Dada Bhagwan Quotes - Page 2

Even if one incurs a loss, he should expose this fact to the other person. This way the intent the other person does, will dispel the [negative] atoms and one will, become lighter himself. Otherwise suffering alone increases the mental burden.

In the ignorant state, there is a ‘limit’ for good qualities, it is known as the self-pride. Self-serving pride (swa-maan) is the limit of virtues in the realm of ignorance.

The world is not going to stop whether you become ‘emotional’ or whether you don’t become ‘emotional’. The burden on one’s head comes from becoming ‘emotional’. Otherwise, the world continues to run, it will never stand still.

The way in which the twists were entangled to knot up the mind-speech-body and the innate nature (relative self, prakruti), is the manner in which they will be untwisted.

To object/protest (vandha), create difficulties (vachka), and wrong beliefs (agnan) – these three are the reasons the world’s delusion remains. It is to eradicate just these three things that all the worldly scriptures have been created.

Religion means researching the true Eternal thing with Deluded world view (with wrong belief) and ‘this’ (akram vignan) is a science itself.

The worldly life means something superficial. When people speak during their interactions, they put a ‘full stop’ there, but no, there should be a ‘comma’ there. People have put a full stop there. ‘I am Chandubhai’ - there should be a comma there and ‘I am Pure Soul’ – there should be a full stop there.

If a person does five samayiks (introspective meditation) he will say, ‘I did five’- and this is how he will taste the sweetness of the subtle-pride of doership. Actually what he should say is, ‘it was due to God’s grace that I was able to do five samayik’. He should not taste the sweetness of subtle pride of doership.

The value is not in the art, whether there are more artists or less artists, the value depends on it.

Sincerity’ and ‘morality’ is the basement of this world.

The ego destroys the world as well it is the ego which grows the world.

The bigger the ‘flat’ [apartment], the harder one has to work. If the ‘flat’ is worth six hundred thousand, then he has to work six times as hard. If it is three hundred thousand, he has to work three times over. One simply has to keep on working hard, doesn't he?

Where there is insistence, there is worldly life.

What do the vitarags [the enlightened one] say? This world will keep on running, You do not interfere with anything in it. If you want to attain ultimate liberation (moksha) then you will have maintain a state of vitaragta (state free of attachment).

Being a human is a great power. One can obtain everything. However, it is the greed that harasses him.

One who does not join in with the unfolding karmic effects (karma oodai) is a Gnani (Self-realized), and an agnani (non-Self-realized) cannot indeed refrain from joining in with the unfolding karmic effects.

Is it not necessary to eat? Is it not necessary to go to the toilet? They are necessary. In the same way, money is also required. Just as one does not have to think about going to the toilet; it happens automatically, in the same way, money comes without you having to think about it.

You can remain faultless only when you constantly remain as a nimit [instrument, one of the doer and not the whole and sole doer] and remain in the intent of being an instrument [intent that I am one of the doer of many scientific circumstantial evidences]

Vitragta [a state of freedom from all worldly attachments] is the only way to ‘swim’ across lifetimes.

Nothing worldly will ever become the Self (the Soul). The Self [the Soul] will never become worldly. Both are separate things.

It is possible for one to receive all the glory of the world provided there is absolutely no ill intent, within him.

If one were to just understand the worldly life and what it is, he would attain liberation [moksha]. The worldly life is ‘relative’. And “All these relatives are temporary adjustments”.

One enjoyed the mental pleasures through ignorance (of the Self), and that is cause of the worldly life. Only the bliss of the ‘Knowledge’ [of the Soul, one’s True Self] is to be enjoyed.

When the mind is steady, it will not create any vibrations, and therefore one will get the result. Along with that, if there is purity of chit, then one will surely be able to get his work done.

The [true] intellectual is he who does not let harm done to others and nor let any harm done to even one's own self.

What is the one going to Moksha (attaining Liberation) like? He is someone who enjoys only the bliss of the ‘Self’.

As many numbers of people as are there, there are that many varieties of egoisms.

One man told me, ‘My tooth is hurting’. Why would ‘your’ tooth hurt you? This is considered a contradicting statement. What is yours, it will never give you pain and what is not yours will always give you pain. If you expound on this, you will have the solution!

Nothing will be attained from actions of hundreds of thousands of lives. Moksha (liberation) is attained through ‘absolute humility’ (param vinaya). The ‘gates of understanding’ are opened with ‘absolute humility’. ‘Absolute humility’ arises only when the ego is dissolved.

Knowledge of the [five] senses (indriya gnan) creates all kinds of intents. Knowledge beyond senses (ati-indriya gnan) doesn’t allow any intent to occur!

Obstacles (antray) are indeed due to desires. As desires keep on decreasing, so do the obstructions (antray) keep on getting destroyed. Then, everything is acquired (at that stage).

The person who wants to progress on the path of Vitrag (the enlightened ones), should keep the focus of the awareness to progress from the non-auspicious (bad) to the auspicious (good). And if one wants to go to final Liberation [moksha], he should keep ‘pure focus as the Self (Soul)’ (shuddha upayog). The person, who wants to go to Moksha, should not concern himself with the auspicious (good) or the inauspicious (bad). He should keep them both as the things to be cleared out.

