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something that is not Yours, as yours? It is now very clear in our Gnan that this 'T-ness' is not 'Ours'. Is it not a mistake to behave otherwise? 'We' do not have such 'I-ness'.
'I-ness' melts as karmas are cleared
The actions of the Gnani Purush are constantly according to the unfolding of His karma (the Gnani's actions are udaya aadhin), without any I-ness in it. The circumstances around arise, come together, and unfold as scientific circumstantial evidences and the Gnani follows them.
Questioner: If the Gnanis follow the course of the unfolding of their karma, then how is it for others?
Dadashri: Theirs too is dependent on their unfolding karma, but the difference is that they have 'I-ness' in it.
Questioner: You say that every person follows the unfolding karma so is it possible for a person to maintain 'Iness' in it if he wants to?
Dadashri: One verily keeps, the 'I-ness'.
Questioner: What about the mahatmas who have taken this Gnan?
Dadashri: The mahatmas too have the 'I-ness'. Questioner: So how are the mahatmas maintaining the
'I-ness'?
Dadashri: It remains. It is there. One is not keeping it; it is there. One's 'I-ness' dissolves to the extant of his accounts of karma that are cleared. The amount that has dissolved is gone. All these people do have 'I-ness' but their 'T-ness' is melting away because they have also attained this Gnan.
Questioner: If the 'I-ness' remains, then one will charge karmas, is that so?
Dadashri: No. There is no charging. This ego of 'I-ness'
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does not do any charging of new karmas. This 'I-ness' is a discharge; it is that which will melt away.
Discharge ego is 'I-ness'
Your ego is now gone. The ego of doer-ship, the charging ego is gone. The ego of doer-ship (ahamkar) and 'my-ness' (mamata) both go away when 'we' give you Gnan. But the 'Iness', ego that is in discharge, the potapanu still remains.
What does this mean? It is the ego (ahamkar), which is not living. Basically it is the ego (I am Chandulal). For example, take the mixture of churmu (flour, ghee, and jaggery); if you roll it in a ball, it is called a ladvo. If you pat it down and cut it into pieces (chakta), it is called barfi churmu. And if you do neither and leave it as it is, it is called churmu. All three are different deserts. They are all different phases of basically the same thing. In this example the churmu is the equivalent of the base ego of 'I am Chandulal' and 'this is mine' is mamata. The ghee and jaggery mixed in the flour represents the coming together of the other non-Self elements to form a basic mixture. Then various forms of the mixture can take different shapes and forms. All these are different expressions of the worldly ego which are all residual, dying ego, after Gnan.
The ahamkar (ego) and mamata (my-ness) have left and that is the part we are calling potapanu (I-ness); it looks like the ego.
Questioner: So what is the difference between ego (ahamkar) and 'I-ness' (potapanu)?
Dadashri: The ego will never move away; it will never
decrease.
Questioner: So does the 'I-ness' move away?
Dadashri: T-ness' will continue to decrease. 'I-ness' means a stock of baggage. A stock of ego; it continues to
