge and, in the absence of Self-realization,
the very same karma will charge new karma and create bondage.
The baggage is the same, but in the absence of Self-realization,
it forms a karmic seed and, in the presence of Self-realization,
the seed is roasted and consumed. Where is the potential for the
seed to germinate and grow once it is roasted?
Repentance from the Heart
Thoughts sprout from the tubers that lie within. Thoughts
sprout when the evidences arise. A person may otherwise look

Aptavani-6 55
like a celibate but on his way somewhere, a circumstance may
arise which will make him think about sex.
Questioner: Thoughts arise from the entirety of
environment, do they not? It is because of circumstantial
evidences that one’s moral values and friends come together for
him, is it not?
Dadashri: Yes, the external evidences have to arise and,
based on that, the tubers of the mind sprout. They would not
sprout otherwise.
Questioner: Who is the one that leads one to catch on
to those thoughts?
Dadashri: It is all natural. But at the same time, you
should understand that ‘This intellect (buddhi) is wrong’; from
there on, the tubers get destroyed. Gnan is the only light in this
world. One can destroy those tubers if he attains the Gnan, through
which he gains the understanding of what is harmful to him.
Questioner: But everyone believes and knows that it is
wrong to tell lies, it is wrong to smoke, to eat meat, to act
wrong, etc., and yet they continue to do so. Why is that?
Dadashri: Everyone says, ‘This is all wrong, I should not
do that,’ but they say it superficially. They say it superfluously,
not heartily and sincerely. If they say it heartily, then it (the
wrongdoing) has no choice but leave after a certain time. No
matter how bad the mistake may be, if you regret it heartily, then
that mistake will not occur again. And if the mistake occurs
again, there is no problem; the important thing is to continue
repenting heartily.
Questioner: So is there a possibility for one to improve?
Dadashri: Yes, a great possibility. But there has to be
someone who can improve him. An M.D. or F.R.C.S. doctor
will not do here. One with mistakes will not do here. You need

56 Aptavani-6
one who is without mistakes as an improver.
Now there are some people who wonder why the mistake
keeps occurring even though they have repented for it very
heavily. Actually, if the repenting is done heartily, the mistake
will definitely go away.
Clearing the Mistake
To see the mistakes of the self is the Self, the Soul (Atma).
To become impartial for the self is being the Self. No karma will
touch You if You are the Self – if You are being the Self, remaining
as the Self, ‘seeing’ the self (You are in shuddha upayog).
Many people tell me, ‘Your Gnan is true, but when you travel
in cars, is it not considered violence to a living being (jiva
himsa) because a lot of insects die when they hit the car?’ I told
them, “We’ are shuddha upayogi.’ The scriptures say that,
‘The one who is the Self, remains as the Self, and is in equanimity,
Holds the knowledge and the state of meditation as the Self,
Wins the minds of others;
Removing the mistakes thus, the embodied being becomes
liberated.’
‘Shuddha upayog ne samatadhari, gnandhyan manohari re;
Kalank ko door nivari, jiva vare shivnari’
From the moment one begins to see the mistakes of the
self, one attains the key to liberation. ‘You’ can see whatever
mistake there is in ‘Chandubhai,’ the self. What good is this
Gnan if one cannot see the mistakes of the self? That is why
Krupadudev Shrimad Rajchandra (a Gnani Purush who became
enlightened via the Kramic path) had said:
‘I am a receptacle of infinite faults, oh compassionate One,
What solution is there if I cannot see my own faults?’
‘Hoon toh dosh anant nu, bhajan chhoo karunaad,
Dithaan nahi nij dosh to tariye kaun upaya?’

Aptavani-6 57
There is no problem if a mistake (dosh) occurs. Keep
focused awareness on it by being the Self, remaining as the Self,
‘seeing’ the self (upayog). Thus the mistakes will continue to be
seen. Nothing else needs to be done.
All ‘You’ have to do is tell ‘Chandubhai,’ ‘Continue doing
pratikraman for all the members of your family. Chandubhai,
say it this way; “For any hurt I have caused in the past, in the
current or previous countless lives, for any attachment and
abhorrence (raag-dwesh), for mistakes of sexual nature (vishay-
kashay) and other kashays (anger-pride-deceit and greed); I
ask for forgiveness.” Find an hour a day to ‘do’ this. You should
continue to do pratikraman (ask for forgiveness from the pure
Soul of the one you have ‘hurt,’ coupled with remorse of the
wrongdoing), with awareness as the Self, for everyone at home
and for everyone around you.
The entire load will lighten after you do this, otherwise it
will not lighten on its own. ‘We’ have done this with the whole
world and resolved everything in this manner; that is how ‘we’
became free.
As long as you hold other people at fault in your mind, it
will not let you be at peace. When you do pratikraman, it will
all get erased. Cleanse every sticky file (all interactions of the
worldly life are due to karmic accounts and are considered
‘files’ – ‘sticky’ refers to the tenacity and the intensity of the file)
of attachment and abhorrence (raag-dwesh) with pratikraman
with focused awareness as the Self (upayog), seeing
‘Chandubhai’ doing pratikraman. You should especially do
pratikraman for the ‘files’ of attachment (raag).
No matter how great the enmity, you can be freed from
it in this life with pratikraman. Pratikraman is the only solution.
Lord Mahavir’s principle is recalling and confession of a mistake
(alochana), apology and remorse for the mistake (pratikraman)
and making the decision never to repeat the mistake

58 Aptavani-6
(pratyakhyan). Where there is no alochana, pratikraman and
pratyakhyan, there is no way to liberation (moksha).
‘We’ do not have any gross (sthool) or subtle (sookshma)
mistakes or faults. The Gnani has only subtler and most subtle
(sookshmatar and sookshmatam) mistakes, which do not cause
any difficulty to others. Even the most subtle of ‘our’ faults do
not escape ‘our’ awareness. Others will not know that ‘our’
fault has occurred.
‘We’ can also see your mistakes, but our vision is focused
on your pure Soul (Shuddhatma) and not on your unfolding
karma. We can see everyone’s mistakes, but ‘we’ are not affected
by them. That is why Kavi has written:
‘A mother never finds faults,
Dada too does not see anyone’s faults, mistakes’
‘Maa kadii khod kadhey nahi
Dadaney dosh koinaa dekhay nahi.’
‘We’ know your weaknesses, and weaknesses are always
bound to be there. Therefore, ‘our’ forgiveness is natural and
spontaneous (sahaj kshama). ‘We’ do not have to forgive you;
you receive ‘our’ forgiveness naturally and spontaneously.
Spontaneous forgiveness is an attribute of the ultimate state;
‘we’ have natural forgiveness for all. Not only that, but ‘we’ also
have a constant unwavering love for you. That which increases
and decreases is not love; it is attraction. ‘Our’ love does not
increase or decrease. It is pure love, the love of the absolute
Soul – the parmatma – the Self.
You should do ‘shoot-on-sight’ (instant) pratikraman for
any mistakes. ‘You’ should tell ‘Chandubhai,’ ‘Come on,
Chandubhai, do pratikraman.’ If Chandubhai says, ‘I am too
old to do it,’ You should tell him, “We’ will give you the energy.’
Then make him say, ‘I am full of infinite energy,’ and thus the
energy comes.

Aptavani-6 59
He who starts seeing his own mistakes – when he sees
five or so of them – should realize that now the solution has
begun.
As many mistakes that are seen, that many mistakes leave.
One may say that he keeps seeing the same mistake repeatedly.
Actually, the same mistake does not come again; just as the
onion has layers, each mistake has many layers. Therefore, when
one layer is removed with pratikraman, another layer is there;
however, the same layer does not come back. For example, if
there were thirty layers, then twenty-nine will remain. When
another layer goes away, twenty-eight will remain. In this manner,
they will decrease to a point where the mistake is completely
gone.
* * * * *

60 Aptavani-6
[7]
The Self is the Light that Never Gets
Stained, Even When there is
Oneness with the Prakruti, the Relative Self
Know what the original root fact is. What is the main fact?
This human life is meant just for knowing this fact only. You just
have to know ‘what is ours and what is not’ in all this. Then you
can lament and cry if you want to. We have erred in our own
world. It would have been different if we were in someone
else’s world.
Questioner: How is this ‘our’ world at all?
Dadashri: Then whose is it? By ‘ours’ it means no one
is our owner; no one is our superior. The world is ours indeed.
It is worthwhile if you take the advantage of ‘seeing’ this world
and ‘knowing’ it.
Questioner: When we revert into ‘seeing’ and ‘knowing,’
we get entrapped and entangled within.
Dadashri: The one who becomes entangled is not ‘You.’
The belief, ‘This is me, and I am entangled’ is verily the mistake.
How wonderful nature appears when you ‘see’ and ‘know.’
But when one has worries, he does not see nature, does he?
The gardens may be beautiful but they seem like poison to him.
The world is forever beautiful; how wonderful these cows and
buffalos look! But by associating with human beings, they have
problems.
Questioner: Do cows and buffalos realize that humans

Aptavani-6 61
are crooked and obstinate such as we are?
Dadashri: No, they have only come from the human
form. The poor things remain in touch with humans. They are the
daughters of our own relatives from the past life! And the dog
that barks in our home, too, is our own relative from our past
life that has come here!
Questioner: Does an embodied soul (jiva) take birth
instantly upon death?
Dadashri: Instantly. It takes no time. No one is out there
to give life or take it away.
Questioner: So, it is on autopilot; everything is happening
by itself (swayam sanchalit)?
Dadashri: Yes, it is all happening on its own by its own
nature. Just as it is the nature of water to flow downward, no
matter what you do, nothing will change that nature.
Questioner: The non-Self complex of thoughts, speech
and actions (prakruti) is such that some are very elated and
some are very depressed.
Dadashri: All the prakrutis need to be ‘seen’ only. The
light from the car’s headlight will ‘touch’ (shine upon) the mud,
filth and the stench of a dirty creek, but nothing will touch the
light. The light will ‘touch’ the mud as it moves forward, but the
mud will not ‘touch’ it; neither will the creek’s dirty water and
stench. Nothing will touch the light. We need not harbor any fear
that the light (Self knowledge) will become tainted with ‘mud,’
‘stench’ or ‘water.’ Now, if the light from a car’s headlight is
like this, just imagine how brilliant and unaffected the light of the
Self would be! The Soul is just in the light form. It illuminates
everything.
Questioner: We have become one (tanmayakar) with
our non-Self (prakruti), then does the dirt not touch our mixed

62 Aptavani-6
life force (mishra chetan), ‘I am Chandulal’? (Mishra chetan;
mishra – mixed, chetan – life force.)
Dadashri: If it touches, You have to ‘see’ that.
Questioner: But what if that has an effect on us?
Dadashri: You have to ‘see’ that too! What is the job of
the light? It is to ‘see.’ Whether there is a hill, mud, water,
stench, even bushes, it goes into them and comes out; but none
of these things affect the light. If this light is like that, then how
wonderful the light of the Self must be!
If you are driving in the dark without lights, you will not
know how many insects are crushed and killed, but when you
turn on the lights, you will see how many bugs collide with the
car. It is because of the light that you are able to see. Does that
mean that they were not colliding before you turned the lights
on? They were. Those who have not received Gnan do not see
this, but we do because we have the light – Self-knowledge. We
get worried and concerned because we can see, whereas they
do not worry. This is how the world works.
Questioner: But everyone will have to come to this level
of concern, will they not?
Dadashri: After entering the world of recurring, externally-
induced problems and resultant suffering (upadhi), one seeks
out the path of freedom from external problems; liberation
(nirupadhi). But how can one find a way out of the problem of
upadhi when he has not come into the problem, when he does
not see it as upadhi? He has to understand that he has entered
the world of suffering (upadhi).
One has to understand this only once. This external light
does not touch anything and it is because of the light that you
can see the insects colliding; otherwise, you could not see anything.
Therefore, once you understand, then there is no problem or

Aptavani-6 63
worrying. But ‘we’ should ‘know’ that we can see the insects
dying because the light is there. In all this, ‘we’ are not the
‘doer’ of anything.
Questioner: In the worldly life, there are certain situations
where we become instrumental ‘doers.’ In those instances where
we become excessively engrossed (tanmayakar) in our actions,
then the reaction is greater.
Dadashri: You have to ‘see’ even that. Nothing is going
to change if you miss the ‘seeing.’ You have to continue doing
what you are doing. Do you drink tea early in the morning or
not? Do you have to be told to do the work of drinking the tea?
Even then we cannot say, ‘Do not do any work; it will happen
on its own.’ It is a liability to say that. You have to say, ‘Continue
doing the work.’
The Test/Examination of Vyavasthit
If you are sitting in a car and you are asked to get out of
the car, realize that it is scientific circumstantial evidences
(vyavasthit). If you are then asked to get back in again, it is
vyavasthit. And then again, if you are told to get out, that too
is vyavasthit. If they tell you to get in the car seven times, it is
still vyavasthit. It is vyavasthit even when they make you get
out. Whoever experiences this as is, as vyavasthit, will attain
absolute enlightenment (keval gnan). The vyavasthit that ‘we’
have given is such that keval gnan will be attained if one
understands it in its entirety. It is the essence of the scriptures of
all the twenty-four enlightened beings called Tirthankars.
Questioner: You must have understood vyavasthit first,
then you started to give this Gnan, is that right?
Dadashri: Yes, it was only after that. Vyavasthit has
come into my experience from many lifetimes and then I opened
it to others. Otherwise, I could not do so. It carries a great
liability. To utter even a word of the Tirthankars and preach to

64 Aptavani-6
someone is a tremendous liability. How many times will the
knowledge of vyavasthit be there for you when you are
repeatedly asked to get in and out of a car?
Questioner: Four or five times and then I would lose my
mind.
Dadashri: It is the non-Self complex of input and output
(pudgal) that loses self-control. ‘You’ should ‘know’ that, ‘It is
this pudgal that has lost it.’ What you should say is, ‘It is the
pudgal that lost control; I still came back and got in the car.’
‘You’ should ‘know’ that the control is being lost. That is how
wonderful this vyavasthit is. It is wrong for one to run away
when he loses control and not come back. Once you understand
vyavasthit, there is nothing left to interfere with. Whatever is
going to happen to the pudgal, let it be, but You should not be
obstinate. The pudgal will try to make you obstinate.
* * * * *

Aptavani-6 65
[8]
The Initial Culprit is the Intellect
Questioner: Which part of the antahkaran is affected
first? (Antahkaran – the inner functioning complex of the mind,
intellect, chit and ego.)
Dadashri: The intellect (buddhi) is affected first. There is
no effect if the buddhi is not present.
Questioner: During difficult circumstances, what part
beyond the antahkaran is affected?
Dadashri: Beyond the antahkaran, nothing is affected.
Questioner: Is it affecting the one who believes, ‘I am
Chandulal’ (pratishthit atma)?
Dadashri: That is the relative or charged self (pratishthit
atma). Anger, pride, deceit, greed, and the mind, intellect, chit,
ego are all in the antahkaran; it is all called the pratishthit
atma.
Questioner: Then why is there a separation made between
the pratishthit atma and the antahkaran?
Dadashri: It has not been stated so. Anything other than
the pure Soul (Shuddhatma) is all pratishthit atma. Then, if
you ask further, do ‘we’ not have to say that the antahkaran
is separate, the sense organs are separate, the mind is separate,
etc.?
Questioner: If the intellect (buddhi) is affected, then does
that effect (asar) not reach the mind?

66 Aptavani-6
Dadashri: From the intellect, it reaches the mind. There
would be no effect if there were no intellect in the middle.
‘We’ are not affected at all because ‘we’ do not have
intellect (buddhi is the indirect light of the Self; it flows through
the medium of the ego). ‘We’ have all kinds of old past life
internal tendencies (mathuras) within which tell ‘us’ all kinds of
things. But there would be a problem only if there is intellect to
receive their message. Once the intellect (buddhi) accepts it, the
mind seizes it and then it becomes restless.
Questioner: Once the buddhi accepts it, who keeps
mulling it over?
Dadashri: The buddhi accepts and then it reaches the
mind. It is the mind that becomes restless and it is also the mind
that mulls over it repeatedly. The mind is contradictory. One
moment it will take you there and the next moment it will take
you to another corner. It will keep stirring things over and over
and causes a storm within.
The Demarcation between the Intellect and
Pragnya
Questioner: How can we know whether this has been
done by the direct light of the Self (pragnya) or by intellect?
What are the definitions of intellect and pragnya? If a
conversation happens, then it is said that intellect has become
active and has arisen, so what is intellect?
Dadashri: That which causes uneasiness and restlessness
(ajampo) is the intellect (buddhi). There is no uneasiness or
restlessness in pragnya. When you experience the slightest of
uneasiness or restlessness, realize that it is the intellect at work.
Even when you do not want to use the intellect, is gets used. It
does not let you sit in peace. It makes you emotional. You
should tell the intellect, ‘Listen Madam Intellect, you need to
return to your own home. Now I do not have any dealings with

Aptavani-6 67
you.’ Do you need a candle when the sun is shining? Therefore,
there is no need for the light of the intellect after you have the
light of the Self. ‘We’ (the Gnani and the fully enlightened Self)
do not have intellect. ‘We’ are without intellect that interferes
and makes one emotional (abuddha).
Questioner: So does it mean that remaining silent is not
employing the intellect?
Dadashri: You cannot maintain silence even if you want
to.
Questioner: No, but what if one was able to remain
silent?
Dadashri: How can he? The intellect keeps one emotional.
It will never keep him in ‘motion’ – in normality. Not for a
moment will it let you sit in peace. It will wake you up at two
o’clock in the morning and make you restless. It will not let you
rest in peace.
Questioner: Intellect is not used if one remains only the
knower-seer (gnata-drashta)?
Dadashri: There is no problem when one remains the
knower-seer. How is the intellect going to be of any use then?
Then, the last ‘station’ (final liberation) will come, but the intellect
will not let one remain as the knower-seer.
If you go to the market to buy vegetables and you are
getting late for your satsang, the intellect will not let you go until
it takes you to four different shops to shop around. The intellect
will keep you wandering around.
Questioner: Then he even brings home stale and over-
ripe okra; he buys them from wherever he can. Does that mean
that his intellect did not work?
Dadashri: How can you be sure that the okra will be

