Dadashri Organization    

The Scientific Path             

 Home                                        

Qualities of a Gnani Purush

The Gnani Purush, (Jnani, Gyani are other terms) is one who constantly remains as the Self, the Atma. His is the state of swa-parinati, which means he is self-contained and does not need any evidences of the non-Self (par-parinati) for his existence. The Gnani has no desire for any temporary thing in this world, gold or women- wealth or sex, fame, honor, respect or disciples. The Self has to be acquired if one meets such a Gnani by surrendering all bhaavs (worldly intents) at his lotus feet. Self-realization is the result of this event. It is extremely difficult for one to acquire Atma Gnan (Self realization) on one’s own, but it is very easy if one meets a Gnani Purush. It is very difficult for an ordinary human being to recognize a Gnani Purush in this world. A diamond merchant will be able to recognize a diamond for sure; but how many true spiritual aspirants are there to recognize a Gnani Purush?

An humble attempt is made in this introduction to describe the Gnani, his divine magnanimous and extraordinary vision and state, his all encompassing knowledge, speech and his eternal presence, so that a reader would be able to understand and recognize the Gnani Purush and be filled with a sense of awe for the existence of such a One.

Who is Dada Bhagwan?

The one visible before you is not Dada Bhagwan; he is A. M. Patel, but the one who is manifest within him is Dada Bhagwan. He is the Lord of the universe. Dada Bhagwan exists within you and all living beings. The difference is simply that the Lord is manifest in the Gnani and in you He has yet to do so. The Gnani Purush constantly remains as the Self. For worldly interactions, he has to become one with A. M. Patel. Otherwise he remains one with Dada Bhagwan as The Lord.

What is the Form of Dada Bhagwan?

Dada Bhagwan is experienced through gnan (knowledge), darshan (vision), charitra (conduct) and tapa (penance). In this body, that which is mechanical, that part which is changing, is not Dada Bhagwan. That which is absolutely still, is in reality the Soul is Dada Bhagwan. The one who eats, drink, reads, meditates is mechanical, and not really the Soul. In fact the Soul is The Self, The Absolute Lord.

Who is the Gnani Purush in This?

Gnan is the state of the Self. The words that describe the state of the Self will only come forth if the Self has manifest within. Ordinarily in daily common expression, the one who speaks the words of Gnan is called the Gnani Purush in worldly life. One cannot speak of Gnan, without the Gnan having manifest within him. The One who has manifest within is Dada Bhagwan. Dada Bhagwan is the One who illuminates the sookshmatar (subtler) and sookshmatam (subtlest) faults within the Gnani Purush; the faults that ordinary people cannot see. These faults do no harm to any being of this world. The Gnani Purush can see these faults in the light of his Gnan. In order to be one with the Absolute state of Dada Bhagwan, the Gnani Purush himself bows down to The Lord within.

In June 1958 around 5 PM, after having finished supper, while sitting on a bench on platform number 3, waiting for a train at Surat Railway Station, Atma Gnan spontaneously manifest within Shri Ambalal Muljibhai Patel, a married businessman who was involved in construction projects. This manifestation, according to Dadashri, is the fruit of intense spiritual search of countless past lives. In this experience, his ego dissolved completely and all worldly and bodily attachment ended. He became the Gnani, completely separate and detached from the mind, speech, and body. ‘He’ became a ‘Gnani’ the day this Gnan manifest within. Pujya Dadashri says that the hour prior to this event he was an agnani (ignorant of the Real, The Self, the eternal). In this event he had the total experience of The Self, he became the Absolute Pure Self. In the ensuing thirty years he remained as The Self, never having any identification, internally or externally, with what the world saw as the contractor businessman Ambalal Muljibhai Patel, or The Gnani Purush Dadashri. From the moment of his absolute awakening, Ambalal became his first neighbor and all relationships of a neighbor were maintained. What a separation between the body and the Soul.

What kind of Gnan has manifest within Dadashri? Keval Gnan is defined as absolute total knowledge. Pujya Dadashri can ‘see’ it all in his keval darshan (absolute understanding form of vision) and understand it all, but the total experience is lacking by four degrees, out of a total of three hundred sixty degrees.

Gnani Purush says, “I do not know much about worldly things. I do know the Soul. I know that Soul is the knower and the seer. What the Soul ‘sees’, ‘I’ can ‘see’. In worldly life he is a businessman. He pays taxes like everyone. He is a contractor. While doing his business, the Gnani Purush remains completely vitarag Vit means without, and rag means attachment (beyond attachment and abhorrence). How does he remain vitarag? Through Atma Gnan, the knowledge of the Self.

Many ask him how he acquired his special powers? As he replies he inquires whether they want to emulate him. He says that it is not something that can be imitated. It is something that has manifested naturally. Even he did not know that such a phenomenal light would occur within him. All he had hoped for was some small light of realization. Instead, total internal illumination happened. He acquired the absolute nirvikalp (free of I-ness and my-ness) state.

Is the term bhagwan a name or an adjective? The term bhagwan is an adjective, and it is given to any human being who has qualities of godliness. The state of the Gnani is beyond all adjectives. Addressing the Gnani Purush as bhagwan is inappropriate.

The one who has no ownership of the mind, the body, the speech, the one who is not attached to any thing of this world is a God in this world. The Gnani Purush, despite of having a body, is not the owner of his body even for a moment. Such a Gnani Purush knows all the parsatta (domain of the non-self) as well as the svasatta (domain of his Self). In the domain of The Self, he remains the Knower and the Seer and in permanent bliss.

