Dirt on the Mirror in the Form of the Ego

him stealing, picking someone’s pocket, but They just See and Know, only two things! They are not engaged in any subject. What is this subject? One may say, “Of pick pocketing.” But no, ‘It is the subject of Knowing others, We do not get involved.’

So the Souls that are located in Siddhasthan right now, all those Souls are indeed the Knower-Seer, but if They were to look towards our country, then at four o’clock in the morning, They would See a little bit [of activity], few would be Seen roaming around. ‘They’ would See the objects to be known ( gneya) and objects to be seen ( drashya) at that time. At dawn, at four o’clock, five o’clock, people, animals, and all, wake up. So when they are moving about, they can all be Seen. Then, at six o’clock more can be Seen, at seven o’clock even more can be Seen, at eight o’clock, at nine o’clock, they keep increasing. So they keep increasing until twelve o’clock. Then, at night, they start to decrease again. So, these objects to be known, as they move about, they gradually decrease. They increase, then decrease, increase, then decrease. All that continues and whatever was Seen disappears and new [things] are Seen, it is with that perspective.

So even there, the emergence and dissolution indeed exists. There is the emergence and dissolution. So one may ask, “What is it that emerges?” So, for example, when ‘we’ raised our hand, that arose in Their Knowledge while being seated over there. Then when I put my hand down, that temporary state ( avastha) came to an end. The temporary states emerge and come to an end. ‘They’ keep Seeing that, all that can be Seen. It emerges and comes to an end, it emerges and comes to an end. Can anyone be Seen at night? Then things can be Seen in America. ‘They’ can See from all sides, can’t They! But at that time, [activity] cannot be Seen in this corner [India]. ‘They’ simply See everyone sleeping at that time, even if they are asleep in their home. ‘Their’ Gnan goes right through the building. If a person has gone to sleep after drinking alcohol, They Know all that. ‘They’ Know everything. This is in fact Vignan (Science; absolute Knowledge).

Questioner: When I look in the mirror and see my reflection in it, whose gunadharma (intrinsic property that has a specific function) is it?

Dadashri: It is the gunadharma of the mirror; it wouldn’t be seen in a wall.

Questioner: What if this mirror happens to be dirty?

Dadashri: If it is dirty, then it would be seen as dirty.

Questioner: It would be seen as dirty or may not even be visible.

Dadashri: It would not be visible.

Questioner: Yes, so what is that uncleanliness?

Dadashri: That uncleanliness is a veil of this ego. The [ ego of] ‘ I

am something’; that is a veil, it is uncleanliness.

Questioner: Okay, egoism, that’s correct! We refer to it as the aham (ego; sense of ‘I-ness’).

Dadashri: Yes, aham.

There is dirt stuck on the mirror, that is why the photo [image] looks like this. If the dirt had not been there, the photo would have been clear.

One’s photo is in accordance with the quantity of dirt there is. Once the dirt is gone, the photo will be first class. A Tirthankar Lord (the absolutely enlightened Lord who can liberate others) is considered a photo without dirt. What fragrance! They have such attractiveness ( laavanyata)! Such attractiveness does not exist in the world.

Questioner: Now, from where did the aham originate?

Dadashri: Fundamentally, this One [You, the Self] is Light, but the people of the world said, “You are Chandubhai,” and you too believed ‘I am Chandubhai’! Therefore, egoism arose. That egoism became the representative of the original Light! And then, one began seeing through that representative’s light; that being the intellect ( buddhi)!

Did you understand where that aham came from? It is vishesh bhaav (an assumed identification with that which is not One’s own). The Self’s vishesh bhaav, not inherent nature.

By the coming together of two eternal elements, there is no change in the inherent nature of the two, but in the ignorant state, a third vishesh bhaav arises. Just as when a book is placed in front of a mirror, the book will not change its inherent nature. Then does the mirror change its inherent nature? No. The mirror is always in its inherent nature, but when you go in front of it, it shows its own inherent nature and also the vishesh bhaav. This is a very subtle point. Scientists can understand it quickly.

The Self encountered another eternal element [ Jada; the eternal element of inanimate matter] that is why this eternal element [the Self] Itself felt, ‘Truly, I am this.’ Along with that, the ‘I’ and ‘my’ arose, and then anger, pride, deceit and greed arose.

The Ego Arose With the Change in the Belief

The Self has neither come, nor gone. These are all just the antics of the intellect. All these things appear this way due to the intellect. Once the intellect leaves and the ego leaves, It is indeed separate. It is because the intellect and ego have arisen that all this is Seen.

