The worldly life means a market place of sensual pleasures. Worldly life means false (temporary) happiness all the time. And moksha (liberation) means permanent happiness all the time.

Believing happiness to be in the eternal thing is called the enlightened vision (samkit).

There is no happiness in what worldly people believe happiness in, there is happiness in what Gnani [the enlightened one] believes the happiness in. What people regard as happiness is not happiness.

Depression arises when one uses his power and authority. Whatever authority there is, it is there for giving happiness to others. Authority is to give happiness to others, even to those who are guilty of doing wrong.

Many people suffer great miseries but if you ask them in front of others, 'you went through great difficulty, didn't you?', then they will respond, 'no, no I didn't have any suffering'. Then they feel happy. So what kind of ‘egoism’ should one do? During times of sorrow, one should do the ‘egoism’ of happiness such that 'no one is happier than I!' People in general do the ‘egoism’ of sorrow at the time of happiness.

From the moment one encounters bad company (kusang), there is nothing but unhappiness, thus run away from the bad company. When you feel unhappy inside, know that this is bad company so run from there. Run away from that which arouses unhappiness at its mere sight.

Charity (Daan) means to make another living being happy, whether it is a human being or some animals, giving happiness to them, that is what is called Charity. When you give happiness to everyone, happiness will indeed come to you in its ‘reaction’. If you give happiness then you immediately receive happiness just sitting at home.

Things do not give unhappiness, ignorance (of one’s real Self) does.

The path of spirituality is a path where one has to keep on reducing his wishes for worldly happiness, as one moves on the path ahead. And ultimately there, natural and spontaneous bliss of the Self will arise. Your own true happiness, eternal happiness will arise.

Grace of the Gnani’ [the enlightened one] will take you to moksha [ultimate liberation] and ‘Grace of God’ will give you worldly happiness. God will not take you to moksha, because God cannot be realized without a ‘Gnani’ [the enlightened one], can he? He remains hidden.

One who experiences prasantta [blissful happiness] within, he will have prasantta [blissful happiness] externally. The mind is a mirror (reflection) for the external.

As long as one is ruled by illusion, one’s thinking process is also illusory and that is nothing but misery. In Gnanis’ [the enlightened one’s] language, there is no such thing as happiness or unhappiness.

The Vitarags (attachment-free enlightened one’s) say, ‘Make whatever intents that are suitable to you. If you get sensual intents towards Me, then do those sensual intents and if you have celibate intents towards Me, do celibate intents and if you get religious intents, do religious intents; if you get reverence-intents, do reverence intents and if you want to curse, then curse me. I confront [challenge] no one.” A person that doesn’t confront goes to Moksha and the person who confronts, resides here [worldly life bondage].

The law of nature is such that everyone gets happiness according to their needs. The ‘tender’ that everyone (of us) fills out, is indeed fulfilled.

The ‘egoism’ that is used to hurt others will hurt one’s own self. The ‘egoism’ that is used to give happiness to others becomes cause for his own happiness.

Jalebi (dessert) makes tea taste bland [tasteless]. Similarly, when one tastes the happiness of the Self, it makes worldly happiness bland. One cannot break free from the worldly life until one finds worldly happiness bland.

Pleasure is ‘suffering’ (vedna) and pain is distress as well. If pleasure is ‘suffering’, it cannot be considered a pleasure. If pleasure is enjoyed excessively, it becomes ‘suffering’. How can it be considered a pleasure? These are all entanglements of those living in illusion [of the Self]. To live in the ocean of happiness and yet no dislike arises; that is known as true happiness.

If you like happiness, then worship that wherein happiness is inherent. Happiness is in God. God is an abode of infinite bliss. If you worship the inanimate (the non-Self, [Jad]), then you will have pain because there is only pain in the inanimate.

A person who thinks he is right, causes great hurt to others and that is why hurt will come to him. A person who believes ‘I am right’, causes a lot of pain to others.

Without the 'applied awareness' of the Soul, 'happiness' cannot arise.

If someone says, "the Gnani Purush is happy in the 'Real' but happy or unhappy in the 'relative’", then I would say, "No, the Gnani Purush Knows the 'relative' as being the 'relative', and therefore He is happy in the relative as well.

Gnani’ [the englightened one] gives freedom from all sufferings. Outside [world] reigns the cycle of antagonistic [painful] times, Kaliyug. On the contrary, it will even take away whatever happiness you may have.

Your success in worldly life (sansar) is in proportion to your faith and truthfulness!

Intellectuals cannot find the bottom (base) of the faith. It is not possible to do both together, to remain afloat and (also) measure the ocean depth at the same time.

When can one’s soul acknowledge (accept)? When one has an ‘open mind’. This [Akram Vignan] is not something one has to keep faith in. Faith should arise automatically. Regardless of whether I rebuke or scold you, even then faith should come within you.

When you put faith in that which you know, it is called faith (shraddha). When you put faith in what you don’t know; that is called ignorance-based faith [agnan- shraddha].

Many preach that do this way, do that way, have faith, speak the truth, have patience. These are all results (effects). How can results be changed?

If one attains only the faith in the Self, he will not experience fear anywhere at all, fear will go away.

There is everything in this world. But check and see what is allotted to you…. if you are truthful, you will get everything. People say that God helps those who are truthful. No, it’s not like that. A truthful person receives divinity [aishwarya (Godly energies)]. It requires from one; truthful intentions, honesty and real faith (loyalty).

Gnan [True Knowledge] means the Guru's experiential talks.

When one gathers all the books of all worldly religions, when one beholds (dharan) them, then the phenomenon of religious upholding (dharma dharan) occurs. When that religious upholding becomes 100% strong, then the essence [marma] begins to manifest. When the essence becomes 100% strong, then the extract of the Knowledge [gnanark] begins to manifest. Here, we make you ‘drink’ (absorb) directly, the ‘Extract of the Knowledge’.

Worldly things (laukik) are perceived through the senses (indriya-gamya). That, which is beyond the world (alaukik), is perceived [through the knowledge which is] beyond the senses (atindriya-gamya).

Worldly knowledge (laukik gnan) is understood through the intellect (buddhi). Knowledge of that which is beyond the world (alaukik gnan) cannot be understood through the intellect. That is understood through ‘Gnan’ [Knowledge of the Real Self].

Worldly knowledge (laukik gnan) is called illusion (bhranti).

That which comes forth, is present and cautions at all times is called ‘Gnan’ (Eternal knowledge). That indeed is the Soul [Our True Self]. The Soul is not separate from the Knowledge.

Only Gnan (Knowledge of the Self) will give liberation. All other instruments (& practices) create bondage.

When someone picks the Gnani Purush’s [the enlightened one’s] ‘pocket’, how does the Gnani Purush’’ look at it? “Very well! This amount is now credited to my account”! Money spent for the home is money down the drain. How can anyone ‘see’ this [fact] with the narrow inner intent of ‘mine and yours’? With an all encompassing [broader] intent, one will see ‘as it is’, that is called ‘Gnan’ [Knowledge].

Unity does not exist in the world. Only when the Gnani Purush [the enlightened one] grants moksha [liberation], does unity arise. Unity cannot prevail without Gnan [knowledge of the self].

Even the slightest criticism of others is an impediment (hindrance) to Absolute Knowledge (Kevalgnan, Absolute Enlightenment). It also hinders Atmagnan (Knowledge of the Self), also hinders Samkit (Self-realization).

Vitarag’s [the enlightened one’s] 'water' (knowledge) will remove any kind of (karmic) 'stains'.

There are two aspects to this world; even though it is fickle, it is within principle. Through the medium of the five senses and intellectual knowledge, it appears fickle and through ‘Gnan’ (Real Knowledge) it appears to be within principle.

The knowledge, which makes you ‘emotional’, is worldly awareness. True awareness does not make you ‘emotional’.

The whole world reacts negatively to loss. What wrong has loss done? If you ask God if he has any profit or loss, then God would tell you, 'You are looking at it from an illusory viewpoint, you are seeing ‘relative’ and that is why you see everything as a profit or loss. I see through Real knowledge’.

The entire world is surviving only due to ‘beliefs’, not because of ‘Knowledge’ (Gnan). Every human being is (living) only because of beliefs.

People in the world ask for forgiveness, but [true] ‘pratikraman’ does not happen by doing that. That is like when people casually say ‘sorry’ or ‘thank you’. There is no significance in that; the significance is of ‘alochana-pratikraman-pratyakhyan’ (acknowledgement of the mistake, repentance and asking for forgiveness for the mistake, remorse and avowal not to repeat the mistake, respectively).

The one whose ‘alochana (confession of mistakes), pratikraman (asking for forgiveness) and pratyakhyan (avowal to never repeat the mistake)’ are true (done correctly), he is bound to attain the knowledge of the Self (attain self realization).

You have to recognize the Knowledge of the Gnanis’ [the enlightened ones]. You have to recognize the world from the perspective of love (prem swaroop).

Worship without ‘Gnan’ [True Knowledge] will give material pleasures in the world and worship accompanied by ‘Gnan’ [True Knowledge] is known as ‘Gnan’ [True Knowledge] which gives the result of moksha [ultimate liberation].

We can never have Knowledge (Gnan) without worship (bhakti). Such knowledge would be considered shushka-gnan [unproductive knowledge]. It cannot be considered True Knowledge.

People take worship (bhakti) into the relative plane. They consider singing religious songs as worship. Worship [bhakti] can never be without knowledge (gnan). Worship will make one become the one who he worships.

Intent of complete surrender (devotion) is worship itself. Complete surrender with (full understanding and real) knowledge is a very high level of worship. Even the surrender done with relative knowledge (ignorance of one’s own real self) can be called worship.

The essence of the world is Sachchidanand [sat-chit-anand, eternal knowledge and vision leads to bliss].

Where there is no Sachchidanand [sat-chit-anand, eternal knowledge and vision leading to bliss], there is night (darkness).

In saying the word ‘Sachchidanand’ [sat-chit-anand, eternal knowledge and vision leading to bliss], it has great ‘effect’. There is an ‘effect’ even when it is said without the understanding [of it’s meaning]. When it is said with the understanding, there is tremendous benefit. Saying these words produces vibrations and everything churns. Everything is ‘Scientific’.

It is Vitaraag vignan [the Spiritual Science of the Enlightened Ones] to look at gain, and to see losses is the knowledge of worldly wanderings.

