June 1998

This Makes One Attain the State of Vitaragata

EDITORIAL The one who remains in a state of vitarag (absolute, as the Knower only) is able to make others recognize the state of vitaragata (total absence of attachment and abhorrence). Where in the world can true vitaragata be seen? If there is dehadhyas (belief that ‘I am the body), there is attachment-abhorrence, kashay (anger-pride-deceit-greed), then conduct full of attachment- abhorrence is only seen. Otherwise, if an example of vitaragata is present, then others like it will indeed follow! Vitaragata cannot be accomplished through efforts. It is when you see and identify such vitarag people that it begins to arise within you.

In worldly life only greed-money-sexuality-illusory attachment-pride-prestige are to be seen. The societal influence has become so strong that one makes an effort only to move towards these things. Vitaragata cannot be acquired by running away from all of this into the jungle or deep into Himalayas. Vitaragata is an internal state, which remains in spite of being in worldly interaction.

When One attains the Gnan (Knowledge of the Self), dweshbhaav (view of abhorrence) comes to an end becomes vitadwesh (free from abhorrence). No matter how much anybody insults or harms him, the intent of taking revenge within him has completely dissolved. And further, as one keeps settling every favorable or unfavorable circumstance or person with equanimity, the stage of vitaragata begins accordingly. Ultimately one enters the state of absolute vitaragata.

In the present compilation of Gnani Purush Dadashri’s speech, different incidents of worldly interaction, detailing of the characteristics (lakshan) of vitaragi Purush (One who is absolutely enlightened) are described. How can his vitaragata be identified? It has been described in words as far as possible. He may be in a palace or in a jail or in a hotel, yet a vitaragi does not have attachment or abhorrence anywhere. Usually the outside worldly interaction of an aGnani (one without Self-realization) or Gnani appear to be the same, but in an aGnani attachment- abhorrence keeps happening within, whereas in a Gnani vitaragata prevails within.

One’s final goal is to attain complete vitaragata, and in that, this present compilation will bestow the understanding in order to obtain vitaragata! ~ Jai Sat Chit Anand Deepak Desai

In What State is There Moksha?

Questioner: In what state does one attain moksha?

Dadashri: In the vitarag state.

Questioner: At what spiritual level can one attain moksha? Dadashri: Moksha is attained through the vitarag dharma (religion). You attain moksha at the level of the vitarag.

Vitaragata (absolute absence of attachment or abhorrence) is the only way to become free from worldly life.

The Signs of Attaining Completeness

Questioner: How can someone who studies spirituality, know that he has reached the absolute state?

Dadashri: Such a person’s speech will be vitarag (detached and without attachment or abhorrence), his talk will be vitarag, and conduct will be vitarag. Everything about him is vitarag. He has no attachment for, nor abhorrence towards anything; whether you insult him or shower him with flowers. His speech is syadvaad, which means that it does not hurt anyone’s religion or anyone’s viewpoint at all.

What is the attribute of the state of the Self? Vitaragata (absence of attachment or abhorrence)!

Even for one minute if someone becomes completely impartial, he can become Bhagwan (a God)! The quality of impartiality is really vitaragata (absence of attachment or abhorrence).

The one who has become vitarag (absolute Self) will not show any ownership. One cannot know (experience) vitarag as long as there is insistence for any truth.

Adjust to Adversities

Gnani will adjust with the other person even if he is obstinate. If one observes a Gnani Purush and goes about doing things, he will be able to make all kinds of adjustments. What the science behind this says is that become vitarag, (free from attachment and abhorrence); do not do raag (attachment) or dwesh (abhorrence). There is some tendency to be attracted (aasakti) left within, that’s the reason one gets beatings. In this worldly interaction (vyavahar) the one has become one sided, without any inclination (nispruhi) then he is considered obstinate (vaanko). If you have a necessity, then even when the other person is obstinate you will have to please him. If you need a porter and he haggles, then give him four anaas (Indian coin currency) more or less and persuade him, and if you don’t persuade him then this bag will be dumped on your head, won’t it?

Dadashri: If you feel, ‘Why is he acting this way?’ towards the one creating a problem for you, or even if you try to find a solution along such paths; you will not gain anything. You have to move forward believing that ‘people will create problems’. Not only do we have to move forward believing that people will create problems, but we have to maintain equanimity (vitarag) towards them. People will create problems, you have to overcome the problems and (also) you have to remain vitarag; and thus move towards moksha. Nevertheless, the path of moksha that ‘we’ have given is a very easy one!

No Opposition Even Towards Opponents Vitarag view (bhaav) is to become united after resolving differences with each other in the family; and to separate in divisiveness is attachment-abhorrence.

If you oppose a person who is against you then that person will sit firmly in the side that is in opposition to you, and will become even stronger in that. Bhagwan. The Lord became free by vitaragata (being without attachment and abhorrence) only.

Even After Being Cheated the Vitarag did not Lose Moksha

‘Maani ne maan aapi, lobhiyathi chhetaray,

‘Giving respect to the one seeking recognition, allowing the greedy one to cheat Him,

Sarva no aham poshi, Vitarag chaali jay.’

The Vitarag walks away, having satisfied everyone’s ego.’

The Vitarag moves on having nourished the ego (of the other). That poor man’s ego is fed and you become free, don’t you? And if not, is money going to accompany you all the way to moksha? So, why not let them cheat you and let them take some of it from you? Otherwise someone would come along to claim the inheritance. And he has come to cheat you, so how can you say no to him?

Nourish everyone’s ego and move on. If their ego is not supported, then these people will not let you move forward! They will say, “This is pending of ours, this is pending of ours,” and will obstruct you. Will anyone let you move on? Oh, even your father and mother will not let you move on! They will say, “You haven’t done anything for me.” Hey, are you searching for such a return of a favor? It is okay if a favor were returned naturally with ease, otherwise would parents have to seek restitution (from their children)? Those who seek a return of a favor (from their children) are not considered to be parents, they are considered as tenants! There are very few people who will knowingly get cheated, are there not?

Illusory Attachment Makes one Forget the Beatings

You got married, tasted the fruits of marriage now you must remain ‘vitarag’. Having tasted the mango and finding them sour, do you sit all the time under the tree (hoping) that mangoes will be sweet next year? No, it will always be sour for sure. Similarly, this worldly life is indeed sour, but due to moha (illusion that attaches) one forgets that. After getting beatings the moha comes on again. This indeed is the maze. If the ignorance of the Self goes away, and one attains the knowledge of the Self (swaroop Gnan), this maze will not bother him. ‘Gnani Purush’ gives the knowledge of the Self. Once Gnani Purush gives the Gnan, one becomes free (liberated) from the maze and attains the seal (confirmation) of moksha!

Despite all Worldly Interaction, Vitaragata Prevails

Kramic, the traditional path of liberation, means that first you have to purify your worldly interactions and then you become the pure Self. In the Akram path you become the pure Self first and then purify the worldly interactions (vyavahar). In pure worldly interaction (shuddha vyavahar), there may be interaction of every kind, but there is vitaragata (absence of attachment or abhorrence) in it. Pure worldly interaction begins one or two life times prior to one’s final liberation.

Nischay (the state of the Self), is that which is unaffected by worldly interactions. Complete the worldly interaction to the point where it does not affect nischay (the Self); regardless of what kind of interaction may be there.

Understand the View and Conform

Worldly interaction should be ideal. If one becomes sticky (unyielding) in worldly interaction (vyavahar), he will become kashayi (move with anger-pride-deceit-greed). This worldly life is like a boat. In this boat, you eat and drink and do everything but know that in this boat you will be going to the shore.

Therefore understand this view. You only have to understand what the Gnani Purush says. You do not have to do anything at all. Having understood, the one who conforms becomes a vitarag.

Ultimately go Beyond Those Qualities

These good qualities-bad qualities, good habits-bad habits are destructible and temporary but the world needs them. There is no need for them for one who wants to become vitarag completely!