When a person goes outside, where does his shadow come from? From all the circumstances! When the circumstance of the sun comes around, the shadow arises, and when the circumstance of a mirror comes about, there is a reflection. So, all this has come about because of circumstances, and that is why the belief has been completely altered. The Self has remained exactly the same, but the belief has changed, as to, ‘What has happened

here?’ Doesn’t a sparrow peck at a mirror with its beak? A sparrow pecks at the mirror, doesn’t it? Now, a person would not do that. That is because he knows that it is his own photo [ reflection]. However, the sparrow’s belief is altered that, ‘Another sparrow has come,’ so it keeps pecking away at it. However, when the experience happens for many days, then that belief breaks. In this case too, it is just the belief that has changed. The entire belief has become wrong, that is why the ego ( ahamkaar) has arisen, and also why the intellect has arisen. And because the intellect arose, on the basis of that intellect, the light of the intellect functions, while the original Light [of the Self] gets turned off. That is why there is so much confusion! The Self has not changed whatsoever. Nothing of the Self has been spoiled nor has anything affected the Self.

When a person goes outside, doesn’t his shadow keep following him around? All this is just like a shadow. If someone were to gesture like this, creating a shadow, raise a finger in the air, raise two fi ngers in the air, turn to look this way and that way, then would not you realize that he has gone a bit crazy? Similarly, when a person attains the awareness of his own Self, he becomes free from circumstances as though nothing has happened. So it is simply that these circumstances have come together, it is nothing else. And if someone ran around in the street trying to shirk off his shadow, would the shadow go away? No. If he ran this way, he would see it behind him, and if he turned this way, he would still see it. So no matter which way he turned, wouldn’t he still see something or the other? So, the shadow does not leave him. Now, if someone said to him, “Go inside your home,” then the shadow would cease!

So, it is simply that the belief has become wrong, it is nothing else. Nor has the Self bound any karma, yet all of this [the wrong belief] has carried on baselessly. Karma has never been bound. If the Self ever binds karma, then that [the binding of karma] would become Its permanent swabhaav (inherent nature), then it would never leave. These are all simply misconceptions that have been knocked into people.

A Misconceived Belief Amidst Circumstances

It’s like this; there are water lilies that grow in a pond, like the water lotus. The flowers stand up tall. When a parrot comes and sits on one, it bends like this. Misapprehension arises in the parrot that, ‘I am falling, I am falling!’ So the parrot grabs on to it. And the parrot turns upside down as well. Once it turns upside down, the parrot isn’t able to let go. ‘I am going to die now.’ So it won’t let go at all. It doesn’t let go until a hunter captures it with great difficulty. A misconception has taken hold. It forgets to fly away; all its awareness is lost. The misconception develops that, ‘Now I am going to fall!’ Just look at the kinds of misconceptions that befall a living being!

These sparrows go on pecking their beaks in the mirror. ‘Hey! That is not [ another] sparrow! You will wear out

your beak, yet nothing will happen.’ But even then, it does not gain the experience. It sees the [other] sparrow striking it.

And what would happen if you were to put a mirror in front of a cat? At first, it too would get startled. Then, it would slowly look this way and look that way and decide that this is not right, it appears to be wrong. It doesn’t know what it is but it can tell that whatever it appears to be is wrong. There is no one there; there is not another cat in there.

Questioner: So does the wrong belief also get formed in smaller types of living beings too?

Dadashri: Wrong belief means to sit in one place only, it does not subsequently leave.

Questioner: Is it the same with all living beings; with the one-sensed organisms and two-sensed organisms? Do they have the wrong belief?

Dadashri: All of them have it. It is because of wrong belief that this state arose, this worldly state arose, that is called wrong belief! Be it a dev (male celestial being) or a one-sensed organism; [there is wrong belief] everywhere. If the wrong belief goes away, one becomes God.

The Self’s energy of Knowing and Seeing ( Chaitanya shakti) is such that through wrong belief, the notion arises that ‘I am this, I am this’ ( vikalp). That wrong belief arises and that itself is the bondage of karma. Just as when looking in a mirror, an image instantly appears; similarly, because parmanu ( smallest, most indivisible particles of the element of inanimate matter) are inherently active, as soon as a vikalp arises, corresponding parmanu immediately crop up. The original parmanu are in the form of an eternal element, then when they come together, they turn into a temporary state. These are all miracles of the continuously active form ( sakriya). It is only this eternal element of inanimate matter ( Pudgal tattva) that confuses the Self. It is its continuously active state that causes the confusion. The continuously active state of the pudgal is such that even though it [ pudgal] is inanimate, it appears to be like a living being.

Whatever Is Envisioned Through the Belief, Comes to Be

A sparrow is [visible] in the mirror, so when it sees it, why does it start to peck its beak? It thinks, ‘Who is this? Who is doing this?’ A similar reflection arises in the Self.

Questioner: Why is there so much effect on the Self from seeing the reflection in a mirror?

Dadashri: If there is a room that is lined with mirrors above, below, and all around, and if one enters with his eyes closed, then he would not be affected at all. However, if he enters the room with his eyes open, then he would see all kinds of things. Therefore, all kinds of effects arise.

