Pratikraman: The Key That Resolves All Conflicts (Full Version) Part-1

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Pratikraman
The Key that resolves all conflicts
Originally Compiled in Gujarati by :
Dr. Niruben Amin
As expounded by the
Gnani Purush "Dada Bhagwan"

Publisher : Mr. Ajit C. Patel
Mahavideh Foundation
Tri-Mandir, Simandhar City,
Ahmedabad-Kalol Highway, Adalaj,
Dist.-Gandhinagar-382421,
Gujarat, India.
Tel. : +91 79 39830100, 23974100
© : All Rights Reserved Mr. Deepakbhai Desai
Tri-Mandir, Simandhar City, Adalaj-382421
Dist.-Gandhinagar-, Gujarat, India.
Edition : 2000 copies, June 2010
Price : Ultimate Humality
(leads to Universal oneness) and
Awareness of "I Don't Know Anything"
Rs. 100.00
Printer : Mahavideh Foundation
Basement, Parshwanath Chambers,
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Ahmedabad-380014
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Tel. : +91 79 27542964 / 30004823

Introduction to The Gnani
One June evening, in 1958 at around six o’clock, Ambalal
Muljibhai Patel, a family man, and a contractor by profession,
was sitting on a bench on the busy platform number three at
Surat’s train station. Surat is a city in south Gujarat, a western
state in India. What happened within the next forty-eight minutes
was phenomenal. Spontaneous Self-Realization occurred within
Ambalal M. Patel. During this event, his ego completely melted
and from that moment onwards, he became completely detached
from all of Ambalal’s thoughts, speech, and actions. He became
the Lord’s living instrument for the salvation of humankind, through
the path of knowledge. He called this Lord, ‘Dada Bhagwan.’
To everyone he met, he would say, “This Lord, Dada Bhagwan
is fully manifested within me. He also resides within all living
beings. The difference is that within me He is completely
expressed and in you, he has yet to manifest.”
Who are we? What is God? Who runs this world? What
is karma? What is liberation? Etc. All the world’s spiritual
questions were answered during this event. Thus, nature offered
absolute vision to the world through the medium of Shree Ambalal
Muljibhai Patel.
Ambalal was born in Tarasali, a suburb of Baroda and
was later raised in Bhadran, Gujarat. His wife’s name was Hiraba.
Although he was a contractor by profession, his life at home and
his interactions with everyone around him were exemplary, even
prior to his Self-Realization. After becoming Self-Realized and
attaining the state of a Gnani, (The Awakened One, Jnani in
Hindi), his body became a ‘public charitable trust.’
Throughout his entire life, he lived by the principle that
there should not be any commerce in religion, and in all
commerce, there must be religion. He also never took money
from anyone for his own use. He used the profits from his business
to take his devotees for pilgrimages to various parts of India.
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His words became the foundation for the new, direct, and
step-less path to Self-Realization called Akram Vignan. Through
his divine original scientific experiment (The Gnan Vidhi), he
imparted this knowledge to others within two hours. Thousands
have received his grace through this process and thousands
continue to do so even now. ‘Akram’ means without steps; an
elevator path or a shortcut, whereas ‘Kram’ means an orderly,
step-by-step spiritual path. Akram is now recognized as a direct
shortcut to the bliss of the Self.
Who is Dada Bhagwan?
When he explained to others who ‘Dada Bhagwan’ is, he
would say :
“What you see here is not ‘Dada Bhagwan’. What you
see is ‘A. M. Patel.’ I am a Gnani Purush and ‘He’ that is
manifested within me, is ‘Dada Bhagwan’. He is the Lord within.
He is within you and everyone else. He has not yet manifested
within you, whereas within me he is fully manifested. I myself am
not a Bhagwan. I too bow down to Dada Bhagwan within me.”
Current link for attaining the knowledge of
Self-Realization (Atma Gnan)
“I am personally going to impart siddhis (special spiritual
powers) to a few people. After I leave, will there not be a need
for them? People of future generations will need this path, will
they not?” ~ Dadashri
Param Pujya Dadashri used to go from town to town, and
country to country, to give satsang and impart the knowledge of
the Self as well as knowledge of harmonious worldly interaction
to all who came to see him. During his final days, in the fall of
1987, he gave his blessing to Dr. Niruben Amin and bestowed
his special siddhis upon her, to continue his work. “You will have
to become a mother to this whole world, Niruben” He told her
as he blessed her. There was no doubt in Dadashri’s mind that
Niruben was destined to be just that. She had served him with
utmost devotion day and night for over twenty years. Dadashri
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in turn had molded her and prepared her to take on this
monumental task.
From the time of Pujya Dadashri’s mortal departure on
January 2 1988 to her own mortal departure on March 19th
2006, Pujya Niruma as she lovingly came to be called by
thousands remained true to her promise to Dadashri to carry on
his mission of the world’s salvation. She became Dadashri’s
representative of Akram Vignan and became instrumental in
spreading the knowledge of Akram Vignan throughout the world.
She also became an exemplary of pure and unconditional love.
Thousands of people from all walks of life and from all over the
world have attained Self-Realization through her and are
established in the experience of the pure Soul, while carrying out
their worldly duties and obligations. They experience freedom
here and now, while living their daily life.
The link of Akram Gnanis now continues with the current
spiritual master Pujya Deepakbhai Desai whom Pujya Dadashri
had also graced with special siddhis to continue to teach the
world about Atma Gnan and Akram Vignan. He was further
molded and trained by Pujya Niruma who blessed him to conduct
Gnan Vidhi in 2003. Dadashri had said that Deepakbhai will
become the decorum that will add splendor to the Lord’s reign.
Pujya Deepakbhai, in keeping with Dada’s and Niruma’s tradition
travels extensively within India and abroad, giving satsangs and
imparting the knowledge of the Self to all who come seeking.
Powerful words in scriptures help the seeker in increasing
his desire for liberation. The knowledge of the Self is the final
goal of all one’s seeking. Without the knowledge of the Self
there is no liberation. This knowledge of the Self (Atma Gnan)
does not exist in books. It exists in the heart of a Gnani. Hence,
the knowledge of the Self can only be acquired by meeting a
Gnani. Through the scientific approach of Akram Vignan, even
today one can attain Atma Gnan, but it can only occur by meeting
a living Atma Gnani and receiving the Atma Gnan. Only a lit
candle can light another candle.

