

### Prakruti

Gnani Purush Dadashri

Shuddha Anami

Copyright 2010 by Shuddha Anami

Smashwords Edition

# Word from the Translator:

Please note that Gnani Purush Dadashri never wrote a word for any book. This book is a compilation of his spoken words in satsang, and Shuddha Anami is a translator within a collective, of the words spoken in Gujarati. Shuddha has been sharing the English translations of the words of Gnani Purush Dadashri on the Internet since 1994.

Gnani or Jnani is the One who has known, is in the experience of, the eternal Self. Purush means the Self. Everything except the Self- the _Atman_ or _Atma_ is _prakruti_ or the non-Self. Akram Vignan is that which is attained without doing anything, and the science behind this. A gentleman by the name of Ambalal M. Patel became a Gnani Purush in June 1958. This happened spontaneously within. The absolute light of the Self prevailed through Him from that time. In that state of the absolute Self, he became the instrument for the salvation of the world. The words that came out through his medium have become words that are now liberating hundreds of thousands of human beings who were seeking meaningful solutions for their pains. These satsang sessions of the Gnani Purush happened in Gujarati and were carefully preserved and are presented as they are, in many different languages. They are all in the form of questions and answers from Gnani Purush Dadashri.

This book, 'Prakruti', is the English translation of compilation of many satsangs that happened with Gnani Purush Dadashri. Some of these satsangs were presented in Akram Vignan Magazine, Aptavanis, Dadavani Magazine, and small books of Akram Vignan of Dadashri in Gujarati. The compilation that is under the heading of 'Prakruti', in Volume 1, of Aptavani 13 is now being presented here in this book. Aptavani 13 was published in Gujarati, in July 2002 by Atmagnani Dr. Niruben Amin.

To convey what exists in the heart and in the Vision of the Gnani Purush through translations is a task that rests on the foundation of grace. No translation will be perfect and the availability of multiple translations is only beneficial for the seeker who does not know Gujarati.

The Gnan Vidhi of the Gnani Purush separates the Self from the self. The reader is requested to allow for the use of capital letters in the book, which have been used frequently for ease of understanding the message of the Gnani Purush. The small 's' is the self or the worldly interacting self, where the reader has to introduce one's own worldly name. The 'S' is used to denote the awakened Self after the Gnan Vidhi or the absolute Self. Similarly, the small 'y' is used for the worldly self, and the 'Y' for 'You' is for the awakened One. The small 'v' is for the vision through the worldly eyes or the physical eyes whereas the 'V' is for the Vision of the awakened One as the Self.

In the vision of the awakened human being there is the Self ( _Purush_ ) and the non-Self ( _prakruti_ ). After the awakening, the exact understanding of the prakruti brings about absolute liberation. This is a significant book for the awakened ones of Akram Vignan. It will even help others, because the word 'prakruti' is as old as India.

Table of Contents

Word from the Translator:

How is Prakruti Formed?

Subtle Science of Prakruti

'Gnan', in Swabhaav, in Vibhaav

Way of Bringing About the Final Settlement

Is Prakruti Jada or Chetan?

Who is the Doer of Prakruti?

Difference Between Prakruti and Nature

Relation Between Prakruti and the Self

Prakruti in the Form of Result

Do Prakruti and Life Leave Together?

One Dances to the Tune of Prakruti

Prakruti Forces one to do...

Relation between Swasatta and Parsatta

Prakruti is Independent at the Time of Liberation

Both Behave According to Their Nature

Freedom and Dependency of the Prakruti

Prakruti is not to be Changed, Change its Cause

Cause-effect Nature of Prakruti

Who has Attachment-Abhorrence in This?

Prakruti, Dependent on ego or Vyavasthit?

Prakruti is Like a Ready Fireworks

Prakruti Unfolds as it was Bound

Prakruti has Attraction

How Will Prakruti get Spent?

No Changes in the Style of Prakruti

Awareness Brings Prakruti Within its Regularity.

Awareness in Front of Prakruti

See Prakruti as Flawless

Who is at Fault in This?

How can Prakruti be Changed?

It Happens According to the Prakruti

As Many Layers of Prakruti as the Variety of Vikalp

Energy Increases as the Prakruti Reverts to Naturalness From Lack of Control

Eventually Both are Vitarag

Gnani Changes Prakruti Like This

Problem is not of the Mistake, Problem is of the Ignorance

The Vision of the Self Makes Even a Tiger Nonviolent

The Flawless Vision of the Gnani

Know the Fault, but do not Consider him to be faulty

The Real Culprit got Caught

Different Natures of Prakruti

Path of Moksha With Only one Sentence

That is why Attributes of Prakruti are Born

The Main Origin of Attributes of Prakruti

Complete Understanding of Prakruti

Natural Repair in Absence of Ownership

Prakruti Will Take Best Care of Body

Karma Troublesome and Prakruti Helpful

Is it Possible to Attain Control Over Prakruti?

Controlling is a Mistake

Control an Untimely Bomb?

Will the Result of Gnan Come in This Life or the Next?

Nigraha kim Karishyati

Habits of Prakruti Will not Leave Quickly

Against Prakruti Prone to Addiction

Strong Intent Changes the new Prakruti

Can One's Nature Change in This Very Life?

Prakruti can Change with Gnan

How is one to See his Prakruti?

Against the Prakruti Which Does not Respect any Boundary

Settle the Prakruti With Equanimity

Live and Life-less Prakruti

Nature is of Prakruti, and Doership is of the self

If You 'See' Then You are the Boss and if You do not 'See' then Prakruti is the Boss!

Know Also an Awkward Prakruti

This is the Big Garbage That Hinders

Prakruti Dissolves in Samayik

Purify Prakruti This way...

Prakruti Writes and Purush Erases

Against Angry Prakruti

One who is Aware Infront of Prakruti is a Gnani

Tubers of Prakruti Obstruct Light of Gnan

Stop, not through pressure but through understanding

Do not believe sweetness in discharge prakruti

Pardon the Prakruti

Be Glad Where you can see the Mistakes

The Gnan or the Gnani, Removes Prakruti.

The Nature to Become Involved in Prakruti and Prakruti are one

Prakruti will Ultimately Show Godly Qualities

Ultimately Even Prakruti Becomes Like God

Who Comes First in Naturalness?

Interference Creates Unnaturalness

Knower-Seer of Prakruti

Awareness Increases with Agna and Satsang

Prakruti's Gneyas subtle, subtler...

Saiyam Means not to Become one With Prakruti

Prakruti Makes one Dance

After Doership is Gone Divine Karma Remain

Against the Force of the Prakruti...

The One who Knows the Nature of the Prakruti is the Knower

Exact Knowing-Seeing Infront of Prakruti

Main Camera Takes the Picture of the Prakruti

Nature of the Prakruti

From Pure Self to Absolute Self

Energy, of Purush and Prakruti

Gnani is Sitting in the Company of the Eternal

Began the Union with God

Purush is Antaratma and Purshottam is Paramatma

One who Constinuously Sees Prakruti is Paramatma

There is Distinct Separation in the Individual Knowledge of the two

Vision of the Self and the Vision of the Flawless

Just See the Flawlessness of the Prakruti

That is the Final Worship of the Self

The Constant Seer of the Prakruti is Paramatma

This is how 'I-ness' Dissolves

Clear Science of Prakruti Opened up

I really appreciate you reading this book! Here are my social media coordinates:

PRAKRUTI

The non-Self Complex

[1.1]

# How is Prakruti Formed?

## Subtle Science of Prakruti

**Questioner** : Dada, what is _prakruti_?

**Dadashri** : _Prakruti_ means that which was formed through the false projection of the self. One keeps saying, 'I am Chandubhai, I am Chandubhai ( _the reader should substitute his name for Chandubhai_ )', and then he says, 'I did it'. That indeed is considered instilling of life ( _pratishtha_ ) into an image or idol or person ( _murti_ ). This _murti_ is in the form of a body. One has done _pratishtha_ (instilled life) in it, giving rise to a _pratishthitatma_ (relative or charged self) and it gives fruit in the next life. Just as doing _pratishtha_ in this _murti_ (idol) gives fruit, this (body) gives fruit exactly like that. It is because this is an exact _murti_. Then the fruit, the _prakruti_ , does not remain under our control; it will keep giving fruit. Hence that is indeed our own _kruti_ (creation), born out of _aGnanta_ (ignorance of the Self). The Self ( _Atma_ ) has not created it. It was formed by two things coming together; through _vishesha_ _bhaav_ (the new extra intent that happened and that intent is not the property either of the two that met).

**Questioner:** So did this _prakruti_ (current energized complex of mind, speech and body) arise by coming together of _jada_ (matter) and _Chetan_ (the Self, Soul)?

**Dadashri:** Yes. The _parmanus_ (subatomic particles) of _jada_ (matter) came together with the Self ( _Chetan_ ), and therefore this came about. Ego, anger-pride-deceit-greed arise. Anger and pride gave rise to _ahamkar_ (ego) and deceit and greed resulted in _mamata_ (myness). This in turn gave rise to this _prakruti_ (energized non-Self complex).

One is the _Atma_ (Self), but being ignorant of the Self, an illusion arose, which is the belief, 'I am Chandubhai. I did this', and therefore a new living form ( _pootadoo_ , individual, person, non-Self complex of mind, speech and body) had been created. It became the _prakruti_. Now, one did not create it, it just happened. When those two ( _jada_ and _Chetan_ ) become separate, new _prakruti_ stops from being formed; that is all. _Prakruti_ means the form, person ' _pootadoo_ ' without the Self ( _Chetan_ ). _Prakruti_ is that where there is no _Chetan_ at all. There is only a 'belief _Chetan'_.

This illusion that has arisen from the relation between the two, that 'am I doing this or who is doing this?' Then he has accepted that, 'I am the one who is doing this, there is really no one else beside me, who else can do it?'

This extra result ( _vishesha parinam_ ) arises from two things ( _jada_ and _Chetan_ ; non-Self and the Self) coming together. This _vishesha parinam_ is the _prakruti_.

In that, the _Purush_ is the Self, is verily the God ( _Bhagwan_ ). But as a consequence of external pressure, _prakruti_ has arisen. What is all this? Who did all this? Awareness of 'I did it' arises, which is the _vishesha_ _bhaav_ (the new intent-view-outlook that arises and that intent is not the property either of the two –the Self and the matter), and that gives rise to the _prakruti._

Nothing happens to the main _Purush_ (Self). This _vishesha bhaav_ has arisen as a consequenc of external circumstances. As long as the _Purush_ (Self) does not come into its own awareness, it will indeed continue to remain in the awareness as the _prakruti_ ( _prakruti_ _bhaav_ ). _Prakruti_ means unawareness of one's own Self ( _swabhaav_ )

Iron left on the seashore will undergo changes. The iron itself does not do anything in that. Similarly, sea air does not do anything either. If air did that, then everything there would rust. But this is the coming together of two things that gave rise to a third thing. It is an extra intent ( _bhaav_ ). The rust that occurs is the _prakruti_. Iron is in the _bhaav_ (view, intent, outlook) of the iron, and _prakruti_ is in the _bhaav_ of the _prakruti_. If you separate the two, _prakruti_ (non-Self) will in the place of _prakruti_ , and _Purush_ will be _Purush_ (Self). As long as they are in one form, the rust ( _prakruti_ ) will continue to increase, without end.

## 'Gnan', in Swabhaav, in Vibhaav

_Purush_ and _prakruti_ are not linked together. They are in proximity with each other, and because of the view ( _bhaav,_ intent, outlook) of proximity, illusion arises in the _gnan_ (knowledge) of the self. This is because _Purush_ by nature is knowledge ( _gnanmaya_ ). The illusion ( _vibhramata_ ) is: 'who did this? Then he will say, 'I did it', but actually all this is done by _prakruti_. However, as the _gnan_ (knowledge) changes, _prakruti_ arises, and when the _gnan_ comes into the Self ( _swabhaav_ ), _prakruti_ gets destroyed. Currently this _gnan_ is in 'extra view-intent' ( _vishesh bhaav_ ) and when it comes in natural view as the Self ( _swabhaav_ ), then the _prakruti_ gets destroyed.

When two eternal things (elements) come together, _vishesha bhaav_ arises in both. Both maintain their individual attributes ( _gundharma_ ), but additional attributes arise. Amongst the six original eternal elements, when matter ( _jada_ ) and the Self ( _Chetan_ ) come in close proximity, then _vishesh bhaav arises_. The other four elements, no matter where and how, when they come into close proximity with each other, there is no effect at all.

Marble gets hot from the presence of the sun. In that the 'original owner' the 'marble' believes that it is in marble's nature to be hot, that is how this extra result ( _vishesha parinam_ ) is. This will end when the sun sets. Marble stones are cold by nature. Similarly, _vishesha parinam_ resulted due to the proximity of _Atma_ (Self) and the _pudgal_ (matter), which gave rise to ego. What was a natural _pudgal_ (matter); does not remain anymore.

By two things coming together, their individual natures (property) do not change, but a third _vishesha bhaav_ (extra intent; extra attribute, extra view) arises in the 'ignorant state'. Just as when you place a book in front of a mirror, the book does not lose its nature. So then does the mirror lose its nature? No. The mirror is in its nature, but when you go in front of it, 'it' will also show you its own nature too, will it not? It will also show you the _vishesha bhaav_. This is a very subtle thing. Scientists will understand it quickly.

What is this _vishesha bhaav_? How does _prakruti_ arise on its own? I have seen all that. I am telling all this after 'seeing' it. How does this happen? It is because of the close proximity of the two, by both coming into touch with each other. The current state the Self is because of these two with _samipya bhaav_ (that which arises as a view due to proximity) and both coming into touch with each other. That belief should go away.

Extrinsic ( _vyatirek_ ) attributes arose when _pudgal_ (matter) and _Chetan_ (Self) came together. From that the view-intent ( _bhaav_ ) arises, and based on that _bhaav_ , _prakruti_ continues to be formed. It remains separate, but 'this one' does _bhaav_ here, and corresponding to that _bhaav_ a body complex with form ( _pootadoo_ ) is being created. After being formed (created) through _bhaav_ , it remains in its nature. Then it becomes young and grows old. For everyone, at first, it is such that it is liked, and then it goes into its nature. One does not like it when it becomes old. _Prakruti_ is formed with the _bhaav_ (view-intent-outlook) according to what your (current) _bhaav_ are. If one has a desire to be a _sansari_ (live a worldly life as man and woman), he will meet a woman and more. He will meet with all those circumstances. Whatever _bhaav_ 'one' does, _vishesha bhaav_ ; that is how this ( _pudgal, prakruti_ ) becomes. Such attribute is in the _pudgal_ (non-Self complex) only.

_Gunas_ (attributes) of the _prakruti_ are of the non-Self ( _para_ ), not of the Self ( _swa_ ). People (not Self-realised) consider attributes of non-Self, as the attributes of the Self. Not a single attribule of the _prakruti_ is in ' _shuddhaChetan'_ (pure Self), and not a single attribute of the ' _shuddhaChetan'_ is in _prakruti_. As attributes, they are both separate in every way. Due to the intent-view of close proximity ( _samipya bhaav)_ to each other, oneness ( _ekata_ ) has happened, there is nothing else. They are separate right from the very beginning. Total 'wrong belief' has set in indeed. When a _Gnani_ _Purush_ gives the 'right belief', the solution has come! It is only a change in vision only. Mistake is of the vision only.

## Way of Bringing About the Final Settlement

What is this vision like? If you press a finger on one of your eyes then you will be see two lights instead of only one. If only little pressure comes on your eye will you not see two lights? Now actually there is only one light. Yet it appears two. If you are drinking tea then also many times one circle in a saucer appears as two circles. What is the reason for this? It is because there are two eyes, and the actual input of the visual information is distorted, and therefore everything looks double. These eyes see that too and those inner eyes—information-processing site 'sees' that too, but that is _mithya_ _drashti_ wrong vision. Therefore it shows wrong—all associated with wrong belief. If it shows the right, if the vision is right, associated with right belief, then one becomes free from all pains that are externally induced ( _upadhi_ ) _._ _Vitarag Vignan_ —the science of absolutism is such that it can destroy all the pains, this science is verily such that it can make one free from all the pains. And the science is verily such, science is always that brings forth action. Therefore after knowing this science, it will continue to work, You do not have to do anything. As long as you have to do anything, it is intellect in operation. And as long there is intellect, ego is there. And as long as there is ego, you will not be able to bring about settlement even if you want to.

**Questioner:** How does the vision begin to change?

**Dadashri:** The change of vision begins when one meets the _Gnani Purush_ and one's vision changes gradually as one listens to the _Gnani_ 's _satsang_. At this time as you are listening to this _satsang_ , your vision will change little at a time. Thus as you become familiar to a certain extent, in a month or two, the vision changes. Or else you should ask the _Gnani Purush_ , 'Sir, please grace me and change my vision', then He can change it for you in a day or only within an hour.'

## Is Prakruti Jada or _Chetan_?

**Questioner** : Should one understand _prakruti_ as _jada_ (matter, inanimate) or _Chetan_ (Self)?

**Dadashri** : There is absolutely no _Chetan_ at all in the _prakruti_ , and the _chetan_ that is there, it is a power _chetan_.

**Questioner** : Is there only power _chetan_ in the _prakruti_? Is it not completely _jada_ (matter)?

**Dadashri** : _Prakruti_ is _jada_. Power has entered into that _jada_.

**Questioner** : Now, _prakruti_ you called it _jada_ , does movement in it occur in it because of the presence of the _Chetan_ (Self)?

**Dadashri** : Yes, just as when the sun comes up, people's restlessness increases, and when it goes down, people's restlessness decreases. All that happens in its presence. It is not told to do anything, it is not ordered to do anything. Similarly, in the presence of the _Atma_ (Self), power _chetan_ is filled into the _prakruti_. It is a power _chetna_ (energized self), not the main _Chetan_ (real Self). When the power goes away, that is the end of it. It will work as long as there is power in it.

Hence, these three batteries of mind, speech and body are charged, which later discharge, and charged again. These continue to get charged in the presence of the Self ( _Atma_ ). So, it is actually _jada_ (matter), but it is a power _chetan_. We can say _jada_ , but only _jada_ does not do anything. There is power _chetan_ (energy of presence of Self) filled in it. Then these three batteries continue to discharge. Discharging of the power filled batteries is called an effect.

If we put some ice in a cup and lay it on the table, where does the water come from on the outside wall of that cup? You see water trickling down, where does the water come from? There is ice in the cup, and therefore the moisture in the air condenses and forms water on the outside of the cup. You cannot see the moisture directly; it will be understood through the intellect ( _buddhi_ ). But people explain that this all happened. So then one will understand that, but these elememts ( _tattvas_ ) will not be understood. This is what has happened, how does it happen? Just as this condensation occurs through science, this _prakruti_ has arisen through science.

What people know is not _prakruti._ It is something that has arisen, and people believe that it is something that God created. They call it the divine play of God.

## Who is the Doer of Prakruti?

**Questioner** : I am asking this to understand even more, that who gives _prakruti_ the power of doing? Ultimately, it has arisen from matter ( _jada_ ), has it not?

**Dadashri** : No, _prakruti_ is not completely _jada_. It is _nischetan_ - _chetan_ (lifeless life; inanimate consciousness), and _nischetan_ - _chetan_ is not _achetan_ (inanimate; matter).

**Questioner** : Can it considered ever changing?

**Dadashri** : It is ever changing, but it is a _nischetan_ - _chetan_.

**Questioner** : What kind of energy ( _shakti_ ) can _nischetan_ - _chetan_ be called?

**Dadashri** : _Nischetan_ - _chetan_ means that it is a discharge _chetan_. If you charge anything, will it not continue to discharge on its own? Do You have to do anything in it? Its activity will happen on its own. No one has to do anything in it. Therefore, this is all a discharge, an effect, and I call this effective energy _nischetan_ - _chetan_. Although there is no _Chetan_ (the Self) in the effective energy, it looks like _Chetan_ , and that is why I call it _nischetan_ - _chetan_.

**Questioner** : Is there any power of 'doing' (doership) in the _prakruti_?

**Dadashri** : Yes, that is the nature of _prakruti_. Doership is not in the state of the Self ( _nijswarupa_ ); the Self is _akriya_ (not connected with any activity). Charged _pudgal_ (non-Self complex) _parmanus_ (subatomic particles) that are in a _prakruti_ , they are active ( _kriyavan_ ) they are _sakriya_ (wih activity). Everything is going the wrong way because of not understanding this. If one understands, 'Who is the doer', then there is final solution, otherwise there is no final solution.

_Pudgal_ is not a living thing. But it acquires extra intent ( _vishesha_ _bhaav_ ) of the Self, and _pudgal_ is formed accordingly. So change occurs in it too. The Self does not have to do anything. _Vishesha_ _bhaav_ of the Self arises, which attracts the _parmanus_ (subatomic particles) and it automatically becomes a form ( _murta_ ); and then continues to carryout its work.

There is no need for a doer in this world. Whaterver things there are in the world, they are constantly changing. And because of that _vishesha_ _bhaavs_ keep changing and everything appears anew.

If one understands only this much, then there is a solution. The Self is _akriya_ (not connected with any activity), it is being made _kriya_ (to be connected with activity) by saying, 'I did this', and _prakruti_ is _sakriya_ (with activity) which people call _jada_ (inert, matter)

## Difference Between Prakruti and Nature

**Questioner** : Please explain, what is _prakruti_? What is nature?

**Dadashri** : What nature results into is _prakruti_. When two hydrogen atoms and an oxygen atom are separate, that is called nature, and when they come together and it becomes water, then it is called _prakruti_.

Therefore nature is different and _prakruti_ is different. _Purush_ (the Self) has a vote in the _prakruti_. _Prakruti_ carries the vote of the _Purush_ , and nature does not have the vote of the _Purush_. It is scientific circumstantial evidence.

Formation of our body occurs by five elements coming together, which is called _prakruti_. And when all the elements are separate, it is called nature. As long as air, space, light are separate, it is called nature, and when they come together to form this body, it is called _prakruti_. One needs a doer in the _prakruti_ , and no doer in nature. Nature itself is natural creation.

## Relation Between Prakruti and the Self

**Questioner** : What is the relation of _prakruti_ to the Self?

**Dadashri** : There is no relation of _prakruti_ to the Self ( _Atma_ ). But _prakruti_ keeps arising in the presence of the Self. Such circumstances arise that their presence gives rise to _prakruti_. Now if a _Gnani_ _Purush_ separates those circumstances, then nothing of that sort will happen after that. So one will have to go beyond that illusion, he will have to become a _Purush_ (Self-realised). This _prakruti_ is full of illusion.

When you believe this as Chandubhai, that belief itself does the charging. And then Chandubhai only has come into bondage. When you attain this _Gnan_ , when you become aware of the Self, then You cease to charge. Only discharge remains, and that cannot be stopped. If it is effective, then no one can stop the effect. One can stop eating (charge), but what about what he has already eaten? He has no choice but to go to the toilet for it (discharge), does he? Hence, whoever has been given this _Gnan_ , charging has stopped for them.

**Questioner** : After attaining the _Gnan_ , _prakruti_ that has arisen due to _vishesha_ _bhaav_ (extra view-intent), then the Self be kept separate?

**Dadashri** : It is separate, and it remains separate. I can see that. It is separate, but the belief of the past that you are still stuck with, you cannot get rid of. You have that habit, do you not? It will gradually leave. However it is separate. The Self remains separate for you.

*****

[1.2]

# Prakruti in the Form of Result

## Do Prakruti and Life Leave Together?

**Questioner** : Despite being miserable why does a human being keep getting embroiled in this worldly life?

**Dadashri** : He is not getting entangled, he is suffering from pain; he wants to be free, he does not like it, but he has no control over it. He is under the control of _prakruti_. He can be free, if he becomes free from _prakruti_ , otherwise _prakruti_ will continue entangling him. _Prakruti_ has been already formed, you are under its control, and so you do not have any say in it. All you can do now, is to become free from this _prakruti_. Until you become free from it, it will continue to entangle you. One becomes dependent on the _prakruti_ , and then wanders around the world.

**Questioner** : It is said that life and _prakruti_ leave together (at the time of death); so then what should one do?

**Dadashri** : Yes, they leave together; it means that some _prakruti_ is reduced by attaining _Gnan_ , _prakruti_ means _avaran_ (veil of ignorance). So if you have such veil ( _avaran_ ) here, then you cannot wander wherever you wish. If the veil is removed, that much less it ( _prakruti_ ) becomes. However if one has bound a very strong _prakruti_ , one of very dense veil, then he will not be freed from it even when he dies. It will seem exactly the way it was. His _prakruti_ will not go away. It is the same, whenever you look, even when he takes a beating because of it. If one's _prakruti_ is of stealing, he will get the beating, and yet he will only steal. If he is of bad conduct, he will suffer for it, his _prakruti_ will remain the same; he is overpowered by his _prakruti_ and does all this. When he makes a donation, he does so under the control of his _prakruti_ , not through _Gnan_. Even when he steals, he is under the control of _prakruti_. When _Gnan_ of _prakruti_ (non-Self) and _Purush_ (the Self) happens, that 'who am I? and 'what is this _prakruti_?' they both separate, that is when there will be freedom, otherwise not. 'You' are _Purush_ , the Self is _Purush_ , and this (body complex) is _prakruti_. As long there is control of _prakruti_ , _Purush_ does not have any say. When _Purush_ becomes separate from _prakruti_ , then _Purush_ indeed has all the say. You can be free when You know 'who I am' and it comes into Your experience. Otherwise, these pains will keep coming at you for sure. You will have to constantly suffer the pains of the worldly life. At times you will have peace and other times turmoil. It is all because of the _prakruti_. Real happiness in not in this ( _prakruti_ ) at all. These peace and turmoil are both imaginary ( _kalpit_ ) things; it is not real happiness. Real happiness is eternal; once it comes, it never leaves. With real happiness, even if you were thrown in jail, you will not have any problem, turmoil will not arise.

**Questioner** : Some people, when they do not have any peace, they take poison and kill themselves to be in peace.

**Dadashri** : Yes, but what can he do? And it is not that one drinks poison. He does not deliberately drink poison; _prakruti_ makes him drink it. One does not have the energy even to evacuate his bowels. Lord Krishna did not have it, Lord Mahavir did not have it, and I do not have it. All this is under the control of _prakruti_. God was God, He was Lord Krishna. He had become _Purush_ , so He knew this _prakruti_. 'This is _prakruti'_ is how He would continue to know and know it, just as one knows a neighbor. It is very much worth knowing this inner science.

## One Dances to the Tune of Prakruti

One dances as his _prakruti_ makes him dance. He loses the awareness of what is to his benefit, and what is harmful to him. When _prakruti_ makes him angry, he ends up becoming angry. He even cries when _prakruti_ makes him cry. He is does not feel ashamed of doing that. He sobs and cries his eyes out.

**Questioner** : Does _prakruti_ make one cry, or karma do?

**Dadashri** : Karma verily means _prakruti_. That is considered the main _prakruti_. _Prakruti_ indeed runs everything. It is the _prakruti_ that does it, and one says, "I did it", and that is called egoism.

Who asks for tea? _Prakruti_ does. Who asks for a sweet dessert? Who becomes hungry? Who becomes thirsty? _Prakruti_ does. Who feels insulted when insulted? It is the _prakruti_. Who goes to the toilet? Does the Self ( _Atma_ ) go? All this is _prakruti_ , and what do people say? 'I went to the toilet'. Does _prakruti_ get hungry or You?

**Questioner** : _Prakruti_ does.

**Dadashri** : And one says, 'I became hungry'. There is nothing wrong in saying it for the worldly interaction, no problem in saying it 'dramatically' (as in a drama). But one says it believing that. In worldly interaction, in drama, you have to say that.

