DADAVANIEditor :Deepak Desai

August 2010Year : 5, Issue : 10Conti. Issue No.: 58

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

The kashaya of anger dischargesthrough pratikraman

Subscription : Yearly Subscription- India: 100 Rupees USA: 15 Dollars UK: 10 Pounds 15 Years Subscription - India: 800 Rupees USA: 150 Dollars UK: 100 Pounds

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

EDITORIALEven after attaining Atmagnan (Self-realization), it is possible that the results of anger

either at the gross level or at the subtle level would arise. In fact, these are the results ofprakruti (the non-Self complex). These results are not of the Self, because the Self becomesseparate from the prakruti, the one who is becoming angry. Therefore even if gusso (angerwithout ego support) happens even then there is no binding of karma. It is a discharge result.However if any living being gets hurt due to that anger then one needs to find some solution,doesn’t one? We want to ‘go to moksha’ (attain final liberation) and this is not possible if wehurt anyone to the slightest extent.

One has a right to normal activities of thought, speech and body (kraman), not atikraman(aggression of any kind through thoughts, speech and action). There is no law for doingatikraman, but if atikraman happens then one has to do pratikraman (three step processof reversal from aggression through thought, speech and action – alochana: recall and confessionof mistakes, pratikraman: repentance and asking for forgiveness, and pratyakhyan: resolvenever to repeat the mistake and asking for the energies for this). Now after attaining Gnan(Self-realization), the sense that ‘I am doing’ has gone so ‘You – the Self’ do not have to dopratikraman but You have to ask mind-speech-body (file number one) to do it.

What does pratikraman mean? The mistake that has happened is wrong, I am notagreeing with it. Pratikraman is to change our opinion. Prakruti means our charitra moha(discharging illusory conduct) and it would harbor opinions but You want to become free fromopinion. You (the awakened One in Akram Vignan) do not have desire to do this again. Youhave to do pratikraman to get rid of this aggression from your nature (swabhaav). If one doesnot do pratikraman then one’s nature will not change, it will remain as it is.

The Lord says that You do not ruin Your moksha. Prakruti may do wrong, but ‘You– the Self’ correct it from within. When the anger comes out from prakruti then You have totell it—file number one that, ‘what you are doing is wrong, it should not be so.’ If prakrutiis bothering someone then You have to make it do pratikraman. Through pratikraman dirt(subatomic particles of karma) will not stick to the slightest extent. When the impure pudgal(non-Self complex of subatomic particles of matter) express then by doing pratikraman theybecome pure. We—the enlightened Ones in Akram Vignan—became pure (shuddha) but itis Our duty to purify file number one (the relative self). That is why absolutely revered Dadashripoints out to ‘see’ the pure (shuddha), settle the files with equanimity and solve any atikraman

... continue on next page

2 August 2010

DADAVANI

The kashaya of anger discharges through pratikraman{ Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Selfis the Soul within all living beings. The term pure Soul is used by the Gnani Purush for the awakenedSelf, after the Gnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is theself. In the same manner, ‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to theworldly self. This differentiation is unique to critical understanding of the separation of the Self fromthe self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.}

That which turns around kashayas iscalled right vision

Dadashri: Does anger shows itseruptions to You, sometimes?

Questioner: I do get angry sometime,but I promptly manage to turn it around.

Dadashri: It is such that you are ableto turn it? Does it come under your control?

Questioner: Yes, it comes undercontrol.

Dadashri: Thereafter is there repentanceor do you turn it such a way that it does nothurt?

Questioner: Immediately or at verysame minute that ‘this is wrong’, ‘this is notmy nature’.

Dadashri: No, but is it not such thatyou can ‘turn’ it around (vaadi levoo) within?

Questioner: To turn it within means itstops.

that happens with pratikraman, and thus Be free. That which was bound in ignorance, let gothrough Gnan—Light of Self-knowledge, and thereafter it is not Your responsibility. True freedomis when one is free from any liability, is it not?

In this compilation of Dadavani, revered Dadashri has unfolded all the profound secretsregarding: what is pratikraman, who has to do pratikraman for the anger, who is the doerof anger, who is the repentant one, why one is not able to do pratikraman, what is the finalresult of pratikraman, etc., in very simple language. It is our ardent prayer that this be greatlyhelpful to the seeker of moksha to commence the effort of awakened awareness against anger.

~ Deepak Desai

Dadashri: What is the meaning of(vaadi levoo) turning-it-within-before-it-hurts?Say for instance, anger arises within at thisperson, then I would turn it in such a way thathe would not know. And doing repentance isa second step. Are you not able to turn itaround?

Questioner: To turn it around; does itmean to change the thoughts that arise?

Dadashri: But the other person gotburned, did he not? What is the meaning ofturning it around (vaadi levoo)? When angerarises within you, You would know right awayso you would turn it back, before it burns theother person.

What are the qualities of a Jain? It is tofollow according to Lord’s agna (directives).There is no problem if you can follow theLord’s agna to a lesser extent. But ‘We—theGnani Purush’ call a person who doespratikraman when the anger-pride-deceit-greed arise, a Jain. And We call a person a

August 2010 3

DADAVANI

samkit who turns anger-pride-deceit-greedaround, a samkit (one with enlightened vision).Turning anger means not releasing the bulletthat will hurt the other person.

The value is based on intent; it is notbased on action

I will explain to you what overt (sthool)karma is. Do you ever become angry eventhough you do not want to be angry?

Questioner: Yes.

Dadashri: You experience theconsequences of the anger that arose rightaway. People will say that you are ill tempered.Someone may even slap you. This means thatyou will suffer the consequences through beingdisgraced in some way or another. So angeris sthool karma. When you get angry, if youhave the internal bhaav (view, intent) that ‘Imust become angry’, then this bhaav will beyour account of anger for the next life. Ifhowever, your bhaav today is that you shouldnot get angry and you have made a decisionthat you do not want any part of anger, andeven though it still happens, there will be nobinding of anger for the next life. You will bepunished for the anger, which happens assthool karma in this life, but even then it willnot bind you in the next life. This is becausein the subtle (sookshma) karma your resolve(nischaya) is not to get angry. On the otherhand, if a person does not become angry withanyone, but internally the intent-view (bhaav)happens that, ‘these people are going tobehave only if I become angry with them,’then in his next life he will be a very angryman. Therefore, the external anger representssthool karma and the internal bhaav is thesookshma karma. Sthool karma does not

bind new karma. They represent an effect.That is why I have presented this science toyou in a different light.

The wanderer is not there after Gnan

Questioner: If one knows the thoughtsthat come, then one has remained separate. Ifone becomes absorbed in the thoughts,aashrav – inflow of karma subatomicparticles- happens and if time is used in theprocess, then will this cause binding (bandha)of karma?

Dadashri: When does aashravhappen? It happens with the bhaav—‘I amdoing, I am having’ anger-pride-deceit-greed;until that happens, aashrav does not happen.In the process of thoughts, pramaad (slippingfrom awakened awareness) happens. Onemoves out from the place where he was sitting.Good thoughts come and so he likes themand having gone there one becomes one—tanmayakar with them; this is called pramaad.And when bad thoughts come, he doesn’t gothere. He gets fed up and uninterested andstops moving. Other vibrations keep happening;there is no concern about them. After takingthis Gnan, the wanderer (vicharnar) verilyceases to exist. The life element has movedaway from the wanderer. The current wandereris now a lifeless element, it is all a dischargingof karma created in past life. But You have tocontinue ‘seeing’ (joyaa karva) those thoughts.If there is absorption and oneness tanmayakarin them, if there is pramaad—slipping fromawakened awareness as the Self—then youwill have to wash (pratikraman) again. Doyou not have to wash whatever number ofclothes comes for washing? If you leave tenbehind, they will return to be washed.

4 August 2010

DADAVANI

Questioner: But how does one knowthe inviolable line of demarcation between influx(aashrav – influx of karmic subatomicparticles) and binding (bandha—binding ofkarma subatomic particles)?

Dadashri: When anger-pride-deceit-greed happens, it is called aashrav. And ifthere is repentance afterwards, binding(bandha) will not happen. If there is norepentance and you say, ‘this was worth doing’-it will be severely bound! The inner state, ‘Whyis this happening to me, I don’t want this andwhat is this happening’- will prevent binding.But people of the world like it right away. Sothere, they do not have two types of activityin that instance. Their activity is guided by theirprakruti (mind, speech, body complex). Andafter this Gnan, the prakruti and the Self aretwo separate things. So, the prakruti—the non-Self complex may become angry and the Self(pragnya shakti – the liberating energy of theSelf) within will say, ‘No, it should not be likethis.’ That is why I am saying that this is calleddischarge (karma dissipation). There is nobinding from karma then. Because, only if thebinder of karma becomes absorbed and onewith it tanmayakar, will there be binding. IfHe remains separate and says ‘it shouldn’t belike this’, then there is no binding. That whichdoes not get charged is called samvar (thestoppage influx of karmic subatomic particles).If You get angry even then it is called samvarfor you and that person (the one who doesnot have taken Gnan) does not get angry eventhen it is not called samvar. The bindingaashrav happens of the subatomic particles(parmanus) that commence solidifying withinafter having entered aashrav. That which arisesis called aashrav (inflow), and then it gets

bound. So this binding becomes loose whenone does pratikraman. The knot becomesloose by doing pratikraman so if the knot isloose then it becomes free the moment it istouched in the next life. Bandha binding ofkarma will not happen for You at all! ThisGnan which is given to You will not allow anybinding at all, even if anger happens. Such isthis Akram Vignan.

