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Who except the Gnani can explain the incomprehensible secrets behind the phrase ‘extract and accomplish the work’? It is the Gnani’s total compassion that is overflowing behind these words. ‘Hey mortal being! You have attained such a unique science, now at least wake up!’ Infinite life times have been wasted away behind this body and relatives of this body, now if you follow according to Gnani’s dictates this one life, then there is no one who can halt Your moksha. One would have khumari (the vigor of non-fluctuating spiritual energy) of attaining Gnan (Self-realization), but along with this one should have very same khumari for following the five Agnas with awakened awareness. Five Agnas is the essence of all the scriptures. Now what is left? ‘Agna is verily the religion and Agna is verily the penance.’ ...

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After attaining Gnan, prakruti separated, but it has remained in the form of discharge. Whatever was charged in the past life continues to discharge. Now You are the boss of ‘Chandubhai’ (File number one). ‘Chandubhai’ is under the control of vyavasthit (scientific circumstantial evidence), and it continues to spin like a ‘top’ according to the inspiration of vyavasthit. ‘You’ have to ‘see’ that by remaining separate. ‘You’ are not to become mixed in the unfolding of ‘Chandubhai’. ‘This happens to me’ or ‘why such thing is happening to me?’ You are not to get into all such trouble. Now the vyavahar (worldly interaction) is settling (nikali). ‘You’ are to carry out the worldly interaction as if it is ‘dramatic’ and in case if vyavahar happens such that it hurts the other person then You should tell Chandubhai, ‘you cannot afford to do this way, this should not be so.’ And You have to make him do pratikraman of atikraman, so everything will become cleaned. ...

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If we look with the spiritual vision, then there are only two things: the Self (Atma) and the circumstance (saiyog) and both are separate from each other. So in fact, one is a pure Soul (shuddha Atma) and the body is made up of jada (inanimate) parmanus (indivisible particle of an atom), so who is having that effect? It is the ego (ahamkar) that feels the effect. Heavy falling rain does not affect you, if you stay in the home, no matter how much is raining outside. In the same manner, if one remains still in one’s own Self with the Gnan that, ‘I am separate from the one who feels the effects’, then one can know the effects and remain free from the results of effects and then be in freedom. ...

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Everyone has the awareness of existence. On what basis one has the awareness of that existence? It is on the basis of ego. Such ego makes one believe that ‘I understand’ and ‘I know’. That ego of knowingness is verily called madness. The one who wants to progress in spirituality, the one who wants to go to moksha, for him, absolutely revered Dadashri says everything in just two sentences. ‘Ultimate humility’ and ‘I do not know anything’ just that inner intent. These are master keys to become laghuttam in relative and guruttam (the highest) in the domain of the Self, the real (nischaya). If these keys are used with understanding, then all the locks of misunderstanding would open. In true sense, if you want to progress then the ego of ‘I know’ will not work. Know that, the moment ego arises a bit, you will be dashed on the ground. The sweetness of the ego of the knowingness is very dangerous. ‘I know’ is a mistake of the darkness, lack of light application. ...

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After attaining Atmagnan (Self-realization), one experiences his salvation and thereafter the bhavna (inner intent) for salvation of others arises naturally. When can such bhavna become fruitful? It is when a vow of brahmacharya (freedom from all impulses in sexuality through mind, speech and body) blends with this intent; then one can commence the purushartha (progress as the Self), at will. Thereafter, he becomes a nimit (evidentiary instrument) for the salvation of the world. Dadashri has only one bhavna ‘May the world attain salvation’. This is only His mission. And nimits became ready for that and are becoming ready. The Gnani Purush molds the nimits and makes them ready, and as a result the path of the vitarag will flourish and it will happen. Day by day that is coming into reality. ...

