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Dada Bhagwan Biography

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“Why is there inner burning [antar daah, inner suffering] present? Inner Burning [Antardaah] is not dependent/based on merit or demerit karma (paap-punya). Inner Burning [Inner suffering] is indeed present in both suffering producing karmas, unpleasant (ashata vedaniya) as well as pleasant (shata vedaniya). Inner Burning [Inner suffering] is dependent upon the wrong belief.”

“Where indeed is the happiness in this worldly life? These are illusory beliefs. That is why ‘we’ openly say that, “The happiness that you seek cannot be found in ‘this’ (worldly life). Happiness is in the Self (Atma).” ‘We’ have tasted that happiness, ‘we’ have experienced it. That is why ‘we’ tell everyone, “Come on ‘this side’ (of the Self), there is no happiness on the ‘other side’ (in worldly life)!”

“Circumstances will continue to change. They will not adjust to you; you will have to adjust to them. Circumstances do not have bhaav (inner-intent) and you have bhaav. To make the circumstances favorable is our job. Unfavorable circumstances are indeed favorable. One begins to breathe hard while going up the stairs, and yet why does he climb them? There is the bhaav that he will be able to go up; he will be able to take advantage of what is up there!”

“The one whose every kind of beggary is gone is given all the rules in his hands. But beggary does not go away, does it? How many kinds of beggary must there be? Beggary for the pride, for the wealth, for the fame, for the sex, for the disciples, for building temples, there is nothing but beggary. How can we be liberated from all our pains (and problems) there?”

“The smallest solution to purify the chit is to have a darshan (to see from near) and to become acquainted with a desire-free (nispruha) person. And the final solution is the darshan of a Gnani Purush (the Enlightened One). Besides this, there is no other solution to purify the chit in this world. The speech of desire-free people and the vitarags (the enlightened ones) comes from the heart (hridayadvarak).”

“One should not interpret 'vyavasthit' (result of scientific circumstantial evidences) as, ‘Nothing is going to happen outside of vyavasthit.’ If we want to say, "[It is] Vyavasthit," then our efforts should be there. It should be our desire to make some effort. Thereafter, whatever efforts vyavasthit makes us do, is correct! The effort [being made] should be sahaj (natural and spontaneous).”