just need to be in awareness state

Perfect Equanimity is Even Greater Than Saiyam

Questioner: Dada, what is the difference between saiyam and samata?

 Dadashri: Samata (perfect equanimity) is possible everywhere (in each circumstance), and saiyam is not possible in some places.

Questioner: Saiyam is not possible in some places! It is possible somewhere, right? It is correct that it is not everywhere.

Dadashri: Where the Self has been realized, there is saiyam. Where there is the right Vision (samkit), there is saiyam. Therefore, all of our mahatmas are considered saiyami. There are not two opinions (mata) in that.

Questioner: It is true that Dada’s mahatmas can be considered saiyami, but many mahatmas behave foolishly. Even then, they are saiyami?

 Dadashri: If they are following my Agna, then it counts.

Questioner: Yes, that is fine, but if they are behaving foolishly, it is discharge, right? It is the stock of karma filled in the past life (bharelo maal), right?

Dadashri: There is no problem with that; there is no problem for the one who is following my Agna (five directives that preserve the awareness as the Self). The one who abides by the Agna by seventy percent is considered saiyami. You may refer to such a person as God if you wish. There is no need to look at such a person’s conduct (aachar), no matter what it may be like. He just needs to be in the Agna.

be in your inner understanding forever

Chandubhai is in Asaiyam, You are in Saiyam

The Lord had said that where there is dehadhyas (I am ‘Chandubhai’; I am this body and I am the doer), there is no saiyam; where there is saiyam, there is no dehadhyas.

Despite this, just look at the kind of language they use for defining saiyam nowadays!

Questioner: To remain as the KnowerSeer (Gnata-Drashta), is that considered saiyam?

 Dadashri: No, to remain as the Knower-Seer is not saiyam, it is considered Gnan. To remain in the Knower-Seer state is the ultimate state, it is considered Gnan.

 And what does saiyam mean? When artadhyan and raudradhyan (adverse meditation that hurt the self and others) stop, that is called saiyam. The Lord has not referred to dehadhyas as saiyam. The Lord does not consider that to be saiyam. There is saiyam where there is no dehadhyas.

There, they (those without Selfrealization) themselves say that, “We believe in dehadhyas,” but they do not use the word dehadhyas.

 What do they say? “Leave all that is harmful (ashubha) and do what is helpful (shubha).” To do what is helpful is dehadhyas. On the contrary, they have increased dehadhyas; it was less and they increased it.

Now all this cannot be understood, can it? How can it be understood at a time? Whereas the Gnani Purush’s Vision is such that it can See many things in an instant. It can do plus-minus and come to the main point, because the Vision has become pure (nirmal drashti).

There is no saiyam here (in the world), is there? Yet people will say, “The one with saiyam (saiyami) has come.” This is because it is worldly saiyam. The Lord had not accepted the saiyam that people believe in. Even the Lord would accept that all of our mahatmas are saiyami. This is because even when there is anger (gusso), there is saiyam. There is saiyam even in asaiyam (the absence of saiyam)!

Questioner: Many will ask, “Where is the change in your conduct?”

Dadashri: Do not look for the change in the conduct. When asaiyam happens, then You are able to See the saiyam, that this saiyam is there. ‘You’ will feel that You are in saiyam. ‘Chandubhai’ will be in asaiyam, and You will be in saiyam.

Feel sorry for hurting others

Bring a Solution There With Pratikraman

There are two kinds of anger, one is a discharge anger (nikali krodha) and the other is not discharge, it is real anger.

Nikali krodha means that life (ego) has departed from it, and the other anger has life (ego) in it! After you get angry, do you not feel from within that it should not be so?

Questioner: Yes, a lot of repentance happens that what happened was wrong.

 Dadashri: So when that happens, there is saiyam going on, and this external part is playing its role. You are in saiyam that, that this should not be so.

The external part continues discharging on its own, based on what is there, whatever goods there are in the ‘tank’. During this, one does not like it, so he says, ‘It should not be so, this is not befitting!’

Only if there is saiyam can it be referred to as discharge (nikali), it cannot be referred to as nikali otherwise! Saiyam comes first, discharge thereafter.

Without saiyam, there is no moksha at all! Discharge is only with saiyam (saiyampurvak). Wherever the word ‘nikal’ (settlement) exists, know that it is being done with saiyam; even then, if anyone gets hurt, tell ‘Chandubhai’ that, ‘Why do you behave in a way that hurts the other person?

 Do pratikraman (apology coupled with repentance).’ If anger happens, it is possible to turn it around, because it is a matter of discharge.

 Therefore, there is no liability. But if the other person is hurt, you should clear the accountby that much, you should do pratikraman for that.

have good intention for self and others

The Absence of Violent Intent is Saiyam

Even if someone provokes you in the train, you will still settle with equanimity. ‘Chandubhai’ may occasionally talk back to the other person, but what do you do?

You only settle with equanimity. You are separate, ‘Chandubhai’ is separate. For the most part, ‘Chandubhai’ does not talk back, and if he does talk back on occasion, then there is no violent intent behind it. Therefore, You are in saiyam.

If we look at the face of one with saiyam, then demerit karma get washed off. Our mahatmas are saiyami, I have not said no to that. This is because when krodha (anger with violent intent) arises in these people, repentance happens within at that moment. In reality, that is not krodha. Repentance happens, therefore it is not krodha.

Gusso (anger without violent intent) arises, then repentance happens within.

Questioner: Does repentance not happen for people out there (non-mahatmas)?

Dadashri: That repentance is of a different kind, but that anger is with violent intent. It is such anger that the person himself burns, and burns the other person, while here, there is no intent of violence in it.

constant awareness

There is Liberation Only Through the Result of Saiyam

Questioner: If any sort of ‘file’ shows up, if it is settled with equanimity, then is its result the rise of saiyam parinam (the resultant state free of anger-pride-deceit-greed)?

Dadashri: Of course, its result is indeed saiyam. Ever since you have wanted to settle with equanimity, there has been saiyam parinam. Then if there is half saiyam left, then it is partialsaiyam (ardha-saiyam).

If someone gives you two slaps, then you may give one back. But if you immediately realize that what is happening is wrong, that is called partial-saiyam.

Questioner: So from the point one makes the decision to settle ‘files’ with equanimity…

Dadashri: Saiyam has begun from that very point. Saiyam begins from the point one grasps onto my five Agna. Then it may fall under partial-saiyam or it may be full saiyam. The results are of saiyam, and liberation happens only through saiyam parinam.

 It is constant saiyam parinam; it is a tool to take one to liberation. 

be alright

To See Asaiyam is Saiyam

 The one with saiyam is constantly aware.

 Questioner: How can we tell whether our awareness (jagruti) is adequate or not?

Dadashri: We can frequently tell, based on our saiyam. Say someone comes along and tells ‘Chandubhai’ (the relative self) that, “This child you are teaching, you are doing a very bad job at it.” If he keeps blaming you like this to your face, then at that time, this ‘Chandubhai’ will blame him in return. And You will know that ‘Chandubhai’ became asaiyami. The one to whom asaiyam happens is Known; the Knower of this is saiyami.

So can You or can You not tell whether this awareness is there?
If someone swears at you, You will Know in Your awareness. Or else if you have dressed up nicely to go to a wedding and someone spits (on your clothes), then the awareness of not attacking the evidentiary doer (nimit) arises within.
This ‘Chandubhai’ may attack at that time, but even then You feel that, ‘This should not be so.’ That is awareness and that is indeed saiyam.

To See the asaiyam is indeed saiyam! This saiyam that is done in other places is a child-like saiyam. Child-like saiyam, saiyam without understanding.

When someone says something hurtful to such a person, he will strike. Our mahatmas will strike as well, but they immediately understand that, ‘This is wrong.’ Whereas what will that other person think after striking? “I definitely have to talk back,” he will say. The intellect will double (multiply) it, on top of that.

You (mahatma) believe that what happened was wrong, whereas what will he do? He doubles it. It gives rise to asaiyam multiplied by asaiyam.

 Someone may tell you off; but nobody actually says anything to You or knows You (pure Soul), so he is not saying anything to You. If someone tells ‘Chandubhai’ off, then You should remain in saiyam. And if he becomes depressed, You should tell ‘Chandubhai’ that, ‘Brother, he is scolding you because there may be some mistake of yours. So why are you becoming depressed?

And if it is not your mistake, then it is his responsibility, it is not your responsibility.’ If you tell him that, then ‘Chandubhai’ will become all right.

Forever understanding

Saiyam Prevails With Opinions That Differ From the Prakruti

Saiyam means that no matter what ‘Chandubhai’ (the relative self) is doing, if he is doing something that hurts someone, despite that, Your opinion is completely different. When ‘Chandubhai’ is cursing someone, then Your opinion is completely different that, ‘This should not be so.

Why are you saying such things?’ So when it prevails as if there are two different individuals, that is called saiyam. Do you ever feel within that, ‘What is this? How can it be like this?’ Therefore, that opinion (abhipraya) is totally different. A difference of opinion between the two is saiyam. And when Your and ‘Chandhubhai’s’ opinion becomes one, when ‘he’ (‘Chandubhai’) curses someone, that is asaiyam. Have you ever seen such asaiyam?

Questioner: Yes, but when the two become separate, awareness (khyal) comes.

Dadashri: When they separate, there is a difference in the opinions. Do You remain in saiyam properly now? Good then. We need saiyam; that is all. There is liberation through saiyam. If You do not agree with whatever ‘Chandubhai’ is doing, then Your opinion will be different, won’t it! If ‘Chandubhai’ gets upset with someone, You do not like it, do you? You will not be at ease, will You? That is saiyam.

When Your opinion becomes different from that of the non-Self complex (prakruti), that is called saiyam. Many people who are aware (in worldly interactions) will say, “I do not like this anger that happens, yet I definitely get angry.” “I do not like it, but I have to do it.”

