Liberation through Akram Vignan
Questioner: I have the inner intent (bhavna) of going to moksha, but what should I do if there is something lacking in that path?
Dadashri: Lacking in what?
Questioner: There are karmas, are there not? Do I not continue to create and bind karmas?
Dadashri: Should you not know how karmas are bound?
Questioner: Through auspicious (shubha) and inauspicious (ashubha) inner intent.
Dadashri: There is no binding of karmas for the one who does not have auspicious and inauspicious inner intent. There is no binding of karmas for the one with a pure (shuddha) inner intent; the intent of the Self. You bind demerit karmas (paap) with inauspicious; bad and hurtful inner intent and merit karmas (punya) with auspicious; good and helpful inner intent. The fruit of paap is bitter and the fruit of punya is sweet. Do you not have a bitter experience when someone insults you?
Dadashri: And what about when someone gives you flowers? It is sweet. The fruit of good intent is sweet, that of bad intent is bitter, and the fruit of a pure intent, purity – remaining as the Self, is liberation (moksha).
Questioner: When does an embodied self (jiva) attain liberation?
Dadashri: One attains liberation when one becomes pure (shuddha) – free from all kashays. Nothing touches purity (shuddhata), but it does touch good (shubha) intent. This is not the path of the shubha at all. This is the path of purity (shuddhata); it is a nirlep path – a path where nothing can smear, touch or affect the purity of the Self.
This is a science. Science means that it liberates one in every way. Nothing will touch one if he becomes Shuddha (pure Self), and if there is ‘good’ (shubha), then ‘bad’ (ashubha) will affect it. Therefore those who are on the path of auspicious, benevolent and good intent will have to follow that path of good. Whatever they do is fine for them. But this is a path of purity (shuddhata, shuddha upayog); everyone remains in the awareness as the pure Self and so there are no problems.
This is a completely different path. This is a science (vignan). Vignan means with just ‘knowing’ one can be liberated. One does not have to do anything. Whatever is outside is gnan (knowledge). That knowledge is not kriyakari (working on its own) where as vignan is. Once You attain this Science of Akram, it will continue to work on its own from within (kriyakari). It does shuddha kriya, it continues to purify what is within, leading to the absolute Self. It will not be affected by any ashuddhata (impurities) of the non-Self. This is a different science; it is Akram Vignan!
Questioner: Is this what the Lord refers to as nishkaamkarmas (karmas performed without expectations of reward)?
Dadashri: Nishkaam karmas are different. Nishkaam karmas are a kind of a way of doing something. You need doership in that. One can do nishkaam karmas when one is a doer. Here there is no doership. This is a state of the Self. Wherever there is doership, there is no purity (shuddhata) – the purity of the Self. It is the state of doing good deeds.
1) Purity means that you do not need anything in this world; there is no beggary for anything.
2) In this world, the greater your purity, the more of the world is yours. You own the world!
Questioner: What should one do to make progress towards the soul?
Dadashri: One should maintain his exclusive foundation of honesty. This faith is such that when he finds himself in a difficult situation, the inner energy and power will express. When he is not in a bind, and there is plenty of money around, there is no scope of the manifestation of these inner energies of the soul. Honesty is the only way. It will not happen with devotional worship of the Lord. If a person does a lot of bhakti but does not have honesty as his deep inner intent, there is no meaning in what he does. He must have honesty in his devotion. With such a base a human will become a human again. He will reincarnate again into a human form. Those who cheat and deceive others, covet other people's wealth and wives are all doomed to take a birth in the animal kingdom. No one can change this. Their behavior here naturally binds their birth there.
Book Name: Aptavani 5 (Page #104 - Paragraph #5 to #9, Entire Page #105, Page #106 - Paragraph #1 to #3)
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