If a sparrow comes and sits in front of a mirror, what can the mirror do? The mirror remains the same, but another sparrow is automatically visible in it. The

sparrow sees the same eyes and beak as its own, and due to that, the sparrow’s knowledge does not change but its belief changes, it believes that there is another sparrow like it. That is why it keeps pecking at the sparrow in the mirror. This is how everything is in this world. The world has come into existence because of vibrations. One vibration gives rise to countless other vibrations. The Knowledge does not change, but the belief changes. The belief changes at every instant. If the Knowledge were to change, then the Self would no longer exist. This is because Knowledge and the Self are not separate from each other. The Real form of the Self is indeed the form as Knowledge. Just as an eternal element and its properties, they always exist together, they never separate from each other! In this case what happens is, the moment there is the slightest change in one’s belief, he will thereafter see [things] that way. Then everything will turn out to be according to what he envisions.

The [way a] mirror [functions] is a wonder in itself! However, as it has become so natural and common for people, they fail to see that. As it is, people keep looking at their face in the mirror the entire day, to comb their hair, and to apply powder on their face, and that is why even mirrors have become inexpensive. Otherwise, the mirror is an extraordinary thing! What a miraculous play of the pudgal!

Not the Gnan, Only the Belief Has Changed

If the knowledge of the sparrow were to have changed, then it would have died pecking [at its own reflection in a mirror]. However, its knowledge has not changed; its belief has changed. Once it flies away, then there is nothing at all. When it returns, the belief arises once again that, ‘Hey, it is exactly the same one [as before].’ However, after it flies away, there is no further ado. Whereas in the case where the knowledge has changed, even after it has flown away, as the knowledge has changed, that’s the end of it. However, the knowledge does not change.

Hence, it is the illusion of Darshan (understanding) and not of Gnan. Illusion of Darshan means that although there is awareness of ‘I am’, but the other [Knowledge], what the ‘I’ actually is, is not known. Just as, before a person gets on a merry-go-round, he knows that he is fine and his health is fine too. However, after he gets off the merry-go-round, he throws up, he feels dizzy and everything around him appears to be revolving. At that time, he tells us, “Hey! Everything is revolving; all of this is revolving.” So, we have to support him by holding him. To say, “All this is revolving,” is known as an illusion. A bit later, he realizes, ‘I was fine earlier on, and in everything that appears to be revolving, I am not revolving.’ He attains that much awareness of the illusion. However, all these people still believe, ‘I am indeed the one doing it.’ Hence, they are not even aware of the illusion. In India, there are at least such people who are aware of the illusion.

Questioner: All the disputes and

dualities in the world have arisen only because of beliefs, haven’t they?

Dadashri: Yes, it is indeed the belief that has spoilt. That is why worldly life ( sansaar) has come into existence. The entire worldly life remains in existence due to the spoiling of the belief. The coming together of the two eternal elements gave rise to the vishesh bhaav, thereafter, the belief got spoilt. It’s like the sparrow pecking away at the mirror, at that time, the ego is at work. It is verily the one who is pecking away, but who is it pecking at? It believes, ‘That one is different from me.’ Hence, it is the belief that has changed.

All these activities keep going on until the Self goes from the prevalence in the state of the non-Self ( vimukhpanu) to prevailing in the Self ( sanmukh). [For mahatmas,] The [wrong] beliefs regarding some matters have been broken and for other matters, the beliefs still remain; whereas for worldly people [those who are not Self-realized], as they gather specific experiences, their beliefs break a bit at a time. For ‘us’, all the [wrong] beliefs have gone in their entirety. Hence, if One becomes free of these beliefs, He is indeed free. The Gnan has not changed, the belief has changed.

The Self Is Fundamentally Full of Complete Illumination

That Self is fundamentally full of complete illumination ( sampurna prakash). There is no such day where you cannot see yourself in the mirror, is there? However, externally, if the air becomes polluted, if the environment becomes polluted, then it may not be possible to see yourself in the mirror; would that happen or not?

Questioner: That could happen if there is fog or something like that.

Dadashri: So at that time, there is an effect because of the environment.

Questioner: But if the Self is Itself the absolute Self ( Parmatma), then why would all this happen to It? Why would It slip into illusory attachment ( moha)?

Dadashri: Nothing has happened at all. ‘It’ has not slipped into illusory attachment, It has become trapped. No one would slip into that on their own.

The Relative Self Is Seen in the Mirror

Let me tell you the fundamental facts. There are two kinds of Atma; one is the original Self ( mool Atma), and in the presence of this original Self, the other self that has arisen is the vyavahaar atma (worldly-interacting self; relative self). The original Self is the Nishchay Atma (Real Self), no change has occurred in It whatsoever. ‘It’ has remained the same as It always has been, and due to that, the worldly-interacting self has arisen.

Just as when you stand in front of a mirror, you would see yourself outside as well as Chandubhai inside. Is that visible or not?

Questioner: That is visible; they are separate.

Dadashri: What is the difference?