All of that falls under yama, and they do not lose out. Andmany become angry at once; “It will not do without getting angry, I would not be able to function,” they will say.

understanding is important

Saiyam Over the Asaiyam,

That is True Saiyam Anger-pride-deceit-greed happen to ‘Chandubhai’ (the relative self), but the Self (potey) feels that it should not be so. As the Self, You definitely feel that, ‘This should not be so.’

Both these processes happen simultaneously; ‘Chandubhai’ gets angry, and You feel within that, ‘This should not be so.’ Saiyam over asaiyam (kashaya), that is called saiyam.

What happens to these worldly people?

(There is) Asaiyam over asaiyam. So the point is short and simple, but without this understanding, everything is being ruined.

progress as the self

To ‘See’ the Prakruti as Separate is Saiyam

 The eternal vision as the Self (kshayak samkit) means that constant internal saiyam remains. There is no need for external saiyam.

Whatever baggage that belongs to ‘Chandubhai’ (the relative self), whether it is of saiyam or asaiyam, to See it with vitarag bhaav (without attachment or abhorrence) is called saiyam.

If ‘Chandubhai’ gets agitated, then You should not get agitated with him; See it, and at most, You can say, ‘This is not befitting.’ Such a view (bhaav) remains within; there is no need to say anything.

Questioner: This becoming irritated; what is that?

Dadashri: That is the mind-body-speech complex (prakruti); You are to See it. That too is a kind of saiyam, but You will keep feeling that, ‘This is bad.’ When You follow the Agna there, saiyam will arise. That saiyam is indeed the progress as the Self (Purushartha).

internal knowledge for happier life

The Five Agna is Internal Saiyam

 ‘Our’ saiyam is that which, if we are not able to remain in Gnan, and continue to attempt to remain in the five Agna, that is called saiyam.

If we remain in Gnan, then angerpride-deceit-greed will stop. ‘Our’ five Agna are indeed complete, constant, internal saiyam. This is if you are able to follow them entirely ideally. Otherwise, however much you are not able to follow them, then it is that much less ideal.

It is for that very reason that internal saiyam prevails for everyone! Any ‘file’ (Dadashri’s term for karmic accounts bound in previous lives which present themselves in this life) is only settled with equanimity.

How much saiyam must be kept to settle ‘files’ with equanimity?
 This internal saiyam will always remain! How many times in a day do you have to settle with equanimity? Do ‘files’ arise for you to settle with equanimity?

 Questioner: Yes, some do arise, sometimes such incidents end up happening.

Dadashri: They most probably do get settled, but if some do not, then ‘we’ have no problem with that. There is no need to even worry. All You have to See is whether or not You have followed the Agna. Therefore, when You follow these five Agna, You have the desire to settle with equanimity, don’t you? What desire do You have?

Questioner: Settle with equanimity.

Dadashri: Yes, keep Seeing the relativereal. Then accept Vyavasthit (the result of Scientific Circumstantial Evidences). You have understood everything about Vyavasthit, haven’tou? You are understanding more and more, day by day, aren’t you?

Awareness (jagruti) needs to be kept all day long, doesn’t it? ‘It is Vyavasthit, and I am not the doer’; awareness of that needs to be kept. Therefore, this is the path of constant saiyam.

followers are in their inner control

Mahatmas are Saiyami, With Purushartha

Our mahatmas are saiyami, many of them. And there are some who have some deficiency.

 Questioner: Everyone remains within your Agna.

Dadashri: Yes, remain within the Agna. Do not go outside the Agna. So what if he (a saiyami person) looks like this right now, but you ought to do his darshan.

And if you do not understand this, then what can be done? Saiyami means that even if you swear at him, his facial expressions will not turn sour. And even if they do turn sour, they will perk up within a short time. Therefore, they can be considered saiyami Purush; they are in Purushartha.

beginning of new religion

Saiyam Prevails in Inhospitable Circumstances

Once, there was a bus coming from Mumbai to our place in Bhadran (Dadashri’s hometown); those from Mumbai were coming to Bhadran for darshan (devotional viewing). So they had rented a bus. What time did it arrive?

Questioner: They had actually given us the time for five o’clock.

Dadashri: Everyone was given the time for five o’clock. So every single person had woken up early, had breakfast, took showers, and came. Then?

 Questioner: The bus came at eleventhirty.

Dadashri: The bus came at eleven-thirty. But they were not disturbed in the slightest, all fifty of those people. No complaints, no grievances, no shouting, no uproar. No foul facial expressions. As if nothing had happened. Was there any shouting or uproar then?

Questioner: No, there was happiness.

Dadashri: Upon coming to Bhadran, everyone started telling me, “If this happened to people of our caste, then everyone would have an outcry. They would start quarreling. Here, they were not disturbed in the slightest.” This has happened in every occasion for us.

When there is no disturbance in the slightest in every occasion, that is called religion (dharma).

When is there the true beginning of religion? Saiyam.

The beginning is after there is saiyam.

internal spiritual understanding with worldly life

The Difference Between Kramic and Akram Saiyam

Questioner: The saiyam of the kramic path and the saiyam of the Akram path; what is the difference?

 Dadashri: Here, we only have to follow the five Agna (directives)! For us, the Agna is of settlement with equanimity, and those (of the kramic path) need to be held on to (with the ego). After attaining this Knowledge and becoming pure Soul, You are considered saiyami.

But people (of the kramic path) will not accept it. People will say, “You have not changed your garb, you have a wife, you have this, you have that”; they will make all kinds of claims! But for our mahatmas, saiyam will constantly prevail. So internal saiyam will remain, not external saiyam. So when You follow the five Agna, You are definitely in constant internal saiyam. That saiyam will take You towards liberation (moksha), and external saiyam will bring worldly pleasures.

 Both types of saiyam are beneficial, but the latter will bring worldly pleasures, whereas the other will bring liberation.

If there is internal saiyam, the external may or may not be there, there is no problem with that. There is a problem if there is external saiyam but no internal saiyam. Such an occasion does not arise; otherwise, those who have external saiyam would not get anywhere. Moksha through internal saiyam and the entire worldly life like shackles of gold through external saiyam!

knowledge with controlled behaviour

Yama With Gnan is Saiyam

 True saiyam is yama with Knowledge (Gnan); that is saiyam. And yama with ignorance (a Gnan) is niyam. There are two, yama and niyam. Monks (sadhu) are considered niyami. Niyamsar (regular) means one remains within niyam.

Niyam is of the one who definitely has discipline with regard to certain matters. That relative knowledge is not the real thing at all; it is relative. That is why it takes them a long time to understand this new matter of mine that, ‘This conduct (aachar) is a different thing, and this saiyam is a different thing.’

Conduct is at the level of renunciation (tyaga), it does not reach the level of saiyam.

Renunciates possess the conduct of renunciation, and householders possess the conduct of householders.

 Saiyam is above conduct, thought, and speech. Even if one controls speech, controls the mind, controls conduct, one will still not be able to reach the level of saiyam. Therefore, this (Akram Gnan) is in the form of saiyam.

Difference between routin and control intension

The Difference Between Yama-Niyam Saiyam

You (mahatmas) have Self-realization, and with the intent-view-outlook (bhaav) that You are now following the Agna (five principles), oh even if you are following just one of the five, even then I am saying that you are considered saiyamdhari!

 If someone comes to fight with you, then your mind will immediately turn back. Even if someone picks your pocket, your mind will turn back. Saiyam arises immediately.

 What you see out there are people who adhere to discipline (niyamdhari), and when worldly people come into disciple, then they are referred to as yamadhari. Any worldly person, whosoever that has reverence for discipline, if such a person clings to one custom such as, ‘I am to eat at ten o’clock,’ then that person is considered to have come into yama. He will indeed eat at ten o’clock. Then, even if he is eating sweets or doing whatever else, as long as he maintains the discipline of time, that is called yama.

These renunciates are considered to be in niyam, and the Gnani is considered to be in saiyam.

self inner intention is required

Renunciation is Fruit-Bearing, Vows are Barren

Questioner: Renunciation means that we can understand through the mind the renunciation of anything. And settlement is that which we do after thinking through with intellect, about the good and bad, and then settle it.

Dadashri: What does renunciation imply? We have a saying, ‘The one who renounces gets many-fold in return (Tyagey usko aage.).’ If someone renounces his wife here, then he will get many more good wives in the celestial realm. So what you let go of, you will bind merit karma for it, and you will get much more for (doing) that. Renounce what you like very much, then you will get a hundred-fold more.

The Lord has referred to renunciation as fruit-bearing, and vows (vrat) as non-fruit-bearing. When a farmer sacrifices grain by throwing it in the field, the Lord has referred to that as renunciation.

Renunciation is fruitful, it is fruit-bearing, and vows will not bring any fruit. If there is a vrat (vow that prevails in conduct), then you will go to liberation (moksha).

Renunciation will not lead to liberation; renunciation will only give rise to worldly life. And settlement means that there is no taking and nor is there giving.

Do the settlement; we no longer have give-and-take. Therefore, this Akram Vignan is of a different kind. That which is settled will not bring a hundred-fold in return, (there will be) nothing at all.

Questioner: Our mahatmas have taken Gnan and now have intentions beyond the realm of the relative (alaukik na bhaavo). So will the result of the intentions beyond the realm of the relative be received right now or later on?

Dadashri: It will be received right now and also later on, both will be received. The result of intention is in the present and later on.
Later on, it is by binding a (new) prakruti (non-Self complex of the mind-speech-body), and right now, one receives the illumination of its light.

After ‘we’ give Gnan, does a person not down calm down?

Questioner: Very much, yes.

Dadashri: That is the result of intention (of the Self).

Questioner: Not only that, the entire interest (ras) changes, Dada.

Dadashri: Yes, all that changes.

70 percent needed for internal bless

Saiyam Parinam Arises With the Application of Agnas

 Questioner: Dada, your mahatmas only have some saiyam, they do not have complete saiyam, do they?