Where there is lack of ‘Gnan’ (Knowledge and experience of the Self; real Knowledge) there is worldly existence and where there is ‘Gnan’ (Real Knowledge), there is no worldly existence.

To see from all the “view points” is called ‘Gnan’ [True Knowledge].

Gnan’ [True Knowledge, Knowledge of one’s own self], is freedom itself. It keeps one in Moksha [liberated state] and prevents [karmic] bondage.

Circumstances will change but (True) Knowledge [Gnan] will not change.

Where there is competition, one cannot attain (true) 'Knowledge'.

That which the entire world regards as ‘mine’, it is [really] ‘not mine’; this Knowledge itself is the Self, the Soul.

There are two types of knowledge. One is about what is right and wrong, what is helpful and harmful in this world, and the second is about the path to final Liberation (Moksha). The one who attains the knowledge about Moksha will indeed get the knowledge about what is helpful and harmful in the world. Or else, there should be saints around who know about what is helpful and harmful in this world.

To have seen something means it has come into one’s understanding. To have known something means it has come into one’s knowledge. There is a vast difference between ‘seeing’ and ‘knowing’.

There are three types of talks: 1. Knowledge based talks. 2. Intellect-based talks 3. Talks void of intellect. The world is running as a result of these three types of talks. Intellectuals will find intellect-void-talks as being incorrect. Those void of intellect will find intellect based talks to be incorrect. And where there are talks with Knowledge (Gnan), there is no such thing as correct or incorrect.

What is the definition of Gnan [true knowledge]? It is that which must be present without fail when needed. Who should be the one imparting this Knowledge? It is not acceptable coming from any ordinary person. It must be from one whose speech has power (vachanbad), so that it will be present when needed. The Gnan [Knowledge] has to present itself, otherwise the work cannot be accomplished.

As long as one is the doer of the actions, there is agnan [all other knowledge other than one’s own true self, wordly knowledge]. Agnan is the cause for the worldly life.

This ‘Knowledge’ manifested in 1958! That day I became a ‘Gnani’ (the enlightened one)! The day before that, ‘I’ too was agnani (ignorant of the Self), wasn’t I?

The ‘information’ one receives from within, shows credit [punya] and debit [paap] karmas. All the Knowledge-Vision is present within. Everything can be Known from within but only as long as you do not create obstructions. If you were to cross-over [violate] it, then the ‘information’ will stop coming through.

The actions carried out with ignorance of the Self [agnan bhaav, ignorance intent] is all bondage. Every action done with the awareness of I am pure Soul [gnan bhaav, knowledge intent], will grant liberation.

In the current era, to take adjustments in worldly interactions is knowledge (Gnan). One is to adjust to ‘disadjustments'.

As long as one sees faults with the world, he prevails in the knowledge of the senses. The inner purification has not yet occurred in him.

In this world, it is a great Self-effort to deliberately remain ignorant despite knowing, right? I deliberately remain ignorant in spite of having the Knowledge.

Ignorance’ (absence of Self-Knowledge) creates vibrations (causes) and ‘Knowledge’ (Self-Knowledge) stops these vibrations.

God has been pushed aside by the non-Self complex. Vibrations have arisen from vibrations. ‘We’ now give you the Knowledge of how to stop the vibrations.

All the activities that are happening in this world are indeed done through the intellect; there is no need for Knowledge there. Knowledge is indeed in Knowledge (Knowing). And whatever actions are done through the intellect, the Knowledge ‘Knows’ it too.

Every action (‘doing’) causes bondage. ‘Doing’ is not needed for Liberation. For liberation, ‘action’ of Knowledge is required. Action of ignorance [of the self] is bondage. Action done with egoism is known as ignorant-action and the action done without egoism is known as knowledge-action.

This (Knowledge of Akram Vignan) is the ‘real’ thing and it is the absolute truth and the absolute truth is always functional (gives results).

What is considered [True] Knowledge? There should be solution from all sides, there should be no contradiction. It is a non-contradicting principle when a spoken sentence will be the same even after fifty years; there will be no contradictions.

Union with [True] Knowledge is ‘Principle’ [Established Truth] and union with the three [mind, speech and body] is ‘non principle’ [absence of principle].

Decided knowledge is not called ‘knowledge’. Decided knowledge is called Principle.

Knowledge’ may be there but ‘correctness’ is required along with it. If you have ‘knowledge’ but don’t have the ‘correctness’; you will go to moksha, but others will not gain any benefit!

What is the body complex (pudgal)? It is influx and outflow (puran-galan); it is credit and debit. And if you attain knowledge of the Soul, the Self, then you will attain Moksha (liberation).

Circumstances can change through worldly knowledge (ignorance of the self, the Soul) and also through (true) knowledge (realization of the self). With ignorance, circumstances will bring entanglements and with (true) knowledge, circumstances will bring solutions. (True) Knowledge itself changes circumstances. Is God likely to come down and do so?

Kashays [anger-pride-deceit-greed] will not leave by suppressing them, they go away through Gnan (Enlightened Knowledge).

I am Chandubhai’ is an illusion itself and from that are karmas charged. When does ‘charging’ of new karmas stop? When one attains the exact awareness of ‘who I am?’.

In the time before Gnan (time before 1958 when Dada Bhagwan got manifested) there was obstinacy within me. ‘I’ discovered that obstinacy does not let the light of Gnan (Eternal Knowledge) to come through. Then I saw all that obstinacy, and it was destroyed. Thereafter the Gnan (Eternal Knowledge) manifested. One has to observe one’s own self that where lies the obstinacies. The Self is an observatory itself.

Attachment-abhorrence is the foundation for the worldly life and the foundation for ‘Knowledge’ is a state free of all attachments (vitragta).

In scriptures, there is knowledge about the different methods; the knowledge about the goal [to attain Pure Soul] is not there. ‘Gnani’ has the knowledge about the goal [to attain Pure Soul]. Knowledge about the goal, which is the Soul, is obtained as a result of the ‘Gnani’s’ grace.

The scriptures are the instruments and how to use these instruments is a science itself. One goes wandering around for infinite lives because he doesn’t have the knowledge of this science!

This worldly knowledge is not called (Real) Knowledge. It is worldly knowledge. The scriptural knowledge is known as the instrumental knowledge. The knowledge about the goal [to attain Pure Soul] is Real ‘Knowledge’. Scriptures themselves are the instruments and the knowledge within the scriptures is also an instrument; whereas, the ‘knowledge’ of the Self is the goal [to attain Pure Soul]!

Knowledge that leads to restlessness (unsteadiness) is tremendous bondage.

Knowledge (Gnan) is not attained first first the ego departs.

To know ‘as it is’ is Real Knowledge (Gnan).

That which cures all worldly miseries, is called ‘Scientific’ Knowledge.

Knowledge of all living beings of the entire world is in only one Soul. But the knowledge that sees the ego and everything, as objects to be known (gneya); only that knowledge is called as the ‘Knowledge’. However, that is partial Knowledge but only from that moment it is regarded as real applied focused awareness. Where there is Knowledge, the focused applied awareness may be partial or complete.

Complete focused applied awareness of the Soul (shuddha upayog) is considered absolute Knowledge (keval gnan).

Infinite knowledge, infinite vision, infinite energy of the Soul is in the same state even today. The Soul has never been a sinner. The Soul is absolutely pure.

To know ‘who I am and who I am not’ is called Absolute knowledge (Gnan).

Without ‘Gnan’ (True Knowledge of the Self), desire(s) will not go away.

Acceptance of ignorance (of reality) is the true knowledge path.

Who is the ‘mother’ of ‘Knowledge (Gnan)’? It is ‘Understanding’ (samaj). Where can ‘understanding’ be acquired from? It is acquired from Gnani Purush (The Enlightened one).

Due to your merit karma, your efforts will bring you success and when the merit karma is expended, your efforts will bring in losses.

From the time one gets married he tries to improve his wife, but neither of the two improves till death. Instead, if you would have tried to cut vegetables, it would have been done (with success.) So do not try to improve the wife. She may try to improve us [men] but we should not try to reform them.

Business has two ‘children’. One is called ‘loss’ and the other ‘profit’. No one likes the one called ‘loss’, but both are indeed there. They are born together.

Worldly relationships are not true [are not real] it is a ‘business arrangement’.

There is no such thing as relationships in this world. It is really a self-created net. Do these cows-buffalos have any relationships? They don’t have a mother-in-law, no father-in-law...

The worldly life relationships are that of selfishness. All relationships are relative (temporary). Only the relationship with the Gnani Purush [the enlightened one] is real. He has infinite compassion for you. He has become one with his soul [atma swaroop] and therefore he brings forth all your solutions (and liberates you).

People with Sweet Relationships [those favoring you, always talk good] with you, will make you stumble.

When people break off relationships, they break them both from the outside and from within. The external spoils because of circumstances, but the inner [inside] must not spoil.

This ‘science’ is prem swaroop (embodiment of love). There is nothing else in love; nothing like anger-pride-deceit-greed are to be found in love. If they are present, till then, love will not be there.

The worldly [spiritual] science is methodic (kramic) in nature; one progresses “step by step”; one has to ascent one step at a time. Whereas this here, is Akram Vignan, a path of step-less spiritual science; it is a science that has arisen after 10 Lac (a million) years. In this path, one travels in only an ‘elevator’. There is no effort to climb stairs here. Thereafter, one is constantly in the uninterrupted bliss of the Self (samadhi). There is constant bliss amidst mental affliction (aadhi), internal suffering (vyadhi) and externally induced affliction (oopadhi).

One with higher 'revolutions' of intellect has a higher power of understanding. He will understand before explanation becomes necessary. Laborers do not have even five 'revolutions' per minute and an intellectual has one to two thousand 'revolutions' per minute. The higher the 'revolutions, the quicker he will understand this ‘Science’ [Akram Vignan].

There is endless happiness in this world, but provided one knows the science behind it! ‘Science’ can give happiness. You have become disillusioned; the wrong belief has set in and that is why you are unhappy. When the wrong belief leaves and the ‘right belief’ sets in, there is nothing but happiness.

Besides the Self [Soul], what is everything else? It is all worldly interactions (vyavahar). And worldly interaction is dependent on the non-Self (parashrit). Because people believe the non-Self dependent state (parashrit) to be Self-dependent (swashrit); you too believe it to be so. How can a disease leave once it has set in? This worldly disease has increased into a chronic disease! How can one become free from it? If one attains the ‘science’, he can be free!

