Dada Bhagwan Quotes

When does one become free from all tubers (of the mind)? When one becomes free of kashayas (anger-pride-deceit-greed). Kashays (anger-pride-deceit-greed) are tubers themselves.

In a constructive policy, there is ‘adjust everywhere’ and in a destructive policy, there is a policy of disadjustment.

We’ had come to identify who was behind all the prodding and the pushing. Everything that happens to you, is really your very own. “Nobody is responsible for ‘you’. ‘You’ are whole and sole responsible for yourself.

The kashays (inner anger, pride, deceit and greed) that keep one entrenched in the coolness of the worldly life are the very thing that makes one wander life after life.

Where there is no Sachchidanand [sat-chit-anand, eternal knowledge and vision leading to bliss], there is night (darkness).

Nothing will be attained from actions of hundreds of thousands of lives. Moksha (liberation) is attained through ‘absolute humility’ (param vinaya). The ‘gates of understanding’ are opened with ‘absolute humility’. ‘Absolute humility’ arises only when the ego is dissolved.

Ignorance’ (absence of Self-Knowledge) creates vibrations (causes) and ‘Knowledge’ (Self-Knowledge) stops these vibrations.

This is not suitable for me”- to say this is indeed madness, it is nothing but egoism. To say ‘will not suit’ is an offense.

No one can attain moksha by pushing away others with contempt. So beware!

As long as your mind has the contemplation ‘the tiger is a violent animal’, it will remain violent. And if your contemplation is, ‘the tiger is a pure soul’, then it will not remain violent. Everything is possible.

No living being can ever “hitch” another living being. If one were able to “hitch” another, then we can say that the principle of this world is false! In this world, no one being is a superior over another.

Enmity [Revengeful Karma] is the main seed of conflict [clash].

The awareness that ‘money will get spent’ must never be kept; whatever gets spent at whatever time is correct. That’s why it was told to spend money, so that they can be free from greed and they can give it again and again.

The world will praise you one moment and defame you the next. So why should we care for praise or defamation?

As much longing for worldly happiness (of 5 senses) there is, that much less is the spiritual development.

God doesn’t need to be a witness. He doesn’t need to go to a court, does he? ‘You’ are the one who has to attain a witness state, so that there’s no karma bondage. And ‘God’ only keeps on ‘seeing’!

When monetary dealing in religion stops, the religion will manifest its splendor!

If one were to just understand the worldly life and what it is, he would attain liberation [moksha]. The worldly life is ‘relative’. And “All these relatives are temporary adjustments”.

To believe ‘I’ where ‘I’ is not, is known as tirobhav (concealed or hidden belief). To believe ‘I’-ness where ‘I’ is, it is known as Aavirbhav (visible or manifest belief).

If you are not able to ‘adjust everywhere’, then even the moksha,that you have in your hand, will go away.

If you have a complaint about someone, then you become the accuser and the other becomes the accused. Never complain about anyone. He who brings a complaint is at fault, you should understand that first, then comes next, the talk about the accused.

In shukladhyan (Pure contemplation as the Self, the Soul), whole world begins to look faultless (nirdosh). In dharmadhyan, despite seeing the other person at fault; one will uphold him as being faultless that is ‘dhramadhyan’, ‘what is the other person’s fault? He is simply instrumental (nimit) in it. It is due to the effect of my own karmas that I have encountered him.

Worrying is the greatest pride, which is why nature punishes one heavily. Nature punishes more the one who worries, than it does the one who curses God. The doer is some other entity and you are worrying? Are you mightier than even nature?

There are only two things to understand in this world. First is, one’s own True Self, and the other is, our faults from the past [life]. Won’t these faults have to be broken?

Things get ruined the moment you say, ‘What will become of me? It means that you have no regard for the Soul. The Soul within has infinite energy, why not ask the Soul for strength [power]?

In all animals, egoism is in a seed-form. It bears effect as a tree in the human life form! If the egoism is destroyed, ‘one’ becomes the ‘Absolute Supreme Self’[parmatma]!

Everyone in this world perform their ‘duty’. But when one performs the ‘duty’ and he also intimidates [scolds] someone in the process, he will reincarnate in the animal life form. If he carries out his duties with understanding, he will return to the human life form. And if he performs them with humbleness, he will reincarnate into the celestial world.

Nothing can get spoilt as long the mind is steady, and when it becomes restless, it will spoil. God doesn’t give or take from anyone, but because God is in the permanent blissful state, all external actions will go well when one’s mind is steadied in Him.

If God were the doer, when will there be an end?! (If) God is the creator and he made us, we become his toys, so that is the end? When will we become liberated? No one is your superior and no one is your ‘underhand’ (subservient to you).