See, I got rid of your anger-pride-deceit-greed. The Self has been placed in theSelf and the non-Self remains, the non-Selfbhaav—view related intent remains. So thereis the lifeless (ajiva) anger-pride-deceit-greed,and it will not harm You but if it harms othersthen You have to make the relative self(Chandubhai) do pratikraman. If Chandubhaiis irritated and frustrated and if it harmssomeone then You have to tell Chandubhai,‘do pratikraman in the name of that person.’No one has gone to moksha—final liberationby hurting someone to the slightest extent.There is no problem if one enjoys the delicaciesof rus-rotli (fresh strained fragrant mango pulpwith paper thin two layered ghee chapaatis)daily, but no one can go to moksha by hurtingsomeone. For moksha it is not important whatone eats and drinks here. The problem is ofkashaya—anger-pride-deceit-greed and thereshould be no (ajagruti) lack of awakenedawareness.

The one who keeps the prakruti sepa-rate is a saiyami

Now anger-pride-deceit-greed will nothappen, since these are not the attributes ofthe Self at all. So our mahatmas (those whohave attained Self-realization through GnanVidhi) are considered saiyami (one with

August 2010 5

DADAVANI

equanimity). Saiyami means, one’s ownopinion will arise in opposition of what thisprakruti (non-Self complex) is doing, such aone is a saiyami.

When the prakruti becomes angry, theawakened one within does not like it. So thatopinion that becomes separate is the saiyami,‘it should not be like this, this obstinacy shouldnot be there’. Prakruti will continue to playits role. The asaiyami (the one who is underthe control of kashaya), will play a role bybecoming one with prakruti. The saiyami willkeep the prakruti separate; he will continueto keep prakruti separate. That whichbecomes one with (tanmayakar) the prakrutiis separate. In all this; the saiyami is the onewho separates through a different opinion inwhat the prakruti is doing. No matter howthe prakruti is, but the one who does notbecome one with the prakruti is called asaiyami.

Cautioner cautions from within only

Questioner: But, Dada, sometimesthere is a heavy force coming from the prakrutithat is why anger happens.

Dadashri: The stronger the prakruti,the greater will be the force.

Questioner: But, at the same time,Gnan also works with equal force.

Dadashri: Yes, even Gnan will workpowerfully. This is Akram science so it willbring about the correct solution – through astruggle and a fight, if needed.

If one has not taken Gnan, then theprakruti continues in the wrong direction thewhole day long. And now, it walks on theright path. You may tell someone off, but from

within you feel, ‘No, I cannot do this. I haveto do pratikraman for telling him off.’Whereas, before you attained Gnan, you feltthat he deserved even more telling off, andyou would even do it.

Therefore, whatever goes on within younow is energy of the Self (samkit-bud). It isa tremendous energy which continues workingday and night.

Questioner: Does pragnya (energy ofthe Self that is awakened within upon Self-realization and leads one to ultimate liberation)do all the work?

Dadashri: Yes, pragnya is doing all thatwork. Pragnya will take you to liberation(moksha), even if it has to drag You there!

See what happens

Questioner: After this Gnan thereshould be spontaneity and naturalness(sahajpanu), and if the need arises to adjustto the other person, what should we do if wecannot adjust?

Dadashri: If that happens, ‘see’ it. ‘You’just have to ‘see’ what ‘Chandubhai’ is doing.That is what our Gnan says.

Questioner: If we do not adjust to theother person, is that our obstinacy (aadayee)?

Dadashri: No, there is nothing like that.Everything happens according to the unfoldingkarmic account (hisaab) of the other personwith you.

Questioner: But the other person willfeel hurt that he is not being respected.

Dadashri: Then you have to make‘Chandubhai’ do pratikraman for that. There

6 August 2010

DADAVANI

is no other problem with that.

How many varieties of vegetable arethere?

Questioner: Many.

Dadashri: That is how this is. It is justlike all the different varieties of vegetables.Pratikraman is the only solution for all this.

Questioner: So in such situations,should we let go or should we hang on to it?

Dadashri: Just ‘see’ what happens.

Pratikraman is the only solution there

Questioner: Sometimes my unyieldingobstinacy (pakkad) lasts for two to three days.The prakruti does not adjust at that time andI am filled with remorse about that.

Dadashri: If your relative-self (prakruti)is hurting or obstructing anyone, then youshould make it do pratikraman. The prakrutiwill show You all kinds of things.

Questioner: Suppose I do not adjustat that time and the other person keeps hurting,then what should I do? Should I adjust?

Dadashri: All you have to do ispratikraman only. Do not adjust, andadjustment does not happen anyway. Youcannot adjust even if you want to. The ‘ticket(stamp) of adjustment’ will not stick. It willcome off no matter how many times you trysticking it. Therefore, whenever the otherperson is hurt or derives pleasure from you,do pratikraman.

It is not written anywhere that you haveto adjust if someone continues to feel hurt.And one is not able to adjust that way either.You should not have such intent (bhaav) or

even an opinion that you want to adjust.

Questioner: I did not understand this.Please explain it again.

Dadashri: The opinion to adjust shouldnot be there. Why should you have an opinionof adjusting when there is no possibility ofadjusting? Instead, do pratikraman. That isthe best thing to do. It is not good to have theintent to adjust either. That is all a worldly life.Whether it is in this form or that form, it is allonly worldly interaction (sansar). There is noduty or religion (dharma) or the Self (Atma)in it.

Prakruti writes and Purush erases

Questioner: Do the solutions todisconnect and be done with prakruti, go inthe part of purushartha (that which is of theSelf and lets one remain as the Self; the fiveAgnas of the Gnani Purush)?

Dadashri: Yes, of course. If You explainit that which is wrong, then it moves on. It isnot possible to see one’s own mistakes,because prakruti cannot see prakruti’smistakes. Anger-pride-deceit-greed, ego orintellect cannot see the mistakes of the self.The self is the prakruti so one cannot see themistakes of the self. The ones that are visibleare the very huge mistakes that exist. Thereare infinite other mistakes. One is nothing butwarehouse of mistakes but one cannot seethem; if one starts seeing the mistakes thenone can become a God.

With what aid does one start seeingmistakes after attaining Gnan? Throughpragnya shakti (liberating energy of the Self).One starts seeing mistakes through pragnyashakti which has manifest from the Self Atma.

August 2010 7

DADAVANI

When the mistakes are ‘seen’ then, Youimmediately bring about the closure. You wouldsay to the self, ‘brother, do pratikraman.’When that pragnya shakti shows the stainsthen You should say, ‘wash it off.’ So youshould wash away all the clothes. Once youdo pratikraman for all the stains, all getscleansed.

Questioner: Dada, grant me the energynot to paint anything again on this slate whichhas been erased.

Dadashri: Prakruti the non-Selfcomplex writes and Purush the Self erases.Prakruti will write by mistake and Purushwill erase it. Prakruti will not refrain fromwriting and You became a Purush, so Purushwill erase by doing purushartha. This wasthe discovery of the vitarags—the absolutelyenlightened Ones. This is because prakruticannot do purushartha. Only Purush can dothe purushartha.

Prakruti will keep opinion, keepeverything but we have to become free fromthe opinion. Prakruti means, your charitramoha (discharging illusory conduct) will keepthe opinion but You should become free fromthe opinion. Prakruti’s filled stock is comingout.

Mistakes must be known

A person (mahatma) becomes angry atsomeone due to the force of prakruti, butimmediately he feels that ‘this should nothappen’, one is in that intent and the worldlypeople are in the intent (bhaav) of whateverhappens. So there is a lot of difference betweenthe two. For You everything proceeds withagreement, does it not?

Questioner: It happens. Later thecurrent opinion is different and separates fromthe old one.

Dadashri: But after how long? Doesunawareness (ajagruti) last for six to eightmonths? Your awareness should come withinone or two hours! But so much bad karmicstock has been stored. What I am saying isthat too much garbage (karmic stock) hasbeen piling up. Do you not feel that way?Two, four, or even twelve hours, but Youshould become aware that, ‘This is wrong.’But here, even when ‘we’ tell you, You do notrealize it. This still happens in so manyinstances, but You are not aware of it. ‘We’would know right away that you are doingsomething wrong. Would ‘we’ not know this?Despite that, ‘we’ allow it to continue. But‘we’ also know that eventually, everything willwork out fine.

Questioner: What should I do there?

Dadashri: No, You don’t have to doanything. Whatever wrong or right happens,you should continue to do pratikraman. Thiswhole path is of pratikraman only. This is thepath of shoot-on-sight pratikraman. If yourpratikraman happens shoot-on-sight, thenonly you will accomplish, otherwise you willnot.

