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Aptavani-9
does it end? Therefore, here we have the law of 'no laws'. Here we are applying Vignan and so the slightest of interference is madness. It is tantamount to being over wise.
I will say things as they are. Then if someone were to become obstinate and strong headed (akki), then I will know there is tremendous ignorance on his part and that he is harming himself, so then I will not say anything more; I will remain silent. If he starts arguing, it is because he cannot understand what I am saying. Would he argue if he did?
So what is it like here in the satsang? You have to become wise. You have to have param vinay, which means you do not have to speak unnecessarily. Speak only when it is necessary. Do not try to show your wisdom or your cleverness here. All your cleverness is imitation; it is not original Meaning you have learnt from others, you have learnt from books. Then you get into arguments and you do not stop. Don't you even recognize that you are going off on the wrong track, by doing this? To engage in such confrontational arguments (chadasey chadhavu) is to leave your own place as the Soul -- your real Self and fall all the way down; it is to lose your own place and to regress.
Questioner: You caution us right away before we fall.
Dadashri: I am telling you the same thing right now also. But I cannot caution everyone: I can only tell certain people. With others. I have to let things be. They have not attained the energy (shakti) yet. The poor fellow will go away from here if I were to say anything. I only caution those who have understood what is harmful and what is beneficial to them as far as liberation is concerned. So I only caution people once they become strong. I will not say it to everyone. Otherwise, they will leave right away; they will say 'I'm leaving. I have a home. I have a family. I am not desperate for anything. So why should I stay here?' 'Yes, agreed you are married, you have everything You are fine as you are, but if you wander away from this
'station, you will never encounter it again, even after a hundred thousand lifetimes. I have to pamper them like children in this manner and make them sit. I even have to give them candies! I ask you this, who has taken this Gnan with his own understanding? I have had to coax and entice everyone, Come here! Come see!' I have had to sweet-talk everyone in order to give them Gnan.
There should be no insistence for that
Outside of satsang when people talk, it is natural for one to feel, ours is the right path. The path we have embarked upon is the right path'. However, after attaining this Gnan, to feel that way, the Lord has called it ahamkar-ego. That ego will have to be rid of.
If someone outside of our satsang insults you and degrades you, you will get drawn in into a confrontation. If he instigates you into a confrontation with him (jakka), you will even become obstinately confrontational. Once you enter into obstinate confrontations which inevitably becomes an interaction of animosity (chadasey chadhavu), you become completely immersed by illusion (mithyatva). Then the focused awareness as and of the Self (upayog) is gone. All this will serve to spread the illusion even further. This is a grave disease.
There is no such thing as the truth (satya) in this relative world. The Real (sat) is eternal (avinashi). There is no other sat. It cannot exist in the relative realm. Everything else is relative and prone to come to an end (vinashi). And yet look how people hang on to it with obstinacy!
To the Lord, there is no such thing as truth and untruth (satya and asarya); these are man made concepts - they are concepts of the human society. There are all kinds of people in the society and so everything is dependant upon society. There is no duality as far as the Lord is concerned. There is no profit or loss. There are no such things as relationships either and I can
