DADAVANIEditor :Deepak Desai

September 2010Year : 5, Issue : 11Conti. Issue No.: 59

Printed, Published &Owned by : Deepak Desaion behalf of MahavidehFoundation, 5, MamtaparkSoc., Usmanpura,Ahmedabad - 380014Gujarat, India.

Science of the experiment andthe experimenter

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EDITORIAL

It is a matter of celebration and joy that fifteen years have passed for the monthlymagazine of Dadavani, and it is entering the sixteenth year. It is the deep inner intent of all whoserve in the cause of the ‘Dadavani Magazine’ that mahatmas and seekers receive the satsangof Gnani Purush Dadashri on different subjects continuously, so that they can be fortified withthe inner spiritual effort of progressing further on the path of liberation towards final enlightenment.

Food intake, fear, sleep and sexual satisfaction: are four natural instincts. Human states andsituations arise due to these four. The results and the effects of engrossment in them, and thedangers due to this engrossment need to be understood through correct scientific understanding.Who can give one such an understanding? Worldly scientific experiments and pursuits help humanbeings and life on this earth. They also lead to the development and discovery of that which hurtsand destroys life on earth. But this worldly life (sansar) is one experiment (prayog) and the onewho lives life (sansari) is an experimenter (prayogi) and an even higher understanding is that,this human body complex (deha) is one experiment and ‘potey – the Self’ is only the experimenterwho is separate from the experiment. How can any physical science give such understandingof this incontrovertible principle? Where the physical science is incapable of giving suchunderstanding, there the spiritual scientist can unfold the science of profound secrets on the basisof experiential knowledge, in front of the world, as it is, and by knowing this, we are filled withsheer awe and wonder!

The pudgal (mind-speech-body complex) is ‘an experiment’ and Atma ‘the Self’ is ‘thescientist’; by getting such understanding the science of gnata-gneya (the knower and the objectsto be known) unfolds here. Before one had become part of the experiment by ‘doing’ theexperiment and by experiment of the Gnani Purush one attains the experience that the ‘experiment– the body complex’ and the ‘experimenter – the Self’ are separate. This world, this worldly life,this body and whatever comes in experience through five senses is the experiment and the Selfis completely separate from the experiment as the experimenter. This aahaar-vihaar-nihaar:eating-moving-excretion, all these are the ongoing experiments. ‘The eater eats and the non-eateronly knows what is being eaten’; on the basis of this subtle understanding, one can know ‘whois eating the food?’, ‘who is experiencing the taste?’, ‘who is the sufferer?’, thus one can reachat the higher level of experience by understanding this science. Dadashri says, ‘an experimenter’and ‘the experiment’ are always separate. One has to know and see what is happening in theexperiment. The experiment is gneya (that which is to be known) and the Self is a gnata (theknower). Gnata (the knower) remains present if he knows the gneya. It is the nature of anexperimenter to know that the experiment is happening.

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Science of the experiment and the experimenter{ Please note that ‘S’ Self denotes the awakened Self, separate from the ‘s’ worldly self. The Selfis the Soul within all living beings. The term pure Soul is used by the Gnani Purush for the awakenedSelf, after the Gnan Vidhi. The absolute Soul is the fully enlightened Self. The worldly soul is theself. In the same manner, ‘Y’ You refers to the awakened Soul or Self, and the ‘y’ you refers to theworldly self. This differentiation is unique to critical understanding of the separation of the Self fromthe self a/k/a the non-Self complex that is accomplished in the Gnan Vidhi of Akram Vignan.}

In this divine speech of revered Dadashri, wonderful understanding, related to the experiment-experimenter is compiled. It is our ardent prayer that we all can attain this simple and incontrovertibleunderstanding like; ‘who is the eater? Who is the non-eater? Who is the doer-sufferer-knower?Who is the knower of the one that is the doer-sufferer? What will be the inner state (parinati)in the state of the sufferer (bhokta)? What can one experience if he remains in the state of agnata as the experimenter? What kind of awakened awareness the Gnani Purush was in as theexperimenter? And how can one remain in such awareness? Such simple and incontrovertibleunderstanding will definitely help us all in commencing spiritual effort towards accomplishing ourgoal.

~ Deepak Desai

Awareness attained through the graceof the Gnani Purush

Dadashri: I am Atma (Soul), thatawareness (laksha) is established, is it not?

Questioner: Yes, it is.

Dadashri: That Atma (Soul) is verilyparmatma (Absolute Soul). And it is alakha(that whose awareness cannot be attained)niranjan (free from karma bondage). Suchawakened awareness can never beestablished. Such awareness cannot beestablished in any sadhu or sannyasin(ascetic). Such awareness can set in whenthe Gnani Purush washes away sin (karma)and gives the Gnan (Self-realization), otherwiselaksha (awareness as, ‘I am pure Soul’) willnot establish. And one cannot forget thelaksha once it is established. So it is verydifficult to maintain the awareness of the stateof the Self. It has become possible to remainin the awareness of the Self, which has nothappened in any time cycle. Therefore getthe work of ultimate liberation done.

What remains is the settlement of files

‘You – the Self’ are separate andChandubhai – the relative self is separate. Nowmerit karma (punyai) will not affect You,nothing will affect. You are gnata-drashta-parmanandi: knower-seer-eternally blissfulOne, and Chandubhai, the file number onehas to bring about settlement of, file numbertwo, three, four, and all.

Now when Chandubhai gets hungry, filenumber one gets hungry so You are theneighbor and therefore You have to go alongwith him. But You have to settle withequanimity.

If you were to visit someone’s home fora meal and if pooranpodi (sweet wheatenpancake stuffed in with mash of jaggery, andsplit pulse boiled together) is being eaten, andif it is undercooked or not well cooked and ifit has vegetable ghee then ‘You’ have to tellChandubhai, ‘Just eat half so she will not getoffended and be careful otherwise your stomachwill hurt. It is undercooked and besides there

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is vegetable ghee.’ You should say like this toChandubhai, because You are the knower andChandubhai is the eater. And if it is well cookedand applied with pure ghee then You have totell Chandubhai that ‘eat two to three and goto sleep.’ If it is good then You should tellhim. You—the awakened One, are there togive him advice. Now as an adviser, as aneighbor, You have to help him as much as aneighbor would. If a neighbor cries then Youdo not have to start crying. You have to pathis shoulder in front of a mirror and say, ‘I amwith you, why are you doing like this?’

In the worldly life the crier will cry, thetroublemaker will create trouble, eater willkeep eating, what concern do You have in allthat?

Now the Self is no longer the eaterDo you eat everyday or just once in a

while?Questioner (Mahatma): I do not eat

at all.Dadashri: He does not eat. I do not

eat either. Do you ever eat? (to a seeker)?You just drank tea and ate breakfast too. Andthese people (mahatmas) do not eat at all. Ifthey eat then it will create bondage for them.

Whatever people see, what you see,these people eating but they have not eaten.Who is the one who eats and who is the onewho does not eat, the one who has suchseparation, the one who has such awareness,he can become Atma (the Self). The one whoexperiences such separation naturally, the onewho has such awareness naturally, can indeedbecome the Self.

Questioner: This is very profound talk.Dadashri: They have never eaten. If

you see them as eaters then you will be atfault.

Questioner: How can it happen?Dadashri: He is the non-eater. We—

The Gnani Purush are the non-eater and if yousay to us that ‘you are the eater’, ‘you are theeater’ then you will be at the fault. You shouldhave asked me before you said anything. Youcan tell other people in this world, you can tellthe ascetics that, ‘You are eating’. They willalso say that, ‘Yes, we do eat.’ They will say,‘We want to renounce this.’

(To a mahatma) Do you want torenounce anything?

Questioner (Mahatma): It has fallenoff from within.

Dadashri: How? Is it like a hook of awagon that got released? The belief fracturedcompletely. The belief which was wrong, ‘Iam this only’, what you used to see, ‘I am thisbody only’, that belief has fractured and I amthe Atma (the Self) has been established; andthat this is a file, is also decided.

The eater eats and I, the ‘non-eater,’am the knower of this. Everything is decided.

The eater and the knower functionseparately

That is why we say that the eater eatsand I, the ‘non-eater,’ am the knower of this.Chandubhai (the self, relative self) ate full bowlof mango rus—pulp juice, he had added dryginger too, he had added three spoon-full ofghee too. You – the Self, would know all thisand he (Chandubhai) will eat. The knowerknows and the doer keeps doing. The old one(before Self-realization) was the knower andthe doer; he would say, ‘I know that I stuffedall the mango rus and I ate it too. Now thematter (jada- inanimate, non-Self complex)and the Self (chetan) are separated.

Questioner: Yes, the non-eater doesnot eat. He does not have any concern. The

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eater, this pudgal (the non-Self complex) ateand this pudgal released.

Dadashri: ‘The Self’ is the non-eaterso it only knows what the pudgal eats.

Someone says, ‘I ate’. But prove it. Thisis a hundred percent mistake. You the eaterare eating and I the non-eater ‘see’ and ‘know’it as it is. Therefore the doership is destroyed.Your doership is there as long as there is ego.But I know that no one is the doer. Whateveryou experience in the Gnan (Self-knowledge),which I have given to you is the experientialknowledge. You will know as and when youwill experience.The Self knows the worldly interacting self

If you gulp away the food, then whatcan You know within? The Self will moveaway. The knower will move away. The eaterwill eat and the knower will know what isadded and what is not added in thepreparation. That also not the original Soul;the worldly self would know this and theoriginal Soul knows what the worldly self doestoo. The Shuddhatma (pure Soul) given toYou is the superior of all.

How does the one who is not Self-realized know?

Questioner: Dada, the one who hasnot attained this Gnan, he also understandsvery minutely that this food is salty, this is sour,this one has less sourness, this one has moretartness, so then who is the gnata (the knower)over there?

