Spirituality in Speech
EDITORIAL
Each
and every human being is involved in an incessant interaction of speech from
the moment he wakes up. Some even talk in their sleep. There are two outcomes
of speech interactions: sweet and bitter.
Sweet interactions are easily swallowed but the bitter ones are
not. The Gnanis are able to show us
ways to accept both the bitter and sweet with equanimity. Gnani Purush Dadashri
has given us countless solutions addressing situations that arise from speech
interactions in this day and age.
Dadashri
has been asked hundreds of thousands of questions, on all kinds of topics; from
the subtle to the profound, from the straight to the ridiculous. He has
answered them on the spur of the moment with complete satisfaction for the
questioner. One can see and experience
in his speech the unison of love, compassion and the ultimate truth.
Dadashri
used to say to all who came to him, with love that, ‘Ask, ask and get all your
puzzles solved. Ask anything and get your work done. If you do not understand,
ask again and again without hesitation. If you do not understand it is not your
mistake. It is the inadequacy of the person giving the answers.’
It
would constitute deceit if, someone were to dismiss any question, claiming that
the answer was too subtle for anyone to understand. People all too often dismiss questions to which they have no
answers, by placing the blame on the seeker’s inability to understand.
If
a person has heard or read any of Dadashri’s speech in detail, then he or she
would, without fail, have a true representation of the Gnani who has absolute
unity of the mind, speech and conduct; indeed the presence of an enlightened
One. These people will also, without fail, learn to recognize that, which is
not authentic.
In
this publication, the reader will find solutions to problems that are created
through the interaction of speech and will find ways to improve their speech if
it is offensive and hurtful. The reader
will also be enlightened about the ensuing consequences of merely having a
single negative thought about someone. It will give deep insights into the many
ways in which one can be free from conflicts that arise in and the outside the
home, in all worldly relationships.
Dadashri
gives us great insight into the fundamental and subtle principles that govern
speech. He gives us great examples and
practical solutions of how our interaction with our family and our peers
through our speech can be made pure so that it hurts no one. The reader will feel Dadashri is talking
about his own life with some of the illustrations Dadashri gives. His solutions reach the heart directly and
lead to liberation.
It
is extremely difficult to recognize a Gnani Purush. Expertise and skills are required in order to recognize a real
diamond; in the same vein, a spiritual eye is necessary to recognize an
enlightened One, Gnani Purush Dadashri. Dadashri’s speech which was uttered for
only the salvation of the other person and nothing else will continue to give
light on the path of liberation for generations to come. Such is the power behind the speech of a
Gnani, that in a matter of just one hour, he bestows the experience of the Self
upon the seeker.
Jai
Sat Chit Anand
Dr.
Niruben Amin
NOTE ABOUT THIS TRANSLATION
Gnani Purush, Ambalal M.
Patel, also commonly known as Dadashri or Dada, said it would not be possible
to translate his satsang about the Science of Self-Realization and the art of
worldly interaction, word for word into English. Some of the depth of meaning
would be lost, and therefore, 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 and 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 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 knowledge and teachings. Please note that any errors encountered in
the translation are entirely those of the translators.
On a June evening in 1958 at
around six o'clock, Ambalal Muljibhai Patel, a family man and a professional
contractor, was sitting on a bench of 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 vanished. From that moment
onwards he became completely detached from all Ambalal’s thoughts, speech and
actions; 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 manifested within
me. He also resides within you and all
living beings. The difference is that
within me, He is completely expressed and in you, he has yet to manifest.”
Who are we? What is God? Who
runs this world? What is karma? What is liberation? Etc. All of 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
was raised in Bhadran, Gujarat. His
wife’s name was Hiraba. Although he was
a contractor by profession, his life at home and his interactions 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 entire 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 on 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 path to Self-Realization, whereas ‘Kram’ means an
orderly, step-by-step, spiritual path. Akram is now recognized as a direct
shortcut to the bliss of the Self
When he explained to others who ‘Dada Bhagwan’ was,
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 manifested within me,
is ‘Dada Bhagwan’. He is the Lord within.