Religion [Dharma] means to do good for others and non-religion [Adharma] means to hurt others. This is referred to as religion-nonreligion [Dharma-Adharma]. Science is to transcend religion and non-religion.

Puzzles’ are bound to arise for everyone, but how does the puzzle get solved, that much science if people get to know, it is more than enough.

Criticizing anyone is tantamount to criticizing their worship or devotion (aradhana). It is a grave mistake. It is fine if you cannot support someone, but do not criticize them at all. If there is any criticism, then there is no science of the Vitarag Lords [the enlightened ones]; there is no religion there at all, there is no oneness at all.

This ‘Akram science’ does not scorn worldly interaction in the slightest. While living absolutely within it's reality, It does not scorn the worldly interaction. Not scorning worldly interaction is itself a thing of principle.

The whole world has constantly wandered around in ‘negativity’ and died. This ‘Akram’ [science] is a fine ‘positive’ path.

The mind-speech-body’s atoms [indivisible part of matter] are ‘effective’. What does the [spiritual] ‘science’ say? Why do you experience the ‘effect’? You just have to ‘know’ the ‘effect’.

In this world we do not have to become the doer, we have to become nimit [an instrument, one of the many scientific circumstantial evidence, not the whole and sole doer].

Everyone has excess awareness in one or two things. In everything else, he does have awareness indeed. If one has equal awareness in everything, he will indeed become a Gnani [the enlightened one].

To talk [negatively] about someone specific is considered slander. You need to have a general understanding about things. Slandering someone is a sign of going to a lower life form in the next birth.

When you slander someone [talk negatively about people], you earn a debit in your account and that person will earn a credit. Who would do these kinds of business?

Gnan is that which does not let kashays arise when one’s pocket is picked.

You benefit when you do not further entangle (confuse) an already entangled person or you benefit when you remove his entanglement. But what happens when you entangle the one who is already entangled? God is sitting within him, isn’t he?

Merely by doing darshan of just one kashay free person, one’s paap (sins; demerit karmas) get washed away! There can be no kashay-free person other than a Gnani.

If you say, ‘Now I look like an old man’, you will start to look like an old man. If you say, ‘No, I look like a young man now’, you will start to look like a young man. What you project is what you will see. Soul is the form of projection and if false projections are done, the worldly life is created! If you come to a state free of false belief (wrong projection), You will be in the state of the ‘Real form of the Self’ (mood swaroop).

Do business with honesty irrespective of what happens, whatever happens thereafter is correct. But do not start any accounts (karma).

It is a mistake to believe other person to be estranged. They all are our own Self’s-forms. However, that has to be realized, right? To believe the other person to be an alien means giving him a beating and that hurts our own-Self.

Religion is that which congregate all the resources for spirituality (to attain the Self).

Spirituality [Nischay] means complete truth and worldly interactions means truth to a certain extent.

When one remains ‘sincere’, no type of fear will come to him in the worldly life (sansar) and it will lead him to moksha (ultimate liberation)!

There is nothing to fear in this world. Whatever happens, it happens to the body-complex [relative-self], right?

Who has fear? The one who has greed has fear.

When one has no fear of insults, no one will insult him; that is the rule. The ‘transactions’ will continue as long as there is fear. The moment fear is gone, the transactions will end.

If one does secret acts, what should one do to correct them? He should expose the acts and thereby he will no longer fear anyone.

Until egoism reaches the non-existent state, there is nothing but fear in the worldly life.

Only ego has fear. The Gnani Purush has no ego and so he has no fear of any kind.

Do not have so much fear of this world that it will ruin the next incarnation.

When is one considered a vitarag (free of attachment)? It is when he has no fear of anything in this world.

What fear do you have? You, yourself are the absolute Self! If absolute-Self becomes fearful, then the whole universe will have fear! ‘We’ are on the other side of the prakruti [relative self’s world].

What is the essence of Vitrag? Fearlessness!

Seeing the Pure Soul (Shuddhatma) in everyone is itself an intent of friendship towards the entire world.

Wealthy people build palaces with nine floors. At the time of their departure (dying), the palace jests with them, ‘You are going and here we remain standing!’ The palaces are not the only palaces, are they? The wife, the children – they are all palaces indeed!

People do not know what good deeds are. It is udaya karma,unfolding effects of past karma; that makes them do the deeds. The prakruti, the relative self, forces them to do them. What is your own thing [effort] in that? Doing good deeds; that too is mandatory (farajiyat)!

What kind of egoism should one have? It should be such that people accept it.

Don’t some people say, ‘You did not value me’? What value did you have at all? Go ask the ocean, ‘what is my worth?’ You will be swept away with one wave. The owner of many waves has swept away many a people like you! Worth is in those people who have no attachment-abhorrence.

People get absorbed in chitchats with whomever they meet. They simply have to meet someone. Infinite energies are wasted in such chitchatting.

What harm does lying cause? One loses people’s trust. And once one loses trust, he becomes worthless.

People say, 'that bump caused me to trip', but the bump says, 'I am where I have always been. It's the wretched ones who can't see, they come my way and trip over!

People will not refrain from criticizing. But one should not keep on criticizing. The world is such that it will run smoothly without any criticism. This world is not worth interfering in. It is just worth ‘Knowing’.

People have the right to criticize you. You do not have the right to criticize anyone.

When Boredom comes, it is the time during which discovery is to be made. That is the time during which real effort (purushartha) can be made. But instead, people push it aside.

A king will say 'I killed thousands of people'. He is simply doing egoism; he is taking pleasure in taking credit of doership (garva ras). They were killed by those who were on the battle field. Why does the king needlessly take on the liability [of new karmic causes]? In doing so, those who did the killing are set free. The rule is that the liability falls upon the one doing egosim [of doerhip].

People make you retract spoken words but they do not understand [know] that speech is a record, so how can anyone retract it?

People on the worldly path, to them ‘we’ say, ‘Practice complete honesty. If you cannot do that, then practice honesty within principle of limits. If you cannot do that and if you practice dishonesty, do it within limits. This principle is indeed what will take you further ahead.

In this world, it is not possible to forget about obligation of these three people: father, mother and guru; the one who has made us walk on the correct path.

Vitragta [a state of freedom from all worldly attachments] is the only way to ‘swim’ across lifetimes.

What is the sign of the person residing in his own Self as Pure Soul? Vitaragta [a state of freedom from all worldly attachments]!

What would you ask for if you were given the freedom to chose something of your own volition (marjiyaat)? There is nothing in [all] mandatory (tasks) in which one can remain still. One after another, the needs will continue. It is only in the state of own’s own Self [the Soul], that one can remain burden-free.

Freedom is ‘Self-earned’ and worldly life is ‘earned by egoism’!

The definition of freedom is that there is no dependency. Despite having the physical body, one feels no dependency.

In appearance, the worldly life looks attractive, but once you enter into it, you can never become free.

For how long will you keep on wandering around for infinite lifetimes? Your own light is not there. For how long will you keep on wandering in the dark? One has walked for billions and billions of miles and yet he has not seen the light. He has not found the right path. The truth will have to be known, will it not?

The body is doing the action, body’s spare-parts are doing the action and the egoism simply does the egoism of, ‘I did’! Subtle-pride of egoism is created from this doer-ship and one is living due entirely on this basis. He simply tastes the subtle-pride of doer-ship; ‘I did’, ‘I suffered this pain’, ‘I enjoyed that happiness’. The person who gets rid of this subtle-pride will get freedom. Why does one taste this sweetness of subtle-pride of doership from infinite lives? He does this because he has never before tasted the sweetness of the Soul.

For men, women are their ‘counter weights’ and when that is not enough, their daughters are their ‘counter weights.’ One can’t do without a counter weight. Otherwise, he will fall over.

There is a huge college about how men and women interact with each other after marriage. But people get married without learning.

Circumstances will continue to change. They will not adjust to you; you will have to adjust to them. Circumstances are without inner-intent and you are with inner-intent. To make the circumstances favorable is our job. Unfavorable circumstances are indeed favorable. One feels exhausted going up the stairs, and yet why does he climb them? There is the inner-intent that he will be able to go up; he will be able to take advantage of what is up there; that is why!

What is human beauty based on? It is based on how much egoism one has. Gnani Purush (the enlightened one) is without egoism so his beauty is beyond words!

Things get ruined the moment you say, ‘What will become of me? It means that you have no regard for the Soul. The Soul within has infinite energy, why not ask the Soul for strength [power]?

There is ‘Soul' even in other living beings. ‘Lion’, or ‘deer’, is the ego, but within them is the Soul. Therefore, if you take into consideration the type of ego of every living being and interact accordingly, your work will get done. A lion cannot be provoked but if you provoke a dog, it will run away.

The Soul that sits within is ready to give everything, but not even for a moment has one had the faith 'I won't ever have any problems'. If this faith is ever established, there will be no problems. All this is like the priest saying, 'God is asleep'. Would God ever sleep? But then one loses all confidence. God is constantly aware and resides within. It is possible to attain whatever energies you want by asking for them.

Living for the Self [the Soul] is merit karma (you bind merit karma) and living for the worldly life is nothing but demerit karma (you bind demerit karma).

Profit is vitamin of the body and loss is vitamin of the Soul [The Self]. So where is a loss anywhere?

If your instigations stop, then there will not be anyone to instigate you. All these are indeed the results of your own [past] instigations. 'You' are a King of the whole universe. 'You' do not indeed have anyone above you (as a boss, upari). 'You', yourself are the Parmatma (absolute supreme Soul).

The human life is the only one in which one can experience the Soul [One’ own Real Self]. There is no other life form, not even that of the celestial beings that can attain the experience of the Self [Self Realization].

Krupa (divine grace) means ‘every time sincere’. Without becoming suitable for naimitik krupa (apparent grace), one cannot attain the nischay (Realization that I am Pure Soul). Even in the Kramic (step by step) path, there is naimitk krupa. ‘We’ shower down special grace. ‘Our’ grace descends upon one due to ultimate humility. Only thing required is ‘complete sincerity’.