EDITORIAL
Should there not be some unfailing remedy for those who
are sincerely trying to move forward along the path of liberation?
There should be some remedy to successfully remove all
kashays (internal anger, pride, deceit, greed, attachment and
abhorrence) that hinder people every moment of their lives.
How is one to remove the gross and subtle conflict from his life?
How do we prevent ourselves from being hurt or hurting others?
How can we shelter ourselves from the kashays that bombard
us? How do we stop them from recurring?
Many of us have faithfully adhered to religious rituals. We
have surrendered ourselves to strict penance, fasting, meditation
and other such austerities, only to discover that we still make
mistakes through our mind, our speech and our conduct. Why
have we not found inner peace? What should we do when we
realize our faults and how should we get rid of them? There
should be some method through which we can eliminate
kashays from our lives and progress spiritually towards
liberation. Surely there should be a way to live happily with
peace and love. What spiritual knowledge have the Vitarag
Lords (the supreme enlightened Beings) bestowed upon the
world? What is true religion? Is there any assurance that one can
be absolved for the sins he commits? And if there is such a
method, why is it not evident?
One can attain an abundance of knowledge from scriptures,
but why can he not incorporate it into his daily life? Ascetics and
spiritual teachers continue to preach, but where do they fall short
in getting the desired results? Practically every religion mandates
stringent rituals and austerities, yet why does the aspirant not
achieve any results? Why do his kashays not decrease or his
sins erase? Does the liability for all this not fall upon the heads
of religion? This statement is not made with any malice, but with
compassion. There should be some way to eliminate our
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problems. What have the Gnanis and the Tirthankars said
about one’s progress from the state of ignorance to the
attainment of Absolute Knowledge (Keval Gnan)? How can
we be liberated from the bondage of our past karma, and the
bondage created through our inherent attachment and abhorrence
(raag-dwesh)?
It is said that the path of liberation is for the brave and not
for cowards, but where should this valor be used to expedite
liberation? Is it possible for a person with a lot of bad karma to
attain good karma?
How can you suppress the fires of suffering that torment
you throughout your life? How can a man cope with a
domineering wife, difficult children and his financial worries that
overshadow his peace, day and night?
How can one recover from incessant kashays that exist
between a guru and a disciple? When a person expends his
mind, speech and body by committing adultery or cheating
others out of their wealth, where else but in hell or lower life
forms can he expect to take birth in his next life? And if one has
done so, how can he become free from the consequences of his
actions? How can one remain cautious so as to not fall prey to
such acts? What are the answers to such questions that have
agonized people for time immemorial?
Every human makes mistakes against his will. People
become trapped in their own mistakes and suffer incessantly due
to their earnest desire to be free of such mistakes, find inner
happiness and progress towards their liberation.
The Tirthankars and the Gnanis have given this world the
only weapon to combat such suffering, and that weapon is the
spiritual science of alochana (confession of one’s mistakes),
pratikraman (asking for forgiveness), and pratyakhyan (firm
resolve and determination never to repeat the mistake). Infinite
beings have achieved the wealth of liberation with this weapon