He is within you and everyone else. He is not yet manifested within you,
whereas within me he is fully manifested. 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
Dadashri used to travel from
town to town and country to country, to give satsang and impart not only the
knowledge of the Self, but also knowledge of harmonious worldly interaction, to
all who came to see him. In his final days, during the fall of 1987, he gave
his blessing to Dr. Niruben Amin and bestowed his special siddhis upon her, to
continue his work.
Since Dadashri left his
mortal body on January 2, 1988, Dr. Niruben has continued to carry out his
work, traveling to cities and villages within India as well abroad, to 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 liberation, 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.
Spirituality In
Speech
1.
Forms Of Hurtful Speech
Questioner: This tongue says one thing one time and something else another time.
Dadashri: The tongue is not at fault. The tongue constantly lives within and
works with the thirty-two teeth. It does not rebel or fight back. The tongue is
fine, but it is we, the organizers, who are awkward and at fault. The fault
lies with us.
The tongue is very good.
Although it lives between these thirty-two teeth, does it ever get crushed or
bitten? It gets bitten when we are eating and our chit (the component of the
mind composed of knowledge and vision that wanders outside) has gone somewhere
else. The
chit will only wander when we are inattentive. If the chit stays in the task at
hand, the tongue will function well, but it gets bitten when the organizer is
inattentive.
Questioner: Please help me control my tongue because I talk too
much.
Dadashri: I too, talk all day long. As long as your speech does not hurt anyone,
there is nothing wrong in talking.
(Main book P.383)
Questioner: But many conflicts arise because of the words I
use.
Dadashri: It is because of words that this world has come into existence. When
words come to an end, so will the world.
Words have been the cause of
all the wars in the world. Words must be sweet or else they should not be
spoken. You can become one with someone again even after you have fought with
that person, if you use sweet words to assuage him. (P.384)
Some people tell their
elders that they have no sense. How can
one say such a thing? Who are they to assess commonsense in others? Such words
will inevitably create conflicts. You
should not say anything that would hurt others because you will be held liable
for it. People who understand this will
not take on such a liability, instead they will always say the right thing,
whereas those who lack this understanding speak recklessly, taking on the
liability. The responsibility is
yours.
To tell a person, “You do
not understand,” is the worst of the knowledge-deluding karmas (gnanavaran).
You cannot make such a statement because it hurts the other person. Instead you
can say, “I will help you understand.”
If you are sitting
peacefully and someone comes and says to you, “You have no sense,” these words
will shatter your peace of mind and you feel will hurt but it is not as if he
has thrown a rock at you!
(P.385)
In this world, words have a
tremendous impact. The scars they leave
behind cannot be erased for hundreds of lifetimes. People say their hearts have been wounded by words. This is nothing but the effect of words and
this world perpetuates because of these effects.
Some women tell me they
still bear scars in their chest from what their husbands said to them twenty or
thirty years ago. What kind of a rock
of speech was hurled that the wound still has not healed? Such wounds should
not be inflicted.
In our culture, people of
the lower caste use physical violence to hurt each other, while those of the
higher castes use words to hurt one another. (P.386)
Words, which hurt others,
are called inappropriate words. People take on a grave liability when they use
inappropriate words even casually. Pleasant words used casually, on the other
hand, are beneficial. People are not
brave enough to use inappropriate words to a policeman or someone with authority
for fear of being reprimanded, but they use such words freely with those at
home because they are not afraid of the consequences. The policeman would
indeed teach you a lesson, but who would teach you a lesson at home? Should we
not learn a new lesson? (P.387)
Questioner: What should I do in my business when I get angry with the person I am
dealing with because he does not understand?
Dadashri: In business it is important to speak up or say something for the sake
of business. But there too, to not say anything is also an art; a lot can be
accomplished in this way in your business also. But that art is not easily
learnt, it is very refined. In business you have to fight and whatever you
gain, you have evaluate it, and deposit in your account. But you should never
fight at home because they are your own people.
The art of silence is a very
difficult art to master. It is difficult for others to learn.
This is how such an art is
practiced: Before even the person comes
in front of you, you have to communicate with the pure Soul (shuddhatma) within
that person. Doing so will calm him down and then all you have to do is remain
silent. In this way you will accomplish your work. This is a very brief
explanation I am giving you on this art; it is very subtle indeed. (P.388)
The vibrations of a single
harsh word will linger for a long time.
