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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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‘Arati’ in the Hindu tradition, is considered to be an important medium for the devotional worship of God. Here, in the Akram path, after the Self has awakened, what is the purpose, importance and benefit of doing arati? Dadashri says, Trimantra-Vidhi-Arati are devotional praises of the awakened One.It is a way of respecting those that are jagrut, showing love for them, and pleasing them. Bhakti of the jagrut is bhakti of the manifest awakened Oneand it is essential in attaining moksha. The aratis that are done here, of Lord Shri Simandhar Swami and Dada Bhagwan, are of the manifest absolute Self only. Through this arati, the mind is focused, artadhyan and raudradhyan are halted, worries dissipate forever, and the whole day remains peaceful. Through this arati there are no conflicts in the home, the environment within the home is that of purity and bliss, and everyone including the children obtain good values. ...

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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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Karma are getting discharged continuously from birth to death for every human being. Karma get charged as long as there is darshan moha. Darshan moha means ‘I am this’ and ‘I am doing this’. In Akram marg, after attaining the Gnan (Self-realization), ego leaves so whatever discharge karma remains, is called charitra moha. Charitra moha means effective moha, new causes are not bound. Darshan moha, represent seeds of karma sown in past life, its result as fruits in this life is charitra moha. That is called discharge moha. Now the anger-pride-deceit-greed, attachment-abhorrence, which happen, those are in the form of effect. It has to be resolved and settled with equanimity. Revered Dadashri has given Five Agnas and spiritual tool of pratikraman, so that one can settle charitra moha with equanimity. Dadashri says that whatever is getting discharged is not called charitra moha but interference in that, is charitra moha. Keval Gnan (absolute knowledge) happens after charitra moha ends. ...

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In Hindu and Jain religion much emphasis is placed on penance (tapa). In giving a true understanding of tapa, the Vitarags have said that there are two kinds of tapa: laukik (worldly; relative) and alaukik (spiritual; real; beyond the world) tapa. One is external (bahya tapa) and the other is internal (antar tapa). External tapa is visible to the eyes. However internal tapa is not visible through the eyes. In the internal penance there is no karta bhaav but there is Gnata bhaav (state of Knowing). He, who wants worldly pleasures (sukha), should do external tapa. The one, who wants absolute freedom (moksha),he needs internal tapa, which arises naturally. To remain in equanimity when someone curses you, or insults you is called tapa. No matter how difficult the situation, if equanimity is not lost in the slightest, that is called tapa. To not do any kashayas, where kashayas are likely to occur, is called tapa. Only this inner tapa is beneficial for moksha. ...

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Samayik means a state of equanimity of the Self (Atma samadasha). There are mainly two kinds of samayiks. One is a worldly (vyavahar) samayik in which one becomes the doer of that action (samayik) and keeps his mind still for forty-eight minutes (one gunthanu). And the samayik of the Akram path means the ‘self’ becomes the Self and then ‘sees’ the ‘self’- file no. 1. The Lord has called that Atma samayik. Param Pujya Dada Bhagwan (Dadashri) says that the Self verily is samayik, and having attained the Self, if one remains in the five Agnas, it is a constant samayik. In the Akram path, it is for the purpose of emptying the pending karmic stock as well as for maintaining pure applied awareness (shuddha upayoga), that samayik is to be done. In doing samayik, as it becomes clearer, one may even attain spashta vedan of Atma. That is why this samayik is considered invaluable. Hence, Akram’s samayik is beyond this world (alaukik). ...

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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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The wonder of this era is the unfolding of the Akram path, and through this path, the attainment of Self-realization (Atmagnan) has become very easy and simple. This Akram Vignan is considered an ekavtari moksha path; one can attain liberation in just one more life. Here, in the Akram path, the charge ego is gone and thus ‘I am Chandubhai’ and ‘I am the doer’ is not there. However, the discharge ego of the past still remains. It is non-living (nirjiva ahamkar) ego and so it does not ‘sow’ new seeds (create new karmic causes). Therefore, not a single new karma is bound, and discharge karma continue to discharge and one attains moksha in one, two or three more lives. If one follows the five Agnas given by Gnani, final moksha will happen in one to two lives. Whatever your effort, such will be the result, but sooner or later, everything will be resolved without fail. ...

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This Akram Vignan takes away the support of karma with the Knowledge of ‘I am pure Soul (Shuddhatma)’ and ‘I am not the doer; vyavasthit (scientific circumstantial evidences) is’; therefore one’s state of doer-sufferer (karta-bhokta) no longer remains. The moment the other person is believed to be the doer, attachment-abhorrence (raag-dwesh) are bound to occur immediately, which eventually result in the intent of doership and karmic bondage. At that time, if the Gnan (Self knowledge) arises that in reality, the other person is Shuddhatma, and the one talking is a ‘tape record’, whatever happened is vyavasthit, then there is complete intent of non-doership (akartabhaav), attachment-abhorrence does not take place, and karma is not bound. Such awareness should prevail five to twenty-five times a day. Then one becomes free from the entanglements of doership. With this, one will attain the clear and distinct experience of the Self (spashta vedan). ...