Gnani Purush does not, even for a moment, live this worldly life. Besides the Self, he does not have thoughts for any otherworldly things. He is simply the Observer of all thoughts of the one whom we see as the Gnani and the world calls Ambalal Patel. ‘My-ness’ does not exist in a Gnani Purush. Because he is not he owner of his body, there is no death for Him. He is immortal amar even as he walks about.

The grace of a Gnani is such that that he is able to impart the same state onto others. Gnani Purush remains constantly in shuddha upyog (pure state of the Self). Shuddha upyog results in liberation. Because he is constantly in shuddha upyog, there is no ownership of his mind, speech or body and that is why despite living in amidst the ocean of violence (hinsak), he remains nonviolent (ahinsak). No karma touches the one who remains in the constant state of the Self. That is the extraordinary is the state of a Gnani Purush. The One who is not the master of the body is the master of the universe.

The person you see as Ambalal Muljibhai Patel, is a human being but his tendencies and oneness is pure Self oriented with not an iota of that which relates to the the non-Self. Those who constantly live in the state of the Self, are rare and are sometimes to be found after many thousands of years

The experience of the Soul and the effects of action, Gnandhara and kriyadhara are distinctly separate in a Gnani Purush. The bhaav deep inner intent, of the Gnani Purush is constantly svabhaav. The one who has no kashay,beyond attachment and abhorrence, beyond anger, pride, deceit and greed, beyond passion. Darshan of such a One as this leads to eternal freedom, moksha.

Gnani Purush means complete light. No darkness can remain in the presence of light. He knows everything; the universe, how it functions, where is God, who are we etc. Gnani Purush is the world’s observatory. There is not a single parmanoo (subatomic particle) in this universe that he has not seen or experienced. There is not a single thought that he has not had.

Gnani Purush, through his Keval Gnan gives immediate solution to every question. His answers are not based on any scriptures. His answers are original. He does not answer through thinking, or recalling from any scriptures. He speaks after seeing in his absolute knowledge. However, he is not able to see a few gneyas (non-Self) of Keval Gnan. Keval Gnan is not possible in this current time cycle and this specific location (i.e the earth). Starting from the state of ignorance, and proceeding all the way to the level of the absolute knowledge, he has experienced it all. His talks are of the level beyond that of the sthool (perceptible or gross) and sookshama (subtle). They are at the level of shookshamtar and sookshamatam.(levels of subtlety seen only by fully Self-Realized beings).

The face of the Gnani Purush always radiates a sense of freedom. A radiant face and the aura of freedom are only possible after destruction of kashays (anger, pride, attachment and greed), and after seeing the world as innocent (without any faults). By doing darshan of such a person, one can attain salvation. When one is free from the effects of the mind, the buddhi, the chit and the ego, then there is muktahasya(laughter that is free). Where there is viatragta (liberation from any attachment), there is muktahasya. Only The Gnani Purush can have such an aura of freedom on his face. To have such an aura is a miracle in this world.

Gnani Purush has tremendous yashnam karma (what they seemingly do brings them fame and prestige). That is why many people achieve their worldly desires though his name, but the Gnani Purush will never take credit for it or say that it is a miracle. He says that it is the consequence of his yashnam karma. Even though he has no desire for it, people will not refrain from giving him credit for this. Gnani Purush has endless types of siddhis (special power). The one who has absolutely no expectation of any worldly things will manifest infinite powers.

The energies of the Soul are completely manifest within the Gnani Purush. Through his nimit, evidence, the Soul’s energy is also expressed in others.

He who lives free from dravya, that which unfolds in this life; kshetra, location; time; bhaav, deep inner intent; and bhuv, coming lives (life cycles); is the Gnani Purush. The Gnani has no bondage from any worldly things.

Gnani Purush who is constantly one with the Soul, is desire less. Through him one experiences the speech that has never before been spoken, heard or read before. The one who has no garva,(subtle pride of doership),garavta (sense of smugness), nor any aapnapan (feeling of my-ness), the one whose face is always lit with a divine smile, such a Gnani Purush is a living embodiment of Parmatma, the Supreme Lord. He is morta-amoort moksh swaroop. He is the form and formless presence of The Liberated Lord. He is the bestower of moksha, liberation. He is the giver of the bliss of The Self to everyone. Praise is to this time cycle; praise is to this mother earth of the Baroda district area in Gujarat and praise is to this mother who has born to this world the living embodied Parmatma.

One can never describe the attributes of the Gnani Purush completely. Gnani Purush has one thousand and eight attributes of which there are four main ones. He is as powerful as the sun and as placid as the moon. Both these attributes of duality are to be found concurrently in a Gnani. This in itself is a wonder. The Gnani Purush is himself the embodiment (pratima) of wonder and wonder becomes a tradition that continues to follow him. This tradition is recorded in the scriptures which becomes a guide to thousands of aspirants, is a miracle of a miracles.

The Gnani Purush is as stable at Mount Meru and as deep as the ocean. Spontaneous forgiving nature (sahaj kshama), with murduta ( words that melt egos), rujuta( words that destroy deceit), makes him the ocean of compassion. Such are his attributes. His compassion flows even towards those who may insult him or attack him. He does not have to make an effort to forgive someone. His forgiveness is always there.

The one who has become free from any desires of the worldly things, to such a person comes the status of a Gnani Purush. A Gnani Purush does not create any ashrams; he has no desire to build temples or start any religious sects. He is desire less for any worldly thing. He have any expectations from people. In such matters he is completely desire free and yet in matters pertaining to the Atma, he is full of desire; the Gnani in this manner is without any desire and yet he is full of desire.

