Attachment-Abhorrence. Root Cause of Worldly Life Ignorance

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1 Attachment-Abhorrence Root Cause of Worldly Life Ignorance Vedanta says mada, vikshep, and ugnan (attachment, abhorrence and ignorance). Jains say raag, dwesh, and ugnan (attachment, abhorrence and ignorance). Both are views with reference to moksha - liberation. If all these three were to go away, one would attain moksha. What is common to the two? ugnan - ignorance. What is the root cause of ugnan? Raag (attachment)-dwesh (abhorrence) is not the root cause. Mada-vikshep is not the root cause. Then what is the root cause? It is the ignorance - ugnan. Moksha is attained when ugnan leaves. After attaining this Gnan, we experience moksha - liberation right here and now. First comes liberation from ignorance. Thereafter, very gradually all raag-dwesh will be settled. When they are settled with equanimity, they come to an end. Hence final freedom, final moksha is attained. Only the Embodied ones Become Vitarag Raag-dwesh existed as long as there was I am Chandubhai. But when ignorance went away, raag-dwesh went away. Even in a little child, if ignorance goes away, attachment-abhorrence go away one hundred percent. Hundred percent of ignorance for the Gnanis of the Kramic path will not go away. Here for us, a hundred percent ignorance (ugnan) goes away. So there is no raag-dwesh at all. Questioner: But as long as one has the body, raag-dwesh will not leave. Now, you are saying that raag-dwesh will not leave as long as there is ugnan. Dadashri: Raag-dwesh will not be there at all if ignorance goes away. Questioner: Does body remain there after or not? Dadashri: Let the body be for a hundred years and one will remain in bliss.

2 Questioner: The percent is not for everyone; it is for you. Dadashri: Right now, there are many who have become that. Questioner: Yes, that is fine, but this is a question of letting go of raagdwesh. So what I am trying to say is that, prakruti and raag-dwesh will remain as long as there is the body, as long as there is life. Dadashri: So then what remains after the body is gone? It is only when raag-dwesh leave in the presence of the body that one can be considered a vitarag, otherwise raag-dwesh are present for sure. In India, many have become vitarag. It s because you have previous prejudice that you feel this way. So you should understand that prejudice still remains within. The result is that worry is bound to happen where there is raag-dwesh. Therefore, the Gnanis in the Kramic path have worries, and in the Akram path as they do not have raag-dwesh, they do not have worries. Questioner: We suffer if we do not keep attachment (raag) in the worldly life, and if we do, then it stops us from attaining moksha. Dadashri: It s like this, what are you truly? Really speaking, are you Chandubhai or Shuddhatma? Questioner: Shuddhatma. Dadashri: Then You do not have any raag-dwesh. With I am Shuddhatma there is no raag-dwesh, and if you are really Chandubhai, then you have raag-dwesh. When you are getting angry with someone, I would just ask you, are you Chandubhai or Shuddhatma? If you say I am Shuddhatma, then there is nothing left for me to say to You. So when you are getting angry, I know that whatever karmic stock there is, it is coming out. We do not have the right to stop that. But You should tell Chandubhai, it should not be like this. There is no harm in telling Chandubhai, because he is a neighbor, isn t he, file number one!

3 A line of demarcation is in place; this part is Yours and this part is his (file one). If there is a house, both the wife and husband will divide the property agreeably. After it has been divided, one would immediately recognize this is not mine. Similarly, after the division of what is Yours and what is his, why would there be any interference? State Without Attachment-Abhorrence in Akram Attachment-abhorrence is the cause of worldly life. And one becomes free from the worldly life when he becomes free of attachment-abhorrence (raagdwesh). The world is verily in raag-dwesh. Until one attains Self-knowledge (Gnan), he does not attain the absolute Vision (samkit), and until then there is raag-dwesh. And in the Kramic path even after samkit is attained, raagdwesh exist to a certain point. If one has attained twenty percent right vision (samkit), then eighty percent attachment-abhorrence remains. And here, in Akram, one hundred-percent of raag-dwesh are gone. Questioner: Chandubhai s tendencies may be of raag-dwesh. Daadashri: This cannot be called raag-dwesh. What is raag-dwesh? The belief, I am Chandubhai itself is raag-dwesh and that belief has not changed. I am sleeping, I am this, etc. can never go away. It is only when we give Gnan, does one say, This is my file. My file and I are separate. The one who knows a file as file, that Self verily is pure (shuddha). In the Kramic, one will say to this [file], I am this indeed. Questioner: So then this pratisthit atma (relative self), does raag-dwesh happen to it? Dadashri: It too does not have raag-dwesh. It is considered raag-dwesh when there is himsak bhaav (violent intent) in it. This is merely a discharge bhaav. It is considered raag-dwesh when there is both charge and discharge. This is simply discharge bhaav, which means the karmic stock is being discharged. So when anger or anything like that happens, it is not called raag-dwesh. If Chandubhai slaps someone, it is not raag-dwesh. If Chandubhai slaps someone or curses someone, Chandubhai will receive the fruit of that. You should keep Seeing how many slaps others have given Chandubhai. Have You now understood our Vignan that which happens by itself?

4 Attraction in Attachment is Science of Subatomic Particles Questioner: But raag (attachment) turns into anuraag (affection) and then into aasakti (attraction). Then, no matter what the mistake is, one feels good. Dadashri: It s like this: Raag ( This is mine, This is happening to me is the attachment-raag) is causes. Love anuraag and attraction aasakti are effects. So effect is not to be stopped, causes are to be stopped. What is attraction (aasakti) like? One lady says to me, You have given me and my son Gnan, but I still have so much attachment (raag) for him. Raag does not go away in spite of Gnan. I said to her, That is not raag (attachment), it is aasakti. She said, I should not have such aasakti, should I? I told her, You (the awakened Self) does not have the aasakti. If You have a magnet and there are some tacking pins lying around, will the pins not rise up and fall if you do this? Questioner: Yes they would. Dadashri: Where did that aasakti come for the pins? Similarly, there is magnet like attribute in the body, because this is an electrical body. Due to the electricity, magnet like attribute has arisen in the body. But no matter how strong a magnet it is, it will not attract copper. What will it attract? Only the iron and that which is similar. Similarly, the parmanus subatomic particles of matter that are there in this body, they are like magnets, and they attract similar parmanus. That is this aasakti (attraction). Keep Seeing that storm. Keep Seeing how this body jumps around and where it goes, and let go of, this is happening to me. But in the same token if you misuse this by saying, what s [nothing is] going to touch me any more, what would that be like? It would be the same as sticking your hand in the fire. You have to maintain the awareness to whom does me refer to? If You have the awareness that, I am Shuddhatma, then You do not need to say, Nothing will happen to me. It is simply attraction (aasakti) for the son. The parmanus match; there are three parmanus of yours and three of his. If there are four of mine and three of yours, then they have nothing to do with each other. This is all Vignan [that which is happening].

5 A woman will get along fine with a crazy daughter-in-law, but she will not get along with a wise daughter-in-law even if she reaches out to her. Because she does not have the parmanus; the parmanus do not match. God only Sees how much raag-dwesh is happening. Raag-dwesh do not happen. There is no give or take with anything of the rest. The reason why they stop activities in the Kramic path is because activities create raagdwesh. Therefore, they reduce the activities, whereas here [in Akram Vignan] raag-dwesh do not happen at all, then where is the problem? But if we were to say that, then one would go on the wrong path. Whatever compliance of Agnas one would have, would stop. Then you cannot tell him anything and everything would become stagnant. So we have to let everything carry on as is. Shuddhatma Does not Have Raag-Dwesh What appears as raag-dwesh happening after attaining this Gnan, is actually attraction-repulsion, they are attributes of the pudgal, but when you say, This is happening to me, that is called raag. And raag-dwesh is not the nature of the Self. Raag-dwesh is not the nature the Self at all. The Self by nature is vitarag absolutely without mine or not mine (raag-dwesh). Raag-dwesh is the nature of the pudgal. Therefore attraction-repulsion is the nature of the pudgal (non-self complex).one believes that nature of the pudgal to be his own and then he says, Raagdwesh is happening to me. That is the wrong belief. This predicament - vesh will exist as long as there is the belief, I am pudgal, I am definitely this, I am Chandubhai indeed. And when, I am Chandubhai goes away and, I am Shuddhatma happens, then this predicament will leave. There is no Self where there is raag-dwesh, and there is no raag-dwesh where there is the Self. The lesser the raag-dwesh, the more the Self manifests. The Self will become Absolute Self when all the raag-dwesh is gone. Therefore, You have been given the vitarag pada (state free from raag-dwesh). Is that any ordinary state? It is exact. You don t have to think about it, and if worry starts then realize that this is not vitaragata (state free from raag-dwesh). Now that You have turned towards this path, You will encounter causes that nurture it. This is because You are Shuddhatma. And there is no give-take (levadeva) with what remains; which is all that is being