Dadashri: It is like this; in my view, there is complete saiyam, but they do not understand. If one follows my Agna (five principles) by seventy percent, then he has full saiyam.

 Seventy percent, not one hundred percent. This is because this Science (Vignan) is of a different kind. From the time it is followed by seventy percent, one becomes God (Bhagwan). Thereafter, the matter of wife and children is that of settlement, it is not a matter of acquisition.

If it is a matter of renunciation, even that is considered clinging. If it is a matter of acquisition, even that is considered clinging! Clinging does not remain in the matter of settlement.

In renunciation, is there a difference between renunciation and settlement or not? What difference do you say?

mahatma

The One With Internal Saiyam is a Mahatma

Questioner: Who can be referred to as a mahatma?

Dadashri: When there is saiyam within, when internal saiyam remains, (such a person) is referred to as a mahatma. There may or not be external saiyam. As long as one does kashaya (anger-pride-deceit-greed), one cannot be referred to as a mahatma. The one who has internal saiyam is a mahatma. Internal saiyam is that which, when ‘Chandubhai’ (the relative self) gets angry, the one (potey; the awakened Self) within says no to it. ‘Oh! Why is this happening, why is this happening’; that is how it remains within.
That is referred to as internal saiyam, such a person is called a mahatma.

Questioner: What are the interactions of a mahatma like?

Dadashri: To allow all this stock that has been filled in the past life to leave with equanimity (samatapurvak). 

liberation is there - where there is no ego

There is Saiyam Where There is no Artadhyan-Raudradhyan

 To be in saiyam over mithyatva (angerpride-deceit-greed arising over wrong belief) is referred to as saiyam. Here, people openly display their deluded belief, and overtly engage in anger-pride-deceit-greed. Even if deluded belief has left, the Lord has said that is not saiyam, it cannot be referred to as saiyam even then.

 Saiyam is when anger-pride-deceit-greed leave. Until then, there is permanent right Vision (samkit); then deluded belief has left, but that is not saiyam. Even if the right Vision arises, the Lord does not count that as saiyam.

On the basis of our Akram Vignan, through which artadhyan (meditation that hurts the self) and raudradhyan (mediation that hurts the self and others) go away, that is called saiyam.

Where artadhyan and raudradhyan do not happen, that is called saiyam. Artadhyan and raudradhyan do not happen for our mahatmas (those who haveattained Self-realization).

Gusso (egoless anger) does happen towards people, but artadhyan and raudradhyan do not happen. And for whomever artadhyan and raudradhyan have stopped, that person (mahatma) is referred to as saiyami. That is saiyam like that of the Lord. Right now if someone were to swear at ‘Chandubhai’, then the force of saiyam would immediately arise, wouldn’t it?

As soon as they swear, saiyam immediately results, asaiyam (kashaya effects) does not happen. What happens to (the people of) the world when getting sworn at? Raudradhyan (meditation that hurts the self and others) arises. And what happens to you? Saiyam parinam (the resultant state free of anger-pride-deceit-greed) arises. Therefore, saiyam parinam constantly prevails, doesn’t it?

Questioner: Yes. Dadashri: That is constant saiyam parinam; that is indeed the means to take one to liberation. Whereas (from the worldly perspective), that which is visible to the eyes is considered saiyam. All of the hundreds of thousands of people refer to such a person as saiyamdhari, and not one person would refer to you (as a saiyamdhari). There is saiyam parinam on the basis of this light (of Knowledge) that has arisen. All the mahatmas have constant saiyam parinam, all twenty-four hours.

If you swear at them, saiyam parinam immediately comes forth for them. That is indeed saiyam.

 Questioner: That is true. Here, that Knowledge (Gnan) is at work.

Dadashri: The Knowledge is constantly at work. The Knowledge is at work without halting for a moment. From the moment saiyam arises, one is referred to as an avatari Purush (one with few lives remaining until final liberation). Whoever has saiyam is referred to as an avatari from that moment.

Questioner: Then all these monks and saints (sadhu-sant), are they considered saiyami Purush or not?

Dadashri: A saiyami Purush is not found at any place. From where can saiyami Purush be brought? These (people) are considered saints. Those saints have very good intentions for how people can be improved, and if they are on the wrong path, how they can be brought to the right path.

Nevertheless, how can there be saiyam? Saiyam is no child’s play.

only understanding is needed

 After Becoming Established as the Self, Only Understanding is Needed

 What did Lord Mahavir say? What was his method? If a person had thrown two to three bricks, and blood flowed out from here, then what would He, as the Self, explain to the mind?

 “You have been hit with three bricks, but what would be your state if one of the ears were cut off? Instead of that, this is better.” This is the method He used. If the person had cut the ears off, He would say, “Mooah, what would you do if the hands were cut off? Instead of that, these ears were cut off, mooah, they got cut off.” This was the method He used.

Did you understand this method?

Questioner: Yes. Dadashri: If the hands were cut off, then He would say, “The legs are still there, aren’t they! If the hands and legs were both cut off, then He would say, “I am alive, aren’t I!” Such support is sought out, all the way to the end; such was the method. And if our people were beaten a bit, then they would scream, they would start bellowing. Now how would saiyam come forth? Saiyam should be brought forth, there should be detailed understanding of it. Yes, two hands have been cut off, but I do have two legs, don’t I?

Therefore, there should be a means to give satisfaction to the mind.

wanting Saiyam (control over ourself)

The State Free of Anger-Pride-Deceit Greed is Saiyam

To remain without anger-pride-deceitgreed (akashayi) when facing interaction (vyavahar) with a person with anger-pridedeceit-greed (kashayi) is referred to as saiyam.

 When You remain with an akashayi bhaav (view-intent-outlook free of anger-pride-deceitgreed) when a person becomes kashayi towards you, the Lord has referred to that as saiyam.

It is through this alaukik (beyond worldly) saiyam that liberation (moksha) will happen. Otherwise, this laukik (worldly) saiyam means to do renunciation of other things in the presence of anger-pride-deceit-greed; that is what (people) refer to as saiyam.

That does not count (as saiyam) in the Lord’s language, that is considered worldly (saiyam). Saiyam refers to those without anger-pride-deceit-greed (kashayheen). Would you like such saiyam or not?

Questioner: Yes, only such saiyam is wanted, Dada. 

control over your internal power

Samadhi Prevails Through Saiyam

 Saiyam should remain in the presence of anger-pride-deceit-greed. This is what the Lord has referred to as saiyam. To keep saiyam in the state of asaiyam (presence of kashaya effect) of the mind-speech-body is called saiyam. Saiyam prevailed for King Bharat even in the midst of thirteen hundred queens; saiyam is a different thing altogether. It is for the one who does not have my-ness (marapanu). He may even say that, ‘This is mine,’ but he will not have my-ness.

Do you understand this? (Through this saiyam, constant samadhi prevails.) What can be referred to as samadhi? When samadhi (state of bliss) remains amidst externally-induced troubles (upadhi), that is called real samadhi.

Questioner: A state of bliss within externally-induced troubles?

 Dadashri: Yes, if there are no externally induced troubles, then even if you give this hungry dog two to three rotli (Indian flatbread), then it will be only in a blissful state the entire night. That is referred to as the blissful state of the dog. A state of bliss should remain within externally-induced troubles. And where there is tremendous calamity, saiyam should remain, that is referred to as saiyam.

Questioner: To remain in saiyam amidst tremendous calamity, is that real saiyam?

Dadashri: Yes, saiyam (should remain) in calamity. Otherwise, the saiyam of the body is all dependent on the unfolding (of karma); that cannot be referred to as saiyam. Saiyam of the mind is independent (swadhin); that is indeed the energy of saiyam. When there is calamity (when someone slaps you), Knowledge (Gnan) remains present at that time, and the slap is received with the total existent view (bhaav) of bliss. The slap must be received no matter what, right? The entire world receives it with crying.

Does the entire world receive slaps with crying or not? Does it seem as if many escape from it?

Questioner: No one can escape it.

 Dadashri: No one escapes it, right? This law of karma; people suffer (bhogvey) it by crying, and the Gnani suffers it by laughing. You have understood, right?

Questioner: Yes, sir. Dadashri: This is why this external renunciation is not referred to as saiyam.

control over your behaviour is saiyam

There is no Saiyam Where There are Kashaya

What is referred to as saiyam? However much control there is over anger-pride-deceitgreed; that is called saiyam.

One does saiyam of anger-pride-deceitgreed, controls them, there is complete control.

What can be referred to as control? That no one feels pain through your own anger-pride-deceitgreed. It only affects one’s own self, no one else feels pain in the even slightest; that is referred to as saiyam. Until anger-pride-deceit-greed leave completely, it is referred to as saiyam.

Otherwise, those who do overt (anger-pridedeceit-greed) with someone…just as when a dog barks, we are able to recognize it, aren’t we? In the same way, if we are able to recognize anger in a person, then there is no saiyam there. Greed can be openly seen.

 Can greed not be openly seen? Are you able to recognize that this person is greedy? So you have understood what can be referred to as saiyam, haven’t you? The real meaning of saiyam should be understood, shouldn’t it? There is saiyam of anger-pride-deceitgreed; that is called saiyam. Therefore, bring anger-pride-deceit-greed into saiyam. This is because the world is entirely bound through anger-pride-deceit-greed (kashaya), and for every living being, those kashaya are indeed what constantly give pain. God does not give any other pain.

What are these kashaya the result of? It is the result of the unfolding of karma (bound through ignorance).

achieving a free state

The Saiyamdhari Does not Bind Karma

Saiyam is a very great thing. (One who comes into) Saiyam can be referred to as the offspring of God. When saiyam comes forth, everything comes forth. When Yama-niyam are gone and saiyam comes forth, the end has come. A person with saiyam (saiyami) and God (Bhagwan) are not far off from one another. And as soon as you come into saiyam, that (causal) liberation has happened, and karma stops binding.

Karma does not get bound for the one who remains in saiyam (saiyamdhari), and the one who binds karma is not saiyamdhari. The one who does not bind karma is a saiyami.

