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Sexuality is the main culprit which keeps a person stuck in the worldly illusion. It is the ultimate temptation because it is disguised as pleasure, when in reality it is what keeps us imprisoned in the cycle of the worldly life. True pleasure and bliss is in the realization of the Self (Atma). If one wants to attain this eternal happiness that is associated with enlightenment then they must overcome this temptation. How does a person overcome the ultimate temptation and maintain brahmacharya ? Dadashri’s spiritual knowledge (Gnan) has given us the vision to see beyond the illusion and witness the truth in what is, this is known as ‘Three Vision.’ The Three Vision allows a person to see the reality of destructiveness in sexuality instead of being enticed by the illusion.When a person is able to see this truth with ‘Three Vision,’ they will automatically become detached from the primal passionate feeling and destroy inner sexuality. ...

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‘Aptavani’ refers to speech of an Aptapurush (Gnani Purush who helps us attain liberation & is trustworthy in all worldly matters). The Aptavanis as expounded by Param Pujya Dada Bhagwan contain essence of all scriptures. There is only non-contradictory, consistently systematic knowledge in them. Scriptures of past were written ages ago, based on certain time & place. They don’t fit in this 5th era of time cycle. These Aptavanis will be considered new scriptures of this era wherein Param Pujya Dada Bhagwan has spoken original matter in modern language. They will reveal explanations for people of all religions. In all fourteen Aptavanis, the entire path to liberation has been revealed in simple language that everyone finds favorable with examples that come forth on their own in daily worldly interaction giving experience of freedom. It is our tremendous fortune that such extraordinary speech has manifested in such an era & through its devotion this entire world will attain salvation! ...

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All of us want to attain liberation but how can we attain liberation? Through manifest Gnani Purush! If a Gnani Purush is found then liberation is extremely easy to attain. There are infinite spiritual paths but only one of them leads to liberation & only a Gnani Purush can show us that path. Gnani Purush is the only one circumstance, main instrument, who can make one attain pure Soul and renounce ego & my-ness. If a mixture of copper-brass-silver is mixed with gold then only a goldsmith can separate it. Similarly only a Gnani Purush who knows intrinsic properties of Self & Non-Self, can separate Self from Non-Self. In this era of time cycle, where there is no unity of mind-speech-action, extraordinary Knowledge has manifested! To experience Self through grace of the Gnani Purush is indeed special power of this Akram Gnan. Such a Gnani Purush of the Akram path never existed in past & never will in future. Therefore, one should get one’s spiritual work done in his direct presence! ...

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Those who became Self-realized by traditional step-by-step path to Self-realization, undertook spiritual effort,endured endless physical suffering, attained experience of the Self & ultimately liberation. But doesn’t it seem impossible for ordinary people to follow this path?Befitting the current era of the time cycle, Param Pujya Dada Bhagwan has given to the world Nine Kalams. Nine Kalams are to be read 3 times a day. These Kalams are essence of all the scriptures; by saying them, demerit karmas get destroyed. It is beneficial for the entire world; it is a great pratikraman. These Kalams will free one from karmic ties with the world. The mistakes that have been made until now either get erased or become weak. We just have to nurture the intention according to these Kalams; we are not to get involved in bringing them into conduct, nor will that happen instantly. All we have to do is ask for energies! This edition of Dadavani will help readers progress on the path to final liberation. ...

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Speech is an important tool to run worldly life, isn’t it? But often our speech gets misused & wasted when we use negative speech or when we use our speech in wrong place. Param Pujya Dada Bhagwan has revealed secret by which good or bad speech comes forth. This edition of Dadavani focuses on fault of backbiting that arises through speech - what is backbiting, difference between backbiting & criticism, basis through which backbiting happens, opinions that have been formed behind it, relationship between backbiting & rivalry, etc. At the root, ego indeed prevails in the fault of backbiting. Backbiting about a person happens when there are negative opinions about that person. Backbiting is a large obstructive fault on path of spirituality. For danger of backbiting, Param Pujya Dada Bhagwan says, “By backbiting for an hour, a human being binds eight lives as an animal.” This edition of Dadavani will help reader to understand dangers of backbiting & criticism and to turn back from them. ...

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Through the grace of Akram Vignani Gnani Purush Dadashri, mahatmas have attained the Knowledge of the Self. Now whatever stock (of karma) that is filled within, is bound to come out! In worldly interactions, weaknesses (of kashaya) are bound to arise! Now, if pratikraman is done for the atikraman that arises, then one is indeed in Dada’s Agna. However, to dissolve the faults from the root, absolutely revered Dadashri has shown the process of samayik (to be the Self, and to See the self). ‘You’ have become the pure Soul, but the faults in the form of kashaya (anger-pride-deceit-greed) and vishaya (sexuality) that remain within file number 1 will leave if they are Seen in samayik with awareness of separation.Dadashri says, “One who attributes a low value to samayik even to the slightest extent, will take a dreadful beating.” Even for the samayik of separation, Dadashri has given three sentences. They should be spoken repeatedly as prescribed, due to which, separation will arise within. ...