6 Known (gneya) and being Seen (drashya); that you prioritize. Gneya can be of this kind, and that kind too. Gneya, the mind within, may even say, will have to commit suicide, but who is it saying this to? To him [the ego] right! What does it have to with You (the awakened Self)? You are the Knower. So this state is of a different kind; it is the state of the vitarag. Questioner: Initially one cannot remain the Knower-Seer (Gnata-Drashta) and he says, No, this is not convenient for me. Dadashri: Yes, that does happen. But now You can really remain in the Knower-Seer state! You cannot in that other. With the other, some attraction (aakarshan) remains, some internal pull (aasakti khenchan) remains. How wonderful this is, without any attraction! Vitaragata arises when attraction ceases. Here, your attraction ceases. Now vitaragata will arise. We too had filled karmic stock, but We do not have attraction. We do not have the slightest attraction. Therefore vitaragata prevails for us. Filled stock of karma [that gives effects] means the attraction and inner pull that happens now is not considered raag. There has to be someone doing raag, there has to be a doer (karta) of raag. Without the doer raag cannot happen. Are you a doer? Questioner: Sometimes I do get absorbed-become the body-mind form (tanmaya) into it and so I become a doer. Dadashri: He becomes tanmaya where there is interest (ruchi). Do people not become tanmaya in the money they are counting? Questioner: Yes they do. Dadashri: Yes, that is it. There is nothing wrong with it. The Self does not ask why you became tanmaya (engrossed) in it. The Self verily is the Self. That other state [of being absorbed in the non-self] will gradually decrease. This is going towards keval Gnan. When Gnan prevails continuously, it is called keval Gnan. Presently the files need to be settled, no? Only Then can the Path of Moksha be Attained

7 If You become Chandubhai, then raag-dwesh is yours, otherwise how can it be called raag-dwesh? So one would ask what is this that is happening? The answer is that whatever happens, it is happening to Chandubhai, and You, the Shuddhatma Know what is happening, and You are also saying, This should not happen. Questioner: Yes, that is all correct. Dadashri: Therefore, Your opinion is different, and therefore You are vitarag that is why we said that there is tremendous Purushartha (progress as the Self) going on Your part. There is Purushartha after becoming a Purush (Self-realized); otherwise raag-dwesh will not stop on its own even for a moment. On whom does raag-dwesh happen? Questioner: They do not happen. Dadashri: That verily is the Self and it keeps Seeing everything. If a bad thought arises in the mind, if a good one arises, something else happens, a third thing happens; it immediately Sees all that. What did someone say, someone said something negative, someone said something positive, even then raag-dwesh do not happen. When raag-dwesh does not happen, it is called the Self. And when raag-dwesh happens, it is the worldly life (sansar); it is called dehadhyas being the body. Raag-dwesh, ugnan ey mukhya karmani granth, thhaya nivrutti jehathi teyja moksha no panth. Raag-dwesh, ugnan (ignorance) is the main tuber of karma, that which destroys them is verily the path of moksha Shrimad Rajchandra That which destroys raag-dwesh is the path of moksha. Your raag-dwesh has been destroyed. Questioner: Yes, that happens through this Akram. Therefore Akram is a path to moksha. Dadashri: Yes, that verily is the path to moksha. You Become Free with Not Mine

8 There is already a path out there for the one who wants to be bound (by karma). There is a path of buddhi (intellect) for him. Everything is open and clear in every way for the one who wants to be free. Not to do raag-dwesh is called path of moksha. Keep Seeing what happens. The worldly life (sansar) is instrumental (nimit) of raag-dwesh. What does a nimit make one do? Questioner: It makes one do raag-dwesh indeed. Dadashri: Yes, so You should get involved into that nimit, should you? So, when You say not mine, then it leaves You. The moment You say, not mine, You (potey) become separate. The Gnan We have given to you shows You what is Yours and what is not Yours. If that is said now, then You become free. When You fail to apply that Gnan, and You become one with it (ugnan), then it sticks. Questioner: It is indeed worth keeping such separation within. Dadashri: You have to keep it separate from within as well as on the outside. Even on the outside, what give or take (levadeva) do You have? What does it have to do with You? He (Chabdubhai) may start cursing and fighting within an hour, what have You got to do with that? Facing the Objection of the Mind When raag-dwesh does not happen even when the mind raises an objection, it is more than enough. There is no problem if the mind raises an objection, but raag-dwesh should not happen. Questioner: How can vitaragata be maintained during objection of the mind? Dadashri: It can be maintained. You have to keep Seeing the objection of the mind. The entire mind has to be simply to be Seen, isn t it? Mind is a drashya (that which is being Seen). Questioner: So, when there is opposition by the mind, vitaragata does not remain; but is one able to remain a Knower-Seer?

9 Dadashri: The Knower-Seer (Gnata-Drashta) is the state of the vitarag. One cannot remain a Knower-Seer without becoming free of raag-dwesh. For as much as one becomes free from raag-dwesh, one can remain Knower- Seer for that much. Questioner: Objection from the mind will last for a very long time but then when it is Seen in exactness that this mind is to be Known (gneya) and I am the Knower, then the objection of the mind goes away. Dadashri: When that closure happens, it blows away. That is all. The mind is looking for closure, in any way it can. When You say a conclusion has been reached, then it will go away. The entire problem will vanish at that time. Questioner: Many times what happens is that the mind finds the solution at that time, but if it is through relative knowledge, then a reaction to it is bound to come, is it not? Dadashri: There are reactions of situations behind that. One layer goes away, and another comes along. Everything has layers. Now, people do not know that such states exist. Would people know this? People do not have [such] imagination, do they? Mahatmas do not Have Raag-Dwesh Anymore All activities without raag-dwesh, are activities of the pudgal the body complex that fills and empties. Those activities are not taken into consideration. Actions that involve raag-dwesh are the responsibility of the self. Even when someone s face shows anger, we cannot say that raagdwesh has happened. Only the owner (of the one showing anger) can tell you whether raag-dwesh happened or not. Hence when the face contorts to irritated look, we cannot say that dwesh happened. Questioner: But the part about getting annoyed only happens when one gets involved in the annoyance, is that not so? Dadashri: No, it is nothing like that. Questioner: What makes one annoyed?

10 Dadashri: It would happen even if he did not get involved in it, it is the activity of the pudgal. That activity will continue to happen even when he does not like it. Questioner: Can we say that one is separate because he does not like what is happening? Dadashri: That is as clear as the light, is it not? Everyone, even a small child would say that. But just because one becomes annoyed I would not believe that raag-dwesh has happened to him. If you (with Gnan) get angry I would not believe it, and even if someone else (without Gnan) does not become annoyed, I would believe that he has raag-dwesh. If one has not taken Gnan, and he talks calmly, even then we say that there is raag-dwesh. The stock [within] is ready; the machinery of raag-dwesh is continuing to work. He is in dwesh if he becomes annoyed, and if he does not become annoyed, he is in some kind of raag but he is in something at least for sure. And just look at this power of the Akram Vignan! None of the sadhuacharyas (ascetics and worldly religious masters) will accept this. Nevertheless, our mahatmas do accept it and not just two to four but all of them; all of them raise their hands together in acceptance. Whereas what will all others say? They will say, Goodness, they are all crazy! So their world is wise and ours is crazy! Before, if the boss were to do something wrong, day and night it would play on your mind you would feel that you want to get even with him and you will have negative thoughts about getting even with him; all that is called dwesh. And if someone is helping you, you will have good feelings towards him; that is called raag. Now (for the mahatmas) neither raag, nor dwesh happens and settlement with equanimity happens. All activities are of the non-self (prakrutik). And absence of raag or dwesh in them is indeed moksha. To have dwesh towards the bitter and raag towards the sweet is the nature of ignorance (ugnan). If ignorance goes away, bitter-sweet will not remain. Thereafter it is the Filled Stock.

11 Questioner: Prior to attaining Gnan, and even occasionally now, when I have had some difficulty and someone else faces the same difficulty, then it happens within that it is good that this happened to him. What is that? Dadashri: It is good that this happened to him, is a result of dwesh, and if you feel that it is bad that this happened to him it is a result of raag. The stock of raag-dwesh result view-intents that were filled within, are now expressing. There is no such thing as good or bad where God (the Selfabsolute Self) is. There, everything is only gneya. That is only to be Known. Questioner: What should I do when this happens? Should I do pratikraman? Dadashri: When that happens, You should See that this happened here and that happened there. That is all You have to See there. And if excessive injustice is being done to the other person, by the result of dwesh, then tell Chandubhai, Why did you do atikraman? Do pratikraman now. Do that if it is excessive, but there is no need for that if it is not hurtful to the other person. This is just Your understanding. You just have to wash it off Yourself, it gets washed when You see it as a gneya. And in the ignorant (ugnan) state, when something bad happens to someone, you will feel, It is good that it happened, and there is indeed dwesh prevailing towards him. Now (with Gnan) dwesh will not prevail behind anything. You may feel that good or bad has happened. So it is the filled stock that is coming out. Where Tuber of Sexuality is Destroyed, There is Clear Experience of the Self Questioner: Dwesh keeps one in awakened awareness (jagruti) and raag makes one tanmayakar (engrossed). So then what does one lose from kaam (sexual passion)-krodha (anger)? Are they not necessary? Dadashri: Kaam-krodha continue to give pain (dukha). They give a lot of pains. They are necessary only as long as one likes sansar (worldly life). But if he cannot bear the pain, then it is kaam-krodha that indeed gives pain, not one s child, etc. No one out there gives pain. Only one s inner enemies give pain.