Despite this, a saiyami does bind karma in the kramic path. But of what sort? It is a state free of anger-pride-deceit-greed (kashaya); it is a state with tame kashaya. Those kashaya which are not visible to others, do not hurt others, such tame kashaya exist. But the saiyam of kashaya is indeed saiyam.

follow good routin everyday

Tyaga-Yama-Niyam (sacrifice-good believe- good routin)

 Those who renounce (tyaga) are called tyagi purush. All tyagi purush fall into the category of yama-niyam (the desire to be in discipline and to be in discipline).

There are five yama and five niyam.

Renunciates are in niyam (discipline with effort) that, ‘At this time I am to seek food, at this time I am to eat, at this time I am to wake up.’ Everything is according to niyam. And that too, they do not follow all the niyam. Niyam means that the mind only carries out activities according to niyam at a certain time. Have you come into niyam in every way or is it somewhat weak?

Questioner: Not in all ways.

Dadashri: Oh? Then you have not observed saiyam at all, right? Do anger-pridedeceit-greed still exist? Or have they left?

Questioner: Sir, we indeed have anger and greed.

Dadashri: And if one is not in niyam, then one is in yama, and if one is not in yama, then it is useless.

Questioner: Who is said to be in yama, Dada?

Dadashri: Yama means the desire to come into niyam. As soon as the desire to come into niyam arises, one is said to have come into yama. There may be the intent that, ‘I want to do this, I want to that.’ Where one is not able to remain in niyam, all of that falls under yama. It is after one is able to remain in niyam that it is referred to as niyam. How can it be referred to as niyam until then? Your intent may be that, ‘I want to do this, do that, I definitely want to observe niyam.’ When it does not remain, then all of that falls under yama. And once one comes into niyam, then once in a day, one should read what this Gnani Purush has said, so one will read according to niyam (regularly). To not miss a single day is considered having come into niyam.

Once one comes into niyam, there will be the desire for saiyam. Yes, but how will saiyam happen? There is no saiyam without attaining the Self. As long as the Self is not attained, as long as the right Vision (samyak Drasthi) is not attained, there is no saiyam.

happy navratri

Ram Navmi is a celebration of Lord Ram’s birth. In honor of this joyous occasion why don’t we learn an important lesson from Lord Ram’s life. On the night before His coronation as King, Lord Ram followed his father’s wish and left for a 14 year-long exile the very next day. All this was in order to finish His karmas.

So why don’t we try to apply this understanding and finish our karmas? Param Pujya Dadashri says, “If someone bothers you, you should understand that you must have done something bad to him in your past life, and now he is returning the favor. So you must resolve the situation calmly and peacefully. But because you cannot remain peaceful, you end up sowing new seeds of karma there is only one way to deal with karmas bound from the previous life and that is through peace and equanimity. You should not have a single bad thought about other people. You should simply feel that you are experiencing your account and that whatever the person may be doing to you is all on account of your own karma. You should understand that you are sufferingbecause of your own previous bad deeds. Only then is there any freedom.”

where is god ??

God’s Address

Where does God live? What is his address? What if you want to write to him some day, where would you address your letter?

Questioner: That I do not know but people say that he lives up there, above us.

Dadashri: So do you believe what others tell you? Should you not question this for yourself? I will tell you the correct address of God. God is in every creature, whether visible or invisible. There are infinite life forms between you and me, which are not visible even through a microscope, and God resides in them too. God resides as energy in all living beings, and within me, he is fully manifest. He is the effulgent light fully manifest within me. He is the fully manifest Supreme Soul within. There is tremendous light within. The person you see before you is Ambalal Muljibhai Patel of Bhadran (a town in Gujarat), who is a contractor by profession and that which has manifest within A. M. Patel is Dada Bhagwan. This is a tremendous and phenomenal surprise! But how are you to understand this? This body is the outer packing and the One within is God. Similarly your packing belongs to Chandulal and within resides God. The outer packing of that animal is a donkey and God is within. People are foolish when they curse a donkey if it crosses their path, but they don't realize that the God within takes note of their condemnation, and consequently they will have to endure one birth as a donkey themselves. The outer packing can be anything. It can be that of a mango tree or anything else. What do the merchants and shopkeepers pay importance to, the outer package or the goods within?

Questioner: The goods within.

Dadashri: Yes, of what use is the packing anyway? We are only concerned with the contents are we not? Some packing may be rotten or torn but the content within is pure, is it not?

From the time this Gnan manifested within me, I have not identified myself with this body of Ambalal Muljibhai even for a moment. I look upon him as my first neighbor.

Chandulal* = Whenever Dadashri uses the name 'Chandulal' or the name of the person Dadashri is addressing, the reader should insert his or her name for exact understanding.

Related Spiritual Quotes by Param Pujya Dadashri:
1) Is there no God? What is his correct address? Which street does he live in? Is he up there? There is no one up there; ‘I’ have been to everywhere. God’s correct address is God is in every creature, whether visible or invisible. God is in creature, not in creation.
2) God means the Self within, who is in the form of the absolute Self (Parmatma).
3) How many books have been written just to know a God? God is with you only.
4) God exists where there is honesty in relative interactions and where there is pure love, which does not increase, or decrease. These are the two places where God resides.

Did You Know:
1) That if God did not exist, there would be no experience of pleasure or pain for anyone in this world? Therefore, God definitely exists! 

2) That there is a living Tirthankar Shree Simandhar Swami in Mahavideh Kshetra, who grants us liberation by his mere darshan because of His binding intent with Bharat Kshetra?

Glossary:
Bharat Kshetra - Name of a Kshetra, we live in this Bharat Kshetra, located in southern Jambudwip.
Dada Bhagwan - Fully enlightened Lord within the Gnani Purush
Gnan - Dadashri uses the word gnan for three types of knowledge - Gnan with capitalized 'G' is the knowledge of the Self (spiritual knowledge). The second gnan is the knowledge of cause and effects, life after life, and the third gnan is the worldly knowledge of human beings; The knowledge of the Self and of the doer through Gnan Vidhi in Akram Vignan
Darshan - Enlightened vision; Vision as the Self; Devotional viewing of God
Mahavideh - Name of a kshetra; Twenty Tirthankars currently exist there, deeming it the most sacred kshetra. A special world from where souls can attain final moksha through darshan of existing Tirthankars
Shree Simandhar Swami - Tirthankar Bhagwan traversing at present in Mahavideh Kshetra; Current Arihant
Tirthankar – The absolutely enlightened One with a human body who liberates millions; Fully enlightened being; The final embodiment of the Soul before attaining liberation.

True believing in ourself

Control Over Kashaya is Referred to as Saiyam

This renunciation (tyaga) is renunciation of things, renunciation of money, renunciation of sex. We cannot say no to that, but that is referred to as renunciation. Even the state of a renunciate is good, but such a person cannot be referred to as saiyami. For a saiyami, people will say that, “This person is saiyami.” Do people not have the understanding of the meaning of saiyam? It is not the saiyam that the Lord has spoken of. These people who renounce cannot be referred to as saiyami, they are referred to as renunciates (tyagi). The only difference between a Gnani and a renunciate is that a Gnani is saiyami and a renunicate adheres to discipline (niyami). Aside from the Gnani, there is no saiyam. And they are something else, they are referred to as renunciates. Renunciates are those who adhereto discipline (niyamdhari), and the Gnani is the one who remains in saiyam (saiyamdhari). No one else besides a Gnani can be referred to as saiyamdhari.

control in ego - fooling yourself

Renunciation Through the ego is not Saiyam

This saiyam is considered a word of the Lord. Look where people have taken the meaning of the word saiyam today! They have brought down a word of the Lord’s language to such a low standard. They have brought the Lord’s spiritual language down to a worldly level. What people consider as saiyam today cannot be referred to as saiyam; it is considered control. People lack control; that is why they have to practice control.

Animals alone have control. Humans are the only ones who have ‘decontrol’ (no control). They have no awareness (bhaan) of the Self at all.

Questioner: If we remain in control with the understanding, then is that saiyam?

Dadashri: All these people remain in control, they do not get out of control. That is not referred to as saiyam. Saiyam is a different thing altogether; such a person is referred to as saiyamdhari (one who remains in saiyam). The one over whom Yamraja (the mythological God of death) does not have a grip is referred to as saiyami! The Lord has praised the saiyamdhari. One should do darshan of the saiyamdhari, the one who has subdued Yamraja!

Questioner: In what way has he subdued Yamraja?

 Dadashri: Yamraja is considered to have been subdued when one is not afraid of death. When one does not feel that, ‘I will die, I am in the grips of Yamraja,’ that person is referred to as saiyamdhari.

Questioner: The meaning of saiyam that you gave is the highest, but the world has a very different meaning for saiyam.

 Dadashri: What is it?

 Questioner: To control something, to control one’s own inner tendencies (vrutti), to come into celibacy (brahmacharya) is saiyam.

Dadashri: But that is hatha yoga. There is only expression of control over the mind, it is just expression of the ego. Saiyam should look entirely different. Everything that is done through the ego is all renunciation (tyaga). The Lord has referred to control over sexuality as renunciation (tyaga); He has only referred to control over anger-pride-deceit-greed as saiyam. Where there is control over angerpride-deceit-greed; that is called saiyam. It is only through control over anger-pride-deceitgreed that one is freed (from the world, life after life); with the lack of control over anger-pridedeceit-greed, there is bondage.

Believe in presence of self

Saiyam Remains in the Presence of the Self

Saiyam should remain continuously. You have not yet witnessed even a drop of saiyam. You only believe in your mind that, ‘I must have done some saiyam.’ Only saiyam can be referred to as saiyam. On one side, a fault arises, and on the other side, the awareness (jagruti) is indeed ready. One prevails only in saiyam. The non-Self complex (pudgal) and the Self remain separate. Real saiyam arises in the presence of the Self. From the moment conviction (pratiti) of the Self is established, One comes into real saiyam. Only thereafter can one see one’s own faults, and one does pratikraman (apology coupled with repentance) for them, that is real saiyam.

ready to gain enlightment

The One With Bhaav Saiyam ‘Sees’ His Own Faults

 Questioner: When will that which is beyond the worldly realm (lokottar) be realized?