To ‘See’ the prakruti is purushartha

Questioner: That is right. Whenever Iget angry, from within there is a bhaav of,‘This is wrong. You should not be angry.’

Dadashri: That is correct. You have totell ‘Chandulal,’ ‘Do pratikraman. Why didyou do atikraman?’

Questioner: When the anger arises, the

8 August 2010

DADAVANI

awareness arises at the same time, which says,‘Why is this ‘Chandulal’ doing this? It iswrong.’ But will this anger make me take asevere fall some day in the future? What shouldI do?

Dadashri: No one will make you fall.They are corpses. How can they make theliving fall? Every pudgal (non-Self complex)is a corpse. They cannot touch You. Just tellthem, ‘I am Dada’s. What are you doing here?Are you not ashamed?’ All you have to do istake Dada’s name.

Questioner: So I feel that such angerwill send me back into the cycles of birth anddeath. It will create new karmic binding.

Dadashri: How is it going to do that?That poor thing (anger) is neutral. What yousay is applicable to those who are under thecontrol of anger (those who do not have Self-realization). We are not under its control.

And if pratikraman is not being done,You can tell ‘Chandulal,’ ‘Sir, dopratikraman.’

Questioner: Does anger arise first andthen pratikraman starts?

Dadashri: They will start… both willhappen simultaneously.

Questioner: Anger is continuing andpratikraman also happens. They both happensimultaneously. Both fight each other.Atikraman against pratikraman.

Dadashri: Then nothing will remain.Karmic accounts (hisaab) are being clearedlife after life. That is the prakruti (non-Self)and You are Purush (Self), Shuddhatma.Nothing touches Shuddhatma. The Self is the

Knower-Seer (Gnata-Drashta). To continue‘seeing’ the prakruti is purushartha.

Now you have become the Purush (theSelf) and this is prakruti (the non-Self). ‘You’(Purush) have to keep ‘seeing’ what thisprakruti is doing. Whether it (‘Chandulal,’prakruti) is doing the good or the bad, Youhave nothing to do with it. You (the ‘Seer’)are separate. It is just like watching a giganticbonfire. Is the Seer not separate from the fire?Say your home is on fire, it is burning like abig bonfire, and You are ‘seeing’ it; you willnot get burned. And the moment you say, ‘Myhome is burning down,’ you will get burned.

Questioner: The ‘Seer’ does not have‘my-ness’ (mamata).

Dadashri: The ‘Seer’ does not have‘my-ness’; he is a spectator. You do not have‘my-ness’; ‘we’ removed it from you. Yousurrendered ‘my-ness (mamata)’ to ‘Me’(Dada).

When You remain the ‘Seer,’ theprakruti will dissolve; that many karma aregone.

You are not liable if you do not like it

Questioner: So it is anger (gusso) of,‘He did this to me, so I will do the same tohim.’ Does that charge karma or not?

Dadashri: If Chandubhai is becomingangry like that, and if You do not like that,then that is a discharge. ‘You’ are not liable ifYou do not like what he is doing.

Questioner: Dada, when someone whodoes not have Gnan (agnani) will not like it…

Dadashri: He is still liable; because theagnani has the belief, ‘I am Chandubhai’. He

August 2010 9

DADAVANI

is liable even if he does not like what he isdoing. If there is no like (ruchi), then there isdislike (aruchi). He has at least something.Hence he is trapped in either of the two. AndYou do not have dislike (aruchi); You have,‘this should not be so.’

Files can be cleansed through pratikraman

Questioner: Someone curses me, thenI feel that I want to curse him back, and Ieven do so, but then later I ‘see’ that this waswhat arose in the mind of Chandubhai, andthis is what Chandubhai did, and I ‘see’ all ofthat in Chandubhai. What is all this?

Dadashri: If You keep ‘seeing’ all thathas happened, then You are off free. You donot have any liability. The liability isChandubhai’s. When that person scolds you-Chandubhai, ‘What a useless worthless personare you! Why do you keep talking junk?’ hemay even slap you. So he does have a liability.So then You have to tell Chandubhai, ‘Whydid you do atikraman aggression; dopratikraman for it now.’ You have becomeKnower-Seer (gnata-drashta) so You don’thave to do pratikraman. We have to tellChandubhai that, ‘See, you did atikraman sodo pratikraman.’ What is our duty? We haveto warn him.

Questioner: But suppose Chandubhaidoes not do pratikraman; then he does chargekarma, does he not?

Dadashri: No, not even then. Karmadoes not get charged.

Questioner: But should he dopratikraman?

Dadashri: All the files will be cleaned if

he does pratikraman. The file is put awayhaving been cleaned through Gnan. Whateverclothes are washed, are put away. Then theywill all go for ‘ironing’.

Live and lifeless anger

Questioner: How should I dopratikraman for the anger that arises within?

Dadashri: After this Gnan, anger neverarises for You at all. The taanto (the prolongedfeeling of grudge that continues linked with aconflict) that remains in the non-Self is whatwe consider as anger. There is no taanto (linkof grudge) that remains after attaining the Gnan.Now there is only ‘residual fieriness (ugrata),’and that is the attribute of the subatomicparticles (parmanus).

After attaining this Gnan, anger, pride,deceit and greed all go away. If this man getsangry (krodha), someone else may say, ‘Hewas just irritated (gusso).’ I would tell himthat there is a difference between krodha andgusso. Gusso is a paudgalik thing, meaning itis of the non-Self. Krodha (anger) is wherethere is a coming together of both the non-Self and the Self, where one becomes the non-Self. What is the difference between gussoand krodha? In krodha there is a violent intent(himsak bhaav) behind it. This man here doesnot have a violent intent. He may exhibit gusso(anger without violent intent) but he is doingpratikraman at the same time. Do you dothat or not? He is constantly doingpratikraman.

He does not have taanto (link ofgrudge). What does taanto mean? It meansthat if you had a disagreement the night before,the next morning you will hear tea cups banging

10 August 2010

DADAVANI

and doors of the cupboards in the kitchenslamming!

When the taanto goes away, recognizethat anger, pride, deceit and greed are nolonger there. You have now become shuddha(pure); you are the Knower-Seer and in eternalbliss. ‘You’ have to continue ‘Seeing’ what‘Chandubhai’ is doing. Who will run‘Chandubhai’s life? The energy known as‘scientific circumstantial evidences’ (vyavasthitshakti) will run his life and it will run it verywell.

People of the world have live anger(sajiv krodha), whereas You (Self-realized)have dead anger (nirjiv krodha). But withwhose nimit does this dead anger happen?The poor man does incur some damage, doeshe not?

Both the knower and the doer areseparate

When Chandubhai does little gusso(anger without violent intent) with someone then‘You’ know that it is discharge so gusso willdissipate by itself and it is not krodha (angerwith violent intent). When is it called krodha?When you become engrossed with Chandulaland become one then krodha happens. AndYou say ‘no’ from within. You do not likefrom within, do you? No, You say ‘no’ to it,that ‘no, I should not get angry.’

Questioner: Yes, of course. It doeshappen. It happens that ‘I should not getangry’. And after that I feel remorse too.

Dadashri: So before you used tobecome tanmayakar (to become the form ofthe body and the mind, to become the non-Self, engrossed, to ‘become’ Chandubhai)

instead, now you are refusing.

Questioner: If we get angry (krodha)and if we know that krodha has happenedthen can that krodha be destroyed right away?

Dadashri: No, there is no concern. Thedoer (of krodha) is separate and the Knoweris separate. We remain as the Knower. Wedo not like krodha so we are verily separatefrom his opinion. We are separate so we donot have any concern.

Questioner: I still do get angry(krodha) sometime.

Dadashri: So let it come. What do wehave to do with it? If someone gets hurt thenask Chandubhai, ‘brother, do pratikraman.’

The one who is the doer of pratikramandoes the pratikraman, does he not? Sowhatever mistake is made, he is asking forforgiveness for that. So the doer ofpratikraman is prakruti (the non-Selfcomplex) and the forgiver is the God. So theone who is asking for forgiveness is separateand the giver of forgiveness is separate. Thereis no other relation between the two.

That is not Your concern

Questioner: When I become very angrywith someone, I do instant pratikraman forthat mistake. Does the effect of the anger frommy side, continue to linger within that person,or does it stop as soon as I do pratikraman?

Dadashri: You should not concernyourself with what is happening within the otherperson. Just keep washing your ‘clothes’ andkeep them clean. He came in front of youbecause of his and your past life account. Angerhappened even though you do not want it to.

August 2010 11

DADAVANI

Anger arises against your wishes, does it not?

Questioner: Yes. Anger happens.

Dadashri: Then do not worry aboutthat; continue doing pratikraman. Make‘Chandulal’ do the pratikraman and he willhandle the situation however it needs to behandled. If you become too concerned aboutit, you will ruin everything. Your job is to remainaware of the mistakes that happen.

May no one get hurt through me

Chandubhai, the self may be engulfed ina lot of anger. But if for You, there is no sensethat, ‘this is happening to me’, then You arenot at all liable. That is what this science Vignanis. You should remain very certain. And if,sometime someone gets hurt through him—Chandubhai, or hurt happens to anyonethrough your intents-vision as the self—then‘You’ should say, ‘Chandubhai, dopratikraman, why did you do atikraman?’‘You’ are separate and Chandubhai is separate.