Where there is no other talk except of the Self (the Self) and the Parmatma (absolute Self), there lies the true bliss (anand). This is where there is not even the slightest talk related to the worldly life (sansaar), such as how one can gain and profit in life, or how one can attain even good qualities. People seek to cultivate good qualities. These qualities, both good and bad, belong to the part, which is the non-Self, and they are destructible (not eternal). Nonetheless, people need them. Everyone needs something different depending upon his expectations. However, a person who wants the state of absolute vitaragata (absolute absence of attachment or abhorrence), will have to go beyond all the good and bad qualities and know ‘who am I’. After Knowing (experiencing) one should remain in the talks (matters) of the Self (Self) and Parmatma (absolute Self). And this, will give rise to a state of complete vitaragata.

The Evidence That Doubts are Gone

Questioner: I am not saying that I have become free from doubt, but doubt (uncertainty) does not arise within.

Dadashri: Yes, they may not arise, that is a different matter. You will feel that way for a certain period of time. Then when difficulties come, doubts will arise again. Does anything ever remain the same? Just as day and night keep changing, time keeps changing, circumstances will constantly change.

Therefore when will man’s doubt (uncertainty) leave? They will leave when he becomes vitarag (free from kashay) and nirbhay (fearless). Otherwise, doubt will not leave. As long as there is peace, it will appear to be comforting and easy. When external problems arise, turmoil and restlessness begins, no? Then inner entanglements commence and these give rise to all kinds of doubts.

Where There is Vitaragata, There is Fearlessness

When is One called a Vitarag (absolutely any attachment or abhorrence)? When he has no fear about anything in this world, he is called a Vitarag.

One has to become vitarag, then fear will leave, otherwise one will be subject to fear in this world. Everyone feels fear. If one has made a new scientific discovery, at night he arranges something in the next room, and it says something weird, you will think that there is a ghost there and it will not let you sleep all night. You will have that much fear in you. So how long can one afford this?

Stay Away From Kusang

Kusang (wrong company) will facilitate the entry of sin (that which promotes hurt) and then the sin (effect) will bite you. Criticisms and slander increase through kusang, and slander leaves deep stains. The current pains that are there are verily the result of this. What right do we have to speak negatively about anyone? Whether someone is happy or unhappy what does that have to do with us? We have to mind our own business. People will criticize and slander even kings and world leaders! This has no connection at all with him. The addition of abhorrence and jealousy is the reason for all these pains (dukho) today. What does God say (to all this)? He tells us to become vitarag (become free from kashay, attachment and abhorrence). Why this raag - dwesh? If you fall into name (naam, ‘I am Chandubhai’), then there will be raag (attachment) and dwesh (abhorrence) but if you become anami (without a name, the Self), then You will become Vitarag.

Worldly Nondh Decreased, but Still …

One becomes a vitarag if he does not make intense mental notes nondh. One is considered a vitarag if he does not make nondh. ‘We’ are not saying do not make any notes whatsoever. It is more than enough if your note making decreases so that ‘we’ can realize that you have become somewhat of a vitarag. Nevertheless, ‘we’ cannot truly use the word vitarag in this situation.

A Dramatic Worldly Life is Without Attachment!

‘Kyaay na hojo mamat lagare’

‘Let there not be any trace of my-ness (mamta) towards anything (or anyone) anywhere.’

In how many places does my-ness (mamat) prevail? In how many places or incidents can you have my-ness? If someone is taking away your cup from you, do you not have to inform him that it is yours? You would tell the man, ‘Brother, you are taking away this cup but it is mine, it has my name on it.’ He would read the name and realize it and would give it back to you. It is good if he gives it back to you, but if he refuses to give it back to you even after reading your name, then you should let go of the my-ness. You can say it as you would say in a drama (a play), ‘Brother, my name is on the cup!’ and then if he gives it back to you, it is fine, otherwise let go. Do not retain my-ness there. Vitarags are not such that they will remain silent if someone is taking something away. Vitarag is the one who speaks dramatically (without inner attachment). If someone is taking away something that is his, he has to tell him, ‘It is mine, and it is of use for me.’ The one who presents this in a dramatic (as if it is a temporary play) is a vitarag. But do they not say, ‘This person is now climbing in my-ness (mamatey chadhya)’? Mamat means to become entrenched in insistence. There is no rising insistence in the vitarag path. It may exist in other paths. If I say dramatically, ‘It is dark outside’ and you say, ‘No, it is light outside’ I would again tell you, ‘Brother, look again. It is still dark outside.’ I would make a request and if you still do not believe me, I would let go of my-ness. Indeed if the world were such that a person can be superior over another, then I would have forced you into accepting my viewpoint. No one is superior over anyone!

There, the Gnani Prevails With the Vitarag View

Questioner: What should we do if an occasion arises when someone is kidnapping our sister or wife? Should we remain vitarag? Should we just be the Gnata-Drashta (Knower-Seer)?

Dadashri: Where is it in your control? It is a discharging effect of karma. Anything may happen at that time. You may end up shouting all kinds of abuse. If that were the case for ‘us’, ‘we’ would remain vitarag. You are not capable of remaining so. You will be shaken up by that.

Aparigrahi in Parigraha

Let me tell you how it is for ‘us’ (the Gnani Purush). Even if this home were to burn down, ‘we’ would not have parigraha (acquisitive and thus myness). Natural (sahaj) state remains. If someone were to take away ‘our’ dinner plate, ‘we’ would tell him that ‘we’ have not eaten anything since the morning and would request him to leave the plate alone, but if despite this he does not listen, ‘we’ would not object. It is not parigraha to ask for something. ‘We’ may be a Gnani but ‘we’ still have to ask for things. The Gnani does not have any illusory attraction for a plate of food. The end can only be in sight if one becomes aparigrahi amidst all these parigraha; only then will he attain the bliss of the Self. But today people have ventured on the wrong path and yet they are not at fault; everything is dependent upon the effect of the current time cycle. ‘We’ do not see anyone at fault. This One within, is absolutely the absolute Vitarag Lord. This science is an absolute wonder. This Gnan of Akram Vignan has manifested within and it is an unprecedented victory.

What Does the Postman Have to do With it?

There are so many kinds of worries and fears here! People’s faces look as if they just drank some castor oil! The moment one sees a tax officer approach, he gets fed up thinking, ‘Why does he have to come here?’ One thinks that the tax officer must have some bad news for him. But when he opens the letter, he finds that there is a refund in there. People do artadhyan (meditation that hurts the self) and raudradyan (meditation that hurts the self and others) unnecessarily, and then he becomes bound by karma. Whatever is in Vyavasthit, it will come but why are you ruining your dhyan (meditation) in the process.

The one bringing the letter to you is also a vitarag (without any concern). This postman brings you a wedding invitation and he brings you a letter of news of someone’s death, the poor man is vitarag. That is his job, so he is doing his job. What does he have to do with the news he brings? But people curse him too. Does one not do everything with his own accountability?

Everything in the world is vitarag (without any concern), but potey (the self) has become attached through attachment-abhorrence (raag-dwesh), and then says, ‘I am possessed by maya (illusion that deceives), it does not leave me alone’.

Do not Harbor Such Contempt

One should not spurn money. Many people say, ‘I do not need money. I don’t even touch it!’ It is fine if they do not touch money, but when they speak this way with contempt, having an inner intent of spurn and scorn, it is very detrimental. They are doomed to spend many lives without money. Lakshmiji is vitarag. That which is without the Knower-Seer (aChetan) is indeed without any attachment or abhorrence (vitarag). One should not spurn it. If you show contempt towards anything, be it living or non-living, it will never cross your path again. You can say, ‘I am aparigrahi (non-acquisitive)’, but you cannot say, ‘I will never touch money.’ Lakshmiji is the leader of all worldly transactions. All the celestial deities have been set up precisely according to vyavasthit, so you must never spurn any of the deities.