The Gnani Purush is completely aparigrahi (without any possessiveness). There is nothing in this world that detains his awareness; his awareness constantly remains in the Atma. Such a Gnani Purush, despite living in the ocean of worldly attachments is without any worldly attachment. He is beyond all duality of: raag-dwesh (attachment-abhorrence), happiness-unhappiness, respect-insults, truth-false, good deed-bad deed, etc. Gnani Purush, is above all duality (dvandvaatit). He sees profit and loss exactly as they are; neither has any effect on him. For the one who has no my-ness or ownership of anything, the worldly life is simply observed. The Gnani Purush is completely free from any insistence. As he does not insist on anything he is free from all disputes.

The Gnani Purush is free all the time. Free even in satsang and also in business. In every situation he is in bliss (samadhi). Even in the relative world he is fearless, because he is correct and he has not been a victim of deceit. He remains in the present constantly. He has control over time because he is beyond time and not bound in any manner by time. By living in the present he always appears fresh. The Gnani Purush has experienced the reality of time and in this respect, no one is able to make the subtle distinctions between the past and the future.

The Gnani Purush always remains effortless. He too has a prakruti(the physical and non physical aspects of the worldly body) but the prakruti has no dominance over him. He constantly remains in his own independence. The prakruti of the Gnani Purush is sahaj (natural) because there is no interference into anything that represents the prakruti( also spelled as prakriti). This means there is no interference with the speech, mind or bodily functions, which simply happen distinctly separate from any sense of doer ship from the Awakened One within the Gnani. The Gnani is the embodiment of Sahaj Atma Swaroop (The Natural Self). He has no obstacles in worldly life because he is free from all desires.

The worldly interactions of The Gnani Purush are ideal. He does not inconvenience anyone. He is natural and spontaneously understanding. People think of him as being docile (naive) but he knowingly allows people to take advantage of him. He never has any conflicts with anyone because he has the highest commonsense. With commonsense, one can immediately understand, see the advantage and disadvantages and thus avoid any detriment to spirituality.

The Gnani Purush is detached from worldly life even while living in the midst of it. The simple difference between a Gnani and an agnani (non-enlightened being) is that there is no attachment or abhorrence to any activity within a Gnani, whereas there is attachment and abhorrence within all activities of the agnani.

The Gnani cannot be recognized by any other means except by his vitaragata (attitude of total detachment). The Akram Gnani is vitarag but not completely so. His is a meddlesome vitaragi. He is meddlesome about only one thing and that is over how he can give the bliss of liberation to everyone. He will meddle for the spiritual blessing of others. An absolute vitarag is the one who is not affected by anyone’s rise and fall in spirituality, whereas the Akram Gnani, the meddlesome vitraag, will meddle with those who have fallen and will endeavor to elevate them. Such is his unlimited compassion.

The love of the Gnani Purush is pure love. You will never find such love anywhere in this world. The love where there is no self-interest pertaining to worldly matters but only the compassion for spirituality is pure love - paramatma love. The Gnani never has difference of opinion with anyone. He is exposed to thousands of different kinds of personalities, and yet he lives amongst them as one, with pure love and without any difference of opinion. This is an extraordinary attribute of the Gnani. His interactions are the same with those who insult him and with those who garland (praise) him. His love for one does not increase when one garlands him and does not decrease when one insults him. His love is constantly aguru-laghu (does not fall and does not rise; guru means heavy, that which sinks). The love, that increases or decreases is not love, it is a weakness, a temporary attraction.. His compassion is spread throughout the world and for every living being. He is the support for many but he himself does not take support from anyone.

The Gnani Purush has endless compassion; he does not have pity because pity is a quality of the ego and is a quality that exists in duality. Where there is pity on one end, there is always nirdayata (mercilessness) on the other end. The Gnani is above all duality. His compassion for both the victim and the aggressor is the same. He has compassion for the mouse (victim) and compassion for the cat (aggressor) that kills the mouse.

The Gnani does not have to renunciate, nor does he not have to adopt. He remains in a natural state, his conduct is dependant on the circumstances which unfold in front of him.

The Gnani is not in any particular ‘standard’ (level). He is ‘out of standard’. He is in an absolute state and that is why he has no need to read any books, count the rosary or any do other kriyas (rituals). Kriyas are for those who are ‘in a standard’.

It is very difficult to recognize a Gnani Purush. By external appearances he is as ordinary as the common man. He does not wear any saffron or white clothing. The attire remains what it was, when the Gnan manifest within him; a white dhoti, a shirt and a black topi (Indian Cap).

If one is able to recognize the Gnani Purush, then one has made acquaintance with the Lord of the fourteen worlds. This is because the Lord of the fourteen worlds has manifest within the Gnani. Even though the Gnani lives a worldly life, he is not a grahasthi (house-holder). A true aspirant in search for liberation will recognize the Gnani from the moment he lays eyes on him, by the vitaragata (detached dispassion and compassion) in the eyes. If one does not have the capacity to recognize a Gnani by looking in his eyes, then one can recognize the Gnani by his speech. The speech of the Gnani is syaadvaad (neutral, balanced, without raag-dwesh and acceptable by all). His speech never hurts anyone’s viewpoints. Whether one is a follower of Shiva, or whether one is a Vaishnav, a Moselm, a Digambari or of any other religious sect, they all accept the speech of the Gnani, as the speech of their own Lord.