Dadashri: It is the intellect (buddhi)over there.

Questioner: So the real knower is theone who has the upayoga (applied awarenessof the Self) over the intellect, is that so? Thisone will say that whatever I ate just now, it issour, it is salty, it has such taste, he will know

all such things; this the agnani (the one whohas not attained Gnan), know too, so thenthat knower is verily the intellect, isn’t it? Soif the intellect is the knower in an ignorantperson then who is that knower in a mahatmaan enlightened one?

Dadashri: Pragnya (energy of the Selfthat is awakened in the Gnan Vidhi and leadsthe awakened one to final liberation).

Questioner: The differentiation of tasteis happening verily through the intellect, isn’tit?

Dadashri: That awareness is there. TheSelf does not taste anything. When the taste(swad) arises within, who is suffering(bhogavey) the pleasure of that taste? Theone who knows the sufferer of the taste is theSelf.

Questioner: But that happens to theagnani too that he says that the food is beingchewed properly through these teeth. I amhurting a little here, he knows all that so thenafter this Gnan, the action of the knower, theactions of all knowing that also can be doneby that intellect, like it happens in an ignorantperson, is that right?

Dadashri: Intellect does that.Questioner: Yes. So then after Gnan, it

is the act of knowing.Dadashri: He cannot become separate

(in agnani). This, the Self, after the Gnan Vidhi,can remain separate through Gnan—theknowledge of the Self.

The knower and the sufferer areseparate but…

Questioner: So after Gnan the one whois gnata, he is the knower over the one whoknows all these, is that so?

Dadashri: They (those who have not

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attained Gnan) cannot know that they aregnata (the knower). They can understand thatthey are bhokta (sufferer of pleasure or pain);they cannot understand beyond this.

Questioner: How is it after this Gnan?Dadashri: Bhokta and gnata both

remain. Bhokta (sufferer of pain or pleasure)is separated in the Gnan Vidhi and theawakened One comes in the state of gnata(the knower). Therefore one does not becomeone with bhokta. He simply ‘sees’. After Gnan,‘the Self’ never becomes a bhokta.

Questioner: The agnani (withoutknowledge of the Self), himself would be abhokta. He would never be a gnata, wouldhe? But on the basis of intellect he can knowcertain things. But he cannot ‘taste’ the realthing.

Dadashri: The knower is not separatein the agnani. He cannot experience the realtaste. The knower (jaananaro) and the suffer(bhogavnaaro) are mixed.

Questioner: In mahatmas, the knowerand the sufferer are separate.

Dadashri: They are separated in youbut you end up suffering the pleasure. So whatdoes it say?

Questioner: Yes. We are surely gnata(knower) but we do become bhokta (sufferer).In mahatmas, one leaves the state of a gnata(gnatapada) and gets in to the state of thesufferer (bhoktapada).

Dadashri: He does come out a littleagain, slowly and slowly since the original thingis separate. Original Self is separate.

Questioner: So separation starts tohappen in a way!

Dadashri: Yes. One has known thatbhokta (sufferer) and gnata (knower) are

separate, so separation starts to happen.

The result of becoming the sufferer

Questioner: If that knower becomesthe sufferer, then what will be the result?

Dadashri: Result, what else canhappen? Awakened awareness (jagruti) willbecome dim.

For You, You are not getting into thestate of the sufferer (bhoktapada), are You?For You, he remains in the state of the knower(gnata), does he?

Questioner: He may remain in the stateof the sufferer (bhoktapada) too.

Dadashri: How come you become asufferer (bhokta) without being married? Areyou becoming a bhokta of all these cashewsthat you eat or delicious kadhee (yogurt soup)that you drink? What else? Does the state ofthe sufferer (bhoktapanu) arise in brushingthe teeth?

Questioner: How can he know that hehas entered into a state of the sufferer (ofpleasure or pain)?

Dadashri: One will feel satisfaction(santosh), will he not? You can see satisfactionon his face and if the state of suffering(bhoktapada) is bitter then his face willbecome angry.

Questioner: So will he feel the effects(asar), if he goes in the state of the sufferer?

Dadashri: Not effect, but he will feelthat much satisfaction and he will feel that muchdissatisfaction too.

Questioner: And if he does not stay inbhoktapada then what happens?

Dadashri: No satisfaction-dissatisfaction, both do not happen.

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Questioner: So to have the satisfactionin the state of the sufferer, for the effects ofsatisfaction-dissatisfaction to happen andprakruti (the mind-body-speech complex) alsohas its own independent effects, does it not?

Dadashri: If there is the state of thesufferer (bhoktapada) then he will have botheffects on the body complex and if the state ofthe knower (gnatapada) remains then therewill be no effects.

How can one remain longer in the stateof the knower?

Questioner: How should it be for themahatma so that he can stay longer time inthe state of the knower (gnatapada)? Howcan it be possible that one would not enter inthe state of the sufferer (bhoktapada) andcan remain longer time in the gnatapada?

Dadashri: Once he knows, he canremain. He would know. As long as one doesnot know about this state, he will not enter it.One has to only know this. Nothing else. Oneneeds to understand. There is not any actionrequired for this.

Questioner: By what method can oneknow this knowing state?

Dadashri: When ‘we’ talk about this insatsang, it lets you know about the originalfact.

Questioner: So is it when I know,‘Who is this sufferer’ and ‘who am I’?

Dadashri: Who is the sufferer? The onewho was the doer, he had a desire to enjoytherefore he did this and he only will be theenjoyer. Why did the doer do it? He did itbecause of the desire to enjoy. So he verilywill enjoy that.

When one becomes an intense sufferer(pleasure or pain), the intellect stops. And it

will decrease its knowing function. The intellectcan know more when the state of suffering(pleasure or pain) bhoktapada is less intenseand acute. Then that intellect will understandand will tell you in detail that it was like thisand the intense sufferer will say, ‘I did notknow about the cardamom at all in the fooditem’.The Self knows all kinds of knowledge

Who all within are eating this ice-cream?Separate them individually. Who ate it? Whotasted it? Who experienced? Who sufferedthe pleasure (bhogavyo)? Who knew? Andice-cream is one only.

Now the one who has not eaten ice-cream at all, if we give him ice-cream in darkthen he will continue imagining that the ice-cream is of a cold nature. Will the nature ofmilk also be cold? Will the nature of cardamomalso be cold? But the one who has done theanalysis of all the ingredients that are in theice-cream with the intellect, he can separateon the basis of the properties of all theingredients and he will know why the ice-creamis cold, and that he can know through intellectbased experience. When the element ofintellect does so much work in the worldly lifethen what is it that the element of the Selfcannot know? It is the direct light.

Who has the energy of discerning thetaste?

We are sitting here in dark at night andsomeone comes and says, ‘Take this prasad(food offered to deity and taken by devoteesafter worship).’ Then you say, ‘Hey, I can’tsee your hand.’ So then he tries to look atyour face and says, ‘Let me put it in yourmouth, open your mouth.’ So he putsshrikhand (sweetened creamy yogurt preparedwith nuts and saffron) in your mouth. Then heasks you, ‘What is this?’ Then will you tell him

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in the dark or not? You cannot see even thenyou can tell?

Questioner: The tongue will tell. Wecan know inside that what we ate.

Dadashri: You have not seen, not done,but still you can understand, can you not? Youwill say that it is shrikhand, will you not?Besides what was in that? Then you wouldsay, ‘There were sugar crystals (saakar)’.What else was there? Then you would say,‘There was almond too.’ What was the thirdthing? Then you would say, ‘There waspistachio.’ What was the fourth one? Thenyou would say, ‘There was cardamom.’ Whatwas the fifth one? Then you would say, ‘Yes,there was dried green grape.’

And there is little more sugar or lesssugar, can you know or not? See, you cannotsee yet how much do you know? There isnutmeg too. You can taste such thing. You cantell right away, you can tell everything in detail.It is dark and yet how did you know? Eyeshave not seen. The answer is, that there is theevidence of awareness (jagruti) behind all fivesenses.

Now You are the knower. The knoweris not the sufferer (bhogavnaar). The knoweris the knower.

Questioner: That is right. The knoweris the knower.

Dadashri: See the energy of the Atma(the Self). Any other senses have not seen.The moment you put it on the tongue, the Selfsaid that this is in this. How much energy theAtma has! The Atma is full of such infiniteenergies.

After all The Self is the experimenter

No matter how much moha (illusoryattachment) one has but still he will look for

shrikhand at night. Shrikhand is gneya (thatwhich is to be known) and that You are thegnata (the knower). What happens throughthe knowledge of Gnata, gneya? It will tell allthe ingredients are used in that dish.

Questioner: Yes, it can tell everything.

Dadashri: And if the shrikhand smellsa little and if it was left in a pot which hadeffect of asafoetida (hing) then you wouldsay, ‘It seems that a little hing is added inthis.’ The preparer of shrikhand will say, ‘Ihaven’t added hing’, its effect is due to its oldcontact with the vessel used in preparing ice-cream. Now how many investigations onedoes? Can one not know everything? So thenwhat kind of a machine is there that everythingis known? This is because after all, the Self isthe experimenter and that is why one knows.

Questioner: An experimenter does notsleep and therefore he can know.

Dadashri: Yes, he can know, he canknow everything. He remains vigilant.Therefore he knows even in dark. So then Iwould tell him why all such things happen,why the separation of the ingredients happenseven in the dark? How come he has so muchcapacity? Then I would say, ‘In spite of beingabsorbed in such an illusory attachment (moha)for ice-cream, the experimenter does not leavehis nature of an experimenter. In spite of beingin this much murchha (delusion)! That is whyI speak ‘after all’, don’t I? No matter howmany worldly attachments are there, even bysubtracting all those he is an experimenter. Afterall he is an experimenter. What is the meaningof ‘after all’? After all, in spite of having allthese means of worldly attachment, he is verilyan experimenter.