Due to Illusion, the one who is Flawless is Seen at Fault

The entire world and its functioning is under very precise laws. God does not run this world, but nevertheless it still runs under very precise laws. It runs in the presence of God. Whoever causes you any grief, does so because of your own doing. Absolutely no one is at fault in this world. I see each and every living being in this world as flawless. To see anyone at fault is verily the illusion. Our spiritual science (Vignan) says that the fault you see in anyone is your fault. This is a reaction that has come because of your own fault. The Self is vitarag and so is the prakruti (the non-Self complex). Whatever kind of fault you see, its reaction comes.

Understand the State of the Vitarag From the Gnani

Is the Self vitarag or with raag and dwesh? The Self is vitarag. So how are you going to leave raag and dwesh? You are indeed vitarag but you haven’t understood this. So go and understand this from a Gnani Purush. The pressure of worldly life sansaar has created an illusion in you.

Neither the Self nor the non-Self (pudgal) give up vitaragata. If wrong understanding happens then the consequences have to be suffered. The result of wrong belief is pain and the result of right belief is pleasure.

Who is at Fault? That Awareness is Lacking

What are the attributes of the Self? Is worrying one of its attributes? Or is doing kashay (anger, pride, deceit or greed), one of its attributes?

Questioner: That is not the Self’s attribute. It does kashays only by mistake.

Dadashri: If the Self (the Soul) makes mistakes, how can you even call it Self? The Self itself is Parmatma (the Absolute Self). How can it ever make a mistake? Wouldn’t that make us superior to the Self, if we pointed out its mistakes? The statement that “the soul makes a mistake” in itself means that the Soul makes mistakes and you are pure, without any mistake. The Soul itself is the absolute Soul; it is vitarag (absolutely free from all attachment and abhorrence). It is because you have not been awakened to your own swaroop (the Self) that you believe, ‘I am Chandubhai.’ I am Chandubhai - is an aropit bhaav (falsely projected belief); it is an imagining (kalpit); it is a ‘relative’ bhaav. So in reality, who would You be? Then who are You really? This ‘Chandubhai’ is ‘relative’. In the ‘relative’, there are all sorts of wrong beliefs (vikalp): ‘I am his daughter, I am her masi (aunt; mother’s sister), and I am her kaki (aunt; paternal uncle’s wife) etc...’ There are many such ‘wrong beliefs’. Whereas in the ‘real’ there is no vikalp. If You come to ‘realize the real’, then You will know that you have become aware of Your own swaroop (the Self) and You are ready for liberation (moksha).

You can be considered vitarag, only if You remain it in the real. Raag-dwesh (attachment- abhorrence) occur when you come in to the relative.

The Alcohol Like Influence of aGnan

Questioner: We can believe that. But if the original pure Soul (Shuddhatma) has greater energy (shakti) then why does it become influenced?

Dadashri: But right now, it does not have that energy (shakti). At present, the original Self is completely detached (udaseen).

Questioner: Has it been detached (udaseen) from the very beginning?

Dadashri: It is always detached (udaseen); it is free from attachment and abhorrence (vitarag). What it is saying is that, as long as you like all this, you should carry on doing it. But if you do not like it, you should remember my name, or the Gnani Purush’s or whatever support you can find and come back to me. As long as you like it on the outside, you can wander around as it suits you. Otherwise, return to your Self: that is what it is saying.

If you can just understand this much: that when the man of the house and business (sheth) drinks alcohol, he changes; then all your questions will be answered. And in this, the only alcohol one is made to drink here, is, ‘I am Chandubhai’, which has given rise to the ego (ahamkar). So this is all just an influence (amal), and one is talking under this influence. He just carries on with his talking, perpetually in a state of intoxication, and there is no end to his talking!

Attain Knowledge of the Self From the Gnani

Some people believe that the Soul has desires. Then later they say, ‘My desires have stopped!’ If desire is an attribute of the Soul, then no one will be able to stop desires. This is an extra result (vishesh parinaam) – it is an effect that came about as a result of the ‘I’ having deviated from the original location, from the Self to ‘I am Chandubhai, the non-Self.’ In all this, the Self is vitarag (absolutely free of attachment or abhorrence). People are not even aware of this and they say, ‘My soul has become bad, my soul is a sinner (paapi); it does attachment-abhorrence (raag- dwesh).’ Then there are some who say that the soul is pure. These people take a beating in another way. They believe that the soul is pure and, therefore, nothing needs to be done. So then, why do they go to the temple? Why do they read scriptures? So people holding both these views have lost the way and consequently keep on wandering. The Soul is not like that. This point is very profound. That is why the scriptures say, ‘Have the knowledge of the Self.’ The Self verily is the Parmatma, the absolute Self!

The State of the Soul is Always Like This!

The fundamental location of all activity in this world perpetuates through the energy of ignorance (agnya shakti). This energy of ignorance is such that it will not abate all the way until moksha (final liberation) is attained. In the kramic path (traditional step-by-step path to liberation), the energy of ignorance takes leave at the final station; that is when the liberating energy of the Self (pragnya shakti) becomes present. And here, in the Akram path, when ‘we’ give you Gnan (Knowledge of the Self), first the liberating energy emerges, and the energy of ignorance takes leave. This liberating energy is what will take you to liberation. In this, the Self remains as it is. The Self is vitarag (without attachment or abhorrence) there (in the kramic path) and it is also vitarag here (in the Akram path). It is only these energies that keep doing everything.

Moksha is Beyond Religion or Lack of Religion

Going to moksha does not mean that you have to push aside that which is irreligious adharma or anything else. In order to go to moksha, you have to settle both religion dharma and adharma with equanimity. Dharmadharma (religion-lack of religion) is the nature of the body, mind, intellect and the prakruti (non-Self complex); whereas the Self’s nature is vitarag. If you want to maintain the nature of vitarag, then do not fall in love with dharma and do not bicker with adharma. “All these ‘relatives’ (non-Self) are ‘temporary’, and the ‘real’ (the Self) is permanent.”

The Difference Between the Witness and the Seer

Questioner: Sakshibhaav (witnessing) means the end has come, does it not?

Dadashri: Sakshibhaav should remain in everything. Sakshibhaav will not remain the moment someone says, ‘Chandubhai is worthless.’ It will not remain even if someone picks your pocket because sakshibhaav is through the ego. What does sakshibhaav mean? Actually, sakshibhaav is one of the steps towards becoming vitarag; it is a true step. There is great difference between sakshibhaav (to remain as a witness through the ego) and drashtabhaav (to remain as the Seer in the Self state).

The Realization that One Himself is Shiv is the Experience of the Self!

You will have to understand this someday, will you not? Besides, will you not eventually have to understand the Self? When one knows the Self, the differentiating intellect that separates the jiva and the Self, disappears and once the differentiating intellect (bhed buddhi) that separates living being and Self (jiva-Shiva) breaks, the fear breaks, and a state absolutely without attachment and abhorrence (vitaragata) prevails. If they go on saying that God is separate and I am separate, then when will it ever end? Has it not been this way for infinite lifetimes? Then you and ‘I’ are there anyways! They have been chanting ‘Thou art, Thou art’ for countless lifetimes.

You yourself are the owner of this world! But this entire ownership has been lost! What is all this?! That is why one needs to realize that, ‘I am Shiva (Self)’ and that is called the experience of the Self (anubhuti). When you have attained the awareness of, ‘I am Shuddhatma (the pure Soul)’, that is when you can call it the experience of the Self (anubhuti)! Besides, every living being (jiva) has the awareness of ‘I am living being (jiva)’.