Every word that emanates comes from the mouth of the Gnani becomes a new scripture. His words that come out are suitable and befitting to the external circumstances, place, time and bhaav; they are dependant on the nimit. The one who becomes a direct nimit for the speech of the Gnani, for him all veils of ignorance are destroyed. Not only that but the veils of ignorance are also removed for the person who is listening to the Gnani and also for the one who reads the speech of the Gnani in a book. This is because the Gnani Purush is pratyaksh (present) here today.

The speech of the Gnani is called Pratyaksh Saraswasati (presence of the Goddess of Speech) because his speech comes through the medium of the Divine Soul manifest within. His speech penetrates the layers and veils of the listener, touches his Soul directly and illuminates the light of knowledge. This living awakened light (chaitanya) destroys the sins of endless lives in the listener. This is the speech of the Vitarag. Only the speech of a Vitarag liberates.

Gnani Purush’s speech has never been heard before. It is not the speech that has been heard from generation to generation. He explains through very basic and simple examples, which the listener identifies with and is overjoyed because he feels that what the Gnani is talking about is his own inner experience.

Dadashri clarifies the deepest of his science by using simple examples of people’s daily life experiences, which touch the core of their problems. He clarifies the most profound talks of spirituality through the use of very basic and simple language of the layman. Everyone, form the most learned of experts in spirituality to the illiterate and the naïve, are able to understand easily the subtle depths of his spiritual scince. His style of explaining and his illustrations are humorous.

The speech of the Gnani has four qualities. It is beneficial (heet), short to the point (mit) and pleasant to the listener (preet) and therefore it is the truth (satya). He always speaks for the benefit of the listener’s soul. He never looks for his own benefits. He has no self-interest and that is why the speechthat comes forth is tailored to the listener and his worldly dealings and his problems. The speech that comes forth is befitting to the listener’s circumstances. The Gnani has no raag-dwesh with anyone, nor does he have any desires or ambition. The speech of such a vitarag Purush will come forth according to the problems of the listener. Sometimes even a few harsh words from the Gnani dissolve all problems and obstinacy of a listener who revers each and every word seemingly spoken harshly.

Just a single sentence of a Gnani Purush can liberate one if one absorbs it. Gnani Purush directly shows the direct path to moksha, so there is no need to read any scriptures. If one uses his intellect to analyze The Gnani’s words, then he is cheating himself. If he accepts even a single word of the Gnani, as is, then that very word will liberate him.

The speech of the Gnani Purush comes out according to the punyas (merit karma results) of the listener. He himself does not ‘speak’ anything. He merely ‘observes’ the speech that comes out and the amount of punya that the listener has. His answers to questions and they bring about a solution to any question pertaining to every religion. The ‘tape record’ of the Gnani Purush plays all day long (he speaks all day) but still the Lord calls him a muni (the one who has taken a vow of silence)

Gnani Purush is an embodiment of faith, and that is why by merely looking at him one is filled with faith. One does not have to keep faith in him, but faith comes naturally. Such as embodiment of faith is usually not around, but since he is present today one should make connection with him and get his work done and take advantage of his presence.

Gnani Purush is an Apta Purush meaning that he is someone in whom one can put his entire faith and trust in matters of one’s spirituality and worldly dealings. The importance is only the pragat Purush (the one who is living), whereby his mere darshan will bring forth the energies of the Soul in one.

Gnani Purush remains in the lagutam-gurutam bhav; in relative (worldly matters) he is the lowest of the low; in Real (matters of the Soul) he is the highest and in his Real nature, he remains neutral. He is highest where one is seeking liberation. He remains the lowest (humility) when someone insults him or physically hurts him.

Only the One who has acquired the vision to be a disciple of every Jiva (living entity), can be a Gnani. Gnani does both, he is a servant and also a savior of the universe. He takes the service of the world and he serves the whole world.

Until one finds an Atma Gnani, one should ask for worship from the God and when one does meet a Gnani, he should ask for liberation, from him. Gnani Purush himself does not need any worship, but in order to acquire his Gnan, it is necessary to seeker of liberation to worship him. Any worship directed to the Gnani Purush is not for the Gnani himself, but to the Soul (God) within the worshipper (When one worships the Gnani, one is really worshipping the Soul within himself because the Soul of the Gnani and the worshipper are the same). In front of the Gnani, one is doing the darshan of one’s Real Self. By worshiping the Gnani Purush in whom the Divine Atma has manifest, one’s own Soul can become manifest. The worship of the Gnani is the same as the worship of the shuddhatma, which is equivalent to the worship of the Parmatma and that is the cause of liberation. The highest bhakti is the kirtan bhakti of a Gnani Purush.

Gnani Purush helps you do darshan of the formless God, after which it is not necessary to do darshan of the murti (idol). By doing darshan of formless, one attains liberation and by worshipping the idols, one acquires a worldly life. The Gnani Purush is in the form of both, the murta and amurta. By worshipping the Gnani, one acquires both abhyudaya (uplifting in the relative world) and anusangeek (progress towards the Self). One does not have any obstacles in life; one remains in peace and also acquires liberation.

Gnani Purush is complete in his worldly dealings. He remains absolutely with his Soul, he constantly does darshan of the Soul even then he still visits the temples, churches, derasars and places of worship of other religions. He does that, so that this practice may continue for others. By doing this he is setting an example, so those who have not had darshan of the amurta (the Self) may continue to worship those images where they have found their faith in the Lord.