Gnayak knows the gneya

What if someone puts a lump of

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shrikhand in your mouth in the dark night?You will know everything about it, will Younot? And you would say, ‘Hey, everything isthere for sure, but I think there is a clove too.’Hey, a clove cannot be there in shrikhand.Then he would say, ‘No, it must have droppedin but I think there is a clove.’ One will findout that which you cannot imagine. And howdoes one attain this knowledge (gnan) withinwithout a light?

Questioner: Who knows that there isa taste of clove in it; who knows that?

Dadashri: The gnayak (the knower).Questioner: The gnayak knows that

first; and is it because of ignorance one doesthe egoism?

Dadashri: It is for people who are notmahatmas.

Questioner: But for them also, the lightof that gnayak is there too, isn’t it?

Dadashri: No, they do not havegnayak. Gnayak will not arise at all.

Questioner: So how do they have this‘knowing state’? They find out correctly thatthis is a clove only, this is cardamom and it islittle stale.

Dadashri: That is ego.

Questioner: The light, knowledge, it isof the Atma (the Self), is it not?

Dadashri: It is through the light ofintellect.

Questioner: People have through thelight of intellect and for mahatmas, there isthe light of the Self; what is the demarcationthere? How can we know about that?

Dadashri: The light of intellect means itis the light of ego and this light of the Self isegoless (nirahamkar). Does ego not leave

when ‘we—The Gnani Purush and the fullyenlightened One within’ give you Gnan? Andthat one is the light of only Chandubhai whobelieves, ‘the one who gives the light is verilyI and I can see the light too’. However here,it is the light of the Self. The innate nature ofthe Self is the gnayak (the knower).

Questioner: But one would haveanalyzed the taste of cardamom that ‘this iscalled cardamom, the taste of cardamom wouldbe like this,’ after then only he realizes that thisis cardamom, does he not?

Dadashri: Yes, of course.

Questioner: So to understand this thereis intellect, is it not?

Dadashri: The Self has awareness ofall kinds of lights. Intellect has awareness ofonly that which it tastes.

Questioner: But Dada, the light of theSelf knows everything, but for the relativethings, for which it does not have theknowledge and familiarity even then it canexplain?

Dadashri: The Self is the knower ofthe Self and the non-Self. The relative is calledpara (the non-Self) and the real is called swa(the Self). It knows all. It illuminates the Selfand the non-Self.

The one who suffers is the ego only

Questioner: Dada, so does it mean thatthe one who says that ‘I enjoyed eating this’is the ego?

Dadashri: Ego verily suffers (bhogavey)the pleasure or pain in all this. After puttingshrikhand in the mouth, when the taste comesat that time when we check it out that who isthe one that tastes this flavor? I am‘Shuddhatma – pure Self’, then You knowthat, O ho ho! The ego enjoys all this! Why

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the ego got taste in this? The ego had donethe bhavna (desire) that ‘I want this’, ‘I wantsuch a thing’, so he got it, therefore he gotdelighted and he got delighted so then he feltelated. However all this is of the ego only.Mind, intellect, chit, all these are his ‘helpers’.Whatever it is, it is to the ego.

There is no harm if you liked the food,if you become tanmayakar (to become theform of the body and the mind, to become thenon-Self, engrossed, to ‘become’ Chandubhai)there is no harm in that either. But one shouldhave awakened awareness (jagruti) in that.The Self does not become one (tanmayakar),ego becomes one (tanmayakar).

Life is an experiment, You are theexperimenter

The one who prepares kadhee (thickgreenish yellow spicy soup made withbuttermilk and gram flour) and the kadhee,are these two separate or one?

Questioner: They are separate.

Dadashri: Kadhee and the one whomakes kadhee, kadhee is the experiment. Iskadhee not the experiment? These scientistsmay have a big experiment; similarly thesepeople must have this kadhee as an experimenttoo. And when it comes to a boiling pointeighteen times, then it is considered thatkadheepaak (cooked well) is done. That oneis doodhpaak (sweet dish of milk and rice),similarly this became kadheepaak. So thiskadheepaak is also an experiment, isn’t it?

Questioner: Yes. It is an experiment.

Dadashri: Is this an ordinary thing? Soif the experimenter is smart then only he cancook good kadhee, can he not?

Questioner: Yes, then only he can cookwell.

Dadashri: This worldly life (sansar)means it is an experiment (prayog), and aworldly person (sansari) means one is anexperimenter (prayogi). So the experimenteris performing this experiment. The preparer ofkadhee is preparing kadhee. Similarly thisworldly person (sansari) is doing theexperiment of the worldly life. So he puts allthe things in that. He puts this, he puts that, heputs ladoo (sweet ball), he puts dhokda (kindof light dish made from mixed flour), he putshandvo (spicy cake made from mixed flour),he puts everything. What kind of experimenthappens in there? He will say ‘I have gas(indigestion) trouble’. Then he will yell that Igot gas trouble, I have problem with pitta (beaffected by bile and have headache), I gotcough, I got fever, but who got this fever? Theexperiment (the non-Self complex) got thefever, it does not happen to us (theexperimenter)? And then if the kadhee is boilingand overflows, then what if you try to lift awaythe vessel with your hand?

Questioner: We can get burnt.

Dadashri: This is how, when itoverflows, people stick their hands—interferein the worldly life. You have to take out theburning wood from underneath or decreasethe heat below! Can you handle hot kadheewith your hands?

Questioner: No.

Dadashri: So until now, were you takingit by sticking your hands like that: beforemeeting me?

Questioner: Yes, that is why we wereburning.

Dadashri: Now what if we take outthe wood logs?

Questioner: Then nothing can happen.The kadhee will stop overflowing.

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Dadashri: Then if it is boiling and aboutto spill despite taking off the heat, you can trysomething else, like adding some water, canyou not?

Questioner: Yes.

Dadashri: What if we try to removethe boiling kadhee with our hand?

Questioner: We can get a burn.

Dadashri: This is how this world getsburnt, and not only that but their faces arealso spoiled.

Questioner: Yes.

Dadashri: Would anyone be doing likethat? Would anyone do such a thing with hishand if the kadhee is overflowing?

Questioner: No.

Experiment is for seeing and knowing

This worldly life means it is anexperiment. And a worldly person (sansari)means the one who does an experiment. Theexperiment and the one who does anexperiment, these two are separate. Now hehas to continue seeing that experiment that headded this, he added that. When we put bakingsoda in certain dish it swells up on cooking.Why it happened like this, why the color ofthis turned green, why the color of this turnedyellow; this turned yellow because we putturmeric powder. We should know all that.And why did the kadhee overflow? It isbecause the logs are burning heavily that iswhy kadhee is overflowing. When the kadheeoverflows, our people would not know howto stop, and therefore they try to removekadhee (pot) through their hands. Thereforethe one who is doing experiment sticks hishand in the experiment and then says I gotburnt. Hey mooah—the dying one! Thisexperiment is separate! Experiment is for seeing

and knowing.

Never leave the realm of theexperimenter

Questioner: When the quarrel comesfrom outside, even at that time we have to payattention the same way? Do we have to stayas an experimenter or as a knower-seer(gnata-drashta)?

Dadashri: If there is a quarrel, thenthat quarrel is also of the experiment. It is notours. Quarrel ceases; that is also of theexperiment and quarrel arises; that is also ofthe experiment. Mutual fight happens in aquarrel that is also the experiment and ifsomeone offers a floral garland that is also theexperiment.

Questioner: We have to put a full stopafter offering a floral garland, don’t we?

Dadashri: No, the experiment happensby itself, the experiment will continueautomatically. Your position is as theexperimenter. Do not leave that and if you willstick your hand in the experiment then you willburn severely. The scientist will never stick hishand in the experiment. When he addssomething in the experiment and if it turns greenthen he will understand that such result camein this, and then he adds something else, andif then he does not get restless and interfere init, he will see the result of that experiment. Hewill not stick his hand thinking that it is ruined.But our people will put their hands, and thatis the only difference.

What should be the awareness of theexperimenter?

Now we put all different chemicals whilewe are doing an experiment in the sciencelaboratory, now do we check that ingredientby sticking our finger in it or by using pipettesand other instruments?

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Questioner: By using instruments.

Dadashri: So this is an experiment. Youdo not have to stick your hand in this. You aresticking your hand and then you are yelling.You have to see scientifically and add ingredientby using the appropriate instrument. Now onewill not forget in that in an experiment. Thatexperiment is obvious, you can see througheyes whereas this experiment is not visiblethrough eyes; this is why one makes a mistake.This is also an experiment only. One has tocontinue seeing what is happening in theexperiment. Before one had become part ofthe experiment form (prayog) while doing theexperiment and now (after Gnan) theexperiment and an experimenter both areseparate. But after becoming separated if onesticks his hand then how will it work? Peoplewould also reprimand, they will say, ‘Hey, whatkind of scientist have you become?’ What doyou think? Did you understand? I have donethe separation. The experimenter and theexperiment, you had become one so I havedone separation. You are an experimenter andthis one is the experiment. You have to continueseeing the experiment, it turned green, it turnedred, it turned like this, it turned like that. Sowe have to add some other spice in that, butwe should not stick our finger in that. Beforewe used to stick in that, since we were notaware. Now after becoming aware, if we dolike this then it is our mistake, is it not? Wouldthe experiment and the experimenter be oneor separate?

Questioner: They would be separate.

We are separate and the experiment isseparate

Dadashri: That is all. Before that youhad become one. ‘I am verily Chandubhai.’Hey, Chandubhai is the experiment. How manythings come together in Chandubhai and form

blood, flesh, stool? Are we the one with thatstool? We are not. We are separate and thisexperiment is separate. Don’t people say that‘you ate potato so it caused gas (in stomach)?’So then mooah, it is the experiment. So youshould know, now toss some dry gingerpowder in your mouth. Our people do eatmango, don’t they? Hey, it is flatulent, it causesgas then why are you eating mango? He willsay, ‘I have added this much dry ginger powderin it.’ In a way he knows that all this is anexperiment. An experimenter and theexperiment, both are verily separate.

