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To progress in religion or spirituality, purity is necessary in worldly life. But current era of time cycle is such that there is no unity of mind-speech-body. In spite of having intention of becoming pure, one cannot remain pure. The exact understanding of how this purity can be developed has been explained by absolutely revered Dada Bhagwan, through which followers open their vision to develop purity in worldly interactions. In today’s worldly interactions, if anything has been given special predominance, then it is money-sexuality-pride! In absolutely revered Dada Bhagwan’s worldly interactions, principle of purity had been ingrained such that in religion, business, life as a householder, mattes of money, sexuality & pride he remained pure & illustrated ideal worldly interactions to the world. In current edition absolutely revered Dada Bhagwan has given keys to attain purity in money, sexuality & pride by using which one can become free from all beggary & experience bliss of Self. ...

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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.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 mistakes 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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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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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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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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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. ...

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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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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. ...