In all Three States, the Self is the Same

One is an embodied soul (jivatma), as long as he believes that there is pleasure (sukh) only in transient and perishable (vinashi) things. And when that belief comes to an end, and the belief that happiness lies only in the eternal, one has become the interim state Soul (antaratma). He that has become devoid of attachment and abhorrence (vitarag); that has no attachment-abhorrence (raag-dwesh) towards anyone, is considered the absolute Soul (Parmatma). So who is the interim state of the Soul (antaratma; inner awakened Soul)? The answer would be that, he whose vision (drashti) is set on becoming devoid of attachment and abhorrence (vitarag), is the interim state Soul (antaratma). And whoever derives enjoyment from worldly, material happiness (bhautik sukh), and continues to have attachment and abhorrence (raag-dwesh), is the embodied soul (jivatma)! Did you understand all that?

Separating the two Give Rise to Experience the Self

The Self is neither Jain nor Vaishnav. The Self is vitarag. ‘This’ is the religion of vitarag.

Since infinite time, the Self has indeed been vitarag (absolutely without attachment and abhorrence); its gunadharma (intrinsic properties that have specific functions) have never changed. The Self and non-Self (anatma) have existed as a mixture since time immemorial; they have not become a compound. It is when the Gnani Purush separates the two that the experience of the real Self happens. As long as there is even a single parmanu (subatomic particle of matter) of the non-Self (anatma) present in the Self, the experience will not happen.

Become Vitadwesh Through Awareness of the Self! 'I am Chandubhai' itself is raag in the falsely attributed place (the non-Self), and thus there is dwesh in the other place (in the Self). Therefore there is dwesh in the Self. If there is raag in one place, then there is indeed dwesh in the other corner. When 'we' give ‘you’ awareness of your pure Self (Shuddhatma), ‘you’ come into vitadwesh (without abhorrence) at that same instant. And as You progress forward, You become vitarag. Vitarag means Gnan (Knowledge) and Darshan (Vision) of the main place (the Self).

Through the Gnan Vidhi the Awareness of the Vitarag Sets in! The awareness, ‘I am Chandubhai’, leads to all kinds of attachments and the arising of the awareness of, ‘I am Shuddhatma’, is to affirm where ‘I am’, and that is not attachment (raag). It is the awareness that the vitarag Lord has too. The Self (Shuddhatma) is vitarag (without attachment), and with this awareness all the external relative (the non-Self) gets washed off (dissolves). Who is vitarag? ‘I am pure Soul’ or remembering ‘Dada’ are both awareness of the Vitarag. Who is vitarag? One who has manifested within the Gnani is the absolute Vitarag, and the awareness (laksha) that the Gnani has given is the awareness of the absolute vitarag Lord. This most extraordinary state has been given to you!

Attachment is Different, Attraction is Different!

Questioner: I experience a lot of feelings of attachment (raag) towards my son, what is that?

Dadashri: Attachment is not at all an attribute of the Self (Atma) and yet people say, ‘My Self (soul) is raagi-dweshi (does attachment and abhorrence).’ It appears that way, but really the subatomic particles (parmanus) within the body get pulled like a magnet when they come across compatible parmanus. This happens because of the presence of the electrical body within this body. Then one says, ‘I am attracted. Attachment (raag) is happening to me.’ In all this, the Self is not attracted whatsoever. It is not the property (guna) of the Self to become attached. It is vitarag (without any attachment). Vitarag Lords say that this dancing body complex (putadu) needs to be ‘Seen’ and ‘Known’ as to how it dances; where it is attracted or where it is repelled. This is the pure and untainted doctrine of the vitarag Lords and that verily is what ‘we’ are giving you.

Equanimity of Vision Prevails Even in Duality

Where is vitaragata (non-attached interaction)? You can find vitaragata where both praise and criticism are viewed with equanimity. ‘Our’ words may be candid and harsh, but the vision (bhaav) within remains the same. The view (bhaav) is balanced and non-partial. When praise and criticism appear equal to you on the outside, then the same will be the case on the inside. One will have to rise above these dualities. This world has arisen from such dualities. Praises and criticisms are dualities. One will have to rise above these dualities; he will have to become a vitarag.

When Attachment-Abhorrence Leave, One is Aparigrahi

Wherever there is raag-dwesh, there is the worldly life. Where there is no raag-dwesh, it does not matter whether a person lives in a palace or a shack; he is free from acquisitiveness (aparigrahi). And even if a person is living in a cave and you do not see any material possession on him, he is a parigrahi (acquisitive) if he has raag-dwesh within. One becomes a vitarag when raag-dwesh leaves. ‘I am Chandubhai’ is parigraha (acquisitiveness). Raag-dwesh verily is acquisitiveness (parigraha), and non-possession (aparigraha) is the awareness, ‘I am pure Soul’.

Through Attachment-Abhorrence the Causal Body is Bound

The causal body can be understood. It comes into being at the time of birth, from the time of its inception in the womb. Attachment and abhorrence (raag and dwesh) begin from the moment breathing starts. Attachment and abhorrence attract parmanus subatomic particles of matter. Vitaragata (absence of attachment and abhorrence) does not. The attraction of these atoms produces the causal body. The physical body you see today is the causal body from the past life. The Gnani Purush can visualize the causal body and has so much spiritual power that he can prevent the formation of a new causal body. He can put a stop to it so that a new causal body is not created.

Only the Vision has to be Changed

The worldly life means a vision with attachment-abhorrence, and with vitarag (without attachment or abhorrence) vision is moksha. What is the measure of vitarag vision? That which sees the whole world as flawless.

Do you fight with the sewer gutters of Bandra when it smells bad? In the same way, when people smell, do you go to them to complain? Everything that smells bad is a sewer, and everything that smells good is a garden. Everything that comes to you with a smell, pleasant or unpleasant, is reminding you to remain vitarag (without raag-dwesh) with it.

The Result of Knowledge of the Self

If the worldly interacting self (vyavahar atma) itself becomes pure Self (enlightened, shuddhatma); the vibrations will begin to stop. And when the vibrations stop, then gradually naturalness and spontaneity (sahajta) will come into the prakruti. When both come into sahajta, it is called vitarag.

Shuddhatma is Shuddhatma only and is vitarag. But the prakruti is with attachment and abhorrence and that has to become vitarag. For prakruti to become vitarag, you need to have the Gnan (knowledge) of Shuddhatma.

Relative Religions: Real Religions

All these religions are ‘relative’ religions; they are all formed (praakrut) religions. Those who like fear, these formed religions are befitting for them. But, for those who want fearlessness; for those who want vitaragata (absolute freedom from kashay); they will have to come over to the ‘real’ religion!

To Remain Vitarag, Know the Prakruti!

If you become acquainted the other person’s prakruti, then vitaragata (state without any attachment or abhorrence) can be maintained with that person. To become acquainted with the prakruti is knowledge (Gnan), and with this Knowledge, it comes into Conduct.

Mold the Prakruti With Understanding

If sugar is rationed on the market, the nature of the prakruti is such that it will become restless. It will become restless and keep goading you, ‘Let’s go buy sugar. Let’s go buy some sugar because it is going to be rationed.’ You can tell it that you will go when the rationing starts, but it will not concede. The prakruti is like a child or like an obstinate old man. As far as reasoning with it is concerned, it is like a child. You can talk to it, reason with it and it will understand, just as a child would. We make it understand by giving it treats and candy.

Questioner: In what sense do you mean that the prakruti is like an old man?

Dadashri: It is like an old man from the perspective that it will not budge or give in no matter what challenges it has to face; it will remain firm and obstinate. And if it were to give in, it will do so in no time. ‘We’ have ‘seen’ this. If the prakruti were inanimate (jada), it would never let go; it would remain unperturbed, then it would be regarded as being vitarag (the one who is absolutely free from attachment-abhorrence), but the prakruti has been energized by Chetan (the Self). It is mishra chetan (‘I’ with wrong belief).

Do not Practice, Just Change the Vision

Questioner: If something is wrong, we should give it up. If we make that kind of effort, then gradually things might change.