68 Aptavani-6
tough or tender? Some people will simply go to the shop and
ask the shop keeper to weigh some okra for them and they may
get good okra.
And what are you going to do if they turn out to be old
and stale? That is how it is in the worldly life. Only sometimes
do you get stale things; you don’t get it every day. Then there
is also one’s merit karma accumulated from good acts (punya),
is there not? A good man’s punya is always good! That punya
is always present for him ahead. Only for a meddling person will
the punya be meddlesome.
The Nature of Ego
Questioner: What is ego?
Dadashri: Ego is not a thing. Someone tells you, ‘You
are Chandubhai,’ and you believe that you are ‘Chandubhai’;
that is ego.
Questioner: But when it is hurt, there is no awareness of
what is right and what is wrong.
Dadashri: The ego is always blind; it does not have eyes.
Questioner: So is it higher (greater) than the rest of them
(mind, intellect and chit)?
Dadashri: Yes, it is the leader. It is under the ego’s
leadership that all this goes on.
Questioner: So then what adjustment should one take at
that time?
Dadashri: What adjustment can you take? You (the Self)
just have to continue ‘seeing’ how blind the ego is; this is the
adjustment you make.
The ego is not a thing, not something tangible. When ‘You’
believe, ‘This (the relative-self) is I,’ that is all an ego. Only the

Aptavani-6 69
state of, ‘I am pure Soul (Shuddhatma)’ is the egoless
(nirahamkar) state. ‘I am a Patel,’ ‘I am 50 years old,’ ‘I am
a collector,’ ‘I am a lawyer,’ etc.; it is all ego.
Questioner: That which prompts one to do good, is that
the ego too?
Dadashri: Yes, that too is ego. Even that which prompts
one to do wrong is also ego. One can never tell when the ego
will do wrong from right because it is blind.
You might be giving someone some alms and if that man
happens to say something wrong, you may turn around and beat
him up. This is because of the ego that gets hurt.
Questioner: When a soldier says he is fighting for India,
is that also ego?
Dadashri: Yes, that is all ego and in the final analysis, it
is of no benefit to him. He binds some merit karma. There is no
telling when a ‘do-good’ ego will do something wrong. He might
be fighting for India today and tomorrow he may even start
fighting with his captain. There is no telling about him. The ego
is shameless. You never know when it will turn negative. It is a
thing that has no goal or aim. When the ego is used for the right
goal with persistence, it brings worldly success and fame.
Questioner: But is the ego not necessary for progress?
Dadashri: That ego is naturally there. The ego is not
something that you can keep at will, even if you try to. It will
somehow manage to slip back in on its own.
Questioner: It is written in psychology texts that some
ego is necessary for personality development, is that true?
Dadashri: Such ego is naturally present. It is a law of
nature that the ego arises for proper development and one grows.
And as the development approaches a certain level (life after

70 Aptavani-6
life) and reaches its peak, then one takes birth in India. Thereafter,
there is no need for development. Who would use such a crazy
ego once he attains the path to liberation (moksha)? No matter
how good a person is – he may be very generous and charitable
– but when he goes home, he has a lot of worries and problems.
The whole day long, there is inner suffering (antardah).
Qualities of a Self-realized Being
Questioner: If I have realized the Self, what qualities will
I start to have? What changes will take place within me that will
tell me that I am on the right path?
Dadashri: First, the egoism comes to a stop. Then when
anger, pride, deceit and greed leave, know that the Self has
been attained. Have you attained such qualities?
Questioner: No, that has not happened yet.
Dadashri: Therefore, when such qualities arise, realize
then that you have become the Self. At the moment, you are
‘Chandubhai.’ If someone makes a comment, ‘This Dr.
Chandubhai ruined my health,’ will that have any affect on you
while you are sitting here?
Questioner: It will affect me.
Dadashri: Therefore, you are ‘Chandubhai’! And if
someone curses this ‘Ambalal’ (Dadashri’s worldly name), then
‘I’ will tell this ‘Ambalal,’ ‘Look, you must have said something
to him which is why he is cursing you.’ ‘We’ experience complete
and continuous separation (from Ambalal). When that separation
happens to you, your puzzle will be solved. Otherwise, the puzzles
will continue to arise every day.
Questioner: Are all these puzzles woven into the fabric
of our life or are they there for us to suffer the karma?
Dadashri: That is the misunderstanding. Human beings

Aptavani-6 71
are in a state of unawareness. What is this unawareness about?
They are not aware of their true identity. They have no awareness
of ‘Who am I?’ How strange is that? Do you not feel ashamed
to hear this? One is a stranger to his own Self; is that not
shameful? And when he goes out, he is so boastful; he walks
around with pomp. Hey you! You have no realization of your
real Self, so why are you getting excited unnecessarily? One
cannot remain hidden from one’s own Self, can one? You have
hidden your self from your own Self. What kind of nonsense is
that?
That is why I want to give you this science to awaken you
to this awareness. This is not worldly knowledge (gnan); it is
scientific spiritual knowledge (Vignan). Gnan cannot be that
which brings results on its own (kriyakari). This ‘Vignan’ does
bring results on its own (kriyakari). You do not have to do
anything after you receive this Self-realization (Gnan). It is the
Gnan that continues to ‘do’ the work. Vignan is always living
(chetan). Knowledge in the scriptures is simply knowledge of
words; it cannot become kriyakari (bring results on its own) as
it does not give results. At the most, it shows the distinction
between right and wrong, whereas this is Akram Vignan, it
liberates without any effort.
The Chain of Cause and Effect
Questioner: There is a relation between the body and
the Soul, is there not?
Dadashri: This body is the result of the soul. It is the
effect of past causes. You become happy if someone gives you
flowers and upset if someone insults you. There is no importance
to what you see on the outside, to the activity of thoughts,
speech and acts of becoming happy or upset. It is the inner
intent (antarbhaav) at the time that charges new karma. That
karma then discharges in the next life; that is when it becomes
effective. The mind, body and speech – all three are effective.

72 Aptavani-6
While undergoing the effect of past karma, causes for new karma
are created simultaneously. These causes then become ‘effective’
as thoughts, speech and acts in the next life. This is how the
cycle of cause and effect, effec-t and cause, continues.
Only in the human life form is it possible to create causes.
In the rest of the life forms (animal kingdom, hell, celestial), there
is only effect. Here, in the human life form, we have both causes
as well as effects. When ‘we’ give you Gnan, ‘we’ stop the
causes. Then there will be no new effects.
Questioner: What is better, to remain ‘effective’ or to
cease to be ‘effective’?
Dadashri: If everyone can be cured in that way, then
people will have no need for anything. Apply a little medicine
and people will be cured. They would not feel cold or hot and
hence there will be no need for fans or clothes.
Questioner: Is it better that this effect of the cause of the
cycle of birth and death remains, or is it better that it goes away?
Dadashri: Effect can never be removed. Effect means
result. The result can not be pushed aside, but the causes can
be stopped.
Questioner: Are cause and effect related to the inner
intent (bhaav)?
Dadashri: Yes, effect is a result and no changes can be
made to the effect. The effect is a discharge and the causes, the
charging, take place within as one is undergoing the effects. The
charging, the cause, can be stopped but we cannot stop the
discharge, the effect.
In the State of Non-doership, there is No
Bondage
Questioner: What is the process of stopping the causes?

Aptavani-6 73
Dadashri: The moment your belief awareness (bhaan)
of ‘I am the doer’ breaks, causes cease to be created. Then
new causes will not arise and the old karmic stock within will
continue to discharge. Now I will explain how the old stock
discharges.
For example, there is an irrigation tank with a forty-mile
long pipe which fills a large pond here in Ahmedabad. When the
pond fills up, you make a phone call to tell them to shut the valve
off to stop the water. They shut off the water, but the water
continues flowing through the pipe into the pond for awhile. This
is because there is still water in the forty mile long pipe that you
need to let drain out, do you not? What is that called? ‘We’ call
that ‘discharge.’ This is how charging of new karma stops for
those who attain Gnan from ‘us.’ In this Gnan, your belief and
awareness of ‘I am doing’ is destroyed; you attain the knowledge
that vyavasthit does everything and that the pure Soul
(Shuddhatma), the Self, is the ‘knower-seer’ (gnata-drashta)
of everything. Whatever happens after that, You simply have to
keep ‘seeing’ everything. Therefore, the entire doer-ship, which
is the cause and the basis for charging new karma, is completely
gone. Thereafter, whatever discharge remains needs to be dealt
with, with equanimity.
Destiny and Vyavasthit
Questioner: Do you consider the force, power or energy
of scientific circumstantial evidences (vyavasthit shakti) an energy
of God, fate or destiny (prarabdha)?
Dadashri: No, scientific circumstantial evidences
(vyavasthit) and fate (prarabdha) have nothing to do with each
other. If a person believes in destiny (prarabdha), then what
will people say to him? They will tell him, ‘Make some effort
(purusharth); do not rely uselessly on prarabdha.’ Therefore,
prarabdha as a support is invalid and lame, whereas vyavasthit
is exactly as it is.

74 Aptavani-6
Questioner: Does vyavasthit mean previously decided?
Is it predetermined?
Dadashri: Yes, it is predetermined. However, unless one
has complete Gnan, one cannot say, ‘It is vyavasthit.’ This
mind, body, speech are under the control of vyavasthit. The
raising of your arm, the thinking that occurs within, the inspiration
(prerana) that comes from within; all are under the control of
vyavasthit. ‘We’ are a pure Soul (Shuddhatma), and everything
else is under the control of vyavasthit. Therefore, You should
not interfere in it. You just have to keep ‘seeing’ whatever is
happening.
Questioner: So does the pure Soul (Shuddhatma) come
under the control of scientific circumstantial evidences
(vyavasthit) by that much?
Dadashri: No, the Shuddhatma is not in bondage
(bandhan). After becoming Shuddhatma, one needs to remain
as the knower-seer (gnata-drashta) only.
I am telling you all this, having reached the peak. Whatever
knowledge worldly people have given – some have given it
standing at the foothills of the mountain, some have climbed up
five feet – then they have spoken. Some have climbed ten feet
and then they have spoken. I have climbed so high that my neck
reaches over the top and I can see everything at the bottom,
whereas the Vitarag Lords, the fully enlightened Ones, have
stood on the top of the mountain and then they have spoken.
The absolute truth lies at the very top. There can be a slight
shortcoming in whatever I say because I am not able to see
everything on the top. The top, however, is a completely different
matter!
Questioner: Lord Mahavir said that karma cannot be
destroyed by any other individual. Is the Gnani included in that
too?

Aptavani-6 75
Dadashri: No, the Gnani can destroy his own karma and
help others destroy theirs too. Therefore, Lord Mahavir said this
about those who are not Gnanis.
Questioner: Does a Gnani have control over his non-Self
complex of thoughts, speech and actions (prakruti)?
Dadashri: No, he does not! But he is not affected by his
prakruti. Prakruti does not have any effect over his
independence and freedom. Even Lord Mahavir had to deal
with the prakruti.
Questioner: Having attained your Gnan, if a person does
not experience a blissful state (samadhi) because of lots of
karmic baggage, is it possible that vyavasthit shakti will one
day clean the karmic baggage completely?
Dadashri: Vyavasthit does not do any harm in all this.
It is the unawareness of the Self (ajagruti) that does damage.
If one moves under the influence of ‘our’ five Agnas, then he will
experience continuous samadhi. One has to remain aware
(jagrut). When I give you this Gnan, I bring You into the
awareness of the Self. Total awareness as the Self is called
absolute knowledge (keval gnan). One can ‘see’ all one’s
mistakes (dosh) once the awareness arises. One can ‘see’ up to
five hundred mistakes daily and whatever mistakes are ‘seen,’
definitely depart!
Here, ours is a ‘science’ (Vignan); from the time one is
able to ‘see’ his mistakes, it is the beginning of him becoming a
God. Otherwise, no one can see his own mistakes. How can
one see his mistakes when he is the judge, he is the lawyer and
he is the defendant?
* * * * *

76 Aptavani-6
[9]
Beginning of Kashay
Questioner: I want to know about charge kashays and
discharge kashays (kashays – inner hidden enemies of anger,
pride, deceit and greed. Deluded behaviors that obstruct right
knowledge and behavior and that perpetuate karma and
involvement in the world.)
Dadashri: The kashays that you are experiencing now,
for example, if you become angry with someone, that is discharge
kashay. But with that anger, if there is a presence of your belief
(bhaav) of being the doer, then a new seed of ‘charge kashay’
is sown again.
Questioner: During any discharge that occurs, is there
also not a charge? Is cause karma (bhaav karma) also not in
it?
Dadashri: No. When the karma is discharging, the one
who takes Gnan from ‘us’ can prevent the simultaneous charging
that occurs. Then karma does not bind at all.
Questioner: Is there some kind of a test for proving that
something is a ‘charge’ and something else is a ‘discharge’?
Dadashri: Yes, there is. You will know everything that
happens. If a charge is taking place, then there is restlessness
(ashanti) within; the bliss (samadhi) will break. And if there is
no charging, then the samadhi will not leave.
Questioner: Can anger occur despite being in samadhi?
Dadashri: The anger that occurs is discharge anger, but

Aptavani-6 77
if there is support or intent (bhaav) for the anger within, then
bliss (samadhi) will not remain.
Questioner: Is it the same with greed (lobh)?
Dadashri: Yes that goes for everything; anger, pride, deceit
and illusion-greed. One is a charge bhaav (belief, intent) and the
other is a discharge bhaav. What is your name?
Questioner: Chandulal.
Dadashri: Have you ever confirmed that you are
Chandulal?
Questioner: Everyone has told me that.
Dadashri: Even I accept that you are the owner of that
name, but who are ‘you’ really? Karma continues to charge as
long as there is the false assertion (aropit bhaav) of ‘I am
Chandubhai.’
Questioner: Is attachment-abhorrence (raag-dwesh)
kashay-laden intent (kashay bhaav) or is it something different?
Dadashri: It is verily a part of kashays. It is not a separate
thing. Anger (krodh) and pride (maan) are elements of
abhorrence (dwesh), while deceit (kapat, maya) and greed
(lobh) are elements of attachment (raag). So anger and pride
are elements of abhorrence, while deceit and greed are elements
of attachment. Anger, pride, deceit and greed are not attributes
of the Soul and neither are they attributes of the relative-self, the
non-Self complex of input and output, charge and discharge
(pudgal).
Questioner: So what is that third element?
Dadashri: It is an attribute (guna) that arises in the
presence of both the soul Self (Atma) and the non-Self (pudgal).
It would not arise if there were no presence of the two.

78 Aptavani-6
Questioner: In kashay, there is ‘kash’ plus ‘aya’; what
is that?
Dadashri: That which hurts the self (atma) is all kashay.
Questioner: If attachment (raag) does not hurt the self,
then why is it called raag kashay?
Dadashri: Raag does not hurt the self, but it is a seed for
kashay. A large tree grows out of that.
Abhorrence (dwesh) is the beginning of kashay and
attachment (raag) is the sowing of a seed which will produce
results. What results will it produce? The result will be kashay.
Therefore, when the result comes, it will give rise to dwesh. At
the moment, because there is raag, it appears sweet.
Can There Be Kashays in Favorable
Circumstances?
Questioner: No kashays arise during favorable
circumstances but a lot of kashays occur during unfavorable
circumstances, so what should we do?
Dadashri: It is not that kashays occur only in unfavorable
circumstances. Many kashays occur in favorable circumstances
but there is ‘coolness’ in those kashays. They are called
attachment (raag) kashays. They consist of greed (lobh) and
deceit (kapat). One feels so much coolness and comfort in them
that the tuber of the raag kashay keeps growing day by day.
One finds happiness in favorable circumstances, but that
happiness is the one that causes the greatest difficulty.
Questioner: In favorable circumstances, there is no
awareness that this is a kashay-laden inner intent (kashay
bhaav).
Dadashri: You will not know about the kashay in such
circumstances and yet those are the very kashays that kill you.

Aptavani-6 79
The kashays of unfavorable circumstances, like anger and pride,
are simple and straightforward; they are not deceptive. They will
be easily recognized by everyone, whereas the kashays of
favorable circumstances, like greed and deceit, will flourish as
large tubers (gaantho). Kashays of unfavorable circumstances,
like pride and anger, belong to abhorrence (dwesh). Kashays of
favorable circumstances will make one wander for infinite lifetimes.
Dear lady, did you understand that?
Questioner: Yes.
Dadashri: So both the favorable and the unfavorable
circumstances are wrong. Therefore, it is worth realizing the
Self. Once you realize the Self, favorable and the unfavorable
cease to exist.
Questioner: So what effort (purusharth) should one do
for that?
Dadashri: Nothing will happen with purusharth. Come
here to satsang. I will show you the Self. Then you will have
only bliss (anand) and all these kashays will cease.
Nothing is attained until one experiences the Self. People
say, ‘Sugar is sweet…sugar is sweet.’ But if you ask them,
‘What is that sweetness like?’ they will say, ‘I do not know.’
You will know it when you put it in your mouth. That is how it
is with the soul – the Self. People talk about the Atma-, but all
that talk is only words; one does not gain anything from them.
The kashays will not go away by such talks, and you achieve
nothing at the end of the day. One has been wandering this way
for infinite lifetimes and has not had contact with and received
the grace and blessing (darshan) of One who has realized the
Self and is able to do the same for others, a Gnani Purush. He
has not heard that which is eternal (sat) and has not had faith
in the sat. Should you not know the sat once?
Kashays are dreadfully painful, are they not? And what

80 Aptavani-6
are those kashays that give you happiness (sukh)?
Questioner: It is only now that you have said so that I
do realize that they bring great pain; otherwise, I never knew
that there are kashays in favorable circumstances.
Dadashri: Without the Gnani Purush showing them, human
beings cannot see their mistakes; there are infinite such mistakes.
This is not the only mistake. One has been surrounded with
infinite such mistakes.
Questioner: Mistakes occur with every step.
Dadashri: Have you understood exactly that favorable
circumstances are also called kashays?
Questioner: Yes.
Dadashri: That which constantly keeps you entrenched
in the ‘sweetness of the cool feeling,’ which you will enjoy a lot,
are the very kashays that make you wander endlessly.
The Foundation of Kashay is Ignorance
Questioner: What is the basis on which these kashays
exist?
Dadashri: It is based on ignorance of the Self (agnan).
Ignorance of the Self is the base of all these. All puzzles are
solved when that ignorance goes away. Ignorance goes away
when ‘we’ make you understand the Self. Kashays begin to
shed as ignorance leaves, and thus attachment-abhorrence (raag-
dwesh) leave. Then the non-Self complex of thoughts, speech
and actions (prakruti) begins to fall off. Is this not an easy path?
The Unique Beauty of Akram Vignan
Questioner: Dada, it is hard to accept and believe one
can attain this Gnan without doing anything.
Dadashri: Akram Vignan (Science of Dadashri’s step-

Aptavani-6 81
less path to Liberation; Science of Absolutism) is always attained
through the grace of One in total Self-realization (a Gnani). And
even in the Kramic (step-by-step) path, grace is a must but in
that path, one has to keep doing what the guru directs. There is
no doer-ship in Akram. In this path, it is verily spiritual knowledge
of the Self or the real, Self-realization (Gnan), direct Gnan. That
is why it becomes very easy. That is why this path is called ‘a
lift’ or ‘an elevator’ path. An elevator path means one does not
have to do anything. One just has to remain in the Agnas (the
directives given by the Gnani Purush) so new karma will not
charge. Then, moving onward, everything will continue to
discharge. It will continue to discharge with the same intent
(bhaav) as it was charged.
Conviction, Awareness, Experience of the Self
From time immemorial, one has lived in illusion. The Self
is in its natural state (swabhav), but there has been an illusion
(vibhaav). This illusion in turn has multiplied infinitely (vibhranti);
that is considered a state of deep sleep. When one is awakened
from this slumber, then he becomes aware (laksha) of the Self.
This awakening occurs through Gnan. The Gnani Purush awakens
one through the speech of Gnan; the Gnan Vidhi. That awakens
the Self and, thereafter, the awareness (laksha) of ‘I am pure
Soul’ will not leave. Once the awareness sets in, then experience
(anubhav), awareness (laksha) and conviction (pratiti) will
remain. There is always conviction (pratiti) within this awareness
(laksha). Now the experience will continue to increase. The
completion of the experience is absolute knowledge (keval gnan).
The Illusion – Samipyabhaav
Kashays arise due to ignorance. There are no kashays
with Gnan. After Self-realization, when ‘you’ become angry, it
is an effect of the kashays of past life that are discharging. The
Lord Mahavir calls that ‘discharge of the illusionary conduct’
(charitra mohaniya).