Dadashri: That which is beyond the worldly realm (is realized) when one comes into bhaav saiyam; then the real major vows and minor vows arise. After one comes into bhaav saiyam, then one can see one’s own faults, and one gets rid of those faults. One washes the new faults that arise. One keeps washing off all those faults. Without coming into bhaav saiyam, one’s own faults cannot be seen; faults of others are seen. Are other’s faults seen or not? One knows how to do all that, right? How many of your own faults can you see?

Questioner: Yes, I know how to see other’s faults. I know how to see them well, yes.

Dadashri: Therefore, that is indeed called dravya saiyam, and there are no major vows there, there are no minor vows.

 Questioner: There are only a few people who see their own faults.

Dadashri: How can one’s own faults be seen? And if someone were to ask, “How many faults do you have?” then one will say, “I have two to three faults, not more.” He will state two to three faults. And then he will say, “I do not have any other faults. This person has a lot.” When one becomes the Seer of (one’s own) faults, then he is ready to become God, he is getting ready. The blissful state (samadhi) of bhaav saiyam, the state of coming into bhaav saiyam has begun.

improvement in soul through nature intent

Atma Ramanta Through Bhaav Saiyam

Questioner: How can Atma ramanta (to remain as the Self) be done?

 Dadashri: If one comes into bhaav saiyam. If one comes into bhaav saiyam, then he is indeed in Atma ramanta! Chandubhai, are you able to forget the Self (after taking Gnan)? For how long do you forget?

Questioner: After some time passes, it is immediately remembered.

Dadashri: It is remembered, isn’t it? It comes on its own; to not have to remember is bhaav saiyam, and to have to remember it is dravya saiyam. Did you understand? Krupadudev (Shrimad Rajchandra) has said, “One must go to the shelter of the One who grants liberation (mokshadata), the shelter must be accepted, then freedom (mukti) will happen within one hour.”

This is because the Lord’s shelter is to be accepted, that is all! There is nothing else. This step-less (Akram) path of liberation is indeed the path of the absolutely detached Lords (Vitarago). Aside from the path of the absolutely detached Lords, freedom does not exist in any other place, complete liberation does not exist; ultimate freedom does not exist.


Without coming into bhaav saiyam, no one has become free. This dravya saiyam is intoxicating; on the contrary, intoxication (kef) increases (through it). There is currently no one who upholds the five major vows (panch mahavrat). From where would one get the five major vows? The five major vows are of bhaav saiyam. The minor vows (anuvrat) and the major vows are of bhaav saiyam. The minor vows and major vows do not exist in dravya saiyam, but it continues on in the world. All of this is worldly (laukik).

looking for justice

What is justice?

A man is waiting for a bus on the correct side on a road. A bus comes around on the wrong side of the road and runs over him. From what perspective can you call this justice?

Questioner: People will say that the driver of the bus was responsible for the man's death.

Dadashri: Yes, because he came from the wrong side of the road and killed him. Even if he were driving on the right side of the road, it would still be considered a violation. Essentially, he is guilty of two violations, but nature proclaims it to be correct. People protest in vain. It is the previous account that has been settled, but people do not understand that. People waste their precious time of life and money by seeking justice through the lawyers and courts. In the process even the lawyers treat them badly. People take so much abuse.They should, instead understand nature's justice; the justice as explained by Dada. That way they can quickly solve their problems.

There is nothing wrong with taking a matter to court and carrying on with the legal proceedings, but do not harbor any hostility towards the defendant or the plaintiff. Have goodness in your heart for him throughout.

Questioner: Such people often deceive and betray us.

Dadashri: No one can touch you. The law of nature is such that if you are pure, no one can harm you. So destroy your mistakes.

Related Spiritual Quotes by Param Pujya Dadashri:
1) Not for even a moment does nature prevail outside of justice. If it were to ever prevail outside of justice, then nature cannot be called as nature.
2) The world is just. Its justice (of one's deeds) is provided by scientific circumstantial evidences (vyavasthit shakti).

liberation finally

Freedom at the Shelter of the One who Grants Liberation

 Questioner: Even then, saiyam has been observed through the dravya (the external activity of mind, speech, and body), right?

 Dadashri: That is not useful. Bhaav saiyam (saiyam in intent) is needed. Dravya saiyam (saiyam through the ego) has been done for endless lives! The Self cannot be recognized without bhaav saiyam. This external saiyam has been observed for infinite lives, this saiyam of the external has been observed for infinite lives, but internal saiyam has not arisen. Until then, how can the Self be recognized?

 Questioner: How can bhaav saiyam be recognized?

Dadashri: Through Knowledge (Gnan). Knowledge of what? Knowledge of the Self (Atma). Where is the Knowledge of the Self? It is in the form of words in the scriptures, but real Knowledge is with the Gnani. Our solution comes forth there; otherwise, the solution will not come forth in any era of the time cycle. It is through familiarity (of Knowledge) through the Atmagnani (One with full Knowledge of the Self); through listening to such Knowledge, bhaav saiyam gradually arises. Therefore, until bhaav saiyam arises, all this talk about the Self is not useful. If the darshan (live connection through eye contact) of a Gnani is done even once, then bhaav saiyam arises to an extent, to a degree. If the darshan of a Gnani Purush is not done, then how will it happen? There is no saiyam without attaining the Self. Or if the Self has not been attained, but one comes across the Gnani Purush, saiyam can be attained through his darshan. Saiyam is attained if one comes into his directives (agna). Saiyam in the form of agna begins first, then the original saiyam begins. And without such saiyam, liberation will not happen.

what is saiyam ?

The Definition of Saiyam

Questioner: I have not understood what you define as saiyam.

Dadashri: What do you define saiyam to be? You must have a definition for saiyam, right?

Questioner: The one with no attachment-abhorrence (raag-dwesh).

 Dadashri: Yes, the one who has no attachment-abhorrence, such a person is indeed called vitarag (without attachment-abhorrence). One with saiyam is below that, lower than that. To have no attachment-abhorrence is considered a very high state.

Questioner: Then what is referred to as saiyam?

 Dadashri: Now I will tell you what is referred to as saiyam. There are two types of saiyam; one is external saiyam and the other is internal saiyam. In external saiyam, leaving his wife and children, changing his garb, taking diksha (initiation into monkhood), and eating alms, one remains within the agnas (directives) of a guru (spiritual teacher). When one decreases anger-pride-deceit-greed gradually, step-by-step, then it is referred to as external saiyam. It is referred to as internal saiyam where there is no anger-pride-deceit-greed, and if there is, it is such that it does not harm other people. There is no ego, no my-ness (mamata). There is liberation through this internal saiyam, and with external saiyam, a higher life form is earned. Saiyam means kashaya come under control, attachment-abhorrence come under control, anger-pride-deceit-greed come under control; that is referred to as saiyam. They (anger-pride-deceit-greed, attachmentabhorrence) are filled to the brim, and remain in abundance. If we provoke someone slightly, then even before provoking, they arise. How can that be called saiyam?

liberation through saiyam

Liberation Can Be Attained Through Saiyam

Questioner (seeker who has not taken Gnan): Without observing saiyam, can liberation (moksha) be attained?

Dadashri: Without observing saiyam, no one has ever attained liberation. Why you did have to ask such a question?

Questioner: Sir, sometimes such a doubt arises; some people say that liberation can be attained without being in saiyam. So, I have asked this to receive an answer to this question.

Dadashri: No, but do you truly recognize saiyam? What do you refer to as saiyam?

 Questioner: One who follows good conduct (charitra).

Dadashri: What do you refer to as charitra? If one wears clothes (like that of a renunciate), then is that referred to as charitra?

Questioner: Not because one wears the clothes, but if one remains on the path of saiyam and observes charitra, that is regarded as saiyam.

Dadashri: You do not understand, and without recognizing saiyam, you tell people, “How will you attain liberation without observing saiyam?” Hey, but how did you recognize saiyam? Does anybody recognize saiyam? A person cannot recognize saiyam.

pratikraman - asking forgiveness

What is Pratikraman?

Dadashri :What is the meaning of pratikraman? Do you know that?

Questioner :No.

Dadashri :Tell me whatever you know about it.

Questioner :To return and reverse from that which is sinful.

Dadashri :To return and reverse from a sin! What wonderful justice the Lord has rendered, that to return and reverse from sin is called pratikraman! But sins are still there. What is the reason for that?

Questioner :Please explain this to us. First is alochana recall of the mistake, second is pratikraman repentance and asking for forgiveness and the third is pratyakhyan resolution never to repeat the mistake. These three words are not quite clear to me.

Dadashri :Pratyakhyan means I am abandoning, renouncing that thing-mistake. If you want to renounce anything then you have to do pratyakhyan.

Questioner :Pratikraman would be to repent. Is pratyakhyan to resolve never to repeat the mistake?

Dadashri :Yes. Repentance is called pratikraman. Once pratikraman is done, the atikraman of that type will not occur again. To vow, 'I will never do that again. I promise that I shall not repeat the mistake again', is called pratyakhyan. When you do pratyakhyan in this way, in your mind, one layer of karma will be shed. And if the same atikraman should occur again, it is because of another layer of karma, so you should not panic but continue with your pratikraman.

Questioner :Is the forgiveness to be asked within the mind only?

Dadashri :Yes, you should ask for forgiveness.

If someone hurls insulting words and this results in an inner reaction of hurt, and if you constantly feel that it is your own mistake and you keep doing pratikraman then it is considered the greatest Gnan of the Lord. This itself will liberate you. Only this word, if one abides by only this one sentence of 'ours- Gnani Purush and the fully enlightened Lord within' then he will attain moksha final liberation.