Knowing the Self, _Purush_ and _prakruti_ will become separate. Then _prakruti_ carries out a role of the _prakruti_ , and _Purush_ caries out the role of the _Purush_.

After attaining this _Gnan_ , doership is gone, 'I' became a _Purush_ and _prakruti_ became separate. You became a _Purush_ and _prakruti_ became completely separate, therefore _Purush_ can do the _purushartha_ (progress as the Self). _Prakruti_ cannot do _purushartha_ , can it? And _prakruti's_ _purushartha_ (effort) is considered illusory _purushartha_. As it is, _prakruti_ is not under one's control. On the contrary, it makes one dance. And we are under its control. _Prakruti_ is not under our control at all. It is because whatever _prakruti_ that has been formed (in the past life); is an effect. And no one can do anything in the effect. Hence we have to suffer the effect, and so we have to remain under its control. Therefore, we (as the) _Purush_ have to do _Purushartha_ , and _prakruti_ will exercise its force. When You do this, You will gradually become separate and _prakruti_ will come to end. There is no new income, and the old only goes away. When there is discharge and no new charge, it ( _prakruti_ ) comes to an end. Up until now there was our doership only. _Prakruti_ would keeps it good for a while and at other times it would spoil it. It was just the belief we had of my-ness, but actually we ( _Purush_ ) were not there, were we? It is after knowing this _Gnan_ , that we became _Purush_. The real is _Purush_ , and the relative is _prarabdha_ ; it is effect giving _prakruti_. This whole science is worth understanding.

## Prakruti Forces one to do...

If you really look at it, no one in the state of ignorance (of the Self) has become separate from _prakruti_. All these people are somewhat sufferer ( _bhokta_ ) of the _prakruti_. Who is the owner of the _prakruti_? It is the one who says, 'I am indeed this, I am Chanduubhai'. He is the sufferer of _prakruti_. What is _prakruti_ like there? If it is one's mother-in-law, it will become happy if it is shown the respect as a mother-in-law. When the son says, 'Daddy', _prakruti_ becomes happy, but this is Chandubhai. He suffers all such talk, so it is not the Self but the ego by the name of 'Chandubhai'.

This world is _prakruti_ controlled. It makes everyone do against his will, and he too, does it against his will. It will make you do it even when you do not want to do it. Our science shows us that this _prakruti_ is making us do against our will, know that and become separate from it. But this is for the one whose _dehadhyas_ of, 'I am this _prakruti_ , I am the one who is doing this', is gone. Otherwise _prakruti_ makes the whole world dance.

Otherwise, who is this Lord Krishna? It is a state of _narayan_ (God) from _nar_ (ordinary human being). But He was asleep like this. Hey... he did get shot by an arrow, did He not? Did He not know that an arrow is going to be coming His way? He would let it happen like in a drama. He knew that was going to happen, still He did not change anything. Whatever is going to happen to the _prakruti_ in time, will not let it go.

_Prakruti_ and _Atma_ (Self) are separate, but due to their proximity they are stuck so strongly to each other since time immemorial, that they do not become unstuck at all. And therefore, there seems oneness in their nature. Even the self ( _atma_ ; relative self) feels that, 'I will die'. Because it is one with the _prakruti_ , is it not? Hey, how can you die? But his nature has become one (with the _prakruti_ ).

One is completely, three hundred and sixty degrees, dependent on the _prakruti_. It is just the ego one does; ego of 'I will do this and I will do that.' That is all.

**Questioner** : So, from zero to three hundred sixty, whole _prakruti_ is dependent?

Whole _prakruti_ is entirely dependent. Now, whatever is going to happen in the _prakruti_ , based on that, speech comes out as an evidence ( _naimitik_ ), and so one adjusts (believes) in his mind that it happens according to what I say.

**Questioner** : Was the _prakruti_ of Tirthankars also dependent?

**Dadashri** : Not just of the Tirthankars, every _prakruti_ is dependent.

**Questioner** : No, I mean that the Self and it does not have anything to do with each other, but it...

**Dadashri** : Both have noting to do with each other.

**Questioner** : But _prakruti_ of Tirthankars, Gnanis has become clean in certain way, has it not?

**Dadashri** : One moves towards _Gnan_ as his _prakruti_ becomes clean, and the more he ruins his _prakruti_ more he goes down. One becomes lighter as he makes his _prakruti_ clean, and he climbs higher (towards _moksha_ ).

**Questioner** : Do _prakrut_ (non-Self) circumstances remain all the way to _keval Gnan_ (absolute knowledge state; absolute enlightenment)?

**Dadashri** : _Prakrut_ circumstances can exist even after _keval Gnan_. _Prakruti_ exists until one goes to _moksha_. Hence there are certain attributes, but anger-pride-deceit-greed is gone. Thereafter whatever remains, is there.

## Relation between Swasatta and Parsatta

Now, if one understand this _parsatta_ (the authority of the non-Self), and then does not interfere in that _parsatta_ for one lifetime, then that _parsatta_ itself will let go of him and he will become free. That is all. One interferes in the _parsatta_ , and that is why that _satta_ (authority) holds on to him. People interfere in its authority. One says, 'I did it'. He does not have the energy to go to toilet. I gathered some foreign doctors and told them this, and they all become uncomfortable. Then I told them, you will realize if it is your energy when you are constipated.

**Questioner** : It is _prakrutik shakti_ (energy of the non-Self).

**Dadashri** : Yes, that is it. Nature is what drives everything, _prakruti_ makes one walk, and he claims, 'I walked'.

**Questioner** : Is authority of _prakruti_ independent of the authority if the Self, or is it dependent on the Self?

**Dadashri** : Authority of _prakruti_ is completely separate from the authority of the Self. Only the presence of the Self is necessary. The Self does not do anything. Everything will run if there is the presence of the Self. It is not dependent on the Self; all it needs is the presence of the Self. There is nothing, if there isn't the presence of the Self.

**Questioner** : Does that mean that _prakruti_ can do _akraman_ (invade with aggression) towards me? Can _prakruti_ do aggression towards the self?

**Dadashri** : It has, these people look the way do because of the aggression by the _prakruti_ towards the Self. Despite being God, one looks like this. One becomes angry, one becomes greedy, one becomes deceitful and one becomes cunning.

## Prakruti is Independent at the Time of Liberation

**Questioner** : Now, if _prakruti_ wants to do something, it has to take permission of the Self, does it not?

**Dadashri** : No. _Prakruti_ means that whatever _bhaav_ (inner intent, view) the worldly self ( _vyavahar atma_ ) made, whatever kind of interference was done, such will be the _prakruti_ formed (charged). Then at the time of discharge, the worldly self does not like the discharge, but nonetheless _prakruti_ will become free (discharge) only according to its own nature. It (the self) does not like that at that time. Anger against you arose within me, but but 'I' do not like that.

**Questioner** : The anger that expresses; is it the _prakruti_ that does the anger?

**Dadashri** : What is visible is not anger. I go to the seed, to its main root, see where its starting point is. So at the starting point, one creates interference of anger with this _prakruti_ , and with whatever kind of _bhaav_ he does, the main _prakruti_ is verily formed with such _bhaav_. Then that _prakruti_ discharges through its nature ( _swabhaav_ ). At that time, the self does not like it, but what can the poor _prakruti_ do? Therefore, as long as there is a mistake in one's understanding, the _prakruti_ will cause pain. Otherwise, the _prakruti_ itself has not come to give either pain or pleasure.

## Both Behave According to Their Nature

**Questioner** : _Prakruti_ and _Gnan_ , _Gnan_ keeps increasing day by day and _prakruti_ works too. _Prakruti_ works for a _Gnani_ , and it works for _aGnani_ (the one who does not have Self-realization) too. Now, explain to us how can _Gnan_ conquer _prakruti_?

**Dadashri** : _Gnan_ does not conquer the _prakruti_. _Prakruti_ remains within its intrinsic nature, _Gnan_ remains in its intrinsic nature! The Self remains in its intrinsic nature, _prakruti_ remains in its nature. In all the activity ( _kriya_ ) of _prakruti,_ the illusion of 'I am doing', is broken. Then One comes in _swabhavik kriya_ (the 'Seeing' and the 'Knowing' natural activity as the Self).

## Freedom and Dependency of the Prakruti

**Questioner** : Please explain what that agent is, between the two.

**Dadashri** : There is no agent in the middle. The agent you believe is the agent of the _prakruti_ , and it has all the control, not You. You just have latched onto it. And you beleive there is some external agent. What does it say to that? You are the external agent. You do not have anything to do here. You keep 'seeing' what goes on.

What do 'we' do? Whole day, 'we' keep 'seeing' what 'A.M.Patel' eats, drinks. How many times he threw up. 'We' keep 'seeing' all that. That is all the authority 'we' have.

**Questioner** : Is _prakruti_ not a part of the body?

**Dadashri** : This body, mind-speech-body, all that comes under _prakruti_. Everything, except the Self, which the world believes as 'I' is all _prakruti_. And the Self is separate from that. One does not know that, the poor self (worldly interacting self) is not aware of that. And _prakruti_ , as a result, is independent, in effect (discharge), it is effective, but in 'causes' (formation, charge) it is dependent. It is not completely dependent, but there is a voting system, a parliamentary system. The Self does not have anything to do in this.

**Questioner:** If _prakruti_ is not completely independent, then what is it dependent on?

**Dadashri:** No, even in effect (discharge) it is independent. From birth to death, it is all effect (result), it is independent. _Prakruti_ is independent in that, You do not have any say in it. But you have some control in the causes that are being created within; you can make some change if you want to. Even there, you cannot make complete change. You can make some change that if you feel natural enmity towards someone, you can still decide within like, what do you gain from animosity? So you have that much right to make a change within, change in the causes, not in the effect. Effect will come exactly as it is meant to.

When one goes to approve a wife (arranged marriage), it is the _prakruti_ that does the approval, and he claims 'I approved her'. Then he comes home and tells her, 'I did not realize that you were like this. You turned out to be bad'. Hey _mooah_ (you mortal one)! She has not turned out to be bad, you are the one who is awkward. How can one understand these puzzles? One keeps getting entangled all day long.

## Prakruti is not to be Changed, Change its Cause

**Questioner** : But it is said in the Gita that, the main nature of the _prakruti_ is to go verily towards illusory attachment ( _maya_ ), and now how is it possible to go against it, that is, to go towards the Self? Just as the intrinsic nature of water is to flow down, and the intrinsic nature of fire is to go up, it is difficult to take it against its nature. Similarly, how difficult is to take _prakruti_ towards the Self?

**Dadashri** : It is a mistake to take _prakruti_ against its nature. It is not to be taken against its nature; it is not to be trained. It is within its realm and authority ( _satta_ ). That _satta_ is an effect. _Prakruti_ 's _satta_ is result laden. That effect (result) cannot be changed, can it? Causes are to be changed, but instead, people try to change the _prakruti_ (result).

On What Basis can Purushartha Happen?

**Questioner** : So then, does _prakruti_ do all this, or does all this happens within the _prakruti_?

**Dadashri** : All this is _prakruti_ only. One should first know what _prakruti_ is. There are the mangos on a tree. Is it (the tree) making the mangos or are the mangos happening?

**Questioner** : It is happening.

**Dadashri** : That is how this _prakruti_ is. 'Result of an exam' (effect) is _prakruti_ , and and the causes that arise is an illusory ( _bhrant_ ) _purushartha_. Whatever is one's _gnan_ (knowledge) so is his _purushartha_.

_SatGnan_ , which is absolute knowledge, is called God. Whatever fraction of that God is with him, that much is his _Purushartha_. One does things based on that _Gnan_. When he repents after having cursed someone, does he do that through _Gnan_ , or does he do it through _aGnan_ (lack of absolute knowledge)?

**Queastioner** : Through _Gnan_.

**Dadashri** : That is the power of _Gnan_ , so there is _Purushartha_ there. Whatever part helps the part of _Gnan_ , that is all _Purushartha_. The rest is _prakruti_. _Visarjan_ (dissolution) is in the control of _prakruti_. _Sarjan_ (creation) is according to _gnan_ , and _visarjan_ is in the hands of _prakruti_. No one has a say in _visarjan_. All this is only scientific circumstantial evidence. The world is the puzzle itself; God has not puzzled this world at all.

## Cause-effect Nature of Prakruti

**Questioner** : Are we born with some kind of _prakruti_ , certain _prakruti_ we have brought with us when we are born?

**Dadashri** : You have brought forth _prakruti_ for sure (from the past life). The Self is with the _prakruti_ , that is all, but you have brought _prakruti_ with you. That which brings (you in this life) is _prakruti_ and that which leaves is also _prakuti_ ; everything is _prakruti_ indeed. When was _prakruti_ bound (created)? _Karan_ (causal) _prakruti_ was bound in one's past life, a _karya_ (effect) _prakruti_ is formed from that same _karan_ _prakruti_ in this life. Effect ( _karya_ ) _prakruti_ means a fruit giving _prakruti_. And causal ( _karya_ ) _prakruti_ means that it not yet ready to give fruit. Now, causal ( _karan_ ) _prakruti_ will arise from this effect ( _karya_ ) _prakruti_. The ego is awkward and therefore it keeps giving rise to causal _prakruti_.

**Questioner** : One comes with this inner _prakruti_ from the moment of birth, and then the outer _prakruti_ unfolds after birth?

**Dadashri** : Yes, he brings internal _prakruti_ with him, which gives rise to outer _prakruti_.

**Questioner** : But Dada, is there any relation between the formation of exrternal _prakruti_ , and internal _prakruti_ he brings with him?

**Dadashri** : If one knows how to discover that, one can become a _Gnani_ like me.

The external is encountered only because of the presence of the internal _prakruti_ ; otherwise it will not come together externally. Otherwise, there is no such rule that you will come across the external. This is very subtle talk.

**Questioner** : New karma that happen, do they happen only due to the external _prakruti_?

**Dadashri** : New karma that happen are based on the ego and the current understanding and knowledge. One can bind positive as well as negative karma, and _prakruti_ keeps one in such circumstances.

No one has such understanding at all. One thinks that everything he encounters; it all comes from the external only.

## Who has Attachment-Abhorrence in This?

**Questioner:** The Soul is devoid of attachment-abhorrence ( _raag_ - _dwesh_ ), now how can this _prakruti_ become without attachment-abhorrence ( _raag_ - _dwesh_ )? When will this happen? What is the sequential order of this?

**Dadashri:** Gross ( _sthool_ ) _prakruti_ (mind-speech-body) does not have any attachment-abhorrence at all. _Puran_ - _galan_ (intake and output) is the nature of the _prakruti_. It is only the ego that does the attachment-abhorrence. It attaches to that which it likes and it abhors that which it dislikes. _Prakruti_ is in its nature. Would it be cold in winter or not?

**Questioner:** Yes, it would be.

**Dadashri:** When it (the ego) does not like cold, it creates abhorrence. Some people really enjoy cold weather, do they not?

**Dadashri:** That is how it is; the _prakruti_ will feel cold in wintertime and hot in summertime. It is the ego that does _raag_ - _dwesh_. Once the ego leaves, _raag_ - _dwesh_ is gone.

**Questioner:** So after attaining this _Gnan_ , the _prakruti_ automatically returns to its naturalness, does it not?

**Dadashri:** Yes, after attaining _Gnan_ , _prakruti_ separated, but it has remained in the form of discharge. It will continue to discharge slowly and steadily. That which has been charged will indeed get discharged. It will discharge in the absence of the live 'I am Chandulal' (ego) automatically. That is what 'we' call _vyavasthit_.

**Questioner:** Yes, that is correct.

## Prakruti, Dependent on ego or Vyavasthit?

**Questioner** : Are _prakruti_ and _vyavasthit_ the same thing?

**Dadashri** : Your _prakruti_ is under the control of _vyavasthit_ , and _aGnani's_ (ignorant of the Self) _prakruti_ is under the control of ego. What does under the control of ego mean? It may even act crazy. Man with active (charge) ego ( _ahamkari_ ) will not be controlled at all even by _vyavasthit_ , will he? Your ego is gone, so _vyavasthit_ remains for you.

**Questioner** : Do _vyavasthit_ and _prakruti_ have any relation?

**Dadashri** : Ofcourse there is. Whole _prakruti_ is only _vyavasthit_. Such _prakruti_ is not false. _Vyavasthit_ means that ninty-eight will follow ninty-seven. It is also _vyavasthit_ that ninty-eight will not be followed by ninty. It will come, as it is suited.

**Questioner** : So is there some difference between _prakruti_ and _vyavasthit_?

**Dadashri** : A lot of difference. _Vyavasthit_ carries out work, and _prakruti_ keeps dissolving. In English I call _vyavasthit_ , scientific circumstantial 'evidence'.

**Questioner** : If _prakruti_ keeps dissolving, so then would it not get destroyed?

**Dadashri** : Yes, it is being destroyed, now it will start undergoing _nirjara_ (discharge). New karma is not bound after attaining this _Gnan_ , and old karma keep dissolving; they keep discharging. Nothing new is being charged. As long as there was awareness of 'I am the doer', new charging was occurring, and as long as _vyavasthit_ is the doer, his charging ceases. Then only discharge continues.

Suffering (the effect) _prakruti_ is _vyavasthit_ , creating (cause) _prakruti_ is not _vyavasthit_. Giving rise to a new one is not _vyavasthit_. One will continue to give rise to new _prakruti_ if he does not have _Gnan_. _Prakruti_ will not arise at all if one has _Gnan_ ; causes disappear.

**Questioner** : Dada, _prakruti_ is an effect, is it not?

**Dadashri** : Yes, _prakruti_ is an effect, you cannot say that it is only effect. Effects and causes, both attributes are in _prakruti_. Besides causes, the rest of the part is effects. That is why 'we' stop the causes. And that is why 'we' tell you that it is _vyavasthit_. It cannot be called _vyavasthit_ if causes continue.

_Prakruti_ means that stock has been created (filled) in the past life. Whatever stock was created in the past life, it is now manifesting. And anything filled today, will manifest in the next life. That is called _prakruti_.

## Prakruti is Like a Ready Fireworks

Whatever you have filled, only that will come out. Say there is a small firecracker, a spinning firework with hissing sound, and a large cracker (in your fireworks for celebration) Will they lose their nature when set alight? _Prakruti_ means a kindled (ready to fire) thing. You do not have to kindle it now. When the time is right, it will be ablaze. Will it then stop? If it's nature is of a spinning firework, it may enter your loose _dhoti_ (lower garment), and if it's nature is that of a cracker, then it will blow up with a blast. And if its nature is of a sparkler, it will sparkle. So it will fire up based on its nature.

Large firecrackers blow up with a bang, but if you mistakenly filled it up with powder for a spinning hissing firecracker, it will fire like a spinning hissing one. If it gets into your _dhoti_ , how is that the fault of the poor man who lit it? He wore clothes appropriate for firing crackers, and you believe that a cracker would blast. Hey you, it is not a cracker; it has been filled in with the hissing spinning powder! So it will display the nature of a spinner firecracker. Will a cracker filled with sparkler powder blow up? No, therefore this is like the powder that has changed, what can the mind do there? So that is how it reaches the _buddhi_ (intellect). Can the internal powder be changed? If workers manufacturing the fireworks are too busy talking when they are packing the powder at the factory, they may pack the wrong powder, and that is how they end up. Then, thinking that you are lighting a cracker, it will fire like a spinning hissing firecracker and get into your clothes and burn them, and people will complain.hey, how did this happen? How did this happen? Hey, that is the way it is, it is _kaliyug_ (era of time lacking unity of mind, body and speech).

*****

[1.3]

# Prakruti Unfolds as it was Bound

## Prakruti has Attraction

**Questioner** : There is conviction of 'I am _Shuddhatma_ ' after attaining the _Gnan_ , but attraction ( _asakti_ ) that exists, does not suddenly go away, does it?

**Dadashri** : _Prakruti_ has attraction; _Purush_ (Self) does not have attraction. Once _Purush_ becomes separate He continues to do only _Purushartha_ ; and _prakruti_ is considered the one with attraction ( _asakti_ ). _Prakruti_ keeps being attracted. _Purush_ (Self) and _prakruti_ (non-Self complex) should become separate. No one can separate them for you. Once in a while, once in a million years, there is a _Gnani_ _Purush_ present, he will separate them for you. Until then one has to keep doing every thing indeed. That other way, when 'we' separate the two, then the Self ( _Purush_ ) will remain in nature as the Self, and non-Self ( _prakruti_ ) in the nuture of the non-Self. _Prakruti_ is in attraction and _Purush_ is as Knower-Seer.

After giving such _Gnan_ , 'we' separate the two, _Purush_ and _prakruti_. So one becomes a _Purush_ , and _Purush_ is with _Purushartha_. There is so much _Purushartha_ can be done in this! And the people keep looking at your _prakruti_ only. Hey _mooah_ (mortal)! Do not see the _prakruti_ , see the _Purush_. If you see the _prakruti_ , you will see the same old nature of his. You are not to see that. Does he not go to toilet? Does he stop going to the toilet after attaining the _Gnan_?

**Questioner** : No; that will continue.

**Dadashri** : If he was eating a lot of _kadhee_ (soup), is he going to stop eating the _kadhee_?

## How Will Prakruti get Spent?

**Questioner** : You have then written that, 'some _prakruti_ is of renouncing, some _prakruti_ is of penance, some _prakruti_ is indulgent in pleasure. One has to just spend (use up) the _prakruti_ to attain _moksha_.' So what does 'spending the _prakruti'_ mean?

**Dadashri** : That is correct. It means to make your _prakruti_ suitable to others, become suitable and settle with equanimity.

**Questioner** : How can one use up (spend) _prakruti_ used to physical pleasures ( _vilaasi_ ) and go to _moksha_ (attain final liberation)?

**Dadashri** : Yes. One can go to _moksha_ after spending it ( _prakruti_ ). All this is physical pleasure, is it not? Do people not eat _jalebi_? Do they not eat _Hafoos_ (Alphonso) mangos? Is that not all physical pleasure ( _vilaas_ )? What is not _vilaas_ here? These are all physical pleasures of living beings ( _jivavilaas_ ). Some _vilaas_ very sticky and some is a little loose.

**Questioner** : What is the difference between _aadat_ (habit) and _prakruti_ ?

**Dadashri** : Habit is the beginning. If you do not have a habit, _prakruti_ will remain like that. And if you have a habit, then _prakruti_ will become _prakruti_ with that habit. When you keep asking again and again for tea, then it becomes a habit. First you make a habit, and then it becomes a habit. Is there not a difference between making a habit, and becoming a habit? Yes? The one who is making a habit can become free, and what becomes a habit, it cannot be removed.

**Questioner** : Is one not born with _prakruti_ (carried over from last life)?

**Dadashri** : Yes, You are born with it, and it is from the time you are born. That does not mean that you have come with it at a gross level. When you are born, _prakruti_ is in the form of _parmanus_ (subatomic particles), and is set up in form here (as life unfolds).

## No Changes in the Style of Prakruti

**Questioner** : How can we make the nature of the _prakruti_ loosen its hold? This is because I know that this nature of _prakruti_ is such a thing that it is bondage. For example, one may have a habit of eating spicy or a habit of eating sweet, which doe not allow him to follow some discipline.

**Dadashri** : Wheter it is outside, or within the discipline, _prakruti_ will give its fruit. It may have gone beyond the limits of the set discipline ( _niyam_ ) but it is all a discharge, is it not? Therefore, the point is not that it remains or does not remain within the boundary of discipline; the point is that you see it as it is. Whatever is the nature of the _prakruti_ , that is what it constantly displays. What does discharge mean? It is which _prakruti_ continues to display as its nature.

Whatever has been charged, continues to discharge. And this body has been charged in such a way, it walks in the same way at age eighty, as he did when he was young. His style will not change. One can know from his walk. And nothing can be changed in these three charged batteries (mind-speech and body). Changes in them can be made only in the next life. There, worldly knowlwdge is of use, not our _Gnan_. Changes will happen according to that.

_Prakruti_ is with _niyam_ (regulated law and boundary) Nothing can be without _niyam._ The world has _niyam_ Only egoism is awkward (without discipline). Everything else is within disciple and law. Whatever is within its related law, is turned into one without discipline by this ego. One will say that he want his tea hot, and then the tea gets cold while he is talking to someone. Hey, why don't you quickly drink it, and then do the talking? But ego is crazy like that. The mind is not like that. The mind is all within its _niyam._

## Awareness Brings Prakruti Within its Regularity.

**Questioner** : So, if there is awareness ( _jagruti_ ) of the _Gnan_ , _prakruti_ will automatically start coming within _niyam_ (regularity, natural state) is that true?

**Dadashri** : _Prakruti_ will start coming within _niyam_ for You, otherwise _Gnan_ will not take hold. If _Gnan_ has entered, then _prakruti_ will come into its natural state of regularity ( _niyam_ ).

**Questioner** : Now if _prakruti_ is with regularity and discipline then does it have any relation to _Gnan_? Does a discipline and regularity filled _prakruti_ help our _Gnan_ at all? There is also a sentence of Shrimad Rajchandra ( _Gnani Purush_ 1862-1902), 'body should be in an orderly regularity, speech should be _syadvaad_ (that which is spoken after seeing the viewpoint of the other, and thereby does not hurt him). So there is great emphasis on the _niyam._ So, then you also said just now that it will be good in one ate fig within _niyam._

**Dadashri** : Yes, so it is good.

**Questioner** : So that regular discipline ( _niyam_ ) of the _prakruti_ , it touches _vyavahar_ (worldly interaction); now how does it help _Gnan_ (Knowledge of the Self and the 'doer')?

**Dadashri** : So the _prakruti_ with _niyam_ helps _vyavahar_ (worldly interaction) and thus it helps _Gnan_. But it remains without regualrity then it will not be helful to the _Gnan_ , will it. There should be _niyam._ If it happens it is correct, there is no insistence for it.

**Questioner** : So it is also important to know what the regularity and discipline should be, is it not?

**Dadashri** : It depends on the body, does it not? One knows the _niyam_ that 'I will be able to eat only two _rotlis_ (thin flexible wheat flatbreads)'. Having decided that _niyan_ of two, if _prakruti_ pressures too much, then I will take half a _rotli_ extra.

**Questioner** : So in what matters should one have some regulated discipline?

**Dadashri** : Everything. You should eat within _niyam_ , and then what should you do if you cannot? You should not start crying. Eating, drinking sleeping, they are the main things, are they not? Which will you eliminate? Everything is worth keeping within the discipline. The _niyam_ of nature, for example going to the toilet in the morning has been arranged in a regular discipline.

**Questioner** : The nature of _prakruti_ and the regular discipline ( _niyam_ ), are they two separate things?

**Dadashri** : They are different. When one becomes habituated, it is called nature ( _swabhaav_ ).

**Questioner** : All that is habituated is _swabhaav_ , you said. So to move from that _swabhaav_ to _niyam_ (regular discipline) is some kind of _purushartha_ (effort)?

**Dadashri:** _Swabhaav_ (nature) is always within _niyam._

A person who does not like to eat that which is sour, will not eat it, even if we give him a hundered rupees. And the one who likes to eat sour things, he will pay five rupees so that he can eat something sour.