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Who does not have difficulties in life? The consequences of karma of the past life must be suffered, mustn’t they? Even the Lord himself is not excluded from that. There were many pleasant and painful circumstances even in the life of absolutely revered Gnani Purush Dadashri, but in all those circumstances, through his unique understanding he kept uncovering the essence of life. Even while suffering the consequences, as a result of his unique characteristics of observation and research, he developed such understanding that no living being was hurt by him, nor did he get hurt by anyone. And as a result of that, conducting worldly interaction free from divisiveness due to difference in opinion and free from anger-pride-deceit-greed, he lived an ideal life. He always used to say, “I have come to take away the pains of this world. Keep your happiness with you, hand over your pain to me. If you have faith in me, then it will not come back to you after you hand it over to me. ...

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In this human life which is very difficult to attain, what should be the goal? The ultimate goal should be to become free from all mistakes and attain liberation. For that, start with ‘May no living being be hurt through me.’ In daily interaction, whether knowingly or unknowingly, through the mind-speech-body, we hurt people we have relationships with, such as people at home, elders, relatives, friends, people who are dependent on us, and spiritual colleagues. During such occasions, atikraman happens in the form of anger-pride-deceit-greed, attachment-abhorrence, and on both sides, the cycle of kashaya and pain begins. To get rid of those mistakes, there is only one way: pratikraman. Pratikraman means to turn back from your own mistakes with understanding. only then will the true bliss of the Self be experienced. ...

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In the current edition, while referring to pain that is given to others, the vision (drashti) is set towards its result and the liability it will bring. ‘On what basis am I bound to worldly life, what result will come with each of my karma, what liabilities will arise,’ if this is understood, then the turning back begins, and internal remorse prevails within. That is all; the beginning of this understanding will take one forward. ...

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Every human being makes attempts to obtain happiness. But with expectations of pleasure (sukha), we hurt others and give rise to causes for bondage of Karmic ties with others. One does not actually hurt others, but due to unfolding karma and accounts of past karmic ties called ‘files,’ we end up hurting others (the ‘files’). But until we come to know of its liabilities, it indeed remains a point of peril on the path of liberation. Therefore, awareness remains essential in daily life, and for that awareness to be maintained, Dadashri has said that every day, upon waking up, affirm that, ‘May no living being of this world be hurt, even in the slightest extent, through this mind-speech-body.’ By this, we all achieve the goal of attaining liberation in one lifetime. ...

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Through Akram Vignan, Knowledge of the Self (Atmagnan) has been acquired. However, to bring the conviction of ‘I am pure Soul’ into experience, penance is necessary. The Lord has spoken about two types of penance:external penance (bahya tapa) which is the cause for the auspicious (shubha) and internal penance (antar tapa) which is the cause for the pure (shuddha).Penance is to maintain equanimity (samata) when either bitter or sweet effects unfold due to karma bound in the past life. To not become involved in the unfolding, and to see it without attachment or abhorrence, is internal penance. The reason for doing penance is that one’s own awareness as the Self (Atmajagruti) increases, the world is seen as flawless, and only one’s own faults are seen. As penance is completed, the main element (the Self) manifests. When complete Conduct as the Self manifests, it is completion (purnahuti), and that is indeed our goal. ...

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It is commonly said that it is not possible to realize God, to realize the Self (Atma), and to attain liberation (moksha), without renouncing the illusory attachment of worldly life, money, and without observing saiyam. But in reality, this is external Saiyam in which one, remaining within a guru’s (spiritual master) directives, he decreases anger-pride-deceit-greed step-by-step. Internal saiyam means that by listening to the Knowledge of a Gnani Purush, bhaav saiyam slowly arises. When one’s anger-pride-deceit-greed only affect one’s own self, from the point where no one else feels hurt even to the slightest extent,that is considered saiyam. From the time the conviction of one’s real state (swarupa; the Self) sets in, one comes into real saiyam. If one abides by the five directives of the Gnani Purush (Agna), there is constant internal saiyam only. That saiyam takes one towards liberation. ...

