Aptavani-5
101
Self). On the contrary it causes intoxication of the ego (keyf).
Where there is doership there is no right vision (samkit drashti)
at all. Where there is no samkit drashti it is wrong to speak of
moksha; it is meaningless.
Niddidhyasan
Questioner: Dada, is there a difference between your
smaran (to come in memory) and your niddidhyasan
(visualization)?
Dadashri: Niddidhyasan occurs with visualization of the
face, whereas smaran occurs without visualization. Niddidhyasan
in which the face is seen attains a lot. It is not a problem if you
cannot see Dada’s face exactly; there is no problem if you
cannot see his eyes but You should be able to ‘see’ his form.
You can become like the one whose niddidhyasan you do.
‘Dada’ is the ‘doer’ of the Self. When ‘Dada’ is ‘seen’ exactly,
You can become that. You too will become the ‘doer’ of the
Self. It is good even to have Dada’s smaran and if you have
Dada’s niddidhyasan, that too is good.
Questioner: The niddidhyasan does not remain constant
–continuous.
Dadashri: The mind can be restless in Dada’s smaran
but not in His niddidhyasan. The chit has to be present in
niddidhyasan. It will only work as long as the chit is present.
There is no problem with restlessness of the mind, but the
presence of the chit is necessary and the mind has to sit down;
take a back seat, where the chit is present. Nevertheless, if
Dada’s smaran is going on the whole day long; it is enough. But
it is better if there is Dada’s niddidhyasan along with it.
‘Dada’ appears exact in the dreams. You become like
the one whom you worship; like the one whose niddidhyasan
you do. Niddidhyasan can be successful if the chit remains in
it.