When you use a harsh word, you are committing violence with your intent
(bhaav hinsa), which is considered violence against the soul within (atma hinsa). You should never utter harsh words, only
pleasant ones. People forget this and they quarrel all day long. (P.387)
There are two types of
spoken words in this world, bad words and good words. The bad words cause bad health and good words render good health. When people say, “You unworthy”, the words,
‘You,’ are innocuous but the word ‘unworthy’ is very harmful.
“You have no sense!” When
you say this to your wife, these words are very hurtful to her and they are
also unhealthy for you. When she responds,
“You are useless,” you both will become unhealthy. One is looking for sense and the other is looking for usefulness!
This happens everywhere.
(P. 388)
Married couples should not fight with each other.
They are bound to each other through their karmas, so they should try to work
towards freedom from these karmas.
Once I asked a lady if she ever fought with her
husband and she said that she never did.
I was astonished that such households still existed in India!
“Surely there must be some conflict between you and
your husband,” I persisted.
“No, but sometimes he taunts me,” she said.
Taunting one’s wife is equivalent to caning a
donkey. Men do not cane their wives but
they taunt them instead. I asked the
lady what she would do when her husband taunted her.
“I tell him that the effects of our past karmas have
brought us together and that is why we married each other, and therefore I have
to suffer the consequences of my karmas and you have to suffer the consequences
of your karma,” she replied.
“You are truly blessed dear lady.” I said to her.
There are still such noble ladies to be found in India. Such a lady is called a sati,(a women with
the highest of virtues).
What makes people come
together? Why are people forced to live together even when they do not like it?
Their karmas make them do it; and even when a man does not like his wife, where
is he to go? He should accept the fact that everything is an effect of his own
karmas and be at peace with that. He
should not criticize her. How will it help him to find faults with her? Has anybody ever found happiness by finding
faults in others?
When your mind shouts, ‘She
said so much hurtful words, so much hurt has happened,’ then tell the mind, ‘Go
to sleep, it will all heal soon.’ It will heal readily. This technique works. (P.389)
Questioner: Explain the difference between wrongful speech and
wasteful speech.
Dadashri: There is a great difference
between wrongful speech and wasteful speech. Wrong speech means to use the
words that are totally wrong. And wasteful speech is talking unnecessarily.
Wrongful speech is use of
speech other than the kind that is called for. Saying something other than
expressing the knowledge that is required for a particular situation is also
wrong speech.
An example of wrongful
speech is telling a lie or being deceitful. Such speech is an abuse of speech
in every way and is unworthy in every aspect. Lawyers tell lies even for a few
rupees. That is called wrong speech. (P. 391)
Nowadays, people will even
criticize you; these poor people have no idea of what they are doing and that
is why they do what they do. Only the
one who is unhappy will criticize and instigate others. The happy person would not
criticize anyone.
“People have the right to
criticize you. You do not have the right to criticize anyone.” [Aptasutra]
What is the difference
between tikka and ninda? Tikka means to expose (criticize) someone’s obvious
faults, and ninda is to talk about someone’s overt faults and also to talk
about faults that do not exist.
“Even the slightest tikka of others is a hindrance to
Absolute enlightenment(Keval Gnan). Not only is it a hindrance to Keval Gnan,
but it is also a hindrance to Atma Gnan (Knowledge of the Soul) and Samkit
(Self-Realization)” [Aptasutra] It creates obstructions at all levels of
Self-realization. To see any fault of the other is an obstruction to
Self-realization.
Questioner: What does ninda come under?
Dadashri: Ninda falls under viradhana, but it can be erased with pratikraman
(apology coupled with remorse of any wrong-doing). It is like avarnavad; that
is why I tell people not to criticize anyone but even then people continue to
criticize others behind their backs.
(P. 392)
You incur a tremendous loss
when you talk negatively about anyone.
If you cannot say good things about anyone, it is fine, but you should
never talk negatively about anyone. What is the gain in it? There is tremendous
loss in it. The greatest loss in the world is incurred in ninda.
