Science Of Human Nature


The antaskaran (inner psychic organ) has four components: mind (mana), intellect (buddhi), chit (that which sees scenes, previously registered) and ego (ahamkar). All four have a form and can be read. They are not visible to the eyes but can be comprehended through Gnan (absolute Knowledge). They are completely physical. The Pure Soul has nothing to do with the antahskaran; it is completely separate from it and that is why I (Gnani Purush Dadashri, master of self realization) am able to describe it to you exactly.

The mind never leaves the body; it jumps around inside only and shows you different cues and pamphlets. Wandering is not an attribute of the mind. It is wrong when people say their mind wanders. It is the chit that wanders. Only the chit can leave the body and wander outside. It takes pictures of things exactly as they are and one can see those images.

The intellect gives advice and makes decisions and the ego endorses them. There is interplay between the mind, the intellect, and the chit and the ego endorses whomever the intellect sides with, the mind or the chit.

As soon as the intellect makes a decision, the mind will cease to show you any more pamphlets of that subject. It will then begin to show you pamplets about another topic. The ego will endorse either the intellect and the chit or the intellect and the mind. Intellect is the common factor in the two. Without it, no decision regarding any work is arrived at and when the decision is made the ego endorses it and the work is executed. No work can be executed without the ego; without the ego you cannot even get up for a glass of water.

What Is The Mind Like? What Are Thoughts?

The mind is made up of many tubers and is very subtle. It is neither a subatomic particle (parmanoo) nor an atom but a stage between the two. When any situation arises, it expresses attachment or abhorrence towards that situation and it remains absorbed in that situation. The longer the mind remains caught up in a situation, the greater the number of subatomic particles (parmanoos) accumulate and come together and it is this very collection of parmanoos that creates a tuber. The mind is a collection of tubers. There are all kinds of tubers in the mind: tubers of greed, pride, deceit, and anger. There may be tubers of all of these within. When the circumstances and timing is right in accordance to the principles of vyavasthit, the tuber sprouts and that is what we refer to as thoughts.

You have attachment towards pleasant thoughts and abhorrence towards unpleasant ones and then you say you want to conquer the mind. The mind can never be conquered, but it can be contained through Gnan (absolute Knowledge), just like water is contained in a pot. Only when the Self does the ‘work’ of the Self and the mind does the ‘work’ of the mind, can the problem be solved. You should maintain awareness not to interfere with the functioning of the mind or to become absorbed or become one with the mind. The mind is very unpredictable; in no time it can create dislike for a person you have always revered. So be cautious, do not act according to the dictates of your mind. What has Saint Kabir said?‘The person who is dictated by his mind loses everything.’

The mind is very elusive; it will never let you become aware that it has deceived you. These tubers are to be seen and known. I have given you, the mahatmas, Self realization (the knowledge of the Self) and so you are completely separate from your mind. You are separate and the tubers of your mind are separate. The fact that your mind is separate from you is very evident because when you want to fall asleep the mind will start all kinds of pranks and will not let you sleep. You may have all the comforts for sleeping and yet it will not let you sleep. When a tuber erupts in the Gnani, He simply remains the observer and knower of that tuber. In accordance with the Gnani’s instructions, if you look at the tubers of the mind from a vantage point of the pure Self, then those tubers will gradually dissolve. You acquire experience when these tubers erupt and you get the opportunity to watch the film of the mind.

A Gnani merely observes and knows the movie of the mind. He observes and knows the kind of thoughts that come and go. Lord Mahavir did the same. He merely observed the thoughts that came and went. He too had thoughts till the very end (nirvana, liberation). You exist as long as you have thoughts. Thoughts are gneya (object to be known) and you are gnata (the knower). The relationship is that of the knower and the object to be known. How can you be the knower if there is nothing to be known? You will continue to see the movie of the mind till the final moment of your liberation. When it ends, there is perfect liberation – nirvana. All ‘You’ (the Self) have to do is just remain the knower and the observer and maintain extra awareness there. It is very important to know the science of the mind. Everyone tries to destroy the mind. The mind is not to be destroyed. A person would become mad if his mind were destroyed.


The intellect wanders around only in the worldly life constantly assessing benefits and losses for the worldly life, never for liberation. Knowledge of all the topics in this world is contained within the intellect and egoless knowledge is in the Self.

When a person does not have Self realization, he always sees faults in others and can never see his own faults. This is because you have the belief: ‘I am William and I have no faults’. When you achieve Self realization, you are no longer partial towards your mind, speech or body. And it is this very impartiality that allows you to see your own faults. You become impartial after Self realization, because it gives you the understanding that you are not William, the relative self, but you are in fact the pure Self (Shuddhatma). You can only become impartial after you attain this separation from the relative.

The intellect is necessary up to the point one attains Self realization. The use of intellect it should be limited to solving difficult life situations and preventing such situations.

