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when you have such awareness (laksha), then You will not have to do anything. Nothing needs to be done once Self-realization has been attained. Gnan remains in Gnan; ignorance does not creep in. The Self remains as the gnayak. Gnayak means to remain continuously as the 'knower.' No other phase arises for the Self in this state as the gnayak.
Questioner: The term 'to know' (janavoo) - does it mean to know the mind or to know the sensation and feelings from the body?
Dadashri: You have to 'know' everything. You have to know the thoughts in the mind, what the intellect (buddhi) is doing; you have to know all the circumstances (sainyog) that arise within. Can you not know the circumstances that arise within? A thought will come and then go. That is a circumstance (sainyog). Whatever comes and then leaves is considered a circumstance. And the 'seer' of these circumstances, the one who does not come or go, the one who remains forever, is the knower, the gnayak. The knower keeps seeing the circumstances that come and go. That is the attribute of the Self and circumstances are, by nature, temporary and prone to dissipation (viyog). Therefore, they will leave even if you ask them to stay.
When you were in human nature (maanav swabhav), whenever a thought came, you used to remain engrossed (tanmayakar - to become one with the mind and body) with, *I am having a thought.' Now You do not become tanmayakar. He (Chandulal) remains separate because human nature is subject to input and output (paudgalik) in nature. And now this is the nature of the Self (Atma swabhav). Atma swabhav is permanent and the other is temporary, which will come and then leave. 'You' have to simply keep 'seeing' it.
Questioner: What if there was no circumstance at all? Dadashri: The Self would not be there if there was no circumstance.
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Questioner: What? The Atma would not be there?
Dadashri: No, what is the Atma, the Self, going to 'see' if there are no circumstances? If there is no existence of circumstances, then there is no existence of the Self either.
Questioner: That means matter (jada) and life energy (chetan, the Self) co-exist. Otherwise, that cannot happen, can it?
Dadashri: The world is going to remain the same; this world is never going to be without gneya. The knower (gnata) will remain and so will that which is to be known (the gneya).
Questioner: There are no circumstances in siddha kshetra (location where the fully liberated Soul resides without a body), are there?
Dadashri: No, but from there they can see all the circumstances here. What do they have to 'see'? All this. When I raise my arm, they can see the arm raised here.
Questioner: Their attribute of knowing-seeing (gnatadrashta) constantly remains with them, does it not?
Dadashri: Yes, that will always remain. Where there is the Self and the gnata-drashta, the 'knowing and the seeing,' there lies only bliss (anand); otherwise, the bliss is not there. Questioner: Is there no bliss if there is no state of gnata
drashta?
Dadashri: No there is not. The fruit of the knowingseeing (gnata-drashta) state is bliss. On the one side, one becomes a gnata-drashta and on the other side bliss (anand) arises. That is how it is. When one goes to a movie, he gets upset if the curtains do not go up; he starts whistling and yelling. Why is that? That is because it bothers him to not be able to see what he has come to see. He is not happy until he sees the gneya (the movie he has come to see). That is how the Self