In the worldly life, due to maadakta (intoxication of the ego of ‘I am Chandubhai’), one has completely lost awareness of everything about one’s self. Everything in the worldly life is nothing but intoxication. The food is intoxicating, the senses are intoxicating. [Therefore] Go to the one, who is without mada (pride), the one who has destroyed all intoxication. There in his proximity, you will realize that, ‘wow! The intoxication of the ego is something that can go down!’ Then ‘our’ awareness will manifest. You, the Self are indeed the absolute supreme soul (Parmatma)!

The energy of the Soul (Atma) is such that it will give you all the solution for how to behave every time in any situation. And what is more, you will not forget it, after the Self [Soul] has been realized.

If at all the energies of the Soul (Atmashakti) gets wasted, it is due to conflicts. Endless energy is lost due to conflicts! Even with slightest collision (conflict) it is all over! If we maintain equanimity with awareness and do not conflict with the other person, then work will go on.

All the energy is destroyed due to conflict. That is why the infinite energy of the soul does not manifest (is not seen). If the slightest negative intent occurs, or the eye raises (on someone), it is conflict. What happens if you collide with a wall? You will crack your head. In the absence of conflict alone, man could go to moksha. If one learns only this: ‘I do not want to get into conflict with anyone’, he will go directly to moksha. Then no guru or anyone else would be needed in between.

Anyone who wants a Prakruti (relative self) that brings worldly benefits, they should worship Mataji,the goddess mother. And those who want Moksha [ultimate liberation] should worship the Soul [Real Self]. Those who want both should worship both.

Imaginary (thinking) leads to bliss of the mind and the true (real thinking) leads to bliss of the Self (Soul).

All the (sickness and) diseases of the worldly life disappear with the innate bliss of the Soul, the Self. Grief gives rise to the diseases.

Nothing worldly will ever become the Self (the Soul). The Self [the Soul] will never become worldly. Both are separate things.

If a person were to get stuck in attachment induced entrancement for any worldly thing for just one hour, then it will last for a hundred years! Because of pleasure resulting effects and intents of engrossment, an indulging bad habit will last one day of Brahma (many many years), therefore it is not worth focusing our awareness anywhere (other than our true self, pure soul).

There are two types of egoism: one is living and other one is lifeless. As long as the living egoism is there, one can never attain the awareness of the Self (Atma).

With egoism at the center, the awareness of all worldly things can be set beautifully. The awareness of ‘I am Pure Soul’ can never setup with ego being at the center.

If egoism is there, the benefit of the Self cannot be obtained and if the Self is there, the benefit of egoism cannot be obtained.

Religion of the Self [Soul] is that where no difficulty or trouble arises for anyone or any living being of ‘our’ own accord.

The Knower of ‘taste’ is the Soul. The enjoyer of 'taste' is not the Soul.

Some people claim, ‘I am the Knower-Seer (Gnata-Drashta)’. Hey! What do you mean you are ‘Knower-Seer’? ‘You’ are still ‘Chandubhai’? The Knower-Seer state begins after one realizes the Self, after one attains the awareness of the Self [the soul].

The Soul’s [our true self’s] natural form is the absolute supreme Self [Parmatma]. It does not show you ‘wrong [doing]’, nor does it show ‘right [doing]’. When demerit karma effect is unfolding, then one will see the ‘wrong’ and when merit karma is unfolding, it will show ‘right’. The Soul is not the ‘doer’ in any of this; it continues to ‘See’ only the vibrations!

There is no Soul, where there is give and take. Wherever there is give and take, it is a stock market.

We’ (the Gnani Purush, the enlightened one) are by nature, non-interfering. If ‘we’, ourselves are non-interfering, then how can interfering people around ‘us’ can touch ‘us’? All interferences go away in ‘our’ [the Gnani’s] presence. What problems can the one that dwells in the Self [the Soul], have? The worldly life does not hinder the one who dwells in the Self.

There is strife (trouble) the moment one enters the worldly life and bliss the moment one enters the Self [the Soul].

What is the discovery of the Vitarags, the fully enlightened Ones? It is: ‘the slightest violence is the sign of losing. Even the slightest negative thought about someone is the sign of losing. God resides in every living being; how can this hidden fact be known? The Vitarags have called the elemental Self (the Soul), the most hidden element.

We are not deceiving anyone, we are only deceiving our own soul [our own Self].

Enlightened view (samyak darshan) is that which shows you the ‘eternal’ (the pure soul), and deluded vision (mithya darshan) is that which shows you the ‘temporary’.

The danger lies in how your ‘surplus time’ is spent. If the ‘surplus time’ is spent for one’s own Soul, then it is (like) watering your own farm, but when it is used for other things [other than one’s own self], it is wasted water. Therefore, anyone whose ‘surplus time’ is spent on the Self, all his time is considered to have gone towards one’s own Self [The Soul].

The ‘relative’ delights the mind (manoranjan), the ‘real’ delights the Self (the soul, atmaranjan).

God resides in every living being, in the form of Chetan (Soul). One is not aware of this at all. That Soul is indeed the absolute Supreme Soul (Parmeshewar). Pure Chetan is pure Soul (Shuddhatma), and that indeed is the absolute Supreme Soul (Parmatma)!

The reaction of whatever you do will continue punishing you (hold you accountable). I do not have to come to punish you,” says God.

One can have awareness of the Soul (Atmalakshi) after realizing ‘Who am I?

Dharma (function or properties) of the mind, dharma of the intellect, dharma of the chit, dharma of the ego – when all these dharma and the dharma of the Self (Soul) come into their own dharma (functions); that is known as Gnan (Knowledge of Self). And if we (self) insist upon any one’s dharma; it becomes ignorance (agnan).

Chit impurity is due to the relative vision. When the vision becomes real (enlightened), purification of chit occurs.

When a man’s trust is violated, he will leave even his friend. Hey, you shouldn’t leave him! There is the energy of the absolute Self within and if the knowledge of the Self is attained, one may even attain the state of the absolute-Self!

If the Soul were perceivable through the senses, there would have been no need to look for God; He would have been visible the moment one is born. Where the senses don’t work, the mind doesn’t work, the intellect doesn’t work, where nothing works; God is seen. That is why it is said, ‘I am indeed in your heart. Deceit (kapat) creates the veil and that is why He cannot be seen.

After coming into the human life form, if one stays as the Self [Soul] and does not interfere in the discharging karmas, he will indeed go to moksha. And if he interferes, he will incarnate in a different life form.

By one fact, the Self [Soul] is the creator [of new karma]. From another fact, the Self [Soul] is not the creator.

The mind-speech and body remain ‘effective’, the outer environment is also ‘effective’ and when the Self (Soul) remains ‘un-effective’; that is the ultimate stage!

The by-product that is created while following the religion of the Self [Soul] is the worldly life. It is gained free of cost.

These are all ‘ghosts’. If you are afraid, the ghosts will possess you. If there is inner fear of ‘what if they hang me?’; then one should say, ‘yes, that is correct’. The Soul can never be hung; nothing [worldly] can touch the Soul. All the doings are that of the pudgal (matter; non-Self). The noose for hanging is pudgal and the one doing hanging (the hangman), is also pudgal. The Soul has never been hung. This [fact] does not fit one’s vision and that is why he has fear. But once his vision becomes like the Gnani’s [the enlightened one], then it’s over! For that, one has to stay in touch with the Gnani [the enlightened one].

One achieves the Self-state (swa-artha) while searching for the highest truth (param-artha). The search for the highest truth is solely for the purpose of attaining the Self, and once the Self is attained there is no need to search for the highest truth.

A true swarthi (interested in the Self) will become the absolute Self! This is considered paraartha (for the non-Self). A swarthi will attain the ‘Self’.

Knowledge that brings closure [settlement] to the mind in every way is Absolute Knowledge and it indeed is the all encompassing Knowledge that always gives complete closure [settlement, solutions].

One is said to be enlightened with the Right Knowledge when his conduct is appropriate in any situation.

One who does wrong is considered illusioned (mithyatvi - ignorance of the Self). One who does right is considered enlightened (samkit).

In order to make the egoism non-existent [zero], the Gnani Purush [the enlightened one] establishes the awareness of the Pure Soul within.

The mind is the foundation for the next life. The foundation of the body will diminish [in this life itself].

Life is there to attain Liberation while going through the experience of it. It should not be ‘above normal’ or ‘below normal,’ it should be ‘normal’.

Worshipping ‘Gnani Purush’ [the enlightened one] is equal to worshiping the Pure Soul and it is indeed same as the worship of absolute supreme Self (Parmatma). And it is the main cause for moksha [final liberation].

Chit’s tendencies can become pure [transparent] in front of God, but people don’t have this knowhow. The easiest solution to purify chit’s tendencies is to associate with a person who has the least amount of desires and the ultimate solution to make them pure is the inner visual contemplation (niddidhyasan) of the Vitarag (the enlightened ones who are free of all attachments).

What is the nature of the Self (Soul)? To ‘see’ the dharma (function) of everything, to see ‘who is performing what function, and how that function is being performed.’ To ‘see’ it, is called the function of the Self (Soul).

Why is there so much problem just to know one’s own Soul? The Soul resides in one’s own abode (body), but one doesn’t know it and then he says, ‘I know this and I know that so’. Instead why don’t you get to know your own ‘Self’?

One enjoyed the mental pleasures through ignorance (of the Self), and that is cause of the worldly life. Only the bliss of the ‘Knowledge’ [of the Soul, one’s True Self] is to be enjoyed.

As long as one is involved in worldly interactions, there is pleasure of the mind; and after knowing the Self (Soul), there is bliss of the Soul.

If one were to worship the Soul (self) for even a moment, he will attain moksha without fail. Such is the elegance of the body-complex (paudgalik ramanta) in this world!

Once the bliss of the Soul (Self) is attained, it never leaves you. Bliss of the Soul (Self) is eternal.

What does ‘experience of the soul’ mean? It is a state of constant eternal bliss.

Who am I?’- Not knowing this is the greatest death to the Soul (one’s own self)!

Samkit’ (right belief) means knowing the Soul (self).

The greatest wonder of this world is the “Soul”. Once It is realized (attained), everything is attained!!!

To ‘us’, nothing except the Soul (Atma) is beautiful, and there is indeed no such thing as bad in this world. Bad is to deviate from one’s own ‘boundary’ (to not remain as the Self).

When unity of the mind, speech and body occurs, God has called that the ‘foremost’ religion. If they do not remain in unison, you should maintain the intent of ‘I want to keep them in unison’; then some day it will come into fruition if this resolve is there.