82 Aptavani-6
‘Our’ neighbor, that is our relative-self ‘Chandubhai,’ has
attained the energy of life (chetan bhaav); the relative-self has
been charged. All its inner intent (bhaav), the bhaav of the
intellect, the vexation of the mind that arises when someone
insults him; these are all inner intents (bhaav) of your ‘neighbor’
(relative-self). When the mind-intellect-chit-ego get excited, ‘You’
should calmly tell ‘Chandubhai,’ ‘Do not get excited; stay calm.’
Therefore, You have to play your role as a neighbor. On
occasions when he gets very upset, then look in the mirror.
Would you not see ‘Chandubhai’ the neighbor in the mirror?
Then you should place your hand on Chandubhai and say to
him, ‘Calm down. ‘We’ are here with you, so what do you have
to fear?’ Try doing this sometime. Sit in front of a mirror; you
are separate and Chandubhai is separate. Both are separate
from one another but they appear as one because of close
proximity (samipyabhaav) of the two. A new vision (bhaav or
drashti) of ‘oneness’ has arisen, due to their close proximity,
but it does not belong to either of the two. There is nothing else.
They have been separate indeed from the very beginning. A
complete wrong belief has set in. You will have the solution
when the Gnani Purush gives you the right belief. It is just a
changed vision; the mistake is due to the vision.
* * * * *

Aptavani-6 83
[10]
Pleasure-seeking Versus Attraction
Dadashri: How many ‘files’ do you have?
Questioner: I have only one ‘file,’ that of suffering
(vedana).
Dadashri: Now if you were to tell that file, ‘Do not come
here,’ then if that file is eight feet tall, it will return as eighty feet
tall. And if you tell it to come soon, its height of eight feet will
seem only two feet, and once the duration of suffering (vedana)
is over, it will not stay. That which is not going to stay is called
a ‘guest.’ Should you not be cordial to your guest? You have to
maintain control and calmness (saiyam). What do you think?
Questioner: Yes, I agree, but I am not able to tolerate
the pain (dukh).
Dadashri: Not being able to tolerate is a psychological
effect. If you recite the name, ‘Dada, Dada (the lord within),’
and ask from him, ‘Give me the energies (shakti) to tolerate,’
then such energies will arise within you.
Questioner: As long there is sukh buddhi, the intellectual
belief that happiness and pleasure reside in that which is gained
through the five senses, it is not possible to deal with it in that
manner, is it?
Dadashri: The Self does not have such an intellect (sukh
buddhi). The Self I have given you does not have an iota of
such intellect. It has never experienced such pleasure (sukh).
The sukh buddhi belongs to the ego; it will run towards pleasure.

84 Aptavani-6
And to repel from pain is dukh buddhi.
There is nothing wrong with enjoying pleasure (sukh
buddhi). It is not of the Self; it belongs to the pudgal, the non-
Self. Pleasure arises when someone gives you something. When
you get too much of it, it will also give rise to pain (dukh
buddhi). Do you know that?
Questioner: Yes, I get tired of it.
Dadashri: Therefore, it is the non-Self (pudgal). Pudgal
is a thing of input-output or charge-discharge (puran-galan). So
it is not a permanent thing. It is a temporary adjustment. If a
mango is sweet and you ask for some more, it is not pleasure-
seeking (not sukh-buddhi); it is merely an attraction (aakarshan)
of the body.
Questioner: For me, the body and the tongue have a lot
of such attraction.
Dadashri: As such attraction continues, You have to remain
aware. The sentence I have given to you, ‘I am completely
separate from all joint activities of the mind, the speech and the
body’ (Mun vachan kayani tamam sangi kriyao thi hoon
taddan asang ja chhoo), such awareness (jagruti) should
remain. And actually it is exactly that way, that is, it is all input-
output (puran-galan). There is no binding of new karma if You
maintain this awareness.
Questioner: If that awareness does not remain, then is it
a mistake of our worldly conduct (charitra dosh)?
Dadashri: It is considered so in the Kramic path.
Questioner: But such weakness prevails due to the illusion
of discharging karma (charitra moha).
Dadashri: In the Kramic path, it is considered a
weakness. In that path you have to find a solution for such

Aptavani-6 85
weakness. Here, in the Akram path, You do not have the
weakness. You have to maintain awareness here. The Self I
have given you is verily awareness itself.
Questioner: Attachment (raag) occurs when one is not
aware, does it not?
Dadashri: No, it is not like that. Now, after Self-
realization, You can never have raag at all. That which occurs
is attraction (aakarshan).
Questioner: This attraction that happens, is that not
considered a weakness?
Dadashri: No, it is not a weakness. The attraction and
the Self have nothing to do with each other. All the attraction
does is that it will not allow you to experience Your bliss. All it
may do is that it may make You go through one or two more
lifetimes (this refers to those who have received Gnan). There is
a solution (upaya) for that here. Here they all do a special
introspective process (samayik) of seeing the tubers (gaantho)
and mistakes of the non-Self, the ‘neighbor.’ If you take this
particular topic (vishay) and ‘see’ it in samayik, then it (the
tuber of that particular topic) will start dissolving and it will come
to an end. Whatever you want to dissolve, you can dissolve it
here.
Questioner: If there is something like that, it would be
quite useful.
Dadashri: There is. There is everything here. We will
show you everything here. If there is a specific taste that is
bothering you, you have to put that ‘topic’ in the special
introspective process (samayik) and then keep ‘seeing’ what it
shows You within. All the tubers will dissolve merely by ‘seeing’
them.
Attraction (aakarshan) can never take place in the absence

86 Aptavani-6
of thoughts (vichaar). Whenever an attraction is going to occur,
there will be a thought first. Thought arises in the mind and the
mind is made of tubers (gaantho). The greater the number of
thoughts about a certain topic, the larger its tuber!
Bhaavak and His Colors
There are all these ‘k’s’ within you (‘k’ for karavnar =
the doer). It is the bhaavak within you that makes you do the
bhaav, inner intent. There is within you that which makes you
do greed (lobhak) and that which makes you have pride
(maanak). All these ‘k’s within you make you do bhaav. If the
one doing the bhaav (the bhaavya), i.e., the relative-self
(pratishthit atma), becomes involved in it, then a new ‘picture’
is painted; new karma is bound.
One’s worldly life (sansar) runs because of the presence
of the Self. It will run even if the Self does not get involved in
it at all. That is why I have discovered vyavasthit (scientific
circumstantial evidences). In the step-by-step Kramic path, the
belief is that life cannot run without the self’s, the atma’s,
involvement in it, whereas ‘we’ have given you the science which
states that scientific circumstantial evidences – vyavasthit shakti
– will run (and take care of) everything.
Questioner: When abhorrence (dwesh) occurs to me, is
the soul involved? Who does the dwesh? Am I the one doing
it?
Dadashri: What happens when the atma (the self) gets
involved? Attachment and abhorrence (raag and dwesh) will
both happen. Now how will you know that raag and dwesh
have occurred? When abhorrence occurs, worries and inner
turmoil result. After attaining this Gnan, the Self never gets
involved. Therefore, there is a constant state of peace, a blissful
state (nirakudata) beyond easiness (akudata) and uneasiness
(vyakudata). When such a state arises for You, it is considered

Aptavani-6 87
that 1/8 of the attributes of the siddha have arisen within you
(siddhas are accomplished Lords, fully enlightened and in the
bodiless state). The world is constantly in the easy-uneasy state
(akud-vyakud); it is constantly struggling and that is why they
look for a Gnani.
People believe that the soul (atma) does the inner intent
(bhaav). In reality, the atma does not do the bhaav. It is the
bhaavako, the doer of the bhaav within, that does the bhaav.
Then if one believes what the bhaavako shows him to be right,
he becomes involved with it. To believe the bhaav that arises
within to be right is tantamount to becoming involved with it and
taking part in it. This will sow seeds of new karma.
Questioner: Does bhaavak mean old karma?
Dadashri: Bhaavak means tubers of the mind. Some
have tubers of pride, some have tubers of greed, some have
tubers of anger and some have tubers of sex. These tubers are
the troublemakers. After attaining Gnan, the one who can ‘see’
the bhaav (bhaavya) does not get involved in the bhaav and,
therefore, bliss (nirakudata) remains.
Nirakud Anand – Bliss of a State Free of
Agitation and Bewilderment
The happiness that is experienced in the world is happiness
that is linked with the state of easiness-uneasiness (akudata-
vyakudata). After becoming a Gnani, the bliss of a state beyond
easiness and uneasiness (nirakud anand) arises.
Unaffected bliss (nirakud anand) arises around the Gnani
Purush. The non-Self (pudgal) has nothing to do with it, so then
where does this bliss come from? The answer is that it is bliss
of the Self (swabhavik sahaj sukh: swabhavik – of the Self;
sahaj – natural; sukh – bliss; swabhavik sahaj sukh verily is
the bliss of the Self). The one who comes to ‘fit’ into this, who
experiences this, remains in the natural and spontaneous state of

88 Aptavani-6
the bliss of the Self, the state of the Self, and will gradually go
on to become fully enlightened.
There are two kinds of happiness. One is happiness derived
from worldly things – a successful business deal or a profit, or
getting children married – but that happiness is of easiness-
uneasiness (akudata-vyakudata). It is happiness of illusion. But
when you experience the happiness of the bliss of the unaffected
state (nirakudata), realize that You have attained the Self.
Questioner: What is the happiness of nirakudata?
Dadashri: The bliss (anand) that You experience here in
satsang; that is nirakud anand. There is no easiness-uneasiness
(akudata-vyakudata).
What happens in the happiness of akudata/vyakudata is
that a constant, simmering disturbance (jhanjhat) is taking place
within. Here, such disturbance (jhanjhat) is not there and the
outside world is forgotten (vismrut). If you experience happiness
because of something, then its nature is happiness of the non-
Self (paudgalik), whereas this is natural and spontaneous (sahaj)
happiness. Therefore, it is happiness (nirakudata); there is no
easiness-uneasiness. One feels a deep-seated stillness within.
There is no jumping with joy (oonmaad) here.
We become that with which we associate (parichaya).
Questioner: The state that you have attained in this time
cycle with what You have given us, is it possible for us to attain
the same state?
Dadashri: What other work do You have? You have
attained happiness (nirakudata), have you not?
Questioner: Yes.
Dadashri: Nirakudata is 1/8 the attributes of the siddha
Lords. You have become 1/8
th
siddha so all that remains for

Aptavani-6 89
completion is 7/8, and that will happen. You have become siddha
(free), have you not? You have received the approval stamp,
have you not? Then why have fear? If someone comes from
above and says, ‘Sir, come on to liberation (moksha),’ I will tell
him, ‘What is the big hurry?’ If he says, ‘We feel for you; we
love you,’ I would tell him, ‘Do not have feelings for me, I am
not someone you need to have feelings for; I have my moksha
with me!’ What else can be there after the state of happiness,
the unaffected state of nirakudata? Otherwise, worries and
anxiety will make you run around again and again. Egoism will
make you roam around life after life.
Echoes of the Ego in the Worldly Life
Ego makes one blind. The greater one’s ego, the blinder
one becomes.
Questioner: Is ego not needed to do work?
Dadashri: No, that lifeless ego (nirjiv ahamkar) is
different. That is not called ego at all. People will not even refer
to such a person as being egotistic.
Questioner: Then which ego is harmful?
Dadashri: You all know me as a Gnani Purush, but do
people outside in the worldly life know that I am a Gnani? Yet
people will not see anything in me that will lead them to call me
egotistic (ahamkari), whereas they might say that about you. It
is the ego that has ruined everything.
Questioner: But does the worldly life not run on this
ego?
Dadashri: The worldly life does not run on the ego. The
ego should not go beyond its boundary; otherwise, it will be
harmful.
Questioner: The echoes of our old ego have fallen on

90 Aptavani-6
others; this is why they see us as being egotistic.
Dadashri: You will have to wait until the echoes/effects
from your old ego go away.
There was a boy from a much respected family who had
a habit of stealing. He stopped stealing and came to me and told
me, ‘Dada, people still call me a thief.’ I told him, ‘You had
been stealing for the last ten years and people did not know of
that. They considered you an honest man. Now that you are not
a thief, even if you are honest, your past ten years of stealing will
keep resonating. So tolerate it for ten years, but do not start
stealing again because you may feel in your mind, ‘They call me
a thief anyway, so I might as well steal!’ Do not do that.
Hollowness, lack of substance and deceit will not go away.
For me, too, the echoes prior to my enlightenment still resonate
in my relatives.
Questioner: How can those echoes go away quickly?
Dadashri: They are leaving gradually. When a train leaves
from here, what do people say? The train has gone to Bombay.
Questioner: One is a slow local train; one is the fast
Rajdhani Express. We want the Rajdhani Express, the fast train.
Dadashri: That is the restless nature. If you do not let the
rice cook all the way, everyone will have to eat uncooked rice.
So when you have such food cooking, you have to be patient.
The Results (Effects) are Not Under Your
Control
Questioner: The one who is doing something wrong
knows what he is doing, yet why does he do wrong?
Dadashri: When something wrong happens, it is a result,
an effect, of a charged karma of past life. If we throw a ball and
then tell the ball to remain exactly where we threw it, is it possible?

Aptavani-6 91
No, it is not. Once you throw the ball, it falls under the control
of another power and the results are inevitable. So whatever the
manner in which you threw the ball; if you threw it from a height
of three feet, as a result it will rebound to the height of two feet
and if you threw it from a height of ten feet, will bounce back
seven feet. But results will automatically come to an end; the
bouncing will automatically stop, provided You do not stick your
hand in it again.
Questioner: At such a time, can we say that one gets
drawn into doing wrong because he has been doing so from time
immemorial?
Dadashri: It is nothing like that. This is all dependent on
vyavasthit shakti – the energy of scientific circumstantial
evidences. Therefore, it is not one’s mistake; all he needs to
understand and know is the answer to, ‘Who am I?’ He needs
Self-realization. When he realizes that, only then will he have the
energy and vigor of freedom. All this bondage continues because
he does not have this realization.
This science of ours is short and simple. If one meets a
Gnani Purush and attains Gnan from Him, then it is simple. But
nothing happens if he does not meet a Gnani Purush; he cannot
accomplish any of his spiritual work. He can go to a higher life
form even if he does not meet a Gnani Purush; he can bind
meritorious karma, but he cannot attain liberation.
* * * * *

92 Aptavani-6
[11]
The Seer-Knower
Questioner: After attaining Self-realization, the mind
continues to have passions (vicar). What is the reason for that?
Dadashri: The passions of the mind are objects to be
known (gneya), therefore, they need to be ‘seen and known.’
Before, prior to Self-realization, you were in human nature
(maanav swabhav) in which there is, ‘Right and wrong,’ ‘These
are good thoughts and these are bad thoughts,’ etc. Now, You
have come into the nature of your Self (atma swabhav) in
which all thoughts become one. They are all gneya, they are just
gneya, meaning they are objects (as opposed to subject) to be
‘known’ and ‘You’ are the knower (gnata) of them. There is a
gneya-gnata relation, i.e., an object-knower relation. So tell
me, where is the problem?
Questioner: Does one need to make any effort
(purusharth) to see through the vision of the Self (atma-drashti),
or is it seen automatically?
Dadashri: It is seen automatically! With the Gnan ‘we’
have given you, You see the ‘relative,’ the non-Self, and the
‘real,’ the Self. All that is relative is temporary and all that is real
is permanent. All these that you ‘see’ are temporary gneya, the
non-Self. Gross circumstances and subtle circumstances are all
objects to be known (gneya) which are temporary and subject
to destruction.
You should come here to satsang and ask all the questions
and get your answers. Then You will be aware of everything and

Aptavani-6 93
when you have such awareness (laksha), then You will not have
to do anything. Nothing needs to be done once Self-realization
has been attained. Gnan remains in Gnan; ignorance does not
creep in. The Self remains as the gnayak. Gnayak means to
remain continuously as the ‘knower.’ No other phase arises for
the Self in this state as the gnayak.
Questioner: The term ‘to know’ (janavoo) – does it
mean to know the mind or to know the sensation and feelings
from the body?
Dadashri: You have to ‘know’ everything. You have to
know the thoughts in the mind, what the intellect (buddhi) is
doing; you have to know all the circumstances (sainyog) that
arise within. Can you not know the circumstances that arise
within? A thought will come and then go. That is a circumstance
(sainyog). Whatever comes and then leaves is considered a
circumstance. And the ‘seer’ of these circumstances, the one
who does not come or go, the one who remains forever, is the
knower, the gnayak. The knower keeps seeing the circumstances
that come and go. That is the attribute of the Self and
circumstances are, by nature, temporary and prone to dissipation
(viyog). Therefore, they will leave even if you ask them to stay.
When you were in human nature (maanav swabhav),
whenever a thought came, you used to remain engrossed
(tanmayakar – to become one with the mind and body) with,
‘I am having a thought.’ Now You do not become tanmayakar.
He (Chandulal) remains separate because human nature is subject
to input and output (paudgalik) in nature. And now this is the
nature of the Self (Atma swabhav). Atma swabhav is permanent
and the other is temporary, which will come and then leave.
‘You’ have to simply keep ‘seeing’ it.
Questioner: What if there was no circumstance at all?
Dadashri: The Self would not be there if there was no
circumstance.