Questioner: The Seer is here on the outside, not in the mirror.

Dadashri: When you say that, the other one [in the mirror] will also say the same. So then who will you believe to be true?

Questioner: I even See the one who is looking in the mirror.

Dadashri: That is correct. Which self is the one that is on the outside? That is the Real Self. The Real Self is not covered with veils of ignorance ( avaran), and relative self is the one that can be seen in the mirror. And it is playing the role in which you have the prevalence of ‘I-ness’ ( hupanu), the belief of ‘I am doing it’, and that is why this has arisen. So they are separate in this way. Just as You see him [in the mirror], don’t You? Although, you are both one and the same. The relative self refers to the self whose tendencies are entwined in worldly interaction. That is why the ego has arisen. The awareness of ‘I am doing this’ and ‘This is mine’ arose. So ‘I am Chandubhai’ and ‘This is my body’ and ‘This indeed is the Self’ and ‘This indeed is my body’, and the body is itself believed to be the Self. Within this body, there is atmabuddhi (the intellect oriented towards the self) that, ‘I am this.’ Atmabuddhi in the body is called illusion. Therefore, this is the self with illusion, the perceived self, it is nothing but the ego. When the ego dissolves, It becomes the original Self once again. This self with illusion is the self with intents that tend to anoint ( lepayamaan). The self is such that it can be anointed; however, the original, authentic Self is not such that It can be anointed. Hence, there are not two Selves, two divisions have been made from the same Self. This is because in that other self, the Self has not been realized, and so the ego has arisen, and that ego believes, ‘I am this’ and ‘This is mine,’ which gave rise to a new self, the relative self.

Questioner: Is the one who is visible in the mirror the Real Self and the one on the outside the relative self; or is the one on the outside the Real Self, and the one who is visible in the mirror the relative self?

Dadashri: The one visible in the mirror is the relative self and the one on the outside is the Real Self. This one is Real, and the other is the relative [self]. If the one on the outside were to sit down [below the height of the mirror], then could he be seen on the other side, in the mirror? He would no longer be seen. Now, the Real Self is natural and spontaneous ( sahaj), and if you make relative self natural and spontaneous, then the two become one. Then, One becomes the absolute Self forever.

Questioner: How did the relative self come into existence?

Dadashri: It does not have an origin at all. It has been there right from the beginning. It has existed since time immemorial. However, its end will come. It comes to an end when one meets a Gnani Purush.

This is simply worldly interaction ( vyavahaar) that has arisen on the path of natural and spiritual evolution ( samsaran marg). Don’t worldly interactions arise in front of a mirror? Is anything visible in front of a mirror or not? So aren’t those

worldly interactions exact? Doesn’t it exactly reflect whatever we do? People have misconstrued the function of the mirror! ‘ Your’ [ the Self ’s] worldly interaction is exactly like that [of the mirror]. There is no difference.

As the Self They Are One, but as ‘Receptacles’ They Are Individual

Questioner: The Self is like a mirror and the pudgal (the non-Self complex) has become like a mirror. So, this one’s reflection is created in that, and the reflection of that is once again created in this; thus, infinite phases ( paryay) are seen. That was the discussion that had taken place, so there is a principle in this as well, that when an object is placed between two mirrors that are facing each other, millions of its reflections will be seen.

Dadashri: If five hundred thousand water pots were placed on a sea shore, then you would see five hundred thousand moons, and in the entire sea, only one would be seen; that is what this is like.

Questioner: Each and every water pot works in order to produce five hundred thousand reflections, different water pots do the work, so then what is at work in this? Who is doing the work?

Dadashri: They are different; when they become one, then they are once again seen as one.

Questioner: Yes, but who does the work in this? Each of the five hundred thousand water pots captures an individual reflection, in the same way, for us, who is it that is in the middle of this?

Dadashri: These ‘ receptacles’.

There is the Self within everyone, yet they are all seen individually, aren’t they?

Questioner: Yes.

Dadashri: They are all one through the Real viewpoint, but through the relative viewpoint, they are all different. As long as there are ‘receptacles’, the selves are separate, but as the absolute Self, They are one.

The Changing Temporary States Are Reflected in the Mirror

The Self is in Its own realm as the Self ( Swakshetra), and within It, the temporary states ( avastha) keep on changing in this way. How do the temporary states change? Suppose a mirror is placed here, and one of you come [and stand in front of it], then you alone would be seen [in the mirror]. If two of you come, then two would be seen. If four of you come, then…

Questioner: All four would be seen.

Dadashri: Now, would all those temporary states change or not?

Questioner: They would change.

