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The Flawless Vision

- Dada Bhagwan

Editor : Dr. Niruben Amin

Trimantra

The Three Mantras that Destroy All Obstacles in Life

Namo Vitaragaya

I bow to the One who is absolutely free from all attachment and abhorrence

Namo Arihantanam

I bow to the living One who has annihilated all internal enemies of anger, pride, deceit and greed

Namo Siddhanam

I bow to the Ones who have attained the state of total and final liberation

Namo Aayariyanam

I bow to the Self-realized masters who impart knowledge of liberation to others

Namo Uvazzayanam

I bow to those who have received the Knowledge of the Self and are helping others attain the same

Namo Loye Savva Sahunam

I bow to all saints everywhere who have received the Knowledge of the Self

Eso Pancha Namukkaro

These five salutations

Savva Pavappanasano

Destroy all demerit karma

Mangalanam cha Savvesim

Of all that is auspicious

Padhamam Havai Mangalam

This is the highest

Om Namo Bhagavate Vasudevaya

I bow to all who have attained the absolute Self in human form

Om Namah Shivaya

I bow to all human beings who have become instruments for salvation of the world

Jai Sat Chit Anand

Awareness of the Eternal is Bliss

NOTE ABOUT THIS TRANSLATION

Ambalal M. Patel, Gnani Purush, also commonly known as Dadashri or Dada, always used to say that it is (impossible) not possible to precisely translate his satsang about the Science of Self-Realization and the art of worldly interaction, into English. (At times) Some of the depth of meaning would be lost. He stressed the importance of learning Gujarati to precisely understand all his teachings.

Dadashri did however; grant his blessings to convey his teachings to the world through translations in English as well as other languages.

This is a humble attempt to present to the world, the essence of the teachings of Dadashri, the Gnani Purush. A lot of care has been taken in order to preserve the tone and message of the satsang. This is not a literal translation of his words. Many people have worked diligently for this work and we thank them all.

This is an elementary introduction to the vast treasure of his teachings. Please note that any errors encountered in the translation are entirely those of the translators.

Introduction to The Gnani

On a June evening in 1958 at around six o’clock, Ambalal Muljibhai Patel, a family man, a contractor by profession, was sitting on a bench on the busy platform number three of Surat’s train station. Surat is a city in south Gujarat, a western state in India. What happened within the next forty-eight minutes was phenomenal. Spontaneous Self-Realization occurred within Ambalal M. Patel. During this event his ego completely melted and from that moment onwards he became completely detached from all Ambalal’s thoughts, speech and acts. He became the Lord’s living instrument for the salvation of mankind, through the path of knowledge. He called this Lord, Dada Bhagwan. To everyone he met, he would say, “This Lord, Dada Bhagwan is fully manifest within me. He also resides within all living beings. The difference is that within me He is completely expressed and in you, he is yet to manifest.”

Who are we? What is God? Who runs this world? What is karma? What is liberation? Etc. All the world’s spiritual questions were answered during this event. Thus nature offered absolute vision to the world through the medium of Shree Ambalal Muljibhai Patel.

Ambalal was born in Tarasali, a suburb of the city of Baroda and raised in Bhadran, Gujarat. His wife’s name was Hiraba. Although he was a contractor by profession, his life at home and his interaction with everyone around him was exemplary even prior to his Self-Realization. After becoming Self-Realized and attaining the state of a Gnani, (The Awakened One, Jnani in Hindi), his body became a ‘public charitable trust.’

Throughout his whole life he lived by the principle that there should not be any commerce in religion, and in all commerce there must be religion. He also never took money from anyone for his own use. He used the profits from his business to take his devotees for pilgrimages to various parts of India.

His words became the foundation for the new, direct and step-less path to Self-Realization called Akram Vignan. Through his divine original scientific experiment (The Gnan Vidhi), he imparted this knowledge to others within two hours. Thousands have received his grace through this process and thousands continue to do so even now. ‘Akram’ means without steps; an elevator path or a short cut, whereas ‘Kram’ means an orderly step-by-step spiritual path. Akram is now recognized as a direct shortcut to the bliss of the Self.