Glossary: atikraman - Aggression towards other living beings through thought, speech and action,
alochana - Recall and confession of mistakes,
pratikraman - asking for forgiveness,
pratyakhyan - firm resolve and determination never to repeat the mistake and asking for the energy for the same.

good use of money

How to make good use of money?



Questioner: If a person makes a million dollars because of his merit karmas, should he give to the poor or should he spend it on himself?

Dadashri: The money should be spent in such a way that it does not hurt anyone in his family. First he should ask his family members whether they have any financial difficulties, and if they tell him no, then he has fulfilled his duty. If they have financial problems, then he has to take care of that first. He should do at least this much.

Questioner: But he should spend it towards a good cause, surely?

Dadashri: Yes, he should spend all the rest towards a good cause. Whatever he uses for his own home goes to waste and the money he donates will create a safe-side for his next life. He cannot take the money with him, but at least he can use it to secure a safe-side for himself.

Questioner: But in a way it is the same as taking it with him!

Dadashri: Yes, but only that which creates a safe-side for you is worth taking with you. So use the money in such a way that it makes others happy. That is your safe-side.

Questioner: What is the proper use of money?

Dadashri: When it is used for the benefit of humanity, or for God, it is good use of money

path of liberation

 It is commonly said that it is not possible to realize God, to realize the Self (Atma), and to attain liberation (moksha), without renouncing the illusory attachment of worldly life, without renouncing money, and without observing saiyam. But in reality, renunciation is not saiyam, and what is commonly believed to be saiyam is not saiyam in the language of the Lord.

 So then what can be referred to as true saiyam?
There are two types of saiyam: one is external saiyam, and the other is internal saiyam.

 External saiyam means upon leaving his home, changing his garb, and becoming initiated (diksha), one renounces worldly life. And remaining within a guru’s (spiritual master) directives, he decreases anger-pride-deceit-greed step-by-step. But those who have attachment-abhorrence, overt anger-pride-deceit-greed; they are all called asaiyami, regardless of whether they are renunciates or householders.

And internal saiyam means that by listening to the Knowledge of a Gnani Purush, bhaav saiyam slowly arises. Even if the darshan (live connection through eye contact) of a Gnani Purush is done once, then bhaav saiyam arises. Real saiyam arises in the presence of the Self. From the time the conviction of one’s real state (swarupa; the Self) sets in, one comes into real saiyam. That which is done through the ego, all that is referred to as renunciation (tyaga). The Lord has referred to that as discipline (niyam) through resolve. Discipline means that at a given time, the mind does activity in accordance to the discipline.

What is referred to as yama?

One can be considered to have come into yama from the time the desire to come into a discipline arises. When one comes into saiyam, it means the end has come. When one’s anger-pridedeceit-greed only affect one’s own self, from the point where no one else feels hurt even to the slightest extent, that is considered saiyam. Up until anger-pride-deceit-greed are completely exhausted, it is considered saiyam. Saiyam that remains during tremendous externally-induced troubles is real saiyam. If internal saiyam remains, such a person is called a mahatma.

As long as a person does anger-pride-deceit-greed, he cannot be called a mahatma.

What can be referred to as internal saiyam?

 ‘Chandubhai’ (file number one) may get angry, but one (potey; the awakened Self) does not fall into that within. ‘Oh! Why does this happen’; if that remains, that is referred to as internal saiyam. If one abides by the five directives of the Gnani Purush (Agna), there is constant internal saiyam only. That saiyam takes one towards liberation. After receiving Knowledge (Gnan), whatever stock unfolds, whether of saiyam or of asaiyam, to keep Seeing it with a view free of attachment or abhorrence (vitarag bhaav), is saiyam. Saiyam over asaiyam is called saiyam. If someone abuses you, swears at you, insults you, that is very beneficial. Unfavorable unfolding (of karma) actually makes us saiyami. If there are favorable unfolding karma effects, then it does not make us saiyami. If very heavy karma comes forth, and we remain within the five Agnas, then immense energy of the Self manifests.

 And what is the law of saiyam like?

Energy increases through multiplication, awareness increases, and by remaining separate, saiyam parinam (the resultant state free of anger-pride-deceit-greed) arises. And that very saiyam parinam, having freed one from worldly interactions, gives rise to completion of the real. In the present collection, the saiddhantik (incontrovertible principle) understanding right from external saiyam, all the way to complete internal saiyam, is acquired from the speech of absolutely revered Dadashri. It is our ardent prayer that this will be helpful for mahatmas to reach all the way to exact saiyam and lead to progress as the Self (Purushartha) towards the completion of the path to liberation.

Sunk in the whirlpool

Sunk in the Whirlpool of Worldly Life Through Deluded Intellect

 Questioner: Why is it that human beings cannot maintain celibacy (brahmacharya)? Is it illusory attraction (moha)? Is it attachment (raag)?

Dadashri: We have believed what others believe. However, it is not happiness through even an intellectual basis. It is happiness that has not been thought through. It is just happiness borne out of belief, and, ‘Ice cream gives happiness,’ is happiness believed through the intellect. Sexuality is not an intellectually-based matter, it is simply a creeping vine of the mind. If any intelligent person tries to understand sexuality through the intellect, then the intellect will not condone sexuality. These intellectuals condone it, what is the reason for that? They go according to societal influence, so the veil of ignorance (avaran) of that side has not been broken. One man asked, “What is wrong with accepting it through the intellect?” Then I told him, “Things done with intellectual analysis are done in the open; there is no secrecy. Can a person eat ice cream in the presence of a thousand people? There is no problem in that, is there? He would not feel ashamed, would he?”

 Questioner: No, he would not feel ashamed, he could eat it with gusto!

Dadashri: Sexuality is such a thing that even a fool would not want it. If one has the complete light of intellect, if one’s intellect is fully developed, such a person would be afraid of sexuality. This is because sexuality is the craziest of all things. In this era of the time cycle, people fall into the ‘muck’ of sexuality because of inner burning pain; otherwise, noone would ever fall into the ‘muck’, would they! When there is a lot of burning pain, what is a person to do? So he employs a bad solution. If sexuality can be thought through, then the thoughtful person would not like it at all. So it is possible to be free of sexuality even with the intellect. Then what do Knowledge (Gnan) and this have to do with each other? If one had thought about sexuality at all, then he would definitely not like sex at all. If a person with pure intellect were asked to analyze sex, then he would say, “Sexuality is not even worth spitting upon.” Therefore, if a person has pure intellect, then he would not like sexuality at all. He would not go near it at all! But for one whose intellect is hardened with rubbish, everything would indeed appear wrong. A thinker cannot put up with the hassle of worldly life. One who is not a thinker does not even recognize that this is a hassle; that is considered a heavy account. Just as if there were a deaf person, no matter how much of his confidential matter you were to discuss in his presence, what would be the problem with that? In the same way, there is internal deafness as well, so such a person can put up with this hassle. People look for fun in this world, but how can there ever be  fun in this?

whirlpool around us

Sex and sexuality are indeed the foundational root for the entire worldly life; to understand this and to bring it into experience is not that easy. This is because in this era of the time cycle, the entire world has believed that pleasure to be the highest pleasure. But in reality, that is indeed an illusion (bhranti). Societal influence (loksangnya) means that whatever people have believed there to be happiness in, if we too believe there to be happiness in that, that is societal influence. People have believed there to be happiness in money, cars, weddings, so we too believe there to be happiness in that. People have believed there to be happiness in receiving respect (maan), so we fall into the ‘race’ for respect. People have believed there to be happiness in sexuality, so we also get stuck on sexual pleasures. ‘He did this, so I will do it too; I am doing this, so he is doing it too.’ The reality of the world is that every human being is passing through pleasant and painful experiences, but one understands the true form of worldly life implicitly, and it torments him within, but he is not able to say it as it is. After creating havoc in the home, and then crying, he then washes his face and calms down, as if nothing happened at all! Fed up with the wife at home, he shows off outside! Such are this pretentious world’s copycat worldly interactions! No one has taught the right thing at all. Although the parents have gotten married and experienced pain (of marital life), they will still not give their son the right advice. Each person is set on his own ulterior motive. Why are you getting him married? He will say, “My reputation will be established.” Hey, but just think, are you to establish your reputation, or get your work done for liberation? Due to ignorance, humans get tangled in the whirlpool of sexuality through societal influence. What is this societal influence, how does the societal influence of sexuality get picked up, how do the tendencies of the chit (inner faculty of knowledge and vision) get scattered, how do opinions about sexuality become strengthened through societal influence, how does societal influence of sexuality arise? Loksangnya (societal influence) is a very simple, straightforward word, but how far does it go? In a very deceptive way, it throws one off track. Societal beliefs flash in every facet of our lives, and we choose directions based on the compass of societal influence. That is enormously perilous.

In the eyes of the world, the highest pleasure is believed to be in the sexual act, and we have gotten the analysis of this through the perspective of people of the world. We have never heard, have never known the analysis of sexuality through the perspective of the Gnani Purush. If we were to understand the nature of sexuality through the perspective of the Gnani Purush, then we would disengage from the murchhit (a state of unawareness arising from illusory attachment) pleasure of sexuality, and move towards the eternal bliss of the Self. On the one hand, the belief of pleasure in sexuality has become solidified through societal influence, and on the other hand, the eradicator of this is Akram Vignan, which shows the true nature and consequences of sexuality, as it is. It gives the right understanding of the belief of happiness in sexuality, opinions based on societal influence, and how to come out of it. Brahmacharya-related speech that permanently uproots our foundational root of sexuality has been enclosed in the present collection. Our prayer is that, through the study of this, the compass in mahatmas’ lives will not be societal influence, but the perspective (sangnya) of the Gnani!

permanent love

Does true love prevail in your home?

