Who am I ? What am I not ? Who is above Self ? What is mine ? What is not mine ? What is bondage ? What is Moksh ? Who is the doer in the world ? Is God the doer or not ? What is the real nature of God ? What is the nature of the real doer in this world ? Who runs the world ? How does it run ? What is the real nature of illusion ? What ever one knows, is it real or an illusion ? What one knows, will it give freedom or will it continue the state of bondage ?

This book will give the precise understanding of the true meaning of these issues. The reader of these pages will understand the essence of AKRAM VIGNAN.

Dr. Niruben Amin

1986

Ambalal M. Patel , Gnani Purush (popularly known as Dada) always used to say it is not possible to translate Akram Vignan, verbatim into English , because some meaning would be lost. He stressed that one needs to learn Gujarati Language to understand all facets of Akram Vignan.

Despite this DADA did give his blessings to translate Akram Vignan in English and other languages. With the popularity of Akram Vignan increasing amongst non Gujarati speaking people it is evident that translation in English is a necessity.

In this attempt, we have tried to capture the essence of DADASHRI's teachings. Many people have contributed to this effort and we thank all of them.

This is an elementary introduction to the vast treasures of the AKRAM VIGNANI (Absolute Scientist). It is our sincere prayer to Him to guide the readers to understand the exact meaning of the knowledge that DADA passed on to all of us.

We would appreciate your input and suggestions for future editions of this book.

July 15, 1994

CONTENTS

1. What is the purpose of life ?

2. Only this goal is worth having.

3. Awareness of bondage is the beginning of the search for freedom.

4. Dependency is bondage.

5. The " true " understanding of freedom.

6. For those striving to be free...

7. The exact method to attain liberation .

8. The effects of acquired ignorance.

9. Who am I ?

10. Affected ? Then " you " are not pure Self.

11. So many wrong beliefs.

12. " I" in the wrong location .

13. Self realization through right belief.

14. The world through the vision of the Absolute Scientist.

15. Self unaware of his own " Self ".

16. Realization of true self results in separation of " My " from " I ".

17. Separate " I and " My ".

18. Only Gnani shows you the real " I ".

19. You are bound by your own mistakes.

20. The Real Nature of the Doer of this world.

21. This is not called Moksh.

22. Then , Who made God ?

23. God's real address.

24. The world is the puzzle itself.

25. Scientific Circumstantial Evidence.

26. Principle of convenience.

27 .Circumstances are of finite nature.

28. Contradiction in doer ship.

29. Did you wake up or were you awakened ?

30. What is within your realm ?

31. It happens...

32. The hidden meaning of Prarabdh and Purusharth.

33. Scientific understanding of Prarabdh !

34. All action is Prarabdh and Feelings ( Bhaav ) is Purusharth.

35. Relative Purusharth.

36. Real Purusharth starts only after becoming Purush.

37. Doership = Prakruti : nondoership = Atma.

38. Doer , and Instrumental Doer .

39. " Doership " causes Karma.

40. Atma and Anatma become one through ignorance.

41. Knowledge of Jiva ( Chetan , Atma ) and Ajeev ( Anatma, Matter, Non- life ).

42. Scientific separation of Atma and Anatma ( Self and Non-Self ).

43. Ignorance ( Agnan )- Root cause of sansaar.

44. There is no effort in Self Realization.

45. Moksh is effortless.

46. Moksh means Eternal Happiness ( Anand , Bliss , Sanatan Sookh ).

47. Two stages of Moksh.

48. Experiencing Moksh while living daily life.

49. One who is trapped in misery looks for happiness.

50. Who achieves Mecca ?

51. Only Gnan ( Real Knowledge ) destroys all miseries and suffering.

52. Extraordinary Siddhi ( power ) of Akram Gnan.

53. It does not take any time to dispel darkness. ( Ignorance).

54. Line of demarcation between Self ( Atma ) , and Non Self ( Anatma ).

55. Paths : Kramic ( step by step ) or Akram ( no steps, lift, elevator ).

56. One who meets me is ready for Akram Gnan !

57. Who is Dada Bhagwan ?

59. Freedom through Science of Self Realization ( Vitraag Vignan ).

60. Get your work done.

61. Who is Gnani Purush? (Sant Purush : Gnani Purush)

62. Recognition of Gnani Purush.

63 . I and Dada Bhagwan are not one.

64 . Seen the world but not known the world fully.

65 . Manifested here, the Lord of 14 worlds.

66 . Who is Simandhar Swami?-Tirthankar Shree Simandhar Swami.

67 . When do you reap the benefits of the Navkar Mantra?

68 . Remember Simandhar Swami Only.

69 . Special connection with Bharat Kshetra.

70 . With Dada Bhagwan as my Witness.

71 . How location changes.

72 . Keval Gnan by seeing and recognizing.

73 . 'Akram Marg' is continuing—Generation of Gnanis to follow.

74 . The one whom the world accepts, will be the one.

75 . Generations of living Gnanis.

76 . After attaining Atmadrashti…..sign of Self Realization.

77 . Experiencing the Self permanently.

78 . With how strong a conviction you say this!

79 . Knowledge by scriptures : Knowledge by experience.

80 . Establishment of interim state of Soul.

81 . You can only say so after Realization.

82 . Gnani awakens your awareness.

83 . Awareness never before experienced.

84 . The acquisition of the state of no interference in any direction from within or without

85 . Total conviction, experience and awareness now become a natural part of the one who has received Gnan.

86 . The state of the Pure Self is one of absolute purity.

87 . This is called body awareness- Dehadhyas.

88 . This wisdom thereafter will alert you from within.

89 . The steps of experience.

90 . Experience exists.

91 . Experience: Of the Soul and of the body awareness (Dehadhyas).

92 . What else remains?

93 . Aagna is religion in the path of freedom.

94 . Stay with the 'Gnani'.

95 . Mahavideh Kshetra (The great out of body location) awaits such a person.

96 . The importance of Five Aagnas.

97. What Sadhana after Gnan?

98 . Aagnas which let eternal peace prevail.

99 . Where Five Aagnas prevail the state of Mahavir, the fully enlightened is.

100 . Unflinching decision lets you follow Aagnas.

101 . The Aagnas are of the Supreme Lord.

102. Get your work done.

104.Pratah Vidhi ( Prayer for daily morning ).

105.Tri Mantra . ( Three mantras ).

106.Namaskar Vidhi. ( Prayerful salutations ).

107.Nuv Kalamo ( Nine priceless gems, the Essence of All Scriptures ).

108.Shuddhatma Pratye Prarthana ( Prayer to Pure Self ).

109.Dada Bhagwan Na Aseem Jai Jai Kar Ho. ( Infinite Glory to Dada Bhagwan ).

110.Pratikraman Vidhi ( Process of Divine Apology ).

111.Final prayer of Sant, Sat and Gnani Purush .

Questioner : Life is for living .

Dadashri : But, to live for what ?

Questioner : We are born, therefore we have to live.

Dadashri : Yes, we are born, so we have to live. But, all living beings live ! Even all the animals live! What is the purpose of living? Have you decided a goal for your life? Shouldn't there be a purpose for living ? Is it to acquire wealth, fame or prestige? Or is to compete with others in order to gain importance? What is the purpose? What do you think ?

Questioner : Yes, It is for these very things that we have been working.

Dadashri : But, should not there be an ultimate goal in life ?What do you think is the ultimate goal?

Questioner : I think it is to live life well.

Dadashri : But, how do you define a well lived life? What would you call a successful or worthwhile life ? And who is to say that it is so ? Have you ever thought about this ?

Let me give you an analogy. Suppose there is a 25 horsepower engine. We put fuel in it. Then, we let it run. It runs aimlessly and continuously. And we just sit and watch it. Then, wouldn't people question us," Why are you letting this engine run idle without any purpose ?"Why not extract some work out of it while its running?

Questioner : Yes , there has to be a purpose for running the engine.

Dadashri : Yes, there has to be a purpose. Similarly we need to give a purpose to this engine of our life and channel its energy in the right direction, so we can get our work done. Like the engine, this "human engine" of life has to have a direction or path to follow. Then our life has a definite purpose. Otherwise, all living beings eat and sleep. Even the animals! By a purpose (path or direction), I mean which gati (life-form) do you want to go to ? Do you want to be born as a Deva ( heavenly, celestial beings) devagati, and enjoy Svarg ( Heavenly Pleasures)? Or do you want to be born as a Manushya {human body} and be like Ghandhiji?. Or would you like Moksh (liberation, absolute freedom, )? One has to have a purpose or a goal in life in order to achieve something. Without a goal, how can anything be accomplished ? What is your ultimate goal in life ?

Questioner : What goal must a human being have?

Dadashri : Freedom should be the only goal. Only this goal is worth having. Do you also want permanent happiness {Moksh}? How long do you want to keep wandering aimlessly? You have done only this for infinite lives. You have not left any place to wander! You have wandered aimlessly between different gatis (animal kingdom, human form and celestial form).

Why did you have to suffer such aimless wanderings? Because you have not known your true identity, you have not known the answer to "Who Am I". Should you not know this? Despite your extensive wanderings of countless lives, you do not know who you really are. Is making money your only pursuit in life? Should you not be making a little attempt toward Moksh (Liberation, permanent happiness)?

Questioner : Yes, an effort should be made.

Questioner: Please explain the meaning of Moksh.

Dadashri : Why are you asking this question ? Are you in bandhan (bondage) right now? Are you aware that you are in bondage ( bandhan) ? Do you know what bandhan (bondage) is ? Do you understand what parvashta is (dependency on external factors) ?

Questioner : I don't feel any parvashta (dependency on external factors).

Dadashri : Suppose we locked up a monkey in a cage, what will that monkey try to do?

Questioner : The monkey will try to escape.

Dadashri : Yes, the monkey does not like being caged. He wants to be free. He does not like the bondage ( bandhan) of the cage. Likewise you are bound in so many ways. But you are not yet aware that you are in bondage ( bandhan) . You will begin to understand Moksh, when you become aware of the countless bondages ( bandhan) of life, and when you feel trapped in the "cage of life". Even a monkey does not like being caged, how can we humans like it? Do you follow me?

Questioner : Yes, I do.

Questioner : No.

Dadashri : That is what bondage ( bandhan) or dependency ( parvashta) is. Parvashta means the fear you have of having to face the consequences of getting home late. Do you not have this fear? Aren't you afraid of being caught and punished when you have done something wrong ?

Questioner : Yes.

Dadashri : That is all parvashta. All parvashta is in itself a bandhan (bondage). If you wanted to go outside but you had a headache or any part of the body was aching, then would you not have to stay at home? Would you not have to suffer the pain?

Questioner : Isn't this dependency due to our unique inherent nature ( prakruti)?

Dadashri : Yes, but not only are you dependent on your own prakruti but also on others, even the family members at home. For example, you have to wake up when your mother or your wife tells you to; even though you are tired and want to sleep in late.

Questioner : Well, don't I have to cooperate and adjust with the people around me ?

Dadashri : Yes, but you have no choice! What else can you do ? You were born into this group of mutually dependent people and therefore you have to adjust. It is only through the attainment of absolute and total independence that dependency on anyone or anything is destroyed ( Moksh) .

Questioner : It is said that this world is an illusion, like a dream, if one realizes this then.....

Dadashri : It would not matter if it was a dream and devoid of fetters. But, this life is full of fetters and restraints of all types ( bandhan). All day long we feel the dependency ( parvashta). This is no freedom !

Let me give you some examples. If you were forced to sit in this Satsang for 2 hours and not allowed to leave, and you begin to feel hungry what would you do? Would you not suffer from hunger pangs? Hunger is such bondage. So does the need to drink, sleep. Even the fear of being caught by the highway patrol. Your wife, your children - so many different types of bandhan (restrictions). Even the necessity of getting your hair cut when your hair gets too long is bandhan. Also the need to keep your nails cut short and clean is a bandhan.

Dadashri : Do you now understand bondage ( bandhan)? Are you experiencing bondage from all sides?

Questioner : Yes, after you explained the "True" meaning of bondage, I understand it now. Before this I never felt bound ( Parvash) .

Dadashri : Prior to this you were unaware of being bound, so what can one do in that state? Here people are in search of a true religion ( Dharma),but it's pointless for them to do so if they are not even aware that they themselves are in bondage ( bandhan). As for Myself, I felt bound since the age of thirteen. When someone told me, "God will give you moksh," I replied, "If God gives me moksh then I don't want to go!". I said this because if God takes me to moksh then my Moksh is in his hands. Therefore he becomes my superior, and I will be dependent on him.

The current knowledge in the world is relative ( laukik) knowledge. So many people believe that God has created this world, but if God did create this world then, as our Creator, He would be our superior (we his subjects would be his underhands). Then total liberation would not be possible.

Questioner : Please explain the state of Moksh.

Dadashri : Moksh, means there is no one above us or under us. No one is our boss (superior) nor are we 'boss' to anyone. Moksh means no one can interfere with our happiness. You do not feel disturbed by anyone in the world. You would experience the feeling of being totally liberated from all worldly interferences, sufferings and pain.

Do you long for freedom? How long can you go on being dependent ( parvash)? In such a vast world, even the mosquitoes, flies and scorpions (in India) can disrupt your life. Your boss, your spouse, sometimes a mere encounter with some people can cause disruptions. So many living beings in the world will disturb you. There is so much parvashta! Even a king is at the mercy of the barber when he needs a haircut. If the barber tells him to hold his head or move his head a certain way then he has to comply! Even a king is totally dependent ( parvash) at this time! Sometimes your barber can be rough and heavy handed and use a lot of force to manipulate your head. Don't you feel bound at that time. What Parvashta? Because of all this parvashta, Svatantrata (independence) is a need?

Questioner : Instead of becoming independent I believe there is a need to understand the concept of "true" independence ( Svatantrata) .

Dadashri : Yes, it is necessary for you to just know the "true" meaning of independence ( svatantrata). A thorough understanding is more than enough. If you cannot become independent at least understand it. First, there should be a complete understanding of the concept of "true" independence ( svatantra). A lot is accomplished just with this understanding. Do not worry about whether it is attainable or not.

Dadashri : One who desires to remain bound ( bandhan) will not become free. One who wants to be free can not be bound. But, does anyone have the earnest desire to be free from these bondages ?

Questioner : We have been searching for the path which will lead us to liberation. Independence ( svatantrata) is something we all love.

Dadashri : You have never really had the earnest desire for liberation. Usually you have desires for things which bind you.

Questioner : We want liberation. How can we achieve it ?

Dadashri : You should have the earnest desire to be free.

Questioner : I asked this question because I have the desire to be free.

Dadashri : Everyone has had that kind of fleeting desire at onetime or another! Every human being wants freedom. No one likes bandhan. Everyone gets tired of life at times, but you must have a burning desire for liberation. What is the meaning of a burning desire? The desire for liberation is such that it is never forgotten, not even for a moment. Only then, can freedom be attained. Don't you sometimes forget your desire to be free ? Do you go to sleep at night or not?

Questioner : Yes, but sleep is inevitable.

Dadashri : Yes, but even so, he who never forgets the desire to be free is the one who attains freedom. Otherwise, at the end of the day we get into our cozy beds, snuggle-up and drift off to sleep. This accomplishes nothing. Furthermore, if someone calls you 'stupid' then you instantly forget your desire to be free. Instead, you react in such a way that your response creates further bondage.

Questioner : What can be done to acquire this constant awareness of the desire for liberation ?

Dadashri : You have to know the method for acquiring such a desire. Merely talking about it will not get you anywhere. For many lives, ascetics and religious preachers ( Sadhus and Acharyas) have all been striving for liberation by doing penance, chanting, fasting, renouncing and praying. But, it does not work. Why ? Because nothing can be achieved without the exact method. So, the exact method for attaining liberation is needed.

Questioner : What is the exact method for attaining liberation ?

Dadashri : What is your name ?

Questioner : My name is Chandulal.

Dadashri : Are you really Chandulal ?

Questioner : Yes.

Dadashri : Chandulal is your name Are you Chandulal or is your name. Chandulal ?

Questioner : It is just a name that was given to me.

Dadashri : Then, who are you ? If Chandulal is your name then who are you ? Are you and your name not separate ? If you are separate from your name then who are you ? Do you understand what I am trying to say ? If you say that "These are my eye-glasses," then you and the glasses are separate. Similarly, don't you feel that you are separate from your name ? It is OK to call a shop by it's name. But, if we say, "Hey ! General Traders ...come here" , to the owner of the shop, he would reply, "My name is Jayantilal, General Traders is the name of my shop". So, the owner, the shop and the merchandise inside the shop are all separate entities. What do you think ?

Questioner : That makes sense.

Dadashri : But, on the other hand, you still insist that "I am Chandulal". So, you are insisting that the shop is "I" and the owner is also "I" ? Your name is just a means for identification. But, really you are not Chandulal.

Dadashri : Did you name yourself Chandulal ? Who gave you this name?

Questioner : I was given this name.

Dadashri : You were told you are Chandulal so you readily believed and accepted that you are Chandulal. People can say anything but do we have to believe everything they say? Should we not use our discriminative faculty ( buddhi)? Shouldn't you question yourself whether you are what people say you are ,or whether you are somebody else? Do you understand ?

Questioner : Yes, I understand.

Dadashri : Let me tell you how this world functions . People are social beings. When a child is born, they insist on giving the child a name. How else can the child be identified ? So, a name is given as a means for identification. You were not even aware of it when you were named "Chandu" nor did anyone ask you. Does anyone ever consult the child before naming them ?

Questioner : No.

Dadashri : Since your childhood, people kept calling you Chandu and you have accepted that. In reality, you are not that, but you insist that you are Chandulal because everyone tells you so. Since you don't know who you really are, you believe yourself to be the name that you've been given. This has had a very powerful psychological effect on you. This effect is so deeply ingrained in you that you unconsciously assume Chandulal to be your real self ! And it is as if you have gone through life "sleeping with your eyes open" as a result of this wrong belief !

Dadashri : Won't you have to investigate who you really are? How long can you go on being ignorant about your Self ? Don't you think it is blunder not to investigate your true identity?

Questioner : Yes, Dada. It really is a blunder.

Dadashri : Isn't it possible for one person to be a father-in-law and a son-in-law at the same time ? And that same person will also say that I am the owner of this grocery shop. Come now decide!. Who are you ? Are you a father-in-law, son-in-law or a shop owner ? Shouldn't there be an investigation of "Who am I ?".

Shouldn't you inquire whether you really are Chandulal or some other entity ? It is understandable that a small child would not inquire into this matter. But, a mature person should definitely investigate "Who am I ?".

Questioner : Yes, it would be good to know my true self.

Dadashri : Until you realize the answer to " Who am I " everything else proves to be wrong and incorrect.

Even before you purchased this watch, didn't you inquire about it's make, quality, price, warranty, etc.? Then, isn't it ironic that you haven't made inquires about your own Self yet ? Who are you ? Without knowing the answer to this vital question you are actively participating in this relative world ! You even get married and then complicate your life further with all the confusion and puzzles that arise in the relative world.

Even when you fall asleep at night, it is as Chandulal. Then all night long this wrong belief reinforces itself, becoming stronger and stronger. Only when the answer to "Who am I" is realized then the wrong belief stops. You've been wandering from one life to another because of this wrong imposition and belief. You don't know your true identity and furthermore you impose yourself to be what you are not. You have imposed this wrong belief on your Real Self. You believe yourself to be what you are really not. You've accepted that 'I am Chandu' and have behaved accordingly. This false accusation is a blunder. Because of this blunder , antardaah (the inner restlessness of misery , discontent , and suffering ) continues . You have so many worries right now because you believe that "I am Chandulal ". This wrong belief is the cause of all the blunders. And because of this blunder you suffer.

Dadashri : It's not that you are not Chandulal at all. You are Chandulal from a relative viewpoint . "You are Chandulal ", is correct by a relative viewpoint. But you need to know who you are by the real viewpoint.

Questioner : I am a Soul ( Atma) , but My name is Chandulal.

Dadashri : Yes, but suppose someone swears at Chandulal right now or calls him names. Would you be affected ?

Questioner : Yes, I would be affected .

Dadashri : Then you are Chandulal and not Soul ( Atma). If you are an Atma you wouldn't be affected at all. But because you are affected when someone insults Chandulal, then you are Chandulal despite your belief.

If someone swears at Chandulal then you'd take it personally. Even if someone were gossiping about Chandulal in the next room, you would put your ear to the wall and strain to hear what is being said. I ask you, " What are you doing?" And you reply, " I am listening to a conversation that is going on in the next room. " I ask you, "Who are they talking about ?" And you say, "About Chandulal." Oh, but you are not Chandulal ! If you are Atma , you wouldn't be affected by anything that is said about Chandulal.

Questioner : But, in reality, I am the Atma, right ?

Dadashri : Yes, but you haven't realized the Atma yet ! You are still Chandulal. " I am Chandulal" is a wrong imposition ( aropitbhaav). It is your strong belief that you are Chandulal. And this belief is a wrong belief.

Dadashri : In sleep the belief that I am Chandulal doesn't go away. And when you get married, people tell you, " You are this woman's husband." So, you accept this and act like one. After that, through repetition you keep reinforcing the belief of being a husband. Is anyone a husband forever ? If you get divorced, are you still her husband ? All these wrong beliefs have become deeply ingrained within you.

Questioner : What are the wrong beliefs ?

Dadashri : The first wrong belief is that 'I am Chandulal'. I am this woman's husband is the second wrong belief. I am a Vaishnav (religious sect) is the third wrong belief. I am a lawyer is the fourth wrong belief. I am this boy's father is the fifth wrong belief. I am an uncle is the sixth wrong belief. I am fair-skinned is the seventh wrong belief. I am 45 years old is the eighth wrong belief. I am a business a partner is also a wrong belief. If you say that I am an income tax payer then that is another wrong belief. How many wrong beliefs do you have?

Questioner : Too many wrong beliefs.

Dadashri : Wherever you super-impose "I" , where "I" is not, is a wrong belief. You have to get rid of all these wrong beliefs. How can you be happy with so many wrong beliefs ? Now tell me ! What kind of beliefs make a man happy?

Questioner : The person who does not have any beliefs is happy.

Dadashri : No, one cannot live without beliefs. But what you need is the "right belief."

Questioner : Is it possible to be devoid of beliefs?