The Soul’s doership has arisen due to ignorance. Because of this, the inner working components of antaskaran [mind, intellect, chitta and ego] have arisen, and so has the relative-self [prakruti].

Once you understand the innate nature (relative self, prakruti) of the other person, you can remain in an attachment-free state with that person. It is Knowledge (Gnan) to understand the innate nature of a person, and once Knowledge arises, so will conduct.

Once a person starts seeing his own mistakes, he starts to become Parmatma, (absolute supreme Self)!

As long as one finds faults with the world, he won’t be able to find anything about the Soul (Self). He who sees his own faults is the Soul (Self) himself!

When one sees one’s own faults, he attains a state of an abode of Self-illuminated Bliss!

A wife and a husband! For infinite lifetimes this is all one has done. And in doing so, one has lost his Absolute Supreme Self [Parmatma]!

Nothing can be attained until all supports other than those of the pure Soul have been eliminated.

Even a child cannot sit here without support. Some support will be necessary. No one can live without the support from the material world. After getting the support from one’s own Soul, one doesn’t need the support from the material world. ‘He’ will then become independent [support-free].

It is wrong to be dependent on the body-complex [pudgal]. One should depend only on the Soul.

Keep one goal only and that is ‘to know thy Self [Soul]’. Do not be insistent about ‘I want to do this and do that’. Whatever happens, at whatever time, is correct.

The one whose egoism is gone, he becomes God. One is a mortal (jivatma) as long as there is egoism and if his egoism goes away, he becomes the eternal Absolute Supreme Soul (Paramatma).

I did this so well’- one says this and tastes the sweetness of subtle pride of doership. One enjoys the sweetness of this subtle pride. There is pain [suffering] with projection of doer-ship. God is eternal bliss and that indeed is the nature of the Self!

If ‘one’ really were the sufferer or the enjoyer, then he would get tired. But the Self in reality is not experiencing anything. He simply does egoism only.

If you want to know the answer to ‘Who am I?’, then you will have to go to a Gnani purush [the enlightened one]. The Gnani Purush will give you Knowledge of your real Self [Who Am I] in the presence of the egoism. Thereafter your accounts (karmic) will be settled [& things will start falling in place].

Pure-chit itself is the Absolute Supreme Soul (parmatma).

The one who protects the body-complex (pudgal) is not the 'enlightened one' (Gnani). A Gnani is the protector of only the Soul and it’s natural attributes.

One’s Use of Life’, if turns into worldly selfishness is called adharma (irreligion), and if it turns into spiritual selfishness (towards true self) is called dharma (religion).

What I am saying is, ‘Know the science’. Know what is Soul (The True Self) and Non-Soul (Everything other than the Soul). Upon knowing this, all desires will vanish.

He who wants to go to moksha (Final Liberation), he will have to realize his own self. Otherwise no matter how much of anything else he does, he will not attain moksha (liberation).

Bowing down in prayer to a body results in worldly life and bowing down in prayer to Soul results in attaining moksha (final liberation).

One should take care of one’s own [True] Self and do supervision of everything else.

Other’s power, other’s enjoyments, other’s space, people have become the owners of that which does not belong to one’s self. If they become the owners of ‘Self’, death is no more; One is himself, the Absolute Supreme Soul.

Unless there is a ‘clear evident experience of the True Self’ [spasthvedan], till then ‘Principle’ cannot be attained.

A reputable person is he who has trust in his own Self. Self means who? “I am Pure Soul”, it is that Self.

Who doesn’t allow one to attain siddh gati (the final state of Liberation, moksha)? The body-complex (pudgal - that which charges and discharges). Similarly, what doesn’t let a gourd covered with mud, to go on top and float on water? The mud. The negative atoms, they weigh very heavily. They drag the Soul, the Self lower down.

The Soul is neither a Jain nor a Vaishnav. The Soul is Vitarag (free from attachment). This is the religion of the Vitarag (the enlightened ones).

Religion (dharma) is decrease in kashay (anger, pride, deceit and greed) and increase of kashay is irreligion (adharma). When Kashay goes away (completely) is the religion of the Self (Soul).

Awareness (of the Self) prevails in matters where one becomes attachment-free (vitrag), and where one has attachment-abhorrence, there his awareness will not prevail.

Attachment-abhorrence is an ‘effect’ and ignorance (of the self) is the ‘cause’!

Abhorrence towards bitter circumstances and attachment towards sweet ones is the nature of agnan (ignorance of the self). Bitter and sweet will not exist if agnan (ignorance of the self) leaves.

There are so many things in this world. If we put it in short (succinctly), then what will remain? The ‘pure Soul’ and ‘circumstances’. Moreover, to disperse is the nature of circumstances. Therefore, the Pure Soul will not have to tell them to go away.

Soul (Atma) remains very far from where kashays (anger-pride-deceit-greed) are created, the Soul is quite far from there. Where there is absence of kashays, there lies the ‘religion of Vitrags (the enlightened ones)’, and where kashays are present, lies the ‘relative religion’!

There is no samkit (vision with right belief that I am Pure Soul) where there are kashays [anger, pride, deceit and greed], and where there are no kashays, there is samkit (self realization).

All those that don’t allow us to do things for the Soul (our True Self), they are our opposers (kashays); we shouldn’t listen to them.

Until ignorance, of one’s own Self (the Soul), is removed, illusory attachment (moha) will not go away.

To be unattached in every phase of one’s life is indeed full enlightened bliss of the Self (Purna samadhi)!

When the outside intent (other than the intent of Pure Soul, Parbhaav) stops, he attains enlightened bliss of the Self (samadhi).

When you experience permanent bliss of the Self (samadhi), then it will be considered that your entire work is completed.

If you experience bliss of the Self (samadhi) amidst complete problematic stage, then know that you have met a “Gnani Purush” [the enlightened one]!

True peaceful state is that when one has inner peace amidst total lack of peace on the outside. Bliss of the Self (samadhi) amidst external turmoil is ‘tested’ samadhi.

When is bliss of the self (Samadhi) experienced? It is when one does not want anything, when all the tubers of one’s greed goes away, then the bliss of the self (Samadhi) is experienced. Give away, how much you give (your things to others), that much (happiness) will be yours !

The ‘Gnani’ is in the form of an instrument to attain the goal (Experience of Pure Soul). The goal is the scientific form of Soul (vignan swarup atma).

Scripture is one of many instruments to attain the Goal (experience of pure Soul). How can it be discarded?

Where are you looking for samadhi (enlightened blissful state)? You just come into your own original Self-form of the Soul, final liberation and samadhi are the natural qualities of the Soul!

There is no means other than vitrag-science (science that frees us from all attachments) that will give Final-Liberation [Moksha]. Other means [methods, instruments] will cause bondage; they only help to pass the time; [whereas] means to attain the Eternal Thing (experience of Pure Soul) can be attained from the ‘Gnani Purush’ (the enlightened one).

Keep on doing whatever it is that you have been doing; but, do no attachment-abhorrence. If ‘You’ stay in ‘Your [Pure Soul] state’; attachment-abhorrence will not occur.

My-ness (mamta) is indeed parigrah [attachment to material objects]; material object is not a parigrah. Gnani doesn’t have My-ness (mamata), He has the eternal element (experience of Pure Soul).

Egoism of the ignorant stage (ignorance of the true self) is considered live egoism. It becomes lifeless after attaining knowledge of the Self. If one takes the side of this lifeless egoism that, “I am not like that”- it will become alive again. Lifeless egoism is to be disposed off; it is not to be protected.

As long as the egoism is alive, ‘my-ness’ remains within the self.

The one with ‘egoism’ and ‘my-ness’ (mamata); the one with the awareness that ‘I am the doer’- are all called ‘Jiva’ [living beings] and he who has attained the realization that ‘I am not the doer, I am the Knower-Seer and I am the form of the eternal-bliss’, then he is the ‘Soul’!

Tremendous my-ness’ [mamta] is bound in the presence of Soul [Atma], and it is also in the presence of Soul that this my-ness is tremendously dissipated.

When is one considered to be in the awareness of ‘one’s own Self’? It is when all the desires become mild (when desires lessens).

How far is the Soul from attaining moksha (ultimate liberation)? Only the obstructive (antray) karmas.

Man is indeed the Absolute Supreme Soul (Parmatma); it is possible for infinite divinity to arise within. The moment he has a desire, he becomes a human! Otherwise, he can acquire whatever he wants, but he is unable to do so because of impediments (antray).

That which cannot be seen by the eyes, nor heard by the ears, is the Self (chetan, Soul). That which can be heard by the ears, 'Television' is seen, a ‘record’ is heard, that is not self (chetan, Soul) . The Self (chetan, Soul) can only be seen with the divine vision (divya chakshu).

Desires are done by the ‘Pudgal’ (non-self mind-body-complex), so how can they be suppressed? If You (the Self) are the one doing the desiring, then why don’t you stop it? But that doesn’t happen therefore, desire is a matter pertaining to the Pudgal (non-self mind-body-complex).

People live for two reasons. There are those who live for the Soul; such people are very rare. All others live for money. All day is spent for money, money, money!

Focused awareness of the Self in one direction (upayog) is considered enlightened awareness (jagruti).

Keeping ‘pure focused applied awareness of the Self (Soul)’ (shuddha upayog) is the same as being in the Absolute Supreme Self-form (Parmatma swaroop).

I am Chandubhai’ is good or bad focused applied awareness (shubha-ashubha upyoga). ‘I am Pure Soul’, is the focused pure applied awareness of the Self (shuddha upayog). With good-bad focused applied awareness (shubha-ashubha upayog) instillation in the worldly life occured.

We’ are the self (chetan, Soul) and obstruction (antray) are non-self (achetan, non-Soul); therefore, the Self (chetan, Soul) shall win in the end!

Nothing in this world can touch or affect the one who remains in the focused pure applied awareness of the Self, the Soul (shuddha upayogi).

Only when there is dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) in the body, then there is shukladhyan in the Self (contemplation as the Self, the Soul).

Fruit of discharge karma with shukladhyan (contemplation as the Self, Pure Soul) is moksha, and fruit of discharge karma with dharmadhyan (auspicious contemplation; to not hurt anyone, to give happiness to others) is tremendous punya. It binds punyanubandhi punya (merit karma which binds more merit karma).