Dadashri: Its [the mirror’s] function [of showing one, two, or four] keeps changing but its property [of reflecting] does not change. Similarly, the entire world is reflected in the Soul of the Siddha Bhagwan (absolutely liberated Lords who have attained ultimate liberation), and They See any movement that takes place among those who are asleep. So, when it is early in the morning, at three to four o’clock, there is anant bhaag vruddhi (the least divisional increase), meaning that only a few people

are Seen to be moving around in the morning. Then there is asankhyaat bhaag vruddhi (a small divisional increase). Then there is sankhyaat bhaag vruddhi (the greatest divisional increase). Then there is sankhyaat guna vruddhi (an increase by a big factor). Then there is asankhyaat guna vruddhi (an increase by an even greater factor) and it becomes anant guna vruddhi (an increase by the greatest factor) and at twelve in the afternoon, there are crowds and crowds [of people]. All of this is reflected right within It.

Thereafter, first will come anant guna haani ( decrease by the greatest factor). Then comes asankhyaat guna haani (decrease by a small factor). Then comes sankhyaat guna haani (decrease by the least factor). Then comes sankhyaat bhaag haani (greatest divisional decrease), followed by asankhyaat bhaag haani (a smaller divisional decrease) and anant bhaag haani (the least divisional decrease). These are Its gunadharma ( intrinsic property that has a specific function). They continue to change constantly, there is nothing but this all the time. Nothing remains for One to ‘do’ at all. It is only the function [of the property of KnowingSeeing] that keeps changing. That is reflected within [the Siddha Bhagwan]. There is no burden. Does a mirror ever have any burden?

Questioner: No.

Dadashri: If you were to make silly gestures, then would it harm the mirror, or would it harm you? Would the mirror be considered to have incurred a loss? This is worth understanding.

Steadfast as the Self, Restless as the Temporary State

If a mountain were to be reflected in a mirror, then would the mirror feel the weight of the mountain? In the same way, the Gnanis are not at all affected by any temporary state of worldly life.

The entire world [tries to] become steady ( svastha) in temporary states. If one goes to a lawyer, the lawyer will tell him, “You are my client.” So, he starts dwelling in the temporary state as the client. Oh, mortal one! Dwell steadfastly as the Self! How can one who becomes absorbed in the effects ( avasthit) of a temporary state ever dwell steadfastly [as the Self]?

From the moment one enters a womb, he is in a temporary state. The moment one dwells as the I ( hu), he is in a temporary state, and if He dwells steadfastly as the Self, then He is the absolute Self ( Parmatma). Temporary states are simply natural occurrences, which do not have a higher authority as a doer. ‘I’ alone Know what those ‘natural occurrences’ are.

To Know, ‘All that is temporary is not mine,’ is Knowledge ( Gnan). Once all the phases become purified, It is considered as infinite Knowledge ( anant Gnan). The subtle circumstances are all infinite phases. The moment they become purified, One is considered an anant Gnani (One who has infinite Knowledge).

If One tries to Know all the phases, then how will there ever be an end to that? Instead, by Knowing only this much, ‘I am this and all these are phases,’

the [spiritual] work will definitely get done.

With respect to the unnatural state ( vibhaavik avastha) of the Self, attachment and abhorrence exist; and with respect to Its natural state ( swabhaavik avastha), It is free of attachment and abhorrence!

Through the Example of the Mirror, the Secret of the Still One Is Revealed

Questioner: The Self is like a mirror and you also once said that even the world has become like a mirror; please explain that.

Dadashri: ‘You’ are indeed still ( achal), but restless activity ( chanchalta) has arisen within you due to the misunderstanding of ‘Who has come?’ So when You set out to do this [make a gesture], it too does the same, and that is precisely this world. This world has become like a mirror. These eyes are such that they look right at the mirror and see all of one’s own actions. One is trapped within his own actions; otherwise, there is no one who can say anything to you. So, You should know how You can become still. You know how it is done here, it is understood over here in the case of the mirror, you experience it, but that experience does not take place in worldly life. This is just like the example of a mirror. Just like what happens in the mirror, as these people jump up and down, the more and more they see themselves jumping up and down. And when you become completely still, it too becomes still, and then there is nothing. If You become still, then it will definitely become still. When That which is still gives off results that are still, when You come into that intent, just as when you do not make gestures in front of a mirror, then the reflection also does not make any gestures. Similarly, if You ever give off results that are still, then it [the relative self] will gradually become still. Just as when one makes gestures in front of the mirror, it results in movement. If gestures are not made, then the result [reflection] is also still. However, that is not permanent, it is still in the relative. What is moving will become still in the relative. Yes, this object to be seen is destructible. When You become the Self, all of this is gone.

Even the Reflection of the Other Person Is Cast Within You

Questioner: Dada, sometimes what happens is that I am setting the Gnan, but then someone shows up, which leads to a great force of bad thoughts arising in the mind. At that time, I get shaken up.

Dadashri: The nature of the Self is in the form of illumination ( prakash swaroop), and that is why the world’s reflection falls within It.

