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Where Men and Gods Fear to Tread lays out the intertwined nature of all major world religions and even shows the religion from which they are all descended (the Urreligion). It also incorporates discussion of every major world's religions basic practices, philosophies, and shortcomings. This is an audiobook of Book 6....

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Where Men and Gods Fear to Tread lays out the intertwined nature of all major world religions and even shows the religion from which they are all descended (the Urreligion). It also incorporates discussion of every major world's religions basic practices, philosophies, and shortcomings. This is an audiobook of Book 4....

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In the current edition, while referring to pain that is given to others, the vision (drashti) is set towards its result and the liability it will bring. ‘On what basis am I bound to worldly life, what result will come with each of my karma, what liabilities will arise,’ if this is understood, then the turning back begins, and internal remorse prevails within. That is all; the beginning of this understanding will take one forward. ...

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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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What does pratikraman mean? The mistake that has happened is wrong, I am not agreeing with it. Pratikraman is to change our opinion. Prakruti means our charitra moha (discharging illusory conduct) and it would harbor opinions but You want to become free from opinion. You (the awakened One in Akram Vignan) do not have desire to do this again. You have to do pratikraman to get rid of this aggression from your nature (swabhaav). If one does not do pratikraman then one’s nature will not change, it will remain as it is. That is why absolutely revered Dadashri points out to ‘see’ the pure (shuddha), settle the files with equanimity and solve any atikraman. ...

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The unwavering and well established goal for liberation exists in very rare seekers. Otherwise most forget the goal and get stuck in the sadhana—spiritual practice and sadhan—the instruments and the means of the practice. Gnani Purush Dadashri says that, ‘The one who has not become free from the instruments, has not attained the goal.’ However, we can say that he is involved in practicing some means for attaining moksha so he is moving towards the path of the goal. But the main thing is, one must know his precise goal then only the awareness will remain. ...

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Conflicts continuously arise within a family between husband and wife or parents and children due to lack of understanding. One tries to improve the other by scolding. This only increases interpersonal clashes and differences of opinions. When the wife has made an error and the husband remains silent, she will feel the heat of silence. If he speaks, then it would become ineffective. To scold one for his mistake is a fault. If you collide with a wall, whose fault is it? When one remains silent with equanimity in the face of deceitful aggression of the other then the inner strength of character arises. With such strength of character, family life becomes very harmonious. ...

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There are two parts to the work that happens through the human body; the gross part is the external activity, and the subtle part is the antahkaran. When circumstantial evidences come together, then the mind gets involved in thoughts and shows various pamphlets, and based on that, the chit shows a variety of photos, and the intellect gives a decision which the ego endorses. Without the ego, no work can be accomplished. The mind-intellect-chit-ego perform their role, and ‘we’, the pure Soul, should remain in ‘our’ role. ‘Our’ role is Gnata-Drashta (Knower-Seer); just to ‘see’ and ‘know’, not interfere. In reality, the Self does not interfere; the discharge ego interferes. In that, if the awakened One does not sign, then it is not considered as interference. The extraordinary spiritual science of how to experience the taste of liberation by swa-purushartha in not signing with the discharge ego, is revealed in absolutely revered Dadashri’s speech. ...

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Who knows the true meaning of love? What people refer to as love in the worldly life is actually attraction. Real love is that which does not increase or decrease. From where is this real love acquired? The answer is, from the Ones who have become the embodiment of love, the Vitarags (fully enlightened Lords), the Gnanis (the Ones who have realized the Self and are able to do the same for others). Pure love is referred to as divine love, in which there is no attachment abhorrence, no divisiveness, no expectations, no demand, no attraction or sexuality; there is exclusively selfless love, only purity, oneness, flawless vision, and solely the intent of salvation of others. It prevails for the entire world, for every living being; it flows without any bounds. Absolutely revered Dadashri is such an embodiment of love. Whosoever comes into the acquaintance of the expansiveness of the manifest Paramatma ‘Dada Bhagwan’, experiences awe along with natural obeisance from the heart. ...

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What must be the primary goal of married life? It should be to complement one another and achieve the ultimate goal of a human life of attaining the bliss of liberation. In order to attain liberation, ideal worldly interactions are necessary. Revered Dadashri says that worldly life and ‘files’ do not obstruct liberation, but one’s own weakness in awareness obstructs. Worldly interactions are already unfolding on the basis of Scientific Circumstantial Evidences, then how can faults of the other person be pointed out? Worldly interactions should be filled with love, where there is no weakness of attraction, expectation, insistence, or blaming. There is no anger-pride-deceit-greed or sexuality. There is only pure love. And for this, in the worldly life, a one can follow the Agna (the five directives that sustain the state of the Self), to conduct such ideal worldly interactions that do not hurt any living being; this is the progress as the Self (Purusharth) towards liberation. ...

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On account of the merit karma of countless past lives, we have attained the Knowledge of the Self (Gnan) in this time cycle with the grace of Akram Vignani absolutely revered Dada Bhagwan (Dadashri). After taking Gnan, the ‘plant’ of jagruti (awareness as the Self) needs to be given water and fertilizer in the form of satsang; then the plant will grow. This satsang will end all the internal turmoil, whereas kusang (company that leads one away from the Self) gives rise to internal turmoil. Dadashri says to decide on two goals in life: the first is to live in this worldly life such that no one gets hurt, and the second is to always remain in satsang after attaining Self realization from the living Gnani Purush. After attaining Self-realization, Mahatmas should spend their life according to the Gnani’s dictates, to remain in the vicinity of the Gnani (such that his vision falls on us). Satsang is the oxygen to live as the Self. ...