If Chandubhai hurts someone throughanger then ask him to do pratikraman. Thatis only necessary when it is rather excessiveand only if hurts the other person. There is noneed to decrease the anger-irritation.

If your anger hurts someone or causeshim harm, then tell ‘Chandulal,’ ‘Hey!Chandulal, do pratikraman; ask forforgiveness.’ If someone is being awkward withyou and you bow down to him, he will dofurther atikraman, ‘See, you finally came toyour senses!’ Who is he to bring anyone totheir senses? Decrease your association withpeople like that. But you have to forgive hiswrongdoing. No matter what his intent when hecomes to you, whether good or bad, you have

to know how to deal with him. If his prakruti(the non-Self complex) is awkward anddifficult, then you should not bother with him.

Repentance happens through awakenedawareness of Gnan

Questioner: We cannot understandwhether we have become one or we areseparate when the anger arises.

Dadashri: No, after attaining this Gnan,you do feel repentance after you get angry.

Questioner: But it happens after sometime, after it happens, does it not!

Dadashri: Yes, it will happen after angerhappens, but there is no problem, but you dofeel repentance, do you not?

Questioner: Yes.

Dadashri: You do feel repentance, don’tyou? So you were in repentance only, but youdid not realize at that time. So awareness isless at that time. And if one does not haveawareness in that (those who have not takenGnan) then they will not have such result, theywill not feel anything like that. When they getangry, it is only anger (krodha).

Only filled stock will come out

Questioner: I do pratikraman whenanger arises, but then it happens again.

Dadashri: That will definitely happen.However many times it arises, that many timesit was filled. This is because as much filledstock is there, the first load of firework willexplode, then second and then third will explode.

Questioner: Here it explodes manytimes.

12 August 2010

DADAVANI

Dadashri: Let it explode. It is better ifit explodes speedily, due to that, this willbecome clean. This filled stock, if bad stockis filled in the tank and there is no newincoming, then it is better that old stock comesout faster.

Questioner: Do we just have to keep‘seeing’?

Dadashri: Yes, You have to keep seeing.If You keep seeing then You will know thatwhat stock was filled in? Ask him, ‘did you fillsuch junk?’ Then he will reply, ‘yes’. You canknow what kind of junk was filled.

Questioner: I can know that. ButDada, pratikraman did not happen in thethought.

Dadashri: Now new stock is not goingto come. There is no new income.

Questioner: Yes, new will not come.Whatever is filled that comes out, that’s all.

Dadashri: So if the water is filled withcoal tar, then what You have to do with that?Hey, the water was soiled with coal tar! Heymooah (special exclamation used by Dadashrito shake up the listener, it means, the dyingone), let it go. Now it will not come again,now let go of it from here.

We are saying that, we (mahatmas –those who have attained the Self in the GnanVidhi) will not charge karma. Because theego of mahatmas remains separate. Themoment they hurl an insulting word tosomeone, they feel terribly uncomfortable withinwith, ‘why did I get angry?’ This is becauseYou are not getting angry at that time. ‘You –the Self’ are not getting angry, You are

separate. Therefore new seed of karma is notsown. When You do not becometanmayakar—the shape of the mind bodycomplex, it is called gusso and when youbecome tanmayakar then it is called krodha.The whole world becomes tanmayakar. Andbecause of our Gnan, You—the awakenedone- do not become tanmayakar. Gusso(outburst of irritation) will come, but there isno absorption—becoming one with it(tanmayakar). Therefore it is not called angerkrodha. There is no violent intent (himsakbhaav). And in krodha, there is himsakbhaav.

Here (in Akram path), when someoneis overcome with anger outburst (gusso), hedoes pratikraman so gusso does not happento ‘You – the Self’. ‘You – potey – the Self’is separate and the one having gusso isseparate. In spite of having this Gnan, onedoes pratikraman again. What happens bydoing pratikraman is that, the slightest of dirtwill not stick.

Pratikraman is verily done by the onewho does atikraman

Questioner: Dada, now ‘he—the non-Self’ did gusso (anger) and if he does not feelremorse for that then he will understand that‘this becoming angry is my nature’ and thatcontinues.

Dadashri: No, you don’t have to dolike that. Anger is that which hurts the otherperson. Therefore ‘You’ should tell Chandubhaithat, ‘Chandubhai, this will not do, you dopratikraman.’

Questioner: So one should feelremorse, shouldn’t one Dada?

August 2010 13

DADAVANI

Dadashri: Remorse must happen forsure. But Chandubhai should feel remorse. Youare not to be remorseful. This disease shouldnot enter within You. You are vitarag (beyondattachment-abhorrence). You are the judge.You have to tell Chandubhai that, ‘brother,you do pratikraman. Why did you do this?Why did you do atikraman? So dopratikraman.’

Questioner: So pratikraman is alsodone by Chandubhai, his physical bodycomplex, isn’t it?

Dadashri: Yes.

Questioner: Not Shuddhatma – pureSelf?

Dadashri: Not Shuddhatma. The onewho does atikraman verily doespratikraman. And before Gnan whereShuddhatma used to get mixed, on that daywhen he did atikraman, both were doingpratikraman and now both are separate. Nowthis Shuddhatma does not get mixed, therefore‘he-the self’ is alone and that is why You shouldtell him, ‘do pratikraman.’

Mistakes that are discharging areforgiven by pratikraman

Questioner: If I become angry withsomeone and then, at the same time, I realizethat I have done something wrong and dopratikraman, what is that?

Dadashri: After attaining Gnan, whenyou ask for forgiveness for becoming angrywith someone, then there is no problem; youare free. If you cannot apologize in person,then do so from within, and that is enough.

Questioner: In person, in front of

everyone?

Dadashri: There is no problem if youdo not do it in person, but do it from within;it is acceptable. This is because the mistake isnot alive – it is a discharge. Discharge meansthat it is not living and it will not bring aboutthat bad of a result.

Questioner: Agitations caused byatikraman cool down with pratikraman?

Dadashri: Yes. One cools down. For‘sticky files,’ in the excess of five thousandpratikramans need to be done before thingscool down. Even if anger is not expressedexternally, the irritation it creates will leavestains within if you do not do pratikramanfor it. It will clear when you do pratikraman.Do pratikraman if you do atikraman.

Pratikraman is disagreement with oldopinion

Questioner: Now I have to continuedoing pratikraman for the opinions that arise,do I not?

Dadashri: The opinions that arise aredue to a past karmic account (hisaab). If youdo pratikraman now, then you do not bindan opinion again. In doing so, You are saying,‘I am no longer of the same opinion, I am notin agreement in this matter,’ and so Youbecome free at that time. Opinion that wasbound in the past was cleared this time around.Once You understand this much, there will beno problem. If a mistake is being protected(rakshan), then You should correct that. Thereis nothing else to it. If you make a mistake, ifyou do something that would harm someone,you will attain closure if you do pratikraman.

14 August 2010

DADAVANI

What does pratikraman mean? Itmeans, ‘I am not in agreement with the mistakebeing made.’ Pratikraman itself proves that Ido not agree with that. Before, I was of theopinion that it should be done a certain way,but now I do not agree with that. It is enoughif the opinion changes. This world exists onopinions.

Opinions make one angry

If you get angry at times, then You shouldscrutinize that ‘What is the reason that I amgetting angry with these three persons amongstall these and not on all the people around?’‘You’ have to find that out. So the reason forthis is that the mind gives opinions that ‘thisperson is unworthy’, ‘he is like this,’ and ‘heis like that’. So You have to tell mind that ‘no,it is not so. He is not an unworthy person; heis a very good person.’ So when the pastresults, karma effects finish, anger will nothappen. Action has taken place in the pastand therefore reaction will come, then it willstop. From the time You knew, attained theawakened awareness of the Self, the chargingis stopped and only discharge is left. Do youunderstand? This is a very profound talk.Therefore no matter what kind of a person heis, You should not let anything spoil the mind.You should correct your mind.

Once the conflict happens, the mind getsspoilt, then it spoils second time, and then thirdtime, then what can happen?

Questioner: Then opinion sets in.

Dadashri: And then anger will happenon that person. Thereafter even if he doesn’twant to get angry he will become angry, andhe will get so angry that it will break the other

person’s heart, and it will break in such amanner that it will not mend in his entire life.His mind will be permanently fractured. Itcannot be mended. And the mind is like apearl. Once it is cracked, it will not be useful.You have to make ash from that pearl, andsend that ash to prepare medicine. A necklacecannot be made from that pearl. Thereforeyou have to make this mind precise.

The opinion, which you believe in, is notcorrect. It is all wrong. That is why this anger(gusso) has persisted. And then even if youwant to initiate a conversation, the other personwill not speak. There You should understandimmediately and immediately wipe it off withpratikraman. One should not let any opinionset in at all. This is a scientific thing. One canget solution if he understands this, in thismanner. Even the one who has not attainedthe Self can get the solution. The mind startsto become clear as the opinions decrease. Itwill not decrease instantly but it will decreasea little at a time.