Who is Dada Bhagwan ?

When he explained to others who ‘Dada Bhagwan’ is, he would say:

“What you see here is not ‘Dada Bhagwan.’ What you see is ‘A.M.Patel.’ I am a Gnani Purush and He that is manifest within me, is ‘Dada Bhagwan’. He is the Lord within. He is within you and everyone else. He has not yet manifest within you, whereas within me he is fully manifest. I myself am not a Bhagwan. I too bow down to Dada Bhagwan within me.”

Current link for attaining the knowledge of Self-Realization (Atma Gnan)

“I am personally going to impart siddhis (special spiritual powers) to a few people. After I leave, will there not be a need for them? People of future generations will need this path, will they not?”

~ Dadashri

Param Pujya Dadashri used to go from town to town and country to country, to give satsang and impart the knowledge of the Self as well as knowledge of harmonious worldly interaction to all who came to see him. In his final days in the fall of 1987, he gave his blessing to Dr. Niruben Amin and bestowed his special siddhis upon her, to continue his work.

After Param Pujya Dadashri left his mortal body on January 2, 1988, Dr. Niruben continues his Work, traveling within India to cities and villages and abroad in the USA, Canada, UK and Africa. She is Dadashri’s representative of Akram Vignan. She has been instrumental in expanding the key role of Akram Vignan as the simple and direct path to Self-Realization for modern times. Thousands of spiritual seekers have taken advantage of this opportunity and are established in the experience of the pure Soul, while carrying out their worldly duties and obligations. They experience freedom, here and now, while living their daily life.

Powerful words in scriptures help the seeker in increasing the desire for liberation. The knowledge of the Self is the final goal of all one’s seeking. Without the knowledge of the Self there is no liberation. This knowledge of the Self (Atma Gnan) does not exist in books. It exists in the heart of a Gnani. Hence the knowledge of the Self can only be acquired by meeting a Gnani. Through the scientific approach of Akram Vignan, even today one can attain Atma Gnan, but it can only occur by meeting a living Atma Gnani and receiving the Atma Gnan. Only a lit candle can light another candle.

EDITORIAL

What keeps a person bound in this world? Why does one have to suffer miseries? How does one achieve peace? How can one achieve liberation? One is bound by one’s own mistakes and not by anyone; not even one’s own family. People are not even bound by material wealth. The only thing that binds one is one’s own blunders and mistakes. The ignorance of one’s Real Self is the root cause of all mistakes and as a result one continues to make endless mistakes. These mistakes range from the most obvious (sthool) to the subtlest most (sookshmatam).

It is this ignorance that flaws one’s perception, leading one to see faults in others, creating attachment, (raag) and abhorrence (dwesh). And consequently one continues to bind karma. One’s vision becomes flawless when one receives the knowledge of one’s Real Self and it is the new altered vision that makes one regard others without faults. When this stage occurs, one no longer experiences raag and dwesh; one becomes free from the shackles of karma and becomes Vitrag. What is the nature of mistakes? The fundamental mistake is one’s ignorance of one’s Real Self. Then comes the mistake in one’s belief that one is correct and not at fault and that all others are incorrect and at fault. One continues to make such mistakes even to the point that one attacks the very person instrumental in helping one discharge one’s own past karma.

The aim behind the compilation of this book is primarily the elucidation of the explanation given by Dada for the reader so that he may cease to see faults in others and begin to see his own. Param Pujya Dadashri reiterated that he could see thousands of evidences, which sustains his awareness of the world being nirdosh. Which evidence did he see in his Gnan? The reader will come across these one by one in this book. If the reader were to study these in minute details, he or she would acquire each and every facet of the vision, which would result in him seeing the world as nirdosh, because the speech of the person who has himself acquired nirdosh vision, will without fail give the reader that very same vision.