Dadashri: Now if you want to go to moksha, you need to get rid of this duality (dwandva) of right-wrong. And if you want to come into the auspicious (shubh), then you should have abhorrence (dwesh) and disdain (tiraskaar) towards the things that are wrong, and attachment (raag) for the things that are good. And for the pure (shuddha); you do not need to have attachment (raag) or abhorrence (dwesh) for things that are good or bad. That is because there is no such thing as good and bad; it is just impurity of vision. This looks good and this looks bad, that in itself is the impurity of the vision, and that itself is a wrong vision (mithyatva). Therefore the poisoned vision must cease. That poisoned vision is what ‘we’ remove for you. Once that poisoned vision is gone, you will have the awareness of the Self. Otherwise, it is not just any old thing, to be able to attain the awareness of the Self. A state of detachment (vitaragata) should arise within you; attachment-abhorrence (raag-dwesh) should not occur at all. Attachment and abhorrence will not stop through practice. Even if you keep practicing to stop them, it is never possible to stop them from occurring. The state of the detached one (the vitarag) who is free from attachment and abhorrence (raag and dwesh) is a vision (drashti)! At present, your vision is filled with attachment-abhorrence (raag-dwesh); whereas ‘ours’ is a detached vision (vitarag drashti). Therefore, the difference is only a matter of vision. And the Gnani Purush can change that vision in no time. After that, you will experience freedom (mukti).

There is no Renunciation or Acquisition

Questioner: ‘The Gnani does not have to renounce, nor does he have to acquire anything’. Would you please explain this sentence?

Dadashri: It means that if the Gnani is served a plate of food and if the soup (kadhee) is salty, the Gnani will settle with it (with equanimity). And if the soup (kadhee) is very tasty, he will settle for that too. He will not say, ‘I have renounced this’. When you say tyaag it is considered scorn (tiraskaar). And atyaag (acquisition; grahan) is attachment (raag). The Gnani does not have attachment (raag) or abhorrence (dwesh); therefore, tyaagatyaag (renunciation and acquisition) is never an issue for him. He accepts whatever comes before him with vitarag bhaav (absolutely detached view), and he settle with it. Any Gender can Become Vitarag

There are two categories of worldly people: those inclined towards renunciation of worldly life (tyaagi) and those inclined towards the worldly life (sansaari). In the former, when intoxication of renunciation increases then the latter is illuminated. And when the intoxication increases in the movement towards worldly life, illumination occurs in the movement of renunciation. The Lord has said that one can become a vitarag from any state; from the state of a renunciant or from one living a family life. A woman too can become a complete vitarag. The only requirement is that one has to be in a human form. Neither of the two has a monopoly over illumination.

Renounce Unfolding Karma Through Vitaragata

The Lord has said that when a person renounces due to the unfolding of his karma (udaykarma), it is not the renunciation of vitaragata (non-attachment). It is the unfolding of one’s karma that makes one fast, makes one do samayik, etc., but he claims, ‘I did it’. Everything that the prakruti (the non-Self) makes you do forcibly is dependent upon the unfolding of the karma. When the prakruti makes you renounce, how does it benefit your soul (how is going to help you in liberation)? That is not called renunciation through vitaragata. Renunciation through vitaragata is an internal renunciation; in this, one will not have the intoxication (keyf) of, ‘I did it’, whereas in renunciation, due to unfolding of one’s karmas, he claims ‘I renounced’. There is nothing but ego in such renunciation and it causes tremendous intoxication. The intoxication of renunciation is very subtle and one which a person cannot get rid of, even through intense suffering. So then, how can he attain moksha with such intoxication of the ego? Moksha will be attained by those who are not intoxicated and definitely not by those who are. The intoxication of an alcoholic is better than this intoxication, because in the former, it will come down when you pour water over his head. People are hopelessly caught up in tyaag-vairagya (renunciation-dispassion towards worldly life), but moksha is not that easy to attain.

His awareness will prevail in that part where he has become vitarag and where he has attachment-abhorrence, he will not be aware.

That can Only be Learned By Seeing

You cannot learn vitaragata by doing. You have to learn vitaragata by observing! Vitaragata is not a thing to do but a thing to know! All that in which there is anything to be done, are tools of the non-Self. None of the tools of the non-Self will help for salvation in the view of the Lord.

After Meeting the Gnani…

After meeting a Gnani Purush conflicts will not arise regardless of how conflict filled the environment may be.

What an amazing Gnan this Dada has given to his mahatmas! Clashes do not happen and bliss of the state free from kashay (vitaragi sukh) prevails. Elimination of conflicts is indeed liberation. You experience the liberation here and now.

The Agna of the Gnani Purush is indeed… Questioner: Why is it said that the vitarag is encompassed within the Agnas of the Gnani Purush?

Dadashri: There is no other way besides the Agnas, is there? The one who does not follow the Gnani’s Agna is not worthy of liberation. He will be able to follow the Agnas when he becomes worthy; otherwise, swachhand (to act on the guidance of one’s own ego and intellect) will arise. That is why Shrimad Rajchandra has said:

‘Roke jiva swachhand toh, paame avashya moksha,

Paamya em anant chhe, bhakhyu Jina nirdosh.

Pratyaksh sadguru yogathi swachhand te rokaya,

Anya upaya karya thaki praye bamano thaaya.’

‘If a being is able to stop his ego oriented actions, he will attain moksha without fail,

“Countless have attained moksha in this way”, states the knower of the Absolute.

With direct meeting with a Sadguru-Gnani, ego oriented action is halted,

Resorting to any other way, only serves to double it.’

If one tries to do it himself, he will increase his swachhand two fold. The only solution is to follow the Agna of the Gnani Purush. There is no other solution.

Prashasta Moha Helps one let go of Moha for Worldly Life

Questioner: Lord Mahavir sent away Gautam Swami from him because Gautam Swami had moha (illusory attachment) for the Lord. What kind of moha was that?

Dadashri: That was prashasta moha. Even attachment towards those headed for moksha is called prashasta moha. Such moha is not harmful. It will give you the Self. Moksha may be delayed a little, but what objection do we have here?

Moha for the Vitarags (absolutely free from attachment and abhorrence), moha for all that brings You to a state of vitaragata is prashasta moha. Then why can one not have moha for an idol of the Lord; it is a thing that will bring you vitaragata and therefore it is called prashasta moha.

Questioner: Is moha towards You considered prashasta moha?

Dadashri: Yes, moha for the Gnani Purush is very exalted.

The Principle of Lord Mahavir!

To become devoid of attachment and abhorrence (vitarag), first your artadhyan (adverse internal meditation that hurts the self), and raudradhyan (adverse internal meditation that hurts the self and others) must stop altogether. When artadhyan and raudradhyan both stop, you will no longer have worries, and in spite of living in the worldly life (sansaar), even then you will not have worries. If you still have worries, then what good is that? Lord Mahavir’s principle doctrine (siddhant – incontrovertible principle that accomplishes the ultimate) is this straightforward, provided that the Gnani is there. And if there is no Gnani around, then even with thousands of efforts, you will not attain even a fraction of the Lord’s siddhant.

Such a Vidhi is Beneficial

Questioner: Absence of artadhyan and raudradhyan is called samta (a state of equanimity), is it not?

Dadashri: But artadhyan and raudradhyan will not go away. They will remain for sure. For that, before doing the samayik, you have to establish the discipline (niyam) of, ‘Dear Lord! I offer to you this ‘Chandubhai’, my name, my body, myself, and my wrong beliefs. Grant me the view of the unattached state (vitarag bhaav) as I sit to do this samayik.’ If you do a vidhi in this way, then it will work.

Who Obstructs Him in the Worldly Life?

Attachment-abhorrence is the foundation for the worldly life and the foundation for ‘Knowledge’ is a state free of any attachment - abhorrence (vitaragata).

Who can obstruct someone who wants to become vitarag? Who can obstruct the one who does not do any raag-dwesh? Vitaragata is such an energy that nothing will stick (to You) even when you travel all over the world!

