Quotes by Dada Bhagwan

The slightest pain that we have, is the reaction of the pain that we had given. So do what you find comfortable.

Even if one incurs a loss, he should expose this fact to the other person. This way the intent the other person does, will dispel the [negative] atoms and one will, become lighter himself. Otherwise suffering alone increases the mental burden.

In the beginning [in older days], if I were to say something that hurt the other person, I would turn it around by telling him, ‘Dear brother, my mind has been this way from the start!!!’ So the other person then becomes happy.

If we want to be free [get liberated], don’t compete. As long as there is competition, the other person will hide his faults and we will hide ours.

Competition is a bad company [kusang, the company which will bring our downfall].

No one has been able to win this world. That is why ‘we’ have made a very profound discovery that will help win this world. ‘‘We’ sit here defeated; if you want to win, then come [to me]’.

To speak in a way that causes the other person to get disturbed is the greatest crime. On the contrary, if someone else speaks in that way, you should suppress it; that is considered a human.

No one can bother the one who has not interfered in the slightest with anyone. If such a person were to go into a town of robbers, the robbers will welcome him with respect and offer him food. No matter how many diamonds he would have with him, the robbers would not be able to touch them. Otherwise they would rob even the one who is accompanied by ten policemen.

The world is so lawful that not even a single mosquito can touch you, as long as you do not interfere. If your interference stops, everything will stop.

Whatever the world does, is indeed all a natural discharge [disposal of karma]. You may chant God’s name, you may do penance; it is all nature’s discharge. If someone garlands you, how is he obliging you? And if someone picks your pocket, how is he hurting you? One is instrumental in the charging (creation of new karma), but in the discharge, it is only nature’s doing. This is the ultimate vision of the Vitraags, the Enlightened ones free of attachment.

If you are right, no one will bother you in this world. If you do not hurt anyone in this world, or you have no intention of hurting anyone, then no one can hurt you.

The crying that is done in this world is due to wrong understanding and the laughing is also due to wrong understanding. This world is not worth the crying or laughing. This world is beautiful [which one needs to know and see].

All the pains in this world are assumed pains. It is ‘wrong belief’! People have the illusion of pain. This illusion is being experienced. What was seen with the eyes is not being experienced. To have illusory experience means to spend the entire night ‘dying’ in the fear of ghosts. That is what it is.

All day long, one continues to suffer sweet or bitter fruits. This life has been attained for the purpose of experiencing!

How long does the experience of pleasure or pain stay with you? For as long as there is weakness within. Then, further ahead they will not be there. There, one remains the ‘Knower’ of experience of pleasure and pain.

You may have committed a very bad fault but if you repent for it a lot; if you repent ‘heartily’ for it; the fault will have to go away. But people don’t repent ‘heartily’, do they? They just say superficially that ‘it was my fault’!

Like-dislike, good-bad, profit-loss; who gave rise to all these dualities? The society did. As far as God is concerned, there is no duality. If there are grains of food on one side and excrement on the other, in God’s eyes, they are both “material (matter)”. What does God say about this? “All are materials!

Relative’ is a duality!

The one who has won over duality is adwait (non-duality; state of oneness, free from duality-state). With a transparent inner vision one can attain a state beyond duality.

If you want liberation [moksha], you will have to be rid of the duality of ‘right-and-wrong’. If you want to attain an auspicious (good) state, then have abhorrence for the ‘wrong’, and attachment for the ‘right’. There is no attachment or abhorrence in the pure state [shuddha].