Would the experiment (prayog) and theexperimenter (prayogi) be separate or one?‘Chandu’ is an experiment and the Self is theexperimenter. Now one has believed theexperiment to be an experimenter. In theexperiment the ingredient has to be added ortaken out. However in the case of theexperimenter there is no influx-output (puran-galan). In this experiment (the body complex)one has to put food and discharge (galan)has to be done in toilet and bathroom. Youand Chandubhai, two are separate. It is justthat ‘You – the Self’ have become one(tanmayakar) with the experiment (the non-Self complex), You have become that form(tadroop). All the thoughts, which arise on thebasis of depression or elevation, are wrong.Only the thoughts which arise in normality, arecorrect. Lord Krishna called the experiment akshetra (location, the current field) and theexperimenter (an experimenter) being akshetragnya (the field of ‘knowing’; the energyof the Self; knower-seer of the prakruti). ‘TheSelf’ is a kshetragnya.

The experimenter gets lost in theillusion of the experiment

‘You’ are the experimenter, the Self(prayogi). So then, this is a ‘Chandu’—theexperiment (prayog) You have to add and do

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everything in the experiment, in proportion; thisexperiment is verily going on. Therefore theexperimenter is the Self. The Self got caughtup in the illusion of the experiment and thereforelost the awareness of the Self. He will try tostick his hand in the experiments. Now if youare boiling something by adding two ingredientsand if you stick your hand in that then whatcan happen? One can know in that actualexperiment but here one does not know andthat is why he is trying to stick his hand.Separation is not experienced then. ‘I amseparate’, one will not experience that, willone?

Questioner: Who is the originalexperimenter?

Dadashri: The Atma (the Self) is verilythe experimenter. We had just said this in thatlanguage to explain that the experimenter isseparate from the experiment. So we are sayingthis to explain that this experimenter is separatefrom this experiment. The Self is theexperimenter. This is for you to understandand not for comparison.

Questioner: Just as the experimenter isseparate from the experiment, similarly is thephysical body separate from the Atma (theSelf)?

Dadashri: This body is an experiment,and the Self is separate from that. Do notinterfere in that.

This is a science. If you do differentfrom what you were asked to do in the scienceclass, then a totally different kind of experimentwill happen!

The whole world is doing experimentand the Self is the experimenter, what canhappen if one sticks his hand in theexperiment? In the experiment, whatever youadd, You have to keep seeing the results,

nothing else to be done! Instead one says, ‘Ireally enjoyed.’ One becomes trapped themoment he said this. The experiment and theexperimenter became one.

You are Shuddhatma, the experimenterand you have done all these experimentsoutside, that you add yogurt, salt, buttermilk,you add all that. What happens inside, it causesgas, cough, you are to keep seeing all theseresults. Instead ‘I verily am’, ‘I verily am’, ‘Iverily am’, so you missed seeing the result.And on the top of what will one say? I do andI know. I did this too and I knew this too.Hey mooah, the doer and the knower willnever be one. There somewhere mixture hashappened. Therefore it has becomemishrachetan (mixture of the Self and the non-Self). It is a mishrachetan but the symptomwould appear like a chetan (living element;the Self), but there is no chetan whatsoever.So it is necessary to understand this talk veryminutely.

Experimenter! Continue seeing theexperiment

Similarly whatever we keep adding inour body like food, drinks, everything is theexperiment, see and know that. And quarrelthat happens that is also the experiment. Seeand know that too. This experiment which isgoing on, see and know that. ‘You’ are theexperimenter, not the experiment. So whatneeds to be seen?

Questioner: We have to continue seeingwhatever happens.

Dadashri: If someone were to insultChandubhai even then You are to seeChandubhai’s face, and see the face of theinsulter too. The one who sees the faces ofboth is called the experimenter.

Questioner: He is a real experimenter.

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Dadashri: He is a real experimenter.Now this talk is not difficult, is it?

Questioner: No, it is not difficult.Dadashri: It is not unsolvable, is it?Questioner: No.

Dadashri: But why it had not becomesolvable?

Questioner: We need someone whocan show this to us, don’t we? Everythingwas written in a book that by doing this way,this will happen, but…

Dadashri: Nothing can happen, can it?It is not written anywhere that the experiment(life) and an experimenter (the one ‘living’ thelife) are separate. It is only one. One says, ‘Iam verily this.’

Questioner: So Dada, whatever we eat,do we have to continue seeing it as anexperiment, the food that we put in our body?

Dadashri: People do say that too that,I have a gas (in my stomach). I said, ‘Why?’Then he says, ‘I have eaten potato.’ You knowthis experiment, then mooah, why are yousaying that you have a gas (indigestion)? Nowhe is separate and You are separate. You atedhokda and got diarrhea then mooah, Youknow what happened in the experiment. Youknow that by eating dhokda you got diarrheaand again are You the experimenter! Will onenot say like this?

Questioner: One will say that,everybody does the same.

Dadashri: You drank tea so you couldnot sleep. Hey mooah, You know theexperiment that you drank tea therefore youcould not sleep. So ‘you could not sleep’ isthe experiment and ‘you drank tea’ that is alsothe experiment, You just know. Now if Youwant him to sleep then ask him to stop drinking

tea. Do not put tea in this experiment.

Do not become the experiment

Questioner: But that taste will be there,everything is eaten because of the taste only,isn’t it?

Dadashri: Taste means to stick yourhand in the experiment. Do you still feel thetaste in the experiment?

Questioner: In some matters of eatingI forget at the time of eating.

Dadashri: What do you forget?

Questioner: It is when the food isdelicious.

Dadashri: But haven’t I said that if it isdelicious then eat with grandeur and relish.But do not forget that this is the experiment.

Questioner: Right, I should not forgetthat this is the experiment.

Dadashri: Otherwise how can Youknow, if you do not eat with grandeur?Therefore, I said that eat with grandeur andtaste. What was I trying to say? If we say thatit is wrong to enjoy while you are eating andif you do not eat appreciating the taste, thenhow can you know that what is or what is notin that dish?

Questioner: One cannot know.

Dadashri: So you will be fooled. Youhave to know everything in the experiment,that there was almond, and other things. Soyou should eat with appreciation of taste. I eateverything with so much appreciation of taste,be it the khichdee (rice and lentil mixed) andkadhee, but I eat with appreciation of taste. Ieat khichdee-kadhee with such a taste thatyou would not eat with doodhpaak. But I donot become the experiment, I remain as anexperimenter only.

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Let it go after tasting the tasteQuestioner: So one ends up over

eating because of the taste; at that time willone remain an experimenter?

Dadashri: Taste is a part of theexperiment, what concern do we have in that?An experimenter and the experiment shouldremain separate or not? What this understandingis telling you?

Questioner: Yes, they should remainseparate.

Dadashri: Now what does the realjustice say? It says that allow the food to goin the stomach after tasting the taste. This isshrikhand, what is the point in swallowingjust like that? Is it because it will not cling toyou! So the experimenter—the knower justmoves away. Now these people do not knowabout this thing at all.

Questioner: Will it not do if one remainsabsent minded?

Dadashri: We cannot let it go withoutthe presence of the mind at all. If mind remainsabsent for a little while then we can let it go,but chit should not remain absent. It is thechit that is working when one is eatingshrikhand, that what are the ingredients in theshrikhand? At that time chit sees and saysthat there is cardamom, and it is in powderform. It will say there are one or two wholegrains of cardamom too. Can one know if heeats this?

Questioner: Yes, one can.Dadashri: That is the chit which is

working. There is the presence of chit. Bliss is spontaneously present for the

experimenterQuestioner: Yes, right, so the reason

for experiencing bliss (anand) in the experiment

may be is verily that perhaps?

Dadashri: Bliss (anand) does not existin the experiment at all. There would bepleasure (shata) and pain (ashata) in theexperiment. For a while there is experience ofpleasure (sukha) and for a while there isexperience of pain (dukha). That which iscomfortable is pleasant and that which isuncomfortable is painful. Sometimes when youstick your hand—interfere, it will start burningand sometimes it will feel cool.

Questioner: One feels happy for awhile or he feels unhappy by sticking his handin the experiment.

Dadashri: In that, when it is pleasant,he becomes happy and when it is painful, hebecomes irritated and upset. So then mooah,leave it alone! You cannot stick your hand inthe experiment at all.

Questioner: He can attain bliss if herefrains from sticking his hand in the experiment,can he not?

Dadashri: Then he can attain absolutebliss (parmanand). He is not likely to stickhis hand but he observes people sticking theirhand. He will say, ‘Why should I be left out?’So he does by observing people around. If allthese experimenters do not stick their hands,then he will not do so either. But this is justthat people have the habit that they have beensticking their hand in the experiment and theycontinue to teach that to others.

What happens when the experimenterbecomes the experiment?

Questioner: So if we do not stick ourhands while we are doing the experiment, thenpleasure experience (sukha) and painexperience (dukha) will not be there?

Dadashri: Not to stick the hand means,

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for such a one there is nothing like pleasure orpain. It is called shata (pleasure) and ashata(pain). Shata ashata, but in our rural languagewe call it sukha and dukha. If pleasure andpain does not arise then such a one will be inconstant absolute bliss parmanand. And theone for whom the pleasure experience sukhaarises (experiment), he will encounter theexperiment of pain experience dukha andbecause pain has arisen, the experience ofpleasure will arise again. So an experimenterbecame a form of the experiment so as a resultsuffering came.

Questioner: The one who was a bosshimself became a servant. He became a servantat the place of a boss.