**Questioner** : Yes, is that called nature of the _prakruti_ ( _prakruti_ _swabhaav_ )?

**Dadashri** : All these are called _swabhaav_.

**Questioner** : And is _swabhaav_ according to _niyam_ (regulated order) indeed?

**Dadashri** : It is according to _niyam._

**Questioner** : Now, to arrange the amount, how much sour to eat and how much not to eat, is that called _niyam_?

**Dadashri:** All _niyam._ That is 'our' work. That is our _Gnan_ working.

## Awareness in Front of Prakruti

**Questioner** : You say 'keep on doing the work' instead of that, is it not appropriate to say, 'Let the work happen'.

**Dadashri** : No. The intent behind saying, 'keep on doing the work' is that whatever work is going on in _prakruti_ , let that work continue. You do not obstruct. 'You' remain in your own effort (as the Self) only

**Questioner** : What I meant to convey is that whatever is already happening, to that we say 'do it this way', but it is indeed happening, is it not?

**Dadashri** : It is happening, but in order not to obstruct, we say 'do' it. 'Now there is nothing to be done', that is called obstruction. You cannot say, 'Everything is happening, now there is nothing to be done.' Let _prakruti_ run as _prakruti_ , You keep 'seeing' it. That is why 'we' tell you to 'drive with your eyes open', do we not? Do people drive with eyes closed? Can one drive a car with his eyes closed? That is how everything has to be done with awakened awareness ( _jagruti_ ) in the state of the _Gnan_.

If the 'car' stops after attaining the _Gnan_ , turn the handle. Before, there were cars with handles (to jump start), were they not? If the car stopped, one had to turn the handle and start it again. So turn the handle on the Self and do not apply brakes to the _pudgal_ ( _prakruti_ ). Many people apply brakes to the _prakruti_ that, 'it will be fine if you don't say anything'. You should not apply breaks. Let _pudgal_ (non-Self complex) run on its own temperament. Do not put breaks like, 'it is _vyavasthit_ , is it not? It is like this and it is like that.' Why do you have to apply the break? It runs so well within its temperament, it will really run.

**Questioner** : Yes, and we should apply handle of the Self.

**Dadashri** : Yes, apply handle to the Self and do not apply breaks to the _pudgal_. Many people apply breaks to the _pudgal_ , 'It is only _vyavasthit_ , is it not?' You will end up applying the brakes, but _vyavasthit_ is only after it happens. Until then, let the car run by itself. Let the _pudgal_ run, wherever it goes, the way it wants to. Do not apply brakes to it, because it just has to be 'seen'. Applying brakes will not work, and on the contrary it will collide. It is a 'collision'.

If you apply barakes, it will only collide, nothing else can be changed in it. And to apply handle to the Self is _upayoga_ (applied awareness), maintain some awareness, slow down and You become aware, slow down and You become aware.

**Questioner** : People say that one should have discipline ( _niyam_ ). One should apply the brake of discipline, what about that?

**Dadashri** : For our _mahatmas_ 'we' have given only the five Agnas. There is nothing of this for the _mahatmas_. All this I have said, it has been for the outside people.

**Questioner** : Our _mahatmas_ say that one should have discipline; it should be like this.

**Dadashri** : They will say that. They will say whatever they had filled within. And the other person who has not filled discipline in him, he will say that. That is not the question. How do we know what kind of stock one has filled? He has come with all kinds of stock, and that stock keeps coming out. For us, one following 'our' five Agnas, 'we' do not have any condition (demand). And he may go where he wants to, may eat what he wants. He follows the Agnas weakly, that is why have to tell him this extra thing about applying the handle.

If you say it will be fine if I do not go to the office, then it will go wrong but when you do not say anything, he will keep going to the office. This does not need the handle to be applied to it. This will keep going if you do not apply brakes to it.

**Questioner** : What brake gets applied in not following the five Agnas?

**Dadashri** : He has applied other brakes. What is wrong in not doing this? What is wrong if it happens this way? That is how he has applied the brakes. He has not released the brakes yet. He has always applied those brakes

That other is going on for him, it will continue if you do not apply the brake. And the brake is not applied through the mind; it is applied through speech. It happens when you say it; otherwise it is not called brake. A negative thought in the mind is not called a brake.

**Questioner** : If there is some work, and I say, 'I will not do this work. I will not do the work', does that mean that brake got applied?

**Dadashri** : Brake is applied and it will remain like that. Until it is released, it will keep wearing down.

**Questioner** : Still _vyavasthit_ is making one do that work for sure.

**Dadashri** : It will make one do the work, but brake will still remain applied. Applied brake will keep getting ruined. All those brakes have to be released.

*****

[1.4]

# See Prakruti as Flawless

## Who is at Fault in This?

_Prakruti_ (the non-Self complex) is verily natural, but the intellect creates interference. _Prakruti_ may not like to use the cooling fan; in that, where is the fault of the fan? Where is the fault of _prakruti_ in this? That the fault is seen is due to the intellect and not the Self (Soul).

Circumstances bind _prakruti_ and the worldly life ( _sansar_ ) runs according to _prakruti_ , now in this, whose fault needs to be seen?

All these are the faults of the _prakrut_ (the non-Self), but one believes that these are the faults of the Self ( _Chetan_ ), which is why this worldly life perpetuates. In fact no one is at fault at all. When the _prakruti_ is the 'doer', at that time the Self is not the owner. At the time of binding (charging) of the _prakruti_ , the self (the worldly self) becomes the owner through the illusion and at the time of unfolding (discharge), the Self (the Soul without the illusion) cannot be the owner.

What is _prakruti_? If you go to the well and say, 'You are worthless'. That gives rise to _prakruti_ , and thenwhatever is spoken is _prakruti_. When that _prakruti_ speaks, from that echo (from the well), would you not know what you had said before? All these faults are of that _prakruti_.

## How can Prakruti be Changed?

**Questioner:** How can the nature of the _prakruti_ , which has been established for many years, be changed?

**Dadashri:** If You 'know' your _prakruti_ (the formed complex of mind, speech and body) that this is a fault in this _prakruti_ , if you know this much then it is enough, that means your nature has changed. It is more than enough if You (the awakened one) 'know' a mistake as a mistake. It is a great _purushartha_ of the _Purush_ (Self) to know a mistake as a mistake. It is _prakruti_ and _prakruti_ will not change. The _prakruti_ , which is already formed, will not leave its nature.

**Questioner:** Will the faults of the _prakruti_ decrease by 'seeing' the _prakruti_?

**Dadashri:** Except that there is no other way at all. If You have the intent to be rid of the mistakes then they will decrease and if You do not then they will remain.

**Questioner:** But many qualities of the _prakruti_ are good too and many qualities are bad too.

**Dadashri:** If you want to purge all of them, then do so. Or purge those, which are wrong and are hurtful to you.

## It Happens According to the Prakruti

Otherwise, everything else is according to _parkruti_. One is going to do according to his _prakruti_. Not everyone has to sing, a singer will sing the songs. Each person does according to his _prakruti_. Why do you have to look for faults in it? He does it according to his ability. You cannot make him do according to your design, insisting that he has to follow only your design. There cannot be such rule.

Where is the mistake when one does according to his _prakruti_? Is this is a department of judges? Everyone does things according to his _prakruti_. I too keep do work according to my _prakruti_. One has _prakruti_ , does he not?

**Questioner** : One forgets just that, that the other person is not the doer.

**Dadashri** : Yes. There is no problem if that awareness prevails. Worldly life ( _sansar_ ) arises from the moment one sees a fault in others; and it will not be resolved until this mistake is destroyed. One will remain entangled.

Not even for a moment, 'we' have seen a fault in anyone, and if 'we' do see any, 'we' will tell him right away. Right to him, 'we' do not hide it. 'We' tell him that 'we' see this fault. Accept it if you have a need, otherwise leave it aside.

**Questioner** : You say that for his salvation.

**Dadashri** : 'We' say it to caution him, so that he gets a solution, and 'we' do not have any problem if he does not accept it. 'We' do not have problem at all if he refuses adamantly to accept it. 'We' will tell him to do it this way, and there is no problem if does not accept it.

**Questioner** : You do not have any problem?

**Dadashri** : I know on what basis he is sayting this. He is doing so on the basis of unfolding karma. It is not that he wishes to obstruct my _Agna_ , does he? He does not wish that at all, so we are not liable.

'We' have to turn it around when he says (anything negative) as a result of unfolding karma. If any _prakruti_ loses control, then in that situation, 'we' have to restrain it promptly. It will do complete harm to itself, and it bnrings harms to others too. However, ordinarily _prakruti_ keeps making mistakes indeed. Everything in the world are _prakrutis_ only.

## As Many Layers of Prakruti as the Variety of Vikalp

**Questioner** : A _prakruti_ that appears quiet, is it suppressed or is it in balance?

**Dadashri** : The _prakruti_ that appears active is considered in balance, and even that which appears quiet _prakruti_ is considered in balance too. It cannot be considered suppressed. Suppression has nothing to do with it. A man may appear calm even if you slap . Therefore, it is not suppressed; it is also not brave. It is not through _Gnan_ ; just the _prakruti_ is like that.

**Questioner** : Then how many layers of _prakruti_ there are?

**Dadashri** : There are as many layers of _prakruti_ , as the variety of _vikalp_ (beginning with 'I am Chandubhai').

## Energy Increases as the Prakruti Reverts to Naturalness From Lack of Control

**Questioner:** Dada has said that if a _prakruti_ that had gone beyond bounds and norms reverts to naturalness, then the energies increase a lot.

**Dadashri:** Yes, there will be tremendous rise in energies.

**Questioner:** How does it happen?

**Dadashri:** If a _prakruti_ that had gone haywire becomes natural, there is a tremendous rise in the inner energies, and it pulls a lot of energies from outside. What will happen if you pour water on a large hot iron ball? It will consume everything; it will not let even a single drop to drip down. In the same manner such a _prakruti_ , which has gone haywire, is like a red-hot iron ball. And later as it starts to cool down, its energies start to increase.

## Eventually Both are Vitarag

You will be able to maintain _vitaragata_ , if you become acquainted with the other person's _prakruti_. For example, a rose plant has thorns that prick you, so it is decided that rose plant will always have thorns. Then, you will not be upset by the thorns. You will have to be ready to be pricked if you want the rose. To become acquainted with the _prakruti_ is knowledge ( _gnan_ ), and with knowledge comes conduct, that is all.

Therefore, the _prakruti_ , that this person's attributes (nature) is this, then _vitaragata_ (state without any attachment or abhorrence) remains towards him. You will know that it is not his fault; his _prakruti_ is like that.

So, to see a fault in anyone is your own fault. Our science says that if you see fault in anyone, it is your own fault. That reaction has come because of your own fault. The Self ( _Atma_ ) is _vitarag_ , and _prakruti_ is also _vitarag_. But whatever fault you bring out, it has its reaction.

_Purush_ (Self) is _vitarag_ , and _prakruti_ is _vitarag_. Inspite of living with _Purush_ , it has remained _vitarag_. _Prakruti_ is _jada_ (without the ability to 'see and 'know', matter), it is not _Chetan_ (the Self with the ability to 'see' and 'know'). It is by nature _vitarag_ , just as the Self is _vitarag_ by nature.

**Questioner** : What is the difference between _vitaragata_ (non-attachment) of the Self and _vitaragata_ of the _prakruti_?

**Dadashri** : There is no difference. But today, the self ( _vyavahar atma_ ) is not in the _vitaragata_ , and thus it interferes in the _prakruti_. Then _prakruti_ reacts, that is all. Otherwise, _prakruti_ itself does not do anything.

## Gnani Changes Prakruti Like This

People think that when Dada goes to his room, he goes to sleep; it is far from the truth. At the age of seventy-seven I sit in _padmasan_ for an hour. Even the legs bend, that is why the light and the energy of the eyes have been preserved. That is because I have never criticized or insulted the _prakruti_. People insult it by criticizing it. _Prakruti_ is alive, so it will have an effect if you insult it. If you insult this non-living thing ( _jada_ ; inanimate), there is an effect. What effect does it have? The echo (effect) of it falls on only you, and _prakruti_ is little alive, it is _mischrachetan_ , so it does have some effect. So you cannot insult it.

## Problem is not of the Mistake, Problem is of the Ignorance

I know that the mistakes are the same as before. Do you have such awareness?

**Questioner** : It is completely in my awareness, but it goes away. After the mistake occurs, I realize that it has gone away.

**Dadashri** : Then there is no problem.

**Questioner** : And I also know that Dada will rebuke me.

**Dadashri** : You will know that too, because a mistake has occurred, and that 'we' know. Whatever is in the _prakruti_ , it is going to come out, there is no choice there. The reason 'we' rebuke you is that are you aware or not?

There is no problem when a mistake happens. To know the mistake, and improve upon the mistake is what is important. Mistake is of the _prakruti_. 'We' do not consider mistake of the _prakruti_ , a mistake. When You 'know' the mistake, it proves that You are separate.

**Questioner** : We may not even be aware of this when it is happening,, but what is the awareness which comes automatically later?

**Dadashri** : Awareness that comes later is not proper, but presence of awareness while mistake is being made, is called full awareness.

**Questioner** : But that awatreness comes automatically later.

**Dadashri** : But that will come automatically, and that itself is called the Self. But if awarenerss comes when the mistake is happening, that is called exact.

**Questioner** : Because I have not applied the handle, or done anything, and yet it shows from within that a mistake has occured, mistake has occured.

**Dadashri** : That proves that Self is indeed separate, and now it has become separate. This is the proof of it.

## The Vision of the Self Makes Even a Tiger Nonviolent

**Questioner:** Instead of making my _prakruti_ adjust with the other person's _prakruti_ , if as 'I am _Shuddhatma_ (pure Soul)' I see other person as _Shuddhatma_ then will the _prakruti_ adjust by itself?

**Dadashri:** It will definitely adjust. If you prod the _prakruti_ then it will rebound and react, otherwise it will behave so beautifully and naturally. When one becomes unnatural then that _prakruti_ will keep jumping (becoming unnatural).

**Questioner:** But the one who has taken _Gnan_ , his _prakruti_ can become _sahaj_ (natural), but is it so for the opponent who has not taken _Gnan_?

**Dadashri:** The one with the _Gnan_ can adjust with the _prakruti_ of another very easily and naturally, if the 'interferer' within does not interfere.

**Questioner:** Now there are two people opposing each other, one has taken Dada's _Gnan_ so he is in the process of making his _prakruti_ natural by staying in _Gnan_ , as the Self, by following five Agnas; but how will this make the _prakruti_ of the opponent who has not taken _Gnan_ , _sahaj_?

**Dadashri:** No, this has nothing to do with him.

**Questioner:** Now his _prakruti_ does not become _sahaj_ , then will it not create problem for us?

**Dadashri:** For You these five Agnas is the safe side in every way. If You remain in these Agnas, then no one, not even a tiger or a lion can harm you. As long You see a tiger as a _Shuddhatma_ -pure Soul, it will forget the beastliness and violent nature. Once it forgot its nature it means it is over, it will not do anything.

**Questioner:** Does that mean that seeing _Shuddhatma_ (the Self) in the other person, brings about a change in that person?

**Dadashri:** Of course, that is indeed why I am telling you to see the family members as _Shuddhatma_. You have never seen them thus, have you? Say for instance, as you enter the home and notice your elder son and you might not have seen anything, you might just say how are you, you do everything but internally if you say, 'he is an unworthy fellow'. If you see him this way then it will have its effect. And if you see the Self in him then it will have that effect.

This world is totally effective. It is so effective that you can't even talk about it! 'We' are doing the same thing in this _vidhi_ —the instillation of inner energies to the one who surrenders to the _Gnani_ —we place an effect and energize the vital-eternal element dormant within you. That is why you feel so energized, otherwise how can it happen? I have come here with the earnings of infinite life times and you walked here just like that.

This world is totally effective. It is so effective that you can't even talk about it! 'We' are doing the same thing in this _Vidhi_ (the instillation of inner energies to the one who surrenders to the _Gnani_ ) 'we' place an effect and energize the vital-eternal element dormant within you. That is why you feel so energized, otherwise how can it happen? I have come here with the earnings of infinite life times and you walked here just like that.

**Questioner:** You had said that 'we' see _Shuddhatma_ as _Shuddhatma_. Within, this _Shuddhatma_ is absolutely flawless...

**Dadashri:** It is verily the God (Bhagwan).

**Questioner:** But we can see even his _prakruti_ flawless.

**Dadashri:** Yes. That _prakruti_ must appear flawless.

**Questioner:** At the end when _prakruti_ also appears flawless then both come along together.

**Dadashri:** Yes, besides our path, _Akram_ path even goes to the extent of saying that 'see' the deceit ( _kapat_ ) that exists or arises. And in _karmic_ (step-by-step path) deceit will not work at all! There the ego has to be purified every step of the way. Deceit will not work over there.

Therefore it is enough if it finishes in two to three more lives! Oh, even if it will finish in ten more life times, what are 'we' going to lose? But, no one is at fault.

## The Flawless Vision of the Gnani

**Questioner:** What is the meaning of faultlessness? How can we see a person flawless? Is this flawlessness a natural thing or something else?

**Dadashri:** Now, if one attains this absolute flawless vision, then only he can see the other person flawless, otherwise he cannot see other person flawless. The fact that one sees the other at fault is his very own fault. Therefore, I see the whole world as flawless. By 'I' here I mean to convey that when I am as Dada Bhagwan (the absolute Self), I see the whole world flawless, and when I interact as Ambalal, I still see the world as flawless in my conviction ( _pratiti_ ), but that may not be in the conduct ( _vartan_ ). At that time, I would even point out your mistake.

When I see the whole world flawless then how did I see this mistake? But then, I erase that mistake (of Ambalal) on the spot, all blemishes are wiped off and I see it again with clarity of the flawless vision. I have not come here to see the faults of your _prakruti_ (the relative self). I have come here to 'See' your _prakruti_. I have not come to see the faults of your or my _prakruti_. Rather, I have come here to 'See' ( _nirikshan_ ) the _prakruti_. I have come here to Seer and Know the _prakruti_.

**Questioner:** And then, is flawlessness a natural process or something else?

**Dadashri:** One is flawless only when one is natural. Otherwise not. Unnaturalness is the flaw.

Now let's talk about previous conversation. What do our _mahatmas_ (those who have attained _Gnan_ \--Self) do? They will scold the children and will do other things to correct them. _Mahatmas_ know and they have awareness that, by real viewpoint the child is blameless, but by relative viewpoint he is not. So they would reprimand them. How long will they scold and reprimand? As long as they have opinion, 'if I do not correct and scold him, he will not improve.' So they do such things to improve them.

That is why we (Dadashri & The Lord within) simply remain as the Seer of the _prakruti_ of others. But for someone who stays close to me like this Niruben here, there are some residual intentions of correcting her, and that is wrong. Sometimes, I end up saying something that points out her mistakes. The mistake of the _prakruti_ is not to be minded. That is the hallmark of a _Gnani_. The fully enlightened _Gnani_ is Lord (God) in human form. The Lord does not see the fault of any _prakruti_ , ever. I see everyone flawless. I do not see anyone at fault. Not even slightest mistake in others is to be seen. If she were to drop a hot coal on me, I would not see her at fault, and yet minute errors of hers are noticed and the desire to see her overcome these faults arises in the mind. Nonetheless, one does not need to get rid (push away the negativities) of the _prakruti_. _Prakruti_ will of course play its own role. That is certain. What do these worldly people do? They strive to improve others at the cost of losing their own improvement. Their fathers also had sustained such personal losses and thereafter they had improved.

**Questioner:** So Dada, at the cost of losing his hundred points he improved the other person, but what were these hundred that he lost?

**Dadashri:** That loss was to the self ( _atma_ ). Even his father had sustained similar loss, no? One man was saying to his son, 'Don't you understand, I am your father!' You crazy fool! What kind of person are you? Why did you say such a thing? That too, to a son attending college? _Mooah_! (Dadashri's classic way of addressing to awaken the spiritually ignorant person). What kind of father are you? Then I admonished him a lot. I explained to him that this was not the way to talk to a son. What will it lead to in future relations with him, and what will be your condition? As a _Gnani_ , we cannot speak such words. I 'See' him flawless, a hundred percent flawless and there are no two ways about it. Every living being in the entire world is seen as flawless. Not a single flaw is evident in anyone, and the same is the case with You too. However, in your situation, your flaws are arising in your discharge (effect karma unfolding in this life). If you see the other person at fault it means that abhorrence remains. That abhorrence will have to go.

## Know the Fault, but do not Consider him to be faulty

**Questioner** : So every individual should be known to be faultless, and not consider them as faultless, is that so?

**Dadashri** : To consider as faultless becomes an opinion, We should Know everyone is flawless.

**Questioner** : And if he is at fault, know him as faulty?

**Dadashri** : No, in our _Gnan_ , he is not guilty, Know him only as flawless. No one is at fault at all. One appears faulty through illusory vision. Illusory vision creates two parts: he is guilty and he is flawless. He is _paapi_ (sinful, with the effect of demerit _karma_ ) and he is _punyashadi_ (virtuous, with effect of merit _karma_ ). And this vision (of _Gnan_ ) is only a single vision, he is indeed flawless ( _nirdosh_ ); and that is absolutely locked. Then _buddhi_ (intellect) does not have any scope of saying anything. It does not give _buddhi_ any scope to interfere. It will go away from there because it knows that it does not have any say in it. She will say, 'Let us go home'. Is she single? She was married, so she will run off to her husband's home.

**Questioner** : So Dada, we should not even consider one as faulty or faultless, we should know him as flawless.

**Dadashri** : Know everything, but do not know him as faulty. Knowing one as faulty, means it is your vision that is spoilt. And 'Chandubhai' interferes with faulty one one, You should keep Seeing that. 'You' should not obstruct 'Chandubhai' (file one).

**Questioner** : Keep seeing what he is doing?

**Dadashri** : That is all, keep Seeing, because the one at fault is knocking heads with the faulty one. But 'Chandubhai' is flawless, and the other person is also is flawless. Both fight, but they are both flawless.

**Questioner** : So even if Chandubhai is at fault, by subtle viewpoint he is indeed flawless.

**Dadashri** : He is definitely flawless by subtle viewpoint, but you do what you have to do to Chandubhai. Howebver in relation to the world, I am telling you to consider him flalwless. You have to caution Chandubhai that it is not acceptable if he does that. You are to feed him pure 'food'. The current state he is in is because of having fed him impure 'food'. So now, the settlement has to come by giving pure food.

**Questioner** : If he does anything wrong, I have to tell him to do _pratikraman_?

**Dadashri** : Yes, you have to tell him all that. 'You' can even tell him, 'You are worthless', only to 'Chandubhai' and not others, because he is Your file number one.

**Questioner** : So, if file number one is is at fault, then should I consider him at fault and scold him?

**Dadashri** : You can scold him, you can also be prejudiced against him, that, 'I know, you are like that'. Scold him too, because we want to bring him to a final settlement.

## The Real Culprit got Caught

**Questioner** : But we should see the other person, for example file number ten, flawless, is that so?

**Dadashri** : Flawless. Hey, even your file number two (spouse) is also flawless. Because, the faults that were, existed because you saw others at fault, and you have not seen the fault of this Chandubhai? This is the reaction of seeing those faults. So the guilty one has been caught. Others are not at fault at all.

**Questioner** : We saw that other wrongly.

**Dadashri** : You saw it wrong indeed, now You see it correctly. One just has to understand this; there is nothing else to be done. The talk of the _vitarags_ just has to be understood; nothing is to be done. That is how wise _vitarags_ were. If he had to do anything, the poor man would get exhausted.

**Questioner** : And, if he does anything, bondage comes, no?.

**Dadashri** : Yes, doing is verily bondage. Anything you do is bondage. Turning rosary beads, you 'did that', means bondage. But that is not for everyone. For the outsiders (non- _mahatmas_ ) you can say turn the beads, because they are in business of creating bondage.

*****

[1.5]

# Different Natures of Prakruti

## Path of Moksha With Only one Sentence

Someone may ask you to show him God. So you tell him that if he subtracts all his _prakruti_ 's nature, then he is God indeed.

**Questioner** : Subtracting that is the main thing, Dada.

**Dadashri** : First decide that there is God within; then know how to substract all this.

**Questioner** : If one has the _sadhana_ (spiritual seeking) of life after life, one will know how to subtract.

**Dadashri** : One will know, but it is not easy.

**Questioner** : You said to just subtract it, but how should one do that? The _prakruti_ is _jada_ (inanimate, lifeless).

**Dadashri** : It is _jada_ , and yet it is active ( _kriyavaan_ ). And it gives sweet, as well as bitter fruits. One will say the sweet ones are my doing, and the bitter ones are not mine. But sweet and bitter are both _prakrutis_. The one who does not want to give rise to fruit, is the Self.

So subtract all the _prakrut_ (non-Self) attributes, and then You will see God. God is that what has manifested within, what you see is the _prakruti_.

**Questioner** : You are saying to subtract all the _prakruti's_ (non-Self) nature; one can remain the Knower-Seer ( _Gnata-Drashta_ ) of the _prakruti_ , but how and from what can we subtract?

**Dadashri** : When the other person curses you, God is not doing the cursing; it is the nature of the _prakruti_ doing the cursing. When You deduct this, You see God. When You deduct every kind of _prakruti_ 's nature, You can see God. If only this sentence was ever there, many _sadhus_ (monks who renounce life to attain the Self) would have been on the path to _moksha_. If only someone had said this much pure thing!

## That is why Attributes of Prakruti are Born

What would you say if clove tastes sweet? If it tastes good to the tongue? It has become _vikari_ , it is not in its main nature.

Would one eat bittergourd ( _karela_ ) if they became sweet? No. He will say that he wants only the bitter ones. He will make do with the less bitter ones, but he will not touch the sweet ones at all.

Every one is in his own nature. Nothing in this world will let go of its nature. That is why a Muslim person will say 'I like fish'. Hey, what pleasure do you get out of eating fish?' It is what we find different in our vegetables. There is difference in _parmanu_ (subatomic particle) of everything, and thus there is a difference in the taste. If you make _rotli_ (thin flexible flatbread) at ten minutes past eight, and you make another at fifteen minutes past, there will be difference in taste, because there is a change in time, it there not? Flour is the same; _bhaav_ (intent-view) that goes into it is different.

**Questioner** : Even _parmanus_ of the flour will change internally, will they not?

**Dadashri** : That is the time limit. Flour, water etc., everything keeps changing, and people say, 'no, no _rotli_ is the same. Hey, it is not. Each and every _rotli_ is different, time is different, is it not?

**Questioner** : No. But bitter gourd is always bitter, but mango can be sweet or sour.

**Dadashri** : People do not consider a problem if a mango is sour or sweet. But what if it turns out to be hot (spicy)? They will say, 'Throw it away; there is something wrong with it'. If it is sour, they will understand that it is sour.

**Questioner** : No, but they are all their attributes, _neem_ tree will always be bitter. But man has all the changes.

**Dadashri** : Even in man, if you know how to know all these _prakrutis_ , then you will understand that this one is a _neem_ (bitter), you may touch it, sit under its shade, but you are not to take its leaves in your mouth. Do people not sit underneath the _neem_ tree?

**Questioner** : Yes, they do. They take the benefit of its shade to cool down.

**Dadashri** : Hey, they even take their leaves and do this. They will smell them but they will not put them in their mouths. They know that it will be only bitter; they are 'born' bitter. Human _prakruti_ is not like that. Many times a 'bitter' _prakruti_ will become sweet at a certain age.

**Questioner** : Will it change?

**Dadashri** : Because man is ever changing. Their change is only in giving fruit for one lifetime; and we give fruit and at the same time we also bind (create a new one for next life) it. So we cannot say that one is a thief forever.

**Questioner** : Can we say that _neem_ tree will remain a _neem_ tree firever?

**Dadashri** : Yes.

**Questioner** : And we cannot say that a man will remain bitter forever.

**Dadashri** : No, you have to find out what the man is like? But see that only generally. Like this man, you find out and know that he is like this. He may even change tomorrow morning and become a great _Gnani_.