Dadashri : Suppose we want to go from Los Angeles to San Francisco. Instead we took the road going to San Diego. Then don't we have to back track from San Diego to Los Angeles (our original place) ? Likewise, it is important to keep this right belief in order to come back to our original place. Once you get rid of the wrong beliefs and faithfully adhere to the right belief (the original place) for a while, then you will no longer need to keep any beliefs. Then the job is done. Your goal for this life has been achieved.

Now, how can you get rid of the wrong beliefs ?

Questioner : I don't know. I need your guidance for that.

Dadashri : Yes, people in this world have been wandering aimlessly for infinite lives because they have not been shown the true path to the right belief. You know that you have wrong beliefs, but, how can you get rid of them ?! Infinite lives have passed without getting rid of even a single wrong belief.

Dadashri : " I am Chandulal " is ego ( ahankar) . To impose " I " where " I " does not belong is ego ( ahankar).

Questioner : How can there be ego in saying I am Chandulal ? If I say, "I am great or I am the smartest man in the world," then that is a different matter. But if I instinctively say, "I am Chandulal" then where is the ego ( ahankar) in that ?

Dadashri : Can the ego ( ahankar) disappear by merely uttering this humbly ? So, even if you say, "My name is Chandulal," by natural reflex, it is still ego ( ahankar), because Ahankar is when you don't know who you are and you identify yourself with what you are not. THAT is ahankar!

A business man once said to me, " I don't feel that I AM." I asked, " What is your name, sir ?" He answered, " Manilal." I asked, " How do you experience Manilal ? " Then, he replied, " I know that I am Manilal, but I don't identify and act like Manilal. I don't have any ego." I questioned, " If someone swears at Manilal, are you affected ? " He replied, " Of course I'm affected." Then I told him, " then you are definitely Manilal." Just because you may not verbally say, " I am Manilal," does that mean you've accomplished anything . If someone swears at Manilal, then don't you feel offended? You accept this insult as if it were directed towards you. If you don't identify with Manilal then why do you feel offended when someone insults Manilal?

Dramatically ( for the drama of this relative world ), you are Chandulal. There is no harm in saying," I am Chandulal." But, this belief 'I am Chandulal' should not be internalized within you. It should be for dramatic and identification purpose only.

Questioner : Yes, or else, the role of " I am Chandulal," will begin.

Dadashri : If you identify with Chandulal, then the super-imposition of "I" on Chandulal is ahankar (ego). When you identify " I " with your REAL SELF, it is not ahankar (ego). That means " I " is in it's correct place. If "I" comes out of its incorrectly impositioned place (Chandulal) and assumes its REAL place, the ego then disappears. You just have to revert "I" to its exact (original) location.

Once you become aware of your true identity, then the real goal of your life is accomplished. Otherwise, you are going around in a false state of awareness and acting according to this false belief.

Questioner: Dada that is what we have come to you for, this real Awareness.

Dadashri: Yes, you must be aware( Bhaan or Darshan) of who you really are. Not only must you have Initial Vision ( darshan) but you will also need Absolute knowledge ( Gnan ) and Right Conduct ( Charitra ).

Initial " Vision " ( understanding ) is Darshan. Right understanding is called " Samyak Darshan." Right now you have wrong understanding which is called " Mithya Darshan. " Right belief is Samyak Darshan and wrong belief is Mithya Darshan.

Right now, you believe you are Chandulal. This wrong belief has become an integral part of you. If someone calls out, " Hey Chandulal," you will automatically turn to look back in response. Therefore, according to your understanding ( darshan) and also your belief you are Chandulal. And through your conduct ( charitra) you behave as Chandulal. Right now, your knowledge, understanding and conduct are all false or incorrect. Liberation is when knowledge-understanding and conduct ( gnan-darshan-charitra) become right or true ( Samyak). Permanent happiness (liberation- moksh) is when Samyak Gnan, Samyak Darshan and Samyak Charitra are attained.

The Gnan of this world is not REAL conduct ( charitra) at all. All the worldly conduct fall into " foreign department" (i.e. not your own) You have believed this " foreign department, " to be the " home department." Can " foreign " and " home " both be in one department?

Questioner : No, home department is everything that goes on internally.

Dadashri : Yes, " home department " means your own exact true form, Real Self .

Questioner : " Self ?"

Dadashri : Yes, " Self", This Self is "home" and not " foreign". So, the viewpoint that I am Chandulal is a " wrong belief. " This " wrong belief " has to be " fractured " and the right belief should be acquired. This right belief can only set in if the wrong belief is removed. How can the right belief move in if the wrong belief does not move out ? When you acquire the " right belief " then you become self-realized ( samkit) . After this your goal is accomplished.

Everyone keep talking about the word ' Mithyatva' . It is said all over the world. But, no one has explained the true meaning of mithyatva. That is why the world continues to be in such a turmoil. This wrong belief is Mithyatva. It is not mithyatva to wear fashionable clothes. Nor is it mithyatva to get married. All these " wrong beliefs " are the only mithyatva, and when Right belief is acquired it is called " Samyak Darshan " (Enlightened World View). Samyak Darshan means the belief by which you realize the Atma (the real SELF).

Dadashri : So the right understanding ( Samyak Darshan) needs to be obtained. Samyak Darshan occurs when all these wrong beliefs fracture and the right belief sets in. When the true understanding is acquired, the world is seen as it really is. The Gnani Purush does not see the world any different from the way you see it. The Absolute Scientist ( Gnani Purush) sees the world in the same way you do. You see the rising sun and so does the Gnani Purush. The Gnani Purush does not see it as a setting sun. But for the Absolute Scientist ( Gnani Purush) everything is clearly defined as to what is ' temporary' and what is ' permanent' Everything has been classified in this way. For Him, there is a definite " home department " and a definite " foreign department. " Foreign department is a " temporary" state or a temporary adjustment and the home department is a " permanent state". These wrong beliefs that you have are temporary adjustments.

Today you could say that you are this woman's husband, but if you divorced her three days later, could you honestly say that you are still her husband?

Questioner : No.

Dadashri : So, all these wrong beliefs are temporary adjustments. The true awareness ( Samyak darshan) is a permanent state. The experience of eternal bliss ( moksh) starts after you acquire Samyak Darshan. Have you understood this ?

Questioner : Yes.

Dadashri : Up until now, you were not even aware of all your wrong beliefs. Until now you honestly believed that " I am Chandulal. " But this is just an adjustment, a temporary adjustment. "ALL THESE RELATIVES ARE TEMPORARY ADJUSTMENTS AND YOU ARE PERMANENT." But you do not have awareness of the "permanent" yet. Do you?

Is it not strange that for infinite lives he has remained hidden from his own Self yet he knows everything that is related to the non-self. How long do you think he will remain hidden from his own Self ? This human life is expressly meant for the realization of your real Self. Otherwise you will wander aimlessly. Don't you think it is imperative that you will need to know the answer to " Who am I ?"

Questioner : For sure we will need to know this.

Dadashri : Then how come you have not known this so far ? Once you become aware of your Real Self then you will achieve eternal bliss. Do you think it is all that difficult ?

Questioner : It does not appear to be difficult but in reality it is very difficult.

Dadashri : From which view point do you find it easy and which view point do you find it difficult ?

Questioner : In theory it appears simple but to put it in practice it seems very difficult.

Dadashri : Who told you that it is difficult in practice ?

Questioner : It seems that way because we do not get any results from our efforts, big or small.

Dadashri : It is correct that you don't get any results out of your efforts. This is because you don't have the right instrument ( sadhan) . Success requires right instrument ( SAT SADHAN = GNANI). You do not have the true or real ( sat) sadhan.

Questioner : Dada , will you give me a technique or method, by which I can recognize " Who I am " and get Self Realization ?

Dadashri : Yes, I will explain that technique to you. A couple from Germany met us at Lonavala ( a hill station in India ). They approached us out of curiosity when someone told them "God is sitting there". After preliminary greetings they requested , " Make us understand something about Atma." At that time I said, " Separate 'I' and 'My'". They needed more clarification. Slowly I started explaining, after a while they said , "That is enough, this is all we needed to know. We do not want to know anything more. You have given us the " the darshan "and now we take leave". These people are straight forward and simple ( saral ), they are not complicated or awkward like the Indians. Our people always try to find an alternate way, even though this straight path is quite evident to them. Our people are vikalpi (use their own ego). Those people from Germany liked My " I and My " approach very much.

Questioner : Will you please explain this in further detail, What is " I " and what is " My ?"

Dadashri : 'I' is the elemental form ( vastu swaroop=elemental form) and 'My' is a circumstantial form ( sanyog swaroop=circumstantial form). The circumstantial form and element form are always separate. 'I' is a natural elementary form and 'My' has come about as an evident circumstantial form of I.

" I " is Bhagwan and "my" is maaya (illusion, leela, objective world, sansaar)." my" is all maaya. "my" is filled with all varieties of maaya. The moment you say "my", you are under the influence of maaya. Whenever you say 'my', you become attached to whatever you refer to as 'my'. But 'my' cannot attach to 'I'. My is relative to I.

"I" is the only non-dependent form. Everything that is "my" is alien ( par bharyu) and not related to Self. The body ( pudgal) falls under "my". (Total Pudgal = cosmic flux, body which has puran and galan, intake and output). In the relative world ( vyavahar =in relative daily life) you have to say this is " mine or my, " but from within the understanding should be that 'it is not really mine'. When a person achieves this understanding nothing bothers him. Suppose a person says 'this is mine', but from within he has an adjustment or and understanding that "it is not REALLY mine", then nothing will bother him. There is nothing wrong in speaking thus, but inside (within his understanding) he should make a decision what is really his own. If the police making an inquiry at your house asks, " Whose house is this?" You have to say this is my house,. but from within, you should have an understanding that it is not mine. That is the important thing. It is the inner understanding that makes the difference. (The real 'I' has no possessions).

Questioner : Despite knowing that this is not mine why is it that I am not able to let go of it ?

Dadashri : You won't be able to let go, how can you? The person who wants to let go has not yet become " Absolute". " It is the 'my' that wants to assume the identity of but has not yet become Absolute. When you become Absolute, only then will you be able to let go. Otherwise the absolute "I" is mixed up with "my" and thus your mind is constantly involved ( Tanmayakar) with all that is 'my'. Its as if you are possessed by the ghost of "my".

"My" is the relative department and it is a temporary state. "I" is the Real department and is the permanent state. "I" can never be temporary. Therefore, of the two you need to pursue 'I'.

Supposing I tell you to separate "I" and "My" with a separator then will you be able to separate " I " and " My ?" Don't you think it is important to separate "I" and "My"? Sooner or later you will have to know this. Separate" I "and" My". Just as there is a milk separator which separates the cream and whey, in a similar way you have to separate "I" from "My".

At the moment, do you have identification with 'my or mine', 'I' alone, or both 'Mine or my along with 'I".

Questioner : "My" is always there.

Dadashri : What are all the things that fall under "My"?

Questioner : My home and all the things inside my home.

Dadashri : Are all of those things yours ? To whom does the wife belong ?

Questioner : She is also mine.

Dadashri : And these children ?

Questioner : They are also mine.

Dadashri : And this watch ?

Questioner : That is also mine.

Dadashri : And these hands, whose hands are these ?

Questioner : These are my hands too.

Dadashri : Then you will say " my head, my body, my feet, my ears, my eyes. " All of these things in your body fall under "My". But then who is the person who is saying this word " My ?" Who are you, the one who is saying all of these are 'mine' ? Have you ever thought about it ? When you say "My name is Chandulal " and then you turn around and say "I am Chandulal "don't you think there is a contradiction ( virodhabhas) in this ?

Questioner : Yes, I think so.

Dadashri : You are Chandulal right now. In this Chandulal there is both "I" and "My". They are like the two railway lines of "I" and "My"; they always run together but are always separate. They are always parallel and never ever become one. But still in your belief they are one. After understanding this why don't you separate "My". These have always been separate but you think that they are one due to the ignorance or unawareness of your true identity. Why don't you separate them out? Keep on one side whatever components that fall under "My"? For example, " my heart, " keep your heart on one side. What other things do we need to separate from this body ?

Questioner : Feet and all the sense organs ( indriyas).

Dadashri : Yes the five gnanendriyas (five organs of perception) and five karmendriyas (five organs of action), everything. Furthermore, do you say " My mind " or " I am mind ?"

Questioner : My mind.

Dadashri : Don't you say "my intelligence" ?

Questioner : Yes.

Dadashri : Don't you say "my chit " ?

Questioner : Yes.

Dadashri : You always say " My ego " or do you say " I am ego?" So even egoism, is not a part of you.

Mun, buddhi, chit and ahankar (collectively called antashkaran) come under " My". Furthermore, beyond this you don't really know your REAL part. Therefore you are not able to make complete separation. This is where the Gnani comes in. You only know about your self to a certain level or limit. You understand the gross ( sthul) substance but beyond this there is a subtle ( sookshma) level, and then beyond this, two more levels of subtlety; S ookshmatar and Sookshmatam. These levels are intangible and since separation is required even at this level, only a Gnani Purush is able to achieve this. Thus complete separation can only be done by a Gnani Purush. But is it not possible to separate the two? If you keep on deducting 'my' from 'I', at every step and level and put all the things that fall under 'My' on one side, then what will remain?

Questioner : "I" .

Dadashri : This " I "--YOU are " That. " It is this "I" that you need to realize.

Questioner : Therefore, after such a separation am I to understand that whatever is left over, that is who I am or the Real I?

Dadashri : Yes, after separation whatever is left that is your Real Self . "I" is your Real Self. Don't you think you need to investigate that? Isn't this a simple path when the "I" and "My" are separated?

Questioner : It appears to be pretty simple but how are we going to separate at the level of sookshmatar and sookshmatam ? This is not possible without a Gnani right?

Dadashri : Yes. That is what the Gnani Purush "does" for you. That is why I say " Separate "I" and "My" with Gnani's separator. " What do all the teachers of our scriptures ( shastrakaros) call this separator ?

They call it " Bhed Gnan. " It is the science (knowledge) of separation. Without the science of separation how are you going to do it? You do not have the precise knowledge of what goes under "I" and what goes under "My". " Bhed Gnan " means "I" am totally separate from everything that is mine. It is only through a meeting with a Gnani Purush can this knowledge be acquired, thereafter this separation is achieved.

Isn't this path simple if you separate " I " and " My " this way ? Does not the Science of Self-realization ( adhyatma) become simple this way ? Otherwise in this day and age one can go on reading the scriptures to the point of exhaustion and still not achieve Self-Realization.

Questioner : We need someone like you to help us understand all this.

Dadashri : Yes, it is absolutely necessary, unfortunately there are not many Gnani Purush around. In fact it is indeed an extremely rare occasion when a Gnani Purush comes into existence. At such a time you need to seize the opportunity and acquire the knowledge of separation (or Self-Realization). There is no charge to you for this, no fees, no rent! Furthermore the Gnani can give you this separation within one hour! Once you have acquired the knowledge of the Real 'I', everything has been achieved. THIS is the total essence of all Scriptures.

If you want to become atma (or self-realized , I - Real Self ) then you will need to relinquish ownership or surrender (surrender by means of understanding) everything that falls under the category of "My". Surrender all that is 'mine' or 'My' to Gnani Purush and therefore you will be left with only "I". The realization of "Who am I?" is associated with the loss of "My". If "My" becomes separate, then everything is separated. "I" with "my" is = Jivatma, a person with this belief, (prior to Self-Realization) is a Jivatma. The belief state of 'I am and all this is mine' is defined as Jivatmadasha. The belief "I Am" and all of this is not mine (an inherent understanding that comes about as a result of Self-Realization) is the state of Parmatmadasha. Thus everything associated with 'My' are obstacles in achieving moksh. Once 'My' becomes detached from 'I' then everything becomes clear. The realization of 'Who Am I' is automatically associated with the loss or detachment of 'My'.

Questioner : How is it possible to understand and realize the 'Real I' when we are living amidst this worldly life ( Sansaar) and all the attachments and responsibilities that come with it that fall under 'My".?

Dadashri : Where else are you going to realize the real "I"? There is no other place to live except sansaar. Everybody lives in this sansaar (worldly life) and everybody in this world is a sansaari. Here (with the help of a Gnani Purush) it is possible to realize the answer to " Who am I?. " This is the science of understanding " Who am I? " Come to me and I will make you Realize your True Self.

And in the process of this realization, I am not asking you to do anything. Because it is not within your means to do anything. That is why I am telling you that I will do everything for you. You won't have to worry about anything. The first thing we need to know is the real I. We need also to know what are the things worth knowing; What is the real truth? What is this whole world? What is this all about? What is or who is God?

( Parmatma)

Is there a God? Yes, there is God, no doubt about it, and he is very close to you. Why then are you searching elsewhere or outside? To find God, to get this realization ( darshan) can only be possible if somebody shows us the path and opens the door for us. The door has been shut so tight that it is impossible to open it on your own. Only a person who himself is Self-Realized (a Gnani Purush) can show you the path and open this door for you and make you realize the same.

Who is God? Your Real Self (the Absolute I) is God. Beyond this there is no other God or a superior over you. No father figure to rule over you. You are totally independent. There is no one that can hurt or hinder you. The only thing that can hurt or hinder you are your own mistakes. You therefore become subordinate to your own mistakes.

Supposing on your way over here your car went on the wrong side of the road. A policeman stops you and you get into an argument with him and run away? Now the policeman will have an upper hand over you, will he not? With this mistake of running away, he becomes your upri. (upri is anybody or anything that is in a superior position above you and can influence your life's circumstances). This mistake of yours becomes your upri. Thus if you make no mistakes then you have no upri. It is all your mistakes that hang over you otherwise there is no upri.

Not only do you have no upri, but furthermore nobody can bother or interfere with you. There are innumerable jivas (life forms) but none of them ever interfere with you, and those that do, it is because of your own mistakes. You, yourself have previously caused interferences and therefore are now facing the consequences of your own actions. I see this in my own Gnan vision. I am telling you this as I see it.

Questioner : You are saying there is nobody above us. But is there not some power ( shakti) that is regulating all this?

Dadashri : There is no one regulating all this. Supposing you want to go to Ahmedabad and you come to an intersection leading in three different directions. If you do not know the right direction, then what will happen ?

Questioner : We might get on the wrong road.

Dadashri : Yes, you may take the wrong road. Somebody at the other end is expecting you to arrive at 9:30. But you took the wrong road and got lost. People at the other end are waiting for you and are puzzled as to why you have not yet arrived. In the meantime you are confused having taken the wrong road. It is Agnan (ignorance...of not knowing the correct way) that has lead to all this confusion and puzzle.

People ask me, " Surely there must be some upri?" Then I tell them, " Your blunders and mistakes are your upris, otherwise you do not have any upris." Do you hear what I am saying?

Questioner : Blunders and mistakes ?

Dadashri : Yes, take away these blunders and mistakes then there is no one above you. Your are bound only by your blunders and mistakes. There is nothing else to this. There is no one to tie you down. Not even the devas (higher life forms) can bind you.

Questioner : Are blunders our serious mistakes?

Dadashri : You may call it so in your day to day life ( vyavahar). But in reality I call aropit bhaav a blunder. Not knowing your true identity, not being aware of your qualities and then calling yourself "Chandulal" is a blunder ( aropit bhaav—"I" in the wrong location e.g. I am Chandulal). As long as you really believe that you are Chandulal your sansaar will remain and you become bound by sansaar. Knowledge of your Real Self will free you from the bondage of sansaar.

"I am Chandulal" is a blunder "I am this boy's father, this woman's husband, this person's uncle", all these are blunders. How many such blunders are there ? These are the blunders that keep you trapped and bound.

First, destroy all these blunders. Because it is not possible for you to do so by yourself, how is this done? Through the Grace and blessing of the Lord within (Dada Bhagwan). I do so by placing my hand on your head. Thus you receive his Divine Grace ( Krupa).

Thereafter, you will be able to get rid of your mistakes by yourself because you will be able to see your own mistakes. In fact you will rid yourself of your mistakes as you see them. Everyday you will be able to see anywhere between 5 to 100 faults of your own. As your mistakes decrease your realization of your Real Self will increase.

I have no mistakes or blunders left therefore I do not have any upri and I experience this independence constantly. Therefore it is my desire that you gain this permanent happiness and become independent. You are the master of your own self. Why then do you have any fears? The fears people have in this world, are akin to a frightened horse. What state would this already frightened horse be in, if someone placed a giant fire cracker near his feet. Such is the pitiful state of people nowadays.

Therefore, the following two sentences that I utter guarantees a man his liberation. These are:

" You do not have any upri in this world. Your upri is your blunders and your mistakes. In the absence of these two you are a Paramatma (Supreme Lord) "

and

" Nobody ever interferes with you. This world is such that no one jiva (living being) can ever interfere with another jiva. "

These two sentences will resolve all your conflicts and bring peace and harmony to you.

Ignorance of reality and facts ( Agnan) results in all of these obscurities, confusion and puzzles (tangles). Hence do you now wish to know about things that are already known to this world or do you wish to know that which is not already known (the facts and reality)?

Questioner : I want to know all that is not already known.

Dadashri : Here, through a Gnani you will be able to know what is not known. Elsewhere you will learn only that which is already known. Is it not so? Outside, elsewhere everything is relative ( laukik, of this world). You need to know what is real ( alaukik, beyond this world). And here, you will know the Real, the Facts. The Real state or fact is such that despite living in sansaar (worldly life) you are free from all it's bondage and miseries.

What is this world all about ? How did it come into existence? Who is the Creator ? What is our role and relationship with everybody in this world ? How should we deal with our relatives? How does business occur ? Am I the 'doer' of anything or is there another Doer ? Is it not important to know all these answers?

Questioner : Yes.

Dadashri : Therefore, let us talk about what needs to be known first. Who do you think created this world ? Who do you think made such a complex, entangled world ? What is your opinion ?

Questioner : Only God ( Ishwar) must have made it ?

Dadashri : Then why are there so many worries in this world? Everyone has worries.

Questioner : That's because everyone does worry.

Dadashri : Yes, but if God made this world, then why did he make it full of worries? If he is guilty of creating such miseries then we should have him arrested!

But in reality God is not guilty. The people of the world have bestowed this guilt upon him by calling him the Creator of this world!

Questioner : Then tell us the real story behind this world.

