Dadashri: Who are you?

Questioner: I am a part of God (Ishwar).

Dadashri: People have been led astray with these discussions about one being a part or fraction of God. How can one be a fraction of God? How can you divide God into pieces?

The Atma (Soul; Self) is asaiyogi – it has no connections with any circumstance. You can cut something that is saiyog, into pieces. The Atma is a natural (swabhavik) thing; you cannot divide the innate nature (swabhav) into pieces. You (the Self) are verily whole, but you are shrouded by veils of ignorance.

When one says, “I am a fraction of God,” what one is really trying to say, is that a fraction of gnan (knowledge) has manifested within him, and that a fraction of ignorance has been unveiled. The sun is full, but the amount of light you get from it depends upon how much of it gets covered by clouds. Likewise, You (the Self) are ‘full’ and complete, but you have been covered up.

In the beginning, there is the one-sensed organism (ekendriya jiva) which has a fraction of the total veil uncovered. If you hit it hard or cut it, it would feel pain, but if you swore at it or gave it some tea, it would not feel anything. Then the two-sensed organisms (beindriya) like crustaceans (shells and oysters) also fall into this category. Then there are the three-sensed organisms (tranindriya) like moths. Then they become organism with four senses (charindriya). And those with the five-sensed living beings (panchindriya) have exposed the five senses, as that much of the covering has been unveiled.

Nevertheless, the God (Atma; Self) within each and every single one is in a fully complete form, except that the coverings are still there. When the Self becomes completely unveiled, then you yourself are the Parmatma (absolute Self). Anything that is divisible has fragments. The Atma is indivisible. Its infinite locations (pradesh) are indivisible in form. Without being awakened (jagruti), one cannot become aware of one’s Self. When a person becomes fully awakened, he becomes aware of the Self (Shuddhatma), and through that awareness comes the realisation that he himself is God (Ishwar; Parmatma), in every sense of the word. He will begin to experience this, and in all his actions that follow thereafter, there will be no pain (dukh) whatsoever.

Is God Omnipresent?

Dadashri: Where does God live?

Questioner: God is omnipresent. He is in every grain.

Dadashri: Then there is no need to go looking for him, is there? If God is everywhere, then there is no such distinction between animate (chetan) and inanimate (jada), is there? So, it is not like that. There is animate, and there is inanimate. If all there are just grains of wheat, then what is there left to winnow (separate)? If you can tell what the wheat is, then you will be able to pick out the pieces of grit from it. And you will even manage the winnowing if you can recognise what the pieces of grit are. In the same way, if you know the Self; you will know the non-Self. And even if you recognise the non-Self, then you will know the Self. But when people keep saying that God is everywhere, then why bother to seek him?

For more information on Dadashri’s spiritual science, visit dadabhagwan.org