When the mind and the Self (Soul) become engrossed (tanmayakar) only then it is called artadhyan (mournful contemplation that hurts the self), and also one does not become aware that artadhyan has occurred. And if one realizes that artadhyan has occurred, then it is not called artadhyan; then it is the mind.

If one can exactly see the world ‘as it is’; if one can exactly see the ‘relative’ and the ‘real’, it is shukladhyan (contemplation as the Self, Pure Soul).

The ego dies and the ego lives, but people say that ‘I died’. That which takes birth and dies is the ego, and the Soul is in the same place (is always intact). Even Pudgal (the atoms that were charged; which are being discharged in the form of mind, body, speech) is in the same place. The issue is only of the ego in the middle.

Shuddha upayog (applied awareness of the Self, The Soul) means to be able to see the Soul and the Body of the other person as separate. The constant contemplation of ‘I am pure Soul (Shuddhatma)’ is shukladhyan (pure contemplation as the Self).

To constantly see one’s own self as ‘Pure’, and to see other’s self as ‘pure’, is focused applied awareness of the Self, the Soul (shuddha upayog).

In shukladhyan (Pure contemplation as the Self, the Soul), whole world begins to look faultless (nirdosh). In dharmadhyan, despite seeing the other person at fault; one will uphold him as being faultless that is ‘dhramadhyan’, ‘what is the other person’s fault? He is simply instrumental (nimit) in it. It is due to the effect of my own karmas that I have encountered him.

Shukladhyan (pure contemplation of the Self, the Soul) means focused awareness of the eternal form of the Self, the Soul. Dhyan (contemplation or one’s focused effort) is a natural thing. And in pure applied awareness as Pure Soul (shuddha upayog), one must do spiritual effort with awareness of the separation of the Self and non-Self.

Who is doing this? Who am I? What is all this? Who is the doer? Who is the nimit (instrumental doer) of this? If all these remain present ‘at a time’ exactly the way it is, then that is considered shuddha upayog (pure focused applied awareness of the Self, the Soul).

The Knower of the Soul is considered Self Realized (The Enlightened one). The knower of all the eternal elements is known as Omniscient (sarvagna).

To eat, drink, arise, awake etc. are all religion (dharma) of the body. One has not come into one’s own Self Religion (atma dharma) even for a second. Had he done so, he would never ever leave God.

One who lives with one’s own (Soul’s) support is the Absolute Supreme Soul (Parmatma). One who lives with the body complex (relative self’s) support is the embodied (mortal) self (Jeevatma).

Soul (Atma), Absolute Knowledge (Gnan) and the Absolute Supreme Soul (Parmatma) are one and the same element.

One has to decide to know the nature of the Soul. Will one not have to know that? Nothing is attained by just saying, ‘I am the Soul, I am the Soul.’ The Soul has to come in to one’s experience, until then the worldly problems will not go away, will they?

It is not possible to know ‘Who am I?’ by ‘doing’. ‘Doing’ (anything), requires egoism, and where there is egoism, ‘Who am I’ cannot be known.

The Soul has never become impure not even for a second and if it had become impure then no one in this world would have been able to purify it.

If one understands (realizes) his own Self, then he himself is an Absolute Supreme Soul (Parmatma).

When one decides that I want to get rid of the mistakes which are in me, he can become the Absolute Supreme Soul (Parmatma).

The world is not a ‘thing’ (eternal element). It is a wrong belief (vikalp) of the Soul.

What is suspicion? It is a tool to ruin one’s own Soul.

Real happiness and peace is attained only if one comes into one’s true Self.

Happiness lies with us only. Desire for experiencing interactive pleasure is because of the association with the ignorance (of the Self). The one who does not have such association, he will ‘realize’ true happiness.

Peace is the nature of the mind. And bliss is the nature of the Soul!

The value is not in the art, whether there are more artists or less artists, the value depends on it.

If you do pratikraman of a tiger, then even the tiger will do as you ask it to. There is no difference between a tiger and a human being. The difference is in your vibrations! That is why he gets affected.

The talk that does not touch the world is called alaukik [that, which is beyond the world].

Where there is no ‘superior’, no underhand; such is the moksha [ultimate liberation] of the Vitaraag Lords [the enlightened ones] that I would like to have.

Worldly life means [state of continuous] agitation and uneasiness. What makes one like it, it is a wonder in itself!

As long as there is worldly life, one is going to attain physical body, and as long as there is a body, there will be worldly miseries and troubles.

For seventy years we have been brushing our teeth and yet they have not become clean, so is that thing for real or is it a falsity?

What is the nature of the worldly life (sansar)? God lives in every living being of the world, that means if you oppress any living being or cause misery to them, then adharma (unrighteousness, irreligion) will occur. The result (effect) of adharma will be against your desires and the result of dharma (righteousness, religion) will be favorable to your desires.

When you ‘oblige’ someone, things will happen according to your wishes, and if you harm someone, things will happen against your wishes.

The world is like a mirror; it reflects (shows) everything exactly the way it is. If there is a defect, it will reflect (show) that defect.

If you are lost while travelling on the road, then if you ask a guide of the road, you will find the right way. Similarly, people have become lost on their way to moksha. They will find a solution when they meet the One (Gnani, the Enlightened One) who is familiar with the way to moksha. ‘We’ are that guide to moksha [the ultimate liberation]!

The religions of the world believe abandh (discharge part) as bandh (bondage; charging of new karma) and they have no idea about what causes bandh (bondage, charging of new karma).

The whole world believes that performing good deeds is dharma (religion). Performing good deeds is known as laukik dharma (worldly religion, that religion which does not lead us to self-realization but binds merit karmas).

When can it be said that one has entered into spirituality? Spirituality begins from the moment one gets the slight impression ‘I am somewhat different from this [the body?]’ And when dehadhyas, the belief of ‘I am the body, the relative self’, goes away; that is when spirituality is complete.

Worries and sufferings are helpful for (one’s) spiritual development.

If one wants to go to Mumbai from Baroda, he will ‘like’ all the signs towards the south. And if he wants to go to Delhi, he will like all the signs towards the north. One can tell what path he is on from what he ‘likes’. There are many paths, not just one. As many minds as there are, there are that many ways and they are all intellect-based opinions. Where one is guided by the intellectual opinions, there is nothing but aimless wandering there. Only the opinions of the Vitaraag Lords (the enlightened ones) is a “safe side”!

The Celestial (Heavenly Gods) become pleased with the one who isn’t hungry for fame and recognition. The whole world can be pleased with us, but because of our hunger they are not pleased with us.

To whom does Mataji (Mother Goddess) appear? It is to the one who becomes natural and spontaneous [sahaj swabhavi]. Mataji is said to have come if the mind, speech and the body become naturally blissful. It can be said that the natural spontaneous energies (adhya shakti) have arisen.

To whom should you surrender? The one who takes the responsibility for you right till the ‘end’ (moksha, the ultimate liberation). Surrender to the one who is tatharoop [attained the highest spiritual state]. Surrender to the one whom you consider a ‘Virat Purush’ [magnificent human being], otherwise there is no point of surrendering.

Here’, I am a disciple just as you are. The one you see is not ‘Dada Bhagwan’; it is ‘A. M. Patel’, a Patidaar from the town of Bhadran. The one sitting within is ‘Dada Bhagwan’. ‘I’ myself make everyone do jai jai kar of Dada Bhagwan [sing praise of Dada Bhagwan]. Therefore, ‘I’ too am a devotee, as are you.

What is the justice of this world like? It is that the world will call him as God (Bhagwan), the one who has no thoughts about money (wealth), no thoughts of sensual pleasures and one who remains separate from his body at all times.

You yourself are indeed Bhagwan [God], but the qualities of God have not yet manifested.

One who turns his face towards Bhagwan [God], turns towards him; he will receive the bliss and the light. God does not do anything else.

Bliss should come from within. We do not want the bliss that arises from looking on the outside. We want bliss that is eternal (sanatan anand).

When you understand that [in reality] the bitter fruit [unfavourable result] is sweet and the sweet fruit [favourable result] is bitter, then you will go to moksha [the ultimate liberation]!

Gnani’s [The enlightened one’s] sangna [directions] is the compass then it will take you to the end of your journey [Moksha, ultimate liberation]. And the worldly people’s sangna [directions] is the compass then it will make you wander in the worldly life.

No one dies in the language of the Gnani (the Self-realized one) and every one dies in the language of the agnani (non-Self-realized person). The agnani (non-Self-realized person) mourns and grieves, and the Gnani simply ‘Sees’.

On what basis does the world continue to exist? It is due to the fault of ‘apratikraman' (the mistake for which pratikraman was not done).

When you see the members of your household as faultless (nirdosh) and see only your own faults, then true pratikraman will be done.

A man who repents after doing any action, he will certainly become pure one day, that is definite.

You (must) do plenty of ‘pratikraman’. Do the ‘pratikraman’ for an hour every day of everyone who is living around you, whomever you have harassed.

What happens by doing ‘pratikraman’? The interferences that we have done (in the past), and its ‘reaction’ which will come (now), on that (reactions), we will not feel like interfering again.

Whatever one does in this world, he does it out of compulsion; so it is indeed our lack of understanding when we scold someone for what they do. If you scold him, he will do it even more. (Instead) You should explain to him with love. All diseases will disappear with love. You will get pure love either from the Gnani Purush [the enlightened one] or his followers!

God requires two things: ‘pure love’ and ‘true justice’. Everywhere else there is relative justice. Where ‘pure love’ and ‘true justice’ exist, there comes the grace of God!

The ultimate form is the embodiment of love (Premswaroop)! The love of these (so called) lovers (Romeo-Juliet) does not work there. The Love of God (the Lord) is ‘Pure Love’. That which increases or decreases is infatuation [asakti]. There is no increase or decrease in ‘Pure Love’.

The amount of abhorrence that departs, that much of ‘Pure Love’ arises. When abhorrence goes away completely, then Pure Love arises in totality. This is the only way.

I don’t intend to fight with anyone; I have only one weapon of love. I want to win the world with love. What the world calls love, is really worldly love. [True] Love is when even if you curse me, I would not get ‘depressed’ and when you garland me with flowers, I would not become ‘elevated’. In true love, there would not be any changes. Changes can occur in the intent and feelings (bhaav) of the body, but not in ‘pure love’.

Eternal love’ (sanatan sneha) is indeed moksha [ultimate liberation].