94 Aptavani-6
Questioner: What? The Atma would not be there?
Dadashri: No, what is the Atma, the Self, going to ‘see’
if there are no circumstances? If there is no existence of
circumstances, then there is no existence of the Self either.
Questioner: That means matter (jada) and life energy
(chetan, the Self) co-exist. Otherwise, that cannot happen, can
it?
Dadashri: The world is going to remain the same; this
world is never going to be without gneya. The knower (gnata)
will remain and so will that which is to be known (the gneya).
Questioner: There are no circumstances in siddha kshetra
(location where the fully liberated Soul resides without a body),
are there?
Dadashri: No, but from there they can see all the
circumstances here. What do they have to ‘see’? All this. When
I raise my arm, they can see the arm raised here.
Questioner: Their attribute of knowing-seeing (gnata-
drashta) constantly remains with them, does it not?
Dadashri: Yes, that will always remain. Where there is
the Self and the gnata-drashta, the ‘knowing and the seeing,’
there lies only bliss (anand); otherwise, the bliss is not there.
Questioner: Is there no bliss if there is no state of gnata-
drashta?
Dadashri: No there is not. The fruit of the knowing-
seeing (gnata-drashta) state is bliss. On the one side, one
becomes a gnata-drashta and on the other side bliss (anand)
arises. That is how it is. When one goes to a movie, he gets
upset if the curtains do not go up; he starts whistling and yelling.
Why is that? That is because it bothers him to not be able to see
what he has come to see. He is not happy until he sees the
gneya (the movie he has come to see). That is how the Self

Aptavani-6 95
‘sees’ and ‘knows’ the gneya and the absolute bliss (param
anand) arises. Now what is there to see when You are sleeping
alone in a room? What ‘pictures’ will You keep looking at? At
that time, You will see everything within. Ultimately, You can
even ‘see’ sleep and dreams.
Questioner: But one cannot see dreams in the siddha
kshetra (location where the fully liberated Soul resides without
a body), can one?
Dadashri: No, there are no dreams there. The dreams
happen because of the physical body. At the moment, even this
life is a dream of open eyes. The Gnanis do not sleep; for them
the ‘seeing’ is continuous. They are able to see other places,
locations and regions (pradesh).
The body has weight. There is misery because of it. The
Gnanis find the body to be a great burden. In the siddha kshetra,
however, there is no physical body.
Questioner: This body we have, is it a result of karma?
Dadashri: Yes, it is the result of karma.
Questioner: The karma should be completely discharged,
should it not?
Dadashri: Once the karma have been completely
discharged, it (the body) will go away. When the chit becomes
pure (shuddha), it can be said that the karma have been
discharged (nirjara). (Chit is one of the inner components of
the antahkaran (ego-mind-intellect-chit) with the properties of
knowledge and vision gnan and darshan).
Questioner: Are there ‘knowing’ (gnatapanu) and
‘circumstances’ in the living organisms (avyavahar rashi) which
have no names – embodied souls in an unnamed state?
Dadashri: Their state is a state comparable to ‘being tied
up in a sack.’ There is endless misery there.

96 Aptavani-6
Questioner: Is there awareness of existence there?
Dadashri: It is because it has awareness of its existence
that there is so much suffering.
Questioner: What is it like in hell?
Dadashri: In hell, there is pain (dukh) of the five senses.
The suffering and the miseries of the seventh hell (the lowest and
worst level of the worlds that a soul may migrate to) are such
that a person can even die upon hearing about them! There is
tremendous pain there. The embodied beings (life forms) of
undefined classification (avyavahar rashi) do not have such
miseries; they have suffocation.
The Right Intellect and Pragnya
People consider intellect (buddhi) as being knowledge
(Gnan). But buddhi is an indirect light, whereas Gnan is the
direct light.
Questioner: Where does intellect (buddhi) end and the
liberating energy and light of the Self (pragnya) begin?
Dadashri: Pragnya begins before the buddhi comes to
an end. When one meets a Gnani Purush, the Gnani makes him
attain the Self, which is when pragnya begins. This pragnya is
the one that takes him to liberation/moksha – final liberation.
Pragnya constantly cautions and alerts You, and the buddhi
keeps interfering within.
Questioner: But the intellect must have some positive
function, surely?
Dadashri: The only time the buddhi is in a positive mode
is when it has been made intellect that is used for both the good
of the self and the Self (samyak) by the Gnani Purush. To
proceed according to one’s own understanding is called deluded
intellect (viparit buddhi). That is also called contradictory
intellect (vyabhicharini buddhi). The buddhi that the Gnani

Aptavani-6 97
Purush ‘plates with gilding,’ Lord Krishna has called
avyabhicharini buddhi. Your intellect (buddhi) will begin to
become that which is used for the good of the self and the Self
(samyak) when you sit with ‘us.’
Questioner: But what happens after we leave your
vicinity?
Dadashri: However much your buddhi gets ‘gilded,’ that
much buddhi will then become right/samyak. Then it will not
bother you. Whatever deluded, wrong intellect (viparit buddhi)
is there, it will trouble you.
Questioner: What kind of effort should we make so that
our entire buddhi remains samyak and not viparit?
Dadashri: You have to come here and turn it into samyak
buddhi. You will not be able to do it yourself.
Questioner: Does the buddhi become samyak just by
us coming and simply sitting here in satsang?
Dadashri: The buddhi begins to become samyak when
you ask questions here and discuss everything and get your
answers here. Then You will not have buddhi. It will take a long
time for you to dislike intellect, but at least it will continue to
become samyak.
Questioner: We have intellect which is used for the good
of the self and the Self (samyak buddhi), deluded, wrong intellect
(viparit buddhi) and also the force that facilitates a fuller
realization of the Self (pragnya), so do they all work together?
Dadashri: Yes, in order to take You to liberation
(moksha), pragnya keeps cautioning You and alerting You. And
there is the energy of ignorance (agnya) which will not allow
you to go to moksha. Agnya will never let you go to moksha.
Agnya is the exhibition of the intellect. The intellect will always
show you worldly profit and loss; it will only show dualities

98 Aptavani-6
(dwandva) in the world.
Questioner: Getting caught up in duality and friction is a
constant part of life. We find duality wherever we go.
Dadashri: This world is trapped in duality, is it not? And
the Gnani is beyond duality (dwandvatita). He knows profit as
profit, and loss as a loss. But loss will not affect Him as loss, and
profit will not affect Him as profit. Where does profit-loss arise
from? The Self is the knower of whether they arise from ‘my,’
the non-self, or from the Self. The Self is the knower of all this.
The Gnani’s Way of Looking at the Antahkaran
Questioner: The intellect still interferes. What should we
do?
Dadashri: When it starts interfering, you turn your vision
away from there. If you are walking along and a person you
don’t like approaches, don’t you turn your face away? In the
same way, you should look away and move away from the one
that interferes in Your affairs. Who does the interfering? It is the
buddhi – the intellect. It is the nature of the intellect to not let
anyone break free from the worldly life.
Questioner: When will the intellect come to an end?
Dadashri: If you don’t pay too much attention to it, if
you keep Your vision (drashti) turned away from it, it will get
the message. Then it will come to end by itself. It will continue
to interfere as long as You give it a lot of importance, and if You
‘accept’ whatever it tells you and take its advice.
Questioner: We, the Self, should have some influence
over the mind, intellect, chit and ego, should ‘we’ not?
Dadashri: ‘Machinery,’ that which is mechanical, can
never be influenced. Therefore, there can never be an influence
over the mind-intellect-chit-ego (collectively called the

Aptavani-6 99
antahkaran). When the antahkaran comes to end, that is,
when it dissolves, everything will come to its natural place. If you
do not become a partner with all that is within the antahkaran,
and instead simply keep ‘seeing’ them, then You are separate.
For as long as you continue to ‘see’ it, the chit will continue to
purify. If just the chit becomes pure, everything else will become
pure too. One wanders life after life because of impure chit.
Therefore, this ‘yoga’ of seeing the antahkaran is to be employed
to the point where the chit becomes pure.
Questioner: What should be done when deceit (kapat)
and deceitful thoughts arise within?
Dadashri: All of that is the non-Self complex (pudgal).
The one doing the thinking is also the pudgal. The Soul, the
Self, is nothing of the sort. There is absolutely no garbage in it.
The ‘puzzle’ that arises is also the pudgal, and the one that
creates it is the pudgal too. Who knows that puzzle? It is the
Self. The Self is the knower of straight-forwardness (saradata)
and deceit (kapat).
The Problem of Wavering in Decision-making
Questioner: Until a decision is reached, the mind wavers
continuously.
Dadashri: Just because you cannot come to a decision,
does that mean you have to remain sitting on the platform? If the
wavering of, ‘Should I go now, or should I go later?’ happens,
just get on the train that comes along.
The inability to arrive at a decision is due to the lack of
action on the part of the intellect (buddhi). People with intellect
can make quick decisions on anything; they make decisions on
the moment. It does not take them even five minutes. That is
why ‘we’ have called it ‘common sense.’ Common sense means
‘everywhere applicable.’ It is applicable everywhere. This ‘key’
of common sense is such that every ‘lock,’ i.e., every problem,

100 Aptavani-6
will open with it.
If you are not able to make the decision of whether to
stay or leave, then just leave. Yes, if you were meant to stay
back, then scientific circumstantial evidences (vyavasthit) will
bring you back. This is how you should take decisions.
Questioner: What should we do if we feel we do not
want to leave under any circumstances and yet at the same time
it keeps telling us, ‘You should go, should you not?’
Dadashri: You have to see which side is stronger.
Questioner: The stronger one tells us that we have to
stay here.
Dadashri: Then stay here if the one for staying is stronger.
Raag and Niraag
Questioner: What comes first, worldly duties (vyavahar)
or the Self and its realm (nischay)?
Dadashri: Duties of the worldly life (vyavahar) come
first but that does not mean You should get attached to worldly
duties.
Questioner: So should one become averse to attachment
(niraagi) in the worldly life?
Dadashri: Having attachment (raag) is a single mistake
and becoming without attachment (niraagi) is double the mistake.
One cannot remain niraagi.
Questioner: Niraagi in what way? Please explain further.
Dadashri: It is when one becomes abhorrent towards
worldly life (nispruha) here. By nispruha with worldly life we
mean that when a mother tells her son, ‘Why do you not listen
to me?’ the son says, ‘I have become Atma’; that is not
acceptable. There should be humility (vinaya) and discrimination

Aptavani-6 101
(vivek) in life interactions. No one should have complaints about
our worldly interactions.
To be hasty in anything is a single mistake and not to have
haste is double the mistake.
Which hole do you want to fall in?
Questioner: Neither.
Dadashri: Therefore, understand this matter. Is the train
going to wait for you if you do not hurry? And if you hurry too
much, you may cause an accident. Therefore, if one hurries, it
is considered a single mistake and if one does not hurry, it is
double the mistake.
The Senses, Mind, Intellect, Ego and then
the Self
Questioner: How can the mind remain still (sthir)?
Dadashri: Have you figured out what advantages there
may be in trying to steady the mind?
Questioner: Peace is attained with that.
Dadashri: Who has made the mind restless (asthir)?
Questioner: We have.
Dadashri: Why did you make it restless? Did you do it
deliberately? Not knowing where the benefit (hita) lies and where
harm (ahita) lies for you, you have used your mind in every
which way. If one had known what was beneficial (hita) and
what was not beneficial for him (ahita), then one would have
used the mind only for his benefit. Now the mind has gone out
of control. Now it can only be made still when one attains the
knowledge of benefit-harm (hita-ahita). Therefore when ‘we’
give Gnan here, the mind settles down.
The mind is contained only with Gnan; it can never become

102 Aptavani-6
contained with anything else. It will remain still for an hour or so
with concentration (ekagrata) or traditional meditation, but the
stillness will break down again.
Questioner: What is the mind (mun)?
Dadashri: The mind is your karmic stock. Do shop
owners not bring out their stock the whole year long? They do.
That is how this mind is. This mind is the stock of your entire
life. The stock of past life unfolds its effect (udaya) in this life
and it gives you further ‘instructions.’ During this moment, a new
mind is being formed within; currently, the old mind is discharging
and a new one is forming.
Questioner: How can one know how the new mind is
being formed, charged, and the old one is being discharged?
Dadashri: When a thought arises in the mind, you become
engrossed or one with it (tanmayakar); that is not the energy
of the Self. There is weakness within and that is why ‘it,’ the
non-Self or the self, becomes engrossed. This happens because
of ignorance (agnanta). The original Soul, the Self, is not like
that; the Self has infinite energy and infinite knowledge. But the
interfering is due to the self with the belief, ‘I am Chandulal’
(pratishthit atma). Hence when one becomes the body and the
mind (tanmayakar), new karma is charged.
Those who are Self-realized will not become tanmayakar
when thoughts arise. So when the time comes, the mind will
discharge but a new karma will not charge.
Questioner: But here, the engrossment occurs
automatically.
Dadashri: Yes, it happens automatically, and that is the
illusion (bhranti)! There is no true spiritual effort (purusharth)
of the self here. Until one becomes a purush, the Self, there is
no true spiritual effort (purusharth) whatsoever. It is your

Aptavani-6 103
(prakruti) inherent nature of the non-Self that is making you
‘dance’ against your will.
Questioner: What is the relation between the mind and
the body?
Dadashri: Everything of the body, these five senses and
everything else, is under the control of the mind. If the mind tells
the eyes, ‘This is worth seeing,’ the eyes will immediately look,
and if the mind says, ‘No,’ even if the eyes are looking, they will
immediately look away. Therefore, the whole body is under the
control of the mind.
Questioner: Many times the mind says that it does not
want to see something and yet one sees it anyway. What is that?
Dadashri: Seeing is its nature so it will go ahead and see
it, but if you decide that you do not want to look, it will not look
there again. The sense organs (indriyas), due to their innate
properties, will probe and taste. But when the mind says no,
they will not do it again. Now You have to see who has the
control over the mind. Who has the control over your mind?
Questioner: The intellect (buddhi).
Dadashri: What does the buddhi do?
Questioner: It shows us the differences between good
and bad.
Dadashri: Do things happen according to the decision of
the intellect (buddhi)?
Questioner: No, they do not.
Dadashri: Who has control over buddhi?
Questioner: I do not know that.
Dadashri: The ego! Who else!
Mind, intellect, chit and ego are the four components of

104 Aptavani-6
the antahkaran. All these four have control over the body and
that is why this illusion exists. Once the control comes into ‘Your’
hands, then this problem will not remain; then Your subtle
independent effort (purusharth) will begin.
Questioner: What should one do to get control of that?
Dadashri: The Gnani Purush will do all that for you. He
who is liberated from all bondage can also free you. How can
the one who is bound, free others? And the human beings of this
Kaliyug (the current era of the time cycle characterized by lack
of unity in thought, speech and acts) do not have enough energy
to become free on their own. What are the humans of this
Kaliyug like? They have all slipped spiritually and have come
here in the current time cycle. And for those who have slipped,
it is not possible for them to go up again on their own. Therefore,
they have to have the help from a Gnani Purush.
Concentration Comes with Interest
Questioner: Dada, I cannot maintain concentration
(ekagrata) on God.
Dadashri: When you go to buy vegetables or a sari, do
you concentrate on that?
Questioner: Yes, I can. That is because of infatuation
due to illusion (moha).
Dadashri: And you do not have interest in liberation
(moksha) and God. That is why you cannot maintain
concentration (ekagrata) there.
There was a very beautiful lady whose husband was very
unattractive. One day I asked her in confidence, ‘Your husband
is very unattractive; does he keep your attention completely?’
She said to me, ‘My husband is very dear to me.’ Now an
unattractive husband can become dear to her but God does not
become dear to her. Is that not a wonder?