**Questioner** : But can _prakruti_ remain constant roughly throughout life in humans?

**Dadashri** : Yes it can. It does for many people. That is why, do people not say ' _pran_ (life) and _prakruti_ ' both leave together (when one dies).

**Questioner** : But there is no rule that says that it will remain the same.

**Dadashri** : Not for humans, but it is for the rest.

Know the _prakruti_ and then get Your work done from it. Would it be fun if you are insisting heavily and I am heavily insistent too? No. If I realize that you are being stubborn, then I have to calm down, because the fault is not of the one being stubborn. His _prakruti_ is like that. No matter how much _Gnan_ one has, he will become stubborn indeed as per his _prakruti_.

**Questioner** : Is stubbornness an attribute of the _prakruti_?

**Dadashri** : Yes.

**Questioner** : Is it called _prakruti_ of the ego?

**Dadashri** : Yes, it is of the ego; whose else?

**Questioner** : You said that to become stubborn is an attribute of _prakruti_ , but still say that stubbornness is of the ego.

**Dadashri** : In our _Gnan_ , it is an attribute of _prakruti_. So when one is being stubborn, I look at that as a habit, and therefore, that does not affect me.

**Questioner** : Is _prakruti_ not a snapshot of the ego?

**Dadashri** : This is all of the ego. Not just a snapshot, all of it. Whatever you look at, it is only the nature of the ego.

**Questioner** : So when one says that he is of a very wierd nature, he is stubborn, he is referring to the ego?

**Dadashri** : Then what else?

**Questioner** : _Prakruti_?

**Dadashri** : He does not know to whom he is telling that. He does not know that. He thinks that he is indeed telling the one who lives within him. So he is telling the self ( _atma_ ). All the tricks he uses and all the worldly interaction that goes on, he blames the self (of the other) for it. Because, even the other person says, 'I am this, I am the Chandulal'.

**Questioner** : He says, 'I became stubborn'.

**Dadashri** : He has become set in that belief. And the other one too is set in the belief, and the people around believe that to be true. Really he is 'Chandulal' (the _prakruti_ ) only, but it reaches the Self ( _Atma_ ) ultimately. The main mistake reaches the Self. Otherwise, would anyone chew wood? But they found taste in that too. They buy and chew it.

## The Main Origin of Attributes of Prakruti

**Questioner** : Something is hot, the other is sweet, is there anything like ego behind that? So how do those attributes of _prakruti_ arise?

**Dadashri** : That is all _prakruti_. Ego came about based on the scirntific circumstasntial evidence.

When it came into this space; that is the taste that happens. It depends on the space. Appearance and everything depends on space. Faces of people look different because of space. What would happen if they all looked the same? One will not be able to find her husband. She will go here and there. If everything looks the same, then when one comes home, he will not find his home. The space is different, so how different is everything. How wonderful it is!

**Questioner** : Different space means that the taste that arise are different, form-taste-smell-touch are different.

**Dadashri** : Taste and everything else, because the space is different, we can get every differtent thing of this world.

If everyone is sweet, where will you find an attorney? Where will you find a hot tempered man? Where will you find a bland man?

## Complete Understanding of Prakruti

**Questioner** : This _prakruti_ may be in its own nature ( _swabhaav_ ), but even then, the Self ( _potey_ ) is separate from it, is it not?

**Dadashri** : Completely separate. We do not have anything to take or give it at all (nothing to do with it). The One who remains completely separate from it has no problem at all. In worldly interaction ( _vyavahar_ ), you simply have to know the other person's _prakruti_ , what else? _Swabhaav_ (nature). Other person's _swabhaav_ means that you know (that he is a trustworthy man) that this man is here, so you do not have any problem. You know that, even if you leave your coat with him with two hundred thousand rupees in the coat pocket, and go out, there is no problem. That is if you know the nature of his _prakruti_. Careful, you cannot leave it with others.

**Questioner** : One knows _prakruti_ of others, but not his own. That is the cause of all the suffering of pain.

**Dadashri** : Our _mahatmas_ know their own _prakruti_ ; they know everything for sure. Where lies the weakness, where is its strength, they know all that. Still, those who have not delved deeper, they may not know that. _Mahatmas_ with some understanding know everything. And some write long letters (letters of confession), they disclose their whole _prakruti_ in it. Those who write their _alochana_ (recalling and confession of a mistake), they write very long letters and bring them to me.

**Questioner** : One kind of _prakruti_ continues to become thinner (easier), but on the otherside does _prakruti_ become stickier?

**Dadashri** : There is nothing left to become sticky, is there? It becomes stickier only as long as there is ego (charge ego). How can it become stickier without the ego? Without the ego; it automatically begins to become thinner, it starts dissolving.

**Questioner** : Habit of _prakruti_ will change, but what about its nature ( _swabhaav_ )?

**Dadashri** : All the other _swabhaav_ will go away. _Swabhaav_ can be changed if one wants to, but if he does not want to change then everything will remain as it is.

## Natural Repair in Absence of Ownership

**Questioner** : Here, does repair happen by itself? How does repairing occur, ehere this in no ownership?

**Dadashri** : The 'home' becomes old and eaten up because of the one with ownership. However, it gets old by nature with age, but brcause of ownership, everyhthing of it brcomes spoilt.

**Questioner** : The effect is faster? Is the effect faster because of the ownership?

**Dadashri** : No. Because of ownership means, that the natural effect that occurs, the feeling that it happened ot me, that sticks. Nothing sticks to the one who says, 'Nothing has happened to me'.

Whatever happens, it happens to Chandubhai, what do 'I' have to do with it? You should say, 'Do not worry Chandubhai, I am with you, am I not?' Try even saying that. Look in the mirror and say, while tapping on his shoulder. No one will come to tap on your shoulder. What will your wife say? I have been telling you all along, but what can I do whe you do not have the know/ expertise how? Hey, expertise at this age? You do not have the expertise! So sansar (worldly life) is like this from its root. Despite black (miserable), why does it ( _sansar_ ) taste good?

Doctors told me, 'Your liver has become very bad'. I replied, 'Nothing has become spoiled. I happily enjoy _rotla_ and _makhan_ (flatbread and butter cream)'. And the doctor may not even be touching _makhan_. Where is your bad liver? Those in America ask me, 'Should I operate on it?' 'Hey, leave the operation alone. Whose operation are you doing? This is considered a _Gnani_ _Purush_ , the one who is not the owner of the body'. Even there, you do not remain straight? Do you have to do any operation there? You have to do the operation on the one having the ownership.

**Questioner** : Operation is to be done on the one with ownership

**Dadashri** : Yes. And the one who does not have any ownership, what operation does he need? The owner incurs a loss or gain. Here, there is no loss or gain. This is just a show he puts up; there is no ownership. Then what else remains?

**Questioner:** Here, does the repair happen by itself? How does repairing happen for the body, of which there is no owner?

**Dadashri:** The 'home' becomes old and eaten up verily because of ownership. However, it gets old by nature with age, but because of ownership, everything of it becomes spoilt.

**Questioner:** Is the effect faster because of the ownership?

**Dadashri:** No. Because of ownership means, that the natural effects that happen, are claimed as, 'these are happening to me.' Such claims then stick on. Nothing sticks to the one who says, 'It has not happened to me'.

Whatever happens, it happens to Chandubhai, what do 'I' have to do with it? You should say, 'Do not worry Chandubhai, 'I' am with you, am 'I' not?' Try even saying that. Look in the mirror and say, while tapping on his shoulder. No one will come to tap on your shoulder. What will the wife say? She says, 'I have been telling you all along, but what can I do when you do not have what it takes?' Hey, expertise at this age? 'You do not have the expertise!' she jabs. So _sansar_ (worldly life) is like this from its root. Despite being so dark and miserable, why does it ( _sansar_ ) taste good? It is due to _moha_ (illusory attachment).

**Questioner** : Once, it came in your speech, 'this fracture has occurred, but who will repair it?' And you said, 'I moved away from there'. So nature repairs all this.

**Dadashri** : Yes, so there is no choice at all, is there?

**Questioner** : And it will do it very quickly. It healed immediately. As long as one is _tanmayakar_ (become the body-mind form) in it, there is no help from nature.

**Dadashri** : No. Those doctors started to say, 'It hurts a lot after a fracture, why are you not feeling the pain? You put up with a lot of pain.' I told them, 'I do not have any tolerance. 'We' do not have any tolerance at all. Tolerance is an attribute of the ego. 'We' do not have anything like that. Just a small injection settles it down. You can give the injection when you have to settle it down.' So the doctors ask what happened? What is this? Is the _Atma_ (Self) itself? It is separate, and this is separate. So they told other doctors, 'Go, go and see the _Atma_ '. Because 'we' were the same that day as 'we' are today. There is no difference. Doctors may forget, but I do not. In America the doctors used to forget and used to say that we should do this and we should that. I told them that if it came to doing the operation, I will put a stop to that. You will not have it your way here. Do not open this; this case (bag) is not worth opening. What are you going repair of a case that will repair itself naturally? Just as hunger comes on its own, do doctors have to bring it on by doing the operation?

**Questioner** : No.

**Dadashri** : That comes on its own. And it happens because there is no ownership. A gust of wind comes and breaks the windows, so one says that they broke because of the wind. One will break on account of nature, and the second breakage will be of ownership. Why don't you let one break? Influence of the wind should remain. But your effect falls on it too.

**Questioner** : Now, is there a law in nature that the window will get fixed again?

**Dadashri** : It will get fixed for sure. Such law of nature is indeed there. If you remove this hair, it will definitely grow again. Even if it white, it will grow as white.

**Questioner** : Now if one does not keep ownership, and instead this _niddidhyasan_ (varying levels of visualization of the Self) remains; does that do the same job of repairing?

**Dadashri** : It will, it will repair everything. If knowingly and with understandling we leave it alone, then nature automatically keeps doing it on its own. What is the need for a doctor? And if he does come, then do not say no to him. Take the medicine, if he comes and gives you. For that, do not do be preoccupied whole day and night that you need a certain medicine; take it if comes spontaneously and naturally. Tell him not to do the operation. Please do not open this 'suitcase'. There is no fun in this; you will become trapped in this.

## Prakruti Will Take Best Care of Body

**Questioner** : All circumstances are dependent on unfolding karma. I get everyting automatically. But there is no one else to arrange all that. So is there such energy in _Chetan_ (the Self), or is there enough life energy in the _anu_ (atoms), that reaches all the way there?

**Dadashri** : _Chetan_ (Self) has nothing to do with that. Just like a film runs in a theatre, that is attribute of _prakruti_. It becomes arranged by its nature. If _prakruti_ takes care of you it will do so better than a doctor will. Doctor may even give you unnecessary injection. _Prakruti_ will do a wonderful job of what is good for the body.

**Questioner** : When the body is going to die, no matter how hard a doctor tries, the body will die according to the account of the _prakruti_ , will it not?

**Dadashri** : It will not work at all, will it? Doctor is just a _nimit_ in between. Just as a barber is a _nimit_ (evidence in the process) of cutting the hair, the doctor is similarly a _nimit._

**Questioner** : So _galan_ (emptying, discharging) of his body at that time is actually in his benefit, is it not?

**Dadashri** : It is in his benefit, absolutely in his benefit. _Prakruti_ does not work outside of benefit. Even a stomache it creates, it is in your benefit, because it is removing the disease and not increasing it. It removes it from right now before it becomes a bigger problem later.

After attaining _Gnan_ , one does not become the owner of _prakruti_ , so disease leaves by itself. Disease will not go down if ownership still exists. It will completely go away if there is no ownership. _Prakruti_ will continue to worship purity. As long as there is ownership, _prakruti_ cannot do its work. The owner will not refrain from interferrring, will he? Does owner interfere?

**Questioner** : Yes, he will hold on to it, as an owner.

**Dadashri** : It will interfere. He will treat it; do other things, interfering happens. If one does not interfere, _prakruti_ will continue to become pure ( _shuddha_ ). _Prakruti_ 's nature is to become pure, if one does not interfere. But _aGnani_ will not stop from interfering. You (Self realized) may not, but _aGnanis_ (the one without knowledge of the Self or the doer) will interfere, will they not? Saying 'it happened to me', it will become worse.

## Karma Troublesome and Prakruti Helpful

**Questioner** : So can we say that it means that one's _prakruti_ protects him, supports him.

**Dadashri** : That is its nature, if there is no interference from you anymore, then _prakruti_ will go ahead and repair it. _Prakruti_ 's nature is to be free from trouble. If any trouble happens, it will stop it. This is because it happens to become troublesome due to the unfolding of our karma. Or it does ego. Otherwise _prakruti_ 's attribute is to be free of trouble. It will immediately cover up any trouble that has occurred.

**Questioner** : So, whatever has been filled ( _puran_ ), it will continue to empty ( _galan_ ).

**Dadashri** : It continues, but _prakruti_ is prone to be free from trouble ( _nirupadravi_ ). Trouble or misery ( _upadrav_ ) is based on our karma. So if you get wounded here, _prakruti_ will immediately move to cover it up.

**Questioner** : Healing process begins immediately after one gets hurt.

**Dadashri** : Immediately, whole machinery is ready. This happens also in the municipality, if there is any damage anywhere, all the machinery of the municipality is employed there. And this is the same. This is unfailing, and that other is all corrupt where half of it will be done and not the rest. Metal and stones for the repair put in places where they are not needed, and not where they are needed, and this is exact and unfailing.

**Questioner** : In that, when you talk about troublesome; what kind of trouble?

**Dadashri** : If someone gets hurt in a bicycle accident, his leg gets a cut, all that problem and misery is as a result of unfolding karma, but because its nature is of healing and to be free from trouble; it covers it (the wound) up, it will builds a healing tissue over it. This healing begins immediately upon an injury. It will stop bleeding, everything.

**Questioner** : Today it became clear, what even the doctors say that they do not do the healing. Healing is done by nature, all we are doing is clean the wound.

**Dadashri** : They just clean the wound, they help; they help the nature.

*****

[1.6]

# Is it Possible to Attain Control Over Prakruti?

## Controlling is a Mistake

**Questioner** : How can _prakruti_ be brought under control?

**Dadashri** : It is a mistake to try to bring _prakruti_ under control, because _prakruti_ is a result (effect). You cannot control results (effects); you can control the causes. Causes are in your hands, not the effects. So _prakruti_ is in a form of effect. Just as results they give in a school or a college. What if you try to control the result? You can take control of the examination. Do you completely understand the explanation? Do you understand that this _prakruti_ is a result? Yes, causes can be stopped.

You can change anger-pride-deceit-greed. Anything related to causes can be changed. By changing the causes, _prakruti_ becomes weak. So its color-form (its interactive appearance) changes. _Prakruti_ will play its role, but its color (intensity of tone) changes. So it becomes easy (not sticky). So you will feel that even _prakruti_ has changed. No, it cannot change; it is an effect. How can effect change? If effect could be changed, then Lord Mahavir would not have remained to suffer the effect, would he? Why would he stick around to be tortured with wooden nails in the ears? How wonderful is this discovery of effect!

Through recognizing _prakruti_ , you know that this is rose. Can you have control over rose plant such that its thorns will not prick you? You have to carefully extract work out of it; then _prakruti_ will be controlled. When can rose be controlled? The answer is, if you pluck the rose very carefully without being pricked by thorns. You can control it that way. That is how, that is the method 'we' are trying to tell you. But will a rose plant ever change. You will get poked as soon as you stick your hand. Will you not? Will it spare the gardener? It will not spare the gardener; the one who gives water to it. Will it not spare anyone?

## Control an Untimely Bomb?

**Questioner** : It has been so many years since we attained _Gnan_ , even so, why does _prakruti_ still not stop from playing its role?

**Dadashri** : _Prakruti_ will play its role, will it not? Should you not understand what _prakruti_ is? _Prakruti_ means an untimely bomb. One never knows when it will explode. It will definitely explode. It is not under your control.

**Questioner** : But Dada, still, why does it not come under control?

**Dadashri** : It is not under your control; still you do not have to say that. You will be a fool if you try to control it, and you will be a greater fool if you do not try to control it. So, it is worth understanding this. It will fit when you understand this. Understanding means to keep Seeing what is happening with the _prakruti_.

**Questioner** : When someone says insulting things to me, and even after so many years I cannot maintain control, then what is the point?

**Dadashri** : _Prakruti_ may scream even louder that day. For ten years it would be saying it quietly, and that day it will become very loud, because there is too much powder filled in it. So You should not do any _bhanjghad_ (construct-destruct, interfere) in it. All You have to understand is, can You 'see' it as separate or not? There is no problem if You are able to 'see' _prakruti_ separate. You are free if You can.

Do 'we' not remain separate when someone scolds 'us'? 'We' remain separate when someone praises 'us', and 'we' remain separate when someone scolds 'us'.

**Questioner** : I cannot remain separate at that time. When someone scolds me, I talk back at him.

**Dadashri** : But, even that, You have to 'see' and then Your _dhyan_ (meditation) will gradually become like this. The same was happening to 'us' in this path, and it is happening like this now. Right now, this is what is happening to you, then gradually it will become like this. So You are coming along on this path.

**Questioner** : So it is going to remain like this even in this life?

**Dadashri** : It may even become less in the later part of your life. It is different for everyone, depending on what karmic stock one has. _Pudgal_ means the emptying ( _galan_ ) of what was filled ( _puran_ ), and that is what is going on. Nothing new is being charged (filled), but keep Seeing what is discharging (emptying).

**Questioner** : So many years after attaining _Gnan_ , should we not have control over our _prakruti_?

**Dadashri** : That is correct, but what state would you have been had you not met Dada?

**Questioner** : Then, it is not even worth talking about.

**Dadashri** : Then speak now! There is so much energy to accomplish great things. Yes! So then carefully do Your work if there is any contradiction. _Prakruti_ means machinery, and how can you show obstinacy ( _aadayee_ ) towards machinery? If you tell the machinery, to that gear, 'I created you, so do not obstruct my finger when I touch you', it will cut it off whether you created it or someone else has, because it is a mechanical adjustment. This _prakruti_ is mechanical. So you have to learn from Dada, so that it will weaken the mechanical adjustment. Can that happen or not? You should once understand that from 'us'. This art of interacton ( _bodhkada_ ), means it is an art of _ahimsa_ (non-violence), not of _himsa_ (violence). Yes, it will take one to _moksha_. So do not ruin this life of yours.

## Will the Result of Gnan Come in This Life or the Next?

**Questioner** : There is our mahatma, he took _Gnan_ and now he does _alaukik bhaavs_ (spiritual inner intents), so will he get the effect (result) of these _alaukik bhaavs_ in this life, or later?

**Dadashri** : He will receive both, now and also later. Results of _bhaav_ (inner intent) are fresh as well as later. It happens later after binding the _prakruti_ , and at the moment he will receives the illumination of the light. Does a person not cool down after 'we' give _Gnan_?

**Questioner** : Yes, a lot.

**Dadashri** : It is a result of the _bhaav_.

**Questioner** : Even whole interest will change.

Dadashri: It will all change. It loses its stickiness. And in how many ways You have become free. Now,what is the rush to attain _moksha_. Whatever _prakruti_ one has, it is not going to leave him alone. He has to suffer that _prakruti_ to be free, for sure. One has to understand what he has to do in that _prakruti_? That is all he has to understand. One has come here with bound _prakruti_ , he has bound endless, much of which he is now free from. He has bound it from all the sides.

## Nigraha kim Karishyati

Certain part of _prakruti_ is changeable and certain part is not changeable at all.

**Questioner** : What part is changeable, and what part is not?

**Dadashri** : Most of it in not changeable at all. Only a certain part of it is changeable, and what seems changeable, _prakruti_ is not changing; it appears to be changing. Actually, it is already changed. It is also a kind of _prakruti_. But what people say that it changed because of this. That is what seems to them. In fact, it is not changing, it has already changed from within. This is very important to understand. This _Akram Vignan_ is very deep science.

**Questioner** : Does _prakruti_ change after one attains _Gnan_?

**Dadashri** : It will not change before, or even after attaining the _Gnan_. It changes a little after _Gnan_ , but how much? It has already changed previously (in the past life) within, and that is why it changes. A new _prakruti_ is not being formed.

**Questioner** : If _prakruti_ cannot be changed, then how should one interact with beneficial _prakruti_ or unfavorable _prakruti_.

**Dadashri** : 'You' have to See only. 'You' should say, 'Why do you overeat all this?' Why do you eat sour things?' _Prakruti_ is doing that, so You are separate and _prakruti_ is separate. You are not responsible, but it will become your responsibility if you try to stop it. Lord Krishna has said, ' _nigraha kim karishyati_ ', has He not? How are you going to stop it? How are you going to restrain _prakruti_? _Prakruti_ is a discharging thing. I have given such a _siddhant_ (that which accomplishes the ultimate, incontrovertible principle) in writing that you do not have to read anything!

**Questioner** : Yes you have written it that way.

**Dadashri** : The _siddhant_ too is verily in the heart, and it solves the problem. No entanglement will rise at all.

**Questioner** : _Prakruti_ cannot be suppressed that is one thing, then how should one understand _prakruti_? Should we understand it as _jada_ (inanimate, without feelings)?

**Dadashri** : Effect (result) cannot be changed. There is no question of _jada_ - _Chetan_ (matter-Self) in it, is there? Once you have taken the exam at college, is there any way of changing the result? Here, the result is in the hands of these people, still they cannot make too much change. It is without any interference there (during causation in past life), is it not? Result means effect, no change can be made in it. _Prakruti_ gives all the effects, so one cannot change anything. That is why he said in short, ' _Nigraha kim karishyati_ ', but ascetics do not like that. Gnanis understood that _prakruti_ cannot be suppressed; it has to be Seen only. Instead, people are trying to suppress _prakruti_.

## Habits of Prakruti Will not Leave Quickly

**Questioner** : A man has certain _prakruti_ , or a habit which he cannot get rid of it quickly, is that true?

**Dadashri** : It will not go away. If it has become a habit, then that _prakruti_ will go away after a long time.

**Questioner** : So, what should one do so that it goes away soon?

**Dadashri** : Whatever force it has, it will last as long. If you drop this ball from this height, will it stop suddenly from bouncing? No it will not. So this is like that.

## Against Prakruti Prone to Addiction

**Questioner** : We say that not a fraction of _prakruti_ is in 'I (the Self)', and not a fraction of 'I' is in the _prakruti_. So why does it not change after attaining _Gnan_?

**Dadashri** : How can it change? Whatever _prakruti_ one has come with, it will remain, will it not? With _Gnan_ , main causal _prakruti_ can be changed, and effective _prakruti_ remains. Then it does not give rise to entanglements. The film will play exactly the way it was filmed. Except the causes part of it becomes loose and non binding. Therefore, nature's arrangement is wonderful.

**Questioner** : No matter the circumstances, _prakruti_ never changes, is that so?

**Dadashri** : What never changes at all is called _prakruti_. It only changes when _Gnani_ _Purush_ destroys all sins, then certain part of it tones down. So after _Gnan_ , Your _prakruti_ is considered changed, otherwise it does not change. That is why people say that Dada changes one's _prakruti_. There are some who drink lot of alcohol, eat meat; they stop doing that the next day.

**Questioner** : What shoud one do to stop drinking and eating meat?

**Dadashri** : It is important that you stop drinking alcohol, and it is best if you do not eat meat because it carries a liability. But when I explain it, one will understand that it is a liability. Then he will stop eating. It is not in your _prakruti_ ; that is why you do not eat it. Thus, you may say, 'I do not eat meat,' but underlying this should not be the sense that, 'I am wiser than these other people.' This brother here used to think, 'I am a bit smarter than him'. Is that smartness gone now?

**Questioner** : It is gone, but I do think about cigatettes again.

**Dadashri** : _Prakruti_ will not let it go away. You have to explain it and you have to let go of it in such a way that systematically those _parmanus_ (subatomic particles) do not remain in the body. Even its root should not remain. If you suddenly stop, then root and other thing will still remain.

## Strong Intent Changes the new Prakruti

**Questioner:** The unchangeable insensitivity ( _jadata_ ) that is in one's nature, has become strong and inflexible due to advancing age. Some are angry and some are greedy. So until one tries to improve his nature, _satsang_ is not going to happen for him.

**Dadashri:** What it is, how much change has occurred in nature of the _prakruti_ today from what it was, when you were young?

**Questioner:** It has changed quite a bit.

**Dadashri:** It happens based on its development. It will not happen if you try to do so. Nature of _prakruti_ will change as circumstances keep changing. But _prakruti_ will not let go. You cannot change the nature of _prakruti_. It is the circumstances that keep changing. Such circumstances should come together. Whenever you see an egoistic _prakruti_ , it will only be in ego, and one with greedy _prakruti_ will be in greed from the moment he is born to the time he goes to the final station (on funeral pyre). If they have prepared wood for his final station, he will say, 'Use that wood, and only so much wood, okay. The rest is for the house.' He will make that clear and then die. Because he has greed, does he not? So that is nature of his _prakruti_.

**Questioner:** Does the _prakruti_ decrease, go down?

**Dadashri:** When it becomes less, you are still not the one doing that. That does not happen with _purushartha_ , it becomes less based on scientific circumstantial evidence, or it increases too. _Prakruti_ is not under Your control. So all You have to do is, 'Wow, so much greedy _prakruti_ , it is not going to let me become free the entire life.' So, the _bhavna_ (inner intent in discharge) you have to make is, 'whatever wealth I have, may it be spent for the salvation of the world.' If you do such _bhavna_ , then fruit of it is that your mind will be vast and charitable in the next life. This life the _prakruti_ is spoilt, this life is gone like that, but at least improve the next life. So, seeing this _prakruti_ , you should improve the next new one. This _prakruti_ is cautioning you to improve your next one if you do not like the current one, otherwise leave it alone if you like it. Therefore, all you have to do is to do the _bhavna_ only, nothing else.

One man tells me that he does not want to crush anyone. He asks me, 'what should I do so that not one living being ( _jiva_ ) gets crushed under my car?' So, I told him, 'Do _bhaavna_ with _nischaya_ (firm determination), that this should not never happen in any situation. Make such _bhaavna_ so strong that it remains present all the time within you. Then, they not will die through you.

So, this world is a fruit of your own _bhaavna_. Sow good seeds of _bhaavna_ , so that you reap good fruit.

Not a single person wishes that even tiniest living being (insect etc) die under his car, and yet they get crushed under his car. Why is that? If you ask someone, 'If you are driving on the road, and suddenly some man runs across the road, what should you do?' he will say, 'what can I do? That kind of situation happens, that he will be run over.' It gives the fruit within. He left an opening (laxity in determination), and its result comes. You should have a _nischaya_ that no matter what happens, even if the car gets destroyed, but no one should die under my car. This is all yours. God has not interfered in this. It is all your own projection.

Now, you can bind any kind of _prakruti_ as you will. _Prakruti_ is bound according to the _sanskar_ (influences, impressions) you receive. So, you will bind good _prakruti_ if you remain within good _sanskar_ , and bad _prakruti_ if you remain within bad _sanskar_. If you want only worldly happiness in this world, _kalpit_ (transient) happiness, then make others happy. If you give happiness to every living being, you will receive happiness while sitting at home (without having to do anything).

## Can One's Nature Change in This Very Life?

**Questioner** : Dada, is this nature of the _prakruti_ or the ego?

**Dadashri** : It is of the _prakruti_. Ego is part of the _prakruti_. _Prakruti_ means (its) nature ( _swabhaav_ ). If this man's nature is formed, it is decided, then in that nature, it will give fruit accordingly. Then it will not give any other fruit. If it is not in his nature to accept a bribe, then he will not accept a bribe no matter how hard you try. Even if he accepts it, he will return it.