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In the arrangement of ideal worldly life, when man and woman become united through the knot of marriage, they become partners in the pleasure and pain of the worldly life, Despite living together, there will be a variety in their line of thought and unfolding karma. In such circumstances, keeping patience with equanimity during each other’s unfolding karma, there should be an endeavor to live an ideal life using an understanding-filled approach. Dadashri says that worldly life or relationships do not hinder us, but one’s own lack of understanding, ignorance, and the lack of skill to understand others, is indeed what hinders us. Dadashri says that if you want to get rid of the discord in married life, it is important to let go of the belief that you are a husband (patipanu) or wife (patnipanu), and become friends with each other. A perfect friendship-filled interaction is the master key to get rid of discord from married life. ...

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A living being (jiva), after coming into human life-form continues to dwell in five sense pleasures as per its understanding. Amongst the vishaya of the five senses, the tongue is the only correct and acceptable one. A discipline in diet becomes a very important part in practicing brahmacharya. One who wants to practice brahmacharya should eat only as much as required for the basic nourishment of the body; and that too only simple food, and not rich food (with plentiful oil and butter). Sexual impulses do not arise when one’s hunger (for food) eats this out, and when it does not eat it out, it gives rise to spiritual laziness (pramad). This laziness in turn gives rise to sexual impulses. Brahmacharya is the essence of the body complex. If this is gone then the basis of the Self will be lost, and this is not affordable for those practicing brahmacharya. We should also have the goal that the essence of the body complex rise higher (urdhvagaman) and result in a divine form. ...

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The speech (vani) of Aptapurush is such that it cannot be compared with anything. That is because it is a speech without ownership. It is egoless speech, and a pure speech that is without kashayas (anger-pride-deceit-greed) and vishaya (sexuality). Dadashri does not himself become the owner of the mind, speech, or body. He is in the state of the Knower and the Seer (Gnata-Drashta) without ego, my-ness, or doership. By listening to this speech, the listener experiences that his intellect is coming to an end. Moreover, the entanglements of the intellect are being solved and one moves toward the enlightened state (samkit) after attaining the right understanding (samyak samjan). It carries the clarification from the state of agnanta (ignorance of the Self) to the state of Gnan-Keval Gnan and is available in the books and the Aptavanis. Revered Dadashri had a wish that this speech should reach the people of this world and that they attain salvation through this speech, through this Gnan. ...

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This worldly life (sansar) is the shop to get rid of all the karma.The relations and worldly interactions that are going on in our life are those we had planned in the past life and are giving results in this life. Every living being has attained the life according to his own contractual agreement (karaar). This worldly life is the unfolding of the contractual agreement. We want to go to moksha, so settle the files with equanimity. We do not have to see whether claim is right or wrong but we just have to see that no one’s claim is pending in this world. And where everyone’s claims finish that is where the moksha is.One has to be sure not to bind new agreement again with any moving-walking living being. Otherwise you may end up binding such agreement that, wherever that person goes, you will have to go there to fulfill it. One can become free from the agreements that were made with the other person by doing inner intents of the Nine Kalams too. ...

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What stops one from attaining moksha? It is the claims from the files of past life’s karmic ties (roonanubandha). Out of all those files, file no. 2 (spouse), is considered the closest and the stickiest. All we have to see is that kashaya (anger-pride-deceit-greed) do not arise during daily interactions with that sticky file; a loving but dramatic (superfluous) interaction happens; avoiding becoming the cause for binding a new worldly life, thus proceeding towards liberation. And the unfailing solution for that is to ‘settle the files with equanimity’ (samabhavey nikal). Therefore, with the nischaya to go to moksha, the science of samabhavey nikal needs to be understood. Establish this principle in your life accordingly, only then will the file be resolved. ...

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Gnani Purush Dadashri has seated the self in the state of pure Self (Shuddhatma) in just two hours through the unique method of the Gnan Vidhi and acquainted You with file number one, also called as ‘Chandubhai,Your closest file.Now, if You want to attain liberation in one more life, then maintain separation with ‘Chandubhai’. And for that He explains the science and art of conversing with file number one. He discovered that by conversing with file number one, while sitting in the seat of the Self, bliss is experienced. Then he adopted this process of conversing with file number one in his daily life, in his business, and then with any other thing! The purpose of the process of conversing is that it gives the exact result. When ‘One’ remains separate by conversing with file number one, the discharge parmanus (subatomic particles) become pure and get settled (nikal). Hence, that much karmic account is cleared! ...

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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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What does pratikraman mean? The mistake that has happened is wrong, I am not agreeing with it. Pratikraman is to change our opinion. Prakruti means our charitra moha (discharging illusory conduct) and it would harbor opinions but You want to become free from opinion. You (the awakened One in Akram Vignan) do not have desire to do this again. You have to do pratikraman to get rid of this aggression from your nature (swabhaav). If one does not do pratikraman then one’s nature will not change, it will remain as it is. That is why absolutely revered Dadashri points out to ‘see’ the pure (shuddha), settle the files with equanimity and solve any atikraman. ...

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Food is mandatory for maintenance of life. One has to eat the thing which has life in it and only through this a body can attain nourishment. This is because the act of eating itself involves killing. And killing of living beings happen in act of eating food; as a result, violence is committed; so then what should people, who want to follow the path of religion or spirituality, do? Dadashri has given right understanding regarding such aspects. This will give the right understanding about keeping discretion in proper diet, to the seekers. Those who want to go to moksha, do not have right to eat two-sense developed or more than two-sense developed life forms. There is some violence in eating one-sense developed living beings, but Lord does not forbid the consumption of single-sense developed organisms because they do not contain pus or meat. This progression into higher life forms is a natural process in the universe. ...