12 Only shadripoo (six enemies of the self: anger-pride-deceit-greed, attachment-abhorrence) give pain. No one on the outside gives pain, it is only these wretched ones that do. A final resolution is attained if one becomes separate from all these. I See and [Know] that and no one outside gives me pain. As long as the shadripoo were there within, they were causing me pain. They have all stopped within; they have all gone back to where they came from. What is the cause of stress at home? One would say, Is it because the husband is like that? No. Then Is the wife like that? No. It is because of the presence of raag-dwesh. There will not be any conflict with any one if raag-dwesh were not there. One has raag-dwesh. Raag-dwesh means selfishness. To be embroiled in one s own interests is called raag-dwesh. Do we have any problem with selfishness? We do not want anything from anyone, so there is no problem. Just for enjoying the taste of something, there is nothing but problems, problems and problems, and it would be good that if after tasting it he will become happy forever. But even after tasting it, there is nothing but stress and open conflict. Tell me the truth; is there not open verbal fight even after tasting them? Questioner: Yes, that is absolutely true, that is what happens. Dadashri: It is all because of raag-dwesh. It is not even the fault of the wife or the husband. There is conflict even amongst the best of people. The reason is the presence of raag-dwesh. And if vitaragata is present, conflicts would not happen. But when does that happen? When One is with Selfknowledge (Atmagnan). The wife will say, You don t have sense. And then he [with Atmagnan] will say, You are telling me today, that is good. This Chandu is like that; he has been like this right from the beginning. You said it today and so I ve come to know. You just realized it, but I have known him from the beginning! Questioner: When one has a clear experience of the Self (spashta vedan), then sexuality and its movements (vishaya vikaar) do not remain, do they? Dadashri: As long as sexuality exists, the clear experience of the Self can not happen. The clear experience of the Self happens when one does not have any ownership over the mind, the speech or the body. Our s is a state unaffected by thoughts (nirvichari), without any I -ness (nirvikalp), desirefree state (niricchhak), and that is why this State has arisen within Us.

13 With infinite gratitude (dhanya dhanya) We revere and bow down to this state. So You have to reach that state. Thereafter one or so station still may remain, but so be it. You have crossed so many stations, so what difference does one more make? And that too, it is close to God. Even the signal has arrived, everything has arrived, it has arrived since long. You too have crossed the signal. You have not reached the platform yet, but you have crossed the signal. Questioner: Boundary of God and the presence of God, both. Dadashri: Yes, boundary of God and the presence of God. That will complete the salvation, will it not? Attachment-Abhorrence Gone a Hundred Percent Look, it is written in this that, Even if as little as one parmanu (subatomic particle) worth of attachment-abhorrence (raag-dwesh), viewintent (bhaav) of anger-pride-deceit-greed is present, then in spite of being the knower of all the scriptures, one does not know the Self (Atma) and since he does not know the Self, he does not know the non-self (anatma) either. And therefore he does not have samyak drashti (enlightened right vision right Vision.) Now what are you going to do? Absolutely a hundred percent right statement is written and I have given a hundred percent right state. Then whose mistake is this that happens? Questioner: When can a person realize that not even a single parmanu of attachment (raag) remains? And why does a person not realize this? Dadashri: But one has to ask about its awareness. He has to ask Is this correct, or am I making some mistake here? Questioner: How can one know whether even a single parmanu of this attachment-abhorrence (raag-dwesh) remains or not? Dadashri: How is that I know that parmanu of raag does not remain and you do not? Questioner: Not like that, in the vyavahar (worldly interaction)?

14 Dadashri: Call it a vyavahar (worldly interaction) or a tehvar [call it whatever you will] but these parmanu are not there within You. But is there only one kind of vyavahar? Do they not have such tehvar (festival) as Diwali, New Year, etc.? But You do not have any parmanu of raag. Questioner: There is not even a one parmanu of raag (attachment); this is a very big thing! Dadashri: Yes. If there is even a single parmanu, then how can it be considered that the absolute Vision (samyak drashti) prevails? Yes, so then! You are the One with samyak darshan. Is this that has been written wrong or your [understanding] is wrong? Questioner: This that is written here is correct. Dadashri: What I have given You is one hundred percent correct. I have given samyak darshan, that is a hundred percent correct and what is written here, that too is correct; then whose mistake is that, find that out. Now are you Chandubhai or Shuddhatma? Questioner: Shuddhatma. Dadashri: So not a single parmanu of attachment, abhorrence remains in Shuddhatma. Therefore, We have made You in the State of complete Shuddhatma so why are you doing this? We have established You in that state a hundred percent, where there is not the slightest of attachmentabhorrence, anger-pride-deceit-greed. Do You now understand this puzzle? It is just that you have this previous habit that does not leave. It is because of that habit that [attachment-abhorrence, anger-pride-deceit-greed] are happening to me. This is a guaranteed thing. This is not any ordinary thing. This is a guaranteed moksha that We have given. We have given moksha in Your hand. But it is Yours by as much as You know how to enjoy it. They are Vitarag Even When They Fight Raag-dwesh verily is the worldly life (sansar). After attaining Gnan, raagdwesh stop completely the moment one follows the Agnas. So, there is no raag-dwesh here. Even if someone is hitting his son, We will still say that he is in moksha. If four to five hundred mahatmas come with you in a bus,

15 and if We see them fighting, We would bless them. I would tell them, Fight if you have to, in my presence. You will not become free in my absence. Your account of karma will be cleared when you fight in my presence. Your files will be cleared. Our mahatmas know that they are vitarag. Even if they run a business, fight, they are vitarag. They will not know that, but I would know that, would I not? You might think in your mind that, How can I be vitarag? But would I know that? A patient may have doubts whether his disease has increased or not, but would the doctor not know? I would know what medicine I have given. When this man felt it increase and decrease, right away I gave the medicine, did I not? There is nothing but raag-dwesh, raag-dwesh and raagdwesh. No matter which religion you go into, there is raag-dwesh everywhere. There is raag towards the saints and dwesh towards the unworthy. What else? One person asked, I don t have raag-dwesh when I go to the guru s ashram, do I? I said to him, There too, there is a lot of raag-dwesh, just as much as there is here, because as long as there is raag-dwesh within you, they will happen no matter where you go. What can the place do? What you have left within you is only raag-dwesh. No matter which place you go to, your contents will speak out. When I have not left any content for you, how are you going to have raag-dwesh no matter where you go? I and my is raag-dwesh. How can raag-dwesh happen when you do not have I and my? There are no saints or ascetics (sadhus-sants) without I and my, are there? You have I and my but they are dramatic (superficial as in a drama). There is no raag-dwesh in a drama, no matter how much one fights or curses. If you want to see a place without raag-dwesh, then this is it. Have you not seen a drama? Raag-Dwesh is an Extraneous Property Questioner: However, raag-dwesh is considered a vyatirek guna (extraneous property) is it not? Dadashri: Yes, vyatirek. When the Gnani Purush gives You the Gnan, both [the Self and the non-self] become free. You can See [raag-dwesh] them in existence, but they both [the Self and the non-self] do not have them. These are not the attributes of main Chetan (the Self) or main parmanu (subatomic particles). They are in their unnaturalness (vikrutata). Hence, they are not

16 the attributes of either of the two, and yet they arise. And because of this unnaturalness (vikrutata) many people say, They are in my atma (self). Many say that they are in the pudgal (non-self complex). Questioner: Is pudgal considered a vyatirek guna? Dadashri: It is not the main attribute of parmanu [matter] or Chetan [the Self]. Pudgal means puran (input; filling) and galan (output; emptying). Puran stops upon attaining the Gnan. Then only galan remains. There is bondage through the charging (puran) of mistakes and emptying unfolding is i discharge of the mistakes. Discharging mistakes is a discharge without bondage. The bondage of charge mistakes is bondage that does not prevent the inflow of parmanu (ongoing charging). Gnan Means no Raag-Dwesh in Pudgal That verily is the pudgal. It is nothing but pudgal. For raag-dwesh to happen in the pudgal is called the worldly life (sansar). When illusory attachment happens, it is called the worldly life, and for raag-dwesh not to happen is Gnan. That is called freedom (liberation); that is all. That is all there is to it. It verily is the pudgal. It is the same pudgal; nothing changes. Raag-dwesh used to happen before, and here raag-dwesh does not happen. Eating, drinking, wandering around, speaking, going to satsang, etc. is all pudgal. But, when you wash something with soap, the soap leaves its dirt behind. Similarly, it is the same with satsang. When you do satsang with a Gnani Purush, it is called pure satsang. So the Gnani s dirt will not be left behind on you, and your impurities will go away. Whereas out there, the guru s dirt will be left on you and so, you will have to use Tinopol (brand name whitening detergent) to remove that dirt. But then the Tinopol will leave its dirt on you. This is called a pure satsang, and so no dirt will stick to you. You do not have any raag-dwesh anymore, do you? Then it is good. When you see and know through sense organs (indriya) and yet raag-dwesh does not happen, that is atiindriya Gnan (knowledge beyond senses). And if raag-dwesh happens, one is seeing and knowing through [five] sense organs (indriya) knowledge. Sense derived vision (indriya drashti) causes raagdwesh, absolute Vision (samkit drashti) Sees only the Shuddhatma (pure Self).

