The Self Continues to Experience Its Own Bliss as the Self

Therefore, They do not have to do anything at all in Their state as the continuous Knower ( Gnayakpad), They constantly dwell in Their Swabhaav.

Questioner: What does Swabhaav mean?

Dadashri: To be in one’s own Swabhaav means, take for example this light; what does it do? It gives light, but it is inanimate, whereas this is living.

One, Himself, is indeed the liberated form of the Self ( mokshaswaroop) and is indeed the owner of inherent bliss of the Self.

In Siddha gati (the realm of the absolutely liberated Souls who have attained ultimate liberation), all the absolutely liberated Souls exist in an independent way and They experience Their own bliss, They constantly experience absolute bliss.

Questioner: For Those who are in Siddha gati, for Those who have gone to moksha (ultimate liberation) and are experiencing bliss without the body, who is it that is experiencing that bliss?

Dadashri: The Self, indeed; the Self experiences Itself. ‘They’ continue to experience Their own bliss and moreover, They are constantly active. What is Their activity? Gnan kriya ( the activity of Knowing) and Darshan kriya (the activity of Seeing) is constantly going on!

Questioner: But why do They need the activity of Knowing and the activity of Seeing over there?

Dadashri: It is actually their inherent nature. Wouldn’t this light, if it were living, constantly see us? That is how the Self continues to See.

Questioner: Dada, the Self goes to moksha and then becomes the KnowerSeer, then does It progress any further in that?

Dadashri: Then there is no further progress remaining, so how would it progress?

Questioner: Is that it, It becomes a steady state?

Dadashri: Then that is precisely the life of the absolute Self ( Parmatma), that is all. That which we have been searching for infinite lives; what have we been searching for? The answer is, “Happiness.” Once such happiness is attained, one does not like it when pain subsequently arises. One wants eternal bliss. Eternal bliss is One’s own inherent nature.

They Experience Bliss of the Self Without a Medium

Questioner: The living being that goes to Siddha gati, It dwells in absolute bliss; through what medium does It experience and enjoy this absolute bliss? Just as we enjoy happiness through the medium of the non-Self complex, so it is if such a medium exists that It would be able to experience absolute bliss, wouldn’t It?

Dadashri: There is no need for a medium.

Questioner: How can It experience it? How can the Self experience it?

Dadashri: ‘It’ experiences Its own bliss. This is because the activity of Knowing and the activity of Seeing continue. What is the result of engaging in the activity of Knowing and the activity of Seeing? The answer is, bliss constantly prevails, that is all.

A medium is not needed over there. A medium is considered as becoming dependent, it is considered dependency. If a medium were needed, then that would be considered dependency, and if it is considered dependency, then it is not considered moksha.

It does not have a relationship based on support. That ‘light’ [the absolutely liberated Lords], They do not have a relationship based on support and taking support.

Questioner: The bliss that is in moksha, what is it based on? It must have some basis, mustn’t it?

Dadashri: It is based on the objects to be seen ( drashya) and known ( gneya). The Self is Itself the Knower-Seer and bliss is dependent on the objects to be seen and known. Otherwise, the Self is independent, what support does It need?

Even in Siddha Kshetra, the Self Cannot Exist Without Gneya

Questioner: If the Self is in Its Real form ( Swaroop), then in that case, does It have any need for objects to be known ( gneya)? When the Self is in Its Real form, there are no objects to be known at all, are there? Does Gnan really need objects to be known?

Dadashri: They are inevitably present; without objects to be known, Gnan would not exist, would it!

Questioner: When the Self is completely in Gnanswaroop (the form of Knowledge), in Its own inherent nature, in Its Real form, then does It require objects to be known at that time?

Dadashri: Of course It does! The Self does not exist without objects to be known. Meaning, it would not be certain that the Self is present. Without objects to be known, the Self does not exist anywhere, not even in Siddhasthan (the permanent abode of the absolutely liberated Souls). ‘It’ is always with objects to be known and objects to be seen, It cannot exist alone. When a person goes to see a movie and it says, ‘The End,’ then what would he see thereafter?

Questioner: So Dadaji, the object to be known is reflected in the Gnan. If there were no object to be known, then could Gnan not exist on Its own?

Dadashri: No, It would disappear.

Questioner: But Dadaji, the mirror actually remains. Even after the object to be known leaves, the mirror still remains. The objects to be known are reflected in the mirror. If the objects to be known leave, then the mirror, its light still remains.

Dadashri: It remains for the mirror, [but] not for This. ‘It’ does not remain for even a fraction of a moment.

There Is Natural Bliss in Seeing the Gneya

Questioner: So the other pure Soul

next to It, is that an object to be known ( gneya)?

Dadashri: That is not an object to be known.

Questioner: True, that is not an object to be known; that is correct.

Dadashri: ‘

It’ Sees the object to be known. ‘It’ does not See anything other than the object to be known.

Questioner: Does It See the object to be known or do the objects to be known reflect in Its Knowledge?

Dadashri: They are actually reflected. [I say] That It ‘Sees’ in order to explain to those here. Just as everything is reflected in a mirror, it is reflected in that way.

Questioner: You said ‘the Seer’, so does another [entity] arise in the middle?

Dadashri: No, the language is just written like that for the sake of explaining this to the intellect!

Questioner: It is correct in words.

Dadashri: It is reflected within. The objects to be known of the entire world are continuously reflected. Moreover, there is interest in whatever is reflected.

Questioner: How is that?

Dadashri: It is natural interest.

Questioner: But where it is seen naturally, there is no such thing as interest, is there?

Dadashri: There is no interest or disinterest over there, but rather It Sees.

When It Sees, bliss arises, otherwise bliss does not arise.

Questioner: Bliss arises because It Sees?

Dadashri: Bliss arises precisely because It Sees and Knows.

Questioner: Right now, It keeps on Seeing within too! What else does It do?

Dadashri: That is all It keeps on doing, It does not do anything else. Even right now, It Sees within continuously. It Sees and Knows, that is Its work.

With the Law of Increase-Decrease, All Is Seen Anew

Questioner: Dada, the bliss that arises for the absolutely liberated Lords ( Siddha), the continuously new things They that See, on what basis is this so?

Dadashri: Why do the absolutely liberated Lords have infinite bliss? It is because They constantly See new things. Why is that? It is due to the law of constant increase-decrease.

Whatever is to be Seen also goes through increase-decrease. When night falls, this half decreases, and the other half increases. It increases and decreases like that. And when it is five in the morning for us, all these people can be Seen. But when can the increase really be Seen? It is at ten, eleven, twelve o’clock in the afternoon, when a lot of people are all moving about. They are going from here and there; everything can be Seen. They only want to See and Know, and not get too deep into it, such as, ‘This man is going out to steal.’ ‘They’ can even See