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by destroying the very root from which a vast tree of hatred and
abhorrence grows. Gnani Purush, Dada Bhagwan, through his
Keval Gnan (Absolute Enlightenment) expounded in his spoken
words the science of pratikraman, precisely as it is. His spoken
words are to be found in this book, along with many other
books; words which will prove invaluable to the aspirant of truth
and liberation.
The speech of the Gnani is dependent upon the individual
that he is addressing. The answers the Gnani gives are aimed to
bring about a solution for a specific problem for an individual in
front of him. Therefore, at times these spoken words, when
compiled in book form, may appear contradictory. For instance,
for the inner satisfaction of one individual the Gnani may say,
‘Pratikraman is awareness and atikraman is discharge (of
karma).’ But for the individual with heightened inner awareness,
the Gnani may say, ‘Atikraman is discharge, and so is
pratikraman. Discharge has to be destroyed by discharge.’
Both the answers are correct as a solution for the particular
individual concerned, but they are relatively contradictory
because of the difference in predicaments of each individual
concerned. In short, the reader is asked to understand the
subtleties of the Gnani.
With this in mind, we beseech the reader’s forgiveness for
any apparent flaws in this compilation. It is our sincere hope that
the reader attains the inner essence of the Gnani’s words.
- Dr. Niruben Amin

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PREFACE
Please note that Pujya Dr. Niruben Amin wrote the
entire preface of the Pratikraman Book in poetry form in
couplets. The translation of this in English is devoid of the
rhyming words in many places. Here is the message of the
preface is preserved as a preference over the rhyming words.
PART 1
PRATIKRAMAN
Unity of mind speech and body, is the worthy goal of life;
When that is broken, Akram Vignani’s pratikraman is the solution in life!
Dada shows the proper method of doing pratikraman;
Connect directly with the Soul of the other, with ‘Dada Bhagwan’ as the
witness!
Announce the faults in your heart, ask for forgiveness, repent heartily;
Decide that ‘I won’t repeat it’, then the faults are cleansed simply!
Doing good karma is religion, doing bad karma is non-religion;
Beyondreligionandnon-religion,liesSelf-religion!
Good karma gives credit and this brings the result as happiness;
Bad karma gives debit and this brings the result as unhappiness!
When ‘credit-debit’ is zero, Self-bliss prevails;
The first two increase worldly entanglements, the third brings Liberation!
Withthe‘Lordwithin—DadaBhagwan’aswitness,repentanceisdoneheartily;
This science becomes effective, for every ailment there is a remedy!
Whileeating-drinking,bathing-walking,speaking-laughing;
If no one is hurt, these natural interactions are called ‘kraman’!
Allthatcausehurttoothersthroughattachment-abhorrence,areatikraman;
To turn back from these is known as the process of pratikraman!
Anger-pride-deceit and greed, all are nothing but atikraman;
They all go away instantly, when for them you do pratikraman!