Dadashri: No, not so. A boss or aservant does not have any concern in this. Theexperimenter and the experiment, these twocan never become one. The whole worldwould accept this. Everybody would acceptthis. Nobody would say that kadhee and theone who cooks kadhee, both are same.Kadhee is separate and you are separate.Have you cooked yourself? Would you stickyour hand in kadhee when it overflows?

Questioner: Who would do like thatafter you give the Gnan? No one would dothat after you explain in detail…

Dadashri: One will find excuseafterwards that kadhee was overflowing. Thenwe would say that remove the firewood whenit overflows. Understand its knowledge.Remove the firewood, and if you are not ableto remove the firewood, and if it is possible toget burnt if you stick your hand in since woodsare still burning and if you do not have pair oftongs, then pour water quickly. One shouldknow the solution for this. Therefore if youwill become the experimenter then You willknow the solution. If you become the

experiment form then you will not know thesolution.

The experiment is within the confines ofVyavasthit

Questioner: If one becomes theexperiment then he will get pleasure-pain; thatis all! Will he have to suffer any otherconsequence?

Dadashri: Receiving pleasure-painmeans seeds (of karma) are planted andbecause seeds are planted, the worldly life(sansar) started again. Sansar started forever.Once the bliss of the Self is attained then theseeds that cause karma are not planted. NowI have done such a thing for You that You canstay in your own bliss. Yet for one life mistakesmay occur a little but it will settle exactly in thesecond life. And ‘we’ have given You the Gnanof vyavasthit (scientific circumstantialevidence). We have said to You—theexperimenter that ‘we’ have given You such aGnan of vyavasthit that your experiment willnot get spoiled beyond this.

The habit has formed since timeimmemorial therefore…

Questioner: So where are we makinga mistake in this experiment?

Dadashri: ‘You’ are the experimenter,but at that time You lose that awareness. Thisis because You have that habit from timeimmemorial, of sticking your hand in kadheeand then yelling. And then in summer you wouldhave formed a habit of using ice, so that youfeel cool and that habit also had been formed.We—the Gnani Purush feel cool, but that isnot a habit and that other one of interfering isalso not a habit.

Questioner: So we run this fan for coolair, is that the same kind of habit?

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Dadashri: All that is a habit only. Thereis no problem in using a fan but while usinga fan, to say, ‘ah! How pleasant!’ is theproblem. Once the expression of satisfactionarises, you became absorbed in theexperiment. You are to remain as theexperimenter. That means You have to say,‘Oho, Chandubhai says ‘haash’, soChandubhai had the satisfaction santosh.’

See the result of the experiment bybeing the experimenter

Questioner: But what profit one cangain from that? Do we have to pay moreattention at the time of eating?

Dadashri: No, no. Why do you needto keep awareness for all? Awarenessdefinitely stays. Awareness, when you putsomething in your mouth, is it shrikhand! Doesnot it stay?

Questioner: No, but overeating createsproblem for him.

Dadashri: Overeating is the experiment.Under eating or overeating, it is the experiment.

Questioner: Yes, but there should be alimit, shouldn’t there? Do we have to keep alimit for that or not?

Dadashri: No, but next day you willget the fruit of the experiment, will you not!You will get indigestion.

Questioner: Yes, that surely willhappen.

Dadashri: Therefore we should knowthe next day that this thing happened by doingthis. Indigestion happened therefore now Ihave to do this way. The experimenter willcontinue to see all this, what is happening duringthe experiment, what is the end result, he willcontinue to see that. He will note down theresults.

Stomach does not bind one, taste binds

Questioner: What happens in theexperiment is that, the stomach says that ‘I donot want to eat’, but taste says ‘I want toeat’.

Dadashri: Food is not for eating up tofull satisfaction level. Hungry (withunderstanding) one has to eat. Stomach doesnot have problem at all. Stomach does notbind one. Taste says, that is also right, becauseit says to eat too. One eats properly, stomachrefuses to eat that is also right, and then tastewill stop by itself when the stomach gets toofull.

Questioner: Yes, but do we have to gothat far? It is not good to keep eating up tothat level, is it? Stomach says ‘no’ and tongue(taste buds) says ‘yes’, can it work like thateveryday?

Dadashri: No, there is no problem ofexperiment in this.

Questioner: No problem ofexperiment?

Dadashri: No problem at all. You stayas the experimenter.

Questioner: If we remain as theexperimenter and overeat then also there is noproblem?

Dadashri: The result of over eating willbe that you will eat less on the next day. Thatis verily a law.

Questioner: We will try to get into thiscompletely.

Dadashri: Is that so? Well then.

The fault is of the taster

There is no fault of jalebi (sweet andflavored golden rings fried to crispness), no

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fault of the eater too. It is a fault of the onewho tastes the sweetness. There isn’t any kindof fault in eating at all. Our Akram Vignansays so.

Questioner: The tongue will not refrainfrom showing the sweet taste, will it? Tongue(taste buds) will know that this is sweet.

Dadashri: Jalebi tastes sweet that isalso the property of jada (inanimate). Theproperty is of the jada, the liking is of theatma (the self).

Why this item turned sweet and whythis item turned sour? The property is there, itis its own property. But the liking (bhaav) isof the atma. If you change from like to dislike(abhaav) and then you eat then there is noproblem. Thereafter pudgal (that which isconstantly forming and disintegrating) eatspudgal. Should you not change (opinion) fromlike to dislike? Or else according to our newsystem you should say this that ‘the eater eatsand I am the non-eater.’ So that bhaav (like-dislike) dissolved, did it not? Thereafter yourintent—predilection too will leave.

Dissipate the temptation of eating thefollowing way

Questioner: How can we dissolve thetemptation—illusory attraction (moha) towardsparticular food taste completely?

Dadashri: You should know what heate during the whole day. You should notdemand for food. And ‘You – the Self’ shouldtell Chandubhai not to beg for food. Tell him,‘Eat whatever comes in your plate.’

Questioner: What did we do, Dadathat we came up stuffing such moha (illusoryattachment for various tastes and pleasures)?

Dadashri: Because you liked it. If youdid not like it (in the past life) then you would

not have brought it forward in this life. If youwould not have liked it then you would havegone (moksha).

Illusory attachment decreases throughthe words of Gnani Purush

Questioner: What was that which youhad asked us to speak?

Dadashri: “I have taken the blessingsof Dada Bhagwan. So now the Tendencies ofEating, you leave. Oh, Tendencies of Eating,please leave”. You have to say, ‘Oh, Tendenciesof Eating, please leave.’ You have to speakthat way. You speak when you go. You speakat noon. Speak in the evening. Speak threetimes. Go. This is the best weapon, isn’t it?

Questioner: Yes Dada, this is the best.

Self, the non-eater is separate from theeater

Questioner: Does the thought of eatingarise because one becomes the eater?Otherwise he will eat whenever food comesalong, but he will not have thought about that.

Dadashri: Only the eater will havethoughts, after then he will think that ‘I amhungry’. That eater feels happy. The one whohas understood our Gnan (Self-knowledge),when he eats up four laddus (sweet balls)even then ‘we—the Gnani Purush’ know thathe is the Atma (the Self). If you drank somemore doodhpaak, does it mean it is your fault?

Questioner: It is not considered a fault.

Dadashri: Should we give a reward tothe one who takes less (doodhpaak)?

Questioner: No, that is right. Theseboth are not the religion of the Self. After thenif the fever came then doesn’t he say that I gota fever? The effects that one feels, such effectwill happen here, will it not?

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Dadashri: The effect will happen infever; not in this.

Questioner: No. Then after when thismolar hurts then he will say ‘my molar toothhurt’, when one speaks like this; then it willhave effect, will it not? But you had said oncethat I would wipe it off again from inside lateron that this Ambalal’s molar tooth is hurting,not mine.

Dadashri: You should wipe it off afterspeaking.

Questioner: Similarly in this, there isno problem if he drinks four bowls ofdoodhpaak or two bowls of doodhpaak, buthe will have feeling inside that the eater is this(the non-Self), and the Self is the non-eater.

Dadashri: It will remain like that, wedon’t have to even say so.

How would be the Gnani’s upayoga?

(Upayoga: Applied awakened awareness asthe Self)

You come and see when I am eating. Ido not mix rice and daal. Some days I wouldmix. Otherwise I eat rice, lentil soup, andvegetables separately. I will not put vegetablein my mouth when I am chewing rotli. I eateverything separately to take the individualtaste. Otherwise if we do not take the taste(enjoy) then the Atma (the Self) will not bepresent. The knower will not show up.

I am not telling you to do like this. I amdoing this way. And along with this; who iseating, who is chewing, how is the taste, whois suffering the pleasure (bhogavey), and whatam I doing. I would know all these together atthe time of each morsel in the mouth. He isenjoying the taste; taste of this food item isdelicious. I would give that information becauseI am the knower. So I would give information

that this is delicious. So he-the non-Selfcomplex, is the sufferer (bhokta) and I amthe knower (gnata). This is how He doeseverything. It takes little more time for me toeat. You eat four rotlis (thin flat wheat bread)and I eat one rotli but the time for you andme will be same. When it takes little moretime then someone would say, ‘Because ofold age you may not have teeth and that iswhy you are having an excuse.’ But it is notso either. I chew more times than you. I mayhave less teeth but I chew more times thanyou. It is because until I dissolve, I do not letit go down in stomach. This rotli was in theform of flour, it was little undercooked but Idissolve and make it in the form of juice(chew until it turns into liquid form) and thenI let it go down in stomach. So you cannotsay that I am not chewing. You would let itgo down even if it is little undercooked, wouldyou not?

Questioner: I stuff the stomach to thetop in no time. If some guest was sitting nextto me for a meal then a family member willsay, ‘Eat little slowly, you have to give himcompany.’