Chit’s tendencies can become pure [transparent] in front of God, but people don’t have this knowhow. The easiest solution to purify chit’s tendencies is to associate with a person who has the least amount of desires and the ultimate solution to make them pure is the inner visual contemplation (niddidhyasan) of the Vitarag (the enlightened ones who are free of all attachments).

When you experience permanent bliss of the Self (samadhi), then it will be considered that your entire work is completed.

By one fact, the Self [Soul] is the creator [of new karma]. From another fact, the Self [Soul] is not the creator.

Your anger, pride, deceit, and greed should be such that they hurt no one. If they are limited to where they only hurt only you and no one else, then the path of liberation is open.

I don’t intend to fight with anyone; I have only one weapon of love. I want to win the world with love. What the world calls love, is really worldly love. [True] Love is when even if you curse me, I would not get ‘depressed’ and when you garland me with flowers, I would not become ‘elevated’. In true love, there would not be any changes. Changes can occur in the intent and feelings (bhaav) of the body, but not in ‘pure love’.

The worldly life has persisted due to imitation of worldly movements and by opposing them, one becomes free.

Intent of complete surrender (devotion) is worship itself. Complete surrender with (full understanding and real) knowledge is a very high level of worship. Even the surrender done with relative knowledge (ignorance of one’s own real self) can be called worship.

Every action (‘doing’) causes bondage. ‘Doing’ is not needed for Liberation. For liberation, ‘action’ of Knowledge is required. Action of ignorance [of the self] is bondage. Action done with egoism is known as ignorant-action and the action done without egoism is known as knowledge-action.

You will especially not find anyone who speaks bitterly to you. All the 'diseases' [worldly suffering] remains due to the sweetness. Bitterness will remove the disease, sweetness will increase it. Your life should be such that you will not have to listen to bitter words. If however, you have to listen to bitter words, then you should listen to it. It is always beneficial.

The worldly life is constantly ablaze. To keep expectation, that it will extinguish, is wrong. So then we too should say to it, ‘you can keep on burning!

This is not suitable for me”- to say this is indeed madness, it is nothing but egoism. To say ‘will not suit’ is an offense.

Worldly life means [state of continuous] agitation and uneasiness. What makes one like it, it is a wonder in itself!

If someone says, "the Gnani Purush is happy in the 'Real' but happy or unhappy in the 'relative’", then I would say, "No, the Gnani Purush Knows the 'relative' as being the 'relative', and therefore He is happy in the relative as well.

Don’t some people say, ‘You did not value me’? What value did you have at all? Go ask the ocean, ‘what is my worth?’ You will be swept away with one wave. The owner of many waves has swept away many a people like you! Worth is in those people who have no attachment-abhorrence.

People live for two reasons. There are those who live for the Soul; such people are very rare. All others live for money. All day is spent for money, money, money!

To believe ‘I’ where ‘I’ is not, is known as tirobhav (concealed or hidden belief). To believe ‘I’-ness where ‘I’ is, it is known as Aavirbhav (visible or manifest belief).

In this world, it is a great Self-effort to deliberately remain ignorant despite knowing, right? I deliberately remain ignorant in spite of having the Knowledge.

That which is external, it is instrumental (naimitik); it is relative and it is perishable [destructive]. Instrumental means no one has a say in it. One’s actions are not of his own free will; he is under the control of external power. So on what basis do you need to object? Sooner or later you will have to become free from objections.

A circumstance is not easy to come by and when it does, there are causes behind it. Therefore I do those things which bring an end to all the causes.

If you want liberation [moksha], you will have to be rid of the duality of ‘right-and-wrong’. If you want to attain an auspicious (good) state, then have abhorrence for the ‘wrong’, and attachment for the ‘right’. There is no attachment or abhorrence in the pure state [shuddha].

One will bother you only if you have a karmic account with him. No one can bother you without your signature (karmic cause). All this is due solely to your signature.

No one asks about the truth and non-truth. Should one not think ‘why don’t others accept it even when I am right?’ It is because there is insistence and nagging behind that truth.

To have the inner intent to die early is artadhyan (adverse contemplation) as well as raudradhyan (wrathful contemplation) and to have the inner intent to not die is also artadhyan and raudradhyan.One should disembark when the ‘station’ arrives. Do not have the inner intent to die and also to not die.

For how long will insult hurt a person? For as long as he covets self-importance. For as long as one covets temporary [non eternal] things

We’ had come to identify who was behind all the prodding and the pushing. Everything that happens to you, is really your very own. “Nobody is responsible for ‘you’. ‘You’ are whole and sole responsible for yourself.

In saying the word ‘Sachchidanand’ [sat-chit-anand, eternal knowledge and vision leading to bliss], it has great ‘effect’. There is an ‘effect’ even when it is said without the understanding [of it’s meaning]. When it is said with the understanding, there is tremendous benefit. Saying these words produces vibrations and everything churns. Everything is ‘Scientific’.

Ignorance’ (absence of Self-Knowledge) creates vibrations (causes) and ‘Knowledge’ (Self-Knowledge) stops these vibrations.

Abhorrence towards bitter circumstances and attachment towards sweet ones is the nature of agnan (ignorance of the self). Bitter and sweet will not exist if agnan (ignorance of the self) leaves.