One is bound through atikraman only

Anger, pride, deceit and greed are notgoing to happen now, but if you become veryangry, if you had said such a thing which hurtother person very badly then You have to tellChandubhai that, ‘Chandubhai, bestraightforward a little and do pratikraman.Do repent. Why did you do this?’ Can Youtell him or not?

Questioner: I can. I should say it.

Dadashri: No matter how important agovernment official he (‘Chandubhai’) is, donot be shy here in telling him off. Tell him,‘You need to smarten up now; you are seventy-

August 2010 15

DADAVANI

four years old.’ So apologize in this manner ifyou hurt someone. There is no problem withkraman (neutral actions) but the problem iswith atikraman. Even the governmentconsiders atikraman breaking of law. Do youunderstand? There is nothing wrong in sayingwhat all the others are saying, normalconversations. But he will say the strangestthings. Even others listening will wonder, ‘Ohno! Why should he say such things?’ That isatikraman. If a person has dishonest intentionor ulterior motives, it is atikraman.

If gusso (anger without violent intent)happens and it hurts the other person, even ifit is not krodha (anger with violent intent), ifit hurts the other person, You may now believethat you are Shuddhatma but You have tomake the one who did atikraman, dopratikraman. Therefore, ‘Chandulal,’ the doerof atikraman, should be told to dopratikraman. ‘You’ do not have to do it.There is no need for You to do pratikramanafter You become the Self. But make the onewho did atikraman, Your neighbor‘Chandulal,’ do pratikraman.

When has one right to say?

There is no law of doing atikraman butonce you do atikraman you have to dopratikraman.

One has right to say but he has to knowhow to say it. However one speaks themoment he sees his brother that ‘you are likethis and you are like that’, that is calledatikraman. And one has to do pratikramanfor that.

If you become very angry with yourchild, then ask ‘Chandulal,’ ‘Why are you

becoming so impatient with your child? Howbad will she feel? Ask for forgiveness fromher from within. You do not have to ask herin person, but ask for forgiveness from withinand say that you will not do it again.’Otherwise, if you don’t hurt her, then you don’thave to ask for forgiveness.

Why pratikraman does not happen?

Questioner: In spite of having so muchdesire to do pratikraman, I am not able todo it.

Dadashri: You can do everything if youwant to.

Questioner: I can if I want to, is thatso?

Dadashri: Can you not follow that way?Some people want to do pratikraman, so ithappens by itself. It does not stop at all.

Questioner: Why is that pratikramansare not happening, what is the reason for that?

Dadashri: Those are otherinterferences. It is because wrongunderstandings are established. However, theone with blank paper, he will start doingpratikraman automatically the moment youtell him about pratikraman. Then he cannotstop even if he wants to. That much energy ofSelf is there within.

Which has grave consequence?

Questioner: In a situation if someoneis saying negative things about me, I end upreacting angrily and saying things out loud inanger and attack. Which is worse, hurtingothers through spoken words or just throughthe mind?

16 August 2010

DADAVANI

Dadashri: Quarrels created throughwords will give their effect here and now, andwill dissipate right away, whereas quarrelsthrough the mind will progress further. Whenyou say things verbally, the other person willanswer back and so you will face theconsequences right away. But quarrels foughtthrough the mind will sow seeds first, then,when that karma matures, it will give fruits.So now you are sowing the seeds – creatingthe cause. So you should do pratikraman sothat this ‘cause’ is not created.

If you say something negative aboutsomeone, you have to do pratikraman forsure, but the other person too has to do yourpratikraman. His pratikraman should be, ‘Imust have made a mistake somewhere thatthe occasion has arisen for him to insult me.’He has to do pratikraman for his actions ofhis past life and you have to do pratikramanfor your actions in this life. A person will indeedattain moksha if he does five hundred or sosuch pratikramans a day!

Pratikraman for kashayas

Questioner: When we are very angrywith someone, we begin to talk negativelyabout him in his absence.

Dadashri: That is called ‘kashaya.’When one comes under someone else’s (thenon-Self’s) control, it is kashaya. Then theanger-pride-deceit-greed take over. You knowthat it is wrong to speak negatively aboutsomeone in his absence, but you do it all thesame. Sometimes you will become aware of itand sometimes it will pass, unnoticed. You willbecome aware of it sooner or later. This canonly happen if you were the Knower of themistake when it was happening. The fact that

you repent even later means you were in factaware as a Knower when the mistake washappening.

There ask for forgiveness from within

Questioner: Dada, many times it sohappens that when I make a mistake, orbecome angry towards someone, from withinI feel restless and uneasy. I know that I havedone something wrong, but I do not have thecourage to ask for forgiveness from himdirectly.

Dadashri: You should not even ask forforgiveness in that way. On the contrary, hewill misuse the apology. He will say, ‘Yes, nowyou have come to your senses.’ That is howeverything is. People are not noble these days.These people are not worthy of directapologies. There may be ten in a thousandwho will give in even before you ask them forforgiveness. Do you understand? Otherwise,he will say, ‘See, I have been telling you fora long time. You did not believe me, did you?Now you have come to your senses, haven’tyou?’ That is why you should ask forforgiveness, from his Shuddhatma, fromwithin.

Do repentance wholeheartedly

Questioner: I became very angry withsomeone and I lashed out, and we had aquarrel. And then, despite the silence, the innerturmoil continued. Can I do just onepratikraman to cover everything or do I haveto do individual pratikraman for each fault?

Dadashri: Do pratikraman whole-heartedly two to three times and, if done inthe exact method, everything will be resolved.Do it this way: Say, ‘Dear Dada Bhagwan,

August 2010 17

DADAVANI

Severe anger has taken place. How much hurthas it caused the other person? I am sincerelyrepenting for it and asking for his forgivenesswith You as my witness. I am sincerely askingfor forgiveness from his pure Self.’ Who willask for forgiveness? You do not have to,Chandubhai has to ask for forgiveness. Theone who does atikraman has to dopratikraman. ‘You – the Self’ are not doingatikraman.

That which was filled is now coming out

Questioner: There are so manytransgressions towards other living beings(atikraman) through thoughts, speech and actsgoing on that I barely finish one task andanother one is ready and waiting. When tryingto do pratikraman for one, the force of theother is so strong that I have to keep thepratikraman for the previous one pending.

Dadashri: They will unfold in hugenumbers. When you deal with those largenumbers with equanimity, then gradually theforce will weaken. This is all pudgal. Pudgalmeans that which was filled (puran) is nowcoming out (galan is the discharge, the effect).Settle this with equanimity, with a calm andcomposed mind, free of any hindrance orconflicts (do sambhave nikaal).

Profound pratikramans for heavy-dutykarma

Questioner: Despite making the firmresolution to settle a dispute with equanimity,why does clash still continue?

Dadashri: In how many places doesthat happen, a hundred or so?

Questioner: No, in just one.

Dadashri: Then the karma is very solidand strong (nikachit karma). And it isalochana, pratikraman and pratyakhyan thatwill wash away this type of karma. They willlighten the karma and after that, You will beable to remain the ‘Knower’ and the ‘Seer’ ofthe effect. You must do continuouspratikraman for this type of karma. Withwhatever force the karma became solid, acorresponding force of repentance will beneeded for its pratikraman.

Simple method of doing pratikraman

Questioner: If I see a major mistake inmyself, how should I do pratikraman for it?

Dadashri: The process of pratikramanis mainly in words, but in the end it is allcumbersome wording. Instead, if you do notknow how, then you should say, ‘Dear DadaBhagwan (or the Lord you believe in), I havemade this mistake, I became excessively upsetwith this gentleman and so I am asking forforgiveness. I repent doing that and I will notdo it again.’ Even if you say this much, it willbe more than enough.

Otherwise, there is a hassle of verbiage.They use big words; it takes long to recitethem, so how is anyone to make any headway?Instead, you can say this; it is short. The intentof pratikraman is more important than thewords.

Questioner: When prolongedarguments happen, the result is a greater riftwithin and aloofness from the other person.Sometimes I do a few pratikramans, and inother instances I have to do it two-three-fourtimes. The question is, if I just do pratikramanonce, will it suffice?

18 August 2010

DADAVANI

Dadashri: Do as many as you canindividually. If it is not possible, do themcollectively. If you come across too many atonce, do them all together and state that youare doing them collectively, because you cannotdo pratikraman for each and every one ofyour mistakes. Address your pratikraman toDada Bhagwan and the message will reachhim.

There do collective pratikraman

Questioner: My speech is harsh sincechildhood. I don’t want to hurt anyone eventhen I end up hurting everybody. If I get angrythen how should I do pratikraman for that?Until now people have got hurt so how shouldI do pratikraman for that?

Dadashri: I am asking for forgivenessfor the faults, which are committed throughspeech. All the people whomever I have hurtthrough my speech, I am asking for forgiveness.You can do collective pratikraman like that.

Questioner: Dada, I do pratikramanby admitting faults and asking for forgivenesswith You as a witness.

Dadashri: It will be all right even if yousay so. I am asking for forgiveness forwhomever I have hurt through my speech.