Dadashri : For once let me tell you about this world. Listen attentively to everything. A few foreign scientists met me at Aurangabad airport and asked me, " There is a Creator of this world and you are saying there is no Creator. Then what is the real fact ?" I asked in reply, " Who told you there is a Creator ?" They replied, " Our Christ has said, " God is Creator of this world". " I said, "Your Christ is correct, to whatever level his knowledge extends, he is correct up to that level. But beyond this level, one needs to know about rebirth ( punarjanam). Furthermore, a lot more beyond this needs to be known. Calling God the creator of this world is a false accusation. The real meaning of Creator is a potter (one who labors and toils to create). God is not a potter! " Then they told me, " One billion Christians believe that God created this world. So are we wrong and only the Hindus are right? Reincarnation is believed only by Hindus. "

I replied, " I am not denying that." These people went on, " If God is not the Creator then will you please explain the fact? "

There upon, I said ," "God is Creator" is correct by Christian view point and not by fact. Even the Indians believe that God is creator, but it is not so by fact." Then they asked me, " What is the fact ?" I replied, " By fact all of this is " only Scientific circumstantial Evidence. "

In reality, God is not the Creator of this world at all. All of this is Only Scientific Circumstantial evidence. Therefore all of this is a Natural Creation ( kudrati rachna). In Gujarati, I call it Vyavastith Shakti (Scientific Circumstantial Evidence). This is a very subtle point.

How did this Scientific Circumstantial Evidence come about? This can only be understood by Gnan (Absolute Knowledge) and not through the medium of intelligence ( buddhi). This is the only part where your intelligence will not help you. Therefore I am keeping that portion with me. You will not be able to understand it with your intellect but your atma (Real Self) will accept it. I myself understand it, because I see through my VISION (Gnani's State), and am able to explain it to you.

Even a little child says, " God made this. " A holy man (saint) will also say that " God made this. " This view point is laukik (worldly) and is not alaukik (Real).

If God ( Bhagwan) was the Creator then he would perpetually be our upri, then there would be no such thing as moksh. But there is liberation ( moksh). God is not the Creator of this world. People who understand Moksh will never accept God as a Creator. Moksh and God as a Creator are two contradictory statements. Creator means a permanent upkari (some one who does you a favour) and if God is an upkari then you will always be indebted to him. As your Creator, God will always be your upri , and you will always be his sub-ordinate. Even when you got to Moksh he will be your superior, will he not?

Questioner : Yes, he will be our superior permanently.

Dadashri : Yes, he becomes our permanent boss and therefore there is no moksh. Then moksh cannot be called moksh. Instead you would prefer to have a ' moksh' with your wife, enjoying her meals, and sometimes even the insults she serves. Even with insults, such a moksh is preferable!

Therefore this has all come about without anybody creating it. Nobody has created it. If nobody has created it, then who are we going to ask about it. I myself was searching for such a creator. A person who took on such a liability ( jhokam), and created this chaotic mess! I looked everywhere but never found him anywhere.

Then I asked these foreign scientists, " Discuss with me your evidence that God is the Creator of this world. Then tell me in which year did he create this world?" They replied, " We don't know the year. " Then I asked them, " Did the world have a beginning or not ?" They replied, " Yes, there is a beginning." When there is a Creator, then there has to be a beginning. If there is a beginning then there has to be an end. This world carries on without an end. Therefore there is no beginning and there is no end ( anadi anant). If there is no beginning then there is no Creator, don't you think so ?

Questioner : Then, what is the purpose of creating this world ?

Dadashri : If only there is a Creator, then only you can call this a creation. You are calling it a creation, I am not calling it a creation. This is an endless world. This world was always there from time immemorial and will always be there. It has never changed. If there was a beginning then there would have to be an end. But it is not so. God is not the Creator of this world because this is an endless and beginning less world.

Then these foreign scientists asked me, " Does that mean God does not exist ?" I replied, " If God did not exist then there would be no experience of feelings of pleasure or pain for anyone. Therefore God is definitely there". Then they asked me, " Where does God live ?" I asked, " Where do you think ?" They pointed up toward the sky. I asked, " Where up there? In the heaven ? What is the precise address ? Can you mail a letter to him ?" There is nobody up there. I have been everywhere. People say he is up there and point to the sky. I have checked everywhere up there. There is nobody up there--only vast open sky. Then they asked me, " Will you give us the correct address of Bhagwan?" and I replied, " Write down, " God is in every creature whether visible or invisible. Not in creation. "

This tape recorder is a creation of man. God does not exist in man made things. God exists in nature. God is present in things that are naturally created. God resides in every creature whether visible or invisible. Between you and me there are infinite invisible creatures which cannot be seen with our eyes nor with a microscope. God resides in all of them. What does he do, what is his job ? He gives light of knowledge ( prakash) to each and every living being. How to utilize that light of knowledge is up to you. Whether you perform good deeds, like giving alms, or bad deeds, like stealing something, you are doing so at your own responsibility. You can use this prakash for whatever purpose you want to. It is a wrong belief that God is up there, that is why I have come to reveal all these wrong beliefs. Unless you clearly understand this, your confusion and puzzles (problems) will persist. Traditional beliefs die hard.

Supposing my sentence, " God is not up there, " is incorrect, do you think God will leave me alone ? Who can utter such a serious statement ? Only the person who has actually investigated this, seen it and knows it to be a fact. Supposing I ask someone else to repeat my statement, he will refuse. He would be fearful of making such a statement. Therefore it requires a brave person. A person free from fears, a person who is ego less. Only such a person can make such a statement. For such a person is completely free from 'My or mine'. His speech is ego less. He has no ownership of his speech. Such a person is without any sense of ownership. Then only such a statement can be made. If this person has even the slightest ego left, his speech would be ineffective.

Questioner : Is it like the spider making its own web ?

Dadashri : It is not from the view point of the spider spinning his own web, but by a different method this puzzle has been created. Furthermore people are becoming increasingly entangled in this puzzle. Once this puzzle gets solved then only can man attain peace or shanti.

This whole world is a puzzle. People living in this puzzle think they have made their own way out of this puzzle but in reality they have not. Any attempt by anyone to solve this puzzle will be in vain. Up until his last breath, he will not be able to achieve anything. They will get exhausted if they attempt to solve this puzzle by themselves. From my vision I can see exactly how this world has come to evolve as a puzzle. If this puzzle were not, do you know how much bliss you would experience?

Questioner : A lot of bliss ( Anand, happiness).

Dadashri : Solving this puzzle (worldly problem) permanently, once and for all, is moksh. Right now if someone were to call you 'stupid', you will have problems with that won't you?. New puzzles would arise don't you think?

Questioner : Yes

Dadashri : If someone were to insult me right now, it would not phase me, for there are no puzzles that can arise. There is nothing obscuring my vision. For you this is not the case because at the moment you are bound by the ropes of ignorance ( Agnan).

Questioner : So can this puzzle be solved for us?

Dadashri : There are two view points to solve this puzzle. One relative view point, and one, real view point. Real is permanent and relative is temporary. All these relatives are temporary adjustments and you are permanent. Once you discover what is permanent then this puzzle is solved. All these saints and people in search of God have not been able to solve this puzzle. Instead they themselves have become further entangled in it. I can help you solve this puzzle. I can do it for you in an hour. After which this puzzle will not arise again. Then there will be no situation ( avastha) which will disturb you.

You only need to understand this world as it is. You don't even have to make the effort to memorize everything. Understand it just once; how it has come into existence. Who is God? Who is running this world? What is all this about? What is our Real form? After knowing the answers to all these, then only will this puzzle be solved for ever.

Questioner : I do not understand this Scientific Circumstantial Evidence.

Dadashri : Scientific Circumstantial Evidence is the basis for all of this, all the way down to a subatomic particle. Not even a single molecule changes in this world. When you are about to sit down to dinner, do you know what you are going to be served ? Even the person who prepares this food does not know what they will prepare tomorrow. What is it that brings this all together and makes it all happen ? Isn't that a wonder ? You don't even know how much you will be able to eat. All of this is exactly and very precisely adjusted down to a molecular level.

Questioner : Does that mean that it is not possible for us to know our destiny ?

Dadashri : It is possible to know, but there is a very deep and profound meaning behind it. Having understood the absolute reality ( Gnan ), it becomes very clear yet it is very profound. Otherwise it is a sheer puzzle. How can a poor fellow understand all this? For myself, I have come to know and understand all aspects of this puzzle.

Today this meeting between you and I is also based solely on Scientific Circumstantial Evidence. There are extremely subtle and incomprehensible causes for this. Find out what these are.

Questioner : How do we find out these causes ?

Dadashri : Think for a minute. In such a large room how is it that you happen to be sitting in this particular place and not in any other place ? Therefore, space is one of this evident cause. Did you know that you were going to occupy this space? You yourself have not obtained this space, but the space as one of the evidences has met you. Then did you know at what time or length of time you would be talking with me? So Time is another cause. This time and space are evident causes. In addition there are innumerable subtle (inevident , sookshma) causes. Also there are causes from events and connections from your previous life (Punarjanam nu roonanu bandh). Have you not heard people talk about poonarjanam nu roonanu bandh? It is the interaction of all these causes, Scientific Circumstantial Evidence, that results in a task being accomplished (result or karya). Because all these causes meet, the event ( karya, sanyog) occurs.

In fact whatever you do, you are not independent in your action. Even when you came here, you believe that 'I came here today'. It is your wrong belief and egoism when you say "I came". I can ask you why did you not come yesterday, and you would point to your legs. So what are we to understand?

Questioner : That my feet were hurting.

Dadashri : Yes, your feet were hurting. You would blame your feet. Then if your feet were hurting, your feet brought you here or did you come here by yourself ?

Questioner : It was my desire to come here and that is why I am here.

Dadashri : Yes, because of your desire you came. But you were able to come here because your feet and everything else was working well. If your feet were not functioning well , would you have come ?

Questioner : Then I would not have been able to come.

Dadashri : Thus could you come on your own accord? For example if a paralyzed man were to come here in a car. He would say, " I came. " But we say, " Oh but your legs are paralyzed so how did you come here?" He would still insist that he came. Then I would ask him , " Did you come or did the car bring you here?"

Therefore, your beliefs are so far from reality . Your ability to come here is dependent upon so many different circumstances. A lot of circumstances have to be right and exact for you to be able to come here.

If you had a severe headache, you may have to go back, even after arriving on time! If you yourself were truly independent and came down of your own accord, your headaches would have no effect upon your being here.

If for some reason, on your way over here, someone were to meet you and insist on you accompanying them elsewhere, then you would not have been able to come. So many circumstances have to be just right in order for you to fulfill a task.

Questioner : Yes.

Dadashri : On earning money he takes pride, but when he has a loss or failure he gives an excuse or will say, "God is displeased with me."

Questioner : This is a convenient excuse.

Dadashri : Yes convenient, but one should not accuse God for anything. It is OK if we accuse a lawyer or someone else. But how can we accuse God ? A lawyer can file a suit and claim the damages, but who will file this suit ? Such accusations cause terrible bondage in the next life. Can anyone accuse God ?

Questioner : No.

Dadashri : Otherwise they may say, " My stars are not favorable, " or " My partner is a crook, " or " My daughter-in-law is cursed or inauspicious, and give a wide variety of such excuses and accusations; always avoiding ownership and acceptance of their own faults and mistakes. He will never accept his own faults. In this context, a foreigner once remarked, " Why don't you Indians accept the blame for your own mistakes gracefully ?" I said, " That itself is the Indian puzzle, the biggest puzzle if any, is this Indian puzzle. You will not be able to solve it. They would never accept their own responsibility and you all (foreigners) are very gracious about accepting your own faults. "

How have these circumstances come about ? Who has sent them ? What for? I used to question these circumstances, " Where do you come from? What have you to do with me here ? Why have you come here unnecessarily? Then the circumstances would respond and say, " Here is your letter and this is your signature on the agreement. " The circumstances are the result of your very own previous mistakes.

All of these circumstances ( sanyogs) come about in order to disintegrate or dissipate. You won't have to do anything to dissipate them. They come to an end whenever it is time for them to do so. Therefore, let these circumstances be. When the time comes, they will disassociate and come to an end by themselves - some after a month, some after two months and some after six months. But all will come to an end. Even your marriage will come to an end. It may take 5 years or 50 years. Your wife will not live forever, will she? Therefore be aware of these things as you get married. Everything must come to and end. Everything forms and disintegrates.

If this was not the case, if association of circumstances ( sanyogs) was not going to result in disassociation ( viyog) then nobody would achieve Moksh. People would have to do something to bring about the end or in this case moksh would be impossible.

Association of circumstances ( Sanyog) happens by itself and disassociation also ( viyog) happens by itself. But it is the ego which takes credit for this. When a man earns money, he says 'I earned it'. When he suffers losses, he looses all confidence and dispairs 'What can I do?'.

Questioner : Yes, sometimes I say the same thing .

Dadashri : If you are the doer then you will never say "What can I do ?".Let us take a simple example of the process of making kadhee (a common Gujarati soup). If the kadhee turned out tasting good then the person who prepared will say, " I made it ". If it spills during the cooking process then she will say, " What can I do? The children were bothering me, the phone was ringing constantly, or the flame was too high. etc., "Why these excuses?! I came to understand that everybody talks like this. When a doctor treats a patient and he gets well, the doctor will claim " I saved the patient", but if the patient dies then he will say, " What can I do ?" Why make such baseless statements ?

This is nothing but egoism. He is totally unaware of his Real Self and his infinite powers ( shaktis) . He is looking for his shakti and energy where it is not. He is searching in the wrong place, Therefore, in the first place we should check whether we are in the right place. Whether this shakti is ours or not. Once we confirm that we are in the right place, then will we be able to discover things and know the purpose of our existence and whether we are fulfilling this purpose.

Dadashri : Are you able to fall asleep when you want to?

Questioner : Yes.

Dadashri : Does sleep not escape you sometimes?

Questioner : Very rarely it happen. Ordinarily it doesn't happen.

Dadashri : Does that mean you can sleep at your will ?

Questioner : Most of the time I am able to do that.

Dadashri : Can you sleep at will ? Is sleep under your control ? If you can sleep at will that means your sleep is within your control ( satta). Is this under your control or someone else's?

Questioner : I do not know.

Dadashri : Do you have control over your waking up?

Questioner : Yes.

Dadashri : If you want to wake up at 2 o'clock in the morning, are you able to wake up ?

Questioner : Yes, Dada

Dadashri : Or do you have to set the alarm first ?

Questioner : Yes, Dada

Dadashri : AH HA! That means the clock is waking you up. " Is the clock waking you up or are you waking up ?" Do you see the contradiction in this ?

If you wake up early in the morning then you will say, " I woke up. " What makes you think that you are able to wake up early ? At night when you cannot sleep then you will say, " I cannot sleep. " If you yourself have control over your sleep then why can't you go to sleep whenever you desire? In reality you have no control whatsoever.

If somebody asks, " Who woke me up in the morning ?" Then I will tell him you woke up because your sleep time was over. That karma was over and so you woke up. Your Karma woke you up. You have no control over anything.

You have never even eaten, have you ? All the food is consumed by Chandulal and you believe in your mind that you are eating. Chandulal eats and Chandulal goes to the bathroom. And you are trapped in this for no reason. Do you understand this?

Questioner : Please explain .

Dadashri : No man has ever been born who has the independent will power even to go to the toilet. If he does not have the independent power over his own bowel movements, then what other power can he have ? As long as some events happen according to his wishes he starts believing that he is in control of everything. But when the events do not take place according to his plans, then he will realize that something else is controlling them and they are not under his control.

I had satsang in Baroda with a group of physicians trained abroad. When I asked them, "Do you have the independent will to go to the toilet?" These doctors were taken aback. I went on, " You will realize this when you become constipated. At that time you will have to rely on external help; visit a doctor or take a laxative. You've never had the power in the first place and therefore you have to take help. For anything that you need help, means it is not under your independent control. It is through wrong belief that you consider kudrati shakti (natural power) as your own shakti. To call somebody else's power your own power is bhranti (illusion, wrong belief ). Do you understand what I am trying to say? Is it a little more clearer now?

Questioner : Yes, I understand.

Dadashri : If you understand even this much , you are close to the level of solving ( ukel) this puzzle. All these people claim, I did this much tapa (penance), this much jup (mantra repetition), this much upvas (fasting). All this is bhranti (wrong belief). But still the world will continue to remain like this and is never going to be without ahankar (ego), this is its nature, isn't it?

Dadashri : Therefore, whatever is happening, is it happening because of our authority or control or does it just happen?

Questioner : It happens by itself.

Dadashri : Yes, all of this continues to happen. When you wake up in the morning it just happens. When you drink tea it just happens. When you go the toilet it just happens. When you sleep it just happens. All these things, do they just happen or are you making them happen?

Questioner : They just happen by themselves.

Dadashri : If you are working at a job, does it happen or are you doing it ?

Questioner : It happens.

Dadashri : Yes, so in this world ' It happens'. This is what the world is all about. Things just happen, but people say, " I am doing it. " " I went to the toilet, " " I did this, " " I earned this money. " When something is happening by itself and we say, that " I am doing it, " then we are creating new karma (new cause, charging new karmas, sewing new seeds of karma). If you stop creating (charging) new karmas then you will be freed. But one cannot stop creating new causes without Gnan.

What do these people believe about things that just happen? They say and believe that " I am doing it" and that is egoism. The doer is somebody else and we are falsely projecting that "I am the doer". This is called egoism. Don't you think we need to know this?

Questioner : Yes, we need to know this.

Dadashri : Since he cannot see that things just happen by themselves, he believes that "I am doing it." For example if he has to go to Bombay to get a job done and if he accomplishes it successfully, he believes that he did it. But if things do not go according to his plans, then he begins to realize that he lacks control over the events (doership). Then he will blame destiny ( prarabdh, his luck).

People are not aware of this phenomenon "It happens." Therefore how do they explain it? By Prarabdh (destiny) and Purusharth (freewill).

Questioner : Things do not always happen according to one's will. Do they not happen so only when it is in our destiny ( prarabdh)?

Dadashri : What do people of the world say? What is their understanding? The understanding is, if it happens according to your wishes it is purusharth (efforts) and if it does not happen according to your wishes it is prarabdh (destiny). But it is not so. When the result of punya (good karma, deeds) are operating everything will happen according to your wishes and when the results of paap (bad karma) are operational then nothing will happen according to your wishes. In fact punya and paap are both prarabdh (result, destiny, effect, discharge).

Go find one man who can lay the exact line of demarcation between prarabdh and purusharth !!!

If somebody is not doing his job well, he is called a prarabdhavadi and if he is doing a good job he is called a purusharthi. Therefore the world does not really understand the real difference between purusharth and prarabdh. Because people do not understand the difference between prarabdh and purusharth all these false beliefs, ignorance and illusion ( brahmanna ) exist.

Questioner : Without toil and without labor how can prarabdh give fruits?

Dadashri : Hard work in fact... happens (occurs spontaneously) you do not have to do it -- "It Happens." This subtle fact is worthy of understanding.

What do people say? The man who eagerly works hard to earn his bread, he is called a purusharthi and if he just wastes his time and energies away he is labeled as a prarabdhi. This is correct for laukik (relative) world. You cannot deny people their beliefs, but it is not correct, nor is it scientific. Don't you think you need to know the real truth. The science behind this?

In life, from the time you are born, death is imminent. The 'sign' for the directions to the cemetery is always there. From the beginning till the end whatever you do is prarabdh, your role as a student is prarabdh, marriage is prarabdh, earning is prarabdh, loss is prarabdh, illness is prarabdh, good health is prarabdh,... until you go to the funeral pyre you are experiencing prarabdh. Purusharth is happening from within ( mahi) and you are not even aware of it. From birth until death all that you are experiencing is prarabdh.

Questioner: Make us understand purusharth. Please give us an example.

Dadashri : There are two brothers. One brother has a predisposition to help anybody who comes to him. The second brother is a thief, he connives to steal cotton from somebody else's farm. The act of stealing cotton is prarabdh. The thoughts of stealing cotton are also prarabdh. However during the process of stealing, if he feels within himself, "I am doing wrong karmas (deeds or actions or causes of current life which give results or fruits or effects in the next life), why should I be doing this?" By such introspection, he is regretting his deeds, thinking, "I wish I didn't have to steal," then by this process of repentance he is creating positive purusharth. Therefore the bhaav (inner feelings) that is against and directly contrary to his actual action is positive purusharth, although his actions are negative. The other brother has brought proper karmas with him for this life therefore he is not stealing. That also is prarabdh. But even though he is not stealing if he starts having bhaav inside that it is not so bad to steal, that is called negative purusharth. In the next life he is going to be a thief. In other words it is the bhaav that is the important thing.

So therefore, whatever this whole world is doing, good or bad is on the basis of prarabdh. What ever you experience through your five senses is all prarabdh. Purusharth is happening within. This is the line of demarcation between prarabdh and purusharth.

In this world, whatever actions ( kriyas) you see externally, they are all prarabdh. But so many people call it purusharth? Work done in the process of religion ( dharma),or any good deeds they call purusharth. Anything done for religion ( dharma) is considered purusharth and anything done for daily life ( sansaar) is prarabdh. Such talk is 100% incorrect. Good deeds or bad deeds are all prarabdh. The only purusharth is your bhaav (inner attitude).

Questioner :Do you mean to say that there is no purusharth in the acts of doing dharma or giving alms ( daan)?

Dadashri :Of course, purusharth is occurring , but it takes place internally (inner feelings) with each and every activity ( kriya) . To donate is prarabdh but the bhaavna (inner feelings) behind that, that feeling is the purusharth. Here the act of donating the money is not purusharth, it is prarabdh. But the bhaav done within is purusharth. Purusharth is charge (new karmas being charged for next life) and prarabdh is the discharge (of karmas charged in past life).

The whole world has bhaav purusharth. Your purusharth will depend on your bhaav, that is called bhaav purusharth. If a wealthy business man donates fifty thousand rupees for a college. Somebody asks him, "Wow! Nagindas you gave fifty thousand rupees for the college !! Where upon he replies, "I really did not want to give any money, I am not the kind of person who donates money to anyone, but only did so because the Mayor was putting pressure on me." Does this not happen in real life? People donate money due to pressure from others?