The company of the Gnani Purush, in other words the company of the Self-Realized is called the sang of Paramhansa. It is a gathering where a separation between Gnan (Self) and agnan (Ignorance of Self) is made. Where there is a discussion about religion, that is the gathering of the hansa(swans…gentle friendly meetings) and where there is a controversial discussion, where no body is ready to listen to the truth, that is called the gathering of the crows. With Gnani it is possible for one to receive anything one wishes. One can get liberation if one chooses liberation because the Gnani is the giver of liberation. That is why the scriptures have called the Gnani Purush a dehdhari parmatma – the embodiment of the Divine Soul. Here, one’s absolute work will be done.

The ‘Soul’ is worth knowing and to do so one will have to go to a Gnani Purush. The Soul described in the books and the scriptures will not do. Would pictures of hundreds of lit candles in a book give you any light in the darkness? No, only the burning candle that is present in front of you will give you light. The Gnani Purush is a living, burning candle and it is only a ‘lit’ candle that can light other candles.

Gnani Purush is instrumental in blessing the whole world but he is not the actual ‘doer’. He can give whatever one wants because he does not have the slightest of bhaav of ‘doership’. Where there is a ‘doership’, one will receive worldly benefits but one will not acquire the Atma.

Gnani Purush is never in doership state. He does not have the ego of either having to solve things or not solve things. For him solutions occur naturally. Gnani Purush neither does desirable karmas nor do he do undesirable karmas because there is bondage in either of them. Wherever there is a bhaav to ‘do’ anything, there is bondage.

Gnani is nivrut (free form all things to be done), where the world is pravrut (engaged in). The pravruti of the world is dependant upon prakruti. Gnani Purush does not interfere in the discharge process. One binds karmas by interfering in the discharge. Each karmas of the Gnani Purush is divya karmas (divine karmas). The one who is constantly aware from within, the one who has progressed by having destroyed all his karma, the one who is in the state of kshayak (all karma have been destroyed) state, in such a Gnani Purush, if someone were to use his buddhi (intellect) to see faults in the Gnani’s karma, they will pay a heavy price. The Gnani Purush does not for even a second, remain in parpariniti (the tendency and engaging nature of the non Self), he moves on by ‘role playing’ like acting in a play. How can one use his intellect in front of the one who is absolutely aboodh (without any intellect – intellect is the indirect light of the soul through the medium of the ego).

The Gnani Purush is nirvikalpi (without any sense of identification with a worldly name), completely, nirmohi (without any tendency to be attracted to anything that is temporary), and nirgranthi (without any inner tendencies). His upyog (focus of attention) never for a moment gets stuck in anything. He is always in his Suddha Upyog (The State of The Self). There is not a single manogranthi (inner mental tendency) in the Gnani Purush. His mind always remains under his control, and at his disposal.

The Gnani Purush is the only doctor of the mind in the entire world. He can destroy all the illness of the mind; he will not let any new illness develop. Not only this, he can separate the Soul and the mind, after which the mind can be completely under one’s control.

The Gnani Purush does not have even the slightest of intellect; in him the intellect has become completely illuminated, but after the light of Gnan becomes manifested, the light of the buddhi remains in one corner. How effective is the light of the candle under a bright sun? The Gnani Purush who has the experience of the Soul is without intellect and he is the most unique being in the entire universe. The Gnani’s of the scriptures are not above intelligence. On one hand as one becomes aboodh (without any intellect); he achieves the sate of becoming a sarvagna (knower of everything). But this is the sate of of kaaran sarvagna (the knower of everything state is a causal state). The scriptures say that there is no possibility of a karya sarvagna (the completely Enlightened Being) in this day and place.

Although the Gnani Purush has lost most of his buddhi, he still has a little left. If he were to loose the last remnants of his buddhi, today even this A. M. Patel would have been called Mahavir. But because he lacks in the 4 degrees for Keval Gnan, that much difference remains.

The chit of the Gnani Purush constantly remains in his Atma, just as the cobra dances in front of the flute player; so how can there be any difficulties (oopadhi, vyagrata) for even a second? Furthermore, there is nothing in this world that can entice his chit. Such is the state of complete freedom that the Gnani moves about in.

Gnani Purush does not have any ego. In the world, besides him, there is no other person who is without an ego (Ego-the belief of ‘I-am this person’). There is no place for the ego in the Gnani Purush, and that is why the Gnani has no suffering in any situation or misery effect karma.

When the Gnani Purush talks, who is it that speaks? Is it Dada Bhagwan? Is it the Gnani Purush? Not at all, the speech that emanates from the Gnani is a ‘tape recorder’ that is playing. It is an original ‘tape record’ that is talking, the Gnani Purush is the ‘knower’ and ‘seer’ of this speech and everyone else are listeners. The Gnani Purush is merely an observer of how the ‘tape recorder’ is playing and how many mistakes there are in the tape recorder. When anyone speaks, it is in fact the ‘tape recorder’ that is playing, the difference is, that when people speak, they have the egoism of ‘I am speaking’, whereas the Gnani Purush has no ego when he speaks and that is why he says it like it is that; “This is a tape recorder playing”.

If it was not for the lack of 4 degrees in him reaching Keval Gnan, he would have gone to mosksha(full liberation, nirvana) a long time ago and he would not be sitting amongst these people today. It is because of these 4 degrees, that he became invaluable, for people’s salvation in this kaliyug. His sthool (overt or gross) and sookshama (subtle) faults have been completely destroyed, however because of these 4 degrees he still has sookshamatar (very subtle) and sookshamatam (elemental final) faults, which he is aware of. These faults do not hurt any one, but they are an obstacle towards his Keval Gnan. What can one say about the innocent world of the Gnani, whose faults have been destroyed?