In fact you should never do
ninda of anyone, nor any type of casual talk about anyone. The consequences of
doing this are very grave. Especially in such a spiritual gathering of
Self-Realized beings, you can never say anything negative about anyone. Even the slightest negative imagination
brings a big veil over your Gnan, the Self. So imagine how dense a covering you
would create if you were to criticize any mahatmas, who are Self-realized
beings! You should blend into the
satsang like sugar in milk. I know everything about everyone here and yet I
would not utter even a single word about anyone. To utter even a single
negative word creates a dense cover over one’s Gnan. (P.393)
Questioner: What is the exact meaning of the word avarnavad?
Dadashri: Avarnavad means to distort and portray just the opposite picture in
the negative direction. It is to portray just the wrong and negative impression
about a person. It is not avarnavad
when you say that which is wrong, wrong and that which right, right. To say
utter lies about someone is avarnavad.
Avaranad means to totally
destroy with words the good reputation, name and fame of an honest man. This
avaranvad is worse than ninda. This is the equivalent of ninda multiplied amny
times over. The general people do mind ninda. Heavy ninda is avarnavad.
(P.394)
Questioner: Please expalian the meaning of the following sentence in of your nine
kalams.
‘Dearest Dada Bhagwan! Give
me the infinite inner strength, to not cause, nor to cause anyone to, nor to
instigate anyone to criticize, offend or insult any being; present or not
present, living or dead.’ (8th of Dada's 9 Kalams)
Dadashri: If someone is speaking negatively about one of your dead relatives,
you should not involve yourself in the conversation. The consequences of
speaking ill of the dead are grave. If you happen to say something negative,
you should repent and tell yourself that it should never happen again. People
have a tendency to talk negatively about the dead so I am just cautioning you.
It is wrong to say negative
things about Ravan (Lord Ram’s adversary in the epic Ramayana) because he still
exists in the universe, and when you speak negatively about him, your criticism
definitely reaches him.
Such words may arise out of
you because of opinions created in the past. The power of the words of these
kalam will wipe off your faults. (P.395)
You should never utter even
a single unpleasant word. All conflicts
arise because of unpleasant words. The entire great war of Mahabharat took
place because of Draupadi’s single sarcastic remark, “The blind one of the
blind.” (Referring to Duryodhana the son of the blind King Drutrashtra, who fell
accidentally in the reflecting pool) There was no other significant reason for
the war, this was the main reason. Draupadi made a sarcastic remark and she had
to endure its consequences. Will
uttering even a single untoward word not carry consequences?
Questioner: How can we get rid of the harshness in our speech?
Dadashri: You can turn your speech whichever way you want. Until now, you have
used harsh speech to scare and intimidate people. (P. 396)
Even when the other person
speaks harshly towards you, you should speak pleasantly to him. After all, you
are the one who wants liberation.
“Dada, please take seat
gloriously in my vocal cords!” Say this and your speech will improve. Even
doing Dada’s niddidhyasan (visual contemplation) on your vocal cords, will also
improve your speech. (P. 397)
Questioner: What is tunteeli speech?
Dadashri: If you get into an argument with your wife during the night and the
next morning when she serves you tea, she bangs the cup of tea on the table,
realize that she is still sulking and that she has not forgotten about the
incident from the previous night. That is called taanto; taanto is the link
that causes one to behave or speak harshly because of certain incidents. (P.398)
If someone says: “Why are
you senseless people still sitting around? Get up and eat!” such a harsh tone
is called doosvara (bitter tone in words). What kinds of a response will that
person get from the people he is addressing? They will probably tell him they
have no appetite left and that they have just been fed.
Many people will serve only
kichhadee, simple rice and lentils combination for a meal, but very pleasantly
they say, “Please come and dine.” When spoken this way, even kichhadee served
on its own will taste delicious. That is called soosvara (pleasant tone in
words).
A man once asked me, “When will my speech become
pleasant like yours?” I told him, “When the all the negative words that you
use, stop forthcoming, then your speech will become pleasant.” This is because each spoken word has its own
inherent quality and phases.
Always speak in a positive manner because there is
Soul within the person you are talking to. When something positive has
happened, it is wrong to say anything negative in it. All these problems arise
because one states the negative in that which is positive. And whenever you say, “No harm done,” the
instant you say this, tremendous changes take place from within. So always
speak positively.