Questioner : Yes.

Dadashri : Now when he says, "I am not the kind of person who will donate any money" that is his current bhaav. This bhaav is the cause (charge, bhaav purusharth) and will result (discharge, effect or prarabdh) in him not being able to donate anything in his next life. Suppose another man while offering only a rupee to the temple has a bhaav that if he had a hundred thousand rupees he would have gladly offered it to the lord. In this case, this bhaav will result in him being able to donate Rs. 100,00 in the next life.

So both these bhaav of 'I did it because of the Mayor' and 'I wish I could have given more money' are both purusharth.

So purusharth is really ... your bhaav. Purusharth is your bhaav. Purusharth is the inner attitude ( bhaav) with which you accept or experience the outer situation ( prarabdh). This is an extremely fine (subtle, sookshma) point. Even the prominent saints will not be able to grasp this knowledge,( Gnan in Gujarati...Gyan in Hindi ).

Questioner : Dada I came to this Satsang, isn't that considered purusharth?

Dadashri : In this sansaar people will say that going to Satsang (meetings where Absolute Truth is discussed) is purusharth. We are saying that, "your coming here to attend this Satsang is also prarabdh !

What is the meaning of prarabdh? When a lot of Scientific Circumstantial Evidences come together, only then are you able to come here. Among all these evidences, even if a single evidence is missing, then you would not be able to come. To name a few, you need to have time on your hands; you need a vehicle; you need the address and above all you need to have the directions to reach this location, then only you would be able to meet me. This event that occurred is called prarabdh. Therefore, all events that occur either good or bad , as a result of Scientific Circumstantial Evidence, is prarabdh. Purusharth is independent.

Your coming here is prarabdh and after coming here if you feel, "What a great joy it is to meet a Gnani! When will I be able to see him again?" That is positive purusharth. On the other hand, if you feel, "This is all a waste of my time, why did I come here?", then this is negative purusharth.

While this conversation is going on, some individuals may have positive feelings of joy while some might have negative (feelings of dislike). Having any kind of feelings about DADA'S talks is purusharth.

Thus the occurrence of all events is prarabdh (result) and while the prarabdh is taking effect, at the same time the seeds of purusharth (cause) are constantly being planted. With such unawareness, one is constantly planting seeds of purusharth while the whole world is operating in the process of prarabdh. Thus one is creating Purusharth in a state of ignorance ( Agnan). If this purusharth is performed with awareness and understanding, then one can create a glorious and a worthy life for his next life.

There are two kinds of purusharth. Relative Purusharth and Real Purusharth. Relative Purusharth ( bhaav purusharth) is the one that is being discussed so far. Real purusharth starts after one becomes a Purush., i.e. when Purush (I) is separated from Prakruti (My) by a Gnani Purush.

"I" plus "My" is Chandulal ( Prakruti)

I without My is Purush.

When you realize your Real Self, only then does the Real Purusharth begin.

I have called all human beings in this world 'T-O-P-S'. What is a top? It is a toy that children play by pulling a string that is tightly wound around it, making it spin on its end until all energy is dissipated. In this example the winding of the string is Bhaav Purusharth (cause) and the spinning is the prarabdh (effect, result). Prakruti is making him dance, but he says "I am dancing". In fact he is like a puppet, prakruti makes him do tapa (penance), gapa (repetition of mantra), dhyan (meditation and yoga) but he believes he is doing it (the doer).

Questioner : Tell us about prakruti , please.

Dadashri : The moment you claim to be the doer ( Karta), Prakruti comes into existence. As a Soul ( Atma) you are the non-doer ( akarta). You have a wrong belief that "I am Chandulal," and "I am the doer or I did all this." At that instance Prakruti binds you because of this wrong belief.

As long as there is ignorance of the Real I, you feel you are the doer and thus you are bound by your prakruti. As soon as you cease to be the doer, you are free of prakruti and thus new karmas cease to be charged. They no longer bind you and only the old discharging karmas remain.

Questioner : Really speaking if he is not the doer then who is the doer ? What is the nature of the doer ?

Dadashri : It's like this, his doership is instrumental in the process. However, he himself, is not an independent doer ( karta) of anything.

This instrumental doership ( naimittic karta) can be further defined as a parliamentary process where you have the final decision based upon collective votes, but each individual has only one vote. Thus your vote is one of many in the final outcome. But you believe that ' I am doing this' so you become the doer.

In this way the" planning " ( through bhaav purusharth ) occurs. You are the planner and this planning is the final signature. The Doership is only in the planning. This is a fact unknown to the whole world !!!

The output of this small computer (Chandulal) goes in as input into the giant computer (Scientific Circumstantial Evidence- Vyavastith Shakti). Then the result (current life) comes off the giant computer as an effect. The discharge in the current life is the result of causes (charge) created in the past or previous life. The entire events of the current life from birth till death, are effects (Discharge or Visarjan). Nothing in this current life is under your control. Once the planning is done, then it is out of the planner's hand, and falls under the control of "other hands". These "other hands" play a part in giving the result. So the results may be different from the planning. Do you understand this? This is a very subtle point.

Questioner : Yes I understand it.

Dadashri : That is why you don't even have control over your own bowels, nor do you have control over your eating, nor do you have control over your ability to earn. This is not in your satta (control). Why is it not in your control to earn, eat, or excrete? Because this is dependent upon external events and circumstances. Anything that is dependent upon a variety of events is not under your control. Even a simple process of getting up in the morning is dependent upon many factors. Even making a cup of tea is dependent on many external factors, like tea, milk, water, sugar, heat etc. Thus anything that is dependent upon other factors is not entirely under your control.

Questioner : Who then is the real doer of all of this ?

Dadashri : That is exactly what I am trying to explain. There is no doer in all that is going on around you. All that is perceived through the five senses. All that you see, perceive or experience in totality, 100% of it is all a result ( Discharge, effect). Karmas were created in the past life, which now have come into fruition in this life. In this entire life, one is experiencing the results ( phal- fruit )of his past actions ( karma) and not current actions. One has no choice ( farajiat) but to experience the fruits of his karmas (acts through the medium of thoughts, speech and bodily action), good or bad.

While experiencing the fruits of karma (effect, result) one is also simultaneously creating new karmas (causes, seeds, charging). Why are these new karmas being created? Although one is not the doer of anything, even then he believes that "I am the doer", and it is this wrong belief that charges or sews new seeds. All these actions that take place through the medium of this body; the mind, the speech and the actions; (where his Real Self is not), he believes them to be his, and as past karmas come into effect, he believes himself to be the doer amidst these effects. The world has no idea of where the independent control lies.

Questioner : What is the difference between independent control ( svatantra satta) and no control ( par satta)?

Dadashri : Parsatta means the control is not in your hands. Why then are these seeds being planted? It is due to his bhaavs, which charges new karmas. The bhaavs (charge) plant new causes ( karmas) for the next life. You have the ability to control ( satta ) bhaavs (feelings). But, even this bhaav satta is not 100% under your control. This bhaav is instrumental ( naimittic). If you had independent free will to do bhaavs then you would have been called the doer. If you are the doer, then there would be no moksh, (salvation , freedom from repetitive cycles of birth and death ) . There would be no liberation from doership. But there is moksh because you are only an instrumental doer ( naimittic karta) and not the real karta.

What is naimittic karta? If a man takes a bribe ( laanch) but he regrets doing so in the process. This regret is his bhaav. There is another man who does not accept bribe, but his wife puts pressure on him to accept bribe in order to improve his family's living conditions. But his prakruti (effect) is such that even though he is offered money he refuses to accept it, but upon refusing he feels he should accept the bribe because of his wife's insistence. In both these cases the overt act of accepting or refusing the bribe (discharge) is contributing to the inner bhaavs (charge or cause).

For the man who accepts the bribe and whose inner bhaav is not to accept it, his prakruti for next life is being created such that he will not accept the bribe in his next life. And for the man who refuses it but feels he ought to have accepted the bribe, is creating a prakruti that will allow him to accept bribes in his next life.

This is how prakrutis (everything in the universe except the Atma, Soul or Purush) are formed for the next life, through your bhaavs. Therefore this is an instrumental doership (naimittic karta). There is no doer in this world but I am also saying that without a doer this world cannot exist. In other words doer ship is needed for this world. The world cannot exist without somebody doing something but there is no independent doer of this world. It happens through Naimittic Karta (Instrumental Doer). I am telling you this exactly the way it is.

Does this talk appeal to you or is it difficult for you to understand ? Obviously you have not heard this kind of talk before, have you ? Therefore it is natural that you would like to hear something more.

Questioner : I am enjoying this talk very much.

Dadashri : In reality, this is a totally different world. But it takes time for you to grasp these concepts. Although it appears to be simple, it is difficult for you to grasp because it is new to you and quite different from the traditional knowledge that you have been exposed to so far.

Feel free to ask anything, any kind of questions. Whatever it is that you want to understand, ask your questions. Will you be able to understand and learn it all? This Science is worth understanding. Here you can ask anything and everything.

Questioner : How can we escape from the bondage of karma?

Dadashri : These karmas exist because the belief of doership exists. The existence of these karmas is directly dependent upon doer ship. There is no doer ship in the "I" state ( shuddh -pure-absolute Purush state) and so there are no karmas. Karma can only be created if there is doer ship. As Chandulal, when you say and believe that "I did this" then you become a doer and create karmas.

Atma and anatma are totally two different entities. They have not become one but they are "stuck" to each other. How? With false interest or essence ( branti ras) created through ignorance and doer ship. Where did this bhranti ( illusion ) ras come from? The moment you say "I did it," an interest is created that binds atma and anatma. This particular ras (the essence is so sticky that even if it has not aged or matured it will not come off. Just imagine how strong this bond becomes due to this false sense of doer ship over a period of infinite lives!

Now a Gnani Purush can dissolve or melt away all these bhrantiras, and separate atma and anatma. Atma remains in its natural state and anatma ( pudgal , cosmic flux , physical body which functions as a medium for intake - puran and output-galan) remains in its natural state.

When the feeling of "I am doer and I am knower" are together this is bhranti (illusion). When "I am the Knower and the Seer and not the doer" then there is no bhranti.

Right now you believe, "I am Chandulal" (I and My as one). However, as I have told you, I and My are separate entities. Through the science of separation, a Gnani can separate I from My. After this the Real you - "I" does nothing. It is Chandulal that has 'to do' everything.

So far your Drashti (direction of "vision"-understanding) has always been towards the drashya (external objects to be seen) and has never been towards Drashta (the Seer). If Drashti (direction of vision) falls on the Drashta (Seer) then all puzzles are solved.

When the drashti (direction of vision) is towards the drashya (external objects to be seen) it is called pudgal or sansaar bhaav. When the drashti is towards the Drashta (Seer, Atma) it is Atma bhaav. When you come to understand the differences between the drashya and the drashta, then you come to understand the difference between Jiva and Ajiva.

Once having achieved Self Realization ( moksh, salvation), this distinction is understood between the components of Atma (I) and anatma (My). It is not easy to know these differences. It is extremely rare to achieve Atmagnan. Only in the presence of a Gnani ( through His Grace) can one achieve this state. It is impossible to achieve this without a Gnani. The presence of a Gnani ( The terms Gnani in the Gujarati language is synonymous with the term Gyani in the Hindi language ) is a very rare occasion indeed.

What is Atmagnan (self - knowledge)? It is the understanding of the inherent qualities ( goona dharmas) of Atma ( Purush ) and the a natma (prakruti). One who knows the qualities of atma and the qualities of anatma and has been through the process of the separation of these differences, is said to have acquired Atma Gnan.

When you become aware of the inherent qualities and differences between Atma (Self) and Prakruti ( anatma, everything except the Self ), then you have acquired Atma Gnan.

A man cannot attain Atma Gnan by himself alone. This is because right now you are living and behaving as prakruti and being in prakruti you are trying to destroy (rise above ) prakruti. Can this be possible? You will be able to scrape it ( make a feeble attempt at best ) but you will not be able to totally destroy prakruti. Suppose this cloth has become dirty- you will need soap to remove the dirt. Even the soap has some of its own residual dirt. While you remove one kind of dirt another kind of dirt sets in. In the process of cleaning, the soap itself leaves its own dirt in the cloth. Then you have to use Tinopal (whitening agent , brand name available in India) in order to remove the dirt left by the soap. Later Tinopal also leaves its own stain. I am giving you this analogy to help you understand why it is not possible to attain Atma Gnan through one's own efforts. Once you recognize the goona dharma (attributes) of Atma and anatma then you have the solution. The Gnani Purush can help you know all the goona dharmas. Only a Gnani Purush can separate Atma and anatma for you.

For example, this gold ring contains a mixture of copper and gold. Who do you think will be able to separate the gold from the copper?

Questioner : Only a gold smith .

Dadashri : Yes, a goldsmith can separate the gold and copper because he knows the qualities of both of these elements. Similarly, a Gnani Purush knows the goona dharmas (qualities) of Atma and anatma and hence he can separate the two. The ring contains gold and copper in the form of a mixture rather than a compound. The Goldsmith can easily separate the mixture. Similarly, Atma and Anatma are in a mixture form and not in a compound form. Self - Realization ( Atma Gnan) can only occur after the Gnani Purush separates Atma and anatma.

Ignorance is the root cause of bondage in this world and Gnan (Real knowledge) gives Mukti (freedom from bondage). Gnani Purush gives you freedom from this bondage .

For example, in order for you to reach the airport you need the right direction (right knowledge), will you not? Likewise, to achieve moksh you will need the right direction (Real Knowledge) and you will have to get this direction from the one who KNOWS. There is no other way for moksh. Mukti is achieved through Gnan alone and not by any other means. Ignorance is replaced by Real Knowledge, and thus freedom can be in the palm of your hands.

Vedanta says if you take away mud-vikshep (anything that obstructs your path to Moksh) and agnan ( ignorance ) then you will attain Self-Realization. Jain shastras (scriptures ) say, if raag-dwesh (attachment and abhorrence)and ignorance leave then Self-Realization is attained. Both of them name ignorance as the common denominator. The Jains call raag-dwesh and the Vedantis call mud-vikshep. As long as there is ignorance, mud-vikshep or raag-dwesh will also be there. But what are people trying to do? They are trying to get rid of raag-dwesh or mud-vikshep. But really all they need to do is get rid of ignorance. Get rid of the root cause of all of this. Ignorance is the root cause. If you are trying to kill a tree, should you remove the root or should you cut off the branches ? What do you think ?

Questioner : We should remove or destroy the roots.

Dadashri : Yes, once the root cause is removed, the puzzle will be solved.

Questioner : Don't we need some force ( shakti) to remove the ignorance?

Dadashri : You only need the force of the Gnani Purush. Gnani Purush is the source of Anant Shakti (infinite energy) and he instills this energy in you. Thereafter, you'll need to follow his directions for some time. Gnani Purush is very rare in this world. His presence is a great wonder. He can get your work done!

In this era, since Gnani Purush is so rare, people have given up the idea of getting rid of Ignorance. In the Gnani's absence, they have focused on getting rid of raag (attachment ) and dwesh ( abhorrence) . This only works to a limited extent because as one gets rid of them, at the same time he is creating new ones.

The main thing you have to be rid of is ignorance. Thereafter there is no more charging. Only 'exportation' occurs as you are clearing your stock of all karmas ( nirjara). With agnan , sansaar continues. Through Gnan you achieve moksh.

Questioner : In order to "go to moksh," where do we have to go? And what is moksh all about?

Dadashri : You don't have to go to moksh. You only have to know your Real Self. Moksh is your Real nature ( swaroop). You don't have to go out to get it. All you need to know is to understand your Real nature ( svabhaav).

If you let this water flow according to its own nature ( svabhaav) it can flow for hundreds of miles. But if you want to raise the level of this water by two feet then it is difficult. The process of raising it is called vibhaav (against the Real nature). Atma's real nature ( svabhaav) is moksh and this sansaar (worldly life ) is called vibhaav. There is a lot of suffering in vibhaav! Do you understand this ?

Questioner : Yes, I do.

Dadashri : Moksh means to come to your real nature ( svabhaav) and sansaar means to go away from your real nature ( vibhaav). Which one is easier ? To go to your real self is easy. Sansaar is always difficult.

For example do you not need energy and effort to heat some water?

Questioner : Yes.

Dadashri : What other things will you need?

Questioner : You need a vessel, water and fuel (fire wood) in order to heat water.

Dadashri : Just because you have fuel does it mean it is going to light by itself?

Questioner : No I will need matches to light the fire.

Dadashri : How will you make the fire? You'll have to arrange the wood chips in a certain manner, so that air can flow through and then you sprinkle a little lighter fuel on the pile and strike a match to light the wood chips. So many problems ! After all this effort you get hot water.

Imagine a tank with a storage capacity of ten thousand gallons of water. Think of all the effort required to heat all this water. But, if you have to cool this water, what do you need to do ?

Questioner : Add some cold water?

Dadashri : Instead, here is my solution. I say, go to sleep and the next morning the water will have cooled off by itself. "How can this happen without anyone doing something to cool it?", you ask. I say, "Just go to sleep without any worries and you don't even have to wake up in the night, by the next morning the water will have cooled by itself". Is this possible?

Questioner : Yes.

Dadashri : How does that happen ?

Questioner : Because, there was enough time for the water to cool off.

Dadashri : It is not just time alone. Being cool is the innate nature or svabhaav of water. Just as water will flow from a higher altitude to a lower altitude on its own, similarly it is water's svabhaav to become cool. There in no effort required for the water to be in its svabhaav but to be in vibhaav, you need effort.

Similarly, moksh is your Real svabhaav. Therefore, attaining moksh is very simple. Its easier than preparing khichadee! (a simple rice and lentil dish) . To prepare khichadee, you need many ingredients like rice, daal (lentils), spices, vegetables, water, vessel, fuel, a stove etc. Thereafter, khichadee is prepared. For Moksh you need a Gnani Purush, then it is easily attained. You have to have the Grace of a Gnani -- a Moksh Daata ( bestower of Freedom ) to attain moksh or else it is impossible to attain moksh even in infinite lives.

I am saying this, come to me and attain moksh through Gnan ! When we Gnanis say, "Come and take moksh", these people start doubting. "How can anybody give us moksh without our own efforts?"

Very well then, go ahead and try it with your own efforts. With effort you find only worthless things. Nobody has ever attained moksh through effort.

Questioner : Is it possible to give moksh or take it ?

Dadashri : Moksh is not something you give or take. You do need a Nimit( Gnani is your nimit i.e he becomes instrumental in the process of acquiring moksh). Moksh is naimittic (through an instrument. Your meeting me is also a naimittic process. There is no giver and there is no taker of Moksh. What is the definition of a giver? If you give something that belongs to you then you are called a giver. When you give something to someone, you are actually relinquishing the possession. Moksh, however is your birthright. I am just instrumental in making you aware of your "Real Self" through Gnan (Self- Realization). I am a mere instrument ( nimit -matra ). I cannot give you something that is already yours. I am not the giver and you are not the taker.

Questioner : What shall I do after attaining moksh ?

Dadashri : Some people tell me "I do not want moksh." I would say, fair enough, Moksh is not a necessity, but do you not want to be happy? They say yes they want to be completely happy. I would reply, very well then lets talk about happiness and leave this talk of moksh alone.

People do not understand the real nature of moksh. They use the word moksh in vague terms. People are of the impression that there is a location of moksh and once you reach there you will get moksh! But it is not like that.

Questioner : Ordinarily by moksh we mean release or freedom from the cycles of birth and death.

Dadashri : Yes it is true and that is the final stage of mukti (freedom) In the first stage of moksh ,the problems and miseries of this world cease to bother you or affect you in a negative way. You are insulated or protected from the three different kinds of sufferings; aadhi (physical suffering), vyaadhi (mental sufferings) and upadhi (imposed upon you by others or external factors). Therefore in the first stage you become free from any pain or pleasures under any circumstances. I experience this first stage of moksh all the time. I live amongst the worldly things but they do not affect me in any way. The second stage of moksh occurs when you leave this body and become free from the cycles of birth and death. Here you should strive to attain the 1st stage of moksh, where nothing of this world will affect you. This stage of moksh is possible only through " Akram Vignan ."

Questioner : Is such freedom or moksh experienced while living ( jeevanmukti) or after death?

Dadashri : What is the point of having freedom after you are dead? This is how people get trapped, by being conned into promises of moksh after death. You need to be able to experience or get a taste of it right here and now. Otherwise how can one be sure whether there is such a thing as moksh. Moksh after death is like borrowed moksh. One cannot depend upon things that are borrowed. You need to have the moksh in your hands, like hard cash. You should be able to experience this moksh while you are alive. Like King Janak, who was in such a state (living moksh , Videhi Dasha).

Questioner : I have heard that .

Dadashri : Despite being a king with so many responsibilities, he was free. That is the kind of mukti you should have.

Questioner : But even if we have King Janak's state, we still have all these bondages ( bandhans).

Dadashri : No, if you have any sense of a bondage, then how can you call it freedom? Mukti means no bondage. Mukti cannot exist simultaneously with bondage. It is a sense of total freedom, wherever you are you feel Mukti and Mukti only. Even if the policeman catches you or you are imprisoned you feel free.

Questioner : Don't you think there will be some sense of bondage (bandhan) ?

Dadashri : Only the bondage (bondage of karmas) that you have created before Gnan (Self-Realization). These will remain with you. You have to clear them out, but there will be no new bondage (new charge) or karmas anymore.

Questioner : Who can remain in such happiness ?

Dadashri : You, yourself. In the Real form you are a pure Atma (pure soul, Chaitanya Swaroop). You need to know and realize this Chaitanya Swaroop (Pure Self)?

Questioner : Who stays in this parmanand state ? Am I staying in that state or is it the Parmatma (Supreme Self) staying in that state?

Dadashri : No, only You, the real "I". Not the I of Chandulal, " I am Chandulal" is from a relative view point. "I am a pure soul", that is the awareness you should have.

Questioner : Is it necessary for Pure Self ( chetantatva) to stay in permanent happiness?

Dadashri : No, it does not require any effort to stay in eternal happiness, because eternal happiness is the intrinsic property of the Pure Self. ( svabhaav, innate - intrinsic quality of Pure Self).