Aptavani-6 105
Then this lady asks me why her mind will not remain
concentrated and attentive. How does the concentration with
purpose (ekagrata) remain when she is buying vegetables? This
is about experience. This is not baseless; there is no interest in
God and that is why the ekagrata does not remain. When love
for God occurs, that is when concentration will come.
As long as there is interest in money, one will be attracted
and caught up with money, and when he gets interested in God,
then interest in money will leave. Therefore, the interest should
change.
Now, it is not your mistake that you do not have interest
in God. How can you develop interest in something you have
never seen? You have seen this sari and its beautiful colors, so
interest will naturally develop in it. But God cannot be seen, can
He? That is why it is said that you should form an interest in a
representative of God, such as a Gnani Purush. Interest will be
formed there and when you form an interest in the Gnani Purush,
recognize that it will reach God.
If interest is formed wherever there is anger, pride, deceit
and greed (kashays), then that interest is kashayik – it, too, is
laden with anger, pride, deceit and greed. That conviction
(kashayik pratiti) is such that it will break. The interest formed
through attachment (raag) is broken through abhorrence (dwesh),
whereas interest on the representative of the Lord is not formed
through raag. There is nothing in Him for which you can have
raag.
* * * * *

106 Aptavani-6
[12]
Attributes of the Non-self are Unreliable
Whoever’s shadow of influence falls upon us, we inevitably
become infected by that person’s ‘disease.’ No matter how
good this mango looks on the outside, what are we going to do
with it? No matter how many good qualities it has, of what good
is it to us? Someone may tell us, ‘This person has so many good
qualities. He is the abode of good qualities.’
But what have the Vitarag Lords (the fully enlightened
ones) said?
They may be all first class qualities, but what are those
qualities dependent upon? They are not dependent on the person;
they are dependent on the equilibrium of the three humors that
govern the biological, psychological and physiological functions
of the body (pita, vayu and kapha) and constitute everything of
a being except the Self (prakruti). When all three become excess,
one will become delirious and people will curse him. What
happens when a man who never curses or has a bad word for
anyone becomes delirious? That is why Lord Mahavir has said
that all these non-Self qualities (paudgalik) are such that they
can be destroyed in only forty-eight minutes (one gunthana);
such is their temporary nature. How long will you continue to
accumulate such qualities? It will be all over the moment you
have a disorder of the three humors (tridosh) body, the effects
of imbalance and excess of biological, psychological and
physiological functions of the body.
When a person cannot bear any suffering, a ‘crack’ will
occur in his mind, i.e., he will have a nervous breakdown. That

Aptavani-6 107
is not called delirium, but it is called a crack. If you wonder why
someone is talking a certain way, you can say that that the
‘engine has a crack in it’ and that he should take it to Dada to
have it ‘welded.’ Even a new engine can develop a crack!
When a person cannot cope with suffering, and if he is a good
man, he will develop a crack. Otherwise, he will become a
shameless rogue. It is better to have a crack than become a
shameless rogue. At least we can weld the crack and the engine
will start working again. All these new engines came from
Lancashire, England, but how can they run when the heads are
cracked? Even the heads of human beings crack; they will say
odd things. You ask them something and they will tell you
something completely odd.
Therefore, there is no value to these virtues and attributes
of the relative-self (prakrutik gunas) at all. What happens to a
dish of delicious Basmati rice the next day? It will start smelling!
That is how these attributes or virtues of the non-self (paudgalik
gunas) will start smelling. A businessman may appear very kind
but when he gets aggravated with his employees, that is when his
unkindness will come out. You will not want to witness it.
Therefore, all this is worth understanding!
The Consequences of Viradhana of the Gnani
Purush
Questioner: What are the consequences of talking or
behaving negatively (doing viradhana) against a Gnani Purush in
the past life? I have all such traits in me; can they be pardoned
or will the consequences of past actions have to be suffered?
Dadashri: The Gnani will make use of all the medicines
he has in his armamentarium. The Gnani is compassionate and,
therefore, He will help cure whatever is in His hands. One has
to suffer the consequences of that which the Gnani has no control
over because the dissolution of karmic effects and consequences
(visarjan) is in the hands of nature.

108 Aptavani-6
Questioner: I continue to repent for my actions of
disrespecting and speaking ill (viradhana).
Dadashri: One will have severe regrets, experience misery,
suffer and be restless; there will be no end to that. It will not let
one off, will it?
Questioner: It will never come to an end; is that so,
Dada?
Dadashri: ‘No end’ means it is not something that will
come to an end within two or four days. Someone’s ‘tank’ may
be the size of this room and another person’s ‘tank’ may be as
large as the entire building. Will there not be a difference between
the two?
Questioner: But, Dada, it will empty one day, will it not?
Dadashri: It will empty. You go about your business
believing that it will empty, but you should not make the same
mistake again. Otherwise, that pipe will close. If that mistake
was going to occur again, then it is better to fast three times, but
do let not allow disrespecting and speaking ill (viradhana) to
happen.
Key to Pleasing the Gnani
Questioner: Dada Bhagwan, what should we do in order
to understand and know who you truly are? Also, what spiritual
development must we attain in order to please you (Dada’s
rajipo – to please Dada)?
Dadashri: You only need absolute humility (param vinaya)
in order to win ‘our’ rajipo (we are pleased with you); nothing
else. Rajipo comes only from absolute humility. There is no such
thing as winning our rajipo by massaging ‘our’ legs and feet.
One will not win my rajipo even if he drives me around in his
car. One attains it from maintaining absolute humility (param
vinaya).

Aptavani-6 109
Questioner: Please explain ‘param vinaya.’
Dadashri: It is wherein there is sincerity and morality at
a special, extra level, and there is oneness with ‘us’; where no
separation is perceived with ‘us,’ that is param vinaya. Where
one continues to feel, ‘Dada and I are one,’ all the energies will
manifest. The meaning of param vinaya is very lofty. So many
people come here to satsang, but it is because of param vinaya
that everything works smoothly without any rules or laws. Because
there is absolute humility, there is no need for any laws here.
The more you stay in ‘our’ Agnas, the greater the result.
Such a one can attain our rajipo. Show me such a result, that
I feel like making you sit next to me.
* * * * *

110 Aptavani-6
[13]
Spiritual Development through Conflicts: Not
Reacting to
Conflict Increases the Energies Within
You are the owner of the entire universe. So do not harass
or interfere with any living being (jiva). Help them if you can,
and there is no problem if you cannot, but there should not be
any interference with them or harassment towards them.
Questioner: Does that mean that we should consider the
other soul as the supreme Soul (parmatma)?
Dadashri: No, do not consider him so, this would be
wrong; he really is a parmatma, the supreme Soul-Self! That
which is false, you may remember or you may not, whereas here
one really is the supreme Soul. But these supreme souls
(parmatmas) have come in the form of a vibhuti (vibhuti as
the manifestation of the magnificence, splendor, energies and
glory of the absolute pure Soul in a human body); they are
nothing else. Then, even if a person is begging, he too is a
vibhuti. People generally refer to a king as a vibhuti and not
a beggar. From the original supreme Soul, extra (vishesh) qualities
and attributes have arisen, giving result to an extra form (vishesh
roop). That is called vibhuti and that verily is God; is it not?
Therefore, you must not interfere with or harass anyone. If the
other person interferes, then you should tolerate it because when
God interferes, then we must accept it.
We, the Self, are truly not this worldly form (vyavahar
swaroop). This, the worldly life, is all a temporary adjustment.

Aptavani-6 111
Just as children play with toys, the whole world too is playing
with ‘toys.’ One does not do anything for the benefit of the Self;
one continues to live in pain (dukh) of dependency and continues
to clash and stumble. Infinite energies of the Self are fractured
because of inner conflict (gharshan) and reactive clash
(sangharshan).
When the servant breaks the tea cups and saucers, then
clash (sangharshan) will arise in his boss. Why is that? It is
because there is no awareness of ‘what is mine, the Self,’ and
‘what is of the non-Self.’ There is no awareness of who controls
and runs everything that is related to the non-Self.
Wherever you feel, ‘I am doing this and running this,’
nothing related to that is done by You. You, the worldly self
‘Chandulal,’ simply believe that you do. What you are supposed
to run, you have no knowledge of. Self effort (purusharth)
begins after You become a purush, the Self. So, then, how can
anyone ‘do’ purusharth when he has not even become a purush?
What does one need for worldly interactions in order to
become pure (shuddha)? Complete common sense is needed.
Patience and depth of understanding is needed. Common sense
in worldly interactions is needed. Common sense means
‘everywhere applicable.’ If there is common sense along with
Self-realization, everything will become beautiful.
Questioner: How does common sense arise?
Dadashri: Common sense will arise when one does not
get into conflicts with anyone, even if the other person is seeking
to clash and cause conflicts. And he lives his life in this way. And
he should not clash with anyone; otherwise, common sense will
go away. There should be no friction from his side.
Common sense will arise when another person begins a
clash-conflict with you. The energy (shakti) of the Self is such
that it will show you all the solutions when friction arises, and

112 Aptavani-6
once it gives you the solution, that knowledge will never leave.
In this way, common sense will gradually increase.
A person can remain in this state after he attains the
knowledge of ‘our’ science – Akram Vignan. There are certain
other rare persons amongst the general public who are with
merit karma (punyashadi), who can also remain in that state;
however, they can maintain this equanimity only in certain
situations, not in all situations.
If ever the energy of the Self is used up, it is because of
conflict (gharshan). If you react to conflicts (sangharshan) at
all, that is the end of it. You should maintain equanimity when
another person gets into conflict with you. Reaction to a conflict
as clash (takaraman) must not occur. You should never get into
conflict with anyone at all, even if it comes at the cost of you
losing your physical self. This body is not going to go away just
because someone wants it to. It is under the control of vyavasthit
(scientific circumstantial evidences).
Conflicts occur in life because of life after life enmity (veyr).
Enmity and vengeance are the main seed of the worldly life. The
one in whom enmity (veyr) and conflicts (gharshan) stop is in
moksha – liberation. Love (prem) is not the hindrance; love
arises when enmity leaves.
Usually, I do not have any friction/conflict (gharshan). I
have tremendous common sense and so I will immediately
understand what you are trying to say. People may feel that
others are doing harm to Dada, but I will immediately understand
that this harm is not actually harm. It is neither a worldly harm
nor a religious one. And there is no spiritual harm at all. People
may think that spiritual harm is being done, but ‘we’ see only a
benefit in that. That is the beauty of common sense! That is why
‘we’ have defined common sense as ‘everywhere applicable.’
There is no such thing as common sense in today’s
generation. It has decreased from one generation to the other.

Aptavani-6 113
The whole world is immersed in conflict (gharshan) and
reaction to conflict (sangharshan). On the day of Diwali, the
festival of lights, everyone decides they do not want any conflict
for that day. Everyone wears good clothes and gets wonderful
food to eat; everything is good that day. Wherever you go,
people welcome you in their homes; such is the love they show.
Love will be present if there is no sangharshan. There is no
need to look at right or wrong. Worldly intellect (buddhi) will
definitely be useful in worldly interactions, and it is already adjusted
to be that way; it is the extra and excessive buddhi that causes
a reaction to conflicts (sangharshan).
Questioner: Is the cause of all conflicts the vast difference
between one karmic layer and another layer?
Dadashri: Conflict is really a progression! The more
trouble one goes through, the more conflict he experiences, and
the more he finds a way to go higher. Without conflict, he will
remain where he is. People are looking for conflict.
Questioner: Can one progress if he goes around looking
for conflict, believing conflict is necessary for progress?
Dadashri: But one does not look for it with such an
understanding. God is not the one taking you higher; conflict is.
Conflict can take one higher to a certain level; thereafter, his
work will only be completed when he meets a Gnani. Conflict
occurs naturally, just like the riverbed stones that become smooth
through collision in the river.
Questioner: What is the difference between conflict
(gharshan) and reaction to conflict (sangharshan)?
Dadashri: When non-living things, inanimate objects,
collide, it is called gharshan and when living beings collide, it is
called sangharshan.
Questioner: Does sangharshan obstruct and suffocate
the energy of the Self?

114 Aptavani-6
Dadashri: Yes, that is true. There is nothing wrong when
sangharshan occurs, but I am telling you to get rid of the inner
intent (bhaav) of, ‘I want to enter into a conflict.’ When You do
not have inner intent of getting into conflict, even if ‘Chandulal’
(the relative-self) gets into conflict, so be it. Our vision should
not be obstructed.
If the body gets hurt from colliding with someone, it will
heal with treatment, but who will remove the wounds in the mind
and the buddhi that gharshan and sangharshan creates? They
will not go away for thousands of lifetimes!
Questioner: Does one become heartless and callous
(jadataa) because of excessive conflict?
Dadashri: One will become insensitive and callous and
the energies will also drain away. It is because of this that one
does not see the infinite energy within. There is infinite energy
but it leaves due to conflict. Lord Mahavir did not experience
even a single conflict from the time he was born right up until the
very end. And as far as we are concerned, about fifty thousand
to a hundred thousand conflicts would be acceptable but what
about the millions that have occurred? At least twenty to twenty-
five conflicts occur in a day. Even when you simply open your
eyes to look at someone, if you experience negative feelings
within, that is gharshan/conflict. What would happen if you
have conflict with this wall?
Questioner: Our head will break!
Dadashri: But that is non-living (jada)! What happens
when you have conflict with that which is the living (chetan)? A
man can go to liberation (moksha) only if there is absence of
conflict (absence of gharshan) in his life. If one learns not to
have any conflict with anyone, then he does not need a guru for
moksha. He will go straight to moksha within one or two
lifetimes. ‘I do not want any conflict!’; if this intent becomes

Aptavani-6 115
established in his faith (shraddha) and he decides on that, then
that is the very moment he attains the right vision (samkit). So
if anyone wants to attain samkit, I tell him if he makes a decision
to not get into conflict with anyone, then I guarantee that he will
attain samkit upon making that decision.
Questioner: Do conflict (gharshan) and collision
(sangharshan) between people wound the mind and the intellect?
Dadashri: You know! It’s not just the mind and the
intellect, but they continue to wound the whole inner mechanism
of mind-intellect-chit-ego (antahkaran) which, in turn, affects
the body too. Therefore, gharshan causes so many difficulties.
Questioner: Can we say that a true non-violent inner
intent (ahimsak bhaav) has arisen if we decide not to get into
conflict with anyone?
Dadashri: No, it is not like that. Once you know from
Dada what ‘benefits’ there are in running into a wall, then how
much will you ‘gain’ from having gharshan with God? In knowing
just this much, there will continue to be changes.
It is not possible to completely understand non-violence
(ahimsa), and to understand it completely is a serious and a
weighty matter. Instead, if you just hold on to, ‘I will never get
involved in conflict (gharshan),’ then all the energy will remain
intact and it will begin to increase day by day. Then you will not
incur the losses caused by gharshan.
However, if ever gharshan does occur, and you do
pratikraman (ask for forgiveness from the pure Soul of the one
you have ‘hurt,’ coupled with remorse of the wrongdoing) for it,
then everything will be erased. Therefore, you should have the
understanding that if gharshan occurs then pratikraman should
be done for it. Otherwise, it carries a great liability. With this
Gnan, liberation (moksha) will occur, but gharshan will create
many problems and it will considerably delay your liberation.

116 Aptavani-6
There is not much problem if you have negative thoughts
towards this wall because it is a one-sided loss since there is no
reaction, whereas having even a single negative thought towards
any living being creates a liability for you because here the loss
is two-sided. However, all those mistakes get erased if you do
pratikraman for them. Therefore, wherever gharshan occurs,
if you do pratikraman, it leaves.
Questioner: Who causes conflict; jada (inanimate; non-
Self) or chetan (the Self, the soul)?
Dadashri: Conflicts (gharshan) of the past life cause
new conflicts. There is no question of jada or chetan here. The
Self does not get involved in this at all. The non-Self complex
(pudgal) causes all the conflicts. Conflicts of the past life cause
conflicts again. Those who do not have conflicts of the past life
unfolding anymore do not have any more conflicts in this life;
otherwise, conflicts keep on increasing, one after another.
The pudgal is not completely inanimate. It is a mixture of
the Self and the non-Self (mishra chetan). It is called vibhaavik
pudgal. Vibhaavik means that it is a non-Self complex (pudgal)
resulting from extra inner intent (bhaav). The extra bhaav arises
as a third phenomenon when the Self and the non-Self come
together. This is the ego, the intent (bhaav), which is, ‘I am
Chandulal’; and that is what makes you do everything. Pure
pudgal, or pure matter, will not make one do this. This pudgal
has become mishra chetan. The coming together
(samipyabhaav) of the extra intent (vishesh bhaav) of the Self
as well as the extra intent (vishesh bhaav) of the non-Self, the
matter, is the reason for the third entity in the form of the ego;
the new, extra entity is called prakruti. That is what is involved
in all the conflicts!
Questioner: You say that all energies come to end through
conflict. Can that energy be pulled back through awareness
(jagruti)?

Aptavani-6 117
Dadashri: There is no need to pull back the energy.
Energies are already there. They arise now. The conflicts that
had occurred in the past caused a loss of energy, and that loss
is presenting now as conflicts. From here onwards, if you react
to the conflict, then the energy that has arisen will leave again.
If one does not enter into the conflict, no matter what, the
energies will keep increasing.
* * * * *

118 Aptavani-6
[14]
Seeing the Circumstances as They Are
Questioner: Why is it that everyone wants favorable
circumstances?
Dadashri: Favorable circumstances (anukud) means
pleasure (sukh); favorable is that in which one experiences comfort
and pleasure (shata). When it becomes uncomfortable and painful
(dukh, ashata), that is unfavorable circumstances (pratikud).
The Self is blissful by nature; therefore, it does not want
unfavorable circumstances. That is why even the smallest living
organism will move away from unfavorable circumstances
(pratikud).
Therefore, understand the ultimate point: make favorable
and unfavorable as one and the same. As such, there is no worth
in anything. Everything is like those old coins with a picture of
the Queen on one side and writing on the other. Similarly, there
is nothing to this; favorable and unfavorable are nothing but a
figment of the imagination.
Now that You are pure Soul (Shuddhatma), there is no
such thing as favorable and unfavorable. This worldly life is here
as long as there is false attribution (aropit bhaav) of the belief
‘I am Chandulal,’ and until then, there is interference of favorable
and unfavorable circumstances. Now whatever appears as
unfavorable to the world is favorable to ‘us.’ It is only during
unfavorable circumstances that we can tell whether the inner
‘temperature’ of the thermometer has decreased or increased;
unfavorable circumstances gives us an opportunity to check how
we have advanced in Gnan.

Aptavani-6 119
When you come home and hear of some problems the
minute you step inside the door, you will know whether you get
affected by the ups and downs or whether inner peace prevails;
you will be able to tell. You need that gauge, do you not? You
cannot buy such a gauge from the market; it would be nice if you
had one at home.
Currently, we are in the time cycle of Kaliyug; it is a time
of discomfort so you will have several such ‘gauges’ at home,
not just one! Otherwise, who else will test you? Even if you
‘hire’ someone to do so, he will not. Even if you do find someone
and you pay him to insult you, he would not go around with a
sulking face and you will know that the insult was fake. But the
other insult that comes from your ‘files’ at home is exact! Their
faces are pouty and they sulk, their eyes get red from anger; you
couldn’t get that even if you paid someone to do it. And here
you even get your insults free of charge!
This worldly life is such that it appears wonderful to your
eyes, so how can you ever become free from it? Even when you
take a beating from it, you forget about it. People say that dispassion
towards the worldly life (vairagya) does not stay; how can it?
In reality, there is nothing except pure Soul (Shuddhatma)
and circumstance (sainyog). There are two kinds of
circumstances: unfavorable (pratikud) ones and favorable
(anukud) ones. There is no problem with the favorable ones; it
is the unfavorable ones that cause problems. You have to take
care of only the unfavorable circumstances. And all circumstances
are temporary by nature. Therefore, they will leave when their
time is due. They will not stay even if you insist that they do.
Difficult circumstances do not remain for long. Why are
people miserable? They are miserable because they remember
and recall the bad circumstances long after they are gone. Why
fret over them when they are gone? It is a different matter if one
cries when he gets burned, but now, when it is healing, the fool
keeps on complaining, ‘I got burned, I got burned!’