‘ It’ illuminates Itself and also illuminates others. When the illumination falls on others, do not become perplexed about what You See. ‘You’ can See the illumination of others, You can See what another’s mind is like. If a greedy person comes along, you can See his greed. It is the case that all the ‘photos’ of others can be taken. Sometimes, when a bad thought arises, it is not yours, it is a reflection of the other person. Do not become alarmed, believing it to be yours.

What belongs to someone else

( parbharyu) is Seen in You. Just like with a mirror, whatever is seen in the mirror is indeed all on the outside. The Self is the illuminator, so it can be Seen within; however, it is actually on the outside.

‘Its’ inherent nature is such that It illuminates the Self and non-Self ( Swa-par prakashit), so one sees inside and feels, ‘Oh my, it has entered inside!’ In reality, it does not enter within. As It illuminates the Self and non-Self, it can indeed be seen, ‘we’ too can See that! Now, do ‘we’ get confused that, ‘It has entered within me!’ No, it would never enter within, and this is actually its inherent nature, so it is visible within.

Regarding a mirror, if you were to say, ‘Do something so that things can’t be visible within.’ Then it would reply, ‘No, they will certainly be visible.’ Nothing lets go of its inherent nature, does it! We should come to know the inherent nature.

There are two types of inherent natures: one is the inherent nature of the Self and the other is the prakruti (non-Self complex), that is all. One is the inherent nature of One’s own Self ( Swa-Swabhaav) and the other is the prakruti, that is all. Nothing else whatsoever exists in the world.

When the Mirror Becomes Clear, the Faults Can Be Seen

What should the subtlest of subtle flawless conduct be like? It should be in one’s understanding. The understanding should be such that the subtlest mistake does not remain; only then can a mistake be Seen, isn’t it! Only if the Seer is clear is He able to See. That is why ‘we’ say that the Lord who is at 360 degrees is completely clear and shows ‘ our’ ‘unclearance’ [mistakes] to ‘us’. After attaining this Gnan, there are certainly two for everyone. There are two even in the other case; for those who have not attained Gnan, they also have two, and there are also two over here.

After this Gnan, One can See internally and externally. Internally, One is able to See in his understanding, ‘This is what flawless conduct looks like!’ And however much the flawless conduct becomes elevated in his understanding, that many faults are Seen. The extent to which it has become transparent and clear, when the mirror becomes clean, they are immediately Seen within. The mistakes reflect within! The flawless conduct that is in one’s understanding, it points out that, ‘This mistake happened.’

Does a mirror reflect only one person’s face or does it reflect everyone’s face? It reflects the face of anyone who comes before it. It is when the ‘clearance’ becomes like that of a mirror that it will be of use!

The Other Person’s Reflection Should Be Considered as Not Your Own

What is inherent nature of the Self like? Each and every thing can be seen inside It, the same way it can be seen in a mirror. If two to four people have shown up, and one of them is full of pride, then even his photo is captured. So then you will feel, ‘I did not have pride in me, so where did it come from?’

If we are seated here and someone comes, then his parmanu of greed and pride give an effect. If they exist within us, then wouldn’t we see them from the beginning?

The world is our mirror; it is a tool to see one’s own reflection. If this fellow feels hurt at all on account of me, then I realize that it is my fault, so I do not remain without correcting the mistake. If some mistake is made while carrying out worldly interactions, then it will have to be corrected, won’t it? However, nothing is to be ‘done’ for that; rather, it just has to be Known.

If someone does not like you, then when he encounters you, if your inner state gets disturbed, it is because the other person has an ongoing link of aversion ( tanto), so an impression of that falls upon you. This is all stock that belongs to someone else, You should Know and See that. The reflection of the other person falls on the Self.

Wrong Belief Persists Because of the Illusion of the Reflection

Questioner: Please explain more on how the other person’s reflection is cast.

Dadashri: The Self is an illuminating ( prakashak) eternal element such that not only Its own, but the reflection of entire world is cast within It, it appears that way. So in his mind, one feels, ‘What is all this? Who is doing all this?’ Such suffocation arises.

The Self is like a mirror, all reflections are cast within It. Upon Seeing that, one becomes alarmed, ‘Who is doing this?’ The wrong belief of ‘I did it’ comes into existence.

The fact that the world can be Seen in One’s Self is a problem, that is the reason the world came into existence.

The Self has come into worldly interaction, while the world reflects in Its illumination. In reality, the entire world reflects in the illumination of the Self. Due to ignorance of the Self ( agnanta), one asks, ‘What is all this?’ So, one was actually the Seer ( Drashta), but turned into an object to be seen ( drashya)!

People have not understood bimb (a body which casts a reflection) and pratibimb (reflection) at all, they have entirely misunderstood them. If the world is in the experience of the Self ( Chaitanyamay), then what’s the problem?

If the mirror, itself, were seeing this entire world, if the mirror itself were the seer, then how much difficulty would it have? Similarly, this Self is precisely the Seer. From the moment It realizes, ‘It is due to My inherent nature that all these things are illuminated, and all those things are indeed outside,’ It tastes Its own bliss and the externally-induced problems and resultant suffering leave! Thereafter, the bliss of the Self does not leave.