Right now you are searching for eternal happiness because you have become Chandulal ( vibhaav, parbhaav , not an inherent quality but only acquired through effort). Illusion ( Maaya) has overcome you and egoism has stepped in. You are asserting your self where you are not. You claim to be the "doer", which you are not. In this state of egoism and doership, you will always experience suffering. Attachment( mamta) and egoism ( ahankar) are the root cause of all suffering.

Questioner : Therefore, who is it that is trying to achieves moksh ? Who is it that is being freed from these bondages?

Dadashri : It is the Ego ( ahankar) that is released through moksh. It is the one that is bound and the one who suffers that gets released. Atma itself is the Moksh state..

It is the one that is bound that suffers from the pain of bondage. It is that entity that is searching for mukti. It is the ego that is suffering the bondage and is searching for liberation. As long as there is ignorance, the ego cannot be released. It is only through the presence and grace of a Gnani, that the veil of ignorance is lifted and it is then only that the ego achieves moksh.

This whole world is trapped in (and by) suffering. What kind of suffering? It is the suffering that stems from ignorance. All suffering in this world is because of ignorance. It is due to this ignorance, raag (attraction) and dwesh (abhorrence) take place continuously, and as a consequence suffering is experienced. Only Gnan can cure this suffering. There is no other way or solution. Gnan insulates you from suffering.

Therefore, acquire the kind of knowledge which will liberate your from suffering worries and regrets. With such Gnan, even when someone insults you, or picks your pocket, you will not be affected. Without Gnan what happens instead, is that even when one looses 100 Rupees, he becomes so upset. He'll have a lot of internal suffering. What is the point? Is he going to get his money back by worrying so?

Questioner : No.

Dadashri : Therefore, learn the kind of Gnan where all suffering is alleviated. When a man looses his wife to death, no matter how much he weeps and mourns, is she going to come back? Then what should he do? He should acquire the kind of Gnan which protects him from the negative effects of any events, a Gnan that will shield him from suffering.

It is to give this kind of Gnan, that the Gnani Purush makes his presence available. He wants to impart this Gnan to everybody. The Gnani Purush, himself, is absolutely and completely in Bliss. Only a person who is in total bliss can make others happy in the same way. We should have this kind of permanent bliss.

Questioner : But is it possible to live in this sansaar (worldly life) and yet acquire Atma Gnan (Self-Realization) so easily ?

Dadashri : Yes there is such a way. Not only by being in this sansaar, but even when you live with your wife. You not only can live in this sansaar, but perform all your sansaari duties, like getting your children married. You can even enjoy yourself too. You can go to the movies, wear beautiful clothes, eat your favorite food. Even whilst doing all this, Atma Gnan is attainable. I assure you this. Do you need any more guarantees?

Questioner : Then its easy, if I can have that kind of freedom then I think its easy to do.

Dadashri : All the freedom you want. This path to Atma Gnan is a short cut; a diversion path ( margh) a different path ( Akram Lift -"step less" i.e. elevator versus stairs). You don't have to make any effort to realize the Atma. I will give you your Atma in your hands and then you can enjoy the bliss from the experience of your Atma ( Atma ramanta). You will not create any new bondage of karmas. You will bind karmas ( Karma bandhan) for only one life and this is because you are following my instructions ( Aagna). I give you these Aagnas to protect you from any deviations or obstacles in this path.

Questioner : Is there another life for me after this Gnan?

Dadashri : You've had a past life and you will also have a future one too. This Gnan is such that it bestows you final Moksh in a couple of lifetimes. First comes the freedom from ignorance. Then comes the final moksh after a couple of lifetimes.

So come back to me again, when we set a date for the Gnan Vidhi(a ceremony where the Gnani imparts Gnan) .

During Gnan Vidhi, I cut the 'ropes of ignorance' that has kept you bound for infinite lives. Then immediately, you will realize you are free. After this you will experience ultimate freedom. All you need to realize is the awareness that your True Self is absolutely free. This process of Self Realization, is not a gimmick, it is very real.

What happens in the Gnan Vidhi? During the Gnan Vidhi, the fire of knowledge ( Gnan Agni) destroys two of the three different kind of karmas. These three forms of Karmas are analogous to the form of steam, water and ice. During Gnan Vidhi the first two types of karmas (steam and water) are destroyed. One feels light and his Awareness ( Jagruti) is instantly awakened after the Gnan Vidhi.

The only karmas that remain are those that are "in the form of ice". You have to suffer the effects of these karmas (good or bad). In addition to this, I have also shown you the way to minimize any suffering through the daily prayers -- Dada Bhagwan Na Aseem Jay Jaykar Ho , Trimantra , Nav Kalamo, Pratah vidhi , Pratikraman , Shuddhatma pratye ni Prarthana , etc., (see appendix)

As these lighter Karmas are destroyed in the Gnan Vidhi by Gnan, a lot of avarans ( layers of ignorance over the Soul) are also broken down at the same time. At that time due to Ishwar Anugraha (Divine Grace) your true Self is awakened ( jagrut). Once awakened, the awareness ( jagruti) never leaves you. With jagruti you develop pratiti, laksh and anubhav. Pratiti is the conviction that "I am Pure Self." Anubhav is the experience felt as boundless peace ( shanti), even amidst distractions and hassles of a chaotic life. Pratiti stays one hundred percent of the time after Gnan. Laksh (awareness, Jagruti) may change when you become engrossed in the different activities of the day. Anubhav is the experience that will keep on increasing with time. Once you understand the difference between Chandulal before Gnan and Chandulal after Gnan, then you will experience this change through the medium of the experience of Atma. Before Gnan, there was the experience of dehadhyas (identification with the body) and now there is the experience of Atma (Real Self).

Questioner : What happens during atmanubhav ( experience of Atma ) ?

Dadashri : When you experience "I am atma" ( atmanubhav), you are not bound by the experience of "I am the body" ( dehadhyas). Dehadhyas is destroyed and as soon as this is destroyed no new karmas are being charged. What more can you want?

Questioner : I want you to show me this path of Gnan DADA..

Dadashri : Yes, I will show you this path. Not only will I show you this path but I will give you your "Atma" in your hands.

Questioner : Then the purpose of my human birth is fulfilled, in all aspects.

Dadashri : Yes, completely fulfilled. That which you cannot find through efforts of countless lifetimes, I will give you in one hour!!

Questioner : Many different ways to attain Self-Realization have been described in Vedic scriptures. For example, one has to achieve the qualities of vivek (discrimination), vairagya (renunciation) and mumukshata (intense desire to know one's Self). All of these require time and effort. Then, how is it possible to receive this Gnan in just one hour ?

Dadashri : It does not take time to receive Gnan from a Gnani Purush. Gnan is pure prakash (light). As soon as the light is turned on, the darkness is dispelled. Darkness disappears instantaneously. Likewise, it takes no time at all for a Gnani Purush to dispels this ignorance (darkness) instantly with the light of Knowledge ( Gnan). After this you will not stumble or trip due to darkness (ignorance).

Questioner : As a prerequisite to achieving this Gnan, is it necessary for one to be elevated to a high level of Spirituality ( Paatrataa)?

Dadashri : One has already reached such a spiritual level many times over in the past lives. But due to the ignorance of his Real Self, his ego has complicated his path. On the contrary as he has progressed to a higher spiritual level, the ego has become stronger, because he believes himself to be of some importance. He feels superior because he feels he has achieved something. If this were true, then why is he not able to overcome the obstacles in his life, why is he suffering so? He has done so many sadhnas (various kriyas to know the Self), and he has done them many times over, but yet he has not been successful. It is because he has failed to know the answer to "Who am I?". He has failed to know his Real Self.

You know or have the experience, "That you are" ( Astitva). That you exist. This cannot be denied. But you do not know who you are? The awareness of who you really are is Vastutva. Gnani Purush gives you Self-Realization ( Vastutva) which then, automatically starts its progress towards Purnatva or a fully realized state. Then you do not have to do anything. The difference is only in the direction of your vision. At this moment, all of you are looking one way, and I am looking the other way. All I do is change the direction of your 'vision' ( drashtipher). This is the task of a Gnani Purush, but without Divine Grace ( Ishwar Anugraha), it is not possible.

The fact that you are able to achieve this Samkit State (Realization of the Self) in such a short time, is because this science is Akram Vignan (Step less Science). In the traditional kramic marg (science of steps) it is extremely difficult to achieve this Samkit state. Akram Vignan draws an exact line of demarcation between the Real ( Atma) and the Relative ( pudgal, physical body). It clearly defines the properties and characteristics of the Real and the Relative.

As a result of this exact demarcation and precision, the results are immediate and experiential. In the Kramic Margh, this line of demarcation is not clearly defined and therefore it is very difficult to reach the correct location. But here once this distinction is made the Real will never be Relative, and the Relative will never become Real. I separate, within you the Real from the relative, for ever.

Questioner : It is beyond my imagination to even believe that this demarcation of real and relative is so easily possible.

Dadashri : That is true. You will not be able to imagine it. Do you know why ? I am speaking to you with Direct Knowledge ( Nirvikalp, Beyond "mind"), how can you grasp that which is beyond the mind, with the imagination that is of the mind? In this kaal (current phase of time cycle) it is not possible for anyone to draw a line of demarcation, however it has become possible with the emergence of this Akram Vignan. This is a Science ( vignan). Why do we call it a Science? It is because it gives results, and does so instantly. Everywhere else there is Gnan, but of the Kramic Path.

The Gnan of Tirthankars is kramic gnan, i.e. The Realization is achieved by the process of "stairs". You go higher with each step you take. As you decrease Parigrah (feelings of "this is mine"), the level of spiritual progress increases. It is extremely difficult to decrease Parigrah, and it takes innumerable lives. The progress occurs one step at a time, one level at a time in this kramic path.

But this is Akram Vignan! Akram Vignan is the Absolute Science that does not require one to climb steps in order to know the Real Self. One need only enter the "Lift" or the elevator of Akram marg to become permanently blessed for Moksh ( Kalyan). Such is the beauty of Akram Marg! One only needs to find this 'elevator' and salvation is his! I myself, am a mere nimit (instrumental) in showing you this path or pointing you in the right direction. Now, despite having sat in this 'elevator' you may need reassurance as to whether you are on the right track. Your assurance is that your anger, lust, greed and pride will go away. The internal suffering will go away. This will be your confirmation. Then this task is achieved, is it not?

Questioner : Kramic marg (path) is the main path whereas Akram marg is a new -diversion-highway, is it not ?

Dadashri : Yes, the main marg is the kramic where you have to undergo penance, renunciation, etc. and is associated with a lot suffering, in order to reach your goal or destination. The kramic marg is full of tapas (penance).

Questioner : Therefore, there is a lot of suffering and without these conflicts and difficulties you cannot progress in the Kramic marg, right?

Dadashri : Yes, Kramic is full of both internal and external sufferings till the very end. It is like purifying gold, you cannot do it without the heat of the fire (suffering).

Questioner : Are there any rules ( niyam) in Akram as there are in kramic ?

Dadashri : No, because every rule is relative and for the relative (to have to sit in a certain position, in a certain posture are all rules applicable to the relative). There are no rules in the Akram marg. And although Akram marg is effortless, very few people come here for salvation !

Questioner : The problem arises because everyone believes that you need to do something or other in order to achieve moksh. How can you achieve something without working for it or 'doing' something?

Dadashri : Yes, how is it possible to achieve something without doing anything? If I ask you to do something, how will you be able to do it when you yourself are bound with anger, lust, greed, pride and are bound by your dependencies? How will you get yourself unbound? Nowadays, nobody has the shakti (energy) to do penance( tapas). I am here to give you this new and simple Akram marg. I am not only giving you this Akram marg but I am also simplifying the traditional kramic marg such that heavy tapas would not be necessary.

Questioner : Will kramic marg also become so simple ?

Dadashri : This is totally a different marg. This is the Divine Grace (direct Krupa) of Bhagwan . Yes, we will also simplify the kramic marg too. In the kramic marg of Tirthankars direct grace flows but you need to renounce all attachments, and because of this many people are not able to progress. Here in the Akram marg you do not have to renounce anything! Many will realize their Real Self through this Akram marg while kramic marg continues to exist as before. The Akram marg is open and available, but for a limited period of time.

Questioner : If this is such a simple marg, do we need to have any eligibility or qualifications ?

Dadashri : Some people ask me, "Am I qualified to receive this Akram Gnan ?" So I reply, "Your meeting me in itself, is your qualification." This meeting is due to Scientific Circumstantial Evidence. Therefore anyone that meets me is considered qualified. What is the reason behind his meeting me? It is because of his qualification! However, even after having met me if one doesn't achieve Self-Realization, then it is because his own obstructive karmas (antarai karma) prevent him from achieving what he seeks.

If some one says, "I have bad qualities in me, or I am a very bad person". I reply, "I am not looking at your bad qualities at all. Your soul is pure(You are Shuddhatma). In this Era (the time cycle) of Kaliyug , it is very rare to find a perfect human being. In these days, morals amongst human beings have declined world over.[The effect of Kaliyug (a time cycle) is degradation and break down of morals and squalor amongst human beings]

Questioner : That is it !

Dadashri : I tell him 'It is not necessary for me to look at your qualities, good or bad. Just get your work done!" The bad qualities are going to be destroyed in the fire of Knowledge ( Gnan Agni) during Gnan Vidhi.

Besides, this (the emergence of Akram Vignan) has never before taken place in thousands of years. After this Gnan and my Aagnas, if you suffer from worries, then you may make a claim of two lakh (hundred thousand) rupees against me. I give you such guarantee. Now do you have any objections?

Questioner : No.

Dadashri: No worries, no stress. Is this possible? Yes, because of Akram Vignan. Such a thing has never happened before. This is the eleventh wonder of the world!

The person whom you are seeing in front of you is Ambalal Patel and not Dada Bhagwan. Dada Bhagwan is the fully enlightened Self within the body of this Ambalal Patel of Bhadran. "I am a Gnani Purush." The Lord of the Fourteen Worlds ( chaud lok) has expressed ( pragat) Himself within this body of Ambalal Patel. I have seen Him myself and experienced Him myself.

I am saying with guarantee that I am fully enlightened within.

Then whose speech utters these words ? It is a tape record that is speaking. Because Dada Bhagwan ( the soul within) does not have the shakti (energy) to speak. "Patel "is speaking according to (and because of) the pre-recorded speech of the tape recorder." Patel" cannot say ' I am talking', because there is no ego since "Patel" and "Bhagwan" have become separate. The tape record is talking and "I" am the Gnata Drashta (knower, seer) of that speech. Even your speech is a tape record (pre-recorded), but in your mind you think you are talking and you feel so with a sense of pride. But all speech is a mere tape record only.

Even I have to do namaskaars (bow with reverence) to Dada Bhagwan because Patel and Dada Bhagwan are separate. Ambalal has a relationship with Dada Bhagwan, the relationship is due to this separation, but people have a misconception that Ambalal Patel is Dada Bhagwan. No, how can Ambalal be Dada Bhagwan? Ambalal is an ordinary Patel of Bhadran ( Large town in Gujarat ).

This entire path is alaukik (Real). There is no laukikta (Relative) in this marg. Real means alaukik ( beyond this world ) and relative means laukik ( of this world ). This path is for the one who has tried everything else and has not found the solution to liberation. Otherwise there are other standards and paths available. This is for those who want to get "out of standards".

This is the inner science and it is permanent. Everything else you see in the world is the outer science and it is temporary. This will give you the experience of the permanent. While performing all dharmas ( duties ) you get material happiness and would not slip. Dharma supports you. For Moksh (liberation) you need the science of Vitraag Vignan (Science of Absolutism) This vignan ( science) has never been expressed in any shastras (scriptures). The Tirthankars knew this science, but they could not impart it to the people of their times. In these troubled times, very rarely does a Bhed Vignani (Scientist of separation of 'I' and 'My') come into existence and make this science available to" give" to everyone.

Thus, I am willing to give you whatever you are searching for. All that you want!! Ask for nirvikalp samadhi ( A state of the experience of the Atma all the time uninterrupted bliss of the Self - even while performing all duties in life) Ask for a worry free state. I will give you this with guarantee. Ask for whatever you want, but you should know what to ask for. This vignan (science) will give you freedom despite living in this worldly life amongst wife, children, family, etc.

Get your work done! Whenever you can. I am not forcing you to come. Come if you feel like coming. If you like the worldly life and status quo then continue as is. There is no pressure ( agrah) from my side. I am not here to write letters inviting you to come. If you happen to meet me, then I will tell you about this Gnan and suggest that you get your work done. This is all I will tell you. Take advantage of this. For thousands of years this science has not been available. Therefore I am saying, from here onwards whatever happens, let it be, but get your work done!

Questioner: What is the difference between all those who have become Sants (Saints) and Gnani Purush?

Dada: Saint is someone who makes people do good deeds and discard bad deeds.

Questioner: You mean the one who saves us from Paap Karma (vices, bad deeds) is called a Saint?

Dada: Yes, a Saint saves you from bad deeds ( Paap Karma), but a Gnani Purush saves you from, both bad deeds ( Paap Karma) and good deeds ( Punya Karma).

Sant Purush leads you on the right path, whereas a Gnani Purush gives you Total Liberation( Mukti). Sant Purush are travelers of a particular path( Marg) It means they themselves are walking on a path and encouraging others to walk along with them. "Come walk with me", they will say. But a Gnani Purush has already reached and is the final destination and therefore through him we can get our work done.

There are different levels of Sants, they can be teachers of Kindergarten, of first standard, of second standard etc. But a Gnani Purush can give you Total Liberation (Moksh).The ultimate goal, the highest Spiritual standard. Gnani Purush are very rare and occasionally one such person exists.

Sant can give temporary happiness of emotional nature. Whereas a Gnani Purush will give you permanent bliss which is the true nature of Atma and not based on emotions. There you can achieve total contentment and tranquillity.

However a true Saint is one who has no attachment to any material things, then there are others who have minimal attachments, some to a lesser degree and some to a greater degree. Who is a true Gnani Purush? The one who has neither Ahankar(egoism) nor Mamta (attachment).

Therefore you cannot call all Sants, ' Gnani Purush' . Sants do not have the realization of Atma. These sants when they meet a Gnani Purush they too will progress further. Sants also need to meet a Gnani Purush. Everyone will have to do so, there is no choice in this matter. Because everybody has this desire of self knowledge.

Gnani Purush is truly a Wonder of the World. Gnani Purush is the manifest light of the Soul.

Questioner: How do you recognize a Gnani Purush?

Dada: Gnani Purush can be recognized by a presence of special aura and vibrations. The atmosphere around him is quite unique! His words draw you like a magnet. You can recognize him through his words. You can see and feel a special sense in his eyes. Gnani Purush has so many signs, indisputable proof ! His words are like scriptures. His speech, action and humility are uniquely different and they can win over your mind. He has many unique qualities.

What are the qualities of a Gnani Purush? The radiance of the sun and the coolness of the moon are part of his nature. No man on this world can have such a smile of total liberation. This tension free smile of a Gnani Purush makes any one who meets him forget his pain and suffering.

Gnani Purush has no use of intellect that arises in the mind (intellect is the light of knowledge through the medium of Ego), because he is endowed with the infinite Knowledge of the All Knowing Atma. Gnani Purush does not have even the slightest Ego (Ahankar). Except for a Gnani Purush, it is hard to find an ego less person.

In thousands of years a Gnani Purush is born; whereas there is an abundance of Sants and Pandits (the experts of scriptures).

But there are no Atmagnani (knowers of Atma). Gnanis are those who have full knowledge of Atma. Atmagnani is full of bliss and does not suffer internal or external pain. In the presence of such an Atmagnani, you too can be blessed forever ( Kalyan) . He who is realized can help others achieve realization. They have acquired total freedom and can help others do the same. Without a Gnani it is impossible to achieve Atmagnan. How can one, who himself is drowning help others to stay afloat?

Questioner: Then how do you allow yourself to be called Bhagwan?

Dadashri: I myself am not Bhagwan. In fact , I myself bow down to Dada Bhagwan. I myself am at 356 degrees and Dada Bhagwan is at 360 degrees. Because I lack the 4 degrees I bow down and worship Dada Bhagwan, the Lord within me.

Questioner: For what purpose do you do this?

Dadashri: Because I want to complete those 4 degrees. I will have to complete them, won't I ? Because I was short of these 4 degrees, I failed, I have no choice but to pass the next time around!

Questioner: Do you have a desire to be Bhagwan (God)?

Dadashri: To me, to be a Bhagwan (God) is burdensome. I am a Lagutam Purush (one who really considers everything in the world to be higher than him- an ego less state) and for me to be a God is burdensome. There is no other man with such humility (in this context Dada is referring to humility as being without an ego). In fact to become God would be embarrassing to me.

Questioner: If you don't want to be God then why do you make an effort to complete the 4 degrees?

Dadashri: That is for my ultimate Liberation. What will I do with the title of Bhagwan? Bhagwan is only an adjective, applicable to anyone who has qualities that invoke worship.

Questioner: At one time you have said that to give the adjective of ' Bhagwan' to a Gnani Purush is same as degrading him.

Dadashri: Yes! It is degrading. Gnani Purush has reached a very high level of spiritual evolution. Here, even ordinary people call themselves 'Bhagwan'.

Questioner: Which 4 degrees?

Dadashri: Lack of four degrees is due to the fact that, even though I do not have any attachments (Vitraag), people of the world see my physical conduct (charitra moh) as such, this is deducted. Another reason would be that I understand this world truly but I have not come to know it yet. Keval Gnan is knowing the world as it is. I have understood it but not known it completely.

Questioner: What is the difference between understanding and knowing (final full knowledge)?

Dadashri: I have fully understood but I have not fully known. Had I come to know it fully, then it would be called Keval Gnan. I have fully understood it so it is called Keval Darshan.

Dadashri: For Dada Bhagwan! Not for me, I am a Gnani Purush.

Questioner: Which Bhagwan?

Dadashri: Dada Bhagwan, the one who is the Lord of 14 worlds. Who is also within you but is not yet manifest. Here within me, he is manifest. The manifest can give you results (spiritual fruits). Just by saying his name once, you can benefit, but when you utter his name with the correct understanding, you will benefit greatly. Worldly obstructions or difficulties are removed. But you must not be greedy in worldly matters because greed has no end. Do you understand what Dada Bhagwan is?