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Atikramanthroughattachment-abhorrenceaffectsboth;
By doing pratikraman for them, the effect is resolved in both!
A stained cloth and its washer, there is trouble for both;
Kraman affects no one and everyone acts in natural mode!
EveryembodiedSoulroutinelyprojectsendlessly;
Mere hearing of communal riots, third world war is imagined!
Innumerablefractionsexistinonesecondwhereonedoesendlessatikramans;
Atikraman creates worldly life and it comes to the end by pratikraman!
If the insulter is seen as wrongdoer, that is atikraman;
If speech was harsh, act was wrong, that too is atikraman!
If the children are beaten, that is atikraman;
Feeling, ‘why did he swear at me?’ is also atikraman!
If anyone feels hurt by you, it is atikraman;
Remember Dada there, and do instant pratikraman!
No intent is there at all in your heart to hurt the other person;
Yet you are instrumental in the hurt, hence Dada gave this great discourse!
If one is hurt with or without your knowledge, this is atikraman;
If his face doesn’t show but mind was disturbed, this too is atikraman!
AnyembodiedSoulhurtthroughmind-speech-body;
Instantly,heartilyandcertainly,doits’pratikramanproperly!
Whatdecreaseskarma’sloadisreligionandwhatincreasesitisnon-religion;
Nonewkarmaisboundbydoingpratikramanandthatissupremereligion!
Ask for energy to advance higher, pray heartily;
Pray to Gnani, Self, guru, God’s idol or a deity!
Shout out for forgiveness for the purpose of cleansing faults;
Small faults will be gone and Samayik will dissolve the knots!
How can there be freedom from sinful karma of endless times?
This happens when one inscribes Gnani’s knowledge to heart!
If this is not available, find what is revealed in the scriptures;
Revealed creates intellect-wisdom that annuls sinful karma!

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A strong desire to annul sinful karma and to do pratikraman;
Shall free one from weight of sins of endless lives!
Injustice in personal or business, what is its’ penance?
Decide in front of God-‘I don’t ever want to do it again’!
Innate self’s mistakes from previous life hurt at present;
Get bliss of Freedom when, with equanimity you accept!
Endure with gratitude, all the pains that others give;
Doing Dada-given pratikraman, puzzles you shall leave!
Scientific method of Jains, of recall-repentance-resolve;
Other religions too, give top priority to similar resolve!
Perfection and thoroughness, imparts this Vitarag Science;
Takes practical religion to top, and grants religious contemplation!
Helpingclimbupwardsteps,pratikramangrantsabsolutecontemplation;
TirthankarLordsconveyperfectreligionoftheSelfandofworldlyinteraction!
Dadashri explains the essence of recall-repentance-resolve;
In front of Gnani or Guru, admit the faults of the self!
Free of fear and with decisive mind; hand over charge to guru;
And awaken easily again when you do pratikraman given by guru!
To be free from karma, paramount weapon is pratikraman;
ProgresswithoutgurubydoingDada-givenpratikraman!
Excess pain is in chanting-penance-fasting; meditation and yoga;
Only pratikraman is savior, it shall definitely give you moksha!
Repentance frees from sins, gives a sacred-state;
Repent repeatedly in front of God and ask for forgiveness!
Repentance done by a person is always from the heart and natural;
‘Pratikraman frees from karma’ is the law that is natural!
To heartily ask for pardon of faults is the way to freedom;
Even if not heartily done, it preserves goodness for the self!
If you have to drink alcohol, apologize with decision of wanting to quit;
One day it shall be quit, is the scientific exactness!