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What is the cause of karma bondage? Sense of doership (karta bhaav). ‘I am doing’, this wrong belief is called karta bhaav. When this karta bhaav leaves then karma stops binding and moksha happens. In the relative world, Atma (the Self) is the doer, that is the belief and that is a mistake. In fact, Atma is not the doer of karma. The Lord said that there are two kinds of Atma. One is original (muda) Atma and the other one is vyavahar atma,in the relative world this vyavahar atma is believed to be nischaya Atma (the Self). In reality, muda Atma is shuddha chetan (pure Self) and what the world believes to be chetan is nischetan chetan (Self-less self; energized self). In vyavahar this chetan is sakriya (active; working), but muda chetan (original Self) is akriya (inactive), akarta (non-doer). So, before, ‘I’ was as the pratishthit atma, now ‘I’ is as awareness. When the awakened awareness becomes complete awareness, then it becomes one with the muda Atma (original Self). ...

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It is a fault to say ‘someone is doing this’, it is a fault to say ‘someone is not doing this’ and ‘I am doing’. Because no one is a doer (karta), vyavasthit (scientific circumstantial evidences) is the doer. Every living being is dependent on unfolding karma. From the time one is born until death, udaya (unfolding of karma) is in control. One is not at fault since he is karmadhin (dependent on karma). Therefore, one should not really be seen at fault. He appears at fault (doshit) due to the fault of the self, he appears at fault due to weakness of Gnan (knowledge). Dadashri says if you see even a slightest mistake or even think about some one’s fault, then it is harmful to you. Other person appears at fault due to the kashayas (anger-pride-deceitgreed) within. When one becomes flawless (nirdosh), then the world will appear as flawless. This is the result of our own cause only, if such awareness (Gnan) remains present, then the world will begin to be seen as flawless. ...

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There is a general belief that one can achieve what he wants or he can improve others by getting angry. But has anyone any proof regarding the truth behind that belief? When one gets angry, he ruins of his own first and then spoils for others too; as a result there is a loss for the both parties. Is the human life for to earn the profit of life after life or to incur a loss? Dadashri says in this situation that he can tell him wherever it is necessary but do so without attachment-abhorrence (raag-dwesh). Maintain strictness in one eye and love in the other eye. Strictness does not harm the other person but anger does a lot of damage. It is a terrible mistake to beat a dependent or hurt him through anger. One has to carry out worldly life interaction but it should be ideal. Worldly interaction should be such that it does not hurt anyone at all. There is no harm in punishing wherever it is necessary but to become angry is a problem. ...

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Why does a human being wander life after life in the worldly life (sansar)? It is due to egoism (ahamkar). When this ego dissolves then moksha (liberation) happens. Every embodied soul progresses by attaining experience at every level on the evolutionary path. This collection of experiences is called ‘I-ness’ (potapanu). After Atmagnan (realization of the Self), ego leaves, but potapanu remains. The ego is gone, the realm of authority (satta) left, but ‘he-potey’ does not let go of his seat. And it is not easy to let go of that seat. Revered Dadashri explains this statement by giving a simple example of ‘I’, ‘lawyer’ and ‘Mangaldas’. After attaining Gnan, ‘lawyer’ and ‘Mangaldas’ are gone but ‘I-potey’ has remained, and that itself is potapanu (‘I-ness’). This ‘I-ness’ has arisen from the attributes of prakruti (the non-Self complex). The ownership of prakruti has been fractured through faith (shraddha; conviction), but that potapanu is not going away yet. ...

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We have attained the knowledge of the Self through Akram Vignan. Now we have to complete the worldly life interaction (vyavahar) by remaining in the state of the Self (nischaya). This vyavahar is in the form of discharge however due to attachment, expectation or kashayas (anger-pride-deceit-greed), sometimes atikraman (aggression through thought-speech-acts) happens towards another person. Such vyavahar hurts the other person. It is imperative on the way to final moksha that one’s worldly interactions become ideal and the awareness that prevents atikraman from happening prevails. There is only kraman during the whole day while carrying out daily worldly life interactions. There is no atikraman. But when atikraman happens once in a while then we have to make him (Chandulal) do pratikraman. ...