120 Aptavani-6
Now for You, only circumstances (sainyog) remain. You
do not know how to ‘use’ the pleasant circumstances. It is
because you endure (vedavoon) the pleasant circumstances
through, ‘I am enjoying,’ that you have to suffer the bitter and
painful ones. But if you simply remain the ‘knower’ of pleasant
circumstances, then the ‘knowing’ will remain during the painful
ones too. But you cannot get rid of old habits and that is why
you become the enjoyer. The Self does not enjoy anything at all.
It just continues to ‘know’ everything. The one that enjoys is the
illusionary soul; it is the relative-self (pratishthit atma) that was
charged in the past life. You have to ‘know’ too that, ‘Oh ho ho!
This pratishthit atma has become engrossed in the pleasant
circumstances!’
Lord Mahavir taught His disciples that when they went
out, if people hit them with a stick, they were to take it as, ‘At
least it is only a stick; the hand is not broken. The hand is
spared.’ They were to consider that much of a benefit. If someone
breaks one arm, he has to be grateful that at least he did not
break the other one also. If both hands get cut off, they should
say that at least they have their legs. If both the arms and both
the legs are cut off, they should say at least they are alive and
at least able to see. The Lord has shown you the way to look
at benefit-loss (benefit – laabha and loss – alaabha). Do not
cry; be happy. There is nothing wrong with that; is there?
The Lord Mahavir saw with an enlightened view (samyak
drashti) through which one ‘sees’ benefits even in adverse
circumstances.
Take the Beating and Be Free
What is the rule of this world? The strong take advantage
of the weak. Whom does nature make strong? It makes strong
those who have committed fewer demerit karma (paap); and for
those who have committed greater paap, it makes them weak.
If you want to be free and liberated, then take the beating

Aptavani-6 121
in this life. That is what I have done all along in life – this one
and previous ones. Thereafter, I came to the final conclusion that
I have no beating of any kind left to take and, therefore, I have
no fear about anything. I have deduced what the whole world
is all about. I have the answers and I also help others come to
that conclusion.
Sooner or later, will you not have to come onto this line?
The law of nature does not spare anyone. The slightest mistake
could bring a life form with four legs and a tail (one takes birth
in the animal kingdom). Is there any happiness in a life where
one has four legs and a tail?
Just stop all mistakes that hurt others. By practicing
nonviolence (ahimsa) through thoughts, speech and acts, you will
not have to fear any hurt. Do not have any fear of someone hitting
you or something biting you. Even if the room is full of snakes,
when a non-violent (ahimsak) person walks in, the snakes will
scurry away and climb on each other and not even touch him.
Therefore, proceed with caution. This world is very
different. It is absolutely just. Only when you come to the exact
conclusion (taaran) of what the world is all about, and you take
it to the stage of experience, will everything work. The research,
‘What will be the consequence of this?’ will have to be done,
will it not?
Questioner: One embarks upon the research after taking
a beating, does he not?
Dadashri: Yes, true research is done after taking a beating,
not after giving it.
The Flawless World
Dadashri: People are not able to see their own mistakes,
are they?
Questioner: No they cannot.

122 Aptavani-6
Dadashri: Why is that? They are intelligent, so why not?
Questioner: They see everyone else’s mistakes.
Dadashri: That, too – they do not see the true mistakes.
They measure other people through their intellect and then they
pick out their mistakes. ‘We’ do not see mistakes in anyone in
this world.
Questioner: Dada, the whole world is flawless (nirdosh)
and that is true from the ‘real’ perspective, but by the ‘relative’
view, everything is bound to have mistakes (dosh), is it not?
Dadashri: Yes, but now we no longer intend to live in the
relative, the non-Self, do we? We want to live only in the real
Self. Relative means the worldly life. Do you like to live in the
real or in the relative?
Questioner: We like only the real, Dada. But we have to
live in both, do we not? As the Self (nischay), we understand
that everyone is flawless, without mistakes, but often we have to
see people from the worldly life view, do we not?
Dadashri: No, interaction in the worldly life (vyavahar)
does not tell you that you have to look for mistakes in others.
‘We,’ too, live in the worldly life, do we not? And yet I can
constantly see the world as flawless.
There is no one with a mistake (dosh) in this world. If
others appear at fault, it is our own mistake. And yet all these
courts, lawyers, government, everybody considers them guilty,
do they not?
Questioner: How should we look at it? Are they not
guilty as far as the worldly life is concerned?
Dadashri: There is no one at fault in the worldly life.
No one is at fault from the perspective of pure worldly
interaction (shuddha vyavahar). Everyone is a Shuddhatma –

Aptavani-6 123
the pure Soul – from the perspective of the Self (nischay) and
from this viewpoint; they cannot have any mistakes, can they?
If anyone had made a mistake, Lord Mahavir would have
seen that, but the Lord did not see anyone at fault. Even when
large bedbugs were biting him, the Lord did not see them at fault.
Viewing the Mistakes through Upayog
Questioner: Can we see past mistakes by remembering
them?
Dadashri: Past mistakes can be seen only through focused
awareness (upayog), but not through memory. You have to
scratch your head in order to recollect. You have to recollect if
a veil comes over it, do you not? If you had a disagreement with
another person, then if you do pratikraman (ask for forgiveness
from the pure Soul of the one you have ‘hurt,’ coupled with
remorse of the wrongdoing) to him, he will be present before
you. You simply have to resort to this focused awareness (upayog)
and do pratikraman. There is nothing to remember in our path.
Recalling is dependant on memory.
Questioner: What is memory? Can that be considered
as being dependent on the intellect?
Dadashri: Memory is the recall that takes a long time
coming if there is a huge veil, like a large cloud, though sometimes
the recall comes in two minutes, sometimes in five. Do you have
such an experience about memory?
Questioner: Yes.
Dadashri: Many times you will not be able to recollect
for hours. Now the rule is that you can destroy the veil through
concentration (ekagrata). A veil that is half an hour long can be
brought to an end within five minutes through concentration.
* * * * *

124 Aptavani-6
[15]
Upayog: Levels of Awareness
Questioner: Please explain the difference between that
which is mechanical and that which is with awareness (jagruti).
Dadashri: The whole world functions while still asleep.
That is considered ‘mechanical.’ It is called ‘asleep to the Self’
(bhaavnindra), or unaware of the Self. We can say that everyone
in bhaavnindra is mechanical. Is every man not aware of profit
and loss in his business? So, he can maintain awareness in his
business, and when he sits in a bus, is he not aware? He is not
mechanical there; he is awake and aware. Now the world
considers that as being ‘with awareness’ (jagruti-purvak);
actually, that, too, is mechanical. Most of the people in foreign
countries can be considered mechanical, not aware of the Self.
These animals and trees are all also considered mechanical, are
they not?
Questioner: Can the celestial beings (devas and devis)
be considered mechanical also, or not?
Dadashri: The celestial beings cannot be considered
mechanical. They do have awareness. There are some devas
who are aware that they are ‘mechanical.’ So they get tired of
this state and feel it should not be that way. Not all devas are
like that. Some move about absolutely carefree in a state of
intoxication of the mind. That is called ‘mechanical.’
Questioner: While singing a spiritual song (pad), one
may be reciting the words but his attention is elsewhere; what do
we call that?

Aptavani-6 125
Dadashri: That is all mechanical. Mechanical means
without active and alert attentiveness of the real Self (upayog)
and a task which occurs with upayog is called awareness.
There are two levels of awareness (upayog). One is
auspicious, good (shubha upayog) and the other is pure (shuddha
upayog), which is the awareness as the Self. Pure upayog is not
to be found anywhere in the world. There is auspicious (good)
– inauspicious (bad) level of awareness (shubha-ashubha
upayog). Some people have impure awareness (ashuddha
upayog). Ashuddha and ashubha, that is, impure and
inauspicious awareness, respectively, are not considered upayog.
Only the pure and auspicious awareness (shuddha and shubha
upayog) are considered upayog. Ashuddha and ashubha are
all mechanical and not really considered awareness (upayog).
Shubha upayog is only fractional awareness in which a person
has awareness of what is beneficial in this life and the coming
life.
People generally have some awareness in matters of their
own home, business and some other matters, but their awareness
is limited to this much. In all other matters they are ‘asleep,’
however, in reality this awareness is still ‘mechanical.’
When can a person become free from being ‘mechanical,’
being unaware? When he becomes constantly aware of both
what is beneficial (hita) and what is harmful (ahita) for his self.
Questioner: But, Dada, this benefit-harm is a worldly
thing, is it not?
Dadashri: It is not like that. There is some awareness
when one is on a path where one does everything good and
positive for others (shubha marg). But when is that so? It is
only if that leads to that which is auspicious and beneficial in this
as well as the next life; only then is it called awareness. Otherwise,
a person may be making a donation or giving his service to

126 Aptavani-6
others, but his awareness does not go beyond the current event.
If every activity is carried out with awareness, then it will benefit
the next life. Otherwise, all he does goes into ‘sleep state,’ that
is to say it goes to waste because of unawareness. All donations
he gives go into sleep, unawareness. Otherwise, even a donation
of four pennies given with awareness is more than enough! When
a person gives a donation with the desire of wanting fame and
recognition in return, it all goes into ‘sleep’ – unawareness. The
one who gives a donation for the benefit of his future life is
considered to be relatively ‘awake.’ One should have awareness
of benefit-harm (hita-ahita) to the self. How is it awareness
when he gives donations but has no clue about his next life?
If one only understands every word, its meaning, its precise
definition, then his work will be done; such are the words of the
enlightened beings called Vitarag Lords.
Pure Awareness in Worldly Life
What do you have to do after you attain Self-realization,
knowledge of the Self?
You now have to maintain awareness (upayog). Until now
you never had the direct, pure awareness of the Self. You were
‘dancing’ according to your relative-self (prakruti) and then you
claimed, ‘I danced! I made the donation! I did this…I did that.
I did so much service!’ Now You have attained the Self, so You
have to be in that direct, pure awareness of the Self. You have
become the Self (a purush) and the relative-self (prakruti) has
been separated and disconnected. However, the prakruti is not
going to refrain from doing its part; it is not going to let go. And
You, the purush, have to remain in purusharth; be the Self. It
means You have to ‘do’ the purusharth. You have to remain
within the Agnas, the special directives that the Gnani Purush has
given you; remain in Your upayog, in the awareness as the Self.
What does upayog mean? When you are out walking and
there are dogs, cats and donkeys passing by but you see them

Aptavani-6 127
casually, you have wasted the upayog (awareness). If you see
the pure Soul (Shuddhatma, the Self) in them as you are walking,
that is called pure awareness (shuddha upayog). Shuddha
upayog is so precious that if one remains in it continuously for
an hour, he will attain the life of Indra - the king of all heavenly
beings!
Questioner: Can pure awareness be maintained in worldly
business or in daily interactions of the worldly life?
Dadashri: Interaction in the worldly life (vyavahar) and
pure awareness (shuddha upayog) have nothing to do with
each other. One may be involved in his business or something
else. Pure awareness (shuddha upayog) arises only after attaining
Self-realization; it arises after he becomes the Self, a purush.
No one can attain pure awareness before attaining Gnan. Now,
You can have pure awareness.
Questioner: So if we see the donkey as pure Soul
(parmatma – supreme Self), we believe it to be a parmatma,
then…
Dadashri: No, no. You do not have to believe it to be
a parmatma. The supreme Self is the one within, and the one
that you see on the outside is a donkey. You have to put your
sacks on the donkey’s back and you have to see the parmatma
within him and get your work done.
You should interact with your wife after seeing the supreme
Self within her. Otherwise, is a married man going to become an
ascetic (bavo)? Should these young married men who have
taken Gnan become ascetics? No, no, they do not have to
become ascetics. All they have to do is ‘see’ God within their
wives. What does the God within, the Self, say? ‘Do my
darshan; acknowledge Me, the Self. I do not have any other
complaints or needs. The worldly dealings are verily worldly in
nature, but in Your worldly dealings, ‘see’ Me, be mindful of
Me, maintain pure awareness (shuddha upayog).’

128 Aptavani-6
Questioner: What about the pain (peeda, dukh)
experienced by the ‘packaging,’ the relative-self?
Dadashri: No one experiences pain. The donkey does
not experience pain whether you put a sack on its back or not.
I know donkeys very well. In our cement and construction
business, we have two hundred or so donkeys that come to
work for us. They droop their ears like this and so ‘we’
understand that, despite carrying a lot of weight, they are in their
own enjoyment (masti)! They know their own masti; how would
you know about that!
Focused Awareness is Upayog
Questioner: The silk worm works hard to produce a
cocoon and then it traps itself in it. Then in order to come out,
it has to shed its attachment to the cocoon; so how many ‘layers’
are there? All these…
Dadashri: There are no layers or anything like that; there
is just the false fear! Now that I have given you this Gnan, You
have become a pure Soul (Shuddhatma). Therefore, this mind,
speech, body of ‘Chandubhai’ and all illusion (maya) associated
with that name, fall under the control of the energy of scientific
circumstantial evidences (vyavasthit shakti). Vyavasthit will
give the inspiration from within. Therefore, You have to remain
as, ‘I am Shuddhatma,’ and just ‘continue seeing’ (joyaa karo)
whatever is happening to ‘Chandubhai’ and whatever
‘Chandubhai’ is doing. That is all; and if You ‘do’ just this, then
‘You’ become absolute (purna). Each entity does its own work;
‘Chandubhai’ does ‘Chandubhai’s’ work. Now, if You do not
interfere in that, then you are out of the cocoon, the web of life
after life. Even if ‘You’ do not interfere for just one day, then
You will realize, ‘Wow! I have come out of the cocoon!’
At least, try this one Sunday. Let go of the ‘reins of the
five horses,’ the five senses that you are holding on to, and let
‘Me-the Self’ (Dada, in the form of knowledge within us) take

Aptavani-6 129
charge of them. Then, sit comfortably in the chariot and say,
‘Dada (anything you tell Dada, bounces back to the Soul within),
make them run the way you desire. I am going to sit here in
peace!’ Then you will see that your chariot will not go into a
ditch. The problem is that you do not know how to guide it,
yet you try to steer it. When it is going down the slope, you
relax the reins, and when you have to go uphill, you keep
pulling on them. So all this is contradictory. However, in the
Self that I have given You, you have definitely come out of the
cocoon!
But now you will have to set the upayog – focus the
awareness. You have been given the Self, but the awareness of
the self (old upayog of ‘I am Chandubhai’) is such a thing that
by nature it slips in and you automatically become the self.
Therefore, You have to set this upayog, the focus of the
awareness, as the Self. You have to maintain the awareness; You
have to ‘do’ the purusharth, being the Self, because now You
have become the Soul, or the Self (purush).
Now what is the ‘slipping’ of the upayog? There was a
wealthy mill owner. He sat down with me to have a meal. His
wife came and sat across from us. I asked her, ‘Why are you
sitting in front of us?’ So the lady says, ‘He never eats in peace,
only today he is eating peacefully just because you are here.
That is why I am sitting here.’
So the man told his wife, ‘Get up from here, you have no
sense at all.’ I understood what the mill owner was like. I told
him, ‘Your wife is saying that for your own good. Your health
will be much better if you ate your meals peacefully. Instead,
why are you scolding her by calling her senseless?’ He admitted
that she was right and said, ‘Whenever I sit down to eat; my
chit would be at the office. I would talk on the phone with my
secretary while this physical bundle would be eating here.’
This is called slipping of upayog. I then told the mill owner,

130 Aptavani-6
‘Your awareness slips, and do you know what will happen because
of that? When you eat without the presence of your chit, you
give rise to all the conditions for a heart attack. One should
never have the chit absent while eating. The mill owner then told
me, ‘My chit is always absent. Show me a way to improve
this.’ So then I showed him the way as to how his chit can
remain present in whatever he is doing. What would happen if
I were to give that man some money to count?
Questioner: He would even forget to eat.
Dadashri: In that case, his upayog would remain only in
counting the money.
There was a young baniya (business community) man
whose salary was six hundred rupees. I asked him, ‘What would
you do if they paid your wages in one rupee notes?’ and he told
me, ‘I would count them!’ I told him, ‘Hey! When would you
finish counting six hundred notes? It would take so long! In that
time if someone is looking to make a quick buck, he can quickly
grab the goods and be on his way while you are busy counting.
How much time you would waste in counting the money! At the
most you may be short by five rupees, what else can you lose?
Besides, these people will not give you less money; they know
that everyone will count their wages.’ Rare are those with merit
karma (punyashadi) like ‘us’ who will take the money without
counting. So our task is easy. Who would waste time in such
matters? Then the young man tells me, ‘If they paid me in five
paisa (penny) coins, even then I would count before accepting
the salary!’ Blessed is this man! This is how upayog is wasted
away; it slips away.
If there is focus of awareness of the pure Self (upayog),
then it will help you everywhere. It will help you while you are
eating and drinking, in your business, etc., because the worldly
self (atma), does not do anything except interfere (dakhal) in all
this.