The worldly life survives as long as one continues to see faults in others. It diminishes at the point where one ceases to see faults in others. One oneself becomes completely faultless. How can one achieve this state? It is achieved when one sees one’s own faults and not others. Here, one is presented with a subtle understanding about the nature of such faults. Param Pujya Dadashri’s art of uncovering the very miniscule facets of flawed vision and replacing it with flawless vision will be invaluable to you dear reader in your daily life.

It is the compilers requests that if any mistakes, including hurtful ones, that appear in this compilation of the Dadashree’s speech which came forth in accordance with the nimit (questioner), time, place and circumstances, that the reader be forgiving towards such mistakes and maintain flawless vision. By doing this, the reader will embark on the endeavor towards the final path of liberation through the acquisition of flawless vision.

Dr. Niruben Amin

Forward

The Flawless Vision (Nijdosh darshan thi nirdosh)

Innocence through recognition of one’s own faults

“One binds karma by seeing faults in others and becomes free from his karma by seeing his own faults” is the principle of karma.

“I am a vessel of countless faults, O compassionate one!” -Shrimad Rajchandra

A human being has made countless mistakes in countless lives. The root cause of these mistakes is just one mistake. There is only one mistake, which supports the bondage of countless mistakes. Which mistake is this?

It is the “Ignorance of one’s real Self” that is the biggest mistake of all. It is merely the lack of understanding of “Who am I?” that has given rise to all kinds of wrong beliefs and in these very wrong beliefs does he remain immersed for countless rebirths. Once he meets a Gnani Purush, ‘this’ mistake is destroyed and as a result all other mistakes begin to do the same. This is because the ‘Observer’ is awakened and that is why the mistakes become evident. Once they become evident, they will without doubt, be destroyed. That is why Krupadu Dev has also said:

“If these mistakes of mine are not acknowledged, what other solution is there?”

If a person is not able to see his own fault, how can he progress? Progress can only occur if the ‘Observer’ becomes aware.

People do not have the understanding of the reality of this world, and because of this they become entangled in the wrong beliefs, which are intrinsically contradictory in nature. For the one who constantly feels a burden in this worldly life, does not like its bondage, who is desirous of liberation, it is important for him to know the realities of this world; such as who runs this world? How does it world run? What is bondage? What is liberation? What is karma? Etc.

There is no superior above you in this world. You, yourself are Parmatma (The Supreme), then who else can be higher than this. The root cause of all miseries of this worldly life that you have to endure is your own ‘blunders’ and ‘mistakes’. By not knowing your Real Self, and by believing that you are Chandubhai, just because others have said so, you have made the one fundamental mistake upon which a series of mistakes continue to take place.

There is no independent ‘doer’ in this world. Everyone is a naimitic (instrument) doer. When several nimits come together, a single event takes place. People instead only blame the nimit that they can see. They see the nimit through their ‘glasses of raag and dwesh (attachment and abhorrence) and consequently they increase their visual ‘prescription’ of raag and dwesh.

No one can harm or harass anyone else in this world. The harassments you experience in your life is a result of your own harassment from your past life. When, at the root of everything is your own fault, does the entire world not become nirdosh (without faults)? Who can bother you if you destroy your own mistakes?

These people that harass you are ‘visitors’ that you have invited yourself. They come with as much force as you had initially exerted.

Those people who are without any faults can even walk through a town full of bandits and decoys and no one would harass them. Such is the power of a pure person (sheel-morally upright).

If you hurt someone, you are the culprit. The Gnanis can never hurt anyone; on the contrary they make everyone happy. The Gnanis have destroyed all their mistakes. The one who can destroy even a single mistake of his own can become Parmatma (Supreme Soul).

On what basis do these mistakes survive? It is because you support them by protecting them. You can increase the longevity of anger by twenty years when you make statements such as ‘He would not shape up if I did not get angry with him’. Your mistakes will go away if you do not side with them. If however, you ‘feed’ them, they will make themselves at home and never move.