Gnata as the knower, knows the gneyaas separate

So I have a habit of eating in this mannerso I eat everything separately. Then I knowthat the sufferer enjoys and the knower knows.The inner state (parinati) of the Self starts tobecome sharp.

Questioner: It becomes sharp. Itbecomes subtle and sharp.

Dadashri: Yes, the Lord of infiniteenergies! Its phases are so sharp that youcannot even ask. But this should beaccomplished, should this not? It will reachup to certain limit then it will go onautomatically.

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Gnani continuously separate as the Self

Questioner: Dada, this is a westernmethod of western countries that when we siton a table, they have a menu on a table so ifwe ask for a bowl of soup, and soup will beserved first. We have to drink that soup. Thenthe next food item will come and then the thirdwill come. It will continue like that and we willeat one by one item. They will not mix likeus— hotch-potch—in a plate.

Dadashri: Yes, because he is enjoying,he is the sufferer of pleasure. The food is athing for enjoyment for him. I—the GnaniPurush, am going through the ultimate kind ofsuffering of pleasure. And I will explain to youabout who is eating in this at that time? Peopledo like this at the time of eating, they break apiece, they put it in the mouth, they put it ona tongue, what is happening on that tongue, itis being chewed, that juice (saliva) drips fromthe top, when the juice (saliva) drips everythingbecomes mixture inside, now at that time thejuice, whatever the taste is, how is that taste,the knower is also separate. The one whoenjoys the taste, the sufferer of this taste isalso separate. And the one who knows thatsufferer, who enjoys the taste, is Atma (theSelf). The one who enjoys is not the Atma.So I am as that; I remain separate as the Self.

What if one eats after mixingeverything?

Now, the tongue does all the analysis.We know that when the food goes down alittle from the surface of the tongue, we don’tappreciate or know about it. Therefore beforeit goes down from the surface of the tongue,I bring back again on the surface. When ‘I’‘see’ again, I ‘see’ the sufferer (bhokta) againand the knower (gnata) remains. The suffererremains so the knower also should remain.

Now if we eat by mixing food then the

sufferer does not get to enjoy as it is, andtherefore the knower (gnata) will not get toknow in exactness. Someone tells me, ‘Youeat after mixing food like ascetics.’ Then Isaid, ‘No, the whole knower (gnata) willdissipate, the knower will become weak.’ They(in Kramic path) want to make the knowerweak only. They do this experiment so it(temptation for food) will not stick to tongue.And for us (in Akram path), let it stick totongue but we can know as a knower, can’twe?

What will happen if we mix foodtogether? The Self becomes mixed. All thegneyas (that which is to be known) whichwere separate, they mixed all the gneyas andmade one gneya. And the Self became theknower. However many gneyas, that many isthe opportunity to Be the gnata. Thereforewe have to keep gneyas clean—individuallyseparate. If one wants to become a Gnanithen the gneyas should be separate. Whenone eats by mixing, then at that time, the Selfmoves away.

The solution to get rid of temptation oftaste

Some ascetics (sadhus) eat after mixingeverything together, what do they mix?

Questioner: Lentil soup, rice, vegetable,rotli, etc.

Dadashri: Lentil soup, rice, vegetable,sweet ball (laddu), thin bread (rotli), vedhami(wheaten cake with stuffing of mashed splitpulse and jaggery), shrikhand (sweetenedcreamy yogurt with nuts and saffron). Theymix everything together and then eat. Hey you!Are you doing this as a human being! I hadasked one sadhu when I did not have Gnan.I said, ‘Bapji, what is the purpose of this?And what benefit can you get from this?’ Thenhe says, ‘All this (routine) is kept from our

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gurus from the time before.’ So I asked, ‘No,tell me the purpose, what is the purpose ofthis?’ Then he says, ‘The taste will not stick totongue, otherwise the taste will stick.’

Questioner: They eat after mixing sothat all the temptation for taste can dissolve.

Dadashri: Let’s believe that it is gone,what is next? Thereafter I told Bapji, ‘If wegive shrikhand and poori (deep fried softbread) to this dog then will it eat after mixingtogether or separately?’ Then he says, ‘It willeat separately.’ I said, ‘Nothing happens to adog then why does it happen to you?’

Now this is just a talk without anynegative intent. We are not irritated at them.What they are doing is correct for them,because it is their standard. They have to doin that standard, it is not wrong.

It is not taste but it is bad taste

Questioner: But Dada, it is like thisthat, at least some kind of taste would arisewhen they eat after mixing all these food itemstogether, just as the taste would arise by eatingjust one particular item. So similarly when theyeat after mixing all the things then from thattoo some kind of taste will arise, will it not?

Dadashri: No.

Questioner: It will not have any tasteat all? At least it will have some taste.

Dadashri: It does not happen, it doesnot. It is not becoming that one mixesshrikhand and daal.

Questioner: At least some kind of oddtaste will be there, will it not?

Dadashri: No, no, it will taste odd andtasteless.

Questioner: It will taste odd andtasteless. Afterwards he will get used to this

bad taste so then he will begin to like it?

Dadashri: No, it will taste odd, it willbe tasteless, only there to satisfy the hunger.

Questioner: Hunger will satisfy. No, butwhoever eats after mixing in this manner, aftereating will he feel mental satisfaction that ‘I atethis’?

Dadashri: Hunger will satisfy. Tastedissipates.

Questioner: So Dada, will the tastedissolve or it may increase sometime?

Dadashri: No.

Questioner: All the taste will dissipate?

Dadashri: Yes, it will dissipate. If youkeep this pudgal far then it is possible toremain far. If you do not go to watch movieall the time then the tendency of watchingmovie will not increase, it will decrease andyou will not like movies later on at all. So thatthing is not wrong. That is correct at that place.

Gneya moved so knowing of the knowermoved

The knower moves away for thosepeople (people out there) who eat food aftermixing. When a chili pepper comes in a mealthen you can know that it is pungent so theSelf will know and see. Atma (the Self) willmove away for those who eat after mixing.

When one knows different tastes, all thatis gneya (that which is to be known) then theSelf is the knower. If you eat after mixing thenthere is no gneya at all. Interference (dakho)happened. Where one eats each prepareditem separately, one can know within.

Now if there are gneyas then there is agnata. What the scripture writers said? If youremove the gneyas then Atma will move away.Therefore I say that eat such a way that gnata

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can know all the gneyas. If gneya is knownthen the knower (gnata) will remain present.Now how can the world understand this minutetalk? We eat every food item tastefully sincea long time. Many times I do not mix rice anddaal. I eat rice separately and daal separatelytoo. This is how ‘we’ can know its taste. It isa gneya. Gnata will also have assurance that,‘no, we gave reward to rice too.’ Howeverpeople (in the Kramic path) mix and stuff bothas if they are equal. Yet whoever can afford,let them do it. We do not have opposition forthem. But this is not useful to us (in the Akrampath). Therefore ‘we’ said, ‘settle withequanimity.’ We cannot mix shrikhand andlentil soup (daal) two together.

Unique technique to conquer thetemptation of taste sense

It is a gneya then there is a gnata(knower). Now how can you know ifsomeone gives you lentil soup mixed withshrikhand? So the thing (food item) is aninstrument in attaining knowledge. You ateshrikhand, so it is an instrument and that ishow you attain the knowledge. Otherwise howcan you know?

So what benefit these other people, whoeat after mixing the food, get? The tongue doesnot crave taste, because they eat fast. And theone who eats separately will keep thinking inhis mind that the shrikhand was delicious andso he will stick to shrikhand. But this isbeneficial if one does not allow it to stick.Why this gets stuck? You end up speakingfrom within that shrikhand is very delicious,so you have to speak again that ‘I do not likeshrikhand at all.’ You can eat, but from withinyou have to keep speaking that you do notlike it. It destroys the psychological effect. Youshould keep doing plus-minus, plus-minus. Andyou have to divide it. Atma will verily remainAtma only, all other things will dissipate.

The results of the experiment areknown if the experimenter is present

So eat leisurely. Eat shrikhand andeverything nicely. And when you eat shrikhandor jalebi, if you eat just by swallowing thenthere will be absence of the experimenter. Theexperiment is happening in the absence of theexperimenter.

When I eat mathiyu (thin fried crispyand spicy wafer made from matha flour), Ikeep it for very long time in the mouth, I makesmall pieces so at least I want to know oncethrough gnan that ‘what is this made up ofand what is it, what is it not, what is it.’ Thegnan can tell everything that this is the flour ofmatha, it tastes this much salty, and chili pepperis little less that is why it tastes like this. Wecan know that there is asafoetida (hing). Iwould know first through gnan. We keep inthe mouth and then what would we do? Wechew until it dissolves so it will become juicy.It becomes juice so who chews? Who is thesufferer of this? This juice tastes good, who isthat sufferer? So I chew in such a way that Ican know the sufferer too. And I remain as aknower of how that becomes the worthy ofenjoying (bhogya – fit to be enjoyed) to thesufferer. I ate mathiyu but all these gamesalso would continue inside. And in fact, it islike that only. The sufferer is ego and thesufferer can enjoy nicely and the knower wouldknow. The sufferer enjoys tastefully. He enjoystastefully, this will know that too. There is noproblem if he enjoys tastefully. It is his and heenjoys, we don’t have any concern in that. Heenjoys pain tastefully also, does he not?

Questioner: Who is the one whobecomes eligible for enjoying the suffering well?The sufferer is the ego and who is the onewho becomes fit to enjoy in a better way?

Dadashri: The ego verily becomes

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worthy of enjoying in a better way. We do nothave to create objection for that, because whenthe bitter evidence comes even then again hewill have to suffer the same way, will he not?

Questioner: Yes.

Dadashri: He will take that experiencealso nicely, will he not? He is taking nicely inthis, so will it not come in that too? We haveto know both evidences, both situations.

Where is pleasure?