17 Light of Knowledge has no Illusory Attachment Questioner: Shuddhatma is Knowledge state (Gnan swaroop) and as the state of light (prakash swaroop), is it not? Dadashri: It is not that kind of light. Questioner: No. It is a different light, but it is the light state of the pure Self... Dadashri: It is not the light like this; this is para-prakash - light of the non- Self. Light means that it does not allow any illusory attachment (murchha) to arise in anything. One may see all the things of the world, but the Light (parkash) is such that it will not allow any illusory attachment to arise. When you go to the Fort (place in Bombay where enticing things are sold), how much murchha arises in everything you see there? Questioner: It happens. Dadashri: But this Light will not let that illusory attachment arise. You will not feel like buying anything even when you have the money. Questioner: I feel like looking at everything. Dadashri: No, there is nothing wrong in seeing. Seeing is verily the function (dharma) of the Self, but illusory attachment will not arise in that. Because of this Light, the illusion that attaches will not happen in spite of seeing everything. The illusion that attaches (murchha) will arise immediately upon seeing something without this light. One will see a sari. And when she goes home she will keep thinking about how beautiful that sari was. She is lost in that sari. Now murchha will not arise after attaining this Gnan - attaining the Light. The murchha has become less, has it not? Questioner: I may have seen something but I no longer have the desire for it. Dadashri: Yes, so murchha does not happen. This Light will prevent murchha. One will see everything [that tends to cause] raag-dwesh, look at it this way, that way, and every which way he can, but illusion that attaches (murchha) will not happen. The Self remains in the Self s place and

18 it [the thing] remains, in its own place. In the other situation, when illusory attachment happens, the entire self will become engulfed in it. Questioner: The illusory attachment that arises, is it the nature of the non Self complex (prakruti)? Dadashri: Yes the illusory attachment is the nature of prakruti. We have called it charitra moha (illusory attachment in discharge), the moha that was stored in the past has unfolded today, and that we settle with equanimity through Gnan. To settle with equanimity is called settling through Gnan. It will attract the eyes like this, but at the same time the Gnan is present with this should not be so. And so it all goes away. This Gnan will not stop without removing the illusory attachment, but the charitra moha will definitely be present. Questioner: Is that all vyavasthit? Dadashri: Yes, vyavasthit! One Without Raag-Dwesh is Non-violent Questioner: At what stage does raag (attachment) become himsa (violence)? Dadashri: Both attachment and abhorrence (raag-dwesh) are himsa. Abhorrence is himsa and so is attachment. It is worth understanding that it is attachment that inspires one into himsa. It is not something one can understand so easily. Why was the Lord considered ahimsak [absolutely non-violent]? It is because there was no attachment or abhorrence in Him; absolute ahimsak. Questioner: Is the one in one s own nature (swabhaav) [the Self], considered ahinsak? Dadashri: One in the Self is considered God. But absence of attachmentabhorrence is considered ahimsak. After moving away from attachmentabhorrence, one comes into one s own nature (swabhaav). However Much the Disease, That Much is the Raag

19 Questioner: Gandhiji, in writing about Shrimad Rajchandra (Gnani Purush ), wrote that however much disease there was in him, he had that much raag. Dadashri: That is the rule. As much disease there is; there is that much the attachment. Today one may or may not have the disease in the form of raag. Why is that? The disease he has now is the result of raag. But today he even may not have the raag. If you have any disease, it is now a result of raag. You do not have raag-dwesh, so right now You do not have other resultant raag. Therefore, one cannot say that this is the way it is in Krupadudev [Shrimad Rajchandra], because it can be said that this is the result of raag [cause]. But one cannot say that he has raag right now. Now, no one can understand this subtle talk, can one? Only when a Gnani Purush tells you that you can understand it. He said it as he sees it. And for the tirthankars, their stage is such that they are vitarag absolutely free fom attachment-abhorrence; their s is a result that is free of raag-dwesh and they are again without attachment-abhorrence; both these [states] are in them. Questioner: Can there also be the disease because of abhorrence (dwesh), or is it only because of attachment (raag)? Dadashri: The disease is because of both attachment and abhorrence. Calling it attachment means both attachment and abhorrence are there. If one is present the other one is bound to be present. On the most part, the disease is due to abhorrence. That which gives lot of pain of dwesh, it is the disease of dwesh, and those that give less pain; it is the disease of raag. Those that do not give much pain, where one can find a quick cure; they are all results of raag. So all this is all [karmic] account. Jump as much as you want to. You have to jump according to your strength. If someone hurls abuses (at you), then bring about a settlement to that. This is because nobody has the independent authority (satta) to hurl abuses. And if he hurled abuses (at you), then there is something wrong (on your part). Bring about a settlement to it. Even if someone causes harm, settle it. Do pratikraman for any harm you cause to others. We have shown you whatever method there is. Do pratikraman for

20 any hurt to anyone. As solutions happen, that solution will fit with your mind. Thereafter, whenever such situation arises, this solution will come forth. When this Knowledge (Gnan) comes forth, it will give its fruit. Therefore, keep listening day and night, but don t stop your business. Continue running your business and continue this too. One who concentrates on just one; ends up ruining both. If one concentrates only on the worldly life, he not only ruins his worldly life, but he also ruins the Self. Those concentrating on the side of the Self (nischaya), they ruin the worldly life and also the Self, they ruin both. But the one, who maintains the balance between the two, does not ruin anything. That is what we are trying to say. Do not become zealous. Pure Gnan is Without Raag-Dwesh Now what does it mean to keep the Self in upayoga applied awareness? The Self is not a thing; it is Knowledge-Vision (Gnan-Darshan). That Gnan- Darshan has to be kept in upyoga applied awareness; pure Knowledge- Vision. What is referred to as pure Knowledge-Vision (shuddha Gnan- Darshan)? Knowledge and Vision that is free from attachment and abhorrence (raag-dwesh) is referred as pure Knowledge-Vision. And the knowledge and vision that the world has, is with attachment-abhorrence (raag-dwesh). It is impure (ashuddha), it is with raag-dwesh, and Pure Knowledge (shuddha Gnan) is that which is free of attachment and abhorrence. *****

21 [2.2] Like-Dislike It is Raag-Dwesh Only if ego Enters Into it Questioner: When like and dislike comes into our chit, then is there unawareness in our Knowing-Seeing or not? Dadashri: One will Know through awareness. One may sit here and not there. What I am saying is that you have a bench at home, but when you are walking outside and you get tired, you look for a bench to rest. There is a broken bench, which is rotting at the bottom, and you sit on it, that does not mean that there is raag-dwesh there, it is like-dislike. Questioner: So it is only whatever prakrutik stock there is within, right? Dadashri: That is what it is, nothing else. If ego had entered into it, then raag-dwesh would happen. Today, had his ego not been gone, then there would be raag-dwesh for that very thing. The fruit of the ego being gone is that raag-dwesh does not happen. Questioner: Only like-dislike would remain. There is no Raag-Dwesh After Attaining Akram Gnan Questioner: What is the difference between to like and to like too much? Is too much liking considered raag? Dadashri: No matter whether there is I like it or I like it very much, there is no difference; raag will not happen. After attaining our Gnan, raag will not happen at all. If You follow our Agnas, neither raag nor dwesh will happen; it is due to raag-dwesh that the worldly life (sansar) persists. After attaining our Gnan, raag-dwesh does not happen, and the anger-pridedeceit-greed that do happen, are without any raag-dwesh There is no Raag-Dwesh After Attaining Akram Gnan Questioner: What is the difference between to like and to like too much? Is too much liking considered raag?

22 Dadashri: No matter whether there is I like it or I like it very much, there is no difference; raag will not happen. After attaining our Gnan, raag will not happen at all. If You follow our Agnas, neither raag nor dwesh will happen; it is due to raag-dwesh that the worldly life (sansar) persists. After attaining our Gnan, raag-dwesh does not happen, and the anger-pridedeceit-greed that do happen, are without any raag-dwesh. The extract [the Self] has been removed from it. Just as when extract [essence] is drawn out of cinnamon, it is still called cinnamon but it does not have the attributes of cinnamon, it is just a piece of wood. So this extract has been removed. When ego enters into it, it is considered raag-dwesh. That which appears as raag-dwesh in discharge [after Self realization] is called like-dislike. Hence, there are some things you like and some you dislike, but if you like something, that is not called raag-dwesh, it is a discharge. Karma will verily be bound if there is raag-dwesh. When ego enters into like, it is called raag. It is not that only you will have like or dislike, we too have that. If no one is sitting on this seat when we come here, we will go straight there and sit on it. If we would not sit down here on the floor, someone will ask, Do you have raag towards this seat? No. He will say if you sit down here then I would sit down there. We do not have dwesh, but we do have likes and dislikes. This [seat] would be our first like (preference), but if someone were to make us get up from that seat, dwesh would not arise in us, but this is where we will sit for sure. That karma does not bind. I Like This Taste. I Don t Like This Taste Whose Interference is it? After eating food, and it does not come again to your mind, it is because raag-dwesh is gone. Questioner: There is like and dislike in food also, is it not? Dadashri: Of-course, in everything. There is big difference between not liking the taste of certain food and the dislike that happens. One may feel like eating something sour, but he is not able to, so that is a different thing. That is interference of parmanus (subatomic particles) within, which do not allow him to eat. Ten years ago you would have said that you do not like

23 ladvo (dessert) made from jaggery, and today you say that you like it made with jaggery and not with sugar. Why is that? Scientific circumstantial evidence. Parmanus within have changed. The parmanus that were asking from within have changed but worldly people will say, I am indeed the one doing all this. If you ask him, If you are doing it, then why can t you eat even when you want to? He will say, But what can I do? I don t like it? Hey, but why? You want to eat but you cannot, tell me whose interference is it? He believes that his nature is such that the taste does not appeal to him. Now, how can he understand all that? He is not aware that there is other interference, is he? Dada s Likes and Dislikes Questioner: Does the Akram Gnani have likes and dislikes? Dadashri: Like-dislike is for appearance only; it does not last, like in a play, in a drama. One does not have dwesh towards what he does not like in a play, nor does he have raag towards what he likes. Questioner: Can you please explain, with an example, a dramatic like and dislike. Dadashri: When the actor Laxmichand (playing the role of King Bhartruhari) recites his lines, Mother Pingda, give me some food! he knows from within that really I am Laxmichand and if I don t play my role properly, then they will reduce my pay. So then he cries but his crying is fake. Now four people who watched that play and watched the actor cry, ran away from home [overcome with dispassion for worldly life], and have not been seen since. They felt that the poor king suffered so much. Had they asked him, he would have told them, it is only a play and I Laxmichand am merely performing the role of the King. he would know that would he not? Questioner: Yes, that is correct, he knows that. Dadashri: Yes. So You Know Shuddhatma (pure Soul), and do the play role of Chandubhai. The play has to be acted out exactly as it is, does it not?