How can you destroy your mistakes? You can do so by doing pratikraman (apology coupled with remorse of any wrong doing) and by repentance.

The darkness of kashays (your internal anger, pride, attachment and greed) will not allow you to see your mistakes.

The world sleeps comfortably in bhaavnindra (delusion resulting in attachment and abhorrence), oblivious of the harm (spiritual regression) it causes. When one acquires Self-Realization, the bhaavnindra goes away and one becomes spiritually aware

Who protects the mistakes? It is the intellect (buddhi – rationalizing faculty of mind coupled with ego which shows profit and loss in worldly affairs). Like an attorney it argues in the favor of a mistake, and takes control of you (soul). This is how the intellect will come to reign, but when a person acknowledges and accepts his own mistake, there will be no support for that mistake and it will leave.

Those who show us our mistakes are very beneficial to us. What is better than having someone show you your mistakes, which otherwise you would have to make an effort to see?

Gnani Purush is open to the sky. He is like a child. Even a child can show the Gnani his mistakes, without any hesitation and the Gnani would accept.

How can a person get rid of his bad habits? By constantly keeping in mind that his habits are bad, and also openly declaring the same. He should repent a lot for his habits and never defend them. Then he will become free of them. This is Dadashree’s personal discovery of how to get rid of bad habits.

When one does aalochana (heart-felt confession of one’s guilt) of his faults in front of a Vitraag, that fault will immediately leave.

It is worth learning the principle of Param Pujya Dadashri, such as:

“Sooja (deeper understanding and comprehension) increases as the mistakes are destroyed.”

“He who complains is the one at fault. Why did he see faults in someone else? Why did he have to complain?”

To criticize someone is the same as squandering away your wealth. Your spiritual energies become dispersed and you incur a (spiritual) loss. When you see faults in others, it is indicative of your own unworthiness. Whatever faults you see in others are the faults that remain within you. Only bad intentions make you see faults in others. Who makes you the ‘judge’? Everyone acts according to their prakruti (inherent nature, characteristics, personality). Even Dadashri used to say “I too do things according to my prakruti. But I tell my prakruti that I can see its mistakes and that it should accept that mistake if it wants, otherwise leave it aside.” When you see everyone as nirdosh, primarily those within your home and then others outside, then you can be assured that you have climbed the ladder of liberation.

When you begin to see only your faults and not anyone else’s, know then that you have acquired the blessed state of Self-Realization and equanimity. Whatever faults you see within you will leave forever.

You should see neither one’s virtues nor one’s vices, because in the final outcome, they are both attributes of the prakruti and will come to an end. You only have to see the pure Soul within everyone.

Param Pujya Dadashree says, “Whether a person is a pick pocket or immoral, I see him as nirdosh. I only look at the Real thing (Sat-eternal Pure Soul) and that is the pure vision. I do not look at the ‘packing’ (the external appearnce).” This is the ‘Master key’ to look at the world as nirdosh.

When can you recognize your own mistakes? It is when the Gnani shows them to you. If you do not follow the guidance of a Gnani, then everything else that you do is considered svachhand (to proceed in spiritual matters at one’s own whim/without accepting guidance from an enlightened one).

You may find a solution for your obvious mistakes (Dadashree referred to them as ‘mistakes of light’), but the ‘mistakes of darkness’ can never be destroyed. ‘Mistakes of darkness’, are those where you say ‘I know or I am aware of that’.

After acquiring Akram Gnan (after Self-Realization acquired through the method of Akram Vignan), when one looks only within oneself, then it is considered that he is within the boundaries of ‘Keval Gnan’ (the absolute perfect knowledge). He can acquire partial Keval Gnan, not absolute Keval Gnan. All one has to do is to observe the mind, the intellect, the chit and the ego within him. To simply observe the different phases of these inner components that are not under his control.