What you see with your eyes is not Dada Bhagwan. You must be considering the person you see as Dada Bhagwan, right? But what you see is Patel from Bhadran (a village in India). "I" am a Gnani Purush and Dada Bhagwan resides within me and is completely manifest within me. The Lord of the 14 worlds has expressed within me. I have personally seen him and experienced Him. Therefore I say this with absolute guarantee and assurance, that he is manifest within me.

And who is it that is speaking thus? It is a tape recorder that is speaking. Dada Bhagwan has no speech. It is this Patel who is talking as a medium of the tape recorder. After the separation of Patel and Dada Bhagwan, there is no ahankar left to say 'I am the speaker'. The tape recorder speaks and "I" remain the knower and the observer of it. Even in you the tape recorder speaks, but you believe that 'I am speaking', and with this belief a false pride arises within you. For myself, I too have to bow down to Dada Bhagwan within me. Dada Bhagwan and I are separate and our relationship is that of a separation. But people think this body ( pudgal) of mine is Dada Bhagwan. No! how can this Patel of Bhadran become Dada Bhagwan ?

Questioner: Who is Simandhar Swami? Please explain this to us.

Dadashri: Simandhar Swami is the present Tirthankar. He is in another location ( Kshetra). Just like Rushabhdev Bhagwan and Mahavir Bhagwan, Simandhar Swami is a Tirthankar. He presently moves about in Mahavideh Kshetra.

Mahavir Bhagwan has shown us everything, but what can be done if people misunderstand his message altogether? Alas, this misunderstanding prevents the desired results (Spiritual fruits).

Most of the people have misunderstood the great message of the Arihants. ( Arihants are the most highly enlightened beings who have totally conquered their inner enemies; anger, attachment, greed and pride). These Tirthankars have said 'Now that the 24 Tirthankars have left this world and there will be no more Tirthankars now in this phase of the fine cycle (Chovisi). So worship the Tirthankars in Mahavideh Kshetra. There the Tirthankars are currently present. But this has not remained in their awareness (laksh), and they only recognize the last 24 Tirthankars as Tirthankars..

That is why it became necessary to say "Namo Arihantanam" which means bowing down to Arihants. Then they will ask 'Where are the Arihants currently?' Then I answer "Bow down to Simandhar Swami. Simandhar Swami is present in this Universe. He is currently the reigning Arihant. Therefore bow down to him. He is there, now. In order for people to reap benefits, an Arihant must be present in this Brahmand (universe). I bow down to the Arihants, wherever they are in the universe. If you bow down with this understanding, you will achieve beautiful results.

'Arihant" means they must be living presently in this universe. Those who have achieved Nirvan, (freedom from the cycles of birth and death),they are called 'Siddh'. Once they have achieved Nirvan, they cannot be called Arihants again. Arihant should be in an embodied form. Until they achieve nirvan, they are Arihants!

People ask me why do you talk about Simandhar Swami only? Why don't you talk about the 24 Tirthankars? I replied. I do talk about 24 Tirthankars, but I tell you about things exactly as they are. I speak more about Simandhar Swami because He is the current or present Tirthankar, and when you say ' Namo Arihantanam', this prayer reaches him. When you say the Navkar Mantra, you must remember Shree Simandhar Swami, and then you would have said the Navkar Mantra exactly the way it should be.

Questioner: Can you please describe the darshan (vision) of Shree Simandhar Swami?

Dadashri: Shree Simandhar Swami is 175,000 years old now. He is like Rushabhdev Bhagwan (first Tirthankar). Rushabhdev Bhagwan is the Lord of whole Universe. So, also, is Shree Simandhar Swami. He is not on this planet Earth but he is on another planet, Mahavideh Kshetra, where human beings cannot physically go. Gnani Purush can use their powers to go there, make inquiries and return. You cannot go there with this physical body, unless you take birth there naturally. If you acquire the qualities suitable to Mahavideh Kshetra, then it is possible to be born there. Here on this Bharat Kshetra, Tirthankars have ceased to be born for the last 2500 years. Tirthankars can be compared to the final 'Full Moon' (Keval Gnan)! But in Mahavideh Kshetra, Tirthankars are born all the time. Simandhar Swami presently lives there. He has a physical body just like us.

Simandhar Swami has been Bhagwan since the presence of the 18th Tirthankar on this Bharat Kshetra (Planet earth). All the Tirthankars had revered him and had pointed to his role. Because of this reverence we are blessed with his grace. That is why work done here progresses as if it were meant for him. In fact, there are currently 20 Tirthankars in Mahavideh Kshetra, but amidst all of them, Simandhar Swami is widely accepted by all. This must be due to some connections from past lives, which are being settled. Vitraagi (those who have completely overcome raag and dwesh (attachment and abhorrence)), do not have any new accounts, or karmas. Only their previous accounts or karmas are being dissipated. All the Tirthankars had accepted Simandhar Swami, and if we do the same then we shall benefit from this.

Questioner: Is he now currently living?

Dadashri: Yes he is currently living and is in Mahavideh Kshetra. He is going to live for a long time. If we make a connection with him, then our work for Moksh will be accomplished.

Questioner: I am experiencing Simandhar Swami's presence here.

Dadashri: Yes it happens. He is presently here. Although totally 'Vitraag' and Tirthankar, he is going through the unfolding of his Naam Karma (of a Tirthankar). So what if he is not on this earth? His presence is beneficial to us.

Questioner: When you bow down to Simandhar Swami, what is the difference, If we directly say, "I bow down to Simandhar Swami" instead of saying "In the presence of Dada Bhagwan"?

Dadashri: After this darshan (enlightened vision), the results are superior.

Questioner: Before I met Dada I used to say, "I bow down to Simandhar Swami", and after meeting Dada, I say the prayer as you have instructed. What is the difference?

Dadashri: There is a lot of difference!

Questioner: Please explain me in details

Dadashri: Isn't there is a difference in worshipping a King who you personally have not seen before, and worshipping King in the presence of the Prime Minister who actually has seen him. If you say something to the Prime Minister, would it not make a difference? The Prime Minister can give the message to the King that you are repeatedly remembering him. Do you understand? You always get the result. In the living presence the results are multiplied and if you remember them when they are not present the result is lesser.

If you want to call someone you need the medium of a telephone to do so. In the same way, by saying "with the presence of Dada Bhagwan as my witness" it becomes a medium of your communication with Shree Simandhar Swami. You are able to reach Simandhar Swami. It might take half a minute longer but it will reach him.

so pray to Simandhar Swami, and say "Oh Arihant Bhagwan only you are the true Arihant now! My complete obeisance to you."

Dadashri: When people here acquire the qualities of those compatible with the qualities of Fourth Ara (Era), they will be automatically drawn to that place where the Fourth Ara exists. And if people in the Fourth Ara develop qualities akin to and suitable for Fifth Ara, they will automatically be born where the Fifth Ara exists. That is the nature of the Universe. No one has to be transported back and forth. People will reach the Tirthankars just through the development of their qualities.

[ Fourth Ara--In the Fourth Ara there are human beings whose thoughts , actions and speech are in congruence . Such a time exists in Mahavideh Kshetra. In the Fifth Ara there is no unity in the thoughts speech and actions. People of the Fifth Ara do not have any unity between their thoughts, speech and action i.e. they think one way but their speech will not be the same as their thoughts and their actions too will be totally different. In other words they lack sincerity. Such a time span exists at the present time on this earth.]

The most important thing is to remember, Simandhar Swami, who is the current Tirthankar. He is our main focus.

I will leave behind me a generation of Gnanis. I will leave behind my heir and there after, the link of Gnanis will continue. So look for a living Gnani .There can be no solution without him.

I am personally going to give my Spiritual powers (Siddhis) to some people. Do we not need somebody after me? Would not future generation need this path?

Questioner: You say that there will be 40-50 thousand people who will miss me when I am gone but there will be no disciples. What do you mean by that?

Dadashri: Nobody will be my disciple. This is not a throne. If this was a throne then we would need inheritors! As paternal relative you might try to become the inheritor! Here only the one who will be accepted by the world, will be the one to carry on this work. Only the one with absolute humility will be accepted by the world. The one who becomes the disciple of all, will succeed.

Questioner: Almost all the people that have come to you here, have come from the Kramic Marg to Akram Marg, and each one of them have experienced this Gnan in their own way. But Dada, the unique feature of Akram is that we have met the Pratyaksh Purush. That presence of a Gnani Purush will not be there after sometime, right?

Dadashri: Yes, you are right.

Questioner: I am living aside the issue of those who have acquired Akram Marg through your presence (Pratyaksh). What about those who come to this path after you are no more? At such time there will not be an opportunity for meeting Pratyaksh, will there be?

Dadashri: There will be, indeed there will be!.

Questioner: Everyone will have the opportunity to meet Pratyaksh Purush!

Dadashri: Yes, they will get it all. This will continue on.

Questioner: Will it continue like this?

Dadashri: It will continue, do you understand?

Questioner: But won't you need a Pratyaksh Purush in Akram Marg?

Dadashri: Nothing works without the direct presence of the Gnani (Pratyaksh)!

Questioner: Yes without Pratyaksh it cannot work!

Dadashri: Otherwise the Marg will become obsolete in future.

Questioner: Otherwise the Marg will become obsolete in future!!

Dadashri: Therefore you will need Pratyaksh Purush. If you chew a whole stalk of sugar cane you may get two segments with good sugar cane juice. But if the whole stalk is rotten would you endeavor to chew or return it?

Questioner: One has to return it.

Dadashri: We tell him, Friend please take it back. Please give it to somebody else. I have eaten a lot of sugar cane . This Kramic Marg has become like the rotten sugar cane. What can be done! People are puzzled and confused. People don't even care anymore. They have become fully indulgent and enjoying themselves without a care.

If one has unity of his thought, speech and action then he can progress in the Kramic Marg, otherwise Kramic Marg is closed.

Questioner: I just wanted to hear this directly from you because so many times I have difficulty with people trying to interpret according to their own thinking what Krupadu Dev (Gnani Purush of Kramic Path) has said. So I asked you this because there is a possibility of the same thing happening with what you are saying. That is the reason I want to know whether Pratyaksh Purush will be available to everyone in Akram.

Dadashri: For some time this Akram Marg will thrive.

Questioner: For some time!

Dadashri: Yes, for sometime because there is a group of people that have to be filtered out through this Akram Marg. Once this is done there will not be anymore qualified people left and therefore Akram Marg will terminate. This is for the chosen group only.

Questioner: Yes, for these group of people only. That is why you called it Akramic Marg.

Before you received this Gnan you were Chandulal and after Gnan you became Shuddhatma. Is there any difference in your experience?

Questioner: Yes,

Dadashri: Do you experience this from the moment you get up in the morning or in the afternoon?

Questioner: This experience is different from any prior experience.

Dadashri: When you wake up in the middle of the night, what is the first thing you remember?

Questioner: Shuddhatma.

Dadashri: Yes, when you spontaneously remember Shuddhatma, upon waking up in the middle of the night, then this is the proof that you have realized Atma. So now you have to stay in the Aagna of Gnani Purush. These Aagnas are paramount.

After we give you Gnan then the Reality opens up. Then you become Purush(Self Realized). You realize that "I am Shuddhatma"(Pure soul). I destroy your sins. I give you the Divine Vision ( Divyachakshu) whereby you are able to see Shuddhatma in everybody. After giving you the right belief that I am Pure Soul "I" give you 5 Aagnas(5 commandments). Therefore, after giving you this Gnan, and unifying you with your A tma, these 5 Aagnas are being given to you for guidance and protection.

Dadashri: How long do you remain in this awareness of "I am Shuddhatma"?

Questioner: When I am sitting alone quietly in a solitary place.

Dadashri: Yes! After this what is your feeling? Do you at anytime feel that "I am Chandubhai" Did you ever really feel that "I am Chandubhai"?

Questioner: It has not happened after taking Gnan.

Dadashri: Then you are Shuddhatma (Pure Self) only. One can only have one feeling. In daily life some people even forget their own names, that is, 'who am I'. There is no problem with that. Your state of Shuddhatma remains for sure.

Questioner: But, in daily life many times the awareness of Shuddhatma does not stay.

Dadashri: Then, is it replaced by the awareness "I am Chandubhai"? If for three hours you are not aware that you are Shuddhatma and then if I ask you, "Are you Chandubhai or Shuddhatma", what will you answer?

Questioner: Shuddhatma.

Dadashri: That means that the awareness is there all the time. Supposing a rich man got drunk and lost his awareness during that time. What happens when the effect of the alcohol goes away?

Questioner: Then he becomes aware of himself again.

Dadashri: This is how external circumstances affects one.

If I ask you ,"Are you really Chandubhai" or "Are you Shuddhatma?" You reply "Shuddhatma". Next day I ask again "Who are you really"? You will reply , "Shuddhatma". If I continue to ask the same question for five days (and get the same answer) then I know you have attained the Atma, and I have the key to your Liberation, then even if you complain or protest, I would not listen.

After the ' Gnan' a state of Shuddhatma (Pure Soul) results. However the state of Paramatma (Supreme-fully Realized State) has not occurred; the state achieved is one of interim-partially realized Self

Questioner: What is the partially realized Self State like?

Dadashri: This interim state of the Self has dual role. One is to settle the worldly affairs and second role is that of acquisition of Moksh (freedom). That means to deal with all your files with equanimity and meditate on the Pure Self. Once all the files are dealt with, the Supreme Self State results. The function of interim state Self ( Antaratma) is to deal with file #1 and other files. I am Shuddhatma and file #1 (Chandulal) has to settle all worldly files with equanimity. Pure Self is acquired first and this is followed by the process of interim state - Self.

Questioner: Is this only for the one who has received ' Gnan'?

Dadashri: Yes, Interim state self is only acquired by the one who receives Gnan, not by others. Interim Self State means one with interim government. Nobody has created an internal interim government! Of course, external Interim Governments are all around. Now internal interim government has been established for you. Once all the files are dealt with equanimity, full Government will result.

Dadashri: No. If worldly people say so then it is an egoistic expression, but not for us. For all of us, we have decidedly realized that "I am Pure Soul", and all we are talking about is the Real Self and nothing else.

Many can say "I am Pure Soul". But this is akin to someone saying "I will give you $500" in his sleep. Would you believe him? It would be different if he was wide awake and then making the offer. There is no meaning in saying something without it's awareness. In the same way, when people say "I am Shuddhatma", without acquiring Self Realization, its like talking in their sleep. They achieve nothing by talking this way, and in fact such talk is liable to cause errors in life. One is only entitled to say "I am Pure Soul" after realizing the Self.

Questioner: So Real awareness has to occur?

Dadashri: Yes, only after the acquisition of Self Realization, can one say "I am Shuddhatma". Then it is appropriate, because he is saying so after realizing his true identity, after becoming Shuddhatma (Pure Soul). Now, if after becoming Shuddhatma, he says so, what is the proof? If we then inquire of him, " Are sure your are Chandulal or are you sure that you are Shuddhatma? He answers Shuddhatma. Next we ask him, 'Have all your attachments for Chandulal vanished?' He will say yes. This, then confirms he has become Pure Soul and he is talking about what he actually is.

After this Gnan, you recognize that your home is your Real Self and everything external to it is foreign. That means your work is completed. This is like the man who is now alert and wide awake after someone wakes him up from sleep; and responds to his real name.

Once made aware of your real identity as the Pure Self, you become awake. A Gnani is able to destroy the wrong belief that "You are Chandulal" and awakens you to the right belief that you are a Pure Soul. Once this awareness becomes established within you, you become separated from Chandulal, for ever.

Srimad Rajchandra referred to this as:

Prior to this Gnan, he was only aware of the body. The one who acted as Chandulal now reverts to his original Self State. What was the original abode, becomes the original abode, and what was false abode (ignorance) i.e. "I am Chandulal" is no more.

After this Gnan, 'I, Chandulal', is for identification for worldly matters only and 'I, Shuddhatma' is in the correct place, and so is 'mine', in it's place. Therefore, the Sankalp, 'I' (in the wrong place) and Vikalp, 'my' (the attachment associated with 'I', when I was identified with Chandulal) no longer exist. From the moment you loose 'I with My', both Sankalp and Vikalp are gone. This is the Nirvikalp pad (State). ( Nirvikalp pad, the absence of the illusion from I being in the wrong place). Nirvikalp Pad can only exit in the absence of Sankalp and Vikalp. Initially you experience a taste of this Nirvikalp Samadhi which progresses with time.

The awareness of Atma is not easy to attain. One can say "I am Shuddhatma, I am Shuddhatma", but its awareness (experience) does not come. Without Gnan and Gnani's grace, there is no other method to acquire the awareness (experience) of Atma. The acquisition of Gnan, results in Pratiti (conviction), Laksh (awareness) and Anubhuv (experience). Furthermore, the conviction ( Pratiti) never leaves.

Dadashri: Conviction ( Pratiti) of, "I am not this-I am soul' becomes ingrained in his thoughts; and even though initially he acquired this knowledge through the medium of words, eventually he will experience 'I am not this-I am Soul'. Your former conviction that you are Chandulal is now broken, and the total conviction that you are Pure Soul has been established, along with the Laksh (awareness) of Pure Soul.

Once you become Pure Soul, your liberation ( Moksh) is decidedly guaranteed. But how much 'taste' can you derive of the Pure Soul? …primarily that much from the conviction. If you get awakened in the night, immediately you are reminded from within that you are Pure Soul. That means that conviction has occurred one hundred percent and awareness has also been established. Awareness ( Laksh) means Jagruti (alertness, vigilance, state of Spiritual awakening). This Jagruti will keep on increasing until it becomes total. Thirdly, you have the experience . It is due to this experience of the Pure Soul, that you are attending Satsang (company of Sat - Highest Truth) daily. You tasted something and found sweetness in it.

From now on you will have experience, awareness and conviction of your Self State. This is a natural occurrence. The duration of time may vary. Experience and awareness fluctuates in time, whereas conviction of the Pure state is constant. When conviction of Pure soul is constant, such a state is called Xayak Samkit. Whereas conviction that fluctuates is called Samyak Darshan or Upsham Samkit. Awareness tends to change, depending on what one is doing. If he is talking to someone, his awareness will not be there. As for experience, this occurs when he is alone. So through these three aspects, Conviction, Experience and Awareness, all mental and bodily tendencies that used to wonder around outwardly, for endless eras, now take a "U" turn and revert to the Self State. They change direction, ending all aimless wanderings.

Questioner: What kind of tendencies ( Vrutis)?

Dadashri: All kinds. Those of the Chit (the component of inner vision and previous knowledge). Those related to acquiring materialistic things, those of wanting to experience sensual pleasures; there are all kinds of tendencies ( vrutis). Those tendencies that used to wander in the "Market place of the World" now revert and return towards the 'Self' and stop wandering.

So now after this Gnan, this illusion that "I am the Doer" is shattered. You are Absolutely Pure. To perpetuate the state of the Purest awareness, the state has been called " Shuddhatma". For that reason it is called Pure Soul and it is for that awareness that it is called Pure.

Come what may, whatever may happen, Chandulal may even get very hostile and start cursing at someone, even then, You are Absolutely Pure. In such negative circumstances however, 'You' have to tell Chandulal, "Why are you committing aggression ( Atikraman) of this kind that results in unhappiness for the other party? Come do Pratikraman".

If we have uttered or done anything that hurts others, it is an act of aggression, it is considered Atikraman and therefore Pratikraman should be done. Pratikraman means apologizing and asking for forgiveness from the other person in a manner that you understand. "I have committed this fault and I understand that it is wrong and I must decide not to repeat this mistake again." Such a vow must be taken. If you commit the same fault again; again you have to repent and apologize and ask for forgiveness. But you have to do it as soon as you realize your mistake. In this way your faults will decrease and go away eventually.

Questioner: So how should we perform pratikramans towards an individual?

Dadashri: Invoke the Shuddhatma in the other person, the one who is absolutely separate from thoughts, speech, actions, bhaavkarma (charge karmas), dravyakarma (effect karma), nokarma (neutral karmas), The Name (of the person who has been hurt) and all Maaya associated with that person's name, the Shuddhatma who is completely separate . In this way the Pure Soul has to be invoked, then you (Chandulal) need to recall your mistakes (Aalochana), repent for this mistake, ask for forgiveness and vow never to repeat this mistake (Pratyakhyan). You (Shuddhatma), have to remain an observer of how Chandulal performs pratikraman, how many times he does this and with how much sincerity. In other words, if John Doe has been hurt by you (Chandulal) then Chandulal has to do pratikramans as follows, "O Dear Shuddhatma Bhagwan, you who are totally separate from the thoughts, speech, action, bhaavkarmas (charge karma), dravyakarmas (discharge karmas), nokarmas (neutral karma), of John Doe and all Maayas (illusions) associated with the name of John Doe…I have erred…these are my faults..(recall all faults… Aalochana). Please forgive me (Pratikraman) and I vow no to commit these transgressions again (Pratyakhyan)

Ordinarily, people in this world are not able to let go of the awareness of "I am this body"; and are not even aware of the State of Self. Where as you (who have received this Gnan) are devoid of egoism. " I am Chandulal is egoism and when the awareness of Shuddhatma is established, there is no attachment to anything connected with the body, namely ego and insistence of the same. Even then some errors will occur and you may feel a sense of suffocation initially.

Because this Gnan is Scientific, you will experience it increasingly, and it will also alert you from within. The other traditional path necessitates doership on your part whereas this automatically happens from within.

Questioner: Yes, I experience this inner warning of alertness regarding my Self.

Dadashri: We have now found this path and have crossed the first entrance into the realm of Shuddhatma. A realm from where no one can turn us back. You have entered the zone from where no one has the authority to turn you out. Who is that warning you intermittently from within? Pragna! Pragna commences with the acquisition of Gnan or after becoming Samkit (State of being established with right belief)

Pragna in the Samkit state Is like a partial phase, the second day of the moon (like a sickle shaped moon as compared to full moon). Whereas for all of us here, Pragna is fully expressed, like the full moon. The full force of Pragna keeps us constantly alert, in order for us to attain final Liberation ( Nirvan, Moksh). Whereas King Bharat had to employ servants, external help to warn him and keep him alert. These servants yelled three times every fifteen minutes, "Be aware ..Be aware King Bharat". But for you all, Pragna warns you constantly from within. That in itself, is the experience of the Soul. Constant experience of the Atma throughout the day!