Then it is considered that pratikramanis done

Questioner: Do I have to recite the fulllong special ceremony (vidhi) of pratikramanor can I shorten it and do it with inner intent?

Dadashri: Do it in short with the innerintent (bhaav). We write ‘dravyakarma(effect karma), bhaavkarma (cause karma)and nokarma (neutral karma; gross

discharging karma)’ and all that in thepratikraman vidhi, however, you can shortenit and that is acceptable.

Questioner: If we speak for themistakes that ‘all the mistakes of attachment-abhorrence (raag-dwesh), kashaya: anger-pride-deceit-greed made in this lifetime,countable lives, uncountable lives,’ do we haveto speak all that?

Dadashri: Yes, you should speak allthat. If you speak all that for people theneverything will go away automatically. If youask for forgiveness and do repentance then itwill wash away.

Questioner: If we ask for forgivenessfor worldly living beings then is it consideredpratikraman is done?

Dadashri: When can it be said thatpratikraman is done? It is considered donewhen it is done separately (for each and everyfault).

Now we cannot afford to have newaccounts

Major importance is given to theawareness of aggression, caused to othersthrough the medium of thoughts, speech andacts, and to ask for forgiveness in the directpresence of the awakened Lord within. Youshould maintain awareness in every step ofdaily living. The inner components of anger,pride, deceit and greed will continue to createnew karmic accounts without fail. And it isagainst these very components that you haveto do instant pratikraman and eraseeverything. You cannot afford to let thisbusiness of binding karma continue. Thispratikraman is considered a cash business.

August 2010 19

DADAVANI

We were not doing pratikraman so wefilled all the ponds of karma. Pratikramanmeans to wash away. When this pratikramanwill be done five hundred, a thousand a daythen one’s work will be done.

Gnan verily keeps in control

Questioner: We have a saying, ‘Onelives to be a hundred if he defies death once.’In this manner, how wonderful would it be ifwe can gain control over our kashayas (inneranger-pride-deceit-greed) when they arise.How much would we have conquered!

Dadashri: It is like this: what do youmean by ‘control’? It means You can do itwhenever you wish. If You can find Your Gnan,Be in Your Gnan, then these wretched things(kashayas) will remain in control for sure; Gnanverily will do all the work.

Hence the best solution for that is totalk to ‘Chandubhai’, ‘How are you‘Chandubhai’? What is going on? Why didyou hurt her?’ Talking to him in this way isverily the solution. What should you say?

Questioner: That I should constantlytalk with him and keep telling him, ‘This is nota good thing you are doing. Why do you missthis key opportunity and enter into kashaya?’

Dadashri: That is what You have tosay. You can tell him everything. And if he stillmisses the opportunity, you can tell him againand make him do pratikraman. Pratyakhyanshould also be done. Otherwise, he is likely tobelieve that whatever he did was right.

What is the solution for that which hascome out?

The speech should be ‘made- to- be-spoken’ bolaavi joyeeye- such that it should

fit the other person.

Questioner: If we think about what willhappen to other person then when can it end?

Dadashri: ‘You’ don’t have to thinkabout that. ‘You’ have to tell Chandubhai, ‘dopratikraman.’ ‘You’ have to just say this, that’sall.

Questioner: But Dada, I do not wantto speak yet I end up speaking.

Dadashri: But you can ask forforgiveness for what you said, can you not?

Questioner: But Dada, what a lot Iend up saying!

Dadashri: How much means, all thepower will discharge as much was filled.Fireworks will explode as much you havetaken in, in the past life. It will burst less if youhave brought less. You have not left outanything at the time of taking in, you tookexplosive material from all the shops—livingbeings. And now will it refrain from exploding?That You have to keep seeing.

Questioner: But there is one thing inthat Dadaji, that when four to five people gettogether then only firework explodes, does itnot? Instead what if I do not meet withanybody?

Dadashri: No, if the firework does notexplode over there then it will remain in yourshop. It is better if it explodes when all aretogether. Otherwise it will remain in shop. Doyou want to keep that explosive material?

Questioner: No, no.

Dadashri: Then let it burst from here.

Questioner: Dada, but I want to get it

20 August 2010

DADAVANI

extinguished inside only.

Dadashri: Yes, it is very good if it getsextinguished. But when can that happen, it iswhen you do pratikraman it will extinguish.

Ask for forgiveness and resolve not torepeat

Questioner: So how should I dopratikraman? Is it like, it would be better ifI do not say this? In the witness ofShuddhatma – pure Self, for the speech…

Dadashri: You should tell Chandubhaithat, ‘why are you speaking like that? Ask forhis forgiveness that I will not do such thingagain.’ To say like this is called pratikraman.‘I am asking for forgiveness for whatever Isaid and I will not do it again’, when youspoke like that, so pratikraman is done. AndYou can say some harsh words to Chandubhaitoo because he is in your family only, is he anoutsider?

Questioner: No.

Dadashri: So then if tornado leavesthen there is nothing. Tornado will not keepanyone’s respect, be he a governor or whoeverelse! But You have to keep seeing, whathappened to Chandubhai in tornado!

Insistence can leave throughpratikraman

Questioner: With some of the insistence(pakkad) that I tend to get into, I know thatit is wrong and yet that insistence happenseven when I do not wish. Then I repent anddo pratikraman. But why does the insistencenot go away?

Dadashri: You (the Self) are letting go

of it and it leaves You. You are becoming freefrom it, if you do pratikraman. They go furtheraway from you as you do pratikraman.However many pratikramans you do, thatmuch further (not return in memory) they go.

Whose fault is in that?

Questioner: Once I became extremelyangry when I called out to my servant and hedid not answer me. I knew he was awake andpretended to be asleep. What should I do?

Dadashri: Are you able to see yourfault after you become angry?

Questioner: Dada, it is when you seethe fault first that creates the anger, is that notso?

Dadashri: Yes, that is why you becomeangry, but when you realized later on that theservant was not at fault, then you were able tosee your own mistake, were you not?

Questioner: But I do not see it rightaway.

Dadashri: Nevertheless, you did realizeeven later on that it is you who were at faultand not the servant. If the fault were to liewith the servant, then you would never beable to see that it was your fault.

Questioner: This happens every day.Anger arises frequently between us.

Dadashri: Then you must dopratikraman. But what will be the reason foryour pratikraman? Why should you repent?Why does the wife behave in this mannertowards you? She behaves this way becauseof the unfolding of your karma. She makesmistakes because of your own karma.

August 2010 21

DADAVANI

Whatever mistakes anyone makes towardsyou, they are merely ‘instrumental’ in theunfolding of your own karma. You shouldcontinue to repent; there is no need for you tobecome angry. How can you repent if youcannot see your own faults? You must havethe understanding that it is your own karmathat is unfolding and that you are the one atfault.

The entire world and its functioning isunder very precise laws. God does not runthis world, but nevertheless it still runs undervery precise laws. It runs in the presence ofGod. Whoever causes you any grief, does sobecause of your own doing. Absolutely no oneis at fault in this world. I see each and everyliving being in this world as faultless. Illusionmeans to see others at fault. Our spiritualscience says that the faults you see in othersactually are your own faults. This reaction toa fault is there because of your own fault. TheSelf is vitarag and so is the prakruti. Butwhatever faults you see in others, has a reactionas a consequence.

Discharge abhorrence after Gnan

Questioner: Do I incur a karmicliability when I fire an employee who does notdo his work? Or is it vyavasthit (scientificcircumstantial evidences)?

Dadashri: That is not a mistake. Whenthere is no attachment-abhorrence (raag-dwesh), it is just a play of the pudgals (non-Self complexes). One gets trapped where thereis attachment-abhorrence. Raag-dwesh nolonger remains after one attains Self-realization.If they did, then one would be liable. But nowit is all in the form of discharge; it is dischargeabhorrence (dwesh). There is no serious

liability there.

Any action done is with eitherattachment (raag) or abhorrence (dwesh).After Gnan, attachment and abhorrence donot happen. Where there is no attachment-abhorrence, there are only the non-Selfcomplexes (pudgals) clashing with each other.The one who ‘sees’ all that is the Self. If youbecome engrossed in it, then you will take abeating. When does one become engrossed init? It is when there is a lot of entanglement(stickiness) with the discharge. But then Youhave to tell ‘Chandubhai’ to do pratikramanso that it will wash off.

If you remain the Knower and the Seerof the anger that happens, it will leave. Thesubatomic particles (parmanus) of anger willbecome cleansed and they will dissipate. Thismuch is Your obligation.

The necessity of personality

Questioner: What should I do whenharsh speech comes towards workers in thefactory when they do not work properly?

Dadashri: You have no choice but tospeak harsh words, until you attain a certain‘personality’ You will have to speak harshly.And if that speech hurts someone then youhave to do pratikraman too. If it hurts thenyou have to do pratikraman. This is becauseyou have to fulfill your duties, don’t you? Thisway your personality will develop slowly andslowly. Thereafter because of such a‘personality’ aura of authority and associatedrespect, the workers will work with carewithout your having to say anything. All willcontinue to do their work in your merepresence.