Even the Gnani Purush has to do pratikraman, but these pratikraman are for his sookshmatar and sookshmatam faults. Upon deviating from his shuddha upyog (The State of The Self), he immediately does pratikraman. By becoming fault-free, he has acquired the vision to see the entire world as being without any faults. He sees every living being as without any faults, even from the perspective of worldly interactions. He is constantly in his state of non-doership and sees everyone through his tatva drashti. In other words he sees the others as non-doers too, so then who will be seen at fault?

For endless lives the absolute Purshottam (The Highest of Man) that he was in search of, manifested within his own body. An agnani becomes unduly proud when he acquires a little power, whereas the Gnani Purush, having acquired the power of the entire universe,is not affected. That is why Shrimad Rajchandraji has called the Gnani Purush a ‘dehdhari parmatma’ – the embodiment of the Absolute Divine Soul. There is no need for one to go looking for any other parmatma. Without such a Gnani Purush, no one is able to let go of his or her attachment to the physical body.

The Gnani Purush remains unperturbed in the ‘scientific Atma’ or the absolute Atma. Ultimately, even the Gnani Purush is an instrument (sadhan) for one to reach the goal of the scientific state of the Atma.

The Soul is in the form of Science, not in the form of Knowledge. In Gnan, one has to do everything but Science is self-perpetuating (svayam kriyakari). Science is based on fundamental principles. It is non-contradictory. There is a lot of difference between religion and science. With religion one acquires worldly happiness and binds punyas and with science one achieves liberation. Where there is science, there are no paap or punyas, no binding of any karma, only the discharge of karma. With no influx (samvaar) of karmic matter into the soul, there is no new karma charged. In science, one does not have to renunciate anything. The ‘Self’ has to merely become separate. Once the ‘Self’ becomes separate, all puzzles are solved.

Lord Krishna has said that the Gnani Purush has such capability to destroy one’s sins at one time. Only the One who does not remain in his mind, body or speech can do so. Not only that, but he also bestows the knowledge of the Self to others and gives people the inner vision (divya chakshu). This vision enables one to see the Soul in every living being -Atmavat, sarvabhuteshu. Every living being is a suhhdhatma. Never before has there been one nor will there be in the future, a Gnani of the Akram Vignan, who can bestow such knowledge within an hour.

After acquiring the experience of the Soul from the Gnani Purush, the Self is awakened and remains aware forever. All actions of the mind, speech and the body continue to take place, but the Self is not the ‘doer’ in it. The Self becomes aware of the doer. That is why after acquiring the Gnan, one has no worries and one remains unaffected, unperturbed by the worldly misery.

It is because of the fruits of punyas of thousands of life times, that one comes in communion with the Gnani Purush. If one is not satisfied with just the darshan of the Gnani, then by acquiring that which the Gnani Purush himself has acquired, one can bring an end to his endless cycle of birth and death. Through the grace of the Gnani Purush, one can acquire Self-Realization and the awareness of the Soul is kindled. Based on the fundamental principles of this awareness, one is able to see all of one’s own faults and the moment these faults are seen, they are destroyed for sure.

After acquiring Akram Gnan, one does not have any aartadhyan (internal worries or suffering) or raudradhyan (Wrathful meditation that makes others suffer, thoughts of depriving others ,even if it is not carried out). Artadhyan and raudradhyan only take place when one does not have the realization and awareness of one’s Real Self. Because of the awareness of the Self, aartdhyan and raudradhyan do not occur; internally there is always Shukladhyan (The final meditation, the State of The Self) and externally for the world interactions, there is dharmadhyan (benevolent meditation,). Shukladhyan (constant awareness of “I am Shuddhatma) is the cause of liberation that one experiences in the present. The Gnani Purush himself is one’s own Atma until one acquires the clear or distinct experience of the Soul. Because Akram Vignan is a science, it is necessary for one to understand it as such. In the presence of the Gnani, one should constantly ask questions and endeavor to understand it completely.

One does not have to do anything in the presence of the Gnani but simply understand everything. To understand things as they are, is samyak darshan (enlightened world-view) and to ‘know’ the things as they are, is called samyak gnan (enlightened knowledge). The one, who has come to know and understand this, will acquire samyak charitra (enlightened conduct).

God has said that one is not required to do anything to achieve liberation. For liberation all one has to do is follow the Gnani and not leave his side.

Moksha means a sense of freedom, true liberation – no superior above you or no ‘under-hand’ below you. Having acquired such a moksha, despite living amidst the worldly life, Pujya Dadashri has become a living example for those who are married or with family responsibilities, so that these people can be encouraged that they too can acquire liberation. There is no need to renunciate any worldly things or dealings in order to acquire liberation. If one gets rid of agnan (ignorance of the Self) then one can experience natural liberation (acquire liberation naturally). Acquiring liberation is easy but the bestower of that liberation is very difficult to find, because it is extremely rare for such a Gnani Purush to be present in the world. If ever one meets a Gnani Purush, one should surrender everything (one’s mind, speech and body) at the lotus feet of the Gnani and follow him. There is nothing more beneficial (spiritually) than a Gnani Purush in this world. Attachment takes leave forever in front of a Gnani. Only the Gnani Purush can liberate one from the web of the worldly attachment (maya). Only he who is liberated can liberate others. How can the one who himself is trapped in bondage, liberate others?