Questioner: Is it necessary to do anything for furthering the experience of the Pure Soul (Shuddhatma)?

Dadashri: Do you have the awareness of Shuddhatma all day long?

Questioner: Yes.

Dadashri: Then what other experience is needed? That awareness it self is the experience of Shuddhatma. Go ask anyone else in this entire population of Hindustan whether he has the awareness of Shuddhatma? After this Gnan the experience of Shuddhatma has definitely occurred and its phases keep growing day by day.

Enlightened World View itself is the experience of the Soul. You have experienced the fact that you are Shuddhatma. That fact is decided. Henceforth, there will be a gradual increase of this experience, till the stage of Keval Gnan (Absolute State). Keval Gnan is the state of complete, full experience. Currently there is partial experience.

The day you receive Gnan, the experience you have that very night never leaves. How can it? The night that followed the day I gave you Gnan, its experience is forever. But the effects of your previous Karmas tend to cloud the experience and I cannot change that. That effect has to be suffered.

Questioner: But we do not consider them as suffering anymore, Dada.

Dadashri: That is a different matter. But accounts are there nevertheless. Some may have five callers, some ten etc. Those with longer dues ( Karma effects) have more callers, and such a person gets hassled more. What does it matter? I have lifted you to a Pure Soul State. Yet the callers ( Karma effects) that follow the next day (after Gnan) tend to cause mild suffocation (hassle)

When mental problems ( Aadhi), Physical problems ( Vyaadhi) or external problems ( Upadhi) do not budge you, then you know that your ' Gnan' is true. If you loose your wallet and had $1000 in it, then there is likely to be some inner turmoil and at a such time, 'You' say from within, "This is Vyavasthit". With this you will calm file #1, Chandulal. This Inner Experience is the experience of the Soul. If on the other hand, it happens that Chandulal is unable to remain calm and react with expression of turmoil and hassle, then that is the experience of body awareness (I am the body- Dehadyas). Are you familiar with these two experiences? Even in situations of gross insults?

Questioner: Yes internal peace prevails..…such is the experience Dada.

That other Science is Kramic. This is Akram Science .This is the Gnan of the Vitraags. The Fully Enlightened ones. The most Omniscient. The Absolute Knowers. There is no difference in the Knowledge of the two Sciences. After this Gnan you experience the Soul, then what else is left for you to do? Thereafter all you need to do is observe and follow Aagna of the Gnani Purush. ( Aagna - cardinal principles). These Aagna is your Religion. These Aagnas are your Penance. My Aagnas are such they never interfere or become restrictive in any of the matters related to Sansaar (worldly life). Furthermore, even as you exist in the worldly life ( Sansaar) nothing of the worldly life touches you…Such is the glory of the Science of Akram (the Step less…Direct Path).

This extraordinary Science is such a wonder that it keeps you alert of your True Self from within. Even as one is involved in negative acts, he is warned from within…immediately! Therefore there is no need for you to do anything. The Science of this Gnan itself takes over all "doership". All you have to do henceforth is make a decision (Nischay) that you want to follow Dadaji's Aagnas. These Aagnas will protect you from environments of all kinds. The warnings will come even in your sleep. Now what more do you need?

Follow the path of my Aagnas if you want to be liberated within one more lifetime ( Ekavtaari). Despite this Science it is not possible to attain total liberation here, at end of this life.

The one who is desirous of Liberation does not need not be involved in Doership (Kriyas). The one who wants Moksh needs only Gnan and Gnani's Aagnas. The one who wants to go to heaven or desires worldly pleasures, need to be involved in doership (Kriyas).

There is no need for any penance or renunciation in the path to freedom. Only an encounter with a Gnani, and the acquisition of his Aagnas, which then become your Religion and your Penance. Gnan (Knowledge), Darshan (Correct vision), Charitra (Correct conduct) and Tapa (Penance ); collectively are the four pillars of the foundation of Moksh. The instant result of Aagnas is freedom, because all four are contained in them.

Never before has love arisen for the Gnani. Once this love arises all solutions will follow in all past lives, you have not acquired anything else besides a spouse and children!!! The Enlightened Ones have said that after getting the right belief ( Samkit), from the Gnani, stay with him.

Questioner: In what sense?

Dadashri: There should be no other devotion in any direction except the direction of the GNANI. We know that this is Akram Science; and everyone has brought with him large number of Files (Previous Karmas), and therefore I have given you the freedom to go and deal with these files. But I am not letting you go away completely. I am letting you go so that you can deal with files with Sam Bhaav (with equanimity). Otherwise it is desirable that you remain with the Gnani.

This aside, You yourself should feel troubled from within, night and day, that you are not able to take full advantage of this opportunity and be in the presence of a Gnani. Your desire should be that of increasing the opportunity to be with the Gnani. Your innermost drive should be that the files decrease so that you can avail yourself the opportunity to be with the Gnani.

The one in whom the awareness of Shuddhatma is established, cannot remain here in Bharat Kshetra (this world). The rule is, the one who gets the Awareness of the Soul goes to Mahavideh Kshetra ! He does not remain in this Dusham Kaal (This era of disharmony). With one or two life times in Mahavideh Kshetra, after the darshan of Tirthankar, (In Mahavideh Kshetra there is always a presence of Tirthankar), he gets final Moksh (Nirvan). Such is the simplicity and ease of this path. Stay in my Aagnas. Aagna represents religion and Aagna represents Penance! You are to settle all your files with equanimity. Stay in the Aagnas as much as possible. The State of Lord Mahavir can be yours if you stay in them constantly. View the relative, View the Real and your Chit will not wonder. But alas! The mind will erupt with new thoughts which cause puzzles.

After this Gnan if you follow the Five Aagnas you will live with eternal bliss, as Lord Mahavir did. I live with the same bliss. I am showing you this path, the very path that I have walked. You have acquired the same level of Spiritual awakening (goonasthanak, goonathanu..), as has occurred within me.

Dadashri: The only endeavor is to follow the Five Aagnas. No other endeavors should be there. All other endeavors are causes of bondage. These Five Aagnas release you from bondage.

Dadashri: These Five Aagnas are a fence encircling your priceless treasure. If you have a fully enclosed fence, nobody can take away the great treasure that I have given you. If this fence of Five Aagnas, become weak then chances are that someone will enter and spoil the contents. Thereafter I have to come and repair the fence. So if you stay within the Five Aagnas, I guarantee your eternal peace (Samadhi).

These Five Aagnas are given for your protection. I have given you the Gnan and also the Knowledge of Separation. But for this Separation to prevail, I give you this as further protection. This era is of Kadyug (deceit, dark ages) without protection, you are likely to be robbed of this invaluable treasure of Gnan. For the seed of Gnan to blossom into a full bloomed tree, you have to water it and nurture it. You have to provide protection and create a small enclosure to protect the young plant-do you not?

Dadashri: The Five Aagnas are simple, are they not?

Questioner: But they appear difficult in daily experience.

Dadashri: They are not difficult, but it seems that way because of your stock (of discharge karmas - Karmas from previous life). At such times you need to be more aware, spiritual laziness under such circumstances will not do! If you remain within my Aagnas, you can experience the bliss of Lord Mahavir. Otherwise the previous tendencies of the mind do not let you stay in Five Aagnas. Through being in the state of 'Knower-Known (the state of 'I' in the correct place as the Knower or Observer and the 'Known' being File # 1, Chandulal), you can fight these tendencies of your mind. Do not accommodate these tendencies. They may express in all types of forms and may dance around you and mesmerize you. That does not mean that your Soul has slipped. They may even express in variable turmoils and tribulations. If this happens it only clouds the state of your real bliss. If your peace is interrupted, it is because of these prior tendencies.

With determination you will be able to follow the Aagnas. But the problems occur when one is indecisive. You have to make this decision, "I want to stay within the Aagna". Such a determination is possible, is it not? If not possible daily, why not try on a Sunday to sample the taste of the Bliss that follows by resolutely following the Aagnas every instant?! I am not telling you to follow my Aagnas. I am telling you to make a decision to follow my Aagnas.

Questioner: So if they are not followed fully it is OK?

Dadashri: No, not quite….You should be firm in your determination, that you have to follow the Aagnas. From the time you wake up decide, "I want to stay in and follow the Aagnas" Once decided, the very decision makes it such that you are within the Aagnas, and that is all I want. I know the causal reasons of why you are not able to follow the Aagnas. Your decision, however is needed!

Moksh is the reality of our Gnan. If you stay in the Aagna, Moksh is guaranteed. There are no arguments about it. Even if one does not want to follow the Aagnas, because he has acquired the Gnan Seed, some day it is bound to grow. Some people ask me ,"What about those who take this Gnan but do not follow the Aagnas Dada?" To them I say, "That is not your concern. That is my concern. They have taken the Gnan from me, have they not? You have not suffered any loss, have you?" Something extraordinary has happened, the sins have been burnt in the fire of this Gnan. Consequently space is created for purity.

The task shall be accomplished if you follow the Aagnas. I, myself follow these Aagnas, constantly. The state that I am in, the same State is being given to you. It will work if the Aagnas are followed. Through one's own egotistical efforts, one will not achieve anything (even with the greatest struggle) in a hundred thousand life times. There are situations where one understands these Aagnas through his own intelligence and follows them by the dictates of his intelligence . This weakens the protective wall of the Aagnas. However, in doing so, he still has the desire (Bhaav) that he wants to follow the Aagnas. For that Attentive alertness (Jagruti) is needed

Do Pratikraman if you forget to follow the Aagnas. Yes it is human nature to forget. But because you forgot, do Pratikraman, by saying, " Dada, Please forgive me. I forgot to follow the Aagnas for these two hours. I do want to follow your Aagnas. Please forgive me!". This way, through the act of Pratikraman, you will alleviate your responsibility.

Once enclosed in the protective sphere of the Aagnas, nothing in the world will bother you. No Karmas will bind you. Does it bind the one who is the giver of the Aagnas? No, because they are given with a view to help others.

These Aagnas are not mine. They are Dada Bhagwan's Aagnas. I myself stay within these Aagnas.

Get your work done! Whenever you can. I am not forcing you to come. Come if you feel like coming. If you like the worldly life and status quo then continue as is. There is no pressure ( agrah) from my side. I am not here to write letters inviting you to come. If you happen to meet me, then I will tell you about this Gnan and suggest that you get your work done. This is all I will tell you. Take advantage of this. For thousands of years this science has not been available. Therefore I am saying, from here onwards whatever happens, let it be but get your work done!

Jai Sacchidanand

All religions of the world are correct by their own view point. But the religion that investigates, " Who Am I ?" and "Who is the doer ?" is the final path. The absolute religion is the one that gives us the final and the real understanding of " Who is the knower and the seer ?"

Once the wrong belief that " I am the doer " is realized and " Who the real doer " is understood all our puzzles are solved.

Moksh is not possible until absolute pure state is achieved. For this purpose one needs to realize,

" Who am I."?

Gnan is knowing, "Who am I" and "What am I not" .

" I " and " My " are always separate in that there is never a single property or quality of " I " in " My " and " My " in " I ".

Once, "Who am I" is realized, only then can it be decided "What is not mine."

Having even a slightest feeling of " My " is egoism.

It is not necessary to become " egoless." It is absolutely important to realize and know " Who am I."

It is not possible to achieve the knowledge of " Who am I.", by one's own efforts effort. This is because to do anything you need ego. As long as there is ego one cannot realize "Who am I." [This is so critical, ego and knowledge of atma do not go hand in hand.]

When will a person realize atma? Atma can only be realized when the ignorance of I am the doer and I am able to do anything in this world ceases to exist anymore. Or else, it is not possible to realize even a minuscule fraction of Atma.

It is not important to make one realize that " I am not the doer. " It is important to become aware that " I am the Pure Self, " this awareness in itself gives the real meaning of the doership and destroys the false illusion of doership.

It is impossible to realize the Self by one's own efforts. Unless the sense of egoism ceases to exist then and then only, is it possible to understand " Who am I." But how can one get rid of this ego ( ahankar) ?

Therefore, for Self-realization one needs to go to Gnani Purush. The Gnani Purush dissolves your ego through his krupa (divine grace) and after that all your problems are solved.

--Niruben Amin

(Supreme Self ). This Dada Bhagwan is the Lord of fourteen worlds and he is expressed ( pragat) inside. So far this has never occurred. The bountiful fruits that you will reap through this pratyaksh bhakti is beyond description. Dada's kirtan bhakti is the highest order of bhakti. Without any order or rules you become that state (Self-realized). So sing,

DADA BHAGWANNA ASEEM JAI JAI KAR HO .

This mantra will heal old wounds within you, created through infinite lives. Moksh will occur only after these wounds are healed.

You should sing it for a minimum of eight minutes or if you can for fifteen minutes. But if you sing it for fifty minutes, you might even have the " darshan" of DADA BHAGWAN. Therefore, do it. If you talk about Mahavir Bhagwan who is not around ( pratyaksh), you will not achieve the same results.

The Lord is present inside, and you are invoking Him. You think you are just having darshan here, but it goes deep inside and at that time I tell the Bhagwan, " Bless him too." Do you need anything more from me or is this enough.

Questioner : What ever you say, Dada !!

Dadashri : So far the thread of this kite (Dada is using kite as an analogy to events in life) was loose and you ran after it, wondering why the kite was taking big gulaat (nosedives and swings, i.e. problems in life, depression and puzzles). If you cannot control the kite, then it will take all kinds of swings. Therefore, I am giving this supreme Mantra, as a thread, in your hands so that whenever it (life) takes a deep swing, you can use it.

My Salutations to Shree Simandhar Swa (5)

Vatsalyamurti Dada Bhagwan ne Namaskar

My Salutations to Vatsalyamurti Dada Bhagwan (5)

Prapt Mun, Vachan, Kaayathi, Aa jagat na koi pan

Jeev ne kinchit matra pan dookh na ho, na ho, na ho

Let no living being in this world suffer any hurt whatsoever

through the medium of this mind, speech, and body. (5)

Keval Shuddh Atmanubhav Seevai, Aa jagat ni koi

pan vinaashi cheej mane joiti na thi

With the exception of the experience of the pure soul

I have no desire for any temporary thing in this world (5)

Pragat Gnani Purush "Dada Bhagwan" ni Aagna maaj nirantar

rahevaani param shakti praapt ho, praapt ho,praapt ho.

May I acquire the supreme strength to remain in the

five aagnas of Gnani Purush "Dada Bhagwan." (5)

Gnani Purush 'Dada Bhagwan' na Vitraag Vignan nu,

yathaartaye karee ne sumpoornah, sirvanghpanhe kevuhd Gnan,

kevuhd durshan ne kevuhd charitrah ma pareenamahn ho,

pareenamahn ho, pareenamahn ho.

May the Absolute Science of the Enlightened One, Gnani Purush D

Dada Bhagwan, take true hold within me and express fully to the

highest level of Absolute Enlightened View, Absolute Enlightened Knowledge

and Absolute Enlightened Conduct.

Tri- Mantra

I bow to all who have destroyed their enemies, namely Anger, Pride, Attachment and Greed (Ari means enemy, Hant means to kill)

Namo Siddhanam

I bow to those who have attained Siddh state ( have achieved final moksh or liberation e.g. Lord Ram and Mahavir)

Namo Aayariyanam

I bow to all the Acharyas ( Principals ) who have attained sell-realization .

Namo Uvazzayanam

I bow to all the Upadhyays (teachers in the path of Self Realization, who are progressing themselves ).

Namo Loye Savva Sahunam

I bow to all the Sadhus in this universe (sadhus are those who have

received Atma Gnan and are learning more in this path ).

Eso Pancha Namukkaro Savva Paavappanasano

These five salutations (namaskars) destroy all sins (paaps)

Mangalanam Cha Savvesim Padamam Havai Mangalam

Of all that is auspicious, this is the highest.

Aum Namo Bhagavate Vaasudevaya

I bow to all those who have become Gods from human beings. ( nar to Narayan).

I bow to all beings who are auspicious. (These are Self Realized Beings).

With Dada Bhagwan as my witness, with extreme devotion I offer my salutations to Tirthankar Bhagwan Shree Simandhar Swami, who at present moves about in Mahavideh Kshetra .

2. Pratyaksh "Dada Bhagwan " ni saakshiye vartmaane Mahavideh kshetra tatha anya kshetroma vicharta "Punch Parmeshti Bhagwanto ne" atyant bhakti poorvak namaskar karu chhu. (5)

With Dada Bhagwan as my witness, with extreme devotion I offer my salutations to Om Parameshti Bhagwants who at present move about in Mahavideh and other Kshetras .

3. Pratyaksh "Dada Bhagwan " ni saakshiye vartmaane Mahavideh kshetra tatha anya kshetroma vicharta "Punch Parmeshti Bhagwanto ne" atyant bhakti poorvak namaskar karu chhu. (5)

With Dada Bhagwan as my witness, with extreme devotion I offer my salutations to Panch Parameshti Bhagwants who at present move about in Mahavideh and other Kshetras .

4. Pratyaksh "Dada Bhagwan " ni saakshiye vartmaane Mahavideh kshetra tatha anya kshetroma vihurmaan "Tirthankar Sahebo ne" atyant bhakti poorvak namaskar karu chhu. (5)

With Dada Bhagwan as my witness, with extreme devotion I offer my salutations to Tirthankar Sahebs who at present move about in Mahavideh and other Kshetras .

5. Vitraag shaasan dev deviyo ne atyant bhakti poorvak namskar karu chhu. (5)

I offer my salutations with extreme devotion to Vitraag Saashan Dev and Devis. (5)

6. Nispakshpati shaasan dev deviyo ne atyant bhakti poorvak namaskar karu chhu(5)

I offer my salutations with extreme devotion to Nis Pakshapati Saashan Dev and Devis.

7. Chauvees Tirthankar bhagwanto ne atyant bhakti poorvak namaskar karu chhu. (5)

I offer my salutations with extreme devotion to 24 Tirthankars Bhagwans.

8. Shree Krishna Bhagwan ne atyant bhakti poorvak namaskar karu chhu.(5)

I offer my salutations with extreme devotion to Shree Krishna Bhagwan.

9. Bharat kshetre haal vicharta Sarvagna Shree Dada Bhagwan ne nischay thi atyant bhakti poorvak namaskar karu chhu. (5)

With unflinching devotion I offer my salutations to Sarvagna Shree Dada Bhagwan who at present moves about in the Bharat Kshetra ( this world ). (5)

10. Dada Bhagwan na bhavi Tirthankr sahebo ne atyant bhakti poorvak namaskar karu chhu. (5)

With extreme devotion, I offer my salutations to future Tirthankars of

Dada Bhagwan.

11. Dada Bhagwan na sarve Gnani Mahatmao ne atyant bhakti poorvak namaskar karu chhu. (5)

With extreme devotion, I offer my salutations to all Gnani Mahatmas of Dada Bhagwan.

12. Aakha bramhanda na jeev matra na "REAL SWAROOP" ne atyant bhakti poorvak namaskar karu chhu. (5)

With extreme devotion, I offer my salutations to the "REAL SELF " in all living forms of this universe.

13. Real Swaroop ey bhagvat swaroop chhe, jethi aakha jagat na bhagvat swaroope darshan karu chhu. (5)

The " REAL SELF " is " God " and so I see God in all living beings. (5)

14. Real Swaroop ey Shuddhatma swaroop chhe, jethi aakha jagat ne Shuddhatma swaroope darshan karu chhu. (5)

The " REAL SELF " is the " Pure Self " and so I see the "Pure Self " in all living beings.

15. Real Swaroop ey tutva swaroop che, jethi aakha jagat ne tutva gnane karine darshan karu chhu. (5)

The "REAL SELF " is "Elemental Self " and so I see the entire world through Tatvagnan or " Elemental Knowledge" .

Mane koi deh-dari jivatma-no kinchit matra pan ahum na dubhai evi syadvaad vani, syadvaad vartan ane syadvaad manan karvaani param shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to hurt , cause someone to hurt , nor instigate anyone to hurt the ego of any living being, even to the slightest extent .

Give me the infinite inner strength not to hurt the ego of any living being and to conduct my speech, thoughts and action in a manner that is accepted by all.

2. Hae Dada Bhagwan ! Mane koi pan dharmanu kinchit matra pan pramaan na dubhai , na dubhavai , ke dubhava pratye na anumodai evi param shakti aapo.

Mane koi pan dharmanu, kinchit matra pan pramaan na dubhai, evi syad-vaad vani, syad-vaad, vartan ane syad-vaad manan karvaani param shakti aapo.

Dearest Dada Bhagwan ! Give me the infinite inner strength not to hurt, nor cause someone to hurt, nor instigate anyone to hurt even to the slightest extent, the foundation of any religion.

Give me the infinite inner strength not to hurt, even to the slightest extent, the foundation of any religion and that I conduct my speech, thoughts , and action in a manner that is accepted by all.

3. Hae Dada Bhagwan ! Mane koi pan deh-dhari oopdeshak, sadhu, sadhvi, acharya no, avarnavaad, aparaadh, avinay na karvaani param shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to criticize, offend, or insult, any living monk, nun, preacher or a religious head.

4. Hae Dada Bhagwan ! Mane koi pan deh-dhari jivatma pratye, kinchit matra pan abhaav, tiraskaar, kyaareya pan na karaaya, na karavaaya, ke karta pratye na anumodai evi param shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to , nor cause anyone to, nor instigate anyone to dislike or hate any living being, even to the slightest extent.

5. Hae Dada Bhagwan ! Mane koi pan deh dhari jivatma saathe kyaareya pan katthor bhaasha, tunteeli bhaasha na bolai, na bolavai, ke bolva pratye na anumodai evi param shakti aapo.

Koi katthor bhaasha, tunteeli bhaasha bole to mane mrudu-rujhu bhaasha bolvaani shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to speak, nor cause someone to speak, nor instigate anyone to speak any harsh or hurtful language towards any living being, even to the slightest extent.

If someone speaks in harsh and hurtful language, please give me the strength to speak softly and kindly in reply.