“It is pramat when a ‘thing’ (vastu) deviates from its attributes. When a ‘thing’ remains within it’s natural attributes, it is apramat”

“You will achieve liberation when your knowledge and your understanding become flawless (without any mistakes)”. It is only obstructed by mistakes. There is no need for any penance or austerities. You need to become free from mistakes. Which is the main mistake? It is the ignorance of your real identity. Who is able to destroy this mistake? It is the Gnani Purush.

How can you get rid of a mistake? By knowing how the mistake came into existence, you will find a way to get rid of it. Faith and conviction give rise to mistakes, and faith and conviction will destroy it also. When you become convinced that you yourself are one hundred percent responsible for the mistake and provided you do not defend that mistake even in the slightest degree, then that mistake will go.

Those who have become God, did so by destroying only their own mistakes. Dadashree used to ask, “Who can see his own mistakes? It is the one who has the absolute vision of flawless conduct, even though his conduct is not. That person is considered liberated.’ I am able to see my subtle and subtle most mistakes.

You will not be punished for your mistakes, but you will be rewarded for being aware of the mistake. Your reward being the departure of the mistake you acknowledged. After acquiring Self-Realization, a person becomes impartial towards himself and that is why he is able to see all his faults.

No mistakes can touch the one who is in his pure state of awareness.

The intellect always looks for a settlement. It wants to be pacified. When can you pacify the intellect? You can do so by looking at the faults of the intellect itself, or by seeing faults in others.

When a person does not have Self-Realization, he always sees faults in others and can never see his own. The intellect becomes agitated within, and consequently will disrupt the inner components of the mind, the ego and the chit. It will create an insurgence. The intellect will then point out faults in others, thereby claiming its own veracity and then becomes pacified. The riot then calms down. Otherwise the thoughts will take over one by one and never stop. This is how confusion and chaos proliferate in the world.

Where will you find such subtle and minute facts in the scriptures? No scriptures can give you the understanding of this world. Only the Gnani can shed light on this.

The entire worldly is engrossed in seeing faults in others. That is the fundamental activity of this world. The person on the path of liberation will see only his own faults and those who see faults in others will wander around endless in this worldly life.

By harboring opinions, your vision becomes flawed. You break your opinion through pratikraman and thereby stop the procreation of a new mind.

After acquiring Atma Gnan (Self-Realization)

Once you acquire your true identity as being the Soul and cease to identify with your body as the real you, you will be able to see only your own faults, not anyone else’s. The whole world will appear as nirdosh to you.

Many mistakes are strong/solid like ice, so how can you get rid of them quickly? They have many layers and these layers will be shed gradually. As you begin to see your faults, these layers will be shed. They are like an onion that has many layers, so these sticky mistakes will require a lot of pratikraman.

When ‘Chandubhai’ makes a mistake and ‘You’ do not like it, that is called seeing your own faults.

Your life is the end results of your own karma of punya and paap. When you receive praise, that is because of your punya and when you receive insults, that is the result of your paap. Of importance is your ability to remain neutral (samta-without raag or dwesh) while enduring both.

Most of the mistakes are created because of speech. You can resolve many of these by maintaining your awareness and remaining silent. By keeping your vision focused on the reality (samyak drashti), you will not create any more mistakes and will destroy existing ones. Even after Self-Realization, you will have kashays, but you will immediately have the awareness and be able to keep it separate.

The Akram Vignani destroys all the twenty-five moha by giving you the Knowledge of your Real Self. By stating that all good habits and bad habits are an illusion, he has liberated us from everything.

When can you point out mistakes in others? When they are not able to see their mistakes on their own and providing that they feel indebted to you for doing so. You cannot create kasay if there is too much salt in the cooking.

True pratikraman is only done when you see your own faults and see everyone in your home as nirdosh.

How long should you continue doing pratikraman? For as long as you have negative feelings towards that person or as long as you keep remembering that person. As long as you have an ‘attacking nature’, you will continue to suffer.

