If I tell you to separate ‘I’ and ‘My’ with a ‘separator’,
would you be able to do so? Do you not think it is important
to separate the ‘I’ and ‘My’? Sooner or later you will have to
know this. Separate ‘I’ and ‘My’. Just as there is a method to
separate curd and whey, there is a way to separate the ‘My’
from the ‘I’.
At the moment, do you identify with the ‘My’? Is the ‘I’
alone, or is it with ‘My’?
Questioner : ‘My’ is always there.
Dadashri : What are all the things that fall under ‘My’?
Questioner : My home and all the things inside my home.
Dadashri : Are all of those things yours? To whom does
the wife belong?
Questioner : She is also mine.
Dadashri : And these children?
Questioner : They are also mine.
Dadashri : And this watch?
Questioner : That is also mine.
Dadashri : And these hands, whose hands are these?
Questioner : They are also mine.
Dadashri : Then you will say “My head, my body, my
feet, my ears, my eyes.” All these parts of your body fall under ‘My’. But then who is the person that is saying this word “My”?
Who is the one that says, “All these things are mine.”? Have
you ever thought about that? When you say “My name is
Chandulal,” and then you turn around and say, “I am Chandulal”
do you not think there is a contradiction in this?
Questioner : Yes, I think so.
Dadashri : You are ‘Chandulal’ right now. In this
‘Chandulal’ there is both ‘I’ and ‘My’. They are like the two
railway lines of ‘I’ and ‘My’; they always run together yet they
are always separate. They are always parallel and never become
one. Despite this you believe them to be one. This is due to the
ignorance or unawareness of your true identity. Having
understood this, separate the ‘My’. Keep all that comes under
‘My’ to one side. For example, “My heart,” keep your heart
on one side. What other things do we need to separate from
this body?
Questioner : The feet and all the sense organs.
Dadashri : Yes the five gnanendriyas (organs of
perception) and five karmendriyas (organs of action) and
everything else. Furthermore do you say, “My mind,” or “I am
mind.”?
Questioner : We say, “My mind.”
Dadashri : Do you also not say, “My intelligence.”?
Questioner : Yes.
Dadashri : And “My chit (the component of inner vision
and previous knowledge in the mind).”?
Questioner : Yes.
Dadashri : Then do you say, “My egoism,” or do you
say, “I am egoism.”?
Questioner : My egoism.
Dadashri : So even egoism is not a part of you. By
saying “My egoism,” you will be able to separate that too, but
you are not aware of other components that fall under ‘my’ and
that is why you are not able to make a complete separation.
Your awareness has limitations. You are aware of only the sthool
(gross) components, beyond which there are sookshma (subtle)
components. The subtle components also need to be separated,
after which there are two more levels of subtlety, sookshmatar
(subtler) and sookshmatum (subtlest), which also need to be
taken away. Only a Gnani Purush is able to achieve a separation
at these intangible levels. Is it not possible to separate the two?
If you keep on deducting ‘My’ from ‘I’, at every step and at
every level, and put all the things that fall under ‘My’ on one
side, then what will remain?
Questioner : The ‘I’.
Dadashri : That ‘I’, is precisely what you are. And that
is the ‘I’ that you need to realize.
Questioner : After such a separation am I to understand
that whatever is left over is who I really am? Is that the Real I?
Dadashri : Yes, whatever remains after the separation, is
your Real Self. ‘I’ is the Real You. Should you not inquire about
this? Is this method of separating the ‘I’ from ‘My,’ not simple?
Questioner : It appears to be simple, but how are we
going to make the separation at the sookshmatar and
sookshmatam levels? Without a Gnani, this is not possible, right?
Dadashri : Yes. That is what the Gnani Purush does
for you. That is why I say separate ‘I’ and ‘My’ with the
‘Gnani’s separator’. What do all the teachers of our scriptures
call this separator?
They call it bhed Gnan. It is the Science (knowledge) of
separation. How are you going to take away the ‘My’ without
this Science? You do not have the precise knowledge of what
comes under ‘I’ and what comes under ‘My’. Bhed Gnan
means, “I am totally separate from everything that is mine.” It
is only through meeting a Gnani Purush that one acquires this
science of separation.
Is it not simple once this separation between the ‘I’ and
the ‘My’ is made? Does the Science of Self-Realization not
become simple this way? Otherwise, in this day and age, one
can go on reading the scriptures to the point of exhaustion and
still not attain Self-Realization.
Questioner : We need someone like you to help us
understand all this, do we not?
Dadashri : Yes, it is necessary. Unfortunately meeting a
Gnani Purush is very rare. In fact, it is indeed an extremely
rare occasion when a Gnani Purush comes into existence. At
such a time, you need to seize the opportunity and acquire Self�Realization from him. There is no charge for this. It does not
cost you anything. Furthermore, you can attain this separation
from the Gnani within one hour. Once you have acquired the
knowledge of the Real ‘I’, everything has been achieved. This
is the total essence of all scriptures.
If you want material things then you will have to keep the
‘My’ but if you want to become liberated then you will need to
relinquish ownership or surrender (surrender by means of
understanding only) everything that falls under the category of
‘My’. Surrender all that is ‘mine’ or ‘My’ to the Gnani Purush
and you will be left with only the ‘I’. The realization of, “Who
am I?” is associated with the loss of ‘My’. If ‘My’ becomes
separate, then everything is separated. The state of belief of, “I
am, and all this is mine,” is defined as jivatmadasha. A person
with this belief (prior to Self-Realization) is a jivatma. The belief, “I Am, and all of this is not mine,” (an inherent
understanding that comes about as a result of Self- Realization)
is the state of Parmatmadasha. Everything associated with
‘My’ are obstacles on the path of liberation. Once ‘My’ becomes
detached from the ‘I’, everything becomes clear. The realization
of, “Who Am I?” is spontaneously associated with the loss or
detachment of ‘My’.
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