**Questioner** : Can that nature change later?

**Dadashri** : In his every nature, as many divisions there are, if any of those divisions is going to end, it will change.

**Questioner** : But can it change by itself?

**Dadashri** : It will change by itself.

**Questioner** : If one knows that his _prakruti_ is like this, is it then possible for him to do _purushartha_ to change that nature, if he wants to?

**Dadashri** : There is no other _purushartha_. Whatever is going on within, that is _purushartha_. _Purushartha_ is going on within one, to put in words we say that one 'did' _purushartha_. However, when it happens, know that through this _purushartha_ the favorable result happened.

**Questioner** : Even that one is woven into it, is it not?

**Dadashri** : Yes. This 'I am doing _purushartha_ ' is a kind of ego.

**Questioner** : So, _prakruti_ will show its nature when circumstances come together, it again will show its nature when circumstances come together, this way it comes to an end, is that so?

**Dadashri** : Yes, if some end has come (of some nature), then it will be finished.

**Questioner** : But even if one has a sticky _prakruti_ , he too is going to come across circumstances and open up the _prakruti_ ; does _prakruti_ wear down a little at that time?

**Dadashri** : Of course it will. It will continue to wear down for sure. That is the rule.

**Questioner:** Even after taking _Gnan_ , the nature of _prakruti_ (the relative self), cannot change, can it?

**Dadashri:** It can change, yes. The results of rise and fall, remain within the _prakruti_ only, meaning it may change in someone, and the entire _prakruti_ (the non-Self complex which includes the dying ego) calms down. This is because it _prakruti_ may have arrived at its concluding stage and that person (the ego) may think that he did the _purushartha_ (effort).

This _prakruti_ is not such that, it has to be this way only. It will follow as much you explain to it. _Prakruti_ was formed and bound in the past life and then it had become tough. It can mold if someone were to explain to it. But it can change within the limits only; it cannot change beyond that. If you had made a decision that, 'I want to do service to saints.' Then when you meet any saint you would serve him and your _prakruti_ will change, so this is how you would have made a decision. Decision was not made from point to point that, 'it should be this way only.' It is just that if a person who would have made a deep inner intent in the last life, that, 'I want to keep the _prakruti_ as per _gnan_ '; for him _prakruti_ will change, if someone gives him the _gnan_ that it is good to serve the saints. It will change for a person who had made such deep inner intent.

## Prakruti can Change with Gnan

**Questioner** : When can one's _prakruti_ change?

**Dadashri** : It will not change even when he dies. _Prakruti_ will never change. _Prakruti_ will change according to however much _gnan_ (knowledge) arises, however much understanding arises. _Prakruti_ changes according to _gnan_ , but it still remains as _prakruti_. Man cannot come out of the _prakruti_. _Prakruti_ of this life will not change at all. Based on whatever _gnan_ manifests within, in this life, _prakruti_ will change for the next life. Then based on whatever _gnan_ manifests in the next life, _prakruti_ will change for the life after that. It goes higher, step by step like that. But one cannot come out of _prakruti_. _Sadhu_ - _sannyasis_ (ascetics, monks), saints, they are all in _saatvik_ (relative purity) _prakruti_.

One cannot come out of _prakruti_ , and the one who does come out of the _prakruti_ , he is called a _Gnani_ _Purush_ or God, that is all.

**Questioner** : Can _Gnani_ _Purush_ change _prakruti_?

**Dadashri** : _Prakruti_ cannot be changed; _gnan_ (knowledge) can be changed. A place of living, home can be change but _prakruti_ cannot be changed. You were living in the home of _prakruti_ , from there you have been placed in Your own (the Self) home. _Prakruti_ will continue to play its role, but by making it sit next to 'us', the _prakruti_ will change completely.

One whom 'we' _Gnan_ ; his _prakruti_ will end within ten-fifteen years. During the rest of his life, _prakruti_ that seems contradictory will not be there. Then it is _prakruti_ that is convenient for others. _Prakruti_ becomes mild and pleasant, because that other _prakruti_ empties out. And _aGnani_ (the one without knowledge of the Self and the doer) fills (creates a new one) while the old _prakruti_ is emptying. This means on one side _prakruti_ is emptying (discharging), and at the same time on the other side, _prakruti_ is filling (charging). These people (the ones who have knowledge of the Self and the doer) do not create anew. They only have discharge, so it will go away.

There is _samvar_ (no influx of the new karma) and _nirjara_ (discharging of karma) after one attains _Gnan_. So they do not come across anything else. And for others, there is _bandha_ (influx, binding of karma) as well as _nirjara_ (discharge). Therefore, they continue binding again. That is the state of _aGnani_ (those without _Gnan_ ). So it will not go away till they die. On the contrary, _prakruti_ increases.

**Questioner** : If one tries to understand it and try to remove it, only then will it go?

**Dadashri** : How can an _aGnani_ remove it by himself? He is himself bound by the _prakruti_ , he will not understand _prakruti_ at all that his _prakruti_ is wrong, because the ego will find even wronng _prakruti_ to be right. Ego is always blind; therefore it does not have any awareness of the right or the wrong. And _buddhi_ (intellect) will misuse it. It will tell the ego, 'That is correct, what you are saying is indeed correct.' So the ego follows blindly. So one cannot see a single fault of his own self.

## How is one to See his Prakruti?

**Questioner** : You have said that the _prakruti_ is to be 'seen' only, and it will not change at all now, then there is no question left at all (about changing it).

**Dadashri** : To 'See' _prakruti_ means You are to See the one flying the kite. 'You' keep Seeing the one flying the kite, from afar. And You say, 'Wow, Chandubhai with so much pride energy you flew the kite'. That is considered Seeing, it is considered Knowing the _prakruti_. Do you do that? What Chandubhai eats, You keep Seeing that wow, he eats lots of chillies, he does not eat certain _daal_ , he stuffs himself with _jalebi_!

## Against the Prakruti Which Does not Respect any Boundary

**Questioner:** What if the _prakruti_ is not under any control?

**Dadashri:** The one whose _prakruti_ is not under any control will be given a taste (!) by the _prakruti_ itself, directly. We will not have to go teach him anything. The one whose _prakruti_ stays within bounds and control, it will give rise to happiness and the _prakruti_ , which does not respect any bounds and goes beyond control, will promptly bring pain to the owner. Try to face off with a policeman, with an uncontrolled _prakruti_ , you will get the result right there and then only. Wherever you see, at home also, everywhere if one has _prakruti_ , which does not respect boundaries; it will punish the owner directly and promptly. A person with an uncontrolled _prakruti_ would be running around. At last he will come to his senses after learning his lesson, stumbling and taking a beating for his mistakes.

**Questioner:** In short I am interested in knowing if it is better to have control over the _prakruti_ as opposed to no control.

**Dadashri:** If it remains under control then it is best. Uncontrolled _prakruti_ will hurt one definitely. Having a _prakruti_ that remains under control is ideal, and the _prakruti_ will remain under control with _Gnan_.

**Questioner:** The _prakruti_ will remain under the control with _Gnan_ , naturally? Is that so?

**Dadashri:** There is no such word as natural ( _sahaj_ ) here; it will remain so with _Purushartha_ (being the Self, progressing as the Self). The one for whom it remains under control naturally, his work is done; nothing else remains for him!

## Settle the Prakruti With Equanimity

'We' eat what is agreeable to 'us'. _Prakruti_ will not leave even if we ask her to leave. _Prakruti_ will not go away.

**Questioner** : Can one change _prakruti_ if he wants to?

**Dadashri** : _Prakruti_ will not change, and whatever changes, it does so because it was going to change.

**Questioner** : Does that mean that it can be changed?

**Dadashri** : It cannot be changed at all. After attaining the _Gnan_ , it can be settled with it with equanimity. _Prakruti_ cannot be changed. If _prakruti_ could be changed then it would be all over (!) A 'changer' would be required, no? And if one becomes the 'changer' (ego complex) , then it is all over. That is the destruction of _Gnan._

Prakruti Becomes Utterly Soft with Gnan

**Questioner:** But Dada, _prakruti_ can become soft with _Gnan_ , can it not?

**Dadashri:** It will become utterly soft, because the light of the _Gnan_ does not go in it. All this runs in the presence of the Self. Now the Self is there, its presence is there, but its light does not go in it, does it?

**Questioner:** It does not go, so the _prakruti_...

**Dadashri:** It becomes soft. _Prakruti_ will work in the presence of the Self, but the light will not go in it.

**Questioner:** What does 'light will not go in it' mean?

**Dadashri:** Power is gone from it. _Prakruti's_ power becomes cold. It becomes soft. One becomes angry, that is only _prakruti_. If you do not say a word, and _prakruti_ is becoming angry, we call it _gusso_ (anger without violent intent). And if _prakruti_ and ego together do it, we call it _krodha_ (anger with violent intent). So the ego does not go away, it is its power. Ego does not go away from the other also, does it? That is not power. Powerless _krodha_ does not scorch anyone, it will not burn.

## Live and Life-less Prakruti

So, how we should conduct in this _prakruti_ , we can do that much with _Gnan_. If You do not interfere, then _prakruti_ cannot do much. When does _prakruti_ do anything? It is forceful only when You are involved in it. When You become separate, then _prakruti_ continues to dissolve forever. It has become life-less ( _nirjiva_ ), has it not? That other is a live _prakruti_.

**Questioner** : Does it come alive when we interefere?

**Dadashri** : Yes. He will also be awkward. With the karmic stock within, it can also be awkward.

**Questioner** : So can _prakruti_ improve after attaining _Gnan_?

**Dadashri** : It will lose its power. _Prakruti_ will not stop at all from playing it role. But as it becomes separate, it can become lifeless; it is like life has been removed from it.

**Questioner** : It becomes lifeless but its effect will continue, will it not?

**Dadashri** : Even the effect continues only if you are weak. Otherwise, every living being lives through _haavbhaav._ From that the _bhaav_ has to be taken out, so then it will live with _haav._ People ask, 'how were the _haavbhaav_?' In this the _bhaav_ (intent-view) is ours, and the _haav_ (external activity through mind-speech-body) are of _prakruti._

**Questioner** : What does _haav_ mean?

**Dadashri** : Everthing besides _bhaav_ (intent, view) is _haav_. _Bhaav_ is of the worldly interacting self ( _vyavahar atma_ ). Everything else is the _haav_ is of _prakruti_. 'We' remove the _bhaav_ when 'we' give you _Gnan_ , do 'we' not? Then ego remains lifeless. So _bhaav_ (charge) ego gets pulled, then _dravya_ (discharge) ego remains. _Bhaav_ (charge or causal) _prakruti_ goes away and _dravya_ (discharge or effect) _prakruti_ remains.

**Questioner** : In the eyes of the others, our _prakruti_ remains the same, no?

**Dadashri** : That cannot be changed. But he will know that there is no _bhaav_ (hurtful ego) in it. So he will not be hurt much. He will feel hurt only if there was _bhaav_ (living ego) in it. He will feel hurt even if there is only _bhaav_ , and no _haav._

## Nature is of Prakruti, and Doership is of the self

There is only nature ( _swabhaav_ ) in a fan. This cannot be changed. No matter how many _mantras_ (chants that affect the mind) you evoke, how many _tantras_ (bodily tactics) you do, even then nothing will change. And in humans there are both, nature ( _swabhaav_ ) of _prakruti_ and doership ( _kartapanu_ ). When one attains _Gnan_ , doership goes away leaving only the nature ( _swabhaav_ ). Doership becomes less. So you feel, 'Wow, how much it has changed. His nature has changed.'

**Questioner** : Will the nature not change if doership is gone?

**Dadashri** : No. That nature then gradually comes to an end. It is like throwing a ball. It will bounce high, then less higher and that way it will stop bouncing. After attaining _Gnan_ , the doership part changes. So you feel that it has changed. But nature does not change. Because doership changes, you feel that this nature has changed. We believe all that to be nature ( _swabhaav_ ). We believe it to be nature of _prakruti_ ( _prakruti swabhaav_ ).

**Questioner** : I did not quite understand that. What did you say?

**Dadashri** : Doership indeed goes away with _Gnan_ , and so only _prakruti swabhaav_ remains. That is why we believe- know that it was like this before, and why has it changed? Nature ( _swabhaav_ ) that was with doership has changed. So you feel that it has changed, but it has actually not changed. In it, certain part of doership is gone with _Gnan_.

A child has only _swabhaav_ (nature), and as he gets older his _swabhaav_ is associated with doership. When that doership goes away, then only his _swabhaav_ (nature) remains. But we think that his nature has changed. We talk about nature with associated doership in it. When it changes from that, we think the nature has changed.

**Questioner** : So after that doership is gone, main nature of the _prakruti_ will remain?

**Dadashri** : That will remain for sure. Then it gradually starts being demolished, because there is no other 'income'. After throwing a ball, it will slowly begin to 'demolish' and stop from bouncing. It will start again if it is thrown again.

**Questioner** : What is the nature of doership? Please explain it with an example?

**Dadashri** : A man will become angry with his son and also with the enemy from outside. That is the nature of _krodha_ (anger), and what is the doership like towards the son? When it is towards the son, it is for the benefit of the son, and if it is towards the other person, then it is for his own benefit. So, _krodha_ (anger) with his son binds merit karma ( _punya_ ). Father burns his self internally for the betterment of his son. _Krodha_ means to burn. When that nature of doership goes away, then only anger ( _krodha_ ) remains.

_Krodha_ will happen even when nature of doership goes away. However, it too is a lifeless ( _nirjiva_ ) thing. It is considered alive ( _jivant_ ) only when doership is associated with it. When your doership goes away after attaining _Gnan_ , then this _krodha_ will not be painful at all. Bite from an ant or mosquito is not considered painful. Bite from a scorpion is considered painful. So it ( _krodha_ ) is like ant or mosquito. Bite like that from a scorpion is gone. All the tubers, all the madness is of the ego, which Dada gets rid of for you.

## If You 'See' Then You are the Boss and if You do not 'See' then Prakruti is the Boss!

**Questioner** : Suppose someone's _prakruti_ is of an interfering _dakhodakhal_ (interference in what is unfolding) type, and unrelentingly so, and then he rationalizes by saying, "my _prakruti_ is like this only," such protection is simply not to be done, no?

**Dadashri** : Know ( _jaano_ ) the one who is protecting and taking sides. The protector is the _prakruti_.

**Questioner** : To exercise _purushartha_ (being the Self), one has to make _prakruti_ a horse and ride on it with the rein in hand. Having refused and chided it once, and twice, if it does not pay heed, am I not to understand that it has taken the seat on me, is riding over me? So then, how am I to regain the dominance-control over it?

**Dadashri** : As long as You can See, You are the rider, and when You cannot See, then it is riding over you.

**Questioner** : That means that when I See this bad _prakruti_ I am really in charge for sure. Suppose my _prakruti_ is of the suspecting type, amidst the unfolding of such circumstances, when suspicion arises, then that _prakruti_ is totally bad, because one must not harbor any suspicion. So at that time what should I do to straighten up this _prakruti_?

**Dadashri** : 'You' should become straight.

**Questioner** : Does that mean to let it do whatever it does?

**Dadashri** : Yes.

**Questioner** : But in general it seems that I am seeing my own _prakruti_ , what _prakruti_ is doing from morning till night!

**Dadashri** : You have to only See the _prakruti_.

**Questioner** : And it happens that if I see around then I see the other's _prakruti_ too.

**Dadashri** : Everything will be seen. That which is evident needs to be Seen. Who is looking for any mistakes? _Prakruti_ will present to be seen. What is called a mistake in _prakruti_?

**Questioner** : Dada, it is such that due to many past habits, sometimes I will say, 'such thing should not occur, this that happens I must not do it, etc.' such words come out.

**Dadashri** : No, it is not so. Who sees mistakes in _prakruti_? The one who still has some attributes of illusion. Otherwise, there is no such thing as a mistake in the home of the Lord. Everything is _gneya_ (that to be known, that which is front of the Self) only. There is no such _bhaav_ (feeling, view) that this is good and this is bad, in the eyes of the Lord. There is no duality. So there, this worldly vision is not to be employed. So 'we' continue 'seeing' the bad too, very nicely. 'We' would see everything but our intent will not spoil inside. Our _Gnan_ will not spoil. Society has made this distinction of good or bad. What might be bad for us may be good for another person. I would like to eat _jalebee_ **(** sweet and flavored golden rings fried to crispness) and you might not prefer that. So where is the question left of good or bad? It is just that it is necessary to understand the facts from the _Gnani_. 'We' remain constantly like this. You should express your problems and ask a question and I would answer. Everything was an in illusion, was it not? Where did the good or the bad not exist?

**Questioner** : We had done same thing until now, no?

**Dadashri** : No, not like that. This was in illusion only, was it not? But as one does the setting, all this will unfold. And then as you ask, it will come out. As you ask and inquire further, more will come out. Then after a time, one forgets, and then it returns again, to be forgotten again. Thus it keeps on decreasing. What is the ultimate stage? It is that in which, You See and Know what Chandubhai-the worldly self is doing. And what has happened is correct. These two represent the ultimate stage. Is it possible to be in that stage or not?

**Questioner** : It is possible.

**Dadashri** : Hmm, what then, is next? Therefore, we have got the thing (the Self) in our hand. Where is the problem when you have gotten hold of the kite (goal of final liberation) in your hand, what does it matter even if it takes a few wild downward spirals towards the ground? Just by mere pulling on the string (5Agnas) it will fly. In the pre- _Gnan_ stage you did not have the string in your hand at all. How could you ever control its downward spiral and free fall?

**Questioner** : When can one say that rein of _prakruti_ has came in his hand?

**Dadashri** : The day the _prakruti_ obeys and reverses, is the day when it becomes known to You, that now it is becoming malleable and that its reins have come in Your hand. Can you not see 'our—Dada's' _prakruti_?

**Questioner** : The _prakruti_ can be seen, but it cannot be molded or changed.

**Dadashri** : That means it is in some excess. As long as it disobeys, You have to hold the reins. In this manner, sooner or later it will obey and turn around. No one can defeat the one who wants to defeat the _prakruti_ at all costs.

## Know Also an Awkward Prakruti

Have you had any such experience?

**Questioner:** Yes. I had for sure, Dada. I would run to be first for the shower, this I can see more during _jatra_ (pilgrimage).

**Dadashri:** He will be selfish ( _swarthi_ ) in everything, for going up, going down. His calculation is always different.

**Questioner:** His attention would be preoccupied in this only; his awareness is there only.

**Dadashri:** Let it be so for the _prakruti_ , but because you like it, the one within is still are not as aware. Now You understand because I explained to you. Every time it ( _prakruti_ ) should understand. It should not be like this. Why it is happening like that? Therefore, whatever happens, it is _prakruti_. But You should know why this happened, this should not happen.

**Questioner:** Then that is _prakruti_.

**Dadashri:** Yes. Yet, why do you hurry to take shower, why do you hurry to eat early, all that should be in Your awareness. Should it not? That means there was no awareness that is why this mistake had occurred. This _prakruti_ unfolds the way one has brought it from past life.

He who used to get up at 6:30 AM, is pacing back and forth since 5:30 AM, then know that he is a selfish one, _mooah_! He is calculating, let me use the toilet first, otherwise someone else will get in. We would know that, no? That he is selfish is not a problem, but one should have _jagruti_ (awakened awareness) for that. The awareness that what is happening is wrong. His _prakruti_ is like that. Everything is such that even the _prakruti_ cannot be seen. He will gradually progress by staying in _satsang_ and with the inner intent of service to people.

## This is the Big Garbage That Hinders

Your garbage is different, and his garbage is different.

**Questioner** : Is garbage not the attributes of the _pudgal_? Some of it, one does not wish for it himself. So these are all the attributes of _prakruti_ , are they not? Good or bad, you are saying that they are attributes of the _pudgal_?

**Dadashri** : It is not a problem if they are of the _pudgal_. But there is so much of influence of _pudgal_ on the self ( _atma,_ worldly interacting self) that it has stopped the movement of the self. It has become confined. There is so much influence of the _pudgal_. The self can become free if fifty percent of this influence goes away. Then the self will become strong, filled with energy.

**Questioner** : But you say, 'Not a single attribute of _prakruti_ is in 'I' (the Self), and not one attribute of 'I' is in the _prakruti_ '.

**Dadashri** : Yes but, it is not in You but _tarapanu_ (absolute 'I-ness') should remain, should it not? The One who does not believe a single attribute of _prakruti_ is 'His', and knows all His attributes is a ' _Gnani_ '. If he believes even one attribute as his, he will become trapped in worldly life ( _sansar_ ). There is too much pressure from the _prakruti_ , is there not? _Prakruti_ is such that leave alone matters of the Self, it will makes him become an animal.

**Questioner** : Dada just said, his garbage is different; your garbage is different. What is in our garbage? What is it like?

**Dadashri** : Everyone's garbage is different. They will stink too. There is no fragrance to it. But these garbage will leave. Sooner or later, for the one who has such desire, it will leave.

**Questioner** : It will leave in your presence, will it not?

**Dadashri** : Yes, but for some it may not leave, even in my presence.

**Questioner** : You say that, but it will leave if one wishes, will it not?

**Dadashri** : Yes, he may have the desire, but then after a while he will say that he does not understand it. That is the end of that; he is back to where he was before. Based on which 'thermometer' are you asking? One thermometer is not correct. If he is looking at his thermometer, it may be showing that he has a fever of 102 degrees. Nevertheless if he is here, he will attain the Self.

**Questioner** : Whoever comes at the feet of Dada, he will attain the Self for sure, will he not?

**Dadashri** : Yes, his work will be done for sure.

## Prakruti Dissolves in Samayik

If You became _Shuddhatma_ then the _prakruti_ becomes natural. Natural means it will not let one create any interference ( _dakhodakhal_ ) and after becoming natural it means it is _vyavasthit_. So 'we' will not tell you to drink poison because you had a bad thought. From now onwards, a bad thought that comes would be Known and a good thought that comes would also be Known (by You). But now how can all this dissolve? Certain things cannot come under the control. You are saying that there are things that will not dissolve. We have to make a way out for that. Certain things can dissolve if You sit for an hour with _gneya-Gnata_ (that to be known and the Knower) relationship. The kind of _prakruti_ you want to dissolve can dissolve this way. So sit for an hour and become the Knower ( _Gnata_ ) and see that which is to be known ( _gneya_ ). So the _prakruti_ will dissolve gradually. So it is possible to dissolve the total _prakruti_ here.

*****

[1.7]

# Purify Prakruti This way...

## Prakruti Writes and Purush Erases

**Questioner** : Will all this _prakruti_ , anger-pride-deceit-greed, remain in lower life forms too?

**Dadashri** : Yes, in the _devagati_ (life as celestial being), in every life form, wherever you look, this is the same _prakruti_. They are called karmic tubers ( _granthis_ ). And when they go away, one is called tuber-less ( _nirgrantha_ ).

So one is bound due to these tubers. What do they make one do? There is no solution for it. When one gives _Gnan_ like ours, and gives You some control over those tubers, then one can become free of them, that this is separate, and You are separate. These tubers are separate, and Chandubhai is separate, and all this is separate. Now keep 'seeing' all that. Ours is a wonderful science. So there is bliss without having to work hard, is it not?

**Questioner** : But what is in _prakruti_ can be recognized only when you show us, right?

**Dadashri** : Yes.

**Dadashri:** Our science will show you everything, that this is greed here etc., because the Seer 'sees' it after separating. Chandubhai's greed will not go away, but You will know that Chandubhai's greed is not going away. So then You can instigate a little bit, can You not? Make him understand somehow and make him give five to twenty five thousand rupees somewhere.

**Questioner:** Do the solutions to disconnect and be done with _prakruti_ , go in the part of _Purushartha_ (that which is of the Self and lets one remain as the Self; the five Agnas of the _Gnani_ _Purush_ )?

**Dadashri:** Yes, of course. If You explain it somehow or the other, it moves on. It is not possible to see one's own _prakruti's_ mistakes, because _prakruti_ cannot see _prakruti's_ mistakes. Anger-pride-deceit-greed, ego or intellect cannot see the mistakes of the self. The self is the _prakruti_ so one cannot see the mistakes of the self. The ones that are visible are the very huge mistakes that exist. There are infinite other mistakes. One is nothing but warehouse of mistakes but one cannot see them; if one starts seeing the mistakes then one can become a God.

With what aid does one start seeing mistakes after attaining _Gnan_? Through _pragnya_ _shakti_ (liberating energy of the Self). One starts seeing mistakes through _pragnya_ _shakti_ which has manifest from the Self ( _Atma_ ). When the mistakes are 'seen' then, You immediately bring about the closure. You would say to the self, 'brother, do _pratikraman_.' When that _pragnya_ _shakti_ shows the stains then You should say, 'wash it off.' So you should wash away all the clothes. Once you do _pratikraman_ for all the stains, all gets cleansed.

**Questioner:** Dada, grant me the energy not to paint anything again on this slate which has been erased.

**Dadashri:** _Prakruti_ (the non-Self complex) writes and _Purush_ (the Self) erases. _Prakruti_ will write by mistake and _Purush_ will erase it. _Prakruti_ will not refrain from writing and You became a _Purush_ , so _Purush_ will erase by doing _Purushartha_. This was the discovery of the _Vitarags_ (the absolutely enlightened Ones). This is because _prakruti_ cannot do _Purushartha_. Only _Purush_ can do the _Purushartha_.

_Prakruti_ will keep opinions, keep everything but You have to become free from opinion. _Prakruti_ means, your _charitra_ _moha_ (discharging illusory conduct) will keep the opinion, but You should become free from the opinion. _Prakruti's_ filled stock is coming out.

## Against Angry Prakruti

After _Gnan_ when one becomes angry with someone due to the force of _prakruti_ , but immediately behind all this, where is he? He is in, 'this should not happen', that is the intent; and the people of the world are verily in the intent (state of) of what happens. So there is a lot of difference between the two. For you everything proceeds with agreement, does it not?

**Questioner:** It happens. Later the current opinion separates from the old one.

**Dadashri:** But after how long? Awakened awareness should come within one or two hours! But such junk _karmic_ stock has been filled that prevents this, and one does not know anything. Do you not feel that way? In how many hours should the awareness come? In two, four, or even twelve hours, You should become aware that, 'This is wrong.' But here, even when 'we' tell you, You do not realize it. This still happens in so many instances, but You are not aware of it. 'We' would know right away that this one has gone in the wrong direction. Would 'we' not know this? Despite that, 'we' allow it to continue. But 'we' also know that eventually, everything will work out fine.

## One who is Aware Infront of Prakruti is a Gnani

**Questioner** : How much does _prakruti_ help in maintaining awareness?

**Dadashri** : The Self will help.

**Questioner** : So if _prakruti_ is in a quiescent state ( _upsham_ ), then it will help the awareness, is it something like that?

**Dadashri** : That will happen by itself. If it is in his unfolding karma, then it will become calm. The awareness that comes after it ( _prakruti_ ) becomes quiescent is not very helpful. When awareness prevails when _prakruti_ is not calm, when _prakruti_ is fighting back; one is called _Gnani_.

**Questioner** : But state of _Gnani_ arises only when _prakruti_ goes from the state of quiescence ( _upsham_ ) to when it comes to its end ( _kshaya_ ), does it not?

**Dadashri** : All aspects of it will end. That which resists and opposes (You) is coming in order to end. So tell it, 'go ahead and oppose (be in front of 'Me'). To quieten and calm it down, means to 'kick the ball back', it will return. Whatever is the demand of the 'collector' pay it off then only the resolution will come, otherwise, the demand will return. The 'boss' (collector) has come; hey you, why don't you pay up the five thousand and be done with it? The boss has come, and he is asking for it. But he wants to send him back, so he is flattering him, as if he is going to let him go. Will he let him go? He will not, will he? On the contrary, he will drink your tea, and belittle you with his arrogance. He drinks your tea for free and the debt is still standing; that is _upsham_.