Is there pleasure in eating or is therepleasure in eating in balanced proportion?

Questioner: Eating in balancedproportion.

Dadashri: And what if it is eaten inexcess of normal amount? That is notconsidered pleasure at all. Pleasure is thatwhich will not be followed by pain at all. Thatis the bliss of Atma (the Self) and this is relative(paudgalic) pleasure. If you had eaten lessthen the thought will continue to arise that itwould have been better if I had eaten littlemore. And if it overeaten then too one will feelrestlessness.

As much pleasure is taken from therelative things that much will be the loss fromthe real. There is no problem in enjoying freshair around but one should have awareness overthat. At the time of eating you liked the tasteof vegetable but You should remain inupayoga (applied focused awareness of theSelf).

Settle the claim of the mind withequanimity

Questioner: Dada, until we are readyto eat we know that by eating this food, suchharm can happen. But Dada, when we gowith the plate and start eating and it is gone.But after that we find, pick and stuff in what

we like and then we feel remorse that oh, Iate too much.

Dadashri: If ‘we—the Gnani Purush’get this one food item more in our plate thenwe will remove this other food item. Whenyou give me this food item then I have to takeout that item. It will not be more than necessary.We have to show the mind. Mind will say,‘Bring mamara (parched grain of rice)’, thenwe would ask for someone to bring mamara.We will feed couple of grains of mamara. Ifhe eats some mamara then it will feel peace,we have to coax it (mind). If it is asking fortea, it was asking since three days, so I gaveit today. But I would give it; we will not makeit complain. If it starts to claim then it mayclaim, because then only it will settle otherwiseit will not. So our mind does not complain.We never have desire for anything in our mind.It is just that while we are eating at that timewe would think to take a little. It comesaccording to its way and that is all right.

And breakfast, I would wish that itwould be better if there is a little more salt.

Questioner: But she would preparewith so much love thinking that how can Dadaeat more food!

Dadashri: No, but desire, would besuch that it would be better if it comes withlittle more of something (spice). If he has agood breakfast, I do not harbor any irritation,even that is allowed.

When it comes in memory there Youknow that it is stuck

Questioner: Dada, you had said thatyou are allowed to eat everything, which doesnot come into memory. How can we make away for that which comes in memory?

Dadashri: You should identify; youshould remain acquainted with it.

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Eat everything, unless it does not comein your memory. If it comes in memory againthen identify that this got stuck over me. Dowe not need to identify?

Questioner: We have to identify inadvance.

Dadashri: It is not worth getting intocompetition with that Chandubhai right now. Ifhe says, ‘Did you enjoy?’ Then you shouldsay, ‘I do not understand anything in this.’ Youshould do such a thing that he will feeluninterested. And if you say, ‘nice!’ he willstart binding new tastes. Once you said it isgood then he will come with a rope and keepbeating you.

The reason for it to keep coming inmemory is because it is from past time. Inpast, such thing must have happened, themistake is from past. You did not understand,did you?

Questioner: Dada, this is very profoundtalk.

Dadashri: Whatever keeps coming inyour memory, if You tell him (internalconversation), you talked very beautifully thenit will stick more. Instead of that if you say, ‘Ido not understand much’, then he will getbored. Then he will leave you. Otherwise hewould have possessed you more and more.

Experiment became free from theexperimenter

The Lord said that the experimentermatter (dravya) had become absorbed(tanmayakar) with the experiment. And thatexperimenter became free from the experiment.The experiment had become one(tanmayakar) with an experimenter matter.So that has separated by doing this experimentof knowledge—Gnan Vidhi. This experimenthas become one with an experimenter matter

(dravya). Just as when one experimenter doesthe experiment and becomes one by stickinghis hand in the experiment and then see howhe feels the hurt, this has become like that.‘We’ remove ‘the hand’ then You just have tokeep ‘seeing’ this, what the experiment is goingon. The scientist—experimenter, who getsburnt, is weak in matters where he gets burnt.

Experiment under the control ofvyavasthit

This Chandubhai is a kind of anexperiment. He will add pineapple, lentil soup,kadhee, what result comes out of this? Allthis is happening. The experiment ishappening. We have to continue seeing thatwe had added such and such things so thisexperiment got ruined, it created gas in thebody, so now we have to do this way, wehave to add this way, we have to continueseeing and the experiment is vyavasthit(scientific circumstantial evidence), thereforeit is not in our hand. We do not have authorityso we have to continue seeing. All this is theexperiment only, isn’t it?

You are the knower of the experiment

Don’t you have to put food in yourstomach every day? If it were not mechanical,then your work would be done if you ate justonce; you would not have to eat again. Buthere there is an intake (puran) and an output(galan). Everything is mechanical. You areseparate from this. You are the knower ofthis mechanical process. This mechanical thingis an ‘experiment’ and you are the‘experimenter’. You are the knower of whatis going on in this ‘experiment’; what changesare going on in ‘Chandulal’! But instead ofthat you claim, ‘I am Chandulal’; how canyou afford such a tremendous mistake? Theone – the Self was getting involved in thatexperiment and now he came out of the

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experiment. Therefore he understood that nowit was his mistake.

Questioner: It was a big mistake.

Dadashri: Yes, you would get burntwhen you make a mistake, would you not?

Questioner: Yes, I would get burnt.

Dadashri: So then however much iswritten in your forehead (karma) to get burntthat much you will have to definitely get burnt.

Questioner: Yes, there is no way out.

Dadashri: Yes, you cannot be free atall. But if one has to go through the burningprocess, then he can attain experiential-knowledge. He can attain unfailing knowledge.Once a person has sustained a burn then itwill start to fit in his mind that now I don’twant to do it again, I don’t want to do itagain, I don’t want to do it again, and thus itwill stop.

An experimenter is the ‘Kevalgnan’form

The experiment and an experimenter bothare verily separate there. When you stick yourfinger in the experiment then you get burnt sonext time you decide that now you will notstick your finger again. Afterwards mistakehappens again, again if you tumble down thenyou stick your finger again. By doing this oneday the gnan will fit, but the original Gnan isone’s own kevalgnan (absolute knowledge)state. This is nothing else. Therefore, this worldis the experiment. And ‘we—the enlightenedones’ are the experimenters. The experimenterwould be in a kevalgnan state.

Questioner: Kevalgnan is not anythingelse?

Dadashri: One will not create otherinterference, will one? But it is after one

becomes experienced. As long as one isinexperienced he will definitely stick his hand(in the experiment – the non-Self complex andits interactions). Oh, It is overflowing, it isoverflowing, it is overflowing! Hey you!Overflowing it is, but that is the experimentthat is overflowing, where are you overflowing?Why are you sticking your hand?

Questioner: The experiment overflew;I am the absolute knower (kevalgnan) only.

Dadashri: Yes, You have to see. Atthat time you have to pull out the wood logs.You have to pull the wood logs, and now donot add acid; you added that acid that is whythis red flame exploded.

Knowing is the nature of an experimenter

One man says, ‘Dadaji, I have thisfactory, chemical business, there are lots oforganisms involved, and violence keepshappening, so now what should I do?’ I said,‘Go, and cry loudly on the name of Dada (!).Hey Dada, I keep killing lots ofmicroorganisms.’

Hey you! That is the experiment andYou are separate as the experimenter, what isyour concern in that? Why are You taking iton your head? If you take it on your headthen it is your responsibility. As much you takeon your head that much will be yourresponsibility. What the law says is thatwhoever takes on his head, that much is hisresponsibility. And these people do takeeverything on their head too.

Questioner: So we do the farming andthe small living organisms die, at that time howare we to see the experiment?

Dadashri: That is all the experimentonly. That bullock, that land, all that toolsshould be ‘seen by You. All that film should

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be visualized. To know that the experiment isgoing on, is the nature of an experimenter.Now if he goes much deeper in it, then thatexperimenter is guilty. This result came fromthis, the result of this is that thesemicroorganisms died and such and such died,You have to see all those results. You are notresponsible for the results. You should seeotherwise if you will try to stick your hand inthat then you will have to suffer theconsequences of the results.

Questioner: In the worldly quarrels alsohe is the experimenter only?

Dadashri: That quarrel is theexperiment only. This offering of garlands, todo garba (singing song by men and womenwhile dancing in a circle), everything isexperiment only. All this is going on is also theexperiment. That which You can see througheyes is the experiment, that which You canlisten through ears is the experiment, that whichYou can smell through nose is the experiment,that which is spoken through speech is theexperiment, that which is being tasted is theexperiment. All are experiment only. You knowthat experiment. If you understand the talkproperly then it is not hard. But all this isbecause you do not understand. You will notunderstand even if you read millions ofscriptures.

Who will not be allowed to enter moksha?

Questioner: We drink tea, eat, all thatis illusory attraction (aasakti), is that right?

Dadashri: Gnani does not haveaasakti. You will not have aasakti. Thereforewe have said to all those people that drinktea and have breakfast, do everything. Eatmango rus and rotli at leisure. If one hadnever eaten rus here then who will let himenter the gates of moksha? Mooah, you look

like a hungry man from your face! They let inonly those who are wandering after satisfyingtheir hunger.

Questioner: Dada, there is a lot ofdifference in kram and Akram, is it not? Wewould have seen all this in Kramic path.

Dadashri: It will not work in kram. Inthat kram, you cannot eat sweet, you have togive that away to other person otherwise itwill ‘stick to the tongue’. And I told thesepeople (in Akram), ‘Go, eat at leisure.Because He does not eat himself, the file iseating.

Pudgal eats pudgal

And You are the knower-seer – gnata-drashta in that. What do you say? The eater…

Questioner: The eater eats and I, the‘non-eater,’ am the knower of this.

