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).