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The entire world runs on karmic accounts. The bitter or sweet unfolding effects in worldly interactions result in circumstances of attachment-abhorrence (raag-dwesh) or respect-insult (maan- upmaan). When occasions of insult arise in life, you are not the one being insulted, are You? The insult is happening of file number one (Chandubhai) and it is the settlement of his past life account, so how does that concern you? You should not have contempt towards the person who has come to free you from karma.A person will be able to become free from the world only when he loves insults as much as he loves respect. So how should you settle files with equanimity? The answer is that you should believe that your account is being settled, the circumstances are subject to vyavasthit (scientific circumstantial evidences), and the other person is flawless (nirdosh). The wonderful understanding of how one can settle the worldly interaction by remaining as the Self (nischaya) during situations of insults, is called the Purushartha of Gnan. ...

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The Self (Atma) is the Knowing-Seeing element (Chetan tattva), and matter (jada tattva) is in the form of parmanus. These parmanus have three phases: prayogsa (charging phase), mishrasa (mixed phase), and vishrasa (pure phase). Pure (shuddha) parmanu are vishrasa. Now, due to the awareness of doership, when anger-pride-deceit-greed happen to a person, pure parmanus (vishrasa) enter the body from outside, and get charged on the basis of the electrical body. The parmanus become ‘colored’ according to the bhaav (view-intent-outlook-mode). The subatomic particles (parmanus) that have become charged are prayogsa and they exist in subtler (sukshmatar) form. Prayogsa are the causal subatomic particles and when they enter the womb in the next life, they take on the form of mishrasa. As soon as they become mishrasa, the effective body (karya deha) arises, and upon giving effect in the gross form (that which is experienced through the mind body complex) they become vishrasa (pure subatomic particles). Sweet or bitter results arise when the charged parmanus in the form of mishrasa discharge. First, the effect arises on a subtle (sukshma) leve...

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Moha means total lack of awareness. It means not to know who one is. Absolutely revered Dadashri simply explains that, ‘That which steals away the entire chit is called moha.’ Where is the major place that the chit gets trapped? The answer is vishaya (sexuality). Where is the other place? In unnecessary things. If you want to go to moksha (liberation from the cycle of birth and death), then you ought to make a list of essential and nonessential things. And then you should reduce your value for the nonessential things. One even has moha for respect (maan) on the inside, and he even has moha for fame (kirti). But after the fame comes defame (upkirti). Therefore, we need to rise above fame and defame. When what is sweet indeed tastes sweet, when what is bitter indeed tastes bitter, that is referred to as moha; and when both begin to taste insipid, it means that the illusory effects (mohaniya parinam) have become weak. When all the moha melts away, then Your work is done! ...

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Among the blessings and favors that God has bestowed upon humanity is that He endowed them with an innate ability to recognize and acknowledge His existence. He placed this awareness deep in their hearts as a natural disposition that has not changed since human beings were first created. Furthermore, He reinforced this natural disposition with the signs that he placed in creation that testify to His existence. However, since it is not possible for human beings to have a detailed knowledge of God except through revelation from Himself, God sent His Messengers to teach the people about their Creator Who they must worship. These Messengers also brought with them the details of how to worship God, because such details cannot be known except by way of revelation. These two fundamentals were the most important things that the Messengers of all the divine revelations brought with them from God. The ultimate goal of every Divine Message has always been the same: to guide the people to God, to make them aware of Him, and to have them worship Him alone. Each Divine Message came to strengthen this meaning, and the following words were ...