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New events keep coming in life and worldly interaction happens suitable to those particular events. However only a rare person makes the critical assessments from those events and makes his life ideal and auspicious. We are aware of such an ideal vibhuti (the manifestation of the magnificence, splendor, energies and glory of the absolute pure Soul in a human body) revered Dadashri, who lived His life with a totally different approach and offered a gift of special knowledge of worldly interaction to the world. We cannot be partial to either spirituality alone or worldly interaction alone and give complete justice to the life of worldly interaction. Revered Dadashri not only beautified His life by evaluating both sides through His own exclusive style, but He enriched the lives of many people and became a guide for them. ...

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Any interaction through mind, speech or action is considered vyavahar (worldly interaction). Sadavyavahar (right worldly interaction) is to interact with the world according to the rules of the scriptures. Sadavyavahar is the cause of indirect (paroksha) moksha and shuddha vyavahar (pure worldly interaction) is the cause of direct (pratyaksha) moksha. When one has the awareness of the Self, when one’s life is lived in the five Agnas and when kashayas do not have any effect on anyone, then it is considered a shuddha vyavahar. Shuddha vyavahar means constant internal saiyam (kashaya free) remains, and only then one can attain moksha. Here in Akram Vignan, shuddha vyavahar and shuddha nischaya are both together. That which negates vyavahar is not considered a right science. If you neglect vyavahar then the other person will get hurt and then there is no path of moksha. So here in Akram, vyavahar is first, and on the basement of shuddha vyavahar, stands the shuddha nischaya. ...

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What was the proportion of spices in the food? Then he can describe the saltiness, tartness or spiciness through the knowledge mediated by intellect. So, in fact, there are two divisions: the eater of the food and the knower. Physical body complex eats, the ego suffers (bhogavey) with only egoism that ‘I liked or disliked’ it. Now, as long as one is the doer-sufferer, he believes that ‘I am eating’ and ‘I am suffering’ for sure. When one attains Atmagnan (Self-realization) at that time, ‘I’ comes in to the state of the Self, then one realizes that ‘I am not the eater’ but I ‘the non-eater’, am only the ‘knower’ of this. One is not ‘the eater’ yet to believe oneself to be ‘the eater’ is considered unawareness (ajagruti) and to ‘see’ and ‘know’ that ‘the eater’ is separate, is considered awareness (jagruti). Therefore, revered Dadashri says that after Self-realization ‘the eater’ is eating and ‘the Self’ is only the ‘knower’. ...

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Potapanu means filled stock (bharelo maal), discharge ego. One becomes the doer in that discharge ego. To follow the dictates of the intellect is called ‘I-ness’. To protect prakruti (mind-body-speech complex), the pudgal (the non-Self complex) is ‘I-ness’. Beyond the protection one goes further and attacks too. What is the use of the ‘I-ness’, which hurts others? When one protects through deceit, it is dense ‘I-ness’ (potapanu). Once one protects the prakruti, it does not let one come in to naturalness (sahajata). If ‘I-ness’ is with insistence then it is considered a very strong ‘I-ness’. It is very dangerous. It is verily self-destruction. If ‘I-ness’ is weak then it will start to leave but if one does not let go of ‘I-ness’ then there is no end to it. The old filled stock of karma creates a situation for interference (dakho) during discharge. Wrong understanding does not leave and that is why interference happens. When the interference leaves, the ‘I-ness’ leaves with ease. ...

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Why does anger happen? It is because one becomes engrossed with the nature of prakruti (the non-Self complex). A thought arises in the mind and the self becomes tanmayakar (engrossed) in it and anger arises. After attaining Gnan, anger-pride-deceit-greed-ego remain as discharge. Discharge means, with whatever intent it was filled in, charged, with such intent it gets emptied, discharges. How the prakruti was wound in the past life, with that intent the prakruti will unfold-unwind. One dances according to the way prakruti makes him dance. There, awareness does not remain about what is harmful or hurtful to the self. Due to force of circumstances, and lack of understanding, interference arises. This interference happens because one leaves the state of the Self. This results in a veil over the bliss of the Self. ...