22 August 2010

DADAVANI

Questioner: There will not be a link ofgrudge between me and a worker, will there?

Dadashri: No, no. If you dopratikraman then what can you notaccomplish? You scold them and later, if youdo pratikraman then nothing will happen.

Ultimately the self is the faulty one

Questioner: When I become angry withmy wife, is that the same as seeing faults inher?

Dadashri: But it is not You who getsangry, is it?

Questioner: Not me, the pure Self.

Dadashri: Yes, therefore you are ableto see your fault regarding the anger, are younot?

Questioner: Yes, I am.

Dadashri: So you see your own faultand not your wife’s, right?

Questioner: Right, I do not see herfault.

Dadashri: That is all there is to it. Youshould not be seeing anyone’s faults except‘Chandubhai’s (file number one).

Questioner: Yes, but is it not becauseI saw her fault that I became angry?

Dadashri: No. It is because you sawher fault that you are saying that ‘Chandubhai’is the one at fault. But You will not see thewife as being at fault. Again, You are not reallyseeing the wife’s fault, but really You are seeing‘Chandubhai’s fault. Therefore, the fault isyours.

Questioner: I realize that after I become

angry.

Dadashri: Even after becoming angry,do you see ‘Chandubhai’ as the one at fault?

Questioner: Yes.

Dadashri: Only then it is considered afault. It is only considered a fault after it hashappened. The fault of the other did not ariseand the fault of the self (‘Chandubhai’) wasseen. You will feel that ‘Chandubhai’ is guilty.

Questioner: Yes, that is exactly how Ifeel.

Dadashri: ‘Chandubhai’ will feel thatthe wife is at fault. But You will feel that it is‘Chandubhai’ who is at fault. ‘Chandubhai’ isthe one who has seen his wife’s faults andbecame angry with her and so ‘Chandubhai’is the one at fault.

Scold but in dramatic manner

Questioner: In my office, I have threeto four secretaries. Despite multiple instructionson repeated occasions, they continue to makethe same mistakes. This results in my gettingangry and frustrated with them. What shouldI do?

Dadashri: You are now the pure Self,so how can You become angry? Anger comesto ‘Chandulal,’ so You should tell him, ‘Youhave met Dada now. What reason is there foryou to become so angry?’

Questioner: But those secretaries donot improve at all. Unless I say something tothem, they will not change.

Dadashri: You can tell ‘Chandulal’ thathe can scold his secretary with equanimity. Heshould scold her in a dramatic manner like, ‘If

August 2010 23

DADAVANI

you continue to be inefficient, your job will beat risk.’

And then having told her, immediatelytell ‘Chandubhai’, ‘You made a mistake(atikraman) by speaking harsh words, so dopratikraman.’ Then ask for forgiveness inyour mind. But do speak with the secretaryand then do the pratikraman. Do bothtogether. You have to run your worldly lifetoo, do you not?

Questioner: If I say that, she wouldfeel hurt and you have said that we should nothurt anyone.

Dadashri: She would not feel hurt ifyou speak to her in a dramatic (natakiya)manner. In doing so, the ego does not arise inyour words. This results in her becoming awarein her mind, and she will make a decision toimprove. You are not hurting her in doing so.You can only hurt her if your intention is tohurt, like, ‘I am going to straighten her out.’Then she will get hurt.

The more the layers, the morepratikramans are required

Questioner: Dada, this gentleman isasking that he makes a mistake once and asksfor forgiveness but then he gets angry again.

Dadashri: Yes, but You have to tellChandubhai that ‘do not get angry like that.Do pratikraman.’ You should say like that,then it will stop. It will stop slowly and slowly.It will not stop right away. You should tellChandubhai that, ‘Don’t you get angry hereotherwise you will not have any respect.’ Otherperson will not have to tell you. You have totell yourself. Now if he gets into depressionthen You have to take him in front of a mirror

and pat on his shoulder and say, ‘Chandubhai,we are with you.’

It is like an onion, one layer will resolvedwhen you speak once, but then another layerwill come. Similarly, there are mistakes withso many layers. A mistake with ten layers willbe resolved with ten pratikramans andmistakes with fifty layers will require fiftypratikramans to be resolved and a mistakewith two layers will require two pratikramansto be resolved. There will be a result for thepratikraman for sure. Now the stock thatwas filled in the tank (non-Self complex), needsto come out. It will all empty in ten-twelveyears. Then you will become light as flower.

Karma get erased through pratikraman

Questioner: My husband and I get intoterrible arguments and we also say hurtful thingsto each other. What should I do?

Dadashri: Is he the one who gets angryor is it you?

Questioner: Sometimes I do.

Dadashri: Then you should scoldyourself from within. Ask yourself why youare getting angry when you know that you willsuffer the consequences. Do pratikraman, andall your faults will come to an end. Otherwiseyou will have to suffer the same pain that youare inflicting. You will calm things down a littlewith pratikraman.

So when anger arises, he says, ‘DearDada Bhagwan! You have said ‘no,’ but thishappened and, therefore, I ask for yourforgiveness.’ And so that mistake gets erased.

Questioner: ‘This should not be so.’

Dadashri: Yes.

24 August 2010

DADAVANI

Questioner: It should happenimmediately?

Dadashri: Yes, that is why it getserased. How are they erased? Throughpratikraman. All the karma get erased.Because the doer is no longer there, they getcompletely erased. When the doer is absent,only the effects of past karma are suffered.People who do not have the knowledge of theSelf have to suffer the effect in the presence ofthe ‘doer’ (ego). Their karma may weaken alittle if they do pratikraman, but they are noterased completely. Their causes will not refrainfrom bringing about new karma effects,whereas for You, that karma is destroyed whenyou say, ‘Dear Dada Bhagwan, this shouldnot be so.’

Is that purushartha or parakram?

Questioner: Is the pratikraman I doafter becoming angry called ‘purushartha’(spiritual effort) or ‘parakram’ (extraordinaryspiritual effort)?

Dadashri: That is called purushartha.It is not called parakram.

Questioner: Then what is parakram?

Dadashri: Parakram is higher thanpurushartha. This is certainly not parakram.How can you call this parakram when youare nursing a burn with a healing ointment?One ‘knows’ all this and one also ‘knows’this ‘Knower.’ That is parakram. Doingpratikraman is purushartha. With continuedpratikraman, everything, including verbalconflict, will decrease. Everything willdecrease naturally. The ego is the first to goand then everything else will follow. Everythingwill fall into place and you will experience

stillness from within.

You can become free if You do notagree with it

If you happen to get angry, you dopratikraman because you do not wish tosupport your anger. If you fail to dopratikraman, it would mean that you are infavor of your anger. This is how you freeyourself of your faults. This allows you to shedyour karma. There should be a means throughwhich you can defy, oppose, the anger. Doyou want to keep anger as a part of you or doyou want to be rid of it?

Questioner: I want to get rid of it.

Dadashri: If you want to get rid of it,then you should do pratikraman for it. Onlythen can you maintain that you are opposed toyour anger. Otherwise, it would be the sameas supporting it.

Questioner: Whatever was meant tohappen, did happen. Whether we dopratikraman for it or not; it would not makeany difference, would it?

Dadashri: You can get by with that,but if you want great benefit, then you shoulddo this pratikraman. Do you want to do whatwill just work or do you want to do more?

Questioner: It is not the question ofdoing it or not. I am simply asking scientifically.

Dadashri: Everything is a discharge forsure, but wherever atikraman takes place,you should think upon it. Otherwise, it willremain as part of your nature. You are againstatikraman; this much should be decided upon.You should make the decision that you are notin agreement with it.

August 2010 25

DADAVANI

Questioner: If we have already decidedthat we are not in agreement with it, thenpratikraman has to be done only in our minds,right?

Dadashri: Yes, only in your mind.Everything has to be done internally, in yourmind only. You do not have to say anythingaloud. If you are opposed to it, you may notdo pratikraman but if you say, ‘I do not likeit,’ even then it is more than enough. Then youhave become free from it. You should not getstuck in those problems.

Conduct becomes clean throughpratikraman

Questioner: If I get angry at someoneat that time I am aware that I am getting angryat this file and he is Shuddhatma and I alsoremain as a Knower-Seer then the stage willnot come to do pratikraman, will it? If I amin shuddha upayog (pure awareness of theSelf) then there is no need to do pratikraman,is there?

Dadashri: It is better to dopratikraman. This is because You remainedin Gnan. So you cleaned your gnan but thisconduct is not considered cleaned, is it? Youdid atikraman so you should do pratikraman.Now You do not have to do pratikraman.The one who is the Knower-Seer does not‘do’ anything. The one who ‘does’ anything,he cannot be the Knower-Seer. Hence,‘Chandubhai’ has to do pratikraman. The onewho does atikraman has to be told to dopratikraman. Tell the one who has theattacking nature to do pratikraman.

Who makes one do that pratikraman?

Questioner: Who does repentance after

getting angry? Is it the property of jada(inanimate) or chetan (animate)?

Dadashri: It is not the property of eitherjada or chetan. It is the nature of pragnya.The property of jada-chetan is not like that.