Dadashri: Yes, and what do you speakwhen breakfast comes? The moderate eater(alpahaari) eats in moderation and I, the ‘non-eater’ am the knower of this. And what doyou say when he does faraad (fruits for food)?Faraadi –falahaari (one who is eating fruits)does fala-aahaar is eating fruits and I, the‘non-eater’ am the knower of this. So there isan apple and other fruit and I am the knowerof all and the one who eats is this, the eater.

Questioner: I am not the doer ofanything; similarly I am not the doer of eating.

Dadashri: Yes, this Atma (the Self) hasnever tasted anything. Now we have madehim a culprit without any reason, one keepsbeating him without any fault. Would the Atmabe like this? This eating-drinking, everything isgross actions. And the Self is the subtlest ofall. So how can these two go along? Becauseof not having understanding the entire world istaking a beating. Only the eater only eats.

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Pudgal (the non-Self complex) eats pudgal(relative thing). The Self can never eat thepudgal.

Only the eater eats. This is just that onedoes egoism needlessly, saying, ‘I ate.’ Oh,what you were going to eat? And if you weregoing to eat then try to eat when you have afever? I ate, but I threw up! If you were eatingthen how did you vomit? Say, that you cannoteat, I want to eat but I can’t.

What if one keeps seeing one pudgal?

This science is of different kind.Therefore, in this science there is not anyconcern, no back and forth. If one were toeat certain green vegetables in certain seasons,then also there is no problem. If one does noteat then it is beneficial to body, beneficial tofile one.

If Chandubhai eats jalebi then also thereis no problem. But he eats with interest at thetime of eating, and then he feels inside to eatlittle more again, that You have to know. SoYou are a gnata-drashta (knower-seer) andhe (Chandulal) is a doer. Pudgal is in its stateof doership and You are in the state of knower.

How much did you eat, and did itdischarge in that proportion or not, that alsoYou would know. The eater aahaari, the onemoving around vihaari, the one who iseliminating nihaari , all is this neighbor andwe used to believe to that be our true self, ‘Iverily am Chandubhai.’

At the time of eating You should havethat much awareness that Chandubhai is eatingand You keep knowing, You should maintainsuch awareness. Slowly and slowly by doingso, You will have awareness. Awareness willincrease in this way.

What this Chandulal is doing, if one

continues to see him then it can reach toabsolute enlightenment (kevalgnan). What isChandulal doing early in the morning? How ishe brushing his teeth? How is he making noisewhile brushing his teeth? One can reach all theway by ‘seeing’ all that. One sees and knowsthat’s all.

Completion, through following Agnaonly…

What does our Akram path say? Thisfile is the one who is eating, what is Yourconcern in it? You just ‘see’ that! What heeats, what he does not eat! What a beautifuland non-contradictory path of countless secretsrevealed, is this? This is a totally scientificmethod. When can it not be called a science?It is when there is contradiction. Siddhant(incontrovertible principle that accomplishesthe ultimate) and science both would be oneonly. Siddhant, that which has beenaccomplished. You have seen your home town,then where is the fear?

The best thing is to remain in this Dada’sfive Agnas, nothing can come close to it.Whoever comes, see Shuddhatma. On whatbasis Chandubhai has survived? On the basisof relative and You are Shuddhatma. Followtwo Agnas and settle the file with equanimity.This is just that we have wandered infinite lifetimes through the fire of moha (mohagni)illusory attachment. Now you remain in Dada’sAgnas, the mohagni will die down, so thenyou will be free.

If one remains in this five Agnas then hecan accomplish the work of liberation.Thereafter there is no question of eating, isthere? The eater eats. Here, the eater eatsand so where are we eating? If we remain asthe Self then the work gets accomplished.

~ Jai Sat Chit Anand

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Atmagnani Pujya Deepakbhai's Satsang Tours of Aus-NZ & Africa-DubaiAustralia

Dt. 23rd -24th Sept. (Thu-Fri), 8 pm to 10 pm - Spiritual DiscoursesDt. 25th Sept. (Sat), 10 am to 12-30 pm - Spiritual Discourse by AptputraDt. 25th Sept. (Sat), 4 pm to 7-30 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Dt. 26th Sept. (Sun), 10 am to 12-30 pm - Gnan Followup SatsangVenue : The Northcott Building, 1, Fennell St., North Parramatta, NSW 2150.Contact : +61-2-96385702, E-mail: dada_bhagwan_aus@yahoo.com.au

New ZealandDt. 30th Sept.-1st Oct. (Thu-Fri), 7 pm to 9 pm - Spiritual DiscoursesDt. 2nd Oct. (Sat), 4 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Dt. 3rd Oct. (Sun), 4 pm to 6 pm - Gnan Followup SatsangVenue : Dominion Road School, Quest Tce.,Mt. Roskill (Off Akarana Ave.) Auckland.

(Near Dominion Road - Mt. Albert Road Intersection)Contact : +64-21-2174707, +64-22-6285088, E-mail: veeralsheth@hotmail.com

Nairobi-Mombasa (Kenya)22nd-23rd-24th October (Fri-Sat-Sun)-10 am to 12 Noon, 4-30 pm to 7 pm-Spiritual RetreatVenue : Brookhouse School, Magadi Road, Langata, Nairobi. Tel.: +254 72484100125th Oct. (Mon) - 8 to 10 pm - Spiritual Discourse26th Oct. (Tue) - 7 to 10 pm - Gnanvidhi (A Scientific Experiment on Self-realization)27th Oct. (Wed) - 8 to 10 pm - Gnan Follow up (Spiritual Discourse)Venue : Visa Oshwal Centre Auditorium, Ring Road, Opp. Nakumet UKAY, Nairobi.Tel.: +254 735856516, 724841001, 737777666, 733908748, 722803279, 73361204029th & 30th Oct. (Fri-Sat) - 8 to 10 pm - Spiritual Discourse31st Oct. (Sun) - 4 to 7-30 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Venue : Navnat Bhavan, Mwembe Tayari Road, Behind Sapphire Hotel, Mombasa.Tel.: +254 770081727, 722559985, 729321611

Dubai (UAE)2nd & 3rd Nov. (Tue-Wed), 7-30 to 10 pm - Spiritual Discourses in question-answer format4th Nov. (Thu), 7-30 to 11 pm - Gnanvidhi (A Scientific Experiment on Self-realization)Venue : Dhow Palace Hotel, Near Standard Chartered Bank, Kuwait Street, Bur Dubai.Tel.: (+971 50) 5536345, 7853967, E-mail : appu_vora@hotmail.com

Param Pujya Dada Bhagwan's 103rd Birth Anniversary Celebration16th November to 20th November 2010 at Rajkot (Gujarat, India)

More information about this program will be published in next issue. Contact : +91 9924343434

28 September 2010

DADAVANI

Spiritual Discourses and Gnanvidhi in the presence ofAtmagnani Pujya Deepakbhai

Trimandir Adalaj16th October (Sat), 4-30 pm to 7 pm - Spiritual Discourse17th October (Sun), 3-30 pm to 7 pm - Gnanvidhi (A Scientific Experiment on Self-realization)5th Nov. (Fri) 8-30 pm to 10-30 pm - Special Bhakti on the occassion of Diwali Festival7th Nov. (Sun) 9 am to 12 pm - Special Darshan-Pujan on the occassion of Gujarati New Year

Watch Pujya Niruma on T.V. ChannelsIndia Zee Jagran, Everyday 9:30 PM to 10:00 PM (In Hindi)

DD-Girnar (Gujarati), Everyday 7:00 AM to 7:30 AM & 3:30 PM to 4 PMArihant TV Channel, Everyday 10 to 10-30 AM (In Gujarati) (New)

All over the World (except India) on 'Sony TV' Mon-Fri 7 AM to 7:30 AM (In Hindi)USA 'TV Asia' Everyday 6:30 AM to 7 AM EST (In Gujarati)UK 'Aastha International' Everyday 8 AM to 8:30 AM (In Gujarati)

Watch Pujya Deepakbhai Desai on T.V. ChannelsIndia 'Aastha' Everyday 10:20 PM to 10:50 PM (In Hindi)

DD-Girnar (Gujarati) Everyday, 9 PM to 9:30 PM (In Gujarati)Arihant TV Channel, Everyday 7-30 to 8 PM (In Gujarati) (New)

USA 'SAHARA ONE' Mon to Fri 9 AM to 9:30 AM EST (In Gujarati)UK 'Aastha International' Everyday 9:30 PM to 10 PM (In Gujarati)

Contact : Mahavideh Foundation, Trimandir, Simandhar City, Ahmedabad-Kalol Highway,P.O.:Adalaj, Dist.:Gandhinagar-382421, Gujarat, India.Tel. : (079) 39830100, email: dadavani@dadabhagwan.orgVadodara : 0265-2414142, Mumbai : 9323528901, USA: 785-271-0869, UK: 07956 476 253Websites : (1) www.dadabhagwan.org (2) www.dadashri.org

I STAR ( International Spiritual Teenage Akram Retreat)Youth retreat held for NRI Youngs in Simandhar City, India50 teenagers from all across the world including USA, UK, Kenya and Singapore, came

together for 14 days for a spiritual retreat in Simandhar City from August 9th to August 22nd

2010. They became more familiar with Dada Bhagwan's amazing Akram Science through varioussessions, games, activities and just by being around mahatmas in Simandhar city. They got anopportunity to interact with the Indian youth and most importantly with Pujya Deepakbhai andthe Aptputras. As part of the retreat, they went on a day trip to visit the Bhadran trimandir,Kelanpur (Pujya Dada Bhagwan's Samadhi) and Mama ni pol in Baroda (Dada Bhagwan'sresidence). A 4 day road trip to places of interest like the palace of Udaipur, gave them a tasteof Indian heritage as well. At the end of the retreat, one of the participants summed up theirexperience - "We all feel like Simandhar city is our home. We do not feel like going back to ourcountries. We can't wait to come back for I-STAR 2011 !"