The one who has a strong desire for liberation, will find moksha one way or another. Even the Gnani Purush himself will knock on the door of such an aspirant to give him liberation. That is how much power there is in one’s desire for moksha.

After meeting the Gnani Purush, one does not have to make any efforts. The fruit of efforts is worldly life, not liberation. After meeting a Gnani, if one has to make any efforts, then that person has not met the real Gnani. Having met a Gnani, one should tell him why one should have to make any efforts after having met him. One has spent many in making such efforts and nothing has materialized from this. I have surrendered to you and you have to liberate me.

It is not possible for anyone to achieve liberation without meeting a Gnani. Only a lit candle can kindle other candles. The Gnani Purush frees us from our ego and attachment and helps one acquire the Pure Soul. It is only at the feet of the Gnani does the ego become capable of being destroyed.

The Gnani Purush is pure himself and that is why by just merely looking at him, one becomes pure. Otherwise without a Gnani Purush, one will not be able to realize his Real Self. One may spend endless life times and still one will not be able to find one’s Real Self. But as soon as one meets the Gnani Purush, one will find one’s Real Self.

The illusion of one’s Real Self does not go away by any means; only the Gnani Purush can destroy the illusion, that is why Shrimad Rajchandra has said to look for a Gnani Purush; look for a sajeevan murti (living) Gnani. Look for the one who himself has become liberated. The Gnani Purush has swum across the ocean of life and helps others swim that very ocean. If you find such a Gnani Purush, you should follow him without having any doubts or fears. Gnan is only to be found in the heart of the Gnani Purush, not anywhere else. One will only become successful in his endeavors after one acquires Gnan from the Gnani Purush. And it is only the shelter of the Gnani that can destroy the root cause of the worldly disease of ‘svachaand’ (to act by own wishes). Without the shelter of the Gnani, not abiding by the aagnas of the Gnani; whatever one has done in terms of reading the scriptures, penances, renunciation is all considered svachaand; and kriya done through svachaand causes bondage.

In the worldly language they refer to people who have read the scriptures as a Gnani, however a true Gnani is he who has the experience of the Soul. Such a Gnani is Knowledge Incarnate and can never remain hidden. He moves around amongst the ordinary common people as a common man. He spreads around the same Gnan and bliss that he himself has acquired by sharing the Gnan as he has experienced. The Gnani who has reached the absolute state, remains with the people for the salvation of the people.

Pujya Dadashri says that it is my only wish that this Akram Vignan be spread through the world; people should definitely be allowed to reap the benefits of Akram Vignan. The world must acquire salvation and there must be peace through the world.

To progress on the path of religion, it is important to have a Guru. A guru will teach one all his worldly duties, but he cannot liberate one from the worldly life. Only the Gnani Purush can liberate one from the worldly life. A guru has a bias towards the worldly life and the Gnani Purush has a bias towards liberation. For worldly life one needs a Guru and for nischaya (liberation) one needs a Gnani. Having found a Gnani, one should not become disrespectful towards the previous guru – on the contrary one should be obligated to him.

A lost traveler will have to ask someone for directions, he will have to make someone his guru. Even when one does not know the way to the railway station one has to ask for directions and here this is the path to moksh, which is narrow, and like a maze. On this path of moksh, one should find a Gnani Purush and simply follow him. The Gnani Purush has the power to liberate. The only thing needed is the readiness of the recipient. Only two things are important in front of the Gnani: Param vinay (absolute humility) and the bhaav that, ‘I do not know anything’. The true knower is he who, after knowing does not stumble. How can you say you know something when you keep on stumbling, keep having worries and conflicts and loss of peace?

In spirituality, this is the cash bank of the universe. In only one hour, one can acquire ‘divine solution’; how long can one go on seeking solutions that are on credit. For endless lives one has made payments on the credit. It is better to receive cash instead of credit.

People of the world live by the theory of relativity; those who have acquired Self-Realization and have come to know the difference between the Real and the Relative, live by the theory of reality and the Gnani Purush is in the theory of Absolutism. Not in the theory but he lives in the theorem of AbsolutismToday the Gnani Purush is himself the manifest of Absolutism. The end of search for everyone comes at the hands of a Gnani.

The Gnani Purush is able to bring one from the theory of relativity into the theory of reality. Then the practice of the Real religion begins. The religion of the Soul, the religion of the Self begins. How can the religion of the Self begin when one does not know even a single attribute of the Self? Until then, everyone is delving in the religion of the non-self.

To situate Gnan in Gnan and to place the relative in relative is called diksha (initiation into religion, the religion of the Self). Who other than the Gnani Purush can give such a diksha? It is the nature of the world to give ignorance and the nature of the Gnani to give Gnan. Ignorance is acquired through a nimit (instrumental), and Gnan also cannot be acquired without a nimit. When the Gnani Purush gives the knowledge of Atma, he gives clear distinction between the attributes of the Self and the non-self, after which the demarcation between the two constantly remains.

Many unique men have tried for endless lives to uproot the main root or the root cause of the worldly life; many have tried to cut the leaves of this tree of life, many attack the branches and many attack the main trunk but even then this tree does not get destroyed at the root. The Gnani Purush fully understands the main root of the tree of the worldly life and that is why he is able to attack the root cause directly. Without touching any other part of the tree, he is able to destroy it. This is the biggest gift of Akram Vignan; otherwise how is one to achieve moksha in one hour and in one lifetime?