Questioner: This repentance thathappens, who is making it happen?

Dadashri: Pragnya makes you do allthat.

Questioner: Who makes one dopratikraman?

Dadashri: All that is being directed-tobe done-by pragnya.

One can become a God if he begins tosee the mistakes. How does one starts seeinghis mistakes? It is through pragnya shakti.Mistakes are seen through pragnya shakti,which is a part of the Self. It shows Youmistakes so You immediately bring aboutsolution; You say, ‘brother, do pratikraman.’

When pragnya shakti shows the stains,You should say, ‘wash it off, wash this oneoff. Wash this stain off.’ So he will wash awayall the stains. He did pratikraman so it iscleaned.

When you are getting angry at someonethen I would just ask you, ‘are youChandubhai or Shuddhatma?’ then you wouldsay ‘I am Shuddhatma.’ So then I do nothave to tell you anything. When you get angrythen I know that whatever stock is filled thatis coming out. We do not have right to stopthat. You should tell Chandubhai, ‘it shouldnot be like this.’ There is no harm in tellingChandubhai. Because he is a neighbor, filenumber 1, isn’t he?

26 August 2010

DADAVANI

Pratikraman: The real path to liberation

At one time people were taught to havecompassion, practice fairness and forgiveness,but nowadays how can they have thesequalities when they keep getting angry? I wouldtell these people that whenever they get angry,they should repent from within. They shouldknow the weakness within them, whichprompts their anger. They should accept theirmistake and feel remorse. If they have a guru,they should seek help from him. They shouldmake a firm resolve to never let their weaknessovercome them again. They should not defendtheir anger and they should do pratikramanfor it.

They should make a note of when,where and with whom they became angryduring the day and they should dopratikraman for it.

What should one do in pratikraman?If one’s anger hurts another person, he mustrecall the Self within that person and ask to beforgiven. He should ask forgiveness for hisactions and vow never to do it again.Alochana is confession of your mistake. Whenyou confess your mistakes to me, you are doingalochana.

Pratikraman of Akram to pay off theaccount of karma

This is the Akram path and thereforepratikraman needs to be done after Self-realization. You have attained the knowledgeof the Self, but the old stock of past karmawill cause you to do atikraman and for thatyou have to do pratikraman . TheShuddhatma i.e. the real Self does not haveto do the pratikraman; you have to make

your mind, body and speech do it. The doer-ship of ‘I am doing it’ is gone and as our realSelf form we are pure; therefore the Self doesnot have to do the pratikraman. If theShuddhatma does pratikraman it willbecome poisonous. Shuddhatma, does notdo pratikraman, but makes the mind, bodyand speech complex do it. This path is theAkram path, in which the Self is attainedfirst, and then the karmic debts have to bepaid off. In Akram path first we stop theinner turmoil and then we pay off our debts,whereas in the Kramic path as one pays offhis debts first, one comes into Gnan andattains inner peace.

Understand the science and attain theultimate solution

Questioner: Sometime it remains inawareness that ‘I am Shuddhatma,’ andsometime I have to speak the truth, sometimeI have to speak a lie, I get angry; at that timeI feel that how am I Shuddhatma? Interferenceand its reactions do happen.

Dadashri: That is all the part of thenon-Self. Two parts are separated. You areShuddhatma and second part is this,everything happens in this part, what is Yourconcern in that? Now You do not have anyliability. You get angry (gusso – anger withoutviolent intent – irritation) but it is not krodha(anger with violent intent). Anger-pride-deceit-greed does not remain whatsoever. Therefore,understand this science properly. It is a veryrare event that such a science materializes, andnow that it has happened for You, understandit completely.

~Jai Sat Chit Anand

August 2010 27

DADAVANI

Atmagnani Pujya Deepakbhai's Satsang Tour of Singapore - Aus - NZSingapore

Dt. 16th-17th Sept. (Thu-Fri), 8 pm to 10 pm - Spiritual Discourses in question-answer formatDt. 18th Sept. (Sun), 7 pm to 10 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Venue : Singapore Khalsa Association, 2 Tessensohn Road, 217646.Dt. 19th Sept. (Mon), 5 pm to 7-30 pm - Gnan Followup SatsangVenue : Sri Senpaga Vinayagar Temple, 19 Ceylon Road 429613.Contact : +65 91192281 / 97547999, E-mail: trueself@ymail.comNote : Satsangs will be in Gujarati with provision for live English Translation via FM radio.

AustraliaDt. 23rd -24th Sept. (Thu-Fri), 8 pm to 10 pm - Spiritual Discourses in question-answer formatDt. 25th Sept. (Sat), 10 am to 12-30 pm - Aptputra SatsangDt. 25th Sept. (Sat), 4 pm to 7-30 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Dt. 26th Sept. (Sun), 10 am to 12-30 pm - Gnan Followup SatsangVenue : The Northcott Building, 1, Fennell St., North Parramatta, NSW 2150.Contact : +61-2-96385702, E-mail: dada_bhagwan_aus@yahoo.com.au

New ZealandDt. 30th Sept.-1st Oct. (Thu-Fri), 7 pm to 9 pm - Spiritual Discourses in question-answer formatDt. 2nd Oct. (Sat), 4 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Dt. 3rd Oct. (Sun), 4 pm to 6 pm - Gnan Followup SatsangVenue : Dominion Road School, Quest Tce.,Mt. Roskill (Off Akarana Ave.) Auckland.

(Near Dominion Road - Mt. Albert Road Intersection)Contact : +64-21-2174707, +64-22-6285088, E-mail: veeralsheth@hotmail.com

Notice for the members of 'Dadavani' magazineDadavani in English is published on the 15th of every month. Members who receive this magazinelate or irregularly should first make sure of their name, address, pincode (zipcode) etc. on theenvelope and if there is any error then inform us by e-mail (dadavani@dadabhagwan.org) or byletter. If your address is changed, inform us of your new address immediately. The magazinewill be forwarded to your new address the following month after we receive your letter.Whichever issue(s) you have not received, inform us and we will try to re-send the issue(s)if it is in stock.

Param Pujya Dada Bhagwan's 103rd Birth Anniversary Celebration16th November to 20th November 2010 at Rajkot (Gujarat, India)

More information about this program will be published in next issue. Contact : +91 9924343434

28 August 2010

DADAVANI

Spiritual Discourses and Gnanvidhi in the presence ofAtmagnani Pujya Deepakbhai

Bangalore27th-28th August, 6 to 8-30 pm - Satsang and 29th August (Sun), 5 to 8-30 pm - GnanvidhiVenue : Shikshak Sadan Auditorium, Opp. Kaveri Bhavan, K.G. Road, Bangalore. Tel. : 959097909930th August, 6 to 8-30 pm - Followup Satsang by AptputraVenue : Maharashtra Niwas Building Trust, # 28, 2nd Cross, Gandhinagar, Bangalore.

Trimandir Adalaj24th August (Tue), 9 am to 11 am - Darshan-Bhakti - Rakshabandhan Celebration2nd September (Thu), 10 pm to 12 am (Midnight) - Bhakti - Janmashtami Celebration4th September to 11th September - Paryushan Festival - Spiritual RetreatOn this occassion, Reading and Satsang on Pratikraman (Big) Gujarati book.12th September - Special Program of Darshan (Time will be announce later)16th October (Sat), 4-30 pm to 7 pm - Spiritual Discourse17th October (Sun), 3-30 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization)5th Nov. (Fri) 8-30 pm to 10-30 pm - Special Bhakti on the occassion of Diwali Festival7th Nov. (Sun) 9 am to 12 pm - Special Darshan-Pujan on the occassion of Gujarati New YearNote: NRI / Foreign Mahatma-Mumuxus who wish to attend any of above programs at Adalajare requested to register on http://simcityarrival.dadabhagwan.orgMahatma/Mumuxus from India who wish to attend any of above programs at Adalaj arerequested to register their names at Trimandir Adalaj on 079-39830400.

Watch Pujya Niruma on T.V. ChannelsIndia Zee Jagran, Everyday 9:30 PM to 10:00 PM (In Hindi)

DD-Girnar (Gujarati), Everyday 7:00 AM to 7:30 AM & 3:30 PM to 4 PMAll over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi)USA 'TV Asia' Everyday 6:30 AM to 7 AM EST (In Gujarati)UK 'Aastha International' Everyday 8 AM to 8:30 AM (In Gujarati)

Watch Pujya Deepakbhai Desai on T.V. ChannelsIndia Started again - 'Aastha' Everyday 10:20 PM to 10:50 PM (In Hindi)

DD-Girnar (Gujarati) Everyday, 9 PM to 9:30 PM (In Gujarati)USA 'SAHARA ONE' Mon to Fri 9 AM to 9:30 AM EST (In Gujarati)UK 'Aastha International' Everyday 9:30 PM to 10 PM (In Gujarati)Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway,P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India.Tel. : (079) 39830100, email: dadavani@dadabhagwan.orgVadodara : 0265-2414142, Mumbai : 9323528901, USA: 785-271-0869, UK: 07956 476 253Websites : (1) www.dadabhagwan.org (2) www.dadashri.org