Where the ‘charging’ (of karma) stops, there lies the symptoms (signs) of attaining moksha.

Things do not give unhappiness, ignorance (of one’s real Self) does.

One, who has passed through one pain, gets the strength to pass through many pains. Then he becomes the expert in passing through the pains.

If you met the robbers and they robbed you, you should not cry. Think 'how will I go on [do progress] now?' You will get all the help you need. What does one gain by crying 'what will become of me?' Who is the one suffering, the robber or the one who was robbed? The fault is of the sufferer.

Anything you strive to correct, it will increasingly become wrong. So just let go of that which does not turn out right.

The buddhi [intellect] is today’s gain, it is today’s experience! Whereas, akkal [insight, wisdom] is a nature’s gift!

The path of the vitarags [the enlightened ones] is not one of ‘objection’. It is a path of giving ‘no objection’. They remain indifferent if circumstances for objection arises.

This ‘Akram science’ does not scorn worldly interaction in the slightest. While living absolutely within it's reality, It does not scorn the worldly interaction. Not scorning worldly interaction is itself a thing of principle.

Those who are in vyavahar (worldly interactions), and who are indeed conducting themselves in the vyavahar; are known as worldly people [sansaari]. And ‘Siddha’ (absolutely enlightened Ones without a body) are not in the worldly conduct whatsoever. Therefore, they are known as the ‘non-worldly’ people [asansaari]! Then there are those who are in the worldly life and yet whose conduct is not in the worldly life at all; such ‘Gnani Purush (the enlightened ones)’ are called, ‘non-worldly’ (asansaari).

Difference of opinion is a clash, and to clash is a ‘weakness’.

The mud of this body-complex (pudgal - that which charges and disharges) is such that the harder one tries to get out, the deeper and deeper he sinks into it.

Peace is the nature of the mind. And bliss is the nature of the Soul!

The worldly life (sansar) is the thing created through delusion [wrong belief]. Therefore when you come to know about this wrong belief, it will go away.

The whole world has the illusory awareness of, ‘I am the doer’. In reality, everyone’s karmas are getting discharged, but one is not aware of this. One has no awareness of his own True Self.

Even if you insult him, he gives you his blessings; such a one only is the Gnani Purush [The enlightened one]!

The one whose egoism is gone, he becomes God. One is a mortal (jivatma) as long as there is egoism and if his egoism goes away, he becomes the eternal Absolute Supreme Soul (Paramatma).

To run the worldly life, Egoism is not required. To bind [karma] for the next life, Egoism is required. If one doesn’t want the bondage for the next life, then also it is possible to conduct the worldly life without egoism. Entire worldly life is in the ‘discharge’ form. So it will continue to ‘discharge’ by itself.

One gets ‘headaches’, because he gives headache to others.

The fruit of worldly love is indeed revenge (vengeance).

How can the power of speech remain when you lie for your own ‘safeside’?

Unless there is a ‘clear evident experience of the True Self’ [spasthvedan], till then ‘Principle’ cannot be attained.

Gnani’s [The enlightened one’s] sangna [directions] is the compass then it will take you to the end of your journey [Moksha, ultimate liberation]. And the worldly people’s sangna [directions] is the compass then it will make you wander in the worldly life.

As long as the awareness of ‘doer-ship’ is there, till then, one keeps on ‘charging’ (karma). In the Akram-path, ‘we’ (the Gnani Purush) destroy your doer-ship. The awareness that ‘I am the doer’ goes away and we give the understanding of ‘who the doer is’. Therefore, ‘charging’ (of karma) stops! What is left now? Only the ‘discharge’ is left.

If there was no such thing as a mirror in this world, then seeing our face ‘exactly’ would be considered a huge wonder.

The one who does not have the control for even a minute, he does not have the control forever.

It is a tremendous strength to be able to digest an insult.

Gnan (knowledge of the Self) can never become agnan (knowledge other than the self, of relative world). It is called agnan only when the focused applied awareness of the Self changes.

One is worthy as a son when he removes all his father’s troubles.

Knowledge of all living beings of the entire world is in only one Soul. But the knowledge that sees the ego and everything, as objects to be known (gneya); only that knowledge is called as the ‘Knowledge’. However, that is partial Knowledge but only from that moment it is regarded as real applied focused awareness. Where there is Knowledge, the focused applied awareness may be partial or complete.

Things that you have remained ‘sincere’ to, those many things you have won. The world has to be won; only then will it let you go to moksha!

Quarrels and differences of opinions are solely due to a flawed-vision.