Between the two There is Vitarag

There is absolutely no attachment (raag) towards one who is completely obliging and helpful, and absolute no abhorrence (dwesh) towards one who is completely hurtful and obstructing, such vitarag Conduct is to be Known (janvanoo).

The ego Interferes in the Middle

Gneya (that which is being known) are vitarag (without attachment and abhorrence), the Knower is vitarag too and in the middle of the two is the ego which makes one do attachment-abhorrence (raag-dwesh). Now that the ego is removed, You should maintain a vitarag relation with the gneya. If you shun gneya, then it will do the same to you. Nevertheless, if negative pudgalik intents (intents of the non-Self) arise, then you have to do pratikraman.

Where Kashay

are Destroyed, There is Vitaragata

True vitaragata is when anger-pride-deceit-greed do not exist. Except that the vitaragata that remains is ego associated vitaragata. The outer packing is dependent on anger, pride, attachment and greed. The Shuddhatma within is vitarag (without anger, pride, deceit, greed).

How can one Afford Worldly Life That is on Loan?

After getting the respect (maan), he will get equal amount of insult (upmaan). If this does not happen in this life, it will in the next life. If you taste the slightest pleasure from this body- complex, you will have to pay equivalent amount back. Therefore, become a vitarag (without anger, pride, deceit, greed).

There should be no desire (bhaavna) towards eating or anything else. Hey! There should not be a deep desire for pudgalik sukh (pleasure of the non-Self complex), or such a thought. This is because you cannot afford such borrowed worldly interaction. And when payback time comes around, you will not be able to pay it back. The pudgal itself is vitarag. The moment you bring it (with, ‘I am Chandubhai’), the borrowing interaction (vyavahar) begins.

Where Does That Begin From?

Who can be called vitarag? From the time one starts doing ‘sambhaave nikaal’ (settling the files without attachment and abhorrence) till he becomes complete vitarag he can be called vitarag. Oh, there is beginning of vitaragata (absence of anger-pride-deceit-greed) from the time he decided to do ‘sambhaave nikaal’. From that time till he becomes complete vitarag it is called vitaragata!

Questioner: Is ‘settling all files with equanimity’ the greatest work in the worldly life?

Dadashri: Yes, the destruction-construction (bhanjghad) problem is only of the files. You have become stuck by these files only. The files are what obstruct you, nothing else. Everywhere else you are free from attachment and abhorrence (vitarag).

By Remaining in the Agna …

After this Gnan, new phases that arise will not become impure. The old phases, however, will have to be made pure by ‘Seeing’ them or settling with them with equanimity. Equanimity (samta) means vitaragata (the state without raag/attachment and dwesh/abhorrence). New phases that arise will remain pure. If the old phases are becoming impure, they will need to be purified. Remaining in ‘our’ Agnas and maintaining equanimity will accomplish that.

Every Time, Find your own Fault

Questioner: The topic of ‘settle with equanimity’ (sambhaave nikaal) of files had come up in the satsang, and it was said that it is not necessary for one to be overly kind towards the sticky files, if in doing so, those files react even more negatively.

Dadashri: There is no need for one to do that, but it is difficult for one to assess when this is necessary.

Questioner: How can we make that assessment? Dadashri: People always say that the other person is at fault. However, in reality the fault is your own. I tell people they should not be excessively humble, but they should maintain a vitarag (without kashay) attitude towards others. This external reaction can be stern if necessary as long as You remain vitarag from within.

Questioner: But that is so difficult, how can we remain vitarag from within?

Dadashri: Your vitaragata can be maintained very well, if you are not at fault. But if you are at fault, then you will not be able to do so. At the root of it, the fault is yours. Those that look to place the blame on others are really the ones at fault. They are simply protecting their mistakes.

Your view of others is a reflection of yourself. No one can utter even a single word to you unless you yourself are at fault. You are the one at fault each and every time, but because you do not understand this, you continue to blame others. To see faults in others is the greatest ignorance of all! When I keep repeating that the whole world is flawless, over and over again, then why would I ever blame anyone under any circumstances? That would be foolish. Would it not?

Questioner: Absolutely.

Dadashri: Those who saw their own faults were victorious and liberated themselves. So remember that unless it is your fault, no one can say anything to you. Be aware and remain aware of this.

To See Without Attachment-Abhorrence is the Domain of the Absolute

After you attain this Gnan, you will begin to See everything that happens within you. This seeing within is the domain of the absolute Knowledge (keval Gnan). Not the absolute Knowledge, but a fraction of it. You will See negative thoughts as well as positive ones. There is no attachment towards good thoughts and no abhorrence for the bad ones. Since it is not under Your control, it is not necessary for you to proclaim what is good and what is bad.

So what do the Gnanis look at? They look at the world as being flawless. The Gnani knows that everything that happens in the world is a discharge. He knows that the world is not to be blamed.

Even the insults that you encounter or your dispute with your boss are simply the discharge of past karma; your boss is only an evidentiary instrument (nimit). No one in the world can be blamed. All the faults that you see are your own. These are the blunder and the mistakes. By seeing faults, by seeing negative of others, vengeance is bound.

Seeing and Knowing the ‘relative’ is vitarag Charitra (absolute Conduct). There is no attachment or abhorrence despite Seeing and Knowing.

Knowing Only the Relative Remains

Questioner: I have to ‘Know’ the ‘relative,’ the non-Self, and also ‘Know’ the real, the Self?

Dadashri: No. You have to have total devotion (aradhana) for the real, and You have to ‘Know’ the relative. Only the relative is worth ‘Knowing.’ This ‘real,’ I have already made you realize. The whole world is that which is to be known (gneya), and You are the Knower (Gnata). Your inherent nature as the continuous Knower (Gnayak swabhaav) has arisen. So what more remains now? Having attained the inherent nature as the continuous Knower, all You have to do is keep Knowing the gneya.

There is no need for You to maintain love for Shuddhatma because you have become that. Now who will You love? Gnan, Darshan and Charitra, Knowledge, Vision and Conduct respectively, as the Self, have already begun for You. Otherwise, attachment-abhorrence (raag-dwesh) will occur towards that which you see and know (this happens in the ignorant state). If raag-dwesh does not occur for that which one ‘sees and knows,’ it is called vitarag Charitra.

Maintain Vitaragata There

That which is in the non-Self is in the form of discharge. One has to maintain vitaragata (absence of kashay) in it. There is no other solution.

‘Extra knowledge’ leads to interference, and ‘Common knowledge’ leads to Vitaragata.

The Solution for it is Bhaav Pratikraman

Questioner: What is the difference between aakraman and atikraman?

Dadashri: There is a big difference between the two. There is not as much liability in atikraman as there is in aakraman. Aakraman carries tremendous liability. A simple negative thought is atikraman but an inner intent of, ‘I will set him straight. Whatever may happen to me but I will take care of him’ is aakraman bhaav (hostile or attacking intent). Aakraman bhaav does not remain after Self-realization, however atikraman still remains. Anything excess of normal is atikraman. One comes into the realms of vitaragata (state without attachment-abhorrence) when his aakramak bhaav goes away.

There is a big difference between aakramak bhaav and atikraman bhaav. After Self-realization, you may have dislike for someone, you may even feel there is a storm brewing within you, but there is no aakramak bhaav in it. These feelings of dislike will not create aakraman bhaav, but they will cause you to do atikraman, for which you will have to do pratikraman and pratyakhyan. If you keep having such feelings of dislike a thousand times over, you will be doing atikraman a thousand times over, so you can only wash off such views (bhaav) by doing alochana, pratikraman and pratyakhyan a thousand times over; only then will you become free from such heavy atikraman. After Self-realization, there should not be even a trace of abhorrence within us. Now we do not want to create new quarrels and we only have to settle the old ones that remain.