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This is ‘Akram Vignan’; it has got to give result;
Moksha in two hours, hear Gnani’s Gnan -Agna!
Subtle pain inflicted to someone, that too is called atikraman;
You may be aware or not, instantly do pratikraman!
Thatwhichisdonevoluntarilyiswhereonecan‘do’purusharth-selfeffort;
Thatwhichisdoneduetopressureofforcesismandatoryandiskarmaeffect!
Doingismandatory;like-dislikeisvoluntary;
Facinginsultismandatory;pratikramanisvoluntary!
Ignorant one has free will to do repentance and resolve;
When stealing-killing pleases; a huge tuber of sin is formed!
Sensualist’sthoughtfulpratikramanresultsincelibacy;
Purity from hearty pratikraman then rests on Dada!
Pratikraman and Trimantra done together certainly give the result;
Prayer to great Gods and freedom from sinful karma is the result!
Endless pratikramans have shown no result yet, why?
Notonewaswith‘shoot-on-sight’knowledge,that’swhy!
Pratikramandoneinmorningandevening,butmechanically;
Pratikraman without repentance, pratikraman it can’t be!
What was memorized is spoken daily, just like a record;
Not finding the real culprit, he hurts the person in front!
Not a single mistake is absolved, whole life he did;
Pratikraman like a parrot; Mahavir’s path it can’t be!
PratikramaninMaagdhilanguageisn’tunderstoodverywell;Asceticsand
saints say, ‘I did’ and raise the egoism as well!
Mahavir’ssocalledfollowers‘perverseandinsensitive’,withoutexception;
Believe that Self resides in rituals; leaving no space for complaint!
Disciplesofmiddletwenty-twoTirthankars,proficienttheywere;
Alert at every moment each day, they did pratikraman everywhere!
If you ask the meaning of daily pratikraman, they know it not;
Annual pratikraman of Samvatsari, sins will not wash!

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On Paryushan, see whole year’s sins, feel the heartache;
You feel like dying that day, alas! How people were hurt!
Did you ever have these feelings, or simply got dressed and jeweled up;
Like going to a wedding on the Paryushan day, formal and smug!
‘Forgive my bad actions’-to those they like, no remorse for all others;
You’veruinedVitaragGods’reputation;thisisn’tMahavir’sreligion!
In true Vitarag religion, five hundred pratikramans are done daily;
It is done ‘shoot-on-sight’ and with repentance nightly and daily!
This is Mahavir’s reign and ‘Gnani’ is ornamental to the reign;
InKali-Kaal,Kramicpathstagnant;Akrammokshaunveiledthrough‘Us’!
Withinstant-cashpratikraman,adversemediationvanishes;
Where Akram Gnani has manifested, ‘Godly state’ is attained with ease!
Pratikraman’s purpose is fulfilled, be it credit karma or freedom;
Whether done in ignorance or knowledge, it is the main support!
Self-knowledgeisfreedom-pathandnotpratikramanalone;
Pratikraman after Self-awareness starts You on to Liberation!
After the illusion-I am Chandulal- is gone, bondage of karma stops;
Withtheillusion,pratikramanisforrecurrentcyclesofdirtyingandcleansing!
Pratikramanisrecommended,doit‘shoot-on-sight’;
If you can’t do that- next is- do it morning and night!
Can’t do this, do it fortnightly, or every four months;
Once a year if nothing else, if no mother aunt will do!
Even aunt isn’t real in this Kali-Kaal, she is like a hired one;
Where’s moksha? Where’s religion? It is only the egoism’s illusion!
Doer or helper, pratikraman should be done proper;
Created are decorative words, intents are forgotten!
Atikraman is at every step, yet the remedy is pratikraman;
In the realm of the Vitarag there is no secret or corruption!
You do pratikraman for the dead and not for the living;
Bhaav-pratikramans are true; wrong are those with words and rituals!

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Those won’t have proper result, its’ true value is illusory;
Believed as Self’s benefit; its’ a loss and not a victory!
To recite like a parrot is effect-dravya pratikraman;
‘It shouldn’t be so’ intent- is called as bhaav-pratikraman!
Ifchainoflifeafterlifemistakesisn’tbroken,itisn’t‘Samvatsari’ofMahavir;
They’re ineffective pratikramans and they disgrace Lord Mahavir!
Please forgive me readers but my heart is getting filled;
I do pratikraman for the strong words that were scribed!
Action with ‘I am the doer’ casts more veils of illusion, eludes liberation;
Chanting in AM and PM he drinks the ointment, meant to be applied!
Vows of Kramic path to eat no root vegetables or at night;
Takenwithoutunderstanding,vowswon’thelpinLiberation!
Vows can be taken for only faults whose pratikraman was done;
Explanationofproperpratikraman,AkramVignanhasdone!
To cleanse the blemish, ascetics apply soap on the table;
Followers scrub the floor; world laughs at this!
They take vows to renounce and slowly they can quit it;
Butvowtorenouncewhatisquit,howcanonedealwithsuchunderstanding?
Forallatikramansdonethroughacts,pratikramanmustbedoneinKramic;
In Akram Path, body is separate from the