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Who is free from the prevailing belief, ‘I am right, my talk is right’? A worldly person, a sadhu and a mahatma on the path of moksha; none are able to remain free from activity due to such prevailing belief. Revered Dadashri introduces such insistence laden conduct and defines the nature of willfulness and insistence as khencha. What does khencha mean? One keeps belaboring his point in order to prove himself correct, that is insistence. Insistence is one of the biggest negative traits. There is no truth where there is insistence. One will engage himself in confrontational arguments (chadasey chadhavu) to prove his point correct and to engage in such confrontational arguments is to leave your own place as the Self and fall all the way down; it is to lose your own place and to regress. How can one who wants to attain moksha afford such worldly interaction (vyavahar)? Gnani Purush Dadashri says that after attaining Atmagnan (Self-realization), our life should be free from insistence. ...

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The young person who has attained the Self from Gnani Purush Dadashri, now does not want to get married, but lacks the true understanding about brahmacharya. Where and how does he begin? The thoughts that oppose brahmacharya will continue to arise.Therefore, revered Dadashri shows him ways, one by one. Nature supports the one who has strong resolve and wants to follow brahmacharya (absolute freedom form sexual impulses through mind-speech-body). Unflinching determination saves even if one is caught in all the traps of circumstances. Therefore, one needs to make the determination more and more strong. Along with this, one needs to have the special attentiveness that any deception and insincerity (pol) in his matter will destroy the determination (nischaya). When one remains constantly sincere to the determination, and that determination verily becomes the goal, then it is possible to win the entire world and its interactions. ...

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One is the Self (Atma) and the Self is Knowledge (Gnan), the Self is Science (Vignan), the Self is the liberated state (moksha), so then why is the experience of moksha halted? Because of kashaya: anger-pride-deceit-greed. Anger-pride-deceit-greed arose and that is verily bhaavkarma (charge karma). When karma is charged, effect is inevitable at the time of discharging, that verily is this antahkaran, mind-intellect-chit-ego. So effect from causes and causes from effect, this is how the worldly life (sansar) continues. One becomes a doer due to illusion (bhranti) and therefore he has to become a bhokta (sufferer of pain-pleasure). Now if this illusion (wrong belief – ‘I am doer’) dissipates, one becomes a non-doer (akarta) and new causes do not form. When the ‘potey – I’ becomes separate from the vyatirek gunas (extra attributes), the worldly life starts setting down. ...

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Absolutely revered Dadashri is the wonder of this current time cycle as a Gnani Purush in the attire of a householder but along with this, his phenomenal worldly interaction can also be considered as a wonder. It is evident from his worldly interaction that he is an excellent example of carrying out ideal worldly interaction while staying constantly in the state of the Self. How should be the worldly interaction? Who can give us precise and incontrovertible understanding except a Gnani, about what is considered a pure and ideal worldly interaction? The Gnani Purush has flawless vision towards people in the world. He never sees anyone’s faults. His vyavahar is without any suspicion. The Gnani has natural forgiveness and loving vyavahar. Gnanis vyavahar is almost like that of the Tirthankaras. ...

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Absolutely revered Dadashri says that we are bound by our mistakes. We are verily parmatma (the absolute Self), if we destroy the mistakes. You have as many faults as you have hair on your head, but how will these faults come to surface if you are the judge, the lawyer and the plaintiff? The fact is that as long as one is partial, he cannot see his own mistakes. One becomes impartial by attaining Self-realization from the Gnani Purush. One does not remain partial towards mind-speech-body, and that is why one is able to see the mistakes. Moksha is easy when one’s inclination turns towards impartiality. Intellect protects the mistakes to maintain reputation. But how can one understand, without the awareness of the Self that a grave the mistake is happening? ...