## Tubers of Prakruti Obstruct Light of Gnan

**Questioner** : Suppose there is a tuber of greed, at that time the light of the _Gnan_ becomes dim, is that so? So light of the _Gnan_ is based on _prakruti_? It is going to increase or decrease, or does it also increase-decrease based on the awareness ( _jagruti_ )?

**Dadashri** : _Prakruti_ creates obstacles for it. You have been given full light of _Gnan_ , but _prakruti_ interferes in it.

**Questioner** : Interfering that _prakruti_ does, is that based on his past karma?

**Dadashri** : That is it, what else? That verily is _prakruti_ ; past karma itself is _prakruti_. 'We' do not enter into such interference so 'we' do not have such interference ( _dakhal_ ).

**Questioner:** What should I do there?

**Dadashri:** No, You are not to do anything. Whatever wrong-right happens, continue with _pratikraman_.This whole path is of _pratikraman_ only. This is the path of shoot-on-sight _pratikraman_. If your _pratikraman_ happens shoot-on-sight, then only you will accomplish, otherwise you will not.

## Stop, not through pressure but through understanding

Whatever karmic stock one had filled, that much stock he indeed, has to purify.

**Questioner** : How can I say how much stock I have?

**Dadashri** : That You can tell, can You not? Thoughts of _prakruti_ all these, will come, its fragrance and everything will come. Their evidences will arise, coming events cast their shadows before. This is not a path of forcing _prakruti_ , is it? Man will apply pressure if there is ego, will he not? And will that pressure remain? You never know when it will rebounce.

**Questioner** : If _prakruti_ is not to be pressured, then should it be allowed to dance away?

**Dadashri** : You cannot let her dance at all, but do not pressure it. It should be made dull. The tendencies will stop, if one understands that there is no value - meaningful attribute in anything. They will stop automatically. If the understanding takes a firm hold within that there is no ultimate value-meaningful attribute, it is harmful, then the tendencies will stop. Try and make it understand.

## Do not believe sweetness in discharge prakruti

_Prakruti_ of any kind of activity has arisen, so do it as long as the _prakruti_ make you do it, but do not encourage it. Do not take pleasure ( _rasa_ ) within, from it. This is not beneficial activity. Whatever activity (work) you can do, it is discharging, but do not take the pleasure (interest arises from pleasure) that you are taking in it. It is not something worth taking any pleasure from. It will make you wander and throw you away. That tastes sweet, it is tasteful; it will take you down.

This _prakruti_ that has arisen, you are not the doer of it right now. It is simply 'discharge'; therefore 'we' will not scold you. 'We' will neither scold you that this is what happened, nor encourage you. The mind may wonder that something unusaul has happened here. Then you will confuse and ruit it. Without understanding, you will not know how much medicine you should give to someone, and it is not your job to give medicine to anyone you please. All of this is _prakruti_ ; see it without interest ( _udasin bhaav_ ). Do not take a lot of interest. You should 'see' that this _prakruti_ does not harm anyone.

You should do the work that is yours. This is a _prakruti_ filled with karma effect, that is your load and liability through no choice. You have no choice. It will find out the wrong thing, and go there, where it derives a taste, and finds it sweet. And this sweetness is _prakrutik_ (generated through non-Self complex) sweetness; it is not of the Self. There is still a lot more to do.

**Questioner** : Please tell us in more detail.

**Dadashri** : All of you follow these five Agnas; go deeper within them only. You still cannot follow the five Agnas properly, can You? 'We' say this and that to adjust to you. By this I mean, we show that 'we' are pleased, even when 'we' are not.

**Questioner** : This is the reason for telling you about all the mistakes that happen. We will definitely find the right guidance here; such is our strong faith. This is the reason not to hide anything here.

**Dadashri** : When you feel the sweetness, you will start hiding it. Otherwise, you will ask 'us' as long as it is in the beginning. And then when you experience much sweetness, you start hiding it. Be alert and then proceed.

## Pardon the Prakruti

**Questioner** : There was a statement of yours in your _satsang_ that one can forgive one's own _prakruti_ (the non-self complex), but one cannot defend or protect it. Please explain this difference by giving examples.

**Dadashri** : If you defend, side with and protect it then you went along with _prakruti_ only. Thus you become the owner of _para_ (the non-Self). If _prakruti_ did something wrong, then it can be forgiven, because You remain as the Self and forgive it, whereas in the other, you become the self, the _para_ (the non-Self, _prakruti_ ) and then you have to protect it. One becomes the owner of the non-Self. No matter what kind of mistake has been committed, it can be forgiven. To forgive one can remain separate as the Self, whereas in the other, the protection happens only as the owner of the non-Self, becoming the non-Self. To side with is verily becoming the owner of the non-Self. One becomes a member of that side. And to forgive, one does not have to take any sides. To grant forgiveness is indeed the _swabhav_ (intrinsic nature) of the Self.

**Questioner** : What does it mean that we can forgive _prakruti_ by staying in _swabhav_ as the Self?

**Dadashri** : No matter how wrong the _prakruti_ is, there is nothing better than forgiving it. All other ways make one _tanmayakar_ (to take the form of body-mind). Therefore, if it can be forgiven, then one can remain separate. If one protects the _prakruti_ that is bad, then he slipped on to its side. If one protects or takes sides, the _prakruti_ grows increasingly. When _prakruti_ that presents is suitable, then the process called _raag_ (attachment) has happened. To take its side ( _uparanu_ ) means _raag_ for _prakruti_. To protect ( _rakshan_ ) the _prakruti_ , that too is attachment.

**Questioner** : Forgive this _prakruti_ only, what does it mean?

**Dadashri** : The one who is doing the _pratikraman_ , he is doing it, is he not? He asks for forgiveness for the mistake, which has happened. The one who does _pratikraman_ is _prakruti_ and the one who grants the forgiveness is God. So the one who asks for forgiveness is separate and the one who forgives is separate. The two of them have no relationship. And there is a big relationship in protecting. Only where there is a tremendous relationship, the protection happens. The one who is the doer of _pratikraman_ does the _pratikraman_ , does he not? So whatever mistake is made, he is asking for forgiveness for that. So the doer of _pratikraman_ is _prakruti_ (the non-Self complex) and the forgiver is the God. So the one who is asking for forgiveness is separate and the giver of forgiveness is separate. There is no other relation between the two. And there is a close relationship in protecting. Only where there is a tremendous relationship, the protection happens.

**Questioner** : Yes, he will not protect without attachment _raag_.

**Dadashri** : Call it _raag_ (attachment) or whatever. But the closest relationship is where one is the owner of the _para—_ the non-Self, and there he will not refrain from protecting it. There is no other word left for protection, is there?

**Questioner** : That means the _prakruti_ is not to be nurtured or protected?

**Dadashri** : Yes, after becoming the Self ( _Atma_ ) _,_ to side with and defend the _prakruti_ is wrong, isn't it? If one gives any weight to its side, then one has become of that side for sure. This trouble has arisen by protecting the _prakruti_ and taking its side, and now _pratikraman_ reverses it, cleanses it.

**Questioner** : You gave us this _drashti_ (vision) for cleaning it all, yet why is it that one ends up taking sides and protecting the _prakruti_?

**Dadashri** : That is indeed because you are still on the side of _prakruti_. 'We—the _Gnani_ ' cannot take the side of _prakruti_ even for a second. There is readiness to forgive the _prakruti_ the moment a mistake is 'seen'. Any protection given from now onwards is a grave mistake. If one conceals, that is also being partial; it is also a mistake. If you say, "Dada, this is wrong." Then I should readily admit, "Brother, it is wrong." If I use other words to protect or do _vakilaat_ (plead like a lawyer) it is a mistake.

**Questioner** : To cover up is a weakness.

**Dadashri** : It is a mistake indeed.

**Questioner** : And Dada, one can forgive the _prakruti_ of another person. Can one forgive one's own _prakruti_?

**Dadashri** : That can be done, for sure! One must forgive it. If you do not forgive, then there is no other way that is this easy.

**Questioner** : Dada, this forgiveness also means it is a kind of a judgement.

**Dadashri** : Yes, call it a judgment or whatever you want. This judgment is on the basis of the _prakruti._ There is no judgment in _Gnan_. Judgment exists over there, where egos are traded.

**Questioner:** How can one forgive the _prakruti_?

**Dadashri:** There is no need to be irritated with _prakruti_ , or anything else. One should not to be irritated with or to take the side of one's own _prakruti_. And granting forgiveness means not to have attachment or abhorrence, have _vitaragata_ (absolute state beyond attachment-detachment). The bad—(offensive) will come out for sure. This may happen to the _Gnani_ even, on a rare occasion, but 'we' would become instantly _vitarag_ towards that.

Whatever happens through _prakruti_ , what is it all about? It has come to _udaya_ (unfolding). Whatever _prakruti_ has to suffer (pleasure or pain) that is what you are suffering. Whatever I speak, the mind might say, why did I speak this? But it will not do, because it is simply not under 'our' control, it is already woven into the (now unfolding) _prakruti_ and hence he will speak for sure, and 'we' are to continue 'seeing' that. Do you understand what I am trying to convey? If this is understood completely, major work will be accomplished!

## Be Glad Where you can see the Mistakes

Who can bind the one who does not want to be bound?

**Questioner** : That is fine, but what if one cannot see all the sides of his _prakruti_ , then...

**Dadashri** : If he cannot see them, then he will see them even through suffering of pain.

**Questioner** : Only some, the part that cannot be seen.

**Dadashri** : Those will be seen in the next life. How can you see all of it? Celebrate the ones you can see with a party, that you can see at least these many. You will not be able to see the rest. You can see some, can you not?

**Questioner** : Heaps and heaps are seen.

**Dadashri** : So then then throw a party for everyone (celebrate). Follow the language of God. Do not see what is not (with you); see what you have.

**Questioner** : So when some of it is seen, that could not be seen before, then it feels that this kind was only seen today. Then I feel that there must be quite a bit like this, still remaining in there.

**Dadashri** : That is fine, but you have to celebrate for what is now Seen. Where is it, how can it ever be Seen? It is not so easy to See.

**Questioner** : Sometimes we get such a vision from Dada that shows a completely different direction. Just in a talk, in an ordinary _satsang_ , or individually too, we get such vision which begins to show us a new direction that, 'Wow! I missed this corner!'

**Dadashri** : In the _satsang_ general talk comes out, it is not addressing one individual. In that, it is different for everyone, different for each individual.

## The Gnan or the Gnani, Removes Prakruti.

Even this will have to be understood completely. In the presence of thousands of people, when someone says,'Chandubhai does not have any sense', and You feel like blessing him, 'Wow, 'I' knew that Chandubhai does not have any sense, but now even he knows that!' Then that separation will remain.

'We' call this brother ( _bhai_ ) everyday, some days 'we' don't call (acknowledge) him, why is that? It is so that he will think that why is it like this today? That is when he will realize that he can remain separate. 'We' give such keys (turns and adjustments). 'We' elevate him and make him fall, lift him up and drop him, and so this way he will attain the _Gnan_. All these activity of ours are so that one attains _Gnan_. It is after seeing the differing _prakruti_ of each individual. 'We' have done all that, having seen everyone's _prakruti_.

**Questioner:** Yes, according to the _prakruti_.

**Dadashri** : It should be only like that, should it not? That _prakruti_ should go away, right? One will have to get rid of _prakruti_. How long can something that belongs to someone else, stay with you?

**Questioner** : That is correct. There is no choice but to get rid of _prakruti_.

**Dadashri** : Yes. Nature removed it for 'us'. _Gnan_ removed it for 'us'. Yours will go away only when 'we' remove it for you, will it not? 'We' are the _nimit_. Much of it is gone. You still have to do _pratikraman_ at night, don't you? Therefore you have mistakes, which you will have to remove slowly. You know that afterwards, don't You?

If 'we' do not call you by saying, 'Come over Chandubhai', then You have to understand that you have been cautioned. And when 'we' speak, _prakruti_ continues to leave. When we say, 'Come over Chandubhai', then _prakruti_ jumps. It shows off the false pride. But then, (with this molding) it will not bind you again. You do not become _tanmayakar_ (become one with) in it. That is why again 'we' do not say anything one day, so that it comes down.

**Questioner** : These are all the medicines?

**Dadashri** : Yes.

**Questioner** : Dada does not have any _raag_ (attachment) or _dwesh_ (abhorrence) in this.

**Dadashri** : There will be some _prakruti_. Some good people have to be told, 'we' have to maintain this; otherwise they will destroy everything. People are meddlesome, are they not? Therefore 'we' have to remain biased. 'We' are actually _vitarag_ , but we have to remain biased, for that reason. No one should be hurt or harmed. In this manner, through the pressure, if it works well for even one person, it is worth it. Should one not be placed on the path of ease?

## The Nature to Become Involved in Prakruti and Prakruti are one

**Questioner:** _Swabhaav_ and _prakruti_ are two names for the same thing or are they different?

**Dadashri** : If _swabhaav_ (nature) has become _pudgalmaya_ (one with non-Self complex), then _swabhaav_ and _prakruti_ is one and the same. And it is the _prakruti_ that we call _swabhaav_. This person's _swabhaav_ (nature) is like that, so it is his _prakruti_ that we refer to as _swabhaav_. It is actually not _swabhaav_ , because _swa_ (Self) _bhaav_ (view) is God ( _Shuddhatma_ _Bhagwan_ ). Really the Self (God) is in _swabhaav_. But one has a wrong belief, that is why he says that, 'I am like this, I am a collector, I became so and so.' And thus continues to suffer beatings because of that.

_Swabhaav_ and _prakruti_ are considered the same. But it is possible for _swabhaav_ to be mild. It is _prakruti_ when the cow does not attack, and it is _prakruti_ when it does attack. When a man is hitting another person, at that time it exists within that what he is doing is wrong. I am doing the wrong thing is _gnan_. And the one hitting is the _prakruti_.

**Questioner** : Now, when we say, 'You come into your _swabhaav_ ', who are we telling that?

**Dadashri** : That _swabhaav_ is different. There, we are telling one to come into _Paramatma_ _swabhaav_ (into the absolute Self). You are in a different state, in the wrong state. You are in the worldly state, in the non-Self state (state of _prakruti_ ). Come to your own state; in the state of the Self. 'You are a _Paramatma_ (absolute Self)', come into that state. God, or no one else has the licence to take anyone's licence. The one who comes into his own state, he becomes _Paramatma_.

**Questioner** : 'You come into Your _swabhaav_ , means to becomes free of _raag_ - _dwesh_ (attachment-abhorrence). That can happen if one comes out of doership.

**Dadashri** : It is like this, this _Shuddhatma_ (pure Self) is who You are, and that is Your state. Now you have moved away from that, and so you have to become that state (Self) by 'seeing' that. By understanding that, it is _akriya_ (not involved in any activity), it is like this, and it is like that, become that form. This _vyatirek_ (external, not intrinsic) attribute has arisen, and your belief has arisen in that. So by seeing this, you have to become that form (the Self).

## Prakruti will Ultimately Show Godly Qualities

No human being will refrain from showing his nature ( _swabhaav_ ) As long as one has not attained the Self, the nature of the Self ( _Atmaswabhaav_ ) cannot be seen. One can see only the nature of _pudgal_ (the non-Self complex).

When the (pervasive influence) nature of the _pudgal_ finishes and it becomes like the nature of the Self , when it ( _pudgal_ ) 'imitates' the Self in exactness, then it can be said that One has attained completion ( _purnahuti_ ).

**Questioner** : So the main Self is 'visble', and one becomes like the Self?

**Dadashri** : Yes. I have helped you become free from insistences ( _aagraha_ ). You were not becoming all this because of that greatest of inner pull ( _khencha_ ). Yes, there should not be any pull of any kind.

**Questioner** : So. Does 'like mimicking the main Self', mean _gnan_ (knowledge)- _darshan_ (vision) _-charitra_ (conduct)?

**Dadashri** : Just as that _Gnan_ - _darshan-charitra_ and _tapa_ , here in worldly interaction ( _vyavahar_ ) there is _gnan_ - _darshan-charitra-tapa._ There, it is all ideal. There is no insistence-pull etc., there. There is no pain at all, no destruction-construction type problems ( _bhanjaghad_ ).

**Questioner** : No, but this worldly interaction ( _vyavahar_ ) means it is all residual _pudgal_ , is it not? So then which _pudgal_ does _pudgal_ effect? So when all the imitating play of the _pudgal_ , when all the natures ( _swabhaav_ ) of the _pudgal_ come to an end, and then again...

**Dadashri** : Is this _pudgal_ of mine not higher than yours? As it goes higher and higher, and when my four degrees (deficiency) goes away, then its form will look like God ( _Bhagwan_ ). This includes my conduct and everything here. So even the body becomes God. Even the body of the _Tirthankara_ had become God. That is why people on the outside accept it, do they not?

**Questioner** : So the body within is the same, but does it change in the middle? Let the body remain the same. Where does change occur in the four degrees?

**Dadashri** : It is because of the body within, people see the weakness here. People see the weakness here because of the four degrees lacking. There are clothes, a ring; the hair is combed. This eating and everything you see, that will not be seen.

**Questioner** : So those four degrees that change.

**Dadashri** : Then it is such that even the other person will not have any doubt.

**Questioner** : Internally, there is complete three hundred and sixty degree. Is it not?

**Dadashri** : Of-course that will be so, will it not?

**Questioner** : Then what?

**Dadashri** : Even this conduct should become like that, should it not?

**Questioner** : Is that considered nature ( _swabhaav_ ) of the _pudgal_?

**Dadashri** : Yes, it is nature of the _pudgal_ , but it will become as if it is imitating that of God. So that is God, and this will also look like God. People will say that he indeed is God.

**Questioner:** Will this whole relative part (that evident to the world), become like a God? Will the whole _prakruti_ become like a God?

**Dadashri:** Yes, if others see such forgiveness, such humility, such simplicity and straightforwardness, and such contentment like a God. There is no effect of any thing at all. There is no component of 'I-ness' ( _potapanu_ ). All the attributes can be seen by people. Lot more attributes will express and be evident. These new qualities are neither of the Self, nor of the _pudgal_ (the non-Self). Such attributes will arise.

Forgiveness is neither attribute of the Self nor the non-Self, natural forgiveness ( _sahaj_ _kshama_ ). If someone were to become angry, 'we' do not have to grant forgiveness, forgiveness flows naturally. But he can understand that He (The _Gnani_ and the fully enlightened Lord within) have forgiven him. Therefore after critical analyses 'we' can understand that 'we' do not have any concern (give and take) in this.

**Questioner:** You mentioned this for the forgiveness, how it would be for straightforwardness ( _saradta_ )?

**Dadashri:** Yes, straightforwardness would be there too, no? Even though other person's condition is the opposite, it will appear correct to the straightforward person. Such straightforwardness! Such humility! None of this has anything to do with the Self!

**Questioner:** So once anger-pride-illusion-greed dissipate, is that the reason such attributes manifest?

**Dadashri:** If one has contentment instead of greed, people will say, 'see, he does not want anything at all.' Whatever is available it is fine. When such attributes are manifest within a person, he is called a God.

**Questioner:** When people notice such straightforwardness and forgiveness at that time, where is one then?

**Dadashri:** He will be in the state of the main Self ( _mooda swarupa_ ). When the conduct of the _pudgal_ (the relative self) appears like this, people will say, 'Oh ho ho, what natural forgiveness he has!' Look at this, someone was to insult Him, there is no reaction on his face. And they will utter this proverb too, ' _kshama virasya_ _bhooshanam_ (forgiveness is the ornament of a brave person).' Hey, he is not just brave or it is not even forgiveness. This here is simply a God!! Again they will say forgiveness is the entrance of the _moksha_ (liberation). Hey _mooah_ (mortal), not this forgiveness, that natural forgiveness. Nothing can bring about the improvement as the forgiveness does. The way people can be changed with forgiveness, nothing else will. No one can improve by physical beating. So forgiveness is the ornament of a heroic One.

## Ultimately Even Prakruti Becomes Like God

_Prakruti_ will become free only when it becomes like the Self, otherwise it cannot. People will call _prakruti_ God, it will become like God. It will be a wonderful _prakruti_ ; it will not hurt anyone. When it becomes God, You will be able to become free. It, _prakruti_ has started to become God. Has _prakruti_ changed from what it used to do before, or not? That _prakruti_ is becoming God right now.

Lord Mahavir's _pudgal_ eventually became God, and that is when he became free. You will have to make it God.

**Questioner** : Is it the same rule for everyone?

**Dadashri** : Yes, one cannot be cursing others and become God, can he?

**Questioner:** I asked because there arose the talk about the non-Self _pudgal_ and _pudgal Gnani._

**Dadashri** : That is a relative self, is it not? Relative self will look like God. When people are convinced that it is God, then one will become free. Is it possible for relative self to be cursing and become free?

**Questioner** : So is it _prakruti_ itself, or the _pudgal_?

**Dadashri** : _Prakruti_. Everything besides the Self, is all _prakruti_ , and _prakruti_ is itself _pudgal_.

**Questioner** : Before going to _moksha_ , everyone's _prakruti_ must come into that stage, according to the rule?

**Dadashri** : Yes, but only then people will say that he is _sarvagna_ (the One who has Known everything). External _prakruti_ will indeed become like that.

**Questioner** : The ones you give _Gnan_ , those _Purush_ are different. Those who do not want to bother giving others the _Gnan_ , but they want to go straight to _moksha_ , they too have to bring their _prakruti_ to the level of God and then leave?

**Dadashri** : Everyone, there is only one method, is it not? There cannot be two methods. Paths may be different, but the method is only one.

**Questioner** : Now are we going to have the inner experience of that thing in this life or not?

**Dadashri** : Why are you talking about this life? It will automatically happen in one or two life times. Where the Vision has changed, it will not take long at all.

**Questioner** : So Dada, does everyone have to bother with all this?

**Dadashri** : Only then will it all become clear, will it not? In the _kramic_ path much ego has to be purified. In the _kramic_ path, _parmanu_ of anger-pride-deceit-greed will not remain.

The Self within is God indeed. Outside is the _prakruti_ , make it _vitarag_. People are making it a _vitarag_. If they know the path that makes it easier to do so, then they will find the end. This _prakruti_ also has to be made _vitarag_. Lord Mahavir's _prakruti_ is always _vitarag_.

_Prakruti_ is ultimately to be made _vitarag_. But after attaining the _Gnan_ , You do not have to do that, it will happen automatically. If one remains in my Agnas, then _prakruti_ will continue to become _vitarag_. You do not have to do anything. If you have to do anything, then you become the doer again. It happens by You remaining in the _Agna_

## Who Comes First in Naturalness?

**Questioner:** After attaining this _Gnan_ , does the _prakruti_ become _sahaj_ ( _natural_ ) or as the _prakruti_ becomes _sahaj_ the _Gnan_ starts to manifest, what is the sequence in that?

**Dadashri:** When 'we' give this _Gnan_ , the vision ( _drashti_ ) changes and then the _prakruti_ starts to become natural ( _sahaj_ ) and later on becomes completely natural. Once the _prakruti_ becomes _sahaj_ , the Self is verily natural and then it is done, so both became separate. And as the _prakruti_ becomes _sahaj_ the external part (that visible to the world) becomes a God. The One within is verily the God, in everyone.

**Questioner:** Our _prakruti_ is unnatural ( _asahaj_ ).

**Dadashri:** There is no problem with that; you had charged (filled) this _prakruti_ before meeting me.

**Questioner:** The _prakruti_ should become natural, no?

**Dadashri:** It will become natural once You remain in this _Gnan_.

_Prakruti_ is settling ( _nikal_ ) only, it will come to an end by itself and the new _prakruti_ is getting filled (charged) in 'our' presence and if someone's _prakruti_ happens to be strong then he will have a couple more life times to spend, yet, within one to two more lives everything that had been multiplied (charged), will start to dissipate.

**Questioner:** From Your vision ( _drashti_ ), is this charging (filling) of the _prakruti_ from here on clean and good? Our vision (drashti) is changed but the new _prakruti_ which is going to form will it be proper or not?

**Dadashri:** Now there is no reason to harbor any doubts, is there? If You become Chandubhai (the non-Self) then you know that there will be a doubt. But that is not in your faith ( _shraddha_ ) at all, is it?

## Interference Creates Unnaturalness

**Questioner:** With _Gnan_ the understanding arrives, but does the _prakruti_ get destroyed?

**Dadashri:** No, _prakruti_ will keep doing its work, _prakruti_ of the _Gnani_ would be separate; a hundred percent separate.

So why can we call someone a _Gnani_? We do so because His _deha_ (body) is in natural state and _Atma_ (the Self) is in natural state, both are in natural state. There is no interference. If it creates interference then it is unnaturalness ( _asahajata_ ).

Even now whatever interference is happening, that much unnaturalness remains and it needs to go, and You are aware of that too. You are becoming unnatural, You do Know that too. You also know that You need to stop being unnatural. And You also know that you are to stop this unnaturalness. You also know that how can this stop, You do know everything.

**Questioner:** Even then we are not able to implement.

**Dadashri:** That will come gradually, it will not happen right away. Have you seen this safety razor that is available for the shaving, if you just apply superficially, does it mean is done? It will take some time; it will take some time for everyone. If you use it thus (Dadashri gesturing a slicing action), will it happen?

**Questioner** : It can make a slashing cut.

**Dadashri:** It takes time for everyone.

*****

[1.8]

# Knower-Seer of Prakruti

## Awareness Increases with Agna and Satsang

**Questioner** : Dada, do we have to let go of our _prakruti_ or not?

**Dadashri** : That is all, nothing else. You are to continue to See what _prakruti_ is doing. When _Gnani_ _Purush_ separates You from _prakruti_ , he makes You a _Purush_ , You just have to keep Seeing the _prakruti_. As long as you were in, 'I am definitely Chandubhai', you were in the _prakruti_. Unfolding of past karma happens, You have to 'see' that unfolding. Whatever work _prakruti_ is doing, mind is doing, intellect is doing, You are to See all that. But instead, you interfere and disrupt inside. 'You' have to See what interfering disruption it (ego, _prakruti_ ) is doing, but instead,You too get into it. instead. There verily is the weakness.

**Questioner** : Dada, what is the solution to make that stronger?

**Dadashri** : You just have to attend _satsang_ and _Agna_ , that is all. If there is a mixture of these two, then it will happen.

Now, _prakruti_ is considered _mishrachetan_ or _powerchetan_. What does _powerchetan_ mean? There is no _Chetan_ (the Knower-Seer Self) at all. Power had arisen in it, just as when you put something in front of a heater, will it get hot or not? The heater does not have any desire to make it hot.

**Questioner** : You said that _prakruti_ is _mishrachetan._ If the part that was charged (in the past life) meaning, if it discharges (current life) completely, what remains then?

**Dadashri** : _Prakruti_ itself is the part that is charged. So _prakruti_ indeed comes to an end when it discharges completely.

_Prakruti_ will discharge everything. Then, that is exactly what 'we' say that you will have to leave (die) _mooah_ (O mortal one), why are you trying to hurry? You will have to leave, when it discharges completely. So I asked, 'do you want to go early'?

**Questioner** : So Dada, _prakruti_ 's nature is to keep discharging?

**Dadashri** : Constantly. That verily is its nature.

**Questioner** : So, _prakruti_ simply needs to be Seen continuously, and that is what you are saying. _Prakruti_ continues to discharge, and You keep Seeing that, so then sooner or later it will come to an end.