Where there is asakti [infatuation], there accusations cannot refrain from happening. That is indeed the nature of asakti [infatuation].

Where you don’t see pure love, there is indeed no path to moksha [ultimate liberation] there. Where there is a fee, there is no pure love there!

When there is not a trace of worldly love that is called ‘absolute ultimate love’ [paramarth prem]!

There is no problem if the other person pushes us but we have to make sure that we do not push the other person. Only then will we obtain the love of the other person!

One can become ‘Embodiment of Love’ [Prem Swaroop], only when there is no my-ness [mamata].

The world believes ‘asakti’ [infatuation, attraction of atoms] to be love and (then) become confused. Woman has some work from men and men has some work from women. All this has arisen because of work (expectations). If work does not get completed, all within will complain and form an attack. Not for even a second has anyone become one’s own. Only the Gnani Purush [the enlightened one] will become yours. That is why the Lord has said, ‘Every living being is an orphan’.

Compassion is an ordinary intent that is felt for everywhere in this world and it is the intent that, ‘the whole world is trapped in worldly miseries; how can their miseries be alleviated?

The fruit of worldly love is indeed revenge (vengeance).

As long as parmanus (subatomic particles) match, there is oneness, and then it turns into revenge (vengeance). Wherever there is infatuation, there will indeed be revenge there.

The one who becomes free from all kinds of beggary is bestowed the state of a ‘Gnani’ [the enlightened one].

Only after beggary (bhikh) goes away completely, can one see this world ‘as it is’.

Any type of desire is beggary. One who is without any desire is called ‘Gnani’ [the enlightened one].

Everything in the world has a life span and We (the Self) are without a life span, so how can the two correlate? To make association with those with a life span (mortal), we too have to become one with a life span. And that has created all this fiasco.

By saying ‘this is wrong’, one is selling (wasting away) an invaluable human life!

To be inactive while engaged in activity is the real inactivity (non-doership)!

What do the Vitaraag [the enlightened one] say? ‘If you want to continue to remain in the worldly life, then do what people say, but if you want to attain Moksha [ultimate liberation], then do only what I say, then only you can go to Moksha!

The Lord has said to the worldly people, if someone possesses certain energies, by recalling that person, the same energies will arise within you. If you don’t know how to ask for godly energies, but if you want to jump, then by recalling a monkey and asking for energies from him, you will be able to do so. If you want to bark, you have to ask for the energy from a dog! The Gnani [The Enlightened One] has infinite energies; if you recall Him, you will attain all those energies!

The tolerance power is the mother of egoism!

People have unlatched the energies of the worldly self (jiv shakti), but they have not unlatched the energies of Real Self (shiv shakti).

In both pleasant experience producing karma effect (shata vedaniya) and unpleasant experience producing karma effect (ashata-vedaniya), there is indeed a constant inner burning (antardaah, inner suffering). But because one has moorcha (worldly engrossment/fascination due to deluded worldly view), one does not notice it; he remains in a state similar to being unconscious.

Why is there inner burning [antar daah, inner suffering] present? Inner Burning [Antardaah] is not dependent/based on merit or demerit karma (paap-punya). Inner Burning [Inner suffering] is indeed present in both suffering producing karmas, unpleasant (ashata vedaniya) as well as pleasant (shata vedaniya). Inner Burning [Inner suffering] is dependent upon the wrong belief.

When the wrong belief [of ‘I am Chandubhai’] goes away, the inner burning [antar daah, inner suffering] goes away. Inner burning is the result of the illusion [of ‘I am Chandubhai’].

As long as you are the owner (‘I am Chandubhai and all this is mine’), the worldly life remains. When does the ownership go away? When the wrong belief goes away.

What is ‘common sense’? (It is that which is) Everywhere applicable, theoretically as well as practically!

A ‘sensitive’ person will not have common sense.

How does ‘common sense’ arise? Through conflicts. During conflicts, if one does not clash with anyone, even if the other person comes clashing with him, he should not clash with him. If one is able to remain this way, ‘common sense’ will arise. Otherwise, whatever ‘common sense’ there is, it too will disappear!

Clashes should not occur whatsoever. Due to conflicts only have the energies diminished. Regardless of what may happen to the body, do not ever enter into conflicts. The body is not going to go away just because someone says so, or if someone casts a curse on it. The body is under the control of vyavasthit [scientific circumstantial evidences].

Enmity [Revengeful Karma] is the main seed of conflict [clash].

When you do pratikraman after conflict, the conflict is erased. When you give rise to new conflicts, the energies that had arisen will disappear again.

If ‘pratikraman’ happens immediately [as the mistake happen], then it will bring one in the state of God (Bhagwan-pad).

One is God himself, [but] for how long does that authority of God last? As long as he speaks the truth, practices non-violence, does not steal, practices celibacy and remains non-acquisitive – till then power of God will remain.

To become God (Khuda) one does not need weapons. One needs to recognize his [True] Self (Khud). The one who knows one’s own Self (khud), is God (khuda).

Sincerity’ and ‘morality’ is the main road to go to God, the rest are the ‘by-ways’.

Sincerity’ and ‘morality’ is the basement of this world.

Sincerity’ and ‘morality’, if you completely (from all angles) learn these two words then everything is completed!

Religion tells you to be sincere to yourself and be sincere to everyone else otherwise you cannot assimilate [attain] religion.

Moral’ means one is free to enjoy only the things that belong to him and those he receives naturally and spontaneously. That is the ultimate meaning of morality.

The man who is not ‘sincere’ to others is not ‘sincere’ to his own self!

If you are only ‘moral’ or only ‘sincere’, even then you will go to moksha!

First live to be ‘sincere’ then ‘morality’ will follow.

Things that you have remained ‘sincere’ to, those many things you have won. The world has to be won; only then will it let you go to moksha!

How much is your sincerity, that much will be ‘Our’ divine grace (krupa). This is the measure of grace.

If you remain ‘insincere’ to one person, then that person will hold you back from going to moksha!

When you make ‘adjustments’ with everyone, that indeed is the highest of all religion (dharma).

If you are not able to ‘adjust everywhere’, then even the moksha,that you have in your hand, will go away.

In this era, there are all kinds of prakrutis (personality of the relative self), so how can it work without adjusting?

We can say that one has remained [correctly] in worldly interaction if one has ‘adjusted everywhere’.

In a constructive policy, there is ‘adjust everywhere’ and in a destructive policy, there is a policy of disadjustment.

The worldly life remains [and is not ending and one is not going to moksha] due to the pollution of the mind [bad mind/bad thoughts] and not due to the pollution of the body.

We live here for five to fifty years (in this world, in the relative) and we are searching for beautiful houses there, while where we have to live permanently (moksha; in the Real, Self), there is no work being done for it; and no one is even inquiring about that (place). The world is baseless/disorderly. ‘Do something for here and do something for there’. We are not saying not to do anything for here. Do both. Don’t you have two hands?

Violent intent (Hinsak bhaav) is indeed worldly life (sansar). When there is no Violent intent (hinsak bhaav) within us while the worldly life is going on, then we become free from all responsibilities.

Wherever one has to ‘do’ anything, there is worldly life (sansaar) there.

Pointing out people’s mistakes, having intention to take advantage of people, keeps one bound to a worldly life (sansaar).

The worldly life (sansar) means a basket full of worries.

The worldly life is constantly ablaze. To keep expectation, that it will extinguish, is wrong. So then we too should say to it, ‘you can keep on burning!

In marriage, at home and everywhere else, one is to remain superfluous. That is where people go in deep into; that is called the worldly life (sansaar).

If anyone comes to me complaining about others that “this person is like this”, I will question that person first. ‘Why did you come complaining to me?’ You come complaining therefore you are the guilty one. If anyone comes complaining without being asked, then you should disregard him completely.

Your anger, pride, deceit, and greed should be such that they hurt no one. If they are limited to where they only hurt only you and no one else, then the path of liberation is open.

When you give decision that the guilty is not guilty, only then will the guilty become not guilty.

Everything is present in the world. However, your ‘emotional state’ does not allow it to come to you. ‘Emotional’ as in instability. While going to eat, one will worry, 'will I get food or not?' That indeed is instability. If you remain stable, then everything will come to you.

If you have a complaint about someone, then you become the accuser and the other becomes the accused. Never complain about anyone. He who brings a complaint is at fault, you should understand that first, then comes next, the talk about the accused.

There are only two things to understand in this world. First is, one’s own True Self, and the other is, our faults from the past [life]. Won’t these faults have to be broken?

If there was no such thing as a mirror in this world, then seeing our face ‘exactly’ would be considered a huge wonder.

The world is not going to stop whether you become ‘emotional’ or whether you don’t become ‘emotional’. The burden on one’s head comes from becoming ‘emotional’. Otherwise, the world continues to run, it will never stand still.

As long as kashay’s (anger, pride, deceit, greed) do not go away, you have not attained God’s religion even a little bit. Religion of the vitarags [the enlightened ones] means absence of kashay (anger, pride, deceit, greed).

Being a human is a great power. One can obtain everything. However, it is the greed that harasses him.

If anger-pride-deceit-greed occur, let them occur. There is nothing wrong if you have thoughts of bad conduct, do not be afraid, however, you must repent (do pratikraman) and turn it around, this will result in a high level of dharmadhyan [auspicious contemplation] .

Is it atikraman [Hurtful karma] if we eat, cut our hair or brush our teeth? No, it is not like that. Anger-pride-deceit-greed is considered atikraman [Hurtful karma]. If you do pratikraman [Ask for forgiveness], they will all go away.

If you do not believe in reincarnation then the word “prarabdh” (karma effect) should not be present in your vocabulary. Christian, Muslim, and other religion’s language is complete, but the belief is incomplete. Fortune, contrivance, lucky, unlucky – where did they get all that from? This is all a connection from the past life.

If you are in ‘motion’ than you are in a normal [moving] state, and if you are ‘emotional’ than you are in an agitated state.

In this world, there is no such thing as good or bad. If there is flower shop on one side and a butcher’s shop on the other, why should we keep spitting? You have to leave away both the bad as well as the good.

Our talk is right and the other person’s talk is wrong, however if a conflict occurs, then it is wrong.

Those who believe the worldly life interactions (vyavahaar) to be the real/true; developed high blood pressure, heart attacks and other such ailments. And those who believe it to be false, they became fat. Those living on both the shores, became lost wanderers. Although living the worldly life, ‘we’ are non-attached (vitaraag, the enlightened one).