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Sex and sexuality are indeed the foundational root for the entire worldly life. In this era of the time cycle, the entire world has believed that pleasure to be the highest pleasure. But in reality, that is indeed an illusion (bhranti).Loksangnya (societal influence) is a very simple, straightforward word, but in a very deceptive way, it throws one off track. Societal beliefs flash in every facet of our lives, and we choose directions based on the compass of societal influence. That is enormously perilous. If we were to understand the nature of sexuality through the perspective of the Gnani Purush, then we would disengage from the murchhit (a state of unawareness arising from illusory attachment) pleasure of sexuality, and move towards the eternal bliss of the Self. Akram Vignan shows the true nature and consequences of sexuality and gives the right understanding of the belief of happiness in sexuality, opinions based on societal influence, and how to come out of it. ...

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What could be the reason that a person cannot even live an ideal human life? The answer is the ignorance of the Self (Gnan), and the resulting kashaya (anger-pride-deceit-greed) and vishaya (sexuality), which cause bondage life after life. However, the same individual then attains the competency to reach the Paramatma state after becoming Sheelvaan and Charitravaan. Sheelvaan means to be without not only sexuality, but also to be without anger-pride-deceit-greed. Such a person has sincerity, morality, straight-forwardness (saradata), humility (namrata), naturalness (sahajata), and numerous other such qualities. A Sheelvaan is fearless(nirbhaya). Then the quality of prataap (silent effective aura of purity) arises within such a person.Even a lion will forget its violent intent, and a snake will tremble upon seeing a Sheelvaan. The goal of every human being should indeed be to accomplish Sheel-charitra to fulfill the purpose of this life and attain Moksh. ...

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Amongst the reasons that obstruct liberation, that Dadashri has described, nondha (an intense mental note) is one mistake that cannot be easily seen. This mistake gets nurtured knowingly or unknowingly, and that is why one is not able to become free from this mistake. Any nondha will create attachment-abhorrence (raag-dwesh). Nondha ‘sees’ the doer, and opinion (abhipraya) ‘sees’ the thing (vastu). As long as nondha remains, there will be partiality towards the pudgal (non-Self complex) for sure; there the authority will be of the pudgal. How is this intense mental note actually made? It is made whenever the slightest aversion arises to the self, at the hand of a nimit (someone instrumental). When aversion happens but nondha is not made, then liberation will happen. It is a step towards liberation (moksha). ...

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

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Every human being gets caught up in situations where pressure from circumstances is such that even if he doesn’t want to make mistakes, mistakes happen & he is not able to become free from these mistakes. In order for people to eliminate their faults & to be able to make spiritual progress the Tirthankar Lords & the Gnanis have given the world the weapon of alochana-pratikraman-pratyakhyan. Through our nimit when pain is caused to other person’s ego, a ‘stain’ is formed on our relative self & in order to make that relative self pure; the only thing that is required is pratikraman! Pratikraman destroys the causes of faults & renders the faults rootless. Absolutely revered Dada Bhagwan says, “On one hand, through Akram Vignan the realm of Your real Self will be taken care of, while with pratikraman the realm of the relative will be taken care of.” With bhaav pratikraman, one will surely be able to experience inner peace & the fundamental root of attachment-abhorrence will be eradicated. ...

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The Self (Atma) is the Knowing-Seeing element, and matter is in the form of parmanus. These parmanus have three phases: prayogsa (charging phase), mishrasa (mixed phase), and vishrasa (pure phase). Pure (shuddha) parmanu are vishrasa. Prayogsa are the causal subatomic particles and when they enter the womb in the next life, they take on the form of mishrasa. As soon as they become mishrasa, the effective body arises, and upon giving effect in the gross form they become vishrasa (pure subatomic particles). First, the effect arises on a subtle (sukshma) level, on the basis of which particles are pulled at the gross level, where the gross effect happens and is evident externally. Due to the attachment abhorrence the parmanus get charged & cycle continues. To get free from this cycle the application of the five Agnas, pratikraman and samayik. Through these tools to attain the absolute Self, the purification of impure parmanus happens by remaining as the Knower and Seer as they unfold. ...

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

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There are two parts to the work that happens through the human body; the gross part is the external activity, and the subtle part is the antahkaran. When circumstantial evidences come together, then the mind gets involved in thoughts and shows various pamphlets, and based on that, the chit shows a variety of photos, and the intellect gives a decision which the ego endorses. Without the ego, no work can be accomplished. The mind-intellect-chit-ego perform their role, and ‘we’, the pure Soul, should remain in ‘our’ role. ‘Our’ role is Gnata-Drashta (Knower-Seer); just to ‘see’ and ‘know’, not interfere. In reality, the Self does not interfere; the discharge ego interferes. In that, if the awakened One does not sign, then it is not considered as interference. The extraordinary spiritual science of how to experience the taste of liberation by swa-purushartha in not signing with the discharge ego, is revealed in absolutely revered Dadashri’s speech. ...