24 All this like- dislike, is the nature of the body. Of the body means it is of the tangible part; it is the nature of the pudgal (non-self complex). What happens to you is called rati (fondness; like) -urati (dislike). When we enter satsang, does everyone not look for the safe side? Therefore when they sit where they feel good, it is called rati. And then if someone asks him, Hey, you have taken Dada s Gnan, and so how come you have rati? The pudgal s nature is just like that; it will sit only where it is good to begin with. Then, if someone asks why are you sitting on the couch and not on the floor? Sit on the floor, then I would sit on the floor. There would no change in the inner atmosphere, not even a drops worth of change will take place. So rati-arati will happen till the end. It is indeed the nature of the pudgal. Questioner: For a Gnani of the Kramic path, when he has only the effect, then does rati-arati happen? Dadashri: For them, whatever residual ego remains to be purified, there is raag-dwesh only in that part and elsewhere there is only rati-arati. People on the outside have raag-dwesh in everything. There is raag-dwesh even in most trivial things. Fruit of being a Gnani is this (no raag-dwesh). If one has half the amount of Gnan, then he has half the amount of raag-dwesh. The lesser the ego; the lesser his raag-dwesh. In whatever things the ego is present, there will be raag-dwesh there. These are very subtle points. You have to understand only this much. When You follow my five Agnas, only that part is your causes, all the rest is effect. From Upeksha to Vitaragata Questioner: Can you please explain a bit about upeksha and dwesh. Dadashri: Upeksha means that despite not liking something, there is no dwesh towards it. And dwesh means that one does not have upeksha, but he has dwesh towards what he does not like. He knows that there is no benefit in doing the dwesh. He understands that it is harmful and so he maintains a distance (upeksha). One should have upeksha towards any kusang (that which takes you away from the Self). We should keep that upeksha. If someone is an alcoholic or he gambles, there you maintain upeksha; don t keep dwesh there that is what it is trying to say. Where there is no dwesh it is called upeksha. And if

25 dwesh is there, then it cannot be called upeksha. Worldly people (those who do not have Gnan) have dwesh. One does dwesh towards what he does not like, and raag towards what he likes. Upeksha means that there is neither dwesh, nor raag towards anything. When he sees it as what give or take do I have with it? I have nothing to do with it, then he becomes free of it. Questioner: Based on what does upeksha unfold? Dadashri: It is based on what is beneficial and what is harmful to the self, he does upeksha [maintains a distance through ego]. It feels wrong to do dwesh. One is to know what is wrong, one is to know it as wrong and not have dwesh towards it. Therefore one has to keep that upeksha for the benefit of the self. Questioner: Is it called upeksha when one conducts himself as per his unfolding karma? Dadashri: Everything is unfolding of karma, is it not? Upeksha means that if you keep having negative feeling towards someone due to unfolding of karma, you remain separate, that this should not be so. Questioner: So, many times don t you say that we are like a bundle ; we go wherever you take us. So are you considered an example of upeksha? Dadashri: No. This is indeed the view (bhaav) without ownership. What do we mean by upeksha? It means that he acts as if the problemperson is non-existent. Don t pay attention to that [which tends to affect you]. Questioner: There is ego indeed involved in upeksha, is it not? Dadashri: It is verily the work of the ego. There is upeksha as long as there is the ego. Questioner: What is the difference between nispruhi and upeksha? Dadashri: Nispruhi is one s weakness [at the ego level]. It means it involves ego. Nispruhi means with egoism. As the egoism increases, it means he is

26 nispruhi and upeksha means egoism will not increase and from upeksha will arise the state of udaseenta (state with decreased raag-dwesh, with dispassion) and then to vitaragata (state of absolute absence of raag-dwesh). Vitaragata is born out of upeksha and udaseenta. Nispruhata is everywhere. In nispruhta one would have decided something, if an ascetic is sitting here, and this one sits next to him, this one too would become nispruhi by just looking at him. Anyone who is nispruhi will have no substance. I am nispruhi [ I have no worldly inclinations] and so the young man sitting next to him will learn I am nispruhi The older mendicant will say don t bring any food or drink! He says no to that too. Nispruha is a high level of dwesh. Which is why we would never become nispruhi! We are nispruha (uninclined) in the matters regarding your pudgal (non-self), and saspruha (with inclination) in the matters of the Self. We are nispruha-saspruha. If one is nispruha, then dwesh prevails within. Saspruha (with inclination) in the matters of the Self, therefore we are nispruha-saspruha. Have you ever seen a nispruha? They will say, Why did you bring it, I do not want anything, get lost, take it back! and curse you like that. The one who is saspruhi, he has humility because he has a desire. And a nispruha does not have humility. He is like an animal. He will even talk like an animal. I have seen the nispruha mendicants. If one becomes nispruha he falls on this side, and if he becomes just saspruha, then he falls on this side. You need both nispruha-saspruha. Questioner: It is called upeksha when there is no dwesh in what one does not like, then is it not the same in abhaav (aversion). If we have a dislike towards some individual, dwesh does not happen towards him at all, does it? Dadashri: No. There is no question about not liking is there? Questioner: No, I mean in upekaha? Dadashri: Upeksha means this is not beneficial for me, so his interaction towards him is without dwesh. People of the world (those without Gnan) will have dwesh towards things. They will have dwesh towards onions. They will get irritated at the sight of it; that is not called upeksha. One will see, he

27 will not feel disgusted even when [the onion] touches his feet. And even then, one has no give or take with it. The other will give rise to effect. Questioner: Dada is there not dwesh when abhaav (aversion) arises towards someone? There is abhaav towards someone; that means there is some dwesh in it, does it not? Dadashri: Abhaav itself means that there is some dwesh in it. It is called dislike if there is no dwesh in it. [Dislike] will not reach the Self. It reaches up to the senses (indriya), so it is not called dwesh. It is called dwesh only if it reaches the Self. So it reaches up to like and dislike. Questioner: This udaseenta is beyond upeksha, is it not? Dadashri: Udaseenta is different. It is a stage further ahead. There is a slight difference between udaseenta and vitaragata. Even a Gnani can do that, the ego is not required to become udaseen. And in upeksha, the ego is definitely needed. Udaseenta Higher Than Upeksha Questioner: Udaseenta and adasa (laziness), how can the two be differentiated? I feel lazy about wearing jewelry, I have to go to get it out of the bank, I have to do this and do that, so how can I differentiate between the two? Dadashri: What do you teach your son? How do you explain to your son whether your son is lazy or he has become udaseen? It is a huge error in telling an udaseen person that he is adasu (lazy). Udaseen is a stage before becoming vitarag. This is not for the ordinary people. It is not a label for ordinary human beings. Therefore it verily is all laziness (pramad; adas). One cannot attain udaseenta, how can he? Can there be udaseenta in such a big city like Ahmedabad, where one can get whatever he wants? What makes you think it is udaseenta? Questioner: If I feel that why should I make an effort in wearing all these things I have, and for places to go, so is it that my laziness (pramad; adas)? How can I tell whether it is udaseenta where my own self is concerned or is it my laziness?

28 Dadashri: Udaseenta is a higher state after one attains vairagya (dispassion towards the worldly life), and it is a state preceding the vitarag state. When one is experiencing a strong vairagya, but the state of vitaragata has not arisen, then at that time there is the state of udaseenta. It is a very high state. Such state does not exist in people. Questioner: All the desires one had when he was twenty-five years, he does not have them anymore at forty or forty-five. How can one tell the difference whether this is udaseenta, or whether it has all lost the taste? Dadashri: What seems to be tasteless now, will still rekindle and awaken in temptation. A seventy the old man will think of jalebi (crisp fried sweet soaked in sugar syrup, ladvas (sweets)! Hey, even when he cannot chew anything, he will think of all kinds of things as if he is going to be able to chew them. So, it is not only when one is young that these sensual desires arise. They do so even when one is old. Therefore udaseenta is not going to arise. Do not worry about that. Questioner: Give us a true definition of udaseenta. Dadashri: What is udaseenta? Whenever one sees anything, he likes it. He will not think of it or remember it as long as he does not see it. And when he has a thought about it, and it does not eat away at him; that is the state of udaseenta. A state beyond that is called vitaragata, until then the state of udaseenta remains. He will not think of it, and when he sees it, he will just go ahead and enjoy it. However, after it is gone, he does not have any thought about it; he remains udaseen. It is not like that upeksha bhaav that we talk about. Udaseenta is a higher state. Hence it takes a while to attain undaseenta state, one is not even overcome by vairagya (dispassion towards the worldly life) as yet. In udaseenta all liking (bhaav) towards temporary [destructible] things breaks and despite searching for the eternal [indestructible], it is not attained. Questioner: Is udaseenta or upeksha a foundation of vitaragata? Dadashri: Udaseenta is a beginning of vitaragata. Upeksha comes before udaseenta; it is through the intellect (buddhi).

29 Questioner: Please explain the difference between ordinary udaseenta and bhaav undaseenta. What is the difference between the two? Dadashri: What does bhaav udaseenta mean? It does not bind karma. And ordinary udaseenta means a state close to the view of vitarag. It is upeksha. Upeksha means there is udaseen bhaav [view of indifference] towards it, meaning there is no raag-dwesh on that side. Bhaav udaseenta is a very high thing. You do not bind karma at all there. The Gnan we give You, it is of bhaav udaseenta. This is the Vignan of bhaav udaseenta. One will not eat potatoes, and he will not eat some other things, dear man, if we want to go to moksha in this life, then we can do without wearing a garland of flowers around our neck. There is still one more life to live, and there may even be two, what are we going to lose here? When the whole universe is in Your control now, what are you going to lose? We do not even have the desire to smell those flowers. Questioner: What is the difference between udaseenta and vitaragata? Dadashri: The difference is that udaseenta is a creator of vitaragata. It is the mother of vitaragata. A son can be born only if there is a mother, right? Hence, vitaragata is the final state, and udaseenta is the beginning state. In the beginning comes udaseenta. Udaseenta means there is no bias towards either raag or dwesh. There is no bias when dwesh is to be done, and there is no bias when raag is to be done. And when one goes beyond that, vitaragata arises. But as long as there is udaseenta, there will be kindness (daya). And absolute state cannot exist as long as there is kindness. Hence compassion (karuna) is the highest thing. When compassionate state (karunyata) arises, that is the end. When one follows what Gnani tells him, he will attain full stop. There is no interference. Questioner: The Self is remains in udaseen bhaav, but the nature of the Self is Knower-Seer and eternal bliss, so then how can it remain in udaseen bhaav? Dadashri: Udaseen means that one does not have any expectation in the worldly life. The main Self does not have any worldly expectations and thus it remains in udaseen bhaav. People will not understand if we say that it is in

30 vitarag bhaav, but they will understand if you say udaseen bhaav. It does not care about the worldly life at all; it does not have anything to do with it. Its nature is different and the nature of worldly life is different. The nature of the worldly life is that of the pudgal [it fills and empties] and the nature of the Self is it s swaswabhaav Knower-Seer and in eternal bliss. Pure Self (shuddha Chetan) is in udaseen bhaav. It only gives Light (prakash). You use it where you want to. It does not come here to give you anything. Just as the sun does not come here to give you light, light is its nature. And when we needlessly become grateful to it, then it will get upset. It will say, what kind of people are these; they have nothing to do! That [to give light] is its nature. Raag-Dwesh is Based on Memory Preference is an illusory opinion. To arise within as a reminder (yaad) is dependent on one s preference. But memory will be for that in which there is raag-dwesh. Questioner: Now, when one makes a choice, is that considered raag-dwesh? Dadashri: Choice is fine. Raag means choice; that encompasses a lot. If we say it in short, then it is not only choice, but one remembers everything in which there is raag and dwesh. Questioner: From the beginning to the end, raag has been accumulated by choosing everything. Dadashri: It is like this, raag encompasses choice, but choice does not encompass raag. So one will keep on remembering that in which he has raag and dwesh. Therefore a vitarag does not remember anything. But the word was written based on, for this sentence. But if we apply this definition for a vitarag then all these ascetics and mendicants too have no memory as they sit in the Himalayas. That is a wrong meaning of the word. What does vitarag mean? It is as it is, without any raag-dwesh, such a vitarag. A vitarag does not have anything to forget-recall at all. When he does not have any raag at all, then nothing comes to him in his memory at all. How can raag be forgotten? One with raag-dwesh will never forget.

31 Questioner: One is not vitarag if it comes to his memory. Dadashri: Yes. Memory is dependent on raag-dwesh. Not just one word, it is not just one word that is to be forgotten, the whole dictionary is not there. Difference between Affection and Attachment Questioner: Does sneha (affection; love) mean raag (attachment)? Dadashri: Sneha means stickiness. When sneha (affection; love) arises for a mango, then you are stuck to it. There is a lot of difference between sneha and raag. Questioner: What is the difference between the two? Dadashri: Sneha means stickiness. Questioner: So is it beyond raag? Dadashri: No, not like that. Raag is very difficult to get rid of, but sneha can be removed. Questioner: But you called it sticky? Dadashri: Despite its stickiness, you can get rid of it. Sneha means only stickiness, nothing else. ( Questioner: Is there no raag in it? Dadashri: No. It sticks because of its stickiness. Then it can also become unstuck. Questioner: So it is like attraction, is it attraction? Dadashri: Raag arises in attraction (aakarshan). A leaf falls and sticks to you. Now it got stuck because of sneha. But as the sun shines on it and it becomes dry as it loses all the moisture, it becomes unstuck on its own and falls off. It was stuck because it was wet, and what happens when it is dry?

32 Questioner: It will become unstuck. Dadashri: You will not have to remove it. And raag is a different thing. You will not be able to get rid of raag until you attain vitaragata. What do You have raag towards now? Questioner: I do not have raag towards anything. Dadashri: Yes, then that is correct. Then that is considered vitarag. Right now you cannot be considered vitarag, you can be considered vitadwesh (free of abhorrence). You do not have any dwesh. *****

33 Dadashri: Does raag-dwesh happen? [2.3] Vitadwesh Definition of Raag-Dwesh Questioner: Of-course, raag-dwesh is bound to happen. Dadashri: So, there must be some way of stopping raag-dwesh, right? Questioner: One should have the right understanding. Dadashri: Which is better, the cessation of raag or cessation of dwesh? Questioner: I can understand dwesh, what does raag mean? Dwesh means irsha (jealousy; envy), to have enmity towards someone. Dadashri: All that are antonyms of irsha (jealousy; envy), tiraskar (scornful rejection), abhaav (aversion), ungamo (dislike); come into raag. Raag means to like, attraction. Now, this whole world is in pain (dukha) because of dwesh. There cannot be any pain from raag. Raag gives rise to only pleasure (sukha). But in that very pleasure dwesh resides. The smoke of dwesh comes out of that only. That is why the Lord has said to let go of raag also later. First become vitadwesh (without abhorrence). The Lord first became vitadwesh and then He became vitarag. Can one Have Raag for Jail? Questioner: Raag verily increases life after life wnadering does it not? Dadashri: It will increase them, won t it? Questioner: Raag too is a fire, is it not?

34 Dadashri: Raag? Raag is not fire. If it were fire, then raag would not happen. Desire is fire; raag is not. On the contrary, one would feel good if raag is there, calmness is felt. Questioner: Dwesh is like a wet firecracker. It will misfire and die out. It will not cause much harm, but raag causes a lot of damage. Is that true? Dadashri: No, it is not like that. This world stands on dwesh, on veyr (enmity). And that enmity has given rise to raag. Hence the main cause is the veyr (enmity). In other words the world stands on enmity. Dwesh, veyr (enmity), they are all the same. This world stands on them. So become nirveyri (enmity free) so that enmity will not remain anywhere. When one attains Knowledge of the Self (Atma Gnan), one first becomes vitadwesh. Then he becomes vitarag. What is the raag in the worldly life like? A person in a prison cries when he is being sent to prison. But after being in the prison, he will improve the floor and sleeping area of his cell, or clean up the holes and dirt. Does he not do that? You will think, Wow! He has raag towards his prison cell. Then if you ask him if he has raag for the prison, he will say, How can one have raag for prison? But how can I sleep at night if it is like this? That is why I am doing this. Similarly, there is no raag for this worldly life either, but what can one do? One has to take care of it now that he is trapped in it. He has to do everything. Would he not have to plaster it [make it livable]? Questioner: Yes, one has to do that, Dada. Dadashri: Which is why people on the outside will think that he has developed raag for the prison. Hey, can there be raag for the prison? One does not have any choice but do everything. Does he not have to? Dwesh Makes one Wander Questioner: Is prem (love) or moha (illusory attachment) as dangerous as dwesh? Which of the two is more dangerous?

35 Dadashri: Dwesh is more dangerous than prem. Prem (love) carries lesser liability, because prem is born out of dwesh. Dwesh is the seed. Prem is not the seed of prem. The seed of prem (love) is dwesh indeed. You may have prem towards everyone at the home, but if dwesh (abhorrence) does not arise within you, then realize that the seed (of dwesh) will not be sown again. But if dwesh does arise, then know that prem will happen again and again for them. Still, after attaining this Gnan, a new contract will not arise. Understand about new contracts. If you delve deep into all these other things, then you will find that it is a very deep science. And it is a short science. Except, did you all understand this new contract? New contract arises from past life s experiences; from the forces [of circumstances]. One should be aware of his pure Self; that is all. Dwesh is Indeed the Mother of Raag What is considered satsang? Moving away from kusang (bad company) is called satsang. Yes, then no matter where you are sitting, when you move away from kusang, then it is satsang. You may be sitting in a temple, but it is not called satsang if you do not move away from kusang. Does the Lord do dwesh on kusang? Will the Lord do dwesh that you are not moving away from kusang? If dwesh were ever a worthy thing to do, then Lord Mahavir would have said, Don t do raag on certain things, but do dwesh with these people for sure. With the alcoholics, with immoral people with all these people, do dwesh for sure. This is what the Lord would say, but why didn t He? Questioner: When one is not to do raag in that, then dwesh will not arise. Dadashri: Dwesh indeed is what needs to be relinquished, not raag. Questioner: When we let go of dwesh, will raag go? Dadashri: Do not worry about raag at all. The Lord has said to become vitadwesh, then to become vitarag, that will come on its own. Questioner: People say that where there is more raag; that is exactly where more dwesh happens.

36 Dadashri: No. Raag arises because there is dwesh. If I have dwesh towards someone, then raag will arise. Dwesh does not arise in me; so then how can raag arise in me? Hence raag arises from dwesh. Dwesh is the cause and raag is the effect. So do not worry about the effect, worry about the cause; that is what they say. This subtleness cannot be understood, can it? This is very subtle, very subtle talk! Questioner: How is dwesh a cause and raag an effect? Dadashri: Yes, dwesh is a cause and raag is an effect. Questioner That is because raag and dwesh are together. Where there is raag, there is dwesh. Dadashri: No. Dwesh happens and in reaction to dwesh, raag happens. If dwesh does not happen at all, then raag will not arise at all. There is Dwesh First, at Subtle Level It [the world] is standing on the pillar of dwesh. Its very foundation is dwesh. So when we give Gnan, it goes away. Then attraction towards things remains, but that too it is worldly attraction. The Self (Nischaya) is not attracted. Thereafter, one becomes vitarag. After becoming vitadwesh, a long time later, one becomes vitarag. First one has to become vitadwesh. Questioner: It is more difficult to get rid of raag, than it is to get rid of dwesh. Dadashri: No, raag is the easiest to get rid of. To get rid of dwesh is the most difficult. It is because dwesh does not go away first, that raag does not go away. Poor raag will go away if dwesh goes away. Now, most intelligent in the Vedanta path, [and] Kabir says, Bhookha lagey tab koocha nahi soojey. Kahat Kabira soono bhai sadhu, aag lago ye pothee mein. One cannot think when hunger arises. All attention and knowledge goes towards the bread. Dear monk, listen, let this stomach catch on fire. But Vitarags did not say, let the fire burn away this stomach. They inquired through the Gnan, they analyzed through Gnan; whereas [the intellectuals in Vedanta and Kabir] they felt that it is verily their stomach.

37 Hence set it alight. And Vitarags analysed that, I (the Self) am separate, this (body) is separate, the eater (non-self) is doing the eating and I am non-eater. Instead of doing dwesh, Vitarags made this discovery, whereas others will do dwesh, won t they? Let the stomach be burnt, is that some small dwesh? Go ahead and burn it, has anyone done so? They will say that but do they ever do it? Where does the first dwesh come from, in this world? A man runs away into jungle, he becomes hungry there also, he becomes irritated at that time, and there is dwesh in irritation indeed, there is never raag in it. When one is hungry, will he have any raag towards all the gold you show him at that time? He will only have dwesh. Hence, the beginning of the worldly life has been dwesh. And this creation of dwesh is on which the foundation stands. In Raag There is one s own Preference Questioner: How can one become vitarag? Dadashri: One becomes vitarag automatically. To become vitarag You do not have to do anything. The biggest problem is in becoming vitadwesh. Questioner: You had said that day that raag happens through dwesh. Dadashri: Yes, all the raag comes from dwesh. After eating something bitter, you will feel raag towards anything else you eat. Whatever you eat afterwards, it makes it less bitter, does it not? But if you eat the same thing without eating the bitter first, you will not have raag towards it. Hence raag has arisen because of dwesh. So, dwesh goes away first, and then does raag go away. Raag means that which is of one s own liking and dwesh is a natural thing. Say there is a very happy king who does not do raag-dwesh towards anyone. Everyone is just, so conduct is that he does not want to take anything from others. He does not lie. But if he goes to the jungle and he gets lost and becomes hungry, will he have raag at that time? What happens if becomes hungry? He will have pain and suffering, will he not? So what will he do now that he is hungry? He will lie or even steal to eat something. Will he do that or not? And will he not eat the food of a poor man s child, even if there is the child s mucous on it?

38 Questioner: He will eat it, because he is hungry. Dadashri: Because the hunger pain he experiences within is the dwesh that happens. So when he puts a little something in the stomach, dwesh will be pacified. And if you take something from someone by lying to him, and if someone takes it away from you, will you raag or dwesh at that time? Questioner: Dwesh Dadashri: So, all this is the cause of dwesh. These five senses; their beginning is the cause of dwesh, and then when does raag begin? Then even if steals, if there is bread on one side and sweet dessert on the other, he will immediately say I will eat the dessert. In that raag, one s choice comes into it, does it not? But the root cause is dwesh, is it not? Main cause is dwesh, and then comes raag. So raag is one kind of preference of our fancy. Raag happens when there is surplus. But what the main necessity is; only dwesh happens in it. When one falls short in what is a necessity, dwesh happens. How much dwesh arises when someone takes away your bread? So raag is something that may even go away. There is no problem with raag. Questioner: People say that the entire worldly life is based on raag. Dadashri: What our Akram Vignan says is that it stands on the foundation of dwesh. When that foundation is broken for one, then raag will go away on its own. For someone who has raag for tea, what happens if you make him eat sweets before he drinks tea? Questioner: He will find the tea bland. Dadashri: Raag for tea will become bland [less]. When we give Gnan, the pleasure (sukha) that arises from it, makes all other pleasures appear bland. And so raag goes away. Questioner: That experience is proven. Dadashri: Yes proven experience. Four Kashayas are Indeed Dwesh

39 Whatever is liked is called raag; and whatever is not liked is called dwesh. Do you like raag a lot? What about artadhya and raudradhyan (Artadhyan - adverse internal meditation that hurts the self. Raudradhyan -adverse internal meditation that hurts the self and others)? So then how can you call it raag? So it is dwesh, do you like it? Questioner: I do not like it. Dadashri: Find out who the culprit is in this raag and dwesh. It s because the culprits have not been found that this whole world remains hanging in a limbo. If you put spices in this (tea) and give to me, there is no problem if raag arises in me. There is no problem if later it comes to the mind. There is a problem if dwesh arises at the time of drinking something bitter that is offered.. And if raag will happens and you keep remembering it, [even] then it is no problem. You will drink this juice again. If it comes the third time, you will drink it the third time. But there will be an end to it. With the other [dwesh], there is no end. There is no end to it [dwesh] whereas this one is with an end [raag]. Questioner: Even in the scriptures, it is said that bring an end to mamata (my-ness). You have to let go of mamata. So when you talk about letting go of mamata, it means first letting go of raag, is that correct? Dadashri: Here there is no talk about mamata. Here we do not talk about the word mamata. Vitadwesh what does it mean? Dwesh leaves after mamata goes away, otherwise it will not go away - there is no such talk at all here. Such talk is for others [kramik path]. Questioner: It is talk for the outside indeed. Dadashri: But that talk does not help here at all, does it? Here, one becomes vitadwesh first. These people have become vitadwesh, have they not? They have not been made vitarag. One is not to be made vitarag; he will continue to become vitarag. I have removed the seed (dwesh); the seed is gone. This is something that people will not understand for up to twelve months. Not just twelve months, but it cannot be understood in hundred thousand years, such is the talk.

40 Questioner: Dada, now something else. There are these two words that you are talking about, raag and dwesh. Greed and deceit (lobh and maya) comes into raag and pride and anger (maan and krodha) comes into dwesh, then... Dadashri: All that you are talking about, it is all about what is external [not relevant to current satsang]. That and this have nothing to do with each other. Questioner: I am talking about what is written in the scriptures. Dadashri: Scriptures are correct, but it is external talk. External (to Akram) talk means at talks at the gross level. They are all worldly (laukik) talks whereas these talks are of beyond the world (alaukik). Anger-pride-deceit-greed are dwesh indeed; all four are dwesh. Questioner: In scriptures, only two are mentioned [as dwesh]. Dadashri: They say only the two, but ultimately all four verily are dwesh, because they all hurt the self, and so they are all considered kashayas. So, as long as they exist, everything arises. We have made You vitadwesh here. All You have to See is whether You feel that You have become vitadwesh. Questioner: Yes I do. Dadashri: Then, vitarag is a result [of becoming vitadwesh], and nothing needed to be done in that. Causes have been removed, have they not? The root cause has been cut off. Now, this talk is so subtle that one cannot understand it for years. This is not an intellectually based (buddhi gamya) talk. What came out is a Gnan gamya (Knowledge based) talk. See it came out, did it not? Questioner: But it is a true fact, everyone has such an experience, that they do not have dwesh towards anything Dadashri: Dwesh does not happen for anyone at all. Except they like everything that is good and sweet, like mangos. When there is something bitter, they eat the bitter, but dwesh does not happen. They settle it with

41 equanimity; bring a resolution to it. Therefore, having made You vitadwesh, all that remains is vitarag. Main Cause of Hunger is Dwesh A vitarag does not have any doership. Everything happens on its own. Because, does one eat because of raag or dwesh? When one goes to eat, does he eat because of raag or because of dwesh? Questioner: Because of raag. Dadashri: No, he eats because of dwesh. Questioner: Dada, please explain that, I did not quite understand that. Dadashri: When he is not hungry, the poor man will remain seated. When he becomes hungry, he feels pain inside, and when he is in pain, he does dwesh, does he not? The pangs of hunger is itself the cause of dwesh. Thirst is a cause for dwesh. Dwesh arises in him, otherwise what if he did not become hungry? What if one does not have any sexual hunger, body related hunger or any other kind of hunger? Questioner: Then that man will become vitarag. Dadashri: He is vitarag, is he not? It is just the hunger pangs that burn. How many kinds of hunger pains arise in him? Questioner: There are endless kinds of hungers, are there not? Dadashri: Say, just as it is, there is no hunger on that day, so you decide not to go out for food. You remain in bed only. Even then will hunger not arise? Will hunger leave you alone? For a day or two? Questioner: The hunger will be there. Dadashri: So then what will happens within? Questioner: Irritation and restlessness.

42 Dadashri: So pain (dukha) happens within. Pain signals (vedana) happen And when pain signals happen, then results of dwesh are considered to have arisen. When dwesh results arise, he will curse whoever comes along. He will even bite. If you are carrying food and if you do not give him, he will bite you. This is the case in hunger, thirst, sex; sex is hunger of one kind. What would happen if you do not let him go to a movie when he is hungry for a movie? What will happen? Will he do dwesh or will he do raag? Questioner: He will do dwesh. Dadashri: It is this dwesh that has given rise to this world. Poor raag does not have any problem. Run around with seven women if you want to provided that dwesh does not arise in you. Questioner: Is it true that someone who gets very hungry will have more dwesh? Dadashri: Yes, of-course. He will have less dwesh if he is less hungry. One who has followed an intent of brahmacharya (absolute freedom from sexual impulses through mind, speech and body) in the past life, which means that intent has been charged, then the brahmacharya state will unfold [as an effect] for him in this life. He will not have that hunger when that [brahmacharya state] unfolds. Hence dwesh in that matter is gone. So he has become vitadwesh in that matter. So whatever he does not hunger for, he becomes vitadwesh in that matter. Questioner: As long as the body is there, hunger is bound to happen. Dadashri: No but if one has made a bhaav (intent) of brahmacharya; then it is possible for him to have one less hunger. All other kinds of hunger will inevitably arise. Questioner: Yes, he will have hunger for food for sure, so then will dwesh never go away? Dadashri: So dwesh will not go away at all. That is why We gave you this vitarag Vignan and made You vitadwesh. Questioner: Hunger happens every day, then how can one say that he has become vitadwesh?

43 Dadashri: It is when you understand this science; it will be there. This science still remains to be understood, does it not? They all sit here having understood who the hunger is happening to; and to who it is not. They know all that. You understand to whom the hunger is happening, do You not? And those people (non-self-realized) know only that, I am hungry. If one did not feel hungry or thirsty, then these sadhus (monks and ascetics) would not come out of their monasteries. Raag has arisen later. Raag means that this is good and this is bad, it is the part, which has arisen later. Mainly everything has arisen from here. If one can grasp the root, then his work will be done, won t it? Therefore, You have been made vitadwesh. Now you have to sit with me [in satsang] again and again and become vitarag. Sit with me as much as you can. Get whatever benefit you get out of sitting with me. And one has one more life, two lives, three lives, five lives, or at the most fifteen lives before attaining liberation, but he is not going to incur any other loss, is he? And do You not experience the bliss of that? People will come here every day only if they experience such bliss, will they not? Otherwise, who in the city of Mumbai would want to waste six to seven hours? Some will spend four hours, some three hours, some two hours and some up to eight hours. Would there be some that will come for even six hours or not? Questioner: Yes there are. Dadashri: Whatever vishayas (sensual pleasures) there are out there in the world, they cause pain. That is why dwesh happens to him. That is why his efforts are done with dwesh to put out the fire. The good and the bad he learns later, that this is a Ratnagiri mango. That attachment he learns after a long time. Raag was not there at all before that. So when does one need a Ratnagiri mango? Is it when that other is available and this one is not at all! All these necessities humans have, they all involve dwesh. Raag arises later. Thereafter starts the picking of this is better than that, but when he has hunger pangs, does he worry about good or bad?

44 All That are Pain Sending Signals When you feel hunger pangs, that hunger is called ashata vedaniya painsignals. Now no one on the outside is creating the ashata vedaniya. Ashata vedaniya means dwesh continues to happen within, dislike arises, and so you scold anyone that comes in your way. Now ashata vedaniya happens naturally, no one else does it. It is a punishment for having the body. So that gives rise to dwesh. All this signals of thirst is caused by ashata vedaniya. Therefore, whenever there is the word laagey chhey to feel the signals that burn it is all ashata vedaniya. You feel the burn of hunger, of thirst, of sleep, of tiredness the words laagey chey means all that is burning is all ashata vedaniya. There is also a burn to sleep, is there not? That is all ashata vedaniya. And that causes all the dwesh. And from that dwesh, because of ashata vedaniya, one starts looking for food. Then he will eat whatever comes along to cool his hunger pangs. And then he starts choosing what he wants and that is the beginning of raag. So raag is our choice of this, or that or that; in each and everything, whereas dwesh is mandatory. Dear man, one cannot do without eating, can he? Then one cannot do without sleeping. If someone prevents you from sleeping, how would you feel towards him? Would you be overcome with raag or dwesh? Questioner: Strong dwesh would arise. Dadashri: What happens when you are hungry and someone stops you from eating? Raag means one s own authority; it is one s own independent thing. Dwesh is not independent at all. Now can one read scriptures or think this subtly? Questioner: Dada, how can one think so subtly? Dadashri: They will read in the scriptures. Scriptures have been written as a collective remedy for all. Take whatever medicine; that suits you best. Do not abandon your wife (renounce) unnecessarily and run away from her. Those for whom it is the unfolding karma to do so, may do so, and if it is not in the unfolding karma, then so be it. If it is in one s karma and we make him live a family life, he will run away. Dwesh is First Indeed, Then Comes Raag

45 If dwesh does not happen towards one s own wife, then raag will not happen for a woman at all. Such is the natural law. So the poor man does raag towards a woman out of helplessness. It is the dwesh that happens [the burning hunger for sex] for her that pushes him into raag for her. If dwesh were not to happen, then raag would happen for a woman at all. Just by thinking a little bit, he would realize that this is not something worth having raag for. King Bharat had thirteen hundred queens; he may have had raag, but dwesh would not have happened to him. King Bharat had become vitadwesh! Whereas; if he marries a woman; and she is very black in color, raag will arise, for another woman with fair skin. Hey you! You have a wife don t you? He will say, but she is not fair! So if there were to be no one with a fair skin; would raag happen to him? Questioner: No it will not. Dadashri: That is it; Mainly dwesh is the root cause. One has a need for a woman; these senses are such that, until he attains Gnan, he has a need for a woman, and all other things. Questioner: Is there no need after Gnan? Dadashri: There is no need after attaining the Gnan; so only sexuality will stop. The rest he will need. He will need food till the end, as long as the body is living. Children as a Result of Dwesh of the Past If you do not have dwesh towards the wife or children, then raag will not arise. Questioner: How is that? If there is something we like, something that we have raag towards, can there be dwesh for it? Dadashri: There is dwesh indeed; only then can raag happen! Raag cannot happen without dwesh. Questioner: Dwesh happens first, is that so?

46 Dadashri: Raag cannot happen without dwesh. Dwesh from raag, and raag from dwesh. When you give medicine to a small child, what happens if the child blows the medicine into your eyes? Questioner: Then dwesh will happen. Dadashri: Then dwesh will happen. Therefore, if dwesh goes away first, only then does the raag go away. For You, dwesh is gone. You will not have dwesh towards anyone, but raag will remain. But it is a discharge (nikali) raag. There is not even discharge dwesh here. Questioner: I still do not understand how raag arises out of dwesh. When we see a child, raag is the first thing that happens. Dadashri: Raag will happen only where dwesh has happened, otherwise raag will not happen at all. Questioner: Would the dwesh have happened in the past due to some karma? Dadashri: This raag happens as an effect of that. And if too much dwesh continues to happen on someone, then that person will come to you as your grandchild to play in your lap, and you give him kisses. Hey you! Why are you kissing him when you did not even like him? Dwesh from Raag, and Raag from Dwesh Dwesh is the cause of conflict. When too much raag happens, it gives rise to dislike. Familiarity up to a certain point will result in raag, and when it goes beyond the ridge point, then it results in dwesh. Causes of raag are created at the same time dwesh is happening. And at the root of all this; raag-dwesh is indeed an effect and ugnan - ignorance, is the cause. Questioner: I have read at one place in Aptavani that the seed of dwesh (abhorrence) is sown through raag (attachment), and the seed of raag is sown through dwesh, please explain this a little; how does it happen? Dadashri: Why? Otherwise, what is your view?

47 Questioner: I can understand that dwesh causes raag, but I do not understand that raag causes dwesh. Dadashri: What do you understand by dwesh causes raag? Questioner: You had said that, when one says, I do not want to see his face, then he is born as a son to him. Dadashri: There he keeps on kissing him. Questioner: But that means that dwesh gave rise to raag, does it not? Dadashri: Both are opposite to each other only. The attachment creates abhorrence and abhorrence creates attachment. Attachment and abhorrence will not touch a vitarag (one who is free from all attachment and abhorrence). Questioner: Please explain how dwesh arises from raag? Dadashri: You may be very attached to someone, but when it becomes excessive it turns into dwesh abhorrence. Questioner: When it becomes excessive abhorrence arises, is an accomplished principle; please explain it further with an example. Dadashri: Quarrel that happens every day in the home is verily due to that; it is due to raag. When raag becomes excessive, then dwesh happens. Result of everyday raag is dwesh. Questioner: A woman has a lot of attachment (raag) for her husband, is that why quarrel arises? Dadashri: Yes, then when he goes away from home and could not return in time, she becomes increasingly irritated. Nothing happens to a vitarag (the one without dwesh or raag). The person with a great amount of attachment will continue to have fights. Questioner: It happens when there is too much raag; that is true.

48 Dadashri: Alas, it also happens even when there is less raag. Questioner: If it is less, then less will happen and with the other, more will happen. Dadashri: But it will keep on happening for sure. One had a lot of raag for his only son, so when he returned from Bombay after six months, the son kept on saying pappaji, so he immediately picks him up. And he squeezed his son so hard, that the toddler bit him! Excessiveness ruins everything. You should learn about all right levels. With right level, one will begin to become vitarag. Slowly and gradually as one brings everything to the right level, one becomes vitarag. Would a toddler bite or not? Questioner: Yes of-course he will bite. Dadashri: Was he appropriate or was the child appropriate? Questioner: The child acted appropriately. Yes, that is correct. Dadashri: Even then the mooah (the mortals) keep on hugging. Questioner: Because he did too much raag, dwesh happened to the child. Dadashri: No, it s because too much raag happened, that dwesh happened. So then when the child bit him, it gave rise to dwesh in the father. Then he put the child down and hit him. But even then the father does not understand. He hugged the child even harder. He only knows that the child bit him despite showing him a lot of love. This is what the world is like; people are blindly walking around in their worldly life. So what can be done? Go about leisurely and without haste wearing the eyeglasses [divine eyes] I have given you. The eyeglasses are good, no? You don t trip do You? I have given you explanations of the subtle most things that the world can never have. From Aptavani 13 Vol 2, for detailed study with the Gnani August

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