No matter what the other person does to you, you should avoid conflict and distance yourself.

When you know that you are not the ‘doer’, but see others as ‘doers’, it is the same as becoming the ‘doer’. You automatically become the ‘doer’ when you see others as ‘doers’ even in the slightest degree. It does not matter if the prakruti is fighting, do not see him as the ‘doer’, because in reality vyavasthit (scientific circumstantial evidences – which bring forth the effect of past karma) is the doer not him.

It is the ego that makes a mistake and also the ego that ‘sees’ the mistakes. The ego is always the one who sees the faults.

Keep asking for forgiveness the whole daylong. Get into the habit of doing this. Only through the Gnani’s grace will your work be done. There is no need for you to go about doing anything frantically. The Gnani’s grace is bestowed upon you when you abide by his aagnas (prescribed instructions). By abiding by his aagnas, you will acquire the state of unperturbed bliss (samadhi).

The Soul is Vitraag (void of attachment) and so is prakruti. But if you find faults with the prakruti, there will be repercussions. You yourself are at fault if you see faults in others.

You should never leave Dada’s satsang even if you are snubbed and dishonored there. Remain with the satsang till you die, but it is not worth going anywhere else. What is more, do not see anyone’s faults in the satsang. Otherwise you will bind indestructible karma. If you do, erase the fault by immediately by doing pratikraman, otherwise that karma will become nikachit (indestructible). Never ever, see faults in a Gnani Purush. The one who uses his intellect to assess the Gnani will inevitably fall and become destined towards a life in hell. Only certain exceptional people are able to be in close proximity of a Gnani and not see any faults in Him. Only such people are able to remain in the service of a Gnani.

By seeing faults in others, you weaken the power to see your own faults. No one is at fault, and if you want to blame anyone, blame vyavasthit. Vyavasthit means your own accounts (karmic) coming back to you. The consequences of your own mistakes are being brought to you through a natural process, which brings together your nimit.

Every karma of the Gnani is divine in nature. His external karma is the same as everyone else’s but of significance is only close observation of the Gnani’s vitraagta (detachment). By seeing the vitraagta of the one in front of you, you too can become Vitraag.

What are the attributes of the one desirous of moksha? He is open to the sky. He openly declares his faults.

You cannot see your mistakes because you become one with them. It is because you are oblivious to them they remain bound to you. That mistake will be destroyed if it is acknowledged. Now you have become the pure Soul, so now you have to make your body pure also. And it will become pure just by observation.

The one that does atikraman (deeds or actions associated with raag or dwesh), has to do pratikraman. The pure Soul does not do atikraman and that is why it does not have to do pratikraman. You have to keep this principle in your awareness.

Dadashri says that his pratikraman automatically start even before the mistake is made. That is the reward of pure awareness (jagruti).

The awareness in its absolute state does not even see a mistake as a mistake, but as gneya (the object to be observed), and He himself is the ‘observer’. These gneya are the basis for the act of observation.

Do not look at anyone as doshit or nirdosh – simply know that they are nirdosh.

Observe your own prakruti; to observe what ‘Chandubhai’ is doing is considered pure awareness (upyog)? Why are you not able to observe your prakruti? It is because of avarans (karmic veils that obscure your ability to see). How can you break these avarans? Through the vidhis (sacred ceremonies) the Gnani makes you perform.

The Gnani too has the subtle and subtle most mistakes, which can be washed off by pratikraman.

Who is the one who looks at the faults of the prakruti? Prakruti sees prakruti, the one that sees is the ego and the intellect. The Soul remains unaffected in all this. There is no such thing as wrong or right as far as the Soul is concerned. It is the elevated prakruti that helps you see the

Impressum

Texte: Dada Bhagwan Aradhana Trust
Bildmaterialien: Dada Bhagwan Aradhana Trust
Tag der Veröffentlichung: 07.07.2017

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