Gnan (absolute knowledge) is the direct light of the Self. It is the full light. It shows everything exactly as it is. Intellect is reflected light. It is the original light reflected through the ego. It is like the sunlight coming in through the window, which falls on the mirror, and that light is then reflected in another room. It is not the light itself, whereas Gnan is the light itself. It is self-illuminating and also has enough energy to illuminate the entire universe. For example, the sun is self-illuminating and also illuminates other things whereas the light of the moon is the sun’s reflected light. I have the full light of Gnan and that is why I (Gnani Purush Dadashri) have absolutely no intelligence. I am without intellect.

Because of intellect, the ego persists. Where there is intellect, there will always be the ego of ‘I am the doer’. Because of the ego, worldly life exists. It is the intellect that keeps us separate from the Self.

You have attained Gnan (knowledge of the Self, Self realization), but it is the limited knowledge of the Self only. And then as the intellect subsides, its utilization decreases, this knowledge will increase leading up to Absolute enlightenment (Keval Gnan). Once Self realization occurs, the feeling of ‘I am the body’ will disappear. The intellect that was focused towards the body now focuses towards the Self. As the ego decreases (the residual layers of ego after Self realization) the absolute knowledge will express.

The intellect will melt gradually by itself, as the ego keeps decreasing. After Self realization, you are convinced that, ‘I am not doing any of this and I am not the doer’. As the ego decreases day by day, the intellect decreases. Solution will come on its own. You do not have to do anything. The five sentences (Dadashri’s five Agnas), which will be given to you after gnan-vidhi (the scientific process of attaining Self realization), will bring forth all solutions. When the intellect and ego cease then the path of liberation, the light of knowledge will manifest. Absolute knowledge of the Self!!


Chit is the third component of the inner psychic organ. Chit is knowledge (Gnan) plus vision (darshan). Its function is to wander and show images of things as they are. It can visualize scenes of places in America exactly the way they are, even while one is in India. The mind never leaves the body. It is the impure chit that leaves the body and wanders. Pure chit is the Pure Soul.

Wherever the chit vrutti (impure tendencies) wanders, the body too will have to go there. The chit keeps wandering in search of its home, the Self. It seeks happiness. Wherever the chit becomes still, other parts of the inner instrument (antahkaran) become still also and that is why it appears that there is happiness there. But how long will this state of stillness remain? The chit will then go somewhere else and project happiness there and the happiness it perceived in the former situation turns into misery. This is because in the final analysis all forms of external happiness result in unhappiness. The intellect imposes its decision that there is no happiness but misery in the last situation and so the chit wanders again. There is no end to this wandering.

After Self realization, this wandering ceases as the chit returns home to the Self. When it experiences real happiness, the bliss of the Self, all other imaginary happiness automatically becomes bland. There after, that which wanders is the impure chit and that which observes and knows the impure chit as it is, is the Pure Chit (Pure Soul). The pure chit will continue to see the ‘film’ of the mind. As this pure chit goes on observing exclusively the pure Self in everybody, the impure chit vruttis (tendencies) grow weaker and weaker until they are no more, after which only the absolute pure chit remains. This is Absolute Knowledge.


The fourth and the last component of the inner psychic organ is the ego. It is the ego that perpetuates the worldly life and it is also the ego that causes you to take birth in the four worlds of different life forms. In reality ‘you’ the Self does not die. It is the ego that dies and takes birth again.

‘I am William’ is the greatest ego and the ultimate ego according to the Gnani. It is the basis of the world’s existence. Liberation can only be achieved upon the demise of this ego. The ego can never be completely destroyed without Self realization (knowledge of the Self).

The foundation of life exists on the belief of ‘I am’. ‘I am Pure Soul’ is the purity of the ego and it is the only instrument that leads to liberation. All other forms of ego are instruments for future births. It is ego to impose the belief of ‘I am’ on the non-Self (achetan - inanimate). It is not considered an ego to believe ‘I am the pure Self’ (chetan - animate). ‘I am’, means there is existence. Therefore you have a right to say, ‘I am’. But you do not have the awareness of where you are and you do not have the right to identify your existence with the non-Self. You have absolutely no awareness of who you are. Once Self realization is acquired, salvation is yours.

God has said that you need not renounce anything in order to achieve liberation. Only the ego and attachment need to be renounced, and when you do this, you will have done it all. ‘I’ is the ego and ‘my’ is attachment. I make you renounce both, the ‘I’ and the ‘my’, when I make you realize your Pure Self. As I make you renounce, do you know what I make you acquire? Your Pure Self. Thereafter, the question of renunciation-acquisition never arises. Any and all renunciation is for the annihilation of the ego. I take away your ego so then where is its existence? It is placed in the original location of its existence. Its existence is only in one place and that is where I place the ego.

The ego has a function after Self realization. It carries on your mundane worldly activities. The inner instrument of psyche (antahkaran) remains as it is, even after one achieves Self realization. The only thing that is destroyed is the wrong belief of one’s identity; the false imposition of ‘I am’ where one is not, is removed and this ‘I’ is placed where the ‘Real I’ is. Thereafter, the ego that remains in the inner psyche will conduct one’s remaining worldly activities. This discharge ego does not have to be curbed but it is to be rendered insipid. When this illusion of ‘I am the doer’ is removed and you understand who the real doer is, liberation is at hand. It is possible to experience liberation even with the body.

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