Aptavani-6 131
What does interference (dakhal) mean? If someone tells
me to teach him to make yogurt, I would show him how to heat
the milk, let it cool down, then add a spoonful of yogurt in it and
stir it, then cover up the pot and just leave it alone. He can go
to sleep. Now if he gets up at two in the morning to go to the
bathroom, and he goes to the kitchen and sticks his finger in the
pot to check if the yogurt has formed; that is called interference
(dakhal). And so in the morning you will see the ‘muddle of
mush’ (dakho) which is the result of the interference. The yogurt
will not have jelled properly. This is how people make a mess
(dakho) of their worldly life and that is how they live. Therefore,
do not let the upayog, awareness as the Self, slip astray; that is
called focused awareness (upayog jagruti).
What do ‘we’ (the Gnani and the fully enlightened Lord
within) refer to as focusing the awareness (upayog)? Say there
is a narrow bridge a mile and a half long. Only one person can
walk on it at a time. This bridge goes through the sea with water
on both sides. And you are told to walk on that bridge. The
focused awareness, the undivided attention that you keep at that
time, is called upayog. Now if while walking you happen to get
a thought about your bank and how much you have paid and
how much is still pending, you will immediately push it away and
focus and concentrate on walking on the bridge.
Scripture writers have said to maintain focused awareness
(upayog) while eating, drinking and in doing any kind of work.
Upayog means that there is nothing else going on while eating.
Having the chit present in all you do is called upayog. Does one
keep his chit present when there is sea on either side? Even
children will stop playing and become aware. Even they are
smart.
There is no living being that cannot have focused awareness
(upayog). Go and see anyone counting money. If his wife or
daughter comes in while he is counting, he will look up but not

132 Aptavani-6
see them. His wife will tell him, ‘We came in while you were
counting money but you did not see us?’ He will tell her, ‘No,
I wasn’t aware (laksha).’ The eyes will look but not see; that
is called upayog.
Even at this moment, ‘our’ upayog is in Shuddhatma–the
Self. I may be talking to you or doing something else, but ‘our’
upayog remains in the upayog, ‘our’ awareness remains in the
awareness. It is possible to have focused awareness on the
focused awareness (upayog on the upayog) even while this
mind-speech-body carry out their activities.
However much You can remain in upayog, it is good. If
You cannot, does that mean you have to drown yourself? This
path of ours is not one for suicide.
Atma, the Self, and prakruti, the non-Self, are both
separate; separate by their intrinsic nature (swabhav). They are
different in every way. The Self is not used in the worldly life at
all; only the light of the Self is used. If that light were not there,
the non-Self (prakruti) would not function at all. Because that
light is there, everything in the prakruti works, otherwise the
Self does not do anything in all this.
* * * * *

Aptavani-6 133
[16]
Understanding Moha, the Illusion
Questioner: What is considered conduct (charitra) of
being and remaining the Self (atma charitra)?
Dadashri: Remaining as the knower (gnata) and the seer
(drashta) is the only part that is called conduct (charitra). You
have to continue seeing ‘Chandulal,’ You have to ‘see’ what the
mind is thinking, ‘see’ what he is saying. ‘You’ keep seeing all
that. What are all these things that come together on the outside?
These are all gross circumstances (sthool sainyog). Then there
are subtle circumstances (sookshma sainyog) of the mind and
the circumstances of speech. To continue ‘seeing’ them is the
nature of the Self (swabhav), and that verily is charitra! In that,
You have to ‘know,’ ‘see’ and remain in absolute bliss
(parmanand). But in the worldly life’s illusionary nature, one
has to know and see and remain in a state of pain and pleasure
(dukh-anand). Pain and pleasure, pain and pleasure; the mixture
continues.
Questioner: How do attachment-abhorrence (raag-
dwesh) leave?
Dadashri: There is attachment-abhorrence (raag-dwesh)
as long as there is the false belief of, ‘I am the body’ (dehadhyas).
There will be no attachment-abhorrence once the false belief
goes away.
Dehadhyas means ‘I am this body,’ ‘I am speaking,’
‘This speech is mine,’ ‘This mind is mine’; all that is dehadhyas.
For You, all these beliefs are gone; the dehadhyas is gone and

134 Aptavani-6
the awareness, ‘I am pure Soul (Shuddhatma),’ remains and
that is called vitarag (a state of non-attachment to any worldly
things, including one’s own body). Despite this, the raag-dwesh
will be apparent, and they will continue to occur. Lord Mahavir
has called that discharging, ‘illusionary conduct (charitra moha).’
(Lord Mahavir was a fully awakened, enlightened being in India,
2500 years ago).
The main illusion (moha, darshan moha or drashti-moha;
that which is the illusion of ‘I am Chandulal’) is gone. The one
who was going in the wrong direction is now going in the right
direction. He has attained the right vision, enlightened vision, but
the results of previous causes which were due to illusion (moha)
in the past life, will bring forth effect illusion (effect moha); that
will still manifest in this life. That is called ‘conduct under the
effect of illusion’ (vartan moha). People will even point out
your illusion (moha) to you, telling you that you have a lot of
moha, and you have to say, ‘Yes I do.’
If Lord Mahavir was to personally come here and someone
was to ask Him, ‘Why do these mahatmas (Self-realized
followers of Dadashri) keep eating potatoes over and over again?
Has their moha for it not gone yet?’ – do you know what the
Lord would say to him? The Lord will tell him, ‘It is a moha,
but it is charitra moha (character-deluding; deludes the right
conduct); it is a discharge moha.’ They do not have a specific
desire for potatoes, but it is that they (potatoes) have come in
front of them, and so the moha arises. And once the meal is
done, they have nothing internally, no desire anymore. The extra
interest (visheshata) in food is also charitra moha. Eating just
enough to satisfy hunger is not considered charitra moha,
whereas when one starts asking, ‘Bring me the vegetables, bring
me some chutney,’ even before he sits down to settle his hunger,
then it is evident to us that he has moha for that. And while
eating, if he leaves a little lentil soup behind, that too is his
charitra moha. If you ask him why he did not finish the soup,

Aptavani-6 135
he will say, ‘It was not to my liking.’ Is that not also a kind of
moha? Leaving some food behind on the plate is moha and
eating more is also a moha.
And the one who does not have any attachment-abhorrence
(raag-dwesh) has no effect illusion (moha) in him; he will take
whatever comes in front of him. He will not have any other
problems in the process; he has no moha of any kind.
But discharge moha (charitra moha) has no value in
itself. One can have a ton of moha, but because it is discharge
moha; it has no value at all. Charitra moha is the moha that
remains after the illusion of ‘I am Chandulal’ (darshan moha)
goes away. It has no value. For the one whose darshan moha
has not gone, even if he is a great ascetic/renouncer (tyagi), and
if he were to ask for even a little extra helping of vegetables,
then that moha has a tremendous load in terms of karmic liability.
Hey! Here we (mahatmas) ask for extra vegetables every day
but we do not get anything (charging new karma), whereas the
ascetic asks only once and he gets so much liability of karma?
The answer is, ‘Yes, in just one day one can bind a
tremendous liability of karma’ because that is real moha,
specifically moha that charges karma and, therefore, the entire
reward of his (karmic) earnings from renouncing is lost. But no
matter how much moha the mahatmas ‘have,’ there is no loss
for them at all. One has to understand just this. Discharge moha
(charitra moha) is a very subtle thing.
Eat to sustain the body. People will not call that moha,
but when you take extra items, like all kinds of chutneys and
pickles, mango pulp, etc., people will say that you have moha
in you. You know what? They tell me that too, do they not?
When I eat mango, chutney or pickle, they even tell me. But that
is conduct-discharge moha (vartan moha). We are dealing
with it (doing a nikaal). It will not arise if you are done with it
(nikaal). Whatever was of the past life is discharging and leaving

136 Aptavani-6
now.
Questioner: People will not accept that.
Dadashri: People do not understand that; they look at it
as being a moha. Lord Mahavir used to focus only on the
illusion (moha). Wearing clothes is moha and to walk around
naked is also moha. They are both simply moha, but it is
discharge moha. Before Gnan, one moved about in the wrong
direction believing, ‘I am Chandulal,’ and now he has turned
around. His total vision (drashti) has improved. His darshan
moha is gone. Therefore, new moha will not accumulate within.
But there is still the old illusion (moha) within; its result will
unfold in this life, and he has no choice but to endure it.
Questioner: So did the charge moha (drashti moha,
darshan moha) give rise to the discharge moha (charitra
moha)?
Dadashri: When drashti moha and charitra moha come
together, it is called attachment arising due to illusion arising from
the ignorance of the real Self (agnan moha). The whole world
is trapped because of this moha, is it not? It is said that if one
of the two were to ‘go to sleep,’ then the problem of the other
can be solved. If darshan moha (drashti moha, charge moha)
goes away, it is more than enough. Then charitra moha is not
worth even a dime.
Questioner: In the traditional step-by-step path to Self-
realization (Kramic path), do they not remove the charitra moha
through their ego by taking some vows or such?
Dadashri: Charge moha (drashti moha) has to go; only
then can the remaining moha be considered discharge moha
(charitra moha). When darshan moha is destroyed, only then
does the moha become divided. In this, one part of the moha,
specifically darshan moha, is done away with and the other
remaining part is charitra moha. When one attains Self-

Aptavani-6 137
realization, the charge moha goes away. That charge moha is
the one that does damage. Charge moha is darshan moha.
Questioner: But people try so hard to remove their
discharge moha, do they not?
Dadashri: No. They have no understanding of what
discharge moha is. The world considers that (discharge moha)
as moha. Hence they have raised another moha in order to get
rid of their discharge moha, and that is called the Kramic path.
That is why ‘we’ are telling people in the Akram Path, why
delve into so much botheration? Why not understand the right
way? Only if you understand the right way will you be able to
solve this problem. Then people say they can only understand
what is right if someone is there to make them understand. What
can anyone do when there is never anyone around to give the
right understanding? Otherwise, the Gnan has always been there,
but what can anyone do when there is no Gnani Purush around?
Do I ever scold anyone when you are all eating ladva and
puri (rich foods)? I realize that You are doing nikaal (going
through karma effect) with moha.
Questioner: As it is, Dada, when have you ever scolded
anyone?
Dadashri: It is not worth scolding anyone. Where is the
reason to scold when each person is going through and settling
(nikaal) his karma? If he is covered with the illusion that charges
karma (darshan moha), and he is doing something wrong, then
I have to scold him.
Questioner: Seeing someone else’s discharge moha, I
get the inspiration to do better than him. I slip into this moha.
What kind of moha is that?
Dadashri: That is all discharge moha. You may feel that
he has added something new, but he is not adding; whatever he

138 Aptavani-6
is ‘adding’ is also effect (discharge moha). This is ‘our’ scientific
discovery. It can bring a liberating solution (ukel) if one
understands it. It is possible to destroy the effects of millions of
lifetimes within one lifetime!
Questioner: But when will this discharge moha end?
Dadashri: Discharge moha will remain as long as this
body exists; and being in My Agnas has given rise to another
moha, but that moha will help you for one more lifetime.
* * * * *

Aptavani-6 139
[17]
The Science of Karma
Questioner: It is said that whatever has to be suffered
will have to be suffered here, in this life only. What is that?
Dadashri: Yes, it has to be suffered here and here only,
but that is according to the worldly language (worldly
understanding). What does it mean in the non-worldly (alaukik)
language?
In the past life, one bound karma through the ego for
pride (maan). In this life, many buildings are being built under
his name and ownership and so he becomes a maani, meaning
that he takes and exhibits pride in that. Why does he become
a maani with so much pride in this life? It is because of the
karmic account of past life. Now people would say, ‘He is
binding karmas. He is creating karma because he is walking
around with a lot of pride; it is evident.’ People call this ‘karma,’
whereas in Lord Mahavir’s language, this is the fruit, effect of
karma of past life (karma-fada). By ‘fruit’ ‘we’ mean that even
though he does not want to display pride (‘do’ maan), he has
to (undergo the effect); it happens automatically. And when
people say ‘He gets angry,’ or ‘He has a lot of pride,’ or ‘He
has a lot of ego,’ he will have to suffer the consequences of all
this, right here in this life. The result of his pride will be that he
will lose his reputation and fame. He will have to suffer this right
here. If, on the other hand, when he exhibits pride he feels it is
wrong to do so and that he needs to be humble and without
pride (nirmaani), then he is binding new karma of humility. The
effect of such intent will be realized in the next life wherein he

140 Aptavani-6
will be humble (nirmaani).
The theory of karma is like this: While doing something
wrong, if the inner intent (bhaav) reverses and changes to the
contrary, then such will be the karma that will be bound for next
life. And if while ‘doing’ something wrong, one is pleased with
what he is doing and has the intent and decision, ‘This is verily
worth doing,’ then he binds even a heavier new karma. This
karma will become heavy and ‘sticky’ (nikachit), which he will
have no choice but to suffer.
This whole science is worth understanding. This science of
the Vitarag Lords is very profound.
Equanimity is Not Reacting to the Unfolding
Karma Effect
The principle of Akram Vignan is such that if a person is
dropping his money, first we stop the money from falling (we
stop the causes) and then we pick up the money he has dropped
(then we tackle the effects). The world keeps picking up the
fallen money. Hey you! Why don’t you first stop the money
from falling, otherwise there will be no end to it (nikaal).
Aside from the Self (the Soul), what else is there? It is the
interaction of the non-Self (vyavahar). This vyavahar is
dependent on other factors and evidences (par-aashrit). ‘You’
do not have even the slightest of control over it. People believe
they have control over (swa-aashrit) that which is not under
their control (par-aashrit). One person will believe this, then
another one will, and thus you will believe it too. Then you will
never think about it again. Once the disease takes hold, how can
anyone get rid of it? Thus the worldly disease kept on increasing
until it became chronic. When you could not get rid of this
disease before it became chronic, then how are you going to get
rid of it now that it has become chronic? It will go away if one
attains the knowledge of this science of Akram Vignan.

Aptavani-6 141
Worldly interactions (vyavahar) for You will not present
much difficulty, once You deal with the vyavahar that unfolds
for You. Then whatever discharging intent is presenting as desire
(bhavna), it will be there, ready and waiting for you ahead of
time. ‘We’ (the Gnani and the fully enlightened Lord within) had
gone to Lake Vihar for a visit. There I had a new kind of
thought, ‘There are one hundred mahatmas here – fifty women
and fifty men. It would be so nice if they did Mataji’s garba
(devotional folk dance dedicated to the Goddess Amba).’ With
this thought, the moment I turned around they all stood up and
started doing garba! Now I had not asked anyone and yet it
happened. So this is what happens. Your thoughts will not go to
waste, your words will not be wasted. What is happening to
people nowadays? Nothing ‘grows or blossoms’ for them. Their
speech does not grow, their thoughts do not grow and neither
does their conduct. One will make three trips to collect on a
loan he made, but his debtor will never be there. Finally, when
he does meet the debtor, the debtor will become aggravated at
him.
This path is such that your debtor will come to your home
to return your money! If you make seven or so trips to collect
your money without success, and then, when you finally meet
him, he tells you to come back in a month’s time; if at that time
there is no change within you (i.e., you do not get aggravated),
then the money will come to your home!
Internal changes and reactions (effects - parinaam) do
occur within you, do they not? Changes and reactions like,
‘He is a useless person. He has no sense. He wasted my trip.’
Such are the changes that occur within you. Therefore, when
you go to him again to collect your money, he will curse you.
No changes take place within ‘us,’ so then where is the
problem? When changes occur within, then initially, even if the
other person was not going to get upset and become obstinate,
he will!

142 Aptavani-6
The Internal Evidences Create the Result
Questioner: Does that mean we are the ones who ruin
everything?
Dadashri: We are verily the ones who ruin that which is
ours. Whatever obstacles we encounter, we have created them
for sure. What is the way to improve a person who is obstinate
and objectionable? No matter how much pain (dukh) a person
causes you, if you do not harbor any negative feelings for him,
then that is the best way to improve him. In that way he will
improve and things will improve for you too. But worldly people
will not refrain from having negative thoughts about such a person.
We the mahatmas are told to ‘deal with equanimity’; ‘with
equanimity’ means we should not have any kind of thoughts
about him.
If pratikraman (ask for forgiveness from the pure Soul of
the one you have ‘hurt,’ coupled with remorse of the wrongdoing)
is done for a tiger, even the tiger will do what you tell him. There
is no difference between a tiger and a human. The difference lies
in your vibrations (spandan); that has an affect. As long as you
have in your mind the awareness that the ‘tiger is a violent
animal,’ then it will be violent. And if you have the awareness
that the tiger is a Shuddhatma (pure Soul), then it is Shuddhatma
for sure. Everything is possible.
When you throw a ball, by its intrinsic nature (swabhav)
it will stop bouncing. That is its natural (sahaj) attribute. This is
where the whole world’s efforts are wasted; people try to stop
or change the effects, while the causes continue. Thus the cycle
of a seed from the tree, and a tree from the seed, continues.
Nothing is attained by cutting off the leaves or the branches of
the tree. The work is done only if the tree is removed along with
its roots. Here, in Akram Vignan, we place a ‘medicine’ in the
taproot, the main root system; thereafter, the entire tree dries up
and dies.

Aptavani-6 143
This life is a tree that grows and grows life after life (sansar-
vruksha). It produces sweet fruits as well as bitter ones. And
you are the one who has to eat them.
When monkeys come and destroy all the mangoes on the
tree, how far will the owner’s reactions (parinaam) spoil within?
He will be so disturbed that without even thinking about the
future he will say, ‘This problem will be solved only if I cut this
tree down.’ Now, will such words that come out in the presence
of God within go to waste?
There is no problem if there are no resulting changes
(parinaam) within. Everything will be calm. Everything will come
to an end.
The Difference between Bhaav and Desire
Questioner: What is the difference between inner intent
(bhaav) and desire (ichchha)?
Dadashri: In this world, that which is visible and can be
experienced, people call bhaav. In reality, bhaav is not visible
to anyone including the self.
Questioner: After attaining this Gnan, many bhaavs occur
to us; do these bhaav not charge karma?
Dadashri: How can you have inner intent (bhaav)? If
‘You’ become ‘Chandubhai’ again, then you will have bhaav.
When you are ‘Chandubhai,’ there is ego there; thereafter the
bhaav occurs. The awareness, ‘I am the doer,’ is the bhaav.
Bhaav only arises if you have the awareness of, ‘I am the
doer.’
Questioner: And the desire (ichchha) that occurs; is it
not a ‘doer-ship’?
Dadashri: No, from now onwards all desires that you
have are ‘waning desires’; they are setting, going down,

144 Aptavani-6
disappearing. I too have desires! If it is noon and I go to the
kitchen, would you not realize that Dada has a desire to eat
something? That is also a ‘setting’ desire; they are discharging,
dying desires. They will all leave after a while. They are not
considered ‘rising desires’; they are all going to end.
Questioner: When we have desires while we are working,
what kind of a ‘test’ should we ‘apply’ so that we can know
whether it is a ‘discharge desire’ or a ‘charge desire’?
Dadashri: It will be a charge desire only if You become
‘Chandulal.’ There is no need to be confused here. This is a
science! Our Akram Vignan science says, speak that which is
saidhantic, meaning speak that which has been proven and
established so that you will not have to tease and un-tease it
again. What is the use of repeated teasing and un-teasing?
Some people believe that the soul has desires. Then later
they say, ‘My desires have stopped!’ If desire is an attribute of
the Soul, then no one will be able to stop desires. This is an
extra result (vishesh parinaam) – it is an effect that came about
as a result of the ‘I’ having deviated from the original location,
from the Self to ‘I am Chandulal, the non-Self.’ In all this, the
Self is Vitarag – absolutely free of attachment. People are not
even aware of this and they say, ‘My soul has become bad, my
soul is a sinner (paapi); it does attachment-abhorrence (raag-
dwesh).’
Then there are some who say that the soul is pure. These
people take a beating in another way. They believe that the soul
is pure and, therefore, nothing needs to be done. So then, why
do they go to the temple? Why do they read scriptures? So
people holding both these views have lost the way and
consequently keep on wandering. The Soul is not like that. This
point is very profound. That is why the scriptures say, ‘Have the
knowledge of the Self.’ The Self verily is the parmatma, the
supreme Self!