6. Hae Dada Bhagwan ! Mane koi pan deh-dhaari jivatma pratye streeh, purush, agur napunsak, gum-meh teh lingdhari hoi, toh tenah sambhandi kinchit matra pan vishay-vikaar sambhandhi dosho, iccha-o, chesta-o, vichaar sambhandhi dosho na karai, na karavai, ke karta pratye na anumodai evi param shakti aapo. Mane nirantar nirvikaar rehvaani param shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to have, nor cause to have, nor instigate someone to have any sexual desires, feelings or gestures towards any living being be it male, female, or of neutral sexual orientation . Give me the supreme strength to be free of sexual desires, forever.

7. Hae Dada Bhagwan ! Mane koi pan ras ma lubdha-panoo na karai evi shakti aapo. Samrassi khoraak levai evi param shakti aapo.

Dearest Dada Bhagwan ! Give me the infinite inner strength to control my excessive temptation towards food. Give me the strength to take well balanced and wholesome food.

8. Hae Dada Bhagwan ! Mane koi pan deh-dhari jivaatma no, pratyaksh agar paroksh, jeevant agar mrutyu paamelano, koi no, kinchit matra pan avarnavaad, apraadh, avinay na karai, na karaavai, ke karta pratye na anumodai evi param shakti aapo.

Dearest Dada Bhagwan! Give me the infinite inner strength not to, not cause anyone to, nor instigate anyone to, criticize, offend or insult any being; present or not present, living or dead.

9. Hae Dada Bhagwan ! Mune jagat kalyaan karvaanu nimit banvaani param shakti aapo, shakti aapo, shakti aapo.

Dearest Dada Bhagwan ! Give me the infinite inner strength to become an instrument in the path of Self Realization for the world.

* Ask the above from "DADA." This may not slip into a daily routine or recital, but has to be borne within. This has to be practiced sincerely, with attentive alertness, in day-to-day living.

* These 9 kalams are the essence of all the scriptures of the world.

Aadhi Mental suffering or problems

Aadi The beginning, origin

Aagna Commandments of the Gnani, Instructions.

Aalochana Recall, confession, sensing.(Aalocana……in Sanskrit)

Aaradhana To rise higher with those who have risen spiritually. See Viradhana

Abhaav No feelings or attitude towards, no opinion, non-existence, negation

Acharyas Preceptors

Adhyatma The study of the Self, delving within, the Science of Inner Vision

Advaita Non -duality : Also a subdivision of Vedanta philosophy.

Agnan Ignorance .Also termed Ajnana. Gnani's terminology., ignorance of the Self.

Agnani One who is living the worldly life ,sansari , without any knowledge of theReal. See Moodhhatma. One who sees this relative world as Real.

Agni Fire

Agrah Insistence

Aham Ego ("I am Chandulal")

Ahankar Also Ahamkar in Hindi, Egoism when ego is in action. (" I am The doer")

Ahinsa Also Ahimsa. Non violence

Ajiva non-sentient entity

Akarta Non-doer

Akram Without a specific method or step or order

Alaukik Beyond this world; Real

Amurta Invisible

Anadi Without a beginning

Anadianant Eternal, without beginning or an end

Anand Bliss. Permanent happiness. See sookh .

Anant Endless, Infinite

Anantanubandhi kashayas Tenacious passions

Anatma Non-Self ; inanimate things

Antahskaran Also Antahkarana. The inner organ , comprising of mun or manas( mind ), buddhi ( intellect or determinative faculty ), chitta or citta (function of two components which are gnan and darshan ) and ahankar ( ego ).

Antarai Obstructing

Antardaah Inner turmoil, restlessness

Antaryami The One who resides within.; The Supreme Lord., The Self.

Anubhav experience

Anubhav Experience

Anugrah Grace (in context of this book)

Aparigraha Nonpossession

Apurva Unprecedented

Ara Phase of Cosmic time cycle

Arambh Agression

Arhat The Adorable one

Arihant The one without Passion. The conquerer of all passions…Kasaya

Aropit Existance at false location, e.g. I am Chandulal

Aropitbhaav Feeling of existence, acceptance of this existence as real, e.g. I am Chandulal. Deluded world view

Arpan Surrender, offering.

Artadhyana Mournful meditation….does not cause harm to others. See Raudra-dhyana

Artha Thing perceived. See Paramartha

Ashubh nonbeneficial, paapa. See Subh.

Astitva The Real basis. The true nature of anything

Atikraman Aggression ., through thoughts, speech or action.

Atma The Self , or Soul ; also denotes the Supreme Soul or Paramatma.

Atma ramanta To be absorbed in the Self

Atmabodh The Knowledge of the Self

Atmagnani The one who has known the Self

Atmanubhav Experience of Atma ; the experience of the Self

Avastha State of things, state of events, state of feelings

Avtaar Also avatara . Contrary to traditional religious thought , the Gnani considers all entrance of the Self in any life form an avtaar.

Bandh Bondage. Activity that binds the self by karmic matter

Bandhan The state of bondage

Bhaan Awareness. Here ,awareness of the Real. Dada also used the term Bhon

Bhaav Also Bhava. Feelings, Intention, actuality. The state that distinguishes the Soul

Bhaav Mana Psychic mind. In Dadashri's terminology all bhava is in the relative sphere

Bhaavarth Meaning with reference to internal feeling.

Bhaavkarma Charge karmas Deed through the impact of one's belief or state of thinking

Bhakti Devotion

Bhavishya Future

BhavSansaar Realm of births.

Bhavya Worthy of Liberation

Bhed Gnan The knowledge that separates the Self from the non-self

Bhed Vignani The one who knows and is able to separate the Self from non-self

Bhoot Past . See bhavishya and vartmaan.

Bhranti Illusion, wrong belief, ignorance

Bijabandhan See Bondage. Causally active,"charging" karmas. See Phalbandhan

Brahmand Universe

Brahmanna Ignorance and illusion

Buddhi Intelligence. The determinative faculty of the mind which makes decisions Rationalizing faculty of mind, coupled with "ego" helping one distinguish between 'Good' and 'Bad' in the relative, and shows profit and loss in the worldly affairs.

Chaitanya Swaroop Pure Self

Charan Feet. (see Soocharan)

Charitra Conduct

Charitra Mohaniya Conduct deluding

Charitramoha Deluded conduct

Chetan Life or living element.

Chinta Worries

Chit The subtlest part of inner organ which takes exact pictures, visualizes inside without help of any external things. Roving tendency or faculty of mind. Also citta, the function of the inner organ antahskaran which has properties of Gnan (knowledge) and darshan (view)

Daal Lentils

Daan Charity, beneficence

Daata Bestower

Darshan View, may be external(Mithya, bahya, worldly) or internal(Samyak, antar, enlightened)

Deha Body

Dehadhyas The belief that "I am the body" or "I am Chandulal"

Devagati Gati: migration of the Self into different states of existence Dec Gati - that of celestial beings

Devas (Lit., shinning ones) Divine Beings. Devis, female.Celestial beings.

Dharma Righteousness, duty. The inner(innate) property of a thing, which governs its growth. See goona or guna, religion, morality (in worldly sense)

Dhyan Also 'dhyana'. Meditation, concentration

Divyachakshu Divine eyes through which one 'sees' both the relative and Real as separate

Drashta Seer

Drashtipher The change of vision or view e.g. from 'I am this body' to 'I am Pure Soul'

Dravya The physical, substance

Dravyakarma Effect karmas

Dravyamana Physical mind

Dravyanu Matter atom.

Dusham Kaal The Fifth epoch [Ara], according to the Jain Chronology. The current times of crises and calamities, vices and woes

Dwesh Abhorrence. A situation arising out of ignorance of the Self. See raag.

Ekavtari One more life

Farajiat compulsory, no choice, also known as Prarabdha, according Dadashri

Galan Discharge ,disintegrating, excretion or output . See puran and pudgal .

Gati Migration of the Self into different states of existence: Dev Gati- that of celestial beings; Narka Gati-that of hellish denizens; Manushya Gati- that of human beings and Tiryanch Gati- that of non humans, like birds, animals, insects, plants etc.

Gnan Knowledge. Here knowledge of the Self or the Real.

Gnan Agni The fire of Knowledge

Gnan Drashti The view through knowledge, also known as Gnan darshan

Gnan Prayog Effort of the Gnani…here the highest effort of the Gnani; see Gnan Vidhi

Gnan Vidhi Exclusive for Akram Vignan..see Gnan Prayog. This is the "process" of 48 minutes wherein the Gnani graces the seeker and imparts the Knowledge of the Self….see Bhed Gnan

Gnani One who has realized the Self. Also syn., Jnani or Gyani

Gnani Purush One who has realized the Self and is able to do the same for others.

Gnata Knower or the seer

Goona Qualities born of nature. Also guna in Hindi

Goonathanu Also Goonasthana. Stages of spiritual development

Grahana Grasping, opposite of Tyaga

Guna Qualities born of nature.. Also goona in Gujarati.

Guru Master; Preceptor.

Hari The Self ; He who removes all obstacles to spiritual progress.

Hetu Cause , reason , bhaav .

Indriyas Organs of perception and action

Ishwar The Personal God., with attributes , saguna. The Absolute or the Supreme Self , is without attributes , nirguna., Brahman.

Ishwar Anugraha The grace of God

Jagat world (always changing).

Jagrut Aware

Jagruti Awareness

Jain One who studies the science of the Jins or worship the Jins.

Janak Also known as Janak Videhi , an Indian king : an account of his Self realization can be found in the Ashtavakra Gita.

Jeevanmukti Freedom from worldly life while living.

Jhokam Danger

Jignasha Inquisitiveness

Jin One who has realized the Self.

Jinendra The fully realised one. The enlightened one.

Jiva Also Jeev - ( Lit., living being) Sentinent entity; the one who lives and dies. Living creatures.

Jivan Mukta One who is liberated while still alive. Synonymous with Videhi. This is the first stage of Moksh that Dada talks about in this book.

Jivatma A bound soul, synonymous with Jiva

Jivatmadasha A state of the worldly being who identifies himself with the body.

Jup Also Jap, Japa, literally , 'muttering ', but as an abbreviated form of nama-jap it means repetition of the name of God. See mantra .Repetition of some invocation or God's name

Kaal Time

Kaarya Work

Kadhee Soup made with chickpea flour, yogurt and spices, common in Gujarat

Kali-yug The current time cycle also known as doosham kaal , characterized by a progressive decline in spiritual knowledge and, consequently, the degeneration of human civilization.

Kalpana Imagination of the mind.

Kalyan Realization . The state of one who has received aagnas in the path of Moksha .

Kama Desire ; lust

Karan Sharir Causal body

Karma There are three principal meanings : (1) action, (2) consequences of actions, (3) destiny : In Dada's terminology all action of current life is karmaphal and not karma. Activity in the material world , which always entangles one in some reaction , whether good or bad.

Karmaphal The fruits , result , discharge ; of action .

Karmendriyas Organs of action

Karmi A person who has to go through the results of his previous karmas.

Karta Doer

Karunya Compassion

Kashaya Passions i.e. Anger, greed, lust, pride, deluded behaviour

Keval Absolute, one.

Keval Gnan Omniscience, Omniscient knowledge

Kevali Absolutely alone

Khichadee A simple rice and lentil dish

Kirtan Singing the glorification of the Supreme Lord, here, The Self.

Kramic Step-by-step., orderly . See Akram

Kriya Urge, any action of thought, speech or body.

Krodh Anger

Krupa Grace

Kshayak Samkit The state of fully annihilated passions. The one whose passions (Kashays) are fully destroyed.

Kudrati Naturally or automatically occuring

Kundalini Yogic power, this has no relationship in the Science of Self Realization .Primordial cosmic energy located in the individual.

Laanch Bribe

Labdhi Sentient potential

Lagutam Purush Most humble, Ego-less being

Laksh awareness

Laukik Of this world, Relative

Laya Dissolution .

Linga Sexual gender

Maaya Ignorance of the Self. The force that pulls one towards the physical and mental senses. The cosmic illusion on account of which the relative appears as real.

Mahi Within

Mamta Attachment with a sense of 'mine'.

Mano-labdhi Mind potential

Mantra The sacred formula used in jap , or repetition of God's name. Sacred words given to a disciple by a guru . See Trimantra. Sacred invocation; transcendental chant that soothes and purifies mind. The formula that holds the mind in one state

Manushya Living beings with manas….mind. Humans

Marg Path

Marjeeyat Freewill, Purusharth

Mithya False, deluded

Mithyadarshan Deluded world view

Mithyadarshan kriya Promotion of deluded views.

Mithyatva Illusion or the non-real taken as the Real; False belief e.g. I am Chandulal.

Mithyatva kriya Urges that lead to deluded world-view…see Samyaktva kriya

Mohaniya Deluding…….see Charitra mohaniya

Moksh Liberation , Salvation , Freedom

Moodhhatma one who sees this relative world as Real

Mud Filth, rubbish, excreta

Mukti Freedom . Opp., of bandhan .

Mula Origin ; root ; base.

Mumukshata Intense desire to know the Self, intense desire to be free……see Jignasha

Mumukshu Seeker of Liberation .

Mun Mind

Mun Also mana or manas .The faculty of the inner organ , antahskaran , sometimes translated as "mind" ; which is the substrate for all thoughts.

Murti Idol. In Gnani's Language ,all that is perceived in the relative world. See Amurta.

Nada Mystic sound

Naimittic Instrumental. Causal support

Nama Name

Namarupa Name and form ; the nature of the world.

Namaskaar Bow with reverence Obeisance

Narayana The fully Realized Self .

Navkar Mantra also Namokar Mantra….Nine lines of the highest obesance to those who are or have been in the path of the 'Real'

Naya Philosophical standpoint

Neti-Neti "This is not that, This is not that"; negating all names and forms in order to arrive at the eternal underlying truth.

Niddidhyasan To become one. To be 'Self' absorbed.

Nimit Instrument. Supporting cause

Nirgranth The unbound

Nirgun Without attributes.

Nirjara Purging of Karmas, 'Discharge'.

Nirvan Fully enlightment. No further births.

Nirvikalp Without any vikalp . In Dadashri's Language , "I am the body" idea, "I am Chandulal " is vikalp." I am Shuddhatma " , is nirvikalp. See sankalp.

Nirvikalp Samadhi Experience of Atma all the time while doing all the duties of life.

Nischay Determination. Here, Pure Alertness in the path of Liberation

Nishkama Without desire.

Niyam Activity in accordance with resolve, or rule

Nokarma Neutral karmas. Non-charging karmas.

Om Atma . The Self. Most sacred word. It is a symbol of both the personal God, Ishwara and the Absolute . Sign as \ The sacred syllable representing 'Panch Parmeshti'(Five Supreme Souls in or almost in perfect self-realisation: Arihant, Siddha, Acharya, Upadhyay and Sadhu). The external sound of the Real.

Paap Sin , bad consequences of bad acts. See punya . In Dadashri's language, any suffering caused to others is paap and any relief offered to others is poonya.

Paatrataa Spiritual readiness.

Para Other ; Supreme.

Param Supreme, Absolute .

Paramaarth Ultimate perception. Absolute perception.

Paramanandi The One whose bliss is eternal.

Parigrah Possessiveness

Parinam Transformation

Parivartan Change

Parmanand Eternal bliss

Parmatma The Supreme Self. The Fully realized Self.

Parmatmadasha The state of the Fully enlightened one

Paroksh Gnan Mediate knowledge

Parsatta Under the domain of the non-Self.

Parvash The state of being dependant on external situations or circumstances

Parvashta Save as Parvash

Paryaya Phases

Phal Fruit

Pradesh Space unit

Pragat Menifest. Present

Pragna Also Prajna. Consciousness, awareness , the force that facilitates a fuller realization of the Self.

Prakash Light…..here the light of Knowledge

Prakruti Primordial nature. ; the material substratum . Everything except the Self .Causal matter ; also called Shakti . See Purush.

Pralaya Complete merging ; dissolution .

Prana The vital breath. The vital energy that sustains the body. The word prana is also the name of the Cosmic Soul endowed with activity.

Prarabdh Destiny…..see Fargiat

Praschyataap Sincere regrets.Reversal of aggression., created through thoughts, speech or action.

Pratikraman Reversal of aggresssion created through thoughts, speech or action.Apology coupled with the remorse of any wrong doing, to propitiate the embittered soul

Pratiti conviction

Prativasudeva Rivals of the Lords

Pratyakhyan Sincere pledge of never slipping into the error or misdeed committed.

Pratyakhyan Avowal not to repeat .See Pratikraman Vidhi .

Pratyaksh One with whom direct communication is possible. Present

Pratyaksh Gnan Direct knowledge

Prayog Effort…..see Gnan prayog

Prayogika Made by effort

Prema Divine love ., unconditional , unchanging ( Of the Self , For the Self ).

Pudgal Matter. The physical body , a cosmic flux for the sole function of puran- intake and galan - output.

Puja Worship

Punarjanam Rebirth

Punya Merit accumulated from good acts. See paap. Which represents the opposite.

Puran Intake ; charge ; causes .See galan and pudgal.

Purna Full ; complete; infinite

Purnatva The state of being complete, full.

Purush Also Purusa . The Self which abides in all living beings.

Purusharth Freewill Endeavour for Liberation, after initial Self-realization….see Marjeeyat

Purusharthi The one who "does" Pursharth

Raag Also Rag . Attachment . A situation arising out of ignorance of the Self.See dwesh.

Rachna Creation

Rajas The principal of activity and restlessness.

Riddhis Supernatural powers

Roonanu Bandh Inter-action due to the bond of the deeds of pre-births

Sadeha With body

Sadhaka Spiritual aspirant.

Sadhana Spiritual practice.

Sadhu One who has known the Self and continues to do so.

Sahaj Natural .

Samarpan Total surrender ., offering.

Samaya Time

Samayik Maintaing equanimity for a set period of time.

Sambhaave Nikal To settle with equanimity

Samkit Blessed state of the Self-realisation and Equanimity. Synonymous with Samyak or Samyaktva.

Samyak Charitra Enlightened conduct

Samyak Darshan Near perfect enlightened world view.

Samyak Gnan Enlightened knowledge

Samyaktva Near perfect enlightened world view.

Sankalp "This is mine ". See vikalp and nirvikalp. My-ness

Sansaar The worldly life

Sansaari The one who lives and dies relating to worldly affairs.

Sanskar Also Samskaras . Innate tendencies.

Sanyog Event., circumstance, assimilation of evidences. Also sanjog. See viyog.

Saral Simple

Sargan Charge

Sarvadarsi All intuiting

Sarvagna All Knowing. The Gnani Purush……see Sarvadarsi

Sarvotkrushta Maximal from all aspects. Most excellent.

Sat Existence.Being. Absolute. Self . Above Satya and Asatya.

Sat Chit Ananda Being-Consciousness-Bliss. Awareness of Being is Bliss.

Sat Sang The company of those who have had vision of Sat.

Satta Domain.

Sattva The relatively pure. Harmonic, devoid of passions

Satya Pure. The principle of balance or righteousness.

Shabdaarth Literal meaning of a word. See bhaavarth and paramaarth.

Shakti Power ; energy ; prakriti .

Shanti Peace

Sharir Body

Shastrakaros Those who rely on and preach through scriptures

Shastras Scriptures

Shishya Disciple.

Shiva The Self

Shubh Beneficial, auspicious, punya

Shuddh The perfectly pure

Siddha A Liberated Being

Siddhis Supernatural powers.

Smruti Memory (Smriti….sanskrit)

Sohum The affirmation 'I am He ' or 'I am That'.

Soocharan The feet of the Gnani . This is the only place where ego is dissolved. There is no other way or place to dissolve the ego. Holy feet…. The place that represents surrender

Sookshma Subtle.

Sookshmatam Subtler

Sookshmatar Subtlest

Sthula Gross, readily apparent. Physical

Sva Also Swa . Self or self.

Svaarth For self.

Svabhaav The state that distinguishes the Soul

Svasatta The realm of the Self

Svatantra Independent, free

Svatantrata The state of freedom

Swarg Heaven

Swaroop Real form or Real nature. The Self.

Swroop Sanyog The event of being absorbed in the Self

Tamas Inertia or sluggishness. One of the three gunas, satva, rajas, tamas. The Self is above these gunas.

Tanmayakar The state of being absorbed in body, mind or speech

Tapa Austerity, Penance. One of the four pillars of the state of the partially Realized. Gnan, Darshan and Charitra are the other three.

Tattva Element ; essence ; principle.

Tattvartha Category of Truth

Tirth Ford, Ford founders rule

Tirthankar Founder of religion (ford-founder)

Tyaga Renunciation through the medium of the ego.

Ukel Solution

Upaadhi Limitation imposed upon the Self through ignorance. In the relative world the problems and suffering created by external circumstances. See aadhi and vyaadhi.

Upkari The benevolent, the one who is beneficial

Upri Boss, controller

Upsham Samkit Partially realized….partially controlled passions (see….Kshayak samkit)

Upvas Fasting

Utkrushta Maximum or excellent

Vairagya Indifference towards all worldly things. True renunciation

Vaishnav A devotee of Lord Vishnu, or Krishna

Vartmaan Now. Current. See bhoot and bhavishya.

Vasana Subtle desire., mental tendencies.

Vastu Matter

Vastu Swaroop The state of the matter

veda sexual disposition e.g Purushved…desire for male

Vibhaav The state of the non-self

Vichar Thoughts

Videha Not with body….see Sadeha

Vidhi Something worth doing.

Vignan Science of Absolutism of Dada.Exceptional intellectual and creative power(Jainism)

Vikalp Ego-centric approach, "I am Chandulal" is vikalp

Vikar Carnal desire, passion, oscillation of the mind between the substance and the mode

Vikshep Interruption, difficulties

Viradhana Opposite of Aaradhana. To descend spiritually by negating any living being

Virat The aggregate consciousness of all the gross bodies of the universe . Macrocosm, the physical world.

Virati Abstinence

Virodhabas Contradiction

Visarjan Disintigration

Vishay Sexual activity ; subject.Object of sense-pleasure; Any 'subject' as it subjects one to liability or bondage

Vivek Discrimination between right and wrong, beneficial and non-beneficial

Viyog Dissipation of event

Vrat Vow

Vyaadhi Physical suffering, malady, disease.

Vyavahar Worldly affairs through thoughts, speech and action.

Vyavasthit Orderly, Exact. Scientific Circumstance.

Vyaya Cessation

Yoga Union. Science of the union of the individual with God. Action, activity. In Gnani's Science all yoga, union involves action or activity e.g. Karma yoga….activity