Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
Who we are’ and ‘what is our own’ that we have to understand — it is not something we have to tell others.
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Who we are’ and ‘what is our own’ that we have to understand

— it is not something we have to tell others.
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dada bhagwan

More “Dada bhagwan” Quotes

To believe the non-Self’s intent as the Self’s intent is indeed an illusion. To believe that ‘I am the doer’ — where the doer is someone else is indeed an illusion.
There is no such thing as ‘right’ or ‘wrong’ in the world whatsoever. It is just the impurity of the vision. It is indee — it is indeed a poisoned vision.
There is no pleasure in Jalebi (dessert) — the pleasure is in your imagination.
The one whose ego of doer-ship in the unfolding karma effect (oodai no garva) is gone — he is said to have attained the Self.
Where there is (consideration for) merit karma and demerit karma — true religion is indeed not present there. There is no merit or demerit karma in true religion. True religion is where merit and demerit karma are considered worthy of abandonment and that which is worthy of acceptance is one’s Self-form.
What has God called a religion? Renunciation is not religion. To be free of anger-pride-deceit-greed (kashays) is religi — or to have feeble (tamed) kashays is religion. That’s all. Only these two are religion.
One is called a saiyami [those with inner control] when no intent of transgression remains within him. Even during anger — that is called saiyam. A saiyami will go to moksha.
True intellect is that which resolves issues. All else is excess intellect — it causes harm.
Whatever one does without the right belief (samkit - Self-realization) will lead to karmic bondage. Even when he gives t — it is all karma bondage.
We need to become sidha (straightforward) — there is no need to become a sadhu (ascetic).
Seeing the faults of others is indeed an echo of our own fault — the biggest fault is our own fault. That is known as the mad ego.
I am unable to tolerate’ — to say this is the lack of ability to tolerate and ‘I am able to tolerate’ is itself the ability to tolerate.