**Dadashri** : Yes, one continues Seeing it. Some _prakrutis_ may be crazy, some may be wise, some part crazy, some part wise; there are all kinds of _prakrutis_. You have to keep Seeing all those _prakrutis_. One person may keep eating _kadhee_ (soup), another person may keep eating _daal_ (lentil curry), another may keep eating sweets; You have to keep Seeing all that. Attributes of _prakruti_ ; You have to keep Seeing the attributes of your _prakruti_. Would You not know that?

**Questioner** : Of course I can, why not? Just to remain in _upayoga_ (applied awareness), right?

**Dadashri** : Yes, keep Seeing.

**Questioner** : Has each person brought his own _prakruti_?

**Dadashri** : Yes, he has brought _prakruti_ with him. _Prakruti_ means that which he has recorded (in past life) and brought with him. Therefore, the record will keep playing whole day, the way it had been recorded. Your record plays for you, his record plays for him. Have you not heard your record? Have you? Is that so! Did you like it very much? You would not like it, would you? So, this man likes his record. Do you not like it? _Prakruti_ means a recording, so it will play whole day like that. You have to keep Seeing that.

**Questioner** : Does _prakruti_ becomes less as 'I' See it?

**Dadashri** : Becomes less means that the seed will not be sown again. If you feel that these opinions have caused you to become entangled within; then See that. _Prakruti_ will attain purity when You See. _Prakruti_ becomes pure as You See the _Shuddhatma_ (pure Self).

**Questioner** : As long as I do not See the _prakruti_ , it will not become 'less', is that so?

**Dadashri** : One will not go to _moksha_ (become absolutely free from _prakruti_ ) as long as one does not See _prakruti_.

**Questioner** : If I continue to See my own _prakruti_ , will purity come into it?

**Dadashri** : Then, You are considered to have become the Knower-Seer ( _Gnata_ - _Drashta_ ). To See your own _prakruti_ is itself the Knower-Seer state. To see the trees-leaves, all those things, that is not Knowing-Seeing. Even _buddhi_ (intellect) can see that, it is 'knowing' through the senses ( _indriyagamya_ ); but through the Knowledge ( _Gnan_ ) beyond senses ( _atinidriya_ ), one can See the whole world as it really is.

**Questioner** : Now to lessen this _prakruti_ , _Gnani_ helps us change the vision, does he not?

**Dadashri** : 'You' (the Self) are separate and this ( _prakruti_ ) is separate. Now, You have to See this _prakruti_. Just as you see a movie in a cinema, You can See what the mind is saying, what different thoughts it is thinking, in this _prakruti_. It is a movie; You are to just see the movie. It is _gneya_ (that which is to be known) and You are the _Gnata_ (Knower). It is a relation of _gneya_ - _Gnata_. That is the movie (film) and 'I ' (the Self) am the Seer; both have become separate.

## Prakruti's Gneyas subtle, subtler...

**Questioner** : Is it true Dada that after one has seen all the _gneya_ of _prakruti_ , then do those exact _gneyas_ become evident and visible?

**Dadashri** : There are many _gneyas_ that remain to be Seen after that. There are those in the middle. There are all kinds of _gneyas_ of the middle. First, there are the gross ( _sthul_ ) _gneyas_ of _prakruti_.

**Questioner** : What kind of _gneyas_ are there in the middle?

**Dadashri** : _Sukshma_ (subtle) and _sukshmatar_ (subtler), they are all of the _prakruti_ ; they are a mixture like _mishrachetan_.

**Questioner** : So then what do anger-pride-deceit-greed go into?

**Dadashri** : That is all _sukshma_ (subtle) _prakruti_.

**Questioner** : Then are we to See those _gneyas_? Those actually can be seen Dada, we can see some of this and also the other.

**Dadashri** : No, no, they are not Seen. If one Sees them, then his face will not show changes (sulking, anger etc). The ones that are very gross are Seen. The subtle ones are not Seen, are they? The face continues to show the effect indeed, does it not? As You See them, more and more, later You will See all the later _gneyas._ When You See the _prakruti_ , then it (the Seeing) will move ahead a lot better. _Prakruti_ is what obstructs everything. Can You See your _prakruti_?

**Questioner** : I can see the gross part, the big part.

**Dadashri** : Nothing gross is Seen. What gross, the big part, can You See?

**Questioner** : I can know where an effect happens, and what happens.

**Dadashri** : Do You Know what your _prakruti_ will do after you get up? Do You Know what your _prakruti_ was doing? What _prakruti_ will do, now what it will do, now what it will do, do You Know within? Hey, not my _prakruti_ , I even Know what your _prakruti_ will do. I Know the _prakruti_. After you get up, it will do everything time to time. It is not worth keeping awareness of time. Continue to See what is happening.

## Saiyam Means not to Become one With Prakruti

Now anger-pride-deceit-greed will not happen, because these are not the attributes of the Self at all. So our _mahatmas_ (those who have attained the Self through _Gnan_ _Vidhi_ ) are considered _saiyami_. _Saiyami_ means, one's own opinion arises in opposition of what this _prakruti_ (non-Self complex) is doing; such a one is a _saiyami._

When the _prakruti_ becomes angry, the awakened One within does not like it. So that opinion that becomes separate is the _saiyami_ , 'it should not be like this, this obstinacy should not be there'. _Prakruti_ will continue to play its role. The _asaiyami_ (the one who is under the control of _kashaya_ ), will play a role by becoming one with _prakruti._ The _saiyami_ will keep the _prakruti_ separate; he will continue to keep _prakruti_ separate. That which becomes one with ( _tanmayakar_ ) the _prakruti_ is separate. In all this; the _saiyami_ is the one who separates through a different opinion in what the _prakruti_ is doing. No matter how the _prakruti_ is, but the one who does not become one with the _prakruti_ is called a _saiyami_.

**Questioner** : Is it necessary to have contrary opinion to the opinion of the _prakruti_ is, or is it necessary to become Knower-Seer ( _Gnata-Drashta_ ) of it?

**Dadashri** : It is necessary to become Knower-Seer. Knower–Seer is considered the ultimate. It is a high level. It takes long to attain such a high level. And what does an opinion separate from _prakruti_ mean? 'It shold not be like this'. Dislike will keep arising.

**Questioner** : So with that, one will progress in the direction of the Knower-Seer.

**Dadashri** : He progresses ahead, then later on that side, the Knowing-Seeing becomes 'full-sight' (absolute), when it happens.

**Questioner** : That is the 'full sight'; before that the opinion has to be changed.

**Dadashri** : But, we consider that the Knower-Seer indeed, from the view of the Self ( _Nischaya_ ). It begins from here.

**Questioner** : The One who does not become absorbed in ( _tanmayakar_ ) _prakruti_ verily is the Knower-Seer ( _Gnata-Drashta_ ).

**Dadashri** : That is verily the Knower-Seer.

## Prakruti Makes one Dance

**Questioner** : So we can say that, nature of the _prakruti_ makes one do all this. Even when one does not wish to do it, he is dictated by his _prakruti_. _Prakruti_ makes him do it.

**Dadashri** : Not only does _prakruti_ makes him do it, but it makes the 'top' (human being who is unwinding like a spinning toy) dance. These are all 'T-O-P-S'. Everyone is dancing and _prakruti_ makes them dance. Whether one is a president, or he is an ordinary person, they all dance to their _prakruti_ , and they do the ego of 'I danced'.

**Questioner** : What if we nurture the view ( _bhaav_ ) of Knower-Seer?

**Dadashri** : Then the salvation has happened, no? One is then considered to have come into the nature of the Self ( _swabhaav_ ). One's nature is not of doership at all; it is of a Knower-Seer. And He becomes trapped with it by believing that he is the doer. That is all there is, and that is why the world life remains standing.

**Questioner:** In the Gita, when Arjun says that he will not fight, Lord Krishna tells him that 'you will fight by your nature, by your _prakruti_ , you are going to fight for sure'.

**Dadashri:** Yes, no one will refrain from acting according to his _prakruti_ , will he? Even Lord Krishna acted according to His _prakruti_ , did He not? There is no choice, is there? _Prakruti_ will not leave anyone alone. One only changes his opinion through _Gnan_. When one is subservient to the _prakruti_ , _raag_ (attachment) will not stop from happening. If his opinion changes that this does not suit him, then he is free.

## After Doership is Gone Divine Karma Remain

**Questioner** : Even after the Self becomes separate, _prakruti_ continues to do its own work.

**Dadashri** : _Prakruti_ will continue to work as per its nature. The Self is not needed in that, only its presence is necessary. Presence means the light of the Self.

**Questioner** : After the _Shuddhatma_ (pure Self) becomes separate, divine transformation ( _divyakaran_ ) of _prakruti_ too should happen, no?

**Dadashri** : When the same kind of transformation of _prakruti_ happens, they are considered _divyakarma_ (divine karma). Then, the karma that remain are _divyakarma_ (divine karma). There is no owner, there is no ego; therefore they are called _divyakarma_.

**Questioner** : But what the world accepts as a _Brahmagnani_ (Enlightened One) such as Vishwamitra; even his _prakruti_ did its work. That _prakruti_ does not let go of its hold sometimes, it does not let go even after _Gnan_ ; it continues to do its work.

**Dadashri** : There is no problem. There is no problem with what _prakruti_ does. 'You' have to keep Seeing what _prakruti_ does. It just has to be Seen. The nature of the Self is _Gnata-Drashta_ (Knower-Seer). For You, after attaining the Self, You have to continue to See the _prakruti_. For You, the ego ( _ahamkar_ ) is gone, illusory attachment ( _mamata_ ) is gone, so what is left then? When anger-pride-deceit-greed do not happen at all; that is called _Gnan_.

## Against the Force of the Prakruti...

**Questioner:** Why is there so much force of _prakruti_ (the non-Self complex) that it makes one forget the 'Seeing'( _jovanoo_ )?

**Dadashri:** That much energy of the Self is lacking. If the energy of the Self ( _Atmashakti_ ) is dominant, then despite any kind of forceful _prakruti_ , the Self will become separate.

**Questioner:** The energy of the Self is the same in everyone, is it not?

**Dadashri:** The extent to which one remains as the Self ( _Atmarupa_ ), that amount of energy will be there. To what extent one remained the Self?

**Questioner:** Who has to become the Self ( _Atmarupa_ )?

**Dadashri:** The Self only, the Self (the one who has awakened) has to become that, no? The Self only! The Self that has been given to you, The _Atma_ that 'we' have given to You, is verily the original Self ( _muda Atma_ ).

**Questioner** : I didn't understand, how to attain the energy ( _shakti_ ) _._

**Dadashri:** The energy will increase, will start to manifest in direct proportion to the amount of _Agna_ You follow. The energy of original _Atma_ is same in everyone but the varying energy that arises, is in direct proportion to the following of the _Agna_. This energy will increase gradually and reach its maximum state.

**Questioner:** As long as the force of _prakruti_ exists it prevents the following of the _Agnas_. Everything has risen due to the _prakruti_. The desire to follow the _Agnas_ is there.

**Dadashri:** There is no problem with _prakruti_ , if one decides; does _nischaya_ , then everything can be settled. You 'the Self' are _Chetan_ (Knower), and _prakruti_ is _nischetan Chetan_ (non-Self complex, mixed or energized consciousness, mechanical _chetan_ ). So what can this _nischetan Chetan_ do to the _Chetan_?

**Questioner:** As long as they are together, the obstruction arises.

**Dadashri:** If You become stronger then it will not become obstructive.

**Questioner:** So after attaining this _Gnan_ the one who 'sees' ( _joovey_ ) the _prakruti_ , who is that?

**Dadashri:** That verily is _Atma_ the Self, the One who has awakened, who Sees this, who else would that be? Everything is on the head of _Atma_. _Atma_ here means _pragnya_ the energy of the _Atma._ Here you should not consider the main _Atma_ again. _Atma_ here means _pragnya_ that does all the work in the beginning, but 'we' do say _Atma_ , that is only for the sake of speaking.

**Questioner:** Is it considered to be pure when it Sees the _prakruti_ or is it considered pure ( _shuddha_ ) when it Sees the elements ( _tattva_ ) of the _prakruti_ the non-Self?

**Dadashri:** From the time one becomes the Self, the elemental form ( _tattva swarupa_ ), and begins 'Seeing' the _prakruti_ , then the _prakruti_ (the non-Self complex) too became pure ( _shuddha_ ) _._ The _prakruti_ cannot be called pure as long as the ego exists.

You have now become _Shuddhatma_ , You have become _Purush_ , therefore you have become worthy of attaining _moksha_ and yet you cannot attain it, why is that? What _prakruti_ says, what the _pudgal_ says is, 'You have become pure, but I was pure too and you spoilt me. So make me pure again too, then only you wil become free, otherwise according to the rule you will not become free'. Therefore, when you clean all the stains from it, it will leave. When you do _pratikraman_ , it will become pure and leave. You have become pure now, but you are responsible for it until you purify it, are you not?

**Questioner** : How are we to purify it.

**Dadashri** :Through _pratikraman_. Do _pratikraman_ as you see the stains (faults).

## The One who Knows the Nature of the Prakruti is the Knower

To continue to 'See' closely ( _nihadavu_ ) the nature of _prakruti_ is considered Knower-ship ( _Gnayakata_ ). Not someone else's _prakruti_ but one's own. And to suffer the pain of one's _prakruti_ , is considered _vedakata_ (suffering). And the one who Knows ( _jaaney_ ) the nature of his _prakruti_ is considered Knower-ship ( _Gnayakata_ ).

There is an experience of endless lives, and so one knows when he has a headache, really he is the Knower of it. He does not do anything else at all, and You have been given Knower-ship, through which You See the _prakruti_. You should See the _prakruti_ having the headache, but instead unawareness ( _ajagruti_ ) of 'I have a headache' arises. And so it begins to hurt. If one Knows, then he Knows who it is hurting. He also Knows the pain of the the one in front.

Our science ( _vignan_ ) is of a very different kind. Many times 'we' too cannot remain separate from pain in certain matters. In certain things 'we' are definitely separate, but in certain things about pain it is attached (stuck) in some places. Wherever 'we' are attached, 'we' keep separating (detaching).

**Questioner:** Do you place greater _upayoga_ (applied awareness) there?

**Dadashri:** 'We' place greater _upayoga_ , but still _upayoga_ has to be placed. That other is a _sahaj_ (spontaneous and natural) _upayoga_.

'One' (the Self) Knows when the tooth aches. The Knower continues to only Know, there is no pain within. _Prakruti_ experiences the pain, 'Chandubhai' experiences the pain, but when one says 'I am experiencing pain', then it sticks to him. He immediately becomes what he envisions to be. I tell you not to delve too deep into it. You have one more life left, don't you? That will all leave.

**Questioner** : I have 'seen' that. I 'Know' that Chandubhai is experiencing the pain, what concern do I have with him?

**Dadashri** : 'Knowership' ( _Gnayakata_ ) will not remain if it becomes weak.

**Questioner** : I have spent a whole night like that, Dadaji.

**Dadashri** : Yes that you will, but not everyone can do that. It is not that way for all these others. This is because one has had an experience of endless life times. He will realize when two to four mosquitos attack him. It is the _prakruti_ that kills them. It is the unfolding mistake of the _prakruti_. That fault of the _prakruti_ will leave, when it is to leave. If you become confused (interfere) when it leaves (discharges), then that is a mistake.

**Questioner** : You had taught us that. Who would get entangled after that Dada? Why should one bother at all? It will take with it what is due to it in the account of karma.

**Dadashri** : Yes, it is collection on the account that is due. But, 'it is the account', should remain for You, should it not? Such a one will sleep even if the room is full of mosquitos. Whereas here, he has problem with just four in the room. The other person will sleep peacefully because he has to sleep with nothing but mosquitos. But if there are only four, he will keep looking for them. If two mosquitos have entered into my mosquito net, Niruben ( _Atmagnani_ Dr. Niruben Amin 1944-2006) will remove them for me, because it takes long to get rid of aversion that had taken hold. The aversion that entered in the past life became ingrained in the _prakruti_ so it takes time to leave.

Now, Jain scriptures says, the one should endure twenty two _parishaha_ (different forms of sufferings). But one is not able to endure even a single _parishaha_ out of even the four. How can the _jivas_ (living beings) of _dusham kaad_ (the current era of the time cycle characterized by lack of unity in mind-words and actions)) endure _parishaha_? We, can do so because of our _Akram_ _Vignan_ , otherwise these twenty two _parishaha_ , they say that if you are made to sleep on rocks, thought of that nice comfortable bed should not cross your mind. You should not have thoughts of how you used to sleep on a nice comfortable mattress. Are these twenty-two _parishahas_ conquerable at the moment? It is because of the science that problem is solved.

Yes, they have been told that, if you are made to sleep on rocks, thoughts of that a nice comfortable bed should not come into your meditation ( _dhyan_ ). You should not have thoughts of how you used to sleep on a nice comfortable mattress, and right now I have like this. Do not have such meditation.

## Exact Knowing-Seeing Infront of Prakruti

**Questioner** : Dada, you said that I should now continue doing the work of _Shuddhatma_ , does that mean that we have remain the Knower-Seer and in eternal bliss?

**Dadashri** : That is all, nothing else. Knower-Seer and in eternal bliss! And keep Seeing only what Chandubhai's _prakruti_ (non-Self) is doing. If a car comes, Chandubhai will say, 'It will hit us, this will happen and that will happen'. You (Self) just have to keep Seeing that. They are all phases of the _pudgal_. You have to See only that, your own _prakruti_.

When You See your _prakruti_ , it will automatically give the fruit (effect) and leave. It will say, 'I will not return, You are free, and so am I'. Then if you have any problem, you can welcome her back.

When I was coming here, I saw a bus was burning on the way. I said, 'the bus is burning'. It was burning like a huge bonfire. Then I Knew ( _janyoon_ ), 'This bus is burning'. Then I review that vision that this is _prakruti_ , how far it reached that, 'Oh my God, what are these children doing? These secret rebels! They do not know what they are doing!' This is how that _prakruti_ started working inside; I kept Seeing what is happening in the _prakruti_!

_Prakruti_ will not refrain from speaking, will it? 'This bus is burning and it happens like this', so are you losing anything in that? _Prakruti_ thinks that this is ours only, so it will not refrain from being overwise. _Prakruti_ will continue to be overwise. We continue to See, that is all. What else? We understood, 'Oh ho ho! What _prakruti_ is doing?' 'These boys should not be doing this. They are doing this because they do not realize the consequence. They do not realize what they are doing.' But at the same time 'we' Know them. I Know that, and on one side _prakruti_ is doing its talking.

And if some crazy entity within all these _prakruti_ , asks, 'Who are you?' So then we will say, ''We' are _keval Gnan_ _swarupa_ (absolute knowledge state). You can do whatever you want to do. You can claim as much as you want to against him!'

You have become _Gnata-Drashta._ To See your _prakruti_ is the state of Knowing-Seeing ( _gnata drashatapanu_ ). Then You should talk with your _prakruti_. You should maintain interaction with it through the name of Chandubhai* (Reader should insert his or her name here). You will not have to mention unfolding of _karma_ ( _udaya karma_ ). Ask him when you get up in the morning, 'How are you Chandubhai? Are you in good health or not?' He is your neighbor, is he not? What is problem with that? And Jain is the neighbor of Jain, and Brahmin a neighbor of Brahmin, then where is the problem? So You can tell him ( _prakruti_ ), 'How are you? Why don't you drink a cup and a half of tea today?' Why don't you get your work done in this way, and See how well _prakruti_ does the work? You should know how to adjust with _prakruti_. It has a wonderful nature.

**Questioner:** How can one know his own _prakruti_?

**Dadashri:** You can Know by 'Seeing' it; one can know it by studied Seeing ( _nirikshan_ ).

Only the One who is completely separate from the _prakruti_ can See the _prakruti_ .You will not find anyone who 'Sees' ( _jonaar_ ) his _prakruti_ in worldly life interaction; you will find those who study the _prakruti_. After _Gnan_ , 'One' Sees the _prakruti_ , what are its habits; after becoming the Self. 'He' Sees the habits and the nature of the mind-speech-body.

## Main Camera Takes the Picture of the Prakruti

You too can take the picture of your _prakruti_. One or two years after attaining the _Gnan_ , You can at least take certain picture of your _prakruti_. And ask other people of the world. Ask _sadhus-acharyas_ (monks and spiritual heads) to take the picture of their _prakruti_ , they will not know how to. Not one picture of theirs will be of any use, because they do not have a 'camera', do they? Theirs is a home-made camera; camera of the ego. Camera has to be original. But their's is in the form of ego, so what happens in that? How can they take a picture? This is to understand. This is a subtle talk.

**Questioner** : One's individual _prakruti_ does not work after _Gnan_ , does _prakruti_ of nature work, does it not? It will do its work, will it not?

**Dadashri** : You have to See even what it does, and See this _prakruti_ too. You should come into the nature of Knower-Seer.

## Nature of the Prakruti

This _prakruti_ prefers to eat _mathia_ (crisp uniquely spicy wafer thin deep fried snack, orange gold in color made of lentil flour). All these _mahatmas_ knew this, so when I visit America they prepare and keep _mathia_ ready for me. But this year I ate them in the home of two individuals only, that's it. That which suits is the _prakruti_. In other homes, it was not preferred by the _prakruti_ so I left it after taking a bite. Then if someone says that he likes _mathia_ , they would not believe it. The taste of the _mathia_ is in my _prakruti_.

**Questioner** : Again how is this Dada, at this moment our _prakruti_ did like this and later on again after a month or so we may not prefer this, it will change.

**Dadashri:** It can change even within three days only or even within a day. You may like to eat _dhebroo_ (small spicy round deep fried millet patties ) today and tomorrow you may not like it.

**Questioner:** I may not like it.

**Dadashri:** When did you study this?

**Questioner:** Observing Dada, leads to the study. Observing how Dada is, leads to the understanding of how a natural _prakruti_ works.

**Dadashri:** When the snacks are served then it will chose after critical observation as to what is different in all that? It will go for the items that have extra red chili pepper powder on it. That is called _prakruti_. When the _prakruti_ is Known entirely from all aspects, one becomes the Lord. To not become absorbed in the _prakruti_ is to Know it. Otherwise to become one with the _prakruti_ is to lose the 'Knowing' and that sets in the bondage. If one Understands the _prakruti_ completely, one becomes free.

This is the _prakruti_ (the non-Self complex of mind-speech and body), if You keep 'Seeing' it then there is not any problem whatsoever. Then neither You nor 'we' are liable. It should be Your desire (deep inner intent) to 'See', and despite that if the 'Seeing' is missed, there is no liability.

*****

[1.9]

# From Pure Self to Absolute Self

## Energy, of Purush and Prakruti

**Questioner:** ' _Purushartha Param Devam'_ ( _Purushartha_ is the absolute God). In everyone's view definition of _purushartha_ can be different. So what is the definition of the best _purushartha_?

**Dadashri:** There are two kinds of _purushartha_. One is when one becomes separate from _prakruti_ after becoming a _Purush_ (the Self) and Sees the _prakruti_. He keeps Seeing what the _prakruti_ is doing, that is called _Purushartha_. And the other _purushartha_ is an illusory _purushartha_ , but in the eyes of the rest of the world, it is considered real _purushartha_. Because it is a _purushartha_ , is it not? If he does something wrong, he receives bad fruit, if he does something good, he receives good fruit.

**Questioner** : Please can you clearly differentiate between the energy of _Purush_ and energy of _prakruti_.

**Dadashri** : Energy of _Purush_ means it is with _Purushartha_ , it is with _swaparakram_ (extreme activation of energy of the Self) Wow! 'We' wander within an hour throughout the world through _swaparakram_. After having made you a _Purush_ (the Self) after you become _Shuddhatma_ (pure Soul), Your energies begin to increase tremendously, if Your awareness ( _laksha_ ) is in it, and if you keep in touch with us.

This is all of the _prakruti_ ; it is energy of the _prakruti_. Now he remains _tanmayakar_ (engrossed) in the _prakruti_ , and You do not have to be _tanmayakar_ , that is the only difference. You are to See whatever _prakruti_ is doing.

Lord Mahavir was 'Seeing' only his own _pudgal prakruti_ (non-Self complex that is discharging). He remained Knower-Seer of only that, and in that way, he attained _keval Gnan_ (absolute Knowledge).

## Gnani is Sitting in the Company of the Eternal

**Questioner** : 'Even _Gnani_ is indeed in the _prakruti_ '; please explain that.

**Dadashri** : Yes, 'we' too are in our _prakruti_. 'We' eat, drink, sleep, talk.

**Questioner** : 'But despite living in _prakruti_ , the One who is separate is _Gnani_ '.

**Dadashri** : Yes. 'We' remain completely outside this body as a neighbour.

The One sitting within (absolute Self); I (the Gnani) am sitting with that _Sat_ (the eternal, the Self), and all these people are sitting with me. Therefore, all these are next to the _Sat_ (eternal) are they not? So what I say is that there is no problem if you read a newspaper or eat sweets here, but there will be a problem if you go out and read books or scriptures. There will be a problem with whatever you do. There will not be any problem, no matter what you do, here, because you are close to (near) the _Sat_ , are you not? You will not find _Sat_ anywhere. _Sat_ means that which is completely separate from the _prakruti_. Separate!

## Began the Union with God

**Questioner** : What is a solution to separate _Purush_ (Self) and _prakruti_ (non-Self)?

**Dadashri** : _Purush_ and _prakruti_ are two different things. _Purush_ is _Shuddhatma_ , and _prakruti_ is _pudgal_. _Prakruti_ is _puran_ (charge, input, filling in) and _galan_ (effect; discharge, emptying) in nature, _Purush_ is _Gnan_ by nature. _Purush_ is a non-doer ( _akarta_ ) and _prakruti_ is a doer ( _karta_ ). So it is where the doer is active. That which happens is _prakruti_ ; that which remains still ( _akriya_ , not involved in activity) is _Purush._ Thus You should separate the two.

**Questioner** : Is there any tool for that?

**Dadashri** : This awakened awareness ( _jagruti_ ) itself. You indeed know that one is inactive ( _akriya_ ) and the other is active ( _sakriya_ ). So then You have to separate the two.

**Questioner** : We have come (into this world) with _prakruti_ , which indeed is the reason for ongoing pain and misery. We now have _Gnan_ from the _vitarag_ (the Gnani). Now _prakruti_ will play the role of _prakruti_ ; in that, the pain and pleasure that happens to it, when will that become less sticky (cause less effect)?

**Dadashri** : Not less sticky, it will not affect You at all. When You Know (Experience as the Self) that it is all someone else's ( _parbharyu_ \- not of the Self) then You will have the complete experience. At the moment the experience that it is of someone else, has not happened.

After the Self became separate, _Purushartha_ (progress as the Self) remains. _Purushartha_ had not opened up as long as _dehadhyas_ (fixed belief, 'I am this body') existed. _Purushartha_ begins after _Purush_ and _prakruti_ become separate. With that continued _Purushartha_ one gradually becomes _Purshottam_ (God, the absolute One). One becomes _Purshottam_ (God the absolute) from _Purush_ (the Self). The process of union with God arises. What _Purushartha_ does one have to do? By just saying, 'It is not mine, 'Nothing touches me', This is not mine''; nothing will touch You. Because the rule is, 'Is this Yours, or that other?' If such confusion arises, You should say, 'It is not mine' and it will automatically go away. It will not stay. It will not even stay to tell you that 'I was yours'. The moment you say, 'This is not mine', it will leave. People of the South say, ' _aamcha nahi_ (not mine) _'_ , but it means the same, does it not? Before it used to be ' _tumcha hi thaa_ this is yours for sure'. From now onwards, ' _aamcha nahi.'_

_Purush_ and _prakruti_ become separate through _bhedvignan_ (science of separation). Thereafter, if one follows the five Agnas, he will end up as _Purshottam_. The ultimate state is that of _Purshottam_. Such a God is called _Purana Purush Purshottam._ The one who does not even have 'I-ness' ( _potapanu_ ). Even with this body, he does not have 'I-ness' that, 'I am saying this, and why are you not listening to me?