Aptavani-6 145
Do You Get Upset if You Hear Insults
Recorded on a Tape?
Questioner: This mind-speech-body is the non-Self and
under the control of another entity (Mun-vachan-kaaya par
chhe ne paradhin chhe). That means it is dependent on
vyavasthit, does it not?
Dadashri: Yes, it is dependent on scientific circumstantial
evidences – vyavasthit. It is not dependent on the Self; that is
what ‘we’ are saying. Par means that it is not Yours and paradhin
means that You do not have any control over it. It will not
happen according to your subtle plans.
If someone curses you, it is dependant on something else
(paradhin). ‘We’ say that it is a ‘record’ (gramophone or tape
record). What is the reason for saying that? It is because ‘he’
simply does not have the energy (shakti) to curse and insult; it
is under the control of vyavasthit. Therefore, it is truly a ‘record.’
Once You know (jaano) this, then where is the reason for any
irritation to affect You? If a record were playing, ‘Chandulal is
bad, Chandulal is bad, Chandulal is bad,’ are you likely to get
angry? You get upset because you believe, ‘He spoke. He insulted
me.’ In reality he is not the one speaking; it is a record that
speaks. He is returning, what was yours to begin with.
How wonderful is the arrangement of nature! This is a
very important point to understand. Akram Vignan has clarified
many things in details. In the topic of vyavasthit, this is a new
talk!
No Binding of Karma while Doing Karma
Questioner: I believe that karma is bound for sure,
whenever any wrong action is done.
Dadashri: So is there no karma bondage in good actions?
Questioner: Good and bad; they both bind karma, do

146 Aptavani-6
they not?
Dadashri: You know what? Even now you are binding
karma. At this moment, you are binding very high merit karma
(punya). But the day when you will not bind any karma never
comes, does it? Why is that?
Questioner: We must be doing some kind of activity,
good or bad, must we not?
Dadashri: Yes, but shouldn’t there be a way where one
does not bind any karma? How did Lord Mahavir attain
liberation? He did not bind any karma. Karma is bound to occur
as long as the body exists! One has to eat, drink, go to the toilet,
does he not?
Questioner: Yes, but one has to suffer the fruits of karma
he has already bound, does he not?
Dadashri: If one binds karma, then he is bound to have
another life. But Lord Mahavir did not have another life! Shouldn’t
there be a way to not bind karma, in spite of doing karma
activity?
Questioner: There must be.
Dadashri: Do you ever wish to not bind karma? There
is a science through which one does not bind any karma even
when he is ‘doing’ karma! You will find liberation when you
know that science.
Karma is Not the Obstacle to Liberation
Questioner: This current life is due to the effect of our
past life karma, is it not?
Dadashri: Yes, this whole life one will have to suffer the
effects of karma of his past life, and in doing so, if he does
attachment-abhorrence (raag-dwesh), then new karma will be
created and bound. Nothing is bound if you do not do raag-

Aptavani-6 147
dwesh. The karma is not the problem; they will occur as long
as this body is there. The problem lies in the raag-dwesh that
one does. What do the Vitarags say? They tell all to become
vitarag, free from attachment and abhorrence. The importance
is not in what you do in this world. But if there is raag-dwesh
when you are doing it, you create a new karmic account for
your next life. There is no consequence if you do not do raag-
dwesh. Your whole body, from birth to death, is mandatory
(farajiyat). You have no choice but to deal with the effect of
every karma. Only the raag-dwesh that arises from doing so
will create a new binding account. That is why the Vitarags say,
‘Become vitarag and go through life, and be done with it.’
If someone throws insults at ‘us,’ ‘we’ realize that the
insults are aimed at ‘Ambalal’ – at the pudgal, the non-Self. He
does not know the Self, does he? So ‘we’ do not accept those
insults. ‘We’ are not affected by the insult; ‘we’ remain free
from all attachment (vitarag). ‘We’ do not experience any raag-
dwesh towards that person. And, therefore, after one or two
lifetimes ‘we’ will attain liberation.
The Vitarags are simply saying that karma is not the
obstacle to liberation. It is the ignorance of the Self (agnanta)
that is the obstacle. Karma is going to happen as long as there
is the body, but karma ceases to bind when the ignorance goes
away.
* * * * *

Glossary
Aakarshan Attraction
Amado chaddhe Ego based reaction
Aasakti Attraction
Abhaav Dislike
Abhipraay Opinion
Achyuta Not subject to fall
Aadayee Obstinacy
Adhyas Practice
Agiyaras Eleventh day of lunar fortnight
Agnan moha Attachment arising due to illusion
arising from the ignorance of the
real Self
Agnanta Ignorance (of the Self )
Ahamkari Egotistic
Ahimsa The practice of no transgression
against any living being through
mind, speech and action
Ahimsak bhaav Non-violent inner intent
Ahita Harmful
Ajagruti Unawareness of the Self
Ajod Unique and unparalleled state
Akudata Easiness
Akudata-vyakudata Vacillation between easiness and
uneasiness; state of easiness-
uneasiness
Alaabha Loss
Alochana Recalling and confession of a mistake
Anand Bliss
Antahkaran Inner functioning instrument of
collective components of the mind,
intellect, chit and ego in all human
beings
Antaray karma Obstructing karma
Antardah Inner suffering
Antarik buddhi Inner intellect

Anubhav gnan Experiential knowledge
Anubhav Experience
Anukud Favorable circumstances
Aparigrahi Non-acquisitive
Apeksha Expectation
Apurnata Incompleteness
Aradhana Total devotion
Aropit bhaav False attribution of the belief
‘I am Chandulal’
Artadhyan Adverse internal meditation that
hurts the self
Asahaj Lacking spontaneity and naturalness
Asar Effect
Ashanti Restlessness
Ashata Uncomfortable and painful
Ashaya Receptacle
Ashubha Inauspicious; bad
Ashuddha Impure
Atikraman Aggression
Atkan Major blockade or impediment in
the path of Liberation
Atma The real Self or pure Soul
Atma charitra Being and remaining the Self ;
conduct as the Self
Atma Gnan Knowledge of the Soul or Self
Atma swabhav Nature of your Self
Atma-drashti Vision of the Self
Avalumban Dependency
Avinashi Indestructible and eternal
Avyavahar rashi Which have no names – embodied
souls in an unnamed state
Bahya buddhi External intellect
Bandhan Bondage
Bhaan Awareness
Bhaav Inner intent
Bhaav karma Cause karma

Bhaav pratikraman Reversal of aggression in thoughts,
speech and actions by changing
the inner intent
Bhaavako The doer of the bhaav
Bhavna Expressed intent
Bhaavnindra Asleep to the Self; unaware of the
Self
Bhakti Devotion
Bhodu Simple and straightforward ; Naïve
Bhogavavoo To enjoy
Bhranti Illusion
Brahmavakya Eternal words
Buddhi Worldly intellect; Indirect light of
the Self’; it flows through the medium
of the ego
Buddhi’s ashaya Receptacle of intellect
Charam shariri Last life in human form – those
who have the final physical body
before moksha-liberation
Charitra Conduct
Charitra moha Discharging illusionary conduct ;
Discharging effect
Chetak Makes you cautious
Chetan Life energy; the Self; Living
Chetan bhaav Energy of life
Chinta Worries
Chit Subtle component of vision and
knowledge in the inner functioning
instrument called antahkaran
Chyuta Prone to fall and end
Dakhal Interference
Dakho Mess
Darshan Vision as the Self
Darshan moha Illusion of ‘I am Chandulal’

Dehadhyas False belief of ‘I am the body’
Dekhat Bhooli Illusion that deludes
Devas and devis Celestial beings
Devshi (pratikraman) Pratikraman done in the morning
Dharma Duty, role
Dharma-dhyan Absence of adverse internal
meditation
Divya-chakshu Divine vision
Dosh Mistake; fault
Drashta-Gnata Seer-Knower
Drashti Vision
Dravya Effect; Physical matter
Dravya pratikraman Effect-discharge pratikraman
Dravya-karma Effect of previously caused karma
Dukh buddhi Repel from pain
Dukh-anand Pain and pleasure
Dukh Pain; misery
Dwandva Dualities
Ekagrata Concentrated awareness
Fariyaad Complaint
Farajiyat Mandatory
File All interactions of the worldly life
are due to karmic accounts and
are considered ‘files’ – ‘sticky’
refers to the tenacity and the
intensity of the file
Gaanth Tuber
Galgalia Excitement with the temptation of
pleasure
Gamo Likes
Gharshan Conflict
Gnayak swabhav Knower-ship
Ghabharaman Suffocation
Gnan Dadashri uses the word gnan for
three types of knowledge: Gnan
with capitalized ‘G’ is the knowledge
of the Self. The second gnan is the

knowledge of cause and effects, life
after life, and the third gnan is the
worldly knowledge of human beings
Gnata Knower
Gnatapanu Knowing
Gneya That which is to be known
Granthi Tuber
Guhya Mysterious
Guna-dharma Original quality and intrinsic
property and function
Gunasthanak Spiritual stages
Hitkari Beneficial to the other person
Himsa Violence
Hisaab Karmic account
Hita Beneficial
Ichchha Desire
Indriyas Senses
Janavoo To know
Jada Inert matter
Jadataa Heartless and callous
Jagat kalyan Salvation of the world
Jagruti Awareness
Japa Chanting
Jiva Worldly being
Kaad Time
Kaliyug Current era of the time cycle
characterized by lack of unity in
thought, speech and acts
Kalpana Imagination
Kapat Deceit
Karavnara One that makes you do
Karma-fada Effect of karma of past life
Karta Doer
Kashays Inner hidden enemies of anger,
pride, deceit and greed. Deluded
behaviors that obstruct right
knowledge and behavior and that

perpetuate karma and involvement
in the world
Keval Gnan Absolute knowledge state; Absolute
enlightenment
Khokhu Empty container
Kriya pratikraman Ritual of pratikraman traditionally
practiced by the Jains with verbal
recitations
Krodhak Makes you angry
Kshetra Location
Kusang That which takes one away from
the eternal Self; Bad company
Laabha Benefit
Laksha Awareness
Lalacha Gluttonous greed
Lobhak Makes you greedy
Loksangnya Knowledge arising from mistake
association with the worldly people
Lord Mahavir A fully awakened, enlightened
being in India, 2500 years ago
Maan Recognition and self-validation
Maanav swabhav Human nature
Maani Pride-filled
Mayavi drashti Illusionary vision
Matbhed Separation due to differences in
opinion
Maya Illusionary attachment
Mayashalya Mightiest thorn of illusion
Mishra chetan Mixture of the Self and the non-Self
Mita Short and simple
Moha Infatuation due to illusion
Mohak Causes you to have moha -illusionary
attachment
Mohamayi Illusionary attractions
Moodhatma Unaware of reality
Mukta hasya A smile that radiates with liberation;
Liberating laughter

Mun Mind
Murchhit Deluded
Murti Idol
Nikachit Heavy and ‘sticky’
Nikachit karma Karma effect one has to suffer
Nimit A living or non-living instrumental
evidence in unfolding karma effect
Niraagi Disinterested
Nirahamkar Egoless
Nirakud anand Bliss of a state beyond easiness
and uneasiness
Nirakudata Blissful state
Niralumb Independent
Nirdosh Without mistakes; without faults;
flawless
Nirjara Discharge of karma
Nirjiv ahamkar Lifeless ego
Nirmaani Without pride
Nirvikalp The state of bliss
Nischay The Self and its realm
Nishpakshpati One who is impartial
Nispruha Abhorrent towards worldly life
Paap Demerit karma
Paapi Sinner
Pakkad Unyielding obstinacy
Panchat Intellectual interference
Par Of the non-Self
Paradhin Under the influence of the non-
Self
Parakram Tremendous spiritual effort;
extraordinary purusharth
Param anand Absolute bliss
Param vinaya Absolute humility
Parmanand Eternal bliss
Parmatma Supreme Soul
Par-aashrit Dependent on other factors and
evidences

Parinaam Internal result and state; Effect;
Consequence
Parmatma sukh Bliss of the absolute Self
Parmatma-pad Supreme state of the Self
Parmatma-yog Union with the supreme Self
Polumpol Hollow; without substance
Praan Life force
Pradesh Region
Pragnya Energy of the Self that is awakened
within upon Self-realization and leads
one to ultimate liberation
Prakruti Relative-self; the non-Self; Non-
Self complex
Prakrutik gunas Virtues and attributes of the
relative-self
Pramaad Spiritual laziness; lack of awareness
Prarabdha Fate; destiny
Prashchyataap Remorse
Pratikraman The process of recalling, repenting
and asking for forgiveness with the
avowal to not repeat the act of
aggression through thoughts, speech
or action, as shown by theGnani
Purush Dadashri; ask for forgiveness
from the pure Soul of the one you
have ‘hurt,’ coupled with remorse
of the wrongdoing
Pratikud Unfavorable
Pratishtha Instillation of life
Pratishthit atma Relative or charged self; energized
non-Self complex of thoughts,
speech and acts.
Pratiti Conviction
Pratyakhyan Vow never to repeat the mistake
Prerana Inspiration
Priya Pleasing and agreeable

Pudgal Non-Self complex of input and
output
Punya Merit karma
Punyashadi One with lot of merit karma
Puran-galan Input-output; charge-discharge
Purna Absolute
Purush Self (the Atma); enlightened
Purusharth Spiritual effort
Raag-dwesh Attachment-abhorrence
Raishi (pratikraman) Pratikraman done at night
Rajipo To please
Raudradhyan Adverse internal meditation that
hurts the self and others
Ramanata Dwell
Saan Sense
Sahaj Spontaneous and natural
Sahajikata Spontaneity and naturalness
Saiyam Control of the kashay (anger, pride,
deceit and greed) ; absence
of raag-dwesh; control and calm
Sainyog Circumstance
Samadhan Closure and inner satisfaction
Samadhi State of being unaffected despite all
external turmoil and maintaining
oneness with the pure Self; Blissful
state
Samjan Understanding
Samayik Introspection process for a specific
time when one remains the Self and
in introspection sees the non-Self
evidences
Samipyabhaav Close proximity
Samkit Right vision
Samyak darshan Enlightened view; right vision
Sanchit karma Effect karma
Sangharshan Reactive clash

Sangnya Association
Sansar Worldly life
Saradata Straight-forwardness
Sarjak shakti Creative energy
Satsang Gathering of Self-realized beings
Shata Comfortable and pleasant
Shanka Doubts; Suspicion
Shiva Liberated being
Sookshmatar Subtler
Shraddha Faith
Shubha Auspicious; good
Shubha upayog Auspicious awareness
Shuddha Pure
Shuddha gnan Pure knowledge
Shuddha prem swaroop Embodiment of pure love
Shuddha upayog Pure awareness of the Self
Shuddha vyavahar Pure interaction
Sookshmatam Subtlest
Shukla-dhyan Meditation as the Self
Sookshma Subtle
Siddhas Are accomplished Lords, fully
enlightened and in the bodiless state
Spandan Vibrations
Sthir Still
Sthirata Stillness
Sthool Gross
Sthool sainyog Gross circumstances
Sudarshan Right vision
Sukh buddhi Intellectual belief that happiness and
pleasure reside in that which is
gained through the five senses
Sookshma sainyog Subtle circumstances
Swabhav Natural state
Swa-aashrit Have control over
Swabhav-bhaav Own state of the Self
Swabhav Nature of the Self

Swabhavik sahaj sukh Swabhavik – of the Self; sahaj –
natural; sukh – bliss
Swayam sanchalit Everything happening by itself
Syadvaad (speech) Speech that does not hurt the ego
of any living being
Taaran exact conclusion
Takaraman Reaction to a conflict as clash
Tanmayakar Absorbed in its enjoyment; Become
one with or engrossed
Tantili Associated with a link of dwesh
kashay
Tapa Penance
Tiraskar Contempt
Tirthankara Fully enlightened being
Trilok Three worlds (celestial – devlok,
human – madhyalok and
underworlds – paatadlok)
Tyaag Renounce
Udayakarma Unfolding of karma
Ukel Solution
Ungamo Dislikes
Unsamajan Misunderstanding
Upadhi Externally-induced problems and
resultant suffering
Upaya Solution
Upmaan Defamation and disgrace
Upayog Active and alert attentiveness of the
real Self; Maintain awareness; focus
the awareness
Upayog jagruti Focused awareness
Vadgan Possessed
Vairagya Dispassion towards the worldly life
Vani Speech
Vartaman yog Union of the present
Vartan Conduct
Vartan moha Conduct under the effect of illusion
Vedana Suffering

Vedavoon Endure
Vedey Suffering
Veyr Enmity
Vibhaav Bhaav that is external and not of the
Self
Vibhaavik pudgal Vibhaavik means that it is a non-
Self complex (pudgal) resulting
from extra inner intent (bhaav)
Vicar Passions
Vignan Scientific spiritual knowledge
Vikalp Intellectual interference
Vinashi Temporary
Vinaya Humility
Viparit buddhi Deluded intellect
Vishay Any worldly thing or subject one
finds pleasure in. It also means sex
Vishay Topic
Vishesh Extra
Vishesh parinaam Extra results
Vishesh roop Extra form
Vismrut Forgotten
Vitarag A state of non-attachment to any
worldly things, including one’s own
body
Vitarag Purush One free from all worldly attachments
Vivek Discrimination
Vivek buddhi Intellectual discrimination
Viyog Dissipation
Vruttis Inner tendencies
Vyabhicharini buddhi Contradictory intellect
Vyakudata Uneasiness
Vyavahar Worldly duties
Vyavahar charitra Worldly conduct
Vyavahar swaroop Worldly form
Vyavasthit Scientific circumstantial evidences
Yaadgiri Memory
Yog Union

Persons to Contact
Dada Bhagwan Parivar
Adalaj : Trimandir, Simandhar City,
Ahmedabad-Kalol Highway, Adalaj,
Dist.: Gandhinagar - 382421, Gujarat, India.
Tel : (079) 39830100, Email : info@dadabhagwan.org
Ahmedabad : "Dada Darshan", 5, Mamtapark Society,
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U.S.A. : Dada Bhagwan Parivar (USA) +1 877-505-(DADA)3232
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Tel : +1 785 271 0869, Email : bamin@cox.net
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Aptavani-6 Part-1

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Aptavani-6 Part-1