Nothing negative has
happened to me for so many years. I have never experienced even the slightest
negativity in any circumstance. If your mind becomes positive, you become
divine, which is why I tell people to get rid of their negativity through
maintaining equanimity. Then only the positive will remain. In your worldly
affairs, stay positive. In nischaya, the real there is neither the positive nor
the negative. (P.399)
2. Insults and obstruction through speech
Questioner: In many homes, the family members arguments but their hearts and minds
are clean.
Dadashri: Speech that creates conflict will have an impact on the person’s
heart. If one can remain superficial about it, then no harm is done. It’s like this, the mind and the heart of
the one who speaks may be clean but the listener may feel as though a stone has
been thrown at him, and so a conflict will arise. Conflict will arise wherever
bad words are used. (P.401)
These words are like money.
Give them as you give money, by counting each one. Do people give money without
counting it first? Speech is such that when a person uses it wisely and
appropriately, it encompasses the highest forms of penance (mahavrat).
We should live our life in
such a way as not to scorn (tarchhod) anyone. Do you recognize what tarchhod is
and how it hurts people?
Questioner: It hurts internally in a subtle way.
Dadashri: The problem is not the subtle hurt that you sustained; the problem is
the harm that is done to the one scorning. This is because the one who scorns
will not experienced one-ness with you, due to the rift that arises.
Questioner: I find myself instantly doing pratikraman when I feel the effect of
the scorn.
Dadashri: Yes, you must do pratikraman if you experience the spurn. You should
speak with that person in a pleasant manner in order to turn things around.
When I see within, that which is of the previous
lives, then I am amazed at the tremendous damaging effect of scorn. That is why
I go about so carefully that not even a common laborer feels scorned. People
who are scorned will avenge themselves; even if it means they return as a snake
in their next life to bite you. Any form of scorn will always avenge itself.
Questioner: How can we escape the consequences of the effects
of scorn committed?
Dadashri: There is no solution other than to keep doing pratikraman. Continue to
do the pratikraman until the mind of the person you have scorned changes about
you. When you meet that person again, you can speak politely to him and
apologize by saying, “I was very wrong and it was very careless and stupid of
me, I have no sense.” When you reprimand yourself in this way, he will feel good and then his scars will heal.
Questioner: Should I bow down, touch his feet and ask for
forgiveness?
Dadashri: No. If you touch his feet it is a fault. Not that way. Turn him around
with your speech. The hurt was through the speech, so heal with the speech. By
bowing down and touching the feet, the other person who has turned in the wrong
direction in his mind will get the wrong message. (P.402)
I meet so many different
kinds of people, but I always maintain oneness with everyone. If the oneness
breaks, then his energy will be lost. As long as oneness exists in me, it will
energize to him. Therefore I have to be careful. Do I not have to keep a close
watch at the experiments going on, in the laboratory in which I am? (P. 404)
Questioner: How are
obstructions (antaraya) created?
Dadashri: If this man were to serve me some snacks and you tell him, ‘Leave it
alone, it will be wasted unnecessarily,’ then an obstruction has just been
created. If your friend is making a charitable donation to someone and you say,
‘Why are you giving the money to him? He is an embezzler.’ This is an
obstruction against charity. Whether your friend then makes the donation or
not, you created an obstructive karma, which will result in you not being able
to find someone to help you in your time of need.
If you tell the person
working under you, ‘You have no sense,’ then you have caused an obstruction
over your own sense!
Your entire human birth is wasted in the
entanglement of such obstructions. You have no right to call anyone senseless.
When you tell someone that he has no sense, he is likely to tell you the same
thing in return, and he will create an obstruction for himself too. Now tell
me, how can people in this world bring an end to such obstructions? When you
tell others that they are worthless, you are creating an obstruction to your
own worth, but if you do pratikraman right away, the obstruction will be erased
before it materializes. (P.404)
Questioner: What if the obstruction is created in the mind and not through speech?
Dadashri: Obstructions created through the mind have greater consequences and
their effects will be realized in the life to come. The consequences of
obstruction created through speech will be experienced in this lifetime.
(P.404)
Questioner: What causes knowledge-obstructing karma (gnan-antaraya) and
perception-obstructing karma (darshan-antaraya)?