**Questioner** : It is more than enough if one becomes _Purush_ for just one second.

**Dadashri** : No one has become a _Purush_ even for a second. What did someone like that Anandghanji Maharaj say? 'Dear Lord Ajitnath! You have conquered anger-pride-deceit-greed, attachment-abhorrence, and thus be called _Purush_. But how can I be called _Purush_ when they have conquered me?' So how can he become a _Purush_? If one becomes _Purush_ for even a second, he will become _Paramatma_ (absolute Self).

## Purush is Antaratma and Purshottam is Paramatma

**Questioner** : If we call Him a _Purush_ , then why did He suffer (pain or pleasure) in the universal playground ( _lila_ ) of the _prakruti_?

**Dadashri** : _Purush_ will never suffer ( _bhogvey_ ) at all. He is not considered _Purush_ as long as he suffers them. As long as it suffers, it is called ego. As long as one is suffering, one is in illusion, and therefore it is considered ego. As he stops suffering, he becomes a _Purush_. When One becomes the sufferer of the Self ( _swabhaav no bhokta_ ), He becomes a _Purush_ , and if he becomes the sufferer ( _bhokta_ ) of the view of the non-Self ( _vishesha bhaav no bhokta_ ), ego continues to exist.

**Questioner** : What is meant by suffering of (view, nature) the Self ( _swabhaav no bhokta_ )?

**Dadashri** : When One becomes the sufferer of the nature (view) of the Self, One becomes a _Purush_. When he suffers the view of the Self ( _Atma_ - _swabhaav_ ), he becomes a _Purush_ , and if he suffers what is not of the Self, is the ego; he is called _jivatma_ (mortal). And the other is _Paramatma_. Now, one cannot suddenly become _Paramatma_ from a _jivatma_ , and so for some time one has to remain as _antarAtma_ (interim stage of the Self realized one), for a little rest. Until one resolves whatever he had accumulated in _jivatma_ , he has to remain as _antaratma_ , and then when everything is resolved, then he verily is _Paramatma_. He verily is _Paramatma_.

This is nothing but sheer entanglement. Where there is contradiction, there are countless entanglements. The world ends up liking it. Entanglement means fun for the world!

**Questioner** : The reason for it is that, what should one do about the rest of the life if one suddenly attains the light?

**Dadashri** : The rest of the life will pass wonderfully.

**Questioner** : But once one attains the light, rest of the life will not remain, will it?

**Dadashri** : He will then become _Purush_ , and when he becomes a _Purush_ , day after day he continues to become _Paramatma_ , from _Purush_. Once one becomes free from entanglements, he will not become entangled, will he?

One who becomes a _Shuddhatma_ and becomes the Knower-Seer, he has become a _Purush_. One who constantly Sees _prakruti_ is _Purshottam_ (absolute God).

**Questioner** : Is that what we can call Your current state?

**Dadashri:** No. 'Our' state is slightly unripe in this. If 'our' state was that, then 'we—the _Gnani Purush'_ would have become Dada Bhagwan (absolute Self). So 'we' are short of four degrees. So 'we' do not claim to be that form, that is why 'we' are considered _bheda Vignani_ (the scientist who Knows the distinct elements of the Self and the non-Self); we are considered _Gnani_ _Purush_. One has to say it as it is; otherwise liability is incurred on the self indeed. We have to say as it is; yes where it is yes, and no, where it is not. Even if someone finds it wrong, there is no problem, but one has to say as it is. We cannot say any other way. Is there God or not? Did God create all this? All that 'we' have to say, as it really is.

Then, that _Purushartha_ begins after one becomes a _Purush_. Then for that _Purush,_ the _Purushartha_ that happens, will lead to _Purushottam_ state day by day. He becomes _Purushottam Paramatma._ _Purush_ is _antarAtma_ and _Purushottam_ is _Paramatma_. That is all; one is _antarAtma_ until he becomes _Purushottam_. And from the moment he becomes _Purush_ ; he begins to become _Purushottam_. The whole world is aware of the existence ( _astitva_ ), 'I am'. Every living being has the awareness of 'I am'. One does not have the awareness of 'What am I?' They do not have the awareness of the Self ( _vastutva_ ). When 'I' becomes 'I am _Purush'_ , everything is done. It will automatically become the absolute, after becoming _Purush_. Is it simple or difficult mathematic?

**Questioner** : Very simple.

**Dadashri** : Yes, it is very simple. I learnt such mathematic, learnt all the equations. I got out of the entanglement and have wandered in a free state.

*****

[1.10]

# One who Constinuously Sees Prakruti is Paramatma

## There is Distinct Separation in the Individual Knowledge of the two

**Questioner** : Who is the knower of _prakruti_ 's attributes and faults?

**Dadashri** : That verily is the _prakruti_.

**Questioner** : What part of the _prakruti_ does the seeing?

**Dadashri** : It is the part that is intellect ( _buddhi_ ), part that is ego ( _ahamkar_ ).

**Questioner** : So what is the work of the main _Atma_ (Self) in this?

**Dadashri** : What is it to the Self? The main _Atma_ (Self) does not have anything to do with it.

**Questioner** : How is the Knowing-Seeing of the main Self ( _muda Atma_ )?

**Dadashri** : It is unsmeared ( _nirleyp_ ), whereas this one is smeared.

**Questioner** : So, that which sees the right-wrong, is it the smeared part?

**Dadashri** : Yes, it is all the part that is smeared!

**Questioner** : This intellect ( _buddhi_ ) that saw the right-wrong; that which 'Sees' that and 'Knows' that, is the Self?

**Dadashri** : If it sees the fault of the _prakruti_ , then it becomes _prakruti_. The Self is not there. The Self is not like that. It does not 'See' anyone's fault.

**Questioner** : He is not asking about someone else's fault; he is talking about (seeing) his own faults.

**Dadashri** : When it sees faults, it means that at that time, it is indeed _prakruti_. But it is a higher _prakruti_ , _prakruti_ that helps attain the Self.

**Questioner** : And one who sees _prakruti_ as flawless ( _nirdosh_ ), who is that?

**Dadashri** : The One Seeing _prakruti_ as flawless is the _Paramatma_ indeed. It verily is the _Shuddhatma_. It does not interfere in anything else at all, does it?

**Questioner** : What kind of bliss does it get out of Seeing the flawless ( _nirdosh_ )?

**Dadashri** : That bliss is called the bliss of liberation ( _muktanand_ ).

**Questioner** : So it does not say anything about the result.

**Dadashri** : Result; it does not see the result of the _prakruti_ at all.

There are two kinds of resultant knowledge ( _gnan_ ). One is the knowledge of the results in _prakruti_ ( _prakruti nu parinamik gnan_ ), and the other is the resulting knowledge of the Self.

**Questioner** : What taste is it tasting by Seeing as it is?

**Dadashri** : He has already tasted the bliss ( _anand_ ), but what it says, is that I am not concerned with bliss at all. I am concerned with Seeing this as it is. So what 'we' have said is, 'Why don't You too See as it is?' That is the ultimate talk.

If You See the resulting knowledge of _prakruti_ ( _prakruti nu parinamik gnan_ ) as flawless, You have passed. And if you see it as faulty, it means that you gave rise to an entanglement.

**Questioner** : Through which light of the _Gnan_ , the Self does not see it at fault ( _doshit_ )?

**Dadashri** : He does not See the fault through the fractional components of _keval Gnan_.

**Questioner** : Is it because he saw that the pleasure in seeing one at fault resulting in attachment-abhorrence ( _raag_ - _dwesh_ ), is temporary, and that is why he does not see anyone at fault?

**Dadashri** : There is bliss ( _anand_ ) in Seeing the flawless ( _nirdosh_ ). But he does not see it that way with the aim of getting bliss from it, but it because it is only that way. He sees it as it really is. Others do not see it as it is, and that is why pain happens.

## Vision of the Self and the Vision of the Flawless

When someone says to me that they were saying this behind your back, I tell him that they will. It is my unfolding _karma_ , and the poor fellow; it is his unfolding _karma_ too. And 'we' See with awakened Vision ( _nihadavu_ ) the unfolding _karma_ ( _udaya swarupa_ ).

'We' See ( _joyeeye_ ) the whole world, every living being, only as the pure Self ( _shuddha swarupa_ ). 'We' also See them the way You see them, and 'we' See with awakened Vision ( _nihadavu_ ) _prakruti_ in unfolding form. 'We' See (the pure Soul directly) and 'we' See with awakened Vision ( _nihadiye_ ) the other one. And no one is at fault; the world is flawless.

**Questioner:** You said that, ''We' See ( _joyeeye_ ) one and 'we' See with awakened Vision ( _nihadiye_ ) the other one. I did not understand that. What is the difference between ' _jovoo_ ' and _'nihadavu'_?

**Dadashri:** 'We' See the Self (of the other person) through the Self, 'we' See _drashya_ (that which is to be seen) as a _drashta_ (Seer). 'We' See the Self with the Self and through the vision of the self, ( _deha_ _drashti_ ) 'we' See the relative, with awakened Vision ( _nihadiye_ ) _prakruti_ in the form of unfolding _karma_ ( _udaya swarupa_ ). If one is cursing someone, it is his unfolding _karma_ , there is no fault in it today. His fault is the _bhaav_ (intent, view) that he is doing internally. But, our _mahatmas_ do not even do _bhaav_ (have a view that, 'I am this body, I am doing.'), because the _kartapurush_ (doer) has separated. 'I am pure Soul' means doership is gone. Are You really _Shuddhatma_ or are You Chandubhai?

**Questioner** : I am _Shuddhatma_.

**Dadashri** : Then You are free from doership. 'I am Chandubhai' was indeed the doership. So the state of doership is gone, You do not have any doership anymore. You will not bind karma.

**Questioner** : Dada, it has taken long to digest all that. Others have digested, it has taken me long to do that.

**Dadashri** : What it is, is that such talk seldom comes out; as one takes in such talk, he will digest it, and then it will be settled. This kind of talk has never taken place before, has it? Such circumstances have to come to gether, do they not? And what kind of circumstances you have? You to go to his home, live in his home and eat at with him too! So everything will solidify, will it not? Such circumstances, there are such moments that come during the days. There are certain times that come, then things become all right. If we hold on to the _Agna_ of the Gnani Purush, then it is more than enough. There will not be any problem if You do not let go of the _Agna_.

## Just See the Flawlessness of the Prakruti

**Questioner** : I am starting to see my _prakruti_ , everything is seen, I can see mind-intellect-chit-ego, but how do I study them? How should _Gnan_ work in front of the _prakruti_? How can I maintain awareness? How can I study all that?

**Dadashri** : When you study the _prakruti_ , you will know what kind of _prakruti_ you still have. You will know that _prakruti_ is like this. And if you have known little about it, you will know more and more about it everyday. Then eventually you will know it completely. All You need to do is to keep Seeing what Chandubhai is doing. That indeed is the _shuddha_ _upayoga_ (pure applied awareness).

**Questioner** : But Dada, many times it so happens that while I keep seeing like this, internally I become unsteady, and so there are reactions to that.

**Dadashri** : What do you go into?

**Questioner** : I have to constantly See my _prakruti_ , what is working when I cannot See that?

**Dadashri** : Veil of ignorance ( _avaran_ ). You have to destroy the _avaran_.

**Questioner** : How can that be removed?

**Dadashri** : It begins to get destroyed day by day with _vidhis_ (special inner energies attained at the feet of the _Gnani_ ) here. This was all full of _avarans_ (veils that obstruct the Vision of the Self). You could not See anything. Now you are gradually able to See. That _avaran_ will not let you See everything. Right now, You will not See all 'your' faults. How many can You See? Can you see ten-fifteen?

**Questioner** : I can see many.

**Dadashri** : Hundreds?

**Questioner** : The chain of them goes on.

**Dadashri** : They will still not end. There is _avaran_ , it will remain constantly, will they not? There are many faults. Even for 'us' (the _Gnani Purush_ ) _shukshmatar_ (subtler) and _shukshmatam_ (subtlest) faults happen when 'we' do the _vidhi_. These faults do not harm the other person, but 'we' are aware that they happen. 'We' have to cleanse them immediately. It is not acceptable. 'We' have to cleanse whatever 'we' See.

**Questioner** : I feel the burden of everything that has happened in the past.

**Dadashri** : You should throw away the burden of the past in this way, why should You be burden Yourself with them? They will create burden for you only if they touch you.

**Questioner** : I can see everyone's _prakruti_ because of the _Gnan_. What has happened in the past, I can see everyone's _prakruti_. I can see my _prakruti_ and now I can see how to make adjustments. I can see all that.

**Dadashri** : Yes, everything will be Seen. You will know the _prakruti_ , will you not? You can know your _prakruti_ , now that You have become _Purush_ (the Self). Otherwise you will not know it, will you? You will see it closely, analyse it, and you will even seek out any attribute there is.

Everyone has _prakruti_ , but when one allows his _prakruti_ to expend ( _khapavavi_ ), he becomes God. If he either expends his _prakruti_ or he Knows his _prakruti_ ; then he begins to become God. Then after Knowing the _prakruti_ , he will allow it to be used up by settling it with equanimity. He will See _prakruti_ , what it is doing, what is 'Chandubhai' doing with others? He (Self) will See all that, if he is fighting, He will even See it fighting with others.

**Questioner** : How is one to expend it, Dada?

**Dadashri** : To keep Seeing the _prakruti_ , is indeed called expending it. This means to expend it in worldly life interaction ( _vyavahar_ ) is to settle ( _khapavavoo_ ) with equanimity. This means the mind would not be upset. To expend, by simply taking a back seat and quelling the _kashayas_ (anger-pride-deceit-greed) is called expending (with equanimity). This Seeing, is the final expending, This Seeing brings an end to it. Lord Mahavir was constantly Seeing just one _pudgal_ (his own non-Self complex). Which way it is going, where is it wandering? He kept Seeing just that. That is why 'we' are saying 'See ( _joovo_ ) Your _prakruti_ , See it with awakened awareness ( _nihado_ )'.

Every human being, even _Tirthankaras_ have _prakruti_. There is no choice but to expend (settle) and be done with it.

**Questioner** : After attaining a _Siddha_ (final bodyless state of liberation ) state, is _prakruti_ not there?

**Dadashri** : It will not be found there. _Prakruti_ leaves upon final liberation ( _nirvan_ ). What is _nirvan_? _Prakruti_ does not remain after _Prakruti_ has been Seen and Known. Then arises the _Siddha_ state; that is where it is called _nirvan_. Other people use this word wherever they can. They are killing the meaning of the word _nirvan_. It is a word that has come out of the mouths of those who have attained _nirvan_ , and only they have understood that word. Others use that word, but only those who have attained it, understood what _nirvan_ means.

**Questioner** : Until then one has to take one more birth in Bharat Kshetra (current world), is that what it is?

**Dadashri** : You do not have to think all that. You should not delve in such thoughts. Go beyond that and See with awakened awareness the _prakruti_ , see what _prakruti_ is doing ( _nihado_ ).

Real _Purushartha_ is, when You keep Seeing _prakruti_ after becoming _Purush_. Keep Seeing with awakened the _prakruti_ , that is all. If You know this Seeing with continuous awakened awareness ( _nihadavoo_ ), then You will attain _moksha_ within one life time.

## That is the Final Worship of the Self

**Questioner** : I do not like 'my' _prakruti_ now. I can See the _prakruti_ and now that _prakruti_ has become such that the one who was involved in taking account of everything, now has become forgetful.

**Dadashri** : Could you see your _prakruti_ before?

**Questioner** : Absolutely not, Dada.

**Dadashri** : What kind of _Atma_ have you attained! Wow, it is that which Sees what the _prakruti_ is doing ( _nihadey_ )! It _nihades_ (Sees continuously) the _prakruti_ : one who had lived and wandered around as _prakruti_ is now Seeing 'his' _prakruti._ Now what? The _prakruti_ that was the knower ( _gnata_ ), now becomes the known ( _gneya_ ). What was the seer ( _drashta_ ) has now become the seen ( _drashya_ ).

Whatever _prakruti_ does, to continuously See with awakened awareness ( _niahadavi_ ) that _prakruti_ is worshipping the Self ( _swarupa bhakti_ ). Seeing the _prakruti._ What is to be done there? For the One who Sees the _prakruti,_ there is no responsibility. There is responsibility of the _prakruti_ for the one who does not See it.

**Questioner** : When we say the _vidhis_ , _Namaskar_ _Vidhi_ , _Charan_ _Vidhi_ , is it considered worship of the Self ( _swabhakti_ ), or is Seeing the _prakruti_ considered the worship of the Self?

**Dadashri** : No, no. Chandubhai is the one saying the _vidhis_. Chandubhai is saying it to become free, but You Know what Chandubhai said, and where he fell short. That is You. The One who Knows where Chandubhai fell short, where he made a mistake, the Knower of all that is You. You and Chandubhai are always together, but you both have different businesses.

**Questioner** : He is definitely separate.

**Dadashri** : Yes, that is it. When you make it as one business, then you take a beating. To See what _prakruti_ is doing ( _prakruti ney nihadavi_ ), you can call it _swarupa bhakti_ (worshipping the Self) or _swaramanta_ (to play in the Self). _Bhakti_ (worship of an external) means there is nothing wrong in doing the _bhakti_. _Swa ramanta_ (absorption in the self) means _bhakti_ (worship). Right now it is _pudgal_ _ramanta_ (dwelling in the non-Self). Hey, sight of a mango (any object of pleasure) will entice through sensations that begin within, see that _ramanta_ , how much fun it is! But _chit_ gets stuck there. And when you have 'Dada' on your mind all the time; that is called _Atmaramanta_. _Gnani_ _Purush_ is your own Self. So, it will take long to attain the main Self ( _muda Atma_ ), but when you do _ramanta_ of _Gnani_ _Purush_ , you can see him walking around in front of your eyes, then what more do you need?

Seeing what _prakruti_ is doing ( _nihadavi_ ) is _swaramanata_ (dwelling in the Self). So what comes within _prakruti_? Mind-intellect- _chit_ -ego, senses organs, all these come into _prakruti_. And if someone tells Chandubhai, 'Chandubhai, you do not have any sense, you do not do a proper job of running the contract business', and his face becomes like he swallowed castor oil and You continue seeing it, that is more than enough. There is no problem if You know that the face has become like he swallowed castor oil, people have the problem if that happens. You (the Self) do not have the problem, but You See it all continuously ( _nihado_ ).

**Questioner:** Once you had spoken in a sentence that, 'Do not do _vikalp_ ('I am Chandulal, this is happening to me'), and if _vikalp_ does occur, then 'See' the _vikalp_ and the _vikalpi_ (the one who has become Chandulal) and You will become free'.

**Dadashri:** That is correct, You just See that. That is called _swaramanata_.

## The Constant Seer of the Prakruti is Paramatma

_Prakruti_ is dependent on the non-Self ( _paradhin_ ), not dependent on the Self ( _Atmadhin_ ). One who Knows _prakruti_ , becomes the absolute Self ( _Paramatma_ ). If you Know _Purush_ (the Self) then You can know _prakruti_. One becomes a _Purush_ after becoming a _Gnani_ (Knowing the Self) _Purushartha_ begins when one becomes a _Purush_ , and what is the kind of _Purushartha_ (progress as the Self) is of the _Purush_? It is constantly Seeing what _prakruti_ is doing ( _nidhayaj kare_ ).

One who Sees what _prakruti_ is doing ( _nihadey_ ) is _Purush_. One who constantly Sees what _prakruti_ is doing is a _Paramatma_ (absolute Self). What is there to be Seen in _prakruti_? The _Purush_ Sees what the mind is thinking, what decisions the intellect is making, what crazy thing the ego is doing, also where the ego collides. This is because the ego is blind, it is like Dhrutrastra (In the epic _Mahabharata_ Dhrutrashtra who was blind from birth, was the King of Hastinapur at the time of the Kurukshetra War the epic's climactic event. Throughout his reign as King of Hastinapur, Dhritarashtra was torn between the principles of dharma and his love for his son Duryodhana, and often ended up endorsing his son's misdeeds merely out of fatherly love. Thus Dhrutarashtra essentially presided over the fall of Hastinapur's kingdom. All of his sons perished in the war) who was blind and it functions through the eyes of the intellect ( _buddhi_ ). No one except intellect will accommodate it. It is because of the presence of the intellect ( _buddhi_ ) that it excerces its arrogance ( _rof_ ). It is because of the _buddhi_ , it (ego) has become President, and the intellect becomes the Prime Minister Therefore the One who Sees what ego and all else are doing ( _nihadey_ ) is _Shuddhatma_. Its 'work' is to simply continue to See only.

**Questioner** : When a man is stealing, he knows that what he is doing is wrong. Now here, stealing is also a result (effect), so it is a discharge. The inner view ( _bhaav_ ) he has in the mind that this is wrong; is that discharge too?

**Dadashri** : People who have not attained the Self, for them there is _purushartha_ in the _bhaav_ (intent-view). Whereas here, You do not have _purushartha_ of _bhaav_ , your _bhaav_ has been removed. Therefore pure applied awareness ( _shuddha upayoga_ ) is verily the _Purushartha_ (further progress as the Self).

**Questioner:** So, however much Knower-Seer we remain, that much is the _Purushartha_!

**Dadashri:** Or if You See _Shuddhatma_ in others, or follow our _Agnas_ , that is _Purushartha_. When You follow the five _Agnas_ I have given to You, at that time there is _Purushartha_. So if You follow the five _Agnas_ , that is a _shuddha_ _upayoga_ (pure applied awareness). Otherwise, See what the _prakruti_ is doing ( _nihado_ ). Now if Chandubhai is bickering with someone, at that time You See him with, 'wow, I have to say that you are still at it! You are still just the same as you were before; you have not changed at all. When You See this way, then that is considered _shuddha upayoga_.

**Questioner:** Please explain more about, 'One who 'Sees with awakened awareness ( _niahdey_ )' the _prakruti_ is _Purush_ and the One who is done Seeing with awakened awareness ( _nihadi rahyo_ )' the _prakruti_ is _Paramatma._

**Dadashri:** It means Chandubhai's _prakruti_ , what 'Chandubhai' is doing, The One who 'Sees with awakened awareness' all that, is _Purush_ , and the One who is done with 'Seeing with awakened awareness' is _Paramatma_.

**Questioner:** What is the difference between _Purush_ and _Paramatma_?

**Dadashri:** _Purush_ is still becoming a _Paramatma_. And _Paramatma_ does not have to do anything, he is a Knower-Seer and in eternal bliss. Whereas You ( _Purush_ ) still have to settle files; that is all.

Therefore, _Purush_ is still 'studying to See' ( _jovu, nihadavu_ ) that _prakruti_ is doing all this; He, the Self is not the one doing it. He is called a _Purush_. When someone curses him, he feels, 'Oh ho ho! He is not the doer. His _prakruti_ is doing that.' That is when he is considered to have become a _Purush_. But he still has not attained the stillness of a _Purush_ , and so he becomes upset. However, he is a _Purush_. Further ahead, he does not have the work of studied Seeing ( _nihadavoo_ ). At the time of the sound (of the cursing), the _prakruti_ is 'Seen', such a One has become a _Paramatma_.

When one finds a fault, it means that he is not 'Seeing' the _prakruti_. Later he realizes that he made a mistake. No one is at fault in this world, and mistake that happens; it is a mistake of the _prakruti_. And if one sees 'him' at fault for the mistake of the _prakruti_ , it is a grave mistake. So what did 'we' say? So when _prakruti_ is fighting with a _prakruti_ , just See them fighting.

**Questioner:** One keeps up with the Seeing of what _prakruti_ is doing.

**Dadashri:** There is no problem then. But when the other _prakruti_ is fighting with you, if he is being hurt by you, then that is your mistake. This is because the other person does not know about the _prakruti_. He only knows, 'I verily am this body complex', so you cannot tell him anything. You have to make sure you do not hurt anyone. And nothing is going to change, whether you fight or not. One has done nothing but fight for endless lives. And he believes that he can change by doing that. Nothing is going to change.

**Questioner:** But Dada, at least some change can occur with _pratikraman_ we do against a _prakruti_ , can it not?

**Dadashri:** We gave him the _Gnan_ to make that change. And change will happen when that _Gnan_ comes into result.

## This is how 'I-ness' Dissolves

**Questioner** : Does 'I-ness' ( _potapanu_ ) arise because of attributes of _prakruti_?

**Dadashri** : It is indeed because of attributes of the _prakruti_ that 'I-ness' has arisen. But that 'I-ness' should be destroyed. Hence 'I-ness' will have to gradually leave for sure.

**Questioner** : It will slowly leave by remaining in _Gnan_ , will it not Dada?

**Dadashri** : 'I-ness' will gradually become less as one Sees the 'I-ness'. There is no need to rush it. It is no ordinary thing to get rid of the 'I-ness'. One becomes God when it leaves.

**Questioner** : What is to be Seen in the 'I-ness'.

**Dadashri** : Whole _prakruti_ is to be Seen ( _nihadavi_ ). Whole _prakruti_ is only 'I-ness'. That is only where one believed, 'I am that'. 'He' who is free from the _prakruti_ part, One who has such _Gnan_ , is a ' _Gnani_ '.

## Clear Science of Prakruti Opened up

All these discoveries are new and they are of _Akram_ _Vignan_.

**Questioner** : Dada, you have completely disclosed the science of the Self, and on the other hand you also have disclosed a clear science of _prakruti_.

**Dadashri** : Yes, that is correct.

**Questioner** : Nowhere else has science of _prakruti_ been disclosed, Dada. No one has been able to describe it.

**Dadashri** : But how can they? It is indeed difficult to know.

**Questioner** : It is not even in any scripture, Dada.

**Dadashri** : Who are the ones speaking the scriptures? They are the ones living within the _prakruti_. They live within the _prakruti_ and know the _prakruti_. But they cannot see the whole _prakruti_. _Keval Gnanis_ (absolute enlightened ones) have not spoken all this. They have talked about only some things.

**Questioner** : They do not have anything left, do they Dada? Besides that of the Self, nothing of the _prakruti_ remains for them. That is why description of it ceased.

**Dadashri** : Yes, it has not come out. It has not become open.

**Questioner** : So, in Dada's speech, it works for everyone; it is all open. On the one side everything is open about the Self, and also it is completely open about the _prakruti_. So there isn't any confusion anywhere. Then ultimately there is this about 'I (the Self), _bavo_ (ego complex) and Mangaldas (body complex)'. That is absolutely magnificent!

**Dadashri** : Yes, absolutely magnificent! Even I feel that this is something else.

*****

This prakruti appears as if it is alive, but really it is not. What it does against each other, and the storms it creates with others, in that too, there is no Self ( _Chetan_ ) at all. Only the wrong belief,' I did it', is there. All this is happening in the presence of the Self ( _Atma_ ). There is simply and only the presence. Who is responsible in all this? What is the mistake in this? Then the answer is: The 'doer' is someone else, and one asserts, ' I am doing it'. That is the mistake. Correct it, and the solution will come.

~Gnani Purush Dadashri Aptasutra #1200.

Jai Sat Chit Anand

The Awareness of the Eternal is Bliss

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