To understand this about the Self is an exceptional thing, and it is not something that can be understood without a Gnani, but to meet such a nimit (evidentiary instrument) is rather unlikely. That is why the entire world is in confusion.

What does Gnani Purush mean? Your mirror! You see the form of whatever you are. It takes no time at all. This is because the Gnani Purush prevails in the form as the Self ( Swadravya), in the realm as the Self ( Swakshetra), in the Time that relates to the Real ( Swakaal), and in the inherent nature as the Self ( Swabhaav). ‘He’ remains in the Self ( Swa) in all four ways. Even if one simply touches His big toe, one’s salvation will happen!

After meeting the Gnani Purush, He facilitates dwelling in the Self ( Swaramanta). Once the Self is awakened, if there is a lapse in dwelling as the Self, then that is considered a shortcoming. After dwelling as One’s own Self begins, after dwelling as the Self arises, if one falls short, that is a mistake.

By Seeing As the Knower-Seer, the Final Solution Comes About

After attaining this Knowledge, through properties like infinite Knowledge, infinite Vision, You came to Know Your realm ( kshetra), and that is why You became Kshetragnya (the Knower and Seer of the relative self).

Now You have two parts within; one is the ‘home department’ and the other is the ‘foreign department’. The home department is Swakshetra (the realm of the Self) and in the parkshetra (the realm of the non-Self), ‘I am Chandubhai’, that is the state as the non-Self. ‘One’ is Kshetragnya within His own realm. [‘One’ as the Self is] Kshetragnya and this [Chandubhai] is the kshetra. Now the separation between kshetra and Kshetragnya has taken place. That which is kshetra is the foreign department and that which is Swakshetra is the home department. Remain constantly in the home department and ‘superfluous’ [superficial] in the foreign department.

After ‘we’ give you this Knowledge, the ‘home’ and ‘foreign’ [the Self and nonSelf] have both been separated. Thereafter, ‘we’ say that if You do not falter in Your state as the Knower-Seer, then You are not liable for the ‘foreign’ whatsoever.

Questioner: The established awareness ( laksh) as the Knower-Seer does not set in properly. It comes and goes.

Dadashri: It does go away. If it ever remains permanently, then You will have become God. So it does go away, but it will in fact become complete. This is because all the work in worldly life still remains, doesn’t it! Do all the files of worldly life still remain or not?

Questioner: They still remain.

Dadashri: As those files become fewer, the established awareness will set in more and more. Everything is held up because of the files.

Questioner: Grace me so that I can remain continuously in the Self. There is a shortcoming in Seeing and Knowing every circumstance as belonging to the non-Self.

Dadashri: You should clear the files of the past. For any shortcoming that arises, recognize it is simply because of the files. That is why You cannot continuously remain in the state as the Knower-Seer. That is certainly the reason for it; it is a kind of interference of the files from the past life’s karmic account. That is why the continuous state does not remain.

Akram means that freedom from worldly misery, hurt, unhappiness ( karan moksha; causal liberation) has definitely been attained. But for however many karma that remain, a resolution needs to be brought about for them once and for all by Knowing and Seeing! If resolution comes by Seeing as the Knower-Seer, then ultimate liberation happens. That is all, there is nothing else to it. Then, no matter what kind of karma there are, no matter how complicated or how bad they are, when You remain as the Knower-Seer, You are free.

Traffic Causes a Lapse in Seeing

Questioner: Whatever discharge of mine unfolds, I just keep Seeing it; I do not do anything else. Is that correct?

Dadashri: Yes, that is correct.

Questioner: Why doesn’t the Knowledge remain uninterrupted? Why does It decline again and then rise again?

Dadashri: ‘ It’ does not decline. Once It rises, It does not decline. The Knowledge will remain precisely as Knowledge. Once a person becomes blind, he cannot see anything. Whereas in this case, You can actually See once again, can’t You?

‘Only the Knowledge of the inherent nature as the Self prevails continuously,

We call it absolute Knowledge where there is final liberation despite having a body.’

( Keval nij swabhaavnu, akhand varte Gnan, Kahiye keval Gnan te, deha chhata nirvana.)

- Shrimad Rajchandra ‘He’ says that despite having a body, He is in nirvana (final liberation).

Questioner: Dada, it is very difficult for it to become continuous ( akhand).

Dadashri: Oh, it does not take long for that which is discontinuous to become continuous. The One [whose Knowledge] has become discontinuous should not worry about It becoming continuous. ‘It’ has become discontinuous for the very sake of becoming continuous.

Questioner: Dada, what happens is that, when I do any activity, before starting it, that awareness ( dhyan) is present. Then once I get involved in that activity, it is forgotten for half an hour. When that activity is over, then the conviction [as the Self] returns.

