Questioner: Is moksha freedom from the cycles of birth and death?
Dadashri: No. To go to moksha means ‘full stage’. Moksha means eternal bliss (parmanand). There is nothing beyond that. It is the ultimate state. If one believes there is something beyond that, then he does not understand moksha. Moksha means a feeling of freedom (mukta bhaav); it is freedom from all worldly bhaavs (intents). Worldly intents hinder the absolute bliss within. A moment of bliss of the Siddha Bhagwan i.e. those who have attained final liberation, is infinitely greater than the collective bliss of all the celestial beings! Why is this eternal bliss obstructed? What prevents one from experiencing it? Only the mistakes of one’s past life prevents this bliss! It is these mistakes from the past that do not allow you to experience the bliss. The worldly beings have not tasted this freedom, only a Gnani Purush has it. His vitraagta is freedom. ‘We’ feel that ‘we’ are within each of you. If you know how to do darshan of the Avatar, even then you can experience the freedom.

Questioner: Does doing darshan mean doing it with devotion (bhaav)?
Dadashri: No, not devotion. Devotion is already there for anyone who comes here. One should know how to do the darshan. You should know how to do exact darshan of the Gnani Purush. Such a darshan (understanding) can be done when there are no obstacles. One will  then begin to experience bliss of freedom from the moment he does such a darshan.

Questioner: What is the ‘visa’ for moksha?
Dadashri: The visa is dependant upon whether one is partial or impartial. These (different religions) are all degrees and there are degrees within the degrees. They are all on different paths and there is only one path to moksha, which is difficult to find. All other paths are ornamental paths; they have big attractions and so people run towards them as soon as they see the attraction. There are no ornaments on  this  path of moksha and that is why it is difficult to find.
On a hot summers day you feel a cool breeze, you can tell there must be a block of ice close by. Similarly, here in Akram Vignan, one gets an indistinct experience of the Self. The moment one attains this experience (aspashtavedan, partial bliss of the Self), the worldly suffering ceases.  Experience can exist only in one place, not two. From the moment the experience of the Self begins, it is called swasamvedan, bliss of the self.  This slowly increases to spashta vedan; clear and full experience and bliss of the Self. 
 
Knowledge of all the subject of the worlds is ego based knowledge and it is contained within the intellect (buddhi) and Gnan is that which exists without the ego. Egoless Gnan illuminates the Self as well as the non-self. It has potential to illuminate the entire universe. The ego based gnan that comes through the intellect can only illuminate the non-self. It has a limit and it is not independent.  One takes the support of, ‘I am a doctor’ or ‘I am an engineer’ because of ignorance.  He makes such claims out of ignorance and takes support from them. Everyone is looking for moksha but no one can find that path and thus people wander about within the four life forms. The Gnani is the only one who has the all encompassing energy to swim across the ocean of ignorance and take others with Him. He is the only one who has attained the knowledge and gives others the same.

Liberation is only attained through Gnan

Moksha cannot be attained by good actions. With good actions, one binds punya, which rewards one with cars, homes and all the other worldly pleasures. If one wants liberation, then one has to follow the Lord’s instruction. Moksha is attained through knowledge (Gnankriyabhyam moksha). These pratikraman, samayik etc., are rituals of ignorance (agnan kriya). Moksha cannot be attained through these external activities. Moksha is attained through the actions of Gnan, through gnan-kriya. Gnan-kriya is to remain as a knower-seer and that itself is moksha. To know that which is to be known (gneya) is Gnan kriya and to understand the gneya is darshan kriya.