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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. There are four parts to the antahkaran: the mind, intellect, chit, and ego. 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 (to progress as the Self only) 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 (aasakti). 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 (ishwariya prem), 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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Having attained Self-Knowledge through the grace of absolutely revered Gnani Purush Dadashri, Mahatmas just have to follow the five Agna. In reality, to follow the five Agna is itself samayik. However, here we do samayik-pratikraman to wash off past mistakes or to wash off mistakes that arise in worldly interactions. In Akram, samayik means nothing else; one just needs to remain the Knower-Seer of whatever sprouts in the mind. It is an activity of the Self (Gnankriya). Our samayik is to ‘see’ the phases of the past that have been closed (not ‘seen’).The faults are ‘seen’ through Gnan, the Self becomes present ‘seeing’ everything of the entire life. Now, anger-pride-deceit-greed are no longer charged, but the tubers of the past that give rise to effect remain; the Purushartha of dissolving these karmic tubers through daily samayik remains. One needs to recall each mistake done through the mishrachetan (mixture of Self and non-Self), and recall-apologize-repent (alochana-pratikraman-pratyakhyan) for the same. This samayik of the Akram path is the vitamin for the Soul. ...

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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, the husband and wife have an equal responsibility of following 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. The real Self and the relative self (chit) naturally become still simply through the Gnani’s presence, and the chit (inner component of knowledge and vision) continues becoming pure. 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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In this era of the time cycle, the matchless Gnani Purush absolutely revered Dadashri has manifested in Bharat Kshetra. The speech of the Gnani Purush is beneficial for the entire world; it liberates from all kinds of suffering. His speech purges the disease. The uniqueness of his speech is that it arises based on the worthiness of the other person. His speech flowed in such a way that the other person’s mind became content, and the rest of the work would keep happening through his spiritual powers (sidhhi). If there is awe (ahobhaav) towards the statements of the Gnani Purush, then one starts becoming the absolute Self (Paramatma)! If just a single word of the Gnani Purush is grasped and taken to heart, then that word can lead all the way to liberation;with such tremendous power of words,expounding upon both the real and relative,Dadashri’s speech has flowed. ...

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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 (sensory pleasures) of the five senses, the tongue is the only correct and acceptable one. The rest of them are deluding and made up. 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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On coming together of the two elements jada (matter) and chetan (Self), vishesha parinam (extra result) arises. And due to its effect, wrong belief arises. Due to the effect of the pressure of the pudgal (non-Self complex) extraneous property (vyatirek guna – when two elements come together, a third new component of completely new property arises), ‘I am the doer’ arises. And through that, this cycle of worldly life after life (sansar) continues. Atma (Soul) is eternally pure only; it is Gnan swaroop (Knowledge form), it is Vignan swaroop (absolute Self state). But it is affected due to the pressure of the circumstances and that is why Darshan (vision) becomes vibhavik (unnatural). There is a change in the belief of gnan (the one with the knowledge), therefore agnan (ignorance of the Self) arises. Any agnanta (ignorance) has not happened to the Self. Atma is verily free from the effects. Upon attaining the Self (swaroop), the state of the prakruti is a saiyog (circumstance), with such awareness one becomes free from the effects of the prakruti. And when even discharge ego dissolves completely, one becomes pure (shuddha), as original...

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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 (bhakti) of God. Here, in the Akram path, after the Self has awakened, what is the purpose, importance and benefit of doing arati? Revered Dadashri, revealing the science behind this has said that here in the Akram path, Trimantra-Vidhi-Arati are devotional praises of the awakened One (One who has the awareness of the Self, jagrut). 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 One and 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 (adverse internal meditation that hurts the self) and raudradhyan (adverse internal meditation that hurts others and the self) 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 childre...

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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 (term used by Dadashri for the non-Self accounts, presenting in this life as individuals) 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. And then only will one attain moksha. ...

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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. One has desire or not, one likes or dislikes, but when the filled stock comes into unfolding (udaya), at that time one does not have any choice but to suffer. 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. As one ‘sees’ that which is happening to ‘Chandubhai’ and ‘knows’, then by that much charitra moha becomes pure. Revered Dadashri says that whatever is getting discharged is not call...

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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 and understood through intellect (buddhi), in it there is a state of doership of ‘I am doing it’ (karta bhaav). 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), does not need external tapa; 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 (anger-pride-deceit-greed) are likely to occur, is called tapa. Only this inner tapa is beneficial for moksha. And should th...

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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. ...