When can one say that they have gained from the family members at home? It is when they feel love towards you and they miss you. They look forward to the times with you. People get married but there is no love there. It is only a sexual attraction and need. If it were love, then no matter how many differences they have, their love would not go away. The absence of such a love is called infatuation and attraction. Infatuation and attraction is a waste. Love worth mentioning used to exist in the past. If the husband went abroad for a prolonged period, the wife's chit (inner attentive vision) would remain with her husband her entire life. She would not think about anyone else. Nowadays if the husband does not return within two years the woman will find someone else. How can this be called love? It is all a waste. In love there is surrender and devotion.

Love is a constant internal attraction. It stays on one's mind the whole day. Marriages end up in two ways: either they will thrive or they will end. Love that overflows will subside again. That which overflows is infatuation and attraction, so stay away from love that overflows. The attraction in love should be for the person rather than his or her physical condition. The love should remain the same even if the external body is diseased or is disfigured. When they are newly married the husband caresses his wife's hand, but if she burns that hand in an accident and asks his help in washing and dressing it, he is repulsed. How can there be such repulsion? Where there is love, there is no repulsion and where there is repulsion, there is no love. Even the worldly love should not increase or decrease to this extent. It should be within limits. A Gnani's love is divine love, which never increases or decreases.

Love should exist everywhere. Only love should prevail in the home. Where there is love, one does not see fault in others. When a man acts like a husband, it is egoism, not love. No matter how many mistakes there are, in love one endures them all. Do you understand that?

Questioner: Yes Dada.

Dadashri: So if there is a mistake, you have to let it go for the sake of love. If you love your son, then you cannot look at his mistakes, moreover you have to reassure him that everything is going to be fine. Love endures everything.

This is all infatuation and attraction! One moment the wife will embrace her husband and the next she will criticize him. There is no criticism in love. In love, one cannot look at any faults. In love you do not see faults in a person, ever. Do these people truly have love? Reject such a love.

You will not see real love in this time cycle. You will not see real love. One man told me, 'I love her so much. Even then she insults and rejects me!' I told him that it was not love. No one rejects real love.



Glossary : Gnani : One who has realized the Self and is able to do the same for others; The Enlightened One; Perfectly enlightened One, who is free from ego and all worldly attachments and enlightens others

finally polished successor

As their message about Param Pujya Dadashri and Akram Vignan spread fast and far, demand for satsang and Gnan Vidhi grew, increasing Pujya Niruma & Pujya Deepakbhai's work load. In 2003, as per Param Pujya Dadashri's instructions, Pujya Niruma blessed Pujya Deepakbhai with the special siddhis to conduct Gnanvidhi. With their combined forces, thousands more continued to attain Self realization and find peace and joy.


With Pujya Niruma parting away her mortal body on March 19 2006, Pujya Deepakbhai now heads and guides the mission. His satsangs are more profound as each day goes by, which he humbly attributes to Param Pujya Dadashri and Pujya Niruma's grace. He strictly adheres to every principle laid down by Param Pujya Dadashri. He has become an icon of purity and humility, which many observe, learn from and are inspired by.


Besides conducting satsangs and Gnan Vidhis throughout India and abroad, Pujya Deepakbhai guides many young men and women who have chosen the path of celibacy and to serve Param Pujya Dadashri's mission. The mission has grown to incorporate special emphasis on the development of the younger generation. Pujya Deepakbhai conducts exclusive satsangs for children, adolescents, celibate as well as married men, women, and sevarthis (volunteers). There are also satsangs held for the general public where he answers their questions. The intent is to customize and guide each group in their spiritual progress according to their needs.





Pujya Deepakbhai continues to grace thousands of seekers around the world through satsangs / Gnan Vidhi and has become instrumental in bringing peace and eternal joy in the lives of many. It is highly recommended to attend Gnan Vidhi conducted by Pujya Deepakbhai to experience eternal bliss.

Polishing the successor

In 1987 while visiting USA, Param Pujya Dadashri's health was rapidly deteriorating. He made a special request for Pujya Deepakbhai to come to the US. For forty-five days, Param Pujya Dadashri groomed him, constantly testing his knowledge of the Science. Finally satisfied with his spiritual state, Param Pujya Dadashri performed a vidhi empowering him with special siddhis to conduct satsangs. Param Pujya Dadashri entrusted the task of grooming him for worldly tasks in the capable hands of Pujya Niruma.


Param Pujya Dadashri passed away in January 1988, knowing that his mission would continue through Pujya Niruma and Pujya Deepakbhai, as they had promised to fulfill his dream of world's salvation.

Pujya Deepakbhai continued to support Pujya Niruma with dedication and utmost devotion as she took over his grooming. They travelled throughout the world conducting satsangs / gnan vidhis and enlightened thousands of seekers. They worked tirelessly, compiling books on various topics based on Param Pujya Dadashri's recorded satsangs.

dual life

On the one hand young Deepak was making astonishing spiritual progress, but on the other, his worldly life began to interfere. Pujya Deepakbhai wrote a letter to Param Pujya Dadashri declaring his intent to live a celibate life. Recognizing his potential, Param Pujya Dadashri blessed him with a lifelong vow of celibacy. However, being the youngest and the only unmarried son, his father was very attached to him. So, for the next eighteen years, abiding by Dadashri's teachings he dealt with his father's expectations with perfect equanimity, all the while growing stronger from within through his inner penance. He brought much comfort to his ailing father, who ultimately declared to him,'Deepak, you are my true guru. You have shown me the true path to liberation." 

blossoming of chosen follower

One day Param Pujya Dadashri told him, "You must be good at keeping accounts since you are a Vaniya ( a community normally engaged in business). So do one thing, every night before you go to sleep, check your accounts for the day. Check where you missed applying the Five Agnas (Gnani's instructions that sustain the enlightened state after the Gnan Vidhi) and reset them for the following day."


Taking Param Pujya Dadashri's instructions sincerely, Pujya Deepakbhai immediately put it into practice. Within two to three years, his spiritual awareness soared to such astounding heights, that in 1977, Param Pujya Dadashri said of him, "Since Lord Mahavir, no one has attained such a level of awareness. This Deepak will become the jewel that adorns Lord Mahavir's teachings!"

beginning after gyan

Graduating with a degree in mechanical engineering, Pujya Deepakbhai started his own consulting firm. Despite his involvement in worldly life, his heart was with Param Pujya Dadashri and yearned for understanding his science. He spent all his spare time helping Pujya Niruma serve Param Pujya Dadashri. He carried out every task assigned to him with utmost sincerity. His duties included menial tasks like sweeping the floor, preparing for satsangs and Gnan Vidhis, putting out floor mats, picking flowers off the floor, folding and putting away floor mats and running errands. He also assisted Pujya Niruma with recording, writing, compiling and editing Param Pujya Dadashri's satsangs for books and other publications.


One day in 1974, Param Pujya Dadashri told Pujya Niruma, "Deepak has a lot of sincerity in him. If someone were to develop and mold him, he would reach the pinnacle of any direction he is guided."

During their free time, Pujya Niruma would talk to Pujya Deepakbhai about Param Pujya Dadashri's magnitude as the Gnani Purush, about his mission of world's salvation and about celibacy and its relevance to one's spiritual progress. She would encourage him to engage Param Pujya Dadashri to do satsang on finer nuances of spiritual science. The more he learnt about Akram Science, the stronger became his resolve to become a celibate and follow this spiritual path.

self realization of deepakbhai

 On March 6 1971, Pujya Deepakbhai attained Self realization from Param Pujya Dadashri. He was seventeen years old at the time. Self realization ignited within him a thirst for in-depth learning and understanding of the phenomenal knowledge of Akram Vignan.

the blessing jewel

Pre gnan: The blessing jewel

Pujya Deepakbhai Desai was born on May 9 1953in Morbi, Gujarat, India. One day his elder brother told him about a Gnani Purush Ambalal Muljibhai Patel (fondly known as Param Pujya 'Dadashri' or Param Pujya 'Dada Bhagwan'), whose knowledge of Akram Vignan would help him concentrate in his studies. At that time, Pujya Deepakbhai was studying engineering at VJTI College in Bombay. This soft-spoken, humble and introverted young man found worldly life meaningless and cumbersome. Little did he know that meeting this Gnani would be a major turning point in his life, which in due time would transform beyond anything he could ever imagine.

gyan day for pujya deepakbhai...

Happy 45th Gnan Day Pujya Deepakbhai!
On 6 March 1971, Pujya Deepakbhai received the Knowledge of the Self from Param Pujya Dada Bhagwan. This knowledge ignited within him, the continuous contemplation of the Self, to the point that, in 1977, Pujya Dadashri noted that Pujya Deepakbhai’s level of awareness had reached a great height. 

Tolerance is an attribute to egoism....

“Avoid Conflicts” – Does that mean to tolerate?

Questioner: Dada, when you say we must avoid conflict, does that mean that we have to practice tolerance?

Dadashri: No, to avoid conflict does not mean to tolerate. Your ability to tolerate is limited. How much can you tolerate? To tolerate is the same as compressing a spring. How long can a spring remain compressed? Rather than learn how to tolerate, learn how to reach a solution. Without this knowledge of the laws, one has no choice but to tolerate everything and eventually the compressed spring will recoil, causing a lot of damage. Nevertheless, alas such are the rules of nature. There are no laws in this world dictating that you must endure because of someone else. If you are forced to tolerate the acts of others, realize that it because of your own karmic account. It is because of your past karmas. You do not know where this account came from, so you assume it is something new being directed to you. No one creates new accounts. It is merely the old ones(karmas form your previous life) coming back to you. In our Gnan(Knowledge of Self Realization), we do not have to tolerate anything. We just observe through Gnan, that the other person is a pure Soul and that he is merely instrumental in settling our past account. This awareness solves the puzzle.

Glossary : Gnan: Dadashri uses the word Gnan for three types of knowledge: Gnan with capitalized 'G' is the knowledge of the Self (spiritual knowledge). The secondgnan is the knowledge of cause and effects, life after life, and the third gnan is the worldly knowledge of human beings : Knowledge of Self Realization!

be happy in life

How to Be Happy in Life ?



