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Aptavani-9
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Aptavani-9
Questioner: When can we say that the mistake has been fractured?
Dadashri: If you understand it in systematic details then it can be said that the mistake has been fractured. This means you understand and know the answers to, 'how the mistake occurred'. What was the beginning of the wrong track? What happened initially? What was the underlying reason for it?' If you unearth the answers to all this from within, then know that the mistake has been fractured. You will know what happened and on what basis it occurred. Where did the mistake find its support and where did you become emotional. From what point did nirakudata leave? All this can be known.
Questioner: In life, when worldly interactions are taking place, there is no aim or a persistent preference of taking one way or the other. There is no insistence that we should go this way or that way in whatever is unfolding in the daily life. Otherwise in nischaya - in matters of the Self-there is no deviation or slippage.
Dadashri: There is always an inevitable slippage in nischaya (the state of the Self) once there is slippage in vyavahar. It may seem to you that there is no slippage from the Self. The mind may give you false impressions of, 'nothing has been disturbed in the nischaya', but if the relative worldly interaction becomes unsteady (being on the wrong track), then understand that nischaya has slipped and become unsteady for sure. Beware of this one critical point!
When the track is never switched then it is correct. No one dare switch it. When one is not so gullible as to be influenced by what others say, then it is correct. So many people come and tell me all kinds of things but I remain unmoved. I do not let their talks sway me.
Questioner: When you talk about not becoming swayed by anyone, what are you primarily talking about?
Dadashri: Samyak (the real and the right; the state of the Self). I would investigate what is samyak in it. And then I would cancel it. After that even if someone tries to instigate it further, he will not get any response. Many people do say, 'Dada is bhoda (guileless).' But try me out! (Test me!) Dada is the absolute Self; He cannot be guileless. How can He ever be bhoda? Would He be guileless? If a Gnani Purush is guileless then what is the difference between him and a stupid person?
Do you have the ability to analyze this talk? Are you able to critically appreciate this line of conversation that you are involved in?
Questioner: One can realize after a lot of experience.
Dadashri: The person who tells you things (the one who is instrumental in switching the tracks) would not have any deceitful aggression (prapanch); he is simply speaking out of idiocy (unaware of the reality of this universe). If that were to happen to me, there would be a major problem in satsang, would it not? What is the likelihood of Dada ever believing you if you were to tell me, 'Dada this is what happened"?
Questioner: With what adjustment do you not accept things people tell you?
Dadashri: I would know right away. It's value and validity: I can understand everything. I would know from the moment he starts talking that he is being partial and is trying to make me take sides. If the Gnani Purush were to become naïve, then all is lost. He may look guileless (bhoda) and simple. How can one who does not have trace of deceit (kapat) be guileless (bhoda)? Where there is guilelessness (bhodpan), there is deceit (kapat) for sure. Where there is no deceit there is not an iota of bhodpan.
Questioner: So does guilelessness (bhodpan) exist on the foundation of deceit (kapat)?
