Dada Bhagwan Quotes

Interfering in the worldly life is impure action (ashuddha vyavahar).

It is very wrong to make fun of anyone because you make fun of the Lord residing within. It doesn’t matter if it is a donkey, but after all, (finally) who is he? He is God.

Where there is conflict, there is no God.

What kind of a stage should we attain? One where our intellect becomes such that it never creates conflict within our home. Everything else is acceptable but there must never be any inner conflict.

The world is the puzzle, itself. The one who solves this ‘puzzle’ attains the degree of Parmatma [the Absolute Supreme Self].

If we break someone’s ego, then we can’t be happy. Egoism is his life!

Until pride (vanity) leaves, there is nothing but pain, pain and more pain!

What does egoism mean? It means to become blind through one’s own vision. The Gnani [the enlightened one] removes the egoism.

There is no problem if there is ‘egoism’. But, it should be ‘normal’. ‘Normal’ egoism means that it does not hurt anyone.

Why does one ruminate about the past? He is treating his wounded egoism.

There is no value to anything in this world, at the same time there is no need to ‘devalue’ anything.

What has more value in this world? That which is in shortage.

When the vision becomes right [correct], one sees only his own faults and when the vision is wrong [incorrect], he sees others at fault.

Everything is happening according to the ‘drawing’ [past causes], You just have to ‘see’ them. Desires are ‘drawings’ too.

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

Mantras are to be recited together. Mantras are an instrument to please the celestial deities.

Saints guide people on the path of religion [dharma] and the Gnani Purush [the enlightened one] grants ‘liberation’ (moksha).

The greatest religion [dharma] is that we keep everyone pleased.

Moral conduct in the worldly life [vyavahaar charitra] is to behave in a way that hurts no woman and to not look at a woman lustfully.

Nothing in this world is ‘by chance’. There are “covered causes” (hidden) within. ‘By chance’ is also the result of an effort.

The saints have to ‘drink poison’ (worldly suffering) and the world has to ‘drink nectar’ (worldly pleasures). Because people are weak.

In a place of purity, if one does not follow the conduct of that place, there will be tremendous (karma) bondage. He will bind a life in hell!

Know the other person’s viewpoint first and then talk. To Talk after comparing it or mixing it with our viewpoint is an offence.

All your future needs are ready for you, because within [us] resides the Supreme Lord. Provided there is no interference from [our] mind-speech-body!

Of what use are the instruments [religious practices] if they do not help one attain their goal?

Everyone is born with the nimit (karmic evidentiary instruments). I too, am born with nimit. With this body, so and so number of tasks [work] will be done by him, such is the nimit!

If nothing on the inside spoils, nothing on the outside will either. This is the hidden secret of this world.

When a person’s debt increases a lot, at first he will feel he wants to pay it all back, later he will think, ‘Why give back?’ That spoils from within. We should not sign from within.

In this worldly life, one is possessed by the three ghosts of the mind, speech and the body.

There aren’t any ‘relative’ (worldly) things that is worth inviting. So what is worth inviting? The ‘place’ where we have to go is worth knowing.

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’!

Only this much needs to be known: If you separate ‘I’ and ‘my’, you will have known all the scriptures! Then the whole universe will be known to you!

I’ is in the form of the eternal element (vastu swaroop) and ‘my’ is in the form of circumstances (saiyog swaroop). Circumstance form and eternal element form are two different things.

I’ is your own Self, only this much is to be ‘realized’!

I’ means the Self and ‘my’ means what belongs to the self. All that is ‘my’ is acquisition [parigrah]. You should keep [only] whatever acquisition you are able to carry.

There is only one way to be happy in this worldly life. Relinquish ‘my’ and go after [help to] people.

There is no point in worrying about the effect [result], which has already occurred. It is worth paying attention to the facts (causes) upon which the effects [results] are based.

He who has never imitated anyone is known as one with intelligence.

If one maintains the intent of, ‘no one should have the slightest difficulty on my account’, then his work will be considered to be done.

This world has been changing from time immemorial. But because it is “round” (subject to cycle of cause-effect), one cannot find an end to it.

Once one’s vision changes to, ‘I don’t have a sofa in my house’, he will purchase the sofa with a loan and pay 1.5% interest on it. One should first make a note of how much is the ‘necessity’.

The thing [vastu, eternal element] itself is just one. But a ‘like’ and ‘dislike’ occurs due to illusion, because everyone’s viewpoint is different.

The worldly life runs easily due to the egoism which is the by-production of the worldly life. By increasing the egoism there, one has incurred endless worries.

The ‘one’ who does no ‘egoism’, the worldly life ends for him!

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]!

What is the nature of egoism? It spends away everything in its power!

That which reduces our flawed vision is called religion [dharma]. It is non-religion [adharma] that increases a flawed vision. The worldly life is indeed the result of a flawed vision.

Worldly Life [sansaar] means continuous-flow. The worldly life is that which is always changing [transforming].

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).

Inauspicious intents (ashubh bhaav) binds demerit karma (paap), auspicious intents (shubh bhaav) binds merit karma (punya) and pure intents (shuddh bhaav) results in liberation (moksha).