That Awareness Facilitates Pratikraman

What is considered a spoilt mind? It is not just the mind that goes bad. When the whole ‘parliament’ (mind, intellect, chit and ego) agrees, then only will abhaav (opposition; counter- attacking intent) occur. You feel, ‘I will do this to him, I will do that to him;’ this is not just caused by the mind. The mind is a gneya (that which is to be ‘known’). The mind by nature is vitarag – free from attachment or abhorrence. Just do pratikraman if the mind gets spoilt. Agreement and final decision of the parliamentary antahkaran (mind, intellect, chit and ego complex) and spoiling of the mind are two separate things.

If you go into an office to ask for a permit, but the man in charge refuses to give it to you. You will think to yourself, ‘That man is useless, he is like this and like that.’ Now you have no idea about the consequences of this intent (bhaav). That is why you have to change your bhaav and do pratikraman. We call this awareness (jagruti).

When the Mind Also Becomes Clean, Then.…

When all that is unpleasant, is tolerated by a clean mind then one will become a vitarag.

Questioner: What is a clean mind?

Dadashri: A clean mind is to not have any negative thoughts about the other person. It means not to attack the nimit (the person instrumental in the discharging of one’s karma, unfolding in this life). The mind is cleansed when a negative thought is washed off with instant pratikraman.

Direct the Mind According the Goal

You must be listening to your mind too, no? How can ‘we’ maintain vitaragata (absence into anger-pride-deceit-greed) with all these people if ‘we’ were to listen to a word of the mind? Will vitaragata remain? Would your mind also not complain and shout?

Questioner: Yes it would.

Dadashri: You need to settle all circumstances that come along. They will otherwise continue to increase. You should say, ‘Come, come whatever circumstances that may’. Then they will not burden the mind. Then they will leave, otherwise they will not leave you for rest of your life and what if you try to run away from them? Will they leave you alone if you run from them?

How did you benefit from this? Otherwise you will have to go back to ‘that job’ (relieving the burden of the mind from unsettled circumstances) when you are sixty years old. This is because if something that you had shunned with contempt remains; it will return to confront you. Do you not have to bring an end to it?

‘I do not want to get married’ is a different thing and ‘I don’t want to do a job’ is a different thing. If you do not like going to work, then do some business. Does the mind not need some ‘food’ (something to do) or can it do without?

The Experiment of Talking With the Mind

If you converse with the mind, then the mind will stop wandering over to the other side. It will stop other activities and the self becomes steady and still. Thereafter, if he wants to read he may do so. When he reads, then that is the applied awareness of the Self (upayog). Otherwise, even if it becomes still, it is considered the applied awareness of the Self. So try to keep the mind busy with such conversation with the mind all day, and keep giving it some task or the other, so it will not seek any ‘food’ elsewhere. This One (who converses with and engages the mind thus) becomes vitarag.

When it is ‘eating some other food’ (engaged in some other activity) if You give the mind some work, then a contradiction will arise there. Then the other will fly away. The speech is coming in different, and the mind is thinking different. By active speech, that mind-thoughts will all fly away. This kind of a chance will never be available in another lifetime.

Where one Remains Separate From the Mind, There…

The mind is vitarag (free from anger-pride-deceit-greed) but the self becomes one with it by entering it. If you jump into a well, what can the mind do? Becoming separate from the mind, means becoming with the Vision as the Self (Atmadrashti). That is the beginning of becoming the absolute Self – Paramatma.

So Many Layers of the Mind and the Intellect

Questioner: As a man goes beyond the state of the mind, does he attain the state of vitaragata (absence of attachment and abhorrence) at the same time?

Dadashri: No, as he goes beyond the mind, the intellect (buddhi) will start bothering him. There are so many layers of the mind that when he gets into the first layer, if he likes it in that layer he will remain there. After staying in that layer for a very long time, he will start not liking it and so he will move into the second layer, then the third and so on. There are so many layers of the mind that it takes one infinite life times to experience all those layers and come to an end in those layers. Then when he does not like the layers of the mind at all, he reaches the layers of intellect (buddhi). Then he similarly goes through each layer of buddhi until all the layers come to an end. Then he comes into the light of the Self and gets to learn about the ‘real truth’ (knowledge of the Self). He will not attain anything true as long as he is in any layer.

There, there is no Interference From the Mind-Chit!

Questioner: So therefore, does the chit also functions as soon as any thought appears?

Dadashri: This happens only if the chit ‘agrees and joins’ with the thought. When that happens, both the mind and the chit are working together. The mind thinks and the chit shows what is being thought about.

Questioner: I have noticed many times that the moment a thought arises, the chit starts working simultaneously.

Dadashri: That does not happen in every matter; only in certain matters. What comes to you, as a scene (drashya) is only that which you like or dislike, otherwise you do not see anything. That which you neither like, nor dislike will not come. Nothing will come to a vitarag.

To Become Free From the Maze of intellect Everything has arisen out of the imagination of the intellect. It is all worldly in nature. In every religion, whatever came into the imagination of the people, it came to be recorded in their scriptures. A scripture is knowledge born of the intellect. The Self (Chetan) is never found in the scriptures. Gnan, on the other hand, is self-illuminating and it can only be found in the heart of a Gnani.

The phases of intellect are full of scams. The intellect tries to convince the owner that it is Gnan that is operating. Therefore I tell you to beware of the intellect. When the intellect shows you something, recall Dada (the Self) and say out loud, ‘I am vitarag’, and the intellect will settle down.

Where Intellect is not Used, There is the Vitarag View

Worldly life exists as long as buddhi exists. And until then, there definitely exists attachment- abhorrence (raag-dwesh). Raag-dwesh exists wherever there is buddhi.

Questioner: If raag-dwesh continues this way, then there will never be an occasion for man to be liberated!

Dadashri: How can one expect liberation? Liberation will occur when one becomes vitarag (free from raag-dwesh). But he has to meet a vitarag, in order to become vitarag. One can never attain causes to become vitarag.

Questioner: It is a matter of great importance in the current era of the time cycle to nurture the view of vitarag.

Dadashri: How can the view of the one without attachment-abhorrence (vitarag bhaav) arise even?

What is vitarag-bhaav? It is Swaprakashbhaav, the view of the illuminated Self! Swaprakashbhaav means aversion to the view of intellect (buddhi no abhaav). This means once there is aversion to the view of the intellect there will be vitarag bhaav, otherwise vitarag bhaav will never come. This means, until then, no one will have vitarag bhaav, will anyone? When vitarag bhaav happens, that is the end; that is the ultimate spiritual state.

Intellect means the light of the non-Self (parprakash). It came out through a medium. Intellect (buddhi) will remain as long as ego exists. And all the interference exists when buddhi is there; vitarag view will not stay there. Where buddhi is present, there is danger for sure. There is no telling when the buddhi will slam him down.

When can it be Said that the Gnan has Manifested?

Questioner: He says that he has put the intellect on the side.

Dadashri: It is such that if the intellect is put on the side, then the world will run very smoothly. When is Gnan said to have manifested? When a state of absence of anger-pride-deceit-greed (vitaragata) arises. When does vitaragata arise? When abhaav (dislike, aversion) towards the view of the buddhi (intellect) arises.

All the connections of that should be found! Our Gnan is such that if You keep You Vision on it, then gradually (the intellect view) will dissolve. So for our mahatmas the candle keeps burning and they are seeing from its light (through the intellect view). Hey You! Look from this (Light of the Self). This is the One that illuminates the Self and the non-Self!

The Difference Between Lord Mahavir and Lord Buddha

Now the buddhi (intellect) of the vitarag Lord is completely gone whereas Lord Buddha was in the final (layer of) buddhi and hence they called him Buddha. If he were to have crossed over just a bit (the final layer of buddhi), he would have become a vitarag Lord.

One has Wandered Due to Attachment to the Body!

In old age all pains combine to become one malady. If one knows the cure for it, one can start the medicine when the suffering starts. The last malady comes to take you away (to a life beyond).