Dadashri: What is that like? I will explain it to you. Suppose we were all sitting in chairs on the slope of Kothi [in the city of Baroda], at a crossroads over there. If we wanted to look across the road, would we be able to see anything when a bus crosses? So, as long as the buses keep coming and going, you would not be able to continuously see [across the road]. Hey, the buses will stop coming and going. By nightfall, they will stop altogether on their own, in no time.

Questioner: Dada, you gave such a simple example to all of us!

Dadashri: Yes, but what else can be done? It will be helpful, won’t it! This person is feeling anxious about, ‘When will It become continuous?’ It is not worth getting anxious over it. Once all of these ‘buses’ [files] stop, It will certainly

remain without interruption, continuous. ‘Your’ Knowledge is certainly continuous. These buses are raising objection, and it is the circumstance of buses. And those circumstances are prone to disassociation ( viyogi) by their inherent nature. They will quickly pass. You are not creating new circumstances anymore.

Questioner: Dada, one has to sit with You for ten days to understand all of this, yet You explained it in just one sentence, that it is the buses that run in the middle. From this, we should learn from this experience that, ‘Why make the needless effort?’

Dadashri: This is verily Your moksha. It is just the ‘buses’ [files] that are coming and going, can you not say anything to them? ‘ You’ cannot say anything because of moksha. There could even be a double decker or a single decker bus, and you would not be able to see anything even if an elephant were to pass by. However, they are all circumstances. So, as many as there are, they are coming and leaving, and subsequently, It [the Knowledge] will indeed remain continuous. It is continuous for sure. So, It does not remain continuous, but for some, ‘Dada’ does remain continuously, doesn’t He?

So, You will understand it this way, continuous! Just look, how much entanglement there was that ‘It became interrupted; now when will it become continuous?’ Now, whose baadha (a vow taken in an ignorant state by the devotee to get a desired result in life) will you keep? ‘This’ is continuous for sure. Do you now understand [that It is] continuous? It seemed very difficult that, ‘Oh! When will this come to an end and when will it remain [continuous]?’ The end has come! There is a need for regular practice of this over here. This is Akram Vignan, so it is necessary to come in touch. Actually, once It is received, the awakened awareness ( jagruti) of It does not ever leave. Anyone who has met Me once and has taken Gnan, His awakened awareness never leaves.

Now, to remain the Knower-Seer is itself Charitra (Conduct as the Self). However, You are not able to remain so, because you have thousands of impediments and baggage. How can You remain as the Knower-Seer when the ‘buses’ keep on coming and going in the middle? You say that you cannot see because of the ‘buses’; It [the Self] is certainly there, but you cannot See because of the ‘buses’. So I ask you, “Have these buses been arranged by you or by someone else?” So you say, “Yes, it is my own arrangement.” I ask, “Even the double decker buses?” So you respond, “Yes, even the double decker ones.” It is the game that you yourself had arranged. My ‘buses’ have all stopped, whereas yours are still running, aren’t they!

Questioner: When the traffic of the ‘buses’ comes, it is no longer visible, so then what should I See?

Dadashri: The objects to be known ( gneya) can be Seen. This Self is like a mirror. Place the Self instead of a mirror, then whatever is in front of the mirror, for example, a decorated pole, will be reflected. Then when the pole stops being

reflected, One shouts, ‘I can no longer See the pole within My Self.’ The reason behind this is that the ‘buses’ are in the way.

The Self is the Knower-Seer. So, It does not see the way these eyes do. Everything is reflected in it. Does any activity need to be done in KnowingSeeing? When things are reflected in the mirror, does the mirror have to make any effort towards that? If you pass in front of it, you will be able to see your image inside it.

People ask, “Did the Self do all this?” No, this is only scientific circumstantial evidence. How is that so? When you stand in front of a mirror, then even if you do not wish for it, doesn’t your reflection appear in exactness in the mirror? The Self does not have the power to walk, but due to previous planning ( purva prayog), It goes all the way to Siddha Kshetra. Purva prayog means discharge.

If you wave your hand about in front of a mirror, then what will the reflected action be? The reflection will be identical. And if you want all the actions to be still, then what must be done? If you want the world to be still, then if You become still, then it too will indeed become still! ‘You’ are certainly still. However, because of a lack of understanding, movement and activity have arisen within you.

Why do vibrations ( spandan) arise? It is because one ( pote) becomes engrossed in what is active ( chanchal). What is active and the one who becomes engrossed, the two are separate. The one who becomes engrossed is inherently still, whereas this Chandubhai is moving. ‘You’ as the original Self are still, and the one who is in the middle is your egoism.

When the experiential awareness ( bhaan) that this one’s belief is wrong will arise, and the right belief will arise, that is when that one will become still. This one who is moving will merge with the One who is still, they will become one.

That which the world has believed to be the Self is the machinery [mechanical] self, and moreover, it is moving and active. The original Self is actually still. Even if people had understood this much, they would have attained liberation!