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After attaining the experience of Self , one understands that ‘I am a pure Soul (Shuddhatma), completely free from mind, speech and body. What then, is the natural work of the Self? It is to ‘see’ the natural work of the mind, intellect and senses, as separate. The mind is to be known (gneya) and the Self is the Knower (Gnata). What is the relationship between the ‘Gnata’ and the ‘gneya?’ It is to ‘see’ the thoughts of the mind.To remain separate from the mind is called purushartha after attaining the Self. The awakened awareness (jagruti) increases as this purushartha increases. It is the jagruti that makes one know that this is a ‘gneya and I am ‘Gnata,’ even as a thought arises. Dadashri says that, “‘We’ (Gnani Purush) are showing the path that ‘we’ have seen, known, and experienced. We are telling you the method that ‘we’ have used and how ‘we’ have become free. Now when You follow what I show You, it will come into Your practice. Then You will have no problem for Your moksha.” ...

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Revered Dadashri spent his whole life on the basis of this exclusive principle that, ‘Whoever meets me, may not benefit from me, but he must not incur any loss at all’. These were, a noble heart, never an intent of taking anything from others, only the intent of giving. People used to misuse that intent, but he let it happen intentionally, and he never made anyone unhappy. In many life events, he used to knowingly allow others to cheat him. Revered Dadashri’s vision was very vast from the beginning and he had high revolutions, so he could make the final assessment of everything. He would not miss his goal in any situation. His original (muda) vision (drashti) was to only attain the science of the Vitarags. And that is why, on the basis of different arts of knowledge (gnan-kada), by acquiring the knowledge in different life situations, he attained the best state. And furthermore, whatever knowledge he attained, he let it go free to all for the salvation of the world. ...

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This world has arisen due to the effect of the words only. And a human being is wandering from one life to another due to the effects of the words only. If these words did not exist then moksha is easy. This spoken words is such a thing that if it is saved, then all the mahavrats (major vows) are encompassed. Raag-dwesh (attachment-abhorrence) arises on the basis of one’s own beliefs and opinions. And due to the effect of those vibrations, negative-positive speech comes forth. One is considered a human being when he is aware all the time that other person does not get hurt through his speech. The goal of a human being should be to become free from opinions, so that as a result of his opinion other person does not get hurt or suffering does not arise and he himself also becomes free from the opinion and becomes free from the faults that lead to hurt. Therefore, Dadashri says that if one learns the art of ‘not speaking’ then too, his salvation is at hand. ...

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In general, whatever activity carried out by a person, such as doing job-business, worshiping, reading scriptures, doing service to others etc., is considered purushartha. There are two kinds of purushartha: One is, that which is not visible through eyes, but it is going on inside, is called bhrant purushartha (illusory effort). What is the fruit of this purushartha? It is the sansar. And the other kind of Purushartha, which makes one free from sansar, is called real Purushartha; where one ‘sees’ the prakruti (non-Self complex) after becoming the Self (Purush). Until one attains Self-realization, due to the constant force of circumstances one feels that ‘I am this body’, through this sense of doer-ship, knowingly-unknowingly various kinds of inner bhaavs are being done.Lord has shown the purushartha of doing pratikraman. The one who really wants to become free from the worldly life and wants to go to moksha,will have to come from the relative purushartha to the real Purushartha. ...

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Mistakes or faults that happen at the time of unfolding of the karma in the life of a human being are the results of mistakes made in the previous life. Now when he understands that it is wrong for these faults and mistakes to happen, then begins the time of turning back from those mistakes. Here, revered Dadashri explains the principle of pratikraman that since the time one understands one’s own mistake and repents for that, does pratikraman, his opinion changes. Karma are bound through opinion and one can become free from that opinion if one has attained samkit (right vision of the Self and the doer) and thus become free from karma. And when one does pratyakhyan, asks for the energy not to repeat the error, absolute humility arises for God, and he continues to receive the energies naturally. The kashayas verily makes one commit mistakes and create liabilities. But one should clear this right away by doing pratikraman of that. Pratikraman should be really shoot-onsight. ...

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Gnanis’ penances are different from the worldly penance. They have constant inner penance. How is that penance? Highly revered Dadashri says that we would not have worldly or external penance at all, but we would have constant inner penance. Our penance will not result in any pleasure or pain. And because it does not end in any result, it does not affect us. We remain far away from all the worldly things. There is no resultant effect in any taste or in any physical pain event. But we simply know that. That means they constantly remain in the state of the Self only. They do not become the body mind form (tanmayakar) in either the result of the pudgal or with the state of the non-Self (pudgal parinati). They remain only as the knowerseer. And that is the real penance for attaining moksha. When the awareness as the Self does not shift, under any circumstance, such true penance, such subtle penance, is the ultimate penance. ...

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After attaining this Atmagnan (Self-realization), now this body, which we call file number one; what is that? This is a living idol of discharge karma, which Dadashri also calls pratishthit atma. In the past life, being ignorant of the Self, one instilled life in the non-Self complex, saying, ‘this is my body, I am doing this’, and that charged karma are now discharging in the current life. Now these discharging karma are giving fruits in the form of suffering of pleasure or pain. One has to suffer these fruits of karma. In that, not even God is an exception, in suffering of that karma. But what is the difference? The Gnani Purush remains constantly in the state of the Self, so the pain (vedana) does not touch Him at all. However, an agnani (a non-Self-realized person) believes that, ‘this is my body, I am in pain’ and ‘it is happening to me’, hence he suffers. The agnani becomes the enjoyer of pleasure during shata (pleasure) and the sufferer (bhokta) of pain during ashata (pain). ...

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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. ...