Having read all the scriptures of the world, by fully abiding by the scriptures 100%, the essence of the religion begins to express. Having understood the 100% of the essence of the religion, one begins to acquire the extract of Gnan. The Gnani Purush of Akram Marg gives one the extract of the Gnan in one hour.

There are two paths to go to Moksh. One is a Kramic and the other is Akramic. Kramic is the common path, and is always there. On this path the aspirant progresses step by step. On this path if the aspirant finds a true traveler, he will ascend 500 steps and if he encounters a wrong companion, he can descend 5000 steps. That is why one cannot trust this path; but even then this path is the common path that is always there.

Akram path is seldom to be found; it is an exceptional path. In this path, there are no steps to ascend. One has to merely get into an elevator without any effort. One has to simply follow th sit in the lift and follow the agnas of the Gnani. The Gnani Purush is able to give one Atma Gnan in one hour and together with that he gives the 5 agnas, which is the heart of all religion. These five agnas makes the worldly life ideal and helps and protects the State of The Self even as one moves about in the world.

In the Kramic marg, the anger, pride, attachment and greed, parigraha (worldly possessiveness), etc., have to be gradually renounced and in the end this purifies the ego completely; in other words there is not a single paramanu of anger, pride, attachment and greed remaining in the ego, it is then that the ego becomes completely pure. That pure ego becomes one with the Shuddhatma. In the Akram marg, through the grace of the Gnani, first the ego becomes pure and itself comes into the pure Soul state. Only the discharge of anger, pride, attachment and greed remains. As these discharge, the pure soul does not become absorbed with it, and that is why they become discharged naturally. Once he becomes the Shuddhatma, he does not bind any more karma. New karma are only bound when the ‘Self’ becomes avasthit (one) with the state of the mind, the result of which is vyavasthit. The Gnani Purush purifies the ego, after which even in the subtle activities, ‘Self’ remains separate and because of that the doership does not arise and no new karma is charged. The Self constantly remains as the non-doer, and not only that, he is also able to see how vyavasthit, is the doer. There is no binding of karma where there is no ‘doership’.

The foundation (or the basis) of the kramic path is in ruins today. It is destroyed and that is why the grand opening of Akram path has occurred. What is the foundation (basis) of the karmic path? It is where there is union between mind, body and speech; that is whatever is on one’s mind; the same is expressed in one’s speech and conduct. Today, one thing is going on in the mind, but they say something else and their conduct is totally different from what they think and say. There is no unison of the mind, speech and body and that is why the kramic path has become dysfunctional. In the Akram path, the mind, speech and the body are separated and become irrelevant as the State of the Self prevails over all. After that whatever karma unfold they are dealt with, with equanimity.

The application of Gnan in the daily life interaction has been clarified. One cannot escape the worldly life by running away from it but one has to carry out one’s daily activities as if one is an actor in a drama. Just as in a play, an actor keeps his role as an actor separate from his real life role. In the same manner, a person can play the role of husband, boss, and father unencumbered by any identification as a doer of these roles. The line of demarcation between the doer, the worldly self and the non doer, The Self is constant and keeps the Self free from all roles.One should play each role with complete sincerity whilst keeping the awareness bestowed upon him through this Akram Vignan. This happens by following the agnas of The Gnani Purush. The true Gnani Purush not only gives the knowledge of the Atma but also the knowledge of worldly dealings so that one is able to meet with their worldly obligations. The Gnanis 5 aagnas completely purify the worldly dealings.

Pujya Dadashri says with absolute conviction that after having met him, if one does not experience moksha, then one has not met the ‘Gnani’. Ones should experience moksha while living in this very body.

Bias (partiality) and moksha are both contradictory. The Gnani Purush is without any partiality. In his vision, everyone is correct from wherever they stand. He is one with every living being. The Gnani Purush sits in the center and that is why he has no conflict of opinions with anyone, with any religion or any individual viewpoints.

One has been wandering for endless lives trying to look for permanent happiness in temporary things. This delusional vision has been further reinforced by people’s beliefs. People’s beliefs are such they believe the correct path to be incorrect. Once one’s vision becomes one with that of the Gnani’s, then he will acquire the vision of the Real Self. Eternal Bliss exists only in the Self. Once this bliss is experienced, it remains and grows. Then the search for happiness in temporary things comes to an end.

One keeps hearing about the phenomenal attributes of the Soul, but one has never been able to experience the Soul. The Gnani Purush is the only one who gives us the immediate experience. Mere talks about the Atma and its attributes cannot do anything. It is only through the grace of the Gnani that one can acquire the experience, not otherwise.

The scriptures can give one different views, but it cannot change one’s views. It is impossible to change one’s views without the Gnani Purush. To destroy the vision that sees the external circumstances and to instill the vision that sees the Soul within is a job only for the Keval Gnani. How can the one with an incorrect view of reality destroy the same incorrect view in others?

Praise be to that Gnan which in this age of the scorching heat of the afternoon desert sun, is like a gigantic oak tree which provides in its deep shade, both internal and external soothing coolness to those who are suffering in the heat (of the worldly miseries).

He who constantly resides in the Atma, the one has become the embodiment of liberation, where ownership of the mind, speech and the body has completely gone, ego and attachment have completely finished, such a Gnani Purush, in this age of suffering has manifest for the true aspirant. Every day for years, one continues to have darshan of the alaukik (the Real) in new ways. How can one describe or write about the eternal and the endless? Even then just a short introduction to the Gnani Purush has been endeavored by the limitations of the pen and the paper. Complete experience can only be gained through a pratyaksh meeting with a Gnani.