Dadashri: If you tell someone that he does not understand anything and that you
are the only one who understands, you have created knowledge-obstructing karma
and perception-obstructing karma. Or if someone was about to receive
Self-realization and you interfere in the process, then you have caused an
obstruction for your self for Self-realization. You also create an obstruction
when someone invites you to meet a Gnani Purush and you tell that person that
you have seen many such Gnanis and use derogatory words. Human beings speak
without thinking, but even when they do so in ignorance, they create an
obstruction. If on the other hand you
have a sincere inner wish to go and meet the Gnani Purush but are not able to
do so, then your wish will break that obstruction. The person who creates
obstructive karma does so in ignorance; he has no awareness about what he is
doing.
Living beings have created so many
obstructions. Here is a Gnani Purush who is giving you liberation in your
hands. He gives you a state free of
worries and yet there are so many obstructions that one is not able to attain.
Some people question the
validity of Akram Vignan. They ask, “How can Akram Vignan be possible? How is it possible to attain moksha in just
one hour?” The moment they question
this, they create an obstacle for themselves.
There is no telling what can happen in this world, so do not try to
analyze this world with your intellect. Akram Vignan is a fact. It has
happened. Especially for the Scientific approach to the Self, there exist many
obstructing karmas. This Akram Vignan is the last of the last station for
liberation in this era. (P.405)
Questioner: This worldly life
itself is such that it is full of obstructions.
Dadashri: You are the Supreme Self but you do not experience the benefits of
that state, because of the presence of innumerable obstructions. The moment you
say, “I am Chandubhai,” you create an obstruction. You offend the Lord within.
Even when you say this unknowingly, you create an obstruction. What happens if
you stick your hand in a fire unknowingly?
Questioner: When two people are talking
and we interrupt, have we created an interference or is it merely a discharge
of our karmas?
Dadashri: Interference created leads to disruption.
Questioner: What do you mean, how?
Dadashri: If one of them asks you why you interrupted them and you tell him that
you will not do it again, then it is not interference. If instead you say, ‘If I do not say anything,
then everything is going to be wrong, its going to collapse.’ This is called
interference. This too is a discharge (dissipation of karma). However, new
interference is created even as the old one is discharging.
Interference-disruption
complex in itself is an obstruction. You are the supreme Soul. How can there be
any obstructions for the supreme Soul? All the same people continue to
interfere by asking, “Why did you do that?” or by saying, “He did this,” or “Do
it this way.” (P.407)
When you tell someone he is
wrong, it is the same as throwing dust over your own soul.
You should say words that
you like to hear yourself. Project on to the world as you would prefer.
Everything around you is your own projection. God does not interfere in anything. Whatever words you throw at others will
eventually come back at you. Use pure speech so that the same pure speech is
returned to you.
I never tell anyone that,
‘You are wrong.’ Even if that person is a thief, he is correct according to his viewpoint. I would however, explain to him the
consequences of his actions. (P.408)
3. Worldly Vibrations Caused By Words
When you pluck a
string on a sitar instrument, how many different sounds does it produce?
Questioner: A lot.
Dadashri: Even when you pluck just one string?
In the same way, so many other words arise within out of having spoken
just one word. That is what God calls ‘adhyavasan;’ it means that words arise
even when you do not want to speak them. As soon as you have the desire to
utter just one word, other words will formulate and be spoken
automatically. A tremendous energy will
arise within for the excessive words, even against your wish. So many such
ripples of vibrations arise that they will not allow anyone to achieve liberation,
which is why I have put forth this Akram Vignan. How wonderful this science of
the step-less path to liberation is. This science is such that any intelligent
person can bring an end to this worldly puzzle.
A person who hears you call
him ‘worthless’ is bound to be hurt, but the resulting consequences and its
different phases will bring you a lot of unhappiness. When you say something
positive about another person, you will feel peace within you and your spoken
words will give peace to the other person also. Therefore, you must maintain
awareness about this. (P.409)
When you say, “He is worthless,” the weight of the
word ‘worth’ is one pound and the weight of the word ‘worthless’ is forty
pounds. So when you use the word ‘worth,’
the vibrations it creates is considerably less and it will have a lesser impact
but when you use the word ‘worthless,’ it will create forty times the
destruction. Such are the consequences
of spoken words.