For how long is there a superior? For as long as one makes mistakes. When mistakes cease to happen, there will be no superior thereafter.

When one does not like to have ‘underhand’, then automatically, he will not have a superior. That is its result.

The one who has become free from all mistakes, he has no superior over him; he needs no one to reprimand him. He can become whatever he desires. Our path (Akram Vignan) is a path in which a person can become such that there will be no one to reprimand him.

The one, who likes to have an ‘underhand’, will inevitably come across a ‘boss’!

If we protect the ‘underhand’ [those working under us], then the ‘boss’ will protect us. If we constantly reprimand the ‘underhand’, then the boss will constantly reprimand us.

No living being can ever “hitch” another living being. If one were able to “hitch” another, then we can say that the principle of this world is false! In this world, no one being is a superior over another.

Through the grace of a thief, one can become a thief and through the grace of a Gnani [the enlightened one], one can become a Gnani [the enlightened one].

Man has obeyed commands of the Mother, the Father, the Guru; but he has not obeyed the commands of ‘God’ (Bhagwan). Had he obeyed ‘God’s’ commands, his work (for liberation) would have been accomplished. Alas! He will follow his boss’s commands and even his wife’s commands!

If you keep the burden on your head, God (Bhagwan) will move away.

Instead of living together (in a joint family) with a difference of opinions, it is better to live separately and live with unity.

That which is external, it is instrumental (naimitik); it is relative and it is perishable [destructive]. Instrumental means no one has a say in it. One’s actions are not of his own free will; he is under the control of external power. So on what basis do you need to object? Sooner or later you will have to become free from objections.

If you take an objection in the ‘relative’, it is intellectual rationalism. ‘We’ don’t have intellectual rationalism. ‘We’ are abuddha (do not have intellect) in the ‘relative’, and we are a Gnani [the enlightened one] in the ‘real’.

All these objections are raised by people, has God raised them? He who wants to be free (attain Liberation) has no objections, and he who wants to be bound, he will have nothing but objections. People become addicts of objections.

You can remain faultless only when you constantly remain as a nimit [instrument, one of the doer and not the whole and sole doer] and remain in the intent of being an instrument [intent that I am one of the doer of many scientific circumstantial evidences]

To object/protest (vandha), create difficulties (vachka), and wrong beliefs (agnan) – these three are the reasons the world’s delusion remains. It is to eradicate just these three things that all the worldly scriptures have been created.

In this world, the mistake is in where one says he has objections. There should be no objection to anything.

Regardless of the amount of kashays [anger, pride, deceit, greed] the other person creates, if you win over the kashays with the Gnan [real knowledge] abundance from within, when the kashays have no effect on you from within, then it is considered as winning the world.

If you are visiting someone and his wife feeds you a wonderful meal, you should be grateful but you should not wish that it would be nice if she could go home with you. Having such intents towards food and eating leads one to become increasingly possessed with turmoil (worldly suffering). This is why the Lord has said for us to enjoy but not become the enjoyer, to do something which we like but do not become habituated about it.

In this world, if you raise objections saying, ‘my mother-in-law harasses me. My father-in-law harasses me’, then there is no end to it. Instead, just put up a sign that says, ‘no objection whatsoever!’ Even if someone comes raising objection [issues with you], you do not let any problems with him, can you or can you not keep it that way?

Beastliness means taking that is unrightful [of someone’s else right], eating that is unrightful, thinking of accumulating things which is unrightful [not of one’s own right]. There is no problem in whatever comes to us rightfully [of which we are worthy of owning it].

There is no need to slander the nimit (one who is instrumental), it is only necessary to distance yourself from that nimit.

Where there is contempt/scornful rejection and slander, there wealth will not remain.

What do the vitarags [the enlightended one] say? If you want to be beaten up, then beat others. If you want to be slandered, then slander someone.

Vitarags [the enlightened one] do not have a desire for giving or receiving charity. They are in the state of ‘shuddh upyog’ [pure awareness of pure soul].

What do the vitarags [the enlightened one] say? This world will keep on running, You do not interfere with anything in it. If you want to attain ultimate liberation (moksha) then you will have maintain a state of vitaragta (state free of attachment).

If we like a person, all his attributes will manifest within us. If we like a pickpocket, even his attributes will manifest within us.

To become a leader through one’s merit karma is not a big deal. One should become a leader through his virtues [innate qualities].

Merit karma is a credit amount and demerit karma is a debit amount [owe the amount to repay]. One is free to spend his accumulated amount wherever he wants.

If the fruit (of your effort) is to your expectations, it is the effect (prarabdha, result) of your merit karma [punya karma], if it is not to your expectation, then it is the effect of your demerit karma [paap karma].

In the act of selfishness, you bind demerit karma and in the act of sacrificing your own self-interest for the sake of others [selflessness], you bind merit karma. Nevertheless, they are both karma, aren’t they? The fruit of merit karma is shackles of gold and fruit of demerit karma is shackles of iron but they are both indeed shackles, aren’t they?

Speech’ is such a thing that if handled [used] correctly, it encompasses all the major vows (mahavrats).

Every spoken word carries great risk. Therefore, it is better to remain silent if one does not know how to talk. Talking about religion carries religious risks, talking about worldly matters, carries worldly risks. The worldly risk will go away, but religious risk is very heavy; it creates grave obstacles in regards to religion.

(Spoken) words are considered an ‘expense’. ‘Speech’ should not be spent away. Speech is wealth. It should be 'counted' upon spending. Does anyone ever give out money without counting it?

Don’t calculate the world." This world is untruthful. Don’t stop to do calculation, just keep on moving.

It is possible for one to receive all the glory of the world provided there is absolutely no ill intent, within him.

The worldly life means a puzzle of ‘wrong beliefs’.

The whole world is immersed in ‘wrong belief’. Even though ‘belief’ is wrong, one truly believes it is his own, doesn't he? He believes it to be completely true, doesn't he?

The worldly life is not the trouble, the ‘wrong belief’ is the trouble [oopadhi]. What happens when you believe that which is not yours, as being yours? You will be in trouble.

How many troubles (oopadhi) should you keep? Do not invite those that do not come and don't stop the ones that are leaving.

The worldly life (sansar) is the thing created through delusion [wrong belief]. Therefore when you come to know about this wrong belief, it will go away.

There is no place for beggary [wanting things from others] in the current era. The law of vyavasthit [scientific circumstantial evidences] is such that one who has decided never to beg, will never have situation to beg.

I’ have not had to borrow or beg for years. This world is indeed all yours. If you know how to 'see', if you know how to view the world, if you know how to understand the world, then the world is truly all yours. You are truly the Owner.

What is trust? It is when there is no objection in the 'parliament' (comprised of mind, intellect, chit and ego) that is within; when there is agreement amongst all; that is called trust.

The one who has confidence (trust) in his own self, he can get everything in this world. But one does not have that confidence (trust), does he? Once the confidence is lost, it is all over. There is infinite power and energy in trust (confidence of one’s own self), even if the trust is in the ignorant state [ignorance of one’s own true self].

If there is an essence to this wordly life, then it is the basis of honesty [morality]. If you have little wealth but have honesty even then you will attain peace. And if you do not have honesty but lot of wealth even then restlessness will remain within.

Without morality and ethics there is no religion (dharma), the foundation of religion is morality and ethics.

If you want to attain moksha (ultimate liberation), then you cannot give unsolicited advice. Give advice only when it is asked for. In order to give advice, you have to become the chief!

Answer only when asked, otherwise do not say anything. Don't say a thing in this world. To tell [give advice] is the biggest disease. Your beard grows without you saying anything, doesn't it?

Advice should only be given when it is sought, otherwise our own worthiness gets assessed.

Accept only as much ‘cleanliness’ that it won't cause you to worry if it became dirty. Maintain ‘cleanliness’ such that and only to the point that it does not burden you into bondage.

Eternal joy arises by living in the 'permanent room'. Living in the 'temporary room' gives temporary joy.

This world is not without causes. There is Moksha [ultimate liberation] when one’s causes stops. There is Moksha where everyone's 'claim' is completed. Without a cause, effect does not happen.

Don’t speak of action [effect]. Don’t serve the action [effect]. It is a result. But serve the causes [do the causes]. Nothing will be achieved unless you serve the cause.

The path of the vitarags [the enlightened ones] is not one of ‘objection’. It is a path of giving ‘no objection’. They remain indifferent if circumstances for objection arises.

When you maintain silence, you would have said to have understood the world.

In this world, there is no such sternness like that of maintaining silence. Verbal sternness will be wasted.

However much silence you behold, that amount of intellect will stop.

There is nothing wrong in saying something, but there should be no protection [insistence] that we are right.

All the words thrown on to others will eventually fall on you, so speak such pure words so that pure words will indeed fall on you.

In this world, no word is being uselessly spoken.

Become 'tested' in such a way that not a single word in this world can shake you up.

What does syadvad (speech that does not hurt the ego of any living being) speech say? Speak in such a way that 5 people benefit from it and that it does not interfere [conflict] with anyone.

How is power of speech (vacchanbud) attained? It is when, not a single word is uttered to make fun of others; when not a single word is uttered for wrong selfish motives, material self-gain; when speech has not been misused; when speech has not been used to gain recognition or importance from others - that is when one's power of speech is attained.

How can the power of speech remain when you lie for your own ‘safeside’?

What is the nature of human beings? When someone does something wrong to them, they will go after him [to punish, to fight].

One's ‘life’ is ‘fractured’; he does not even know what he is living for. What is the essence of the human life? It is that one can attain whatever life form one wants, or he can attain ultimate liberation (moksha) if he wants moksha.

Man (human life form) is a 'second-hand' quality of the absolute supreme Self (Parmatma, Lord). Man is close to the Lord [absolute supreme Self].

If you met the robbers and they robbed you, you should not cry. Think 'how will I go on [do progress] now?' You will get all the help you need. What does one gain by crying 'what will become of me?' Who is the one suffering, the robber or the one who was robbed? The fault is of the sufferer.

Ambalal Muljibhai’ (Dada’s relative self) is under the control of worldly interactions, and ‘we’ (The Gnani Purush) are in the control of nischaya (realm of the Self). Worldly interaction should not be scorned at, at all.

One becomes Parmatma (absolute supreme self) if he comes into the True Self even for a fraction of time.