Questioner: How does one go about making his life simple and ideal?

Dadashri: Maintain an obliging nature. Give to others whatever you have. In this manner, your life will become ideal and harmonious (satvik). Have you ever done this? Do you like an obliging nature?

Questioner: I have, to a certain degree.

Dadashri: The more obliging in nature you are, the more you will benefit. Continue to be obliging and Help Others in any way that you can. You can help someone financially, run errands for people, give clothing to the needy, etc.

Lord Mahavir says, 'Use your mind, speech, body and soul (worldly self) for others. If then you experience any pain, let me know.'

Religion begins with an obliging nature. Happiness is found in giving to others. But instead people tend to take away from others. Do not do anything for yourself. When you do for others, you will not have to do anything for yourself.

Glossary: Satvik :Good and worthy; Virtuous.

Pure love

How does pure love arise?

Where there is no love, there is no path to liberation. Even when one does not know the right things to say, one is offered only love. This is pure love.

God exists where there is honesty in relative interactions and where there is pure love, which does not increase, or decrease. These are the two places where God resides. Where there is love, faith and purity, that is where God is.

Love arises after one transcends the 'relative self' and becomes absolutely independent. Where can one find Gnan, real knowledge? It is where work is achieved through love. There, there is no give or take. There is oneness there. Where there is an exchange of money, there is no love. Do people not charge a fee for their spiritual discourses? That is a business and you will not find love there. Where there is love there is no deceit. Where there is deceit there is no love.

One gets used to wherever one sleeps on, if one sleeps on a mat he gets used to that mat and if one sleeps on a Dunlop mattress, he will get used to that too. If you ask the one who insists upon sleeping on the mat, to sleep on the Dunlop mattress, he would not be able to sleep. Insistence is poison and the absence of insistence is nectar. Until one attains the state where one becomes free of all insistence, the love of the world will not be acquired. Pure love is born out of non-insistence and pure love is the Supreme Lord.

One becomes an embodiment of love when one does not look for rules and regulations. If you look for rules and regulations, you cannot become the embodiment of love. Love is not to be found with the one who asks, 'why are you late?' When you are the embodiment of love, people listen to you. If you have infatuation and attraction, who would listen to you? You need money, you need other women, is that not infatuation and attraction? Even the need to have disciples is infatuation and attraction.

Glossary: Gnan: knowledge of the Self (spiritual knowledge)

Did You Know: You can acquire real knowledge by attaining Self Realization Ceremony.

true suffering

What is true suffering?



Questioner: Definition of Suffering

Dadashri: True unhappiness is when you are hungry and you do not get any food to eat for hours on end; it is when you do not get any water to drink when you are thirsty. Would you also not be miserable if you were desperate and were not allowed to go to the toilet? Such miseries can be considered true suffering.

Questioner: That is all fine, but if you look at the world, nine out of ten people are suffering.

Dadashri: Not nine out of ten, but possibly only two out of every thousand are somewhat happy. The rest all continue to suffer from inner turmoil day and night. If you roast sweet potatoes, how many sides will they roast from?

Questioner: How can one take advantage of this constant suffering?

Dadashri: If you analyze the nature of suffering, then it will not feel like suffering. If you do precise and exact pratikraman (the process of recalling mistakes, asking for apology and resolving never to repeat it) for your suffering, it will not feel like suffering anymore. People have haphazardly labeled everything as suffering without thinking or analyzing it. For example, you have a set of old sofas and your friend who never had any just bought a new set. When your wife sees them, she comes home and tells you how nice your friend's sofas look and complains that the ones you have at home have become old. Now the suffering has arrived in the home. There was no problem until she saw your friend's sofa, but the moment she set eyes on them, she brought the suffering with her.

If your friend builds a bungalow and you do not have a Bungalow, and your wife sees it, she will come home telling you how beautiful your friend's new bungalow is and that you never build anything. That is suffering. These are all self-created sufferings.

If I were a judge, I would first make everyone happy before I sentenced the prisoner. If I had to sentence someone for his crime, I would tell him that it would not be possible for me to sentence him for less than five years. Then if his attorney pleaded for a lesser sentence, I would gradually negotiate the sentence down from four years to three years to two years and finally down to only six months. This way he would go to prison feeling happy that he got away with having to serve only six months. Therefore, suffering is a matter of beliefs. If I were to say six months from the start, he would find it too long.

Related Spiritual Quotes by Param Pujya Dadashri : 1) There are worldly judges everywhere in this world, but there is only one judge of karma (deeds), the "fault is of the sufferer"! This is the only justice, on which the whole world is running, and the worldly life continues to stand on the illusory justice.
2) Whose fault is it? The one who is suffering. Which fault? The belief that "I am Chandulal", verily is your mistake. It is the belief that causes all the suffering. When this belief goes away, then no one is guilty in this world.
3) If you have a flawless vision, then see through that vision. Otherwise, do not see anything else at all. If you see anything else, you will suffer tremendously. You will become what you see.

Glossary: Pratikraman - Alochana: confession of one's mistake, pratikraman: asking for forgiveness, and pratyakhyan: firm resolve and determination never to repeat the mistake, and asking for the energy for the same; Asking for forgiveness; three step process of reversal from aggression through thought, speech and action; Apology coupled with repentance; 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; Apology to the pure Soul of one you have 'hurt' coupled with the remorse of any wrongdoing; To recall the hurt caused, repent for it and resolve to not repeat it.

nature's justice

What is the nature of nature's justice?

Nature is always just. Not even for a fraction of a moment has it been unjust. Justice that prevails in law courts may be unjust at times, but nature's justice is always exact.What is the nature of nature's justice? In nature's justice, if an honest person, who has never before committed a crime,were to steal today, he would be caught immediately. If a corrupt person commits a crime, nature would spare him and he would go free.

Nature wants to protect the purity of a good person and therefore it will never support him in any of his wrong doings. Nature will however, continue to aid and abet the wrong doer and ultimately crush him to such a point that he will never rise up again. Nature has always carried out justice. It has never, even for an instant,been unjust.

If you accept nature's justice and understand that,'Whatever has happened is justice'; you will attain liberation.If you question nature's justice, you will invite puzzles and suffering. To believe that nature is always just is called Gnan(true Knowledge). To understand things 'as they are', is Gnan itself and not to understand things 'as they are' is ignorance.

When one man sets another man's house on fire, people will regard it as injustice, but in reality it is justice. If the victim accuses and condemns the person responsible for the crime, it will be the victim who will suffer the consequences of injustice because he is accusing justice of being unjust.

One man burns the home of another person.At this time someone asks God, 'This man has just burnt this home. Is this justice or injustice?' The Lord's answer is, 'It is justice. The burning of the home is the justice.' Now the victim reacts with violence. This injustice on his part invites further justice from nature, because he calls justice as injustice.Whatever has happened is justice.

Do not look for justice in this world. Wars, conflicts and dissension in the world are a result of people's pursuit of justice. The world is entirely in the form of justice. It is futile to look for your own justice in it. Everything that has happened and everything that is happening is justice itself. People in their search for justice have established laws and courts, but they are foolish to assume that justice is found in them.One should simply observe what happens. That is justice.

Justice of the world and justice of nature are different.Justice and injustice are the effects of the accounts from our previous life, but people attempt to link their idea of justice with the account and in so doing, they end up in the courts and exhaust themselves. If you insult someone and they in anger insult you back several times, you may consider it unjust,but you should regard it as a settlement of your past account.

If you had lent money to a friend's father, would you not try to recover it from your friend when the opportunity arises? Your friend might think it unfair, but this is how nature's justice operates. Nature brings all the evidences together in order to settle a past account.

If a woman keeps antagonizing her husband, even then it is nature's justice. The woman herself is bad, but she thinks that it is her husband who is bad. Nevertheless, the entire situation is nature's justice.

Related Spiritual Quotes by Param Pujya Dadashri:
1) Not for even a moment does nature prevail outside of justice. If it were to ever prevail outside of justice, then nature cannot be called as nature.
2) What does nature say? Any injustice towards you is justice, and justice towards you is also justice. Hence do not do any sankalp (my-ness) and vikalp (I-ness), otherwise you will have to accept justice through crying. Instead, say it is vyavasthit (scientific circumstantial evidences).

karmic science

We are our own Karmic projection:

Everything that one encounters is one’s own design; nobody else is responsible for it. For endless lives, one has been responsible, wholly and solely.

A lot of people recognize that whatever they experience is their own projection. As a result, they try to change that projection, but are unsuccessful. This is because the projection is not solely in their hands. Talks about changing the projection are correct, but does one have the independent ability to do so?

Yes, one does, however, only to a limited extent. The major portion of this control is not in your hands. Only after attaining the true knowledge of the Self, does one become independent; but until then, it is not quite so.


If this is the case, then…
How do I use this knowledge to achieve my goals?
Can I purify or unwind negative imprints of Karma before they come into fruition?
Can I continue doing my normal activities, not bind new Karmas, and yet be able to experience the blissful state of the Self?
Is there an easy and practical way to liberate myself from karmic bondages from endless past lives?


Get started on this spiritual journey to eternal bliss



Understanding the theory of Karma will help to understand its science and mechanism. But the Question would remain:

How to get started on this journey towards liberation?

The essential step to get started on this spiritual journey to eternal bliss is to discover your True Selfby attending the Gnan Vidhi, a 2-hour scientific process of Self-Realization.

In Dadashri’s words:

“Once you come into the nature of the Self, no new karma will bind. This happens when the Gnani Purush makes you aware of your own True Self. After that, new karmas do not bind and old karmas continue to discharge. When all the karmas have discharged, you will attain final liberation.”

People from different walks of life, whether searching for solutions to day-to-day problems or permanent bliss, have gained contentment in their quest of life after having been through the scientific process of Self-Realization called Gnan Vidhi.

It has to be experienced to be believed!