How can you have affection for the body that withers away, rots away and stinks? It is nothing but a piece of meat dressed with skin. After all the care you give this body; bathing it, feeding it, ultimately it still lets you down. If your own body is disloyal to you, what can you expect from others? After pampering the body so much, will you still like it if pus were to ooze out of it? You could not even bear to look at it; you would develop dispassion (vairagya) for it. It is nothing but a mass of pus, blood and flesh. To the Gnani Purush this is clearly visible. The Gnani sees everything exactly as it is and that is why the Gnani remains vitarag towards it. Infinite lives have been spent having attachment (raag) for this body and the reward for this has been the perpetual cycle of birth and death. Just once become attached to the Soul, that is become a vitaragi and you will make up for the loss of all the past infinite life cycles.

What kind of a body should you have? Your body should be such that it becomes a vehicle for liberation. You should acquire the ultimate body (charam sharir).

Such Awakened People Became Vitarag

If we were to wrap some flesh and bones with a smooth bed sheet in a bundle and put it here, would it not remain in your awareness (laksha) as to what is in that bundle?

Questioner: Yes it would.

Dadashri: Then it is good. Those who can maintain such awareness are considered superior people. They have the awareness. Those who have the awareness will not be tainted and they are the only ones who can become vitarag (absolute, free from attachment and abhorrence).

Use the same experiment that I had used for myself. For me this experiment is constantly in place and it had kept me aware, even before enlightenment. When my eyes fall upon someone wearing beautiful clothes, a saree worth two thousand rupees, I become aware and my first vision sees her without clothes. Then a second awareness arises and I see the body without the skin. Then the third awareness arises and I see the intestines, the kind you see when the abdomen is cut open. I can also see changes that occur within the intestines. I can see blood vessels; I can see fecal matter, etc. I can see all the refuse this way. Then there is no chance of moha (illusion that attracts) arising, is there? In all this, the Self (Soul) is the only pure thing and that is where my vision stops. Therefore how can any illusory attraction (moha) for her ever happen? People are not able to see through in this manner, are they? People do not have such vision, do they? But then where can they bring such awareness either? If a person can see in this manner, that is considered as top most jagruti (awakened awareness). At a time all these three kinds of awareness are there. I am telling you about the awareness that I had. The way I have conquered sex, I show you all the same way to conquer it. There should be a way to conquer it, no? And that can never happen without awareness, right?

The end of Sexual Impulses Through Knowledge of the Self

Those whose vishay (topic) is vitaragata, only such a person can understand a Vitarag (the Absolute) but how can those whose subject is kashay (anger, pride, deceit and greed), understand a vitarag? If a person, who is not Self-realized, were to suppress his sexuality for his entire life, he would still be vulnerable to sexuality in his next life. There is no escaping sexuality without Gnan (Self-realization).

Difference Leaves by Seeing Through and Through

Questioner: One will have to forget the difference between man and woman, no?

Dadashri: One does not need to forget the difference. One feels the difference because of illusion; moreover even if one wanted to forget the difference, it is not possible to do so. One will have to awaken; he will need to have such awakened awareness (jagruti).

Having attained this Gnan, one has attained the vision as the Self (Atmadrashti) and with this Gnan, as his awakened awareness increases; he will begin to ‘See’ through and through. Once this ‘Seeing’ begins; dispassion will automatically arise and only then can one become vitarag (absolutely free from raag or dwesh). Otherwise is it possible to become vitarag? And truly it is exactly like that.

When ‘full’ awareness establishes; that awareness itself results in keval Gnan (absolute Knowledge).

The Vision of Seeing Circumstance in the Past, Present, Future …

The Vitarags were Seeing all of the arising, dissipation of the energy of the prakruti (non-Self complex) and today’s energy. So raag (attachment) does not arise for them.

Beyond all Attractions, There is Pure Love

The most beautiful people will appear ugly because of their ego. People become beautiful when they exude the egoless love of the pure Self within (i.e., when they become prematma); then even an ugly person will appear beautiful. It is only when pure love manifests that people begin to look beautiful. What do the people of this world seek? Liberated love, wherein there is no element of selfishness or expectation.

Where There is Attraction There are Indeed Quarrels

In the worldly life conflict is the cause of attraction (aasakti); conflict is the vitamin that nurtures attraction. In the absence of conflicts, one can become vitarag.

Karma are Destroyed Through Vitarag View

Karma falls off when they are ripe. ‘Vitarag bhaav’ (the view where there is neither attachment nor abhorrence) causes faster ripening of karma. People do not let the karma ripen because of use of ego.

Vitaragata is Beyond Raag-Vairagya

Raag (attachment) is a karmic stock, a so is the vairagya (dispassion towards the worldly life). Vitaragata is the main thing. However much there is vitaragata is how much he becomes God. That much Godly energy manifests within him.

If one has the Gnan, and his vairagya (dispassion) reaches to the top, it will give rise to vitaragata. Vitaragata means there is no attachment-abhorrence (raag-dwesh) where the world experiences attachment-abhorrence.

The Mother of Vitaragata

Udaseenta (to sit above duality) is the mother of vitaragata (total non-attachment). Udaseenta arises first followed by vitaragata.

Oblivious to Memory of the World is the State of Vitarag

Who is considered to have become a vitarag? It is when the Self does not remember anything that is other than that which is for the Self.

What is the proof of vitarag? It is when one does not remember any worldly thing. He will not forget the world without becoming vitarag.

Where you are vitarag (without attachment and abhorrence) there memory is gone. Do you remember Canada every day? No.

Once one becomes a vitarag in worldly life, then worldly life will not have any effect on him, such is the rule.

Lord himself is vitarag, and when vitaragata becomes your state, towards the world and towards the body; that is enough. We can let go towards the world, but becoming vitarag towards this body is enough.

The Soul is Without Activity, and is Only the Knower Upon analysis of any activity we find chit’s part was this much, ego’s part was this much, the physical part was this much, part of the senses was this much, etc. So then, what was Self’s function? Self is vitarag. It only Knows and Sees. When all functioning parts are separated, what is left at the end is keval Gnan. That keval Gnan’s part belongs to Self.

God is akriya (inactive; does not carry out any activity), He is vitarag. It is a mistake to say, ‘God is sakriya (active; in activity)’.

Nirvikalp Samadhi is the Actual Thing

Only the Vitarag Lords and their followers were in nirvikalp Samadhi (highest realization in which undisturbed bliss of the Self is experienced). They simply remained ‘Knower’ of all that unfolded whether right or wrong. They were ‘Knower’ of stones that were hurled at them as well as ‘Knower’ of garlands of flowers that were offered to them. How can you call them vitarags if they are not ‘Knower’? But some assert, ‘We are in nirvikalp samadhi,’ just because their awareness of the body is gone. Awareness of the body is absent even during sleep, so that too can be called nirvikalp samadhi, right? Those who lose awareness of their body when they are awake and see light when their chit is actively projecting are experiencing only that, nothing else. That is not the ultimate state. It is a grave mistake to believe and affirm so. In nirvikalp samadhi there is complete awareness of the body, as well as the Self. Otherwise, the Vitarag Lords would not be able to see anything in their keval Gnan.

The Speech of the Gnani Gets Your Work Done

There is infinite scriptural knowledge in every word I speak. If a person understands these words and acts accordingly, he will achieve salvation. This science is such that you will have to take only one more birth before achieving liberation! You will forego hundreds of thousands of rebirths. With this science, you will get rid of all your attachment and abhorrence and become vitarag (void of attachment). When you achieve a state of aguru-laghu (balanced state of the Self) there will be endless advantage of this science.

~ Jai Sat Chit Anand

Aptasutra

A vitarag Lord will not insist that his path is the true path. Why? If He insists, His vitaragata will be broken. Moksha is of a niragrahi (without insistence), not of the agrahi (insistent). ‘We’ do not insist that ‘we’ are niragrahi (without insistence). That is referred to as syadvaad (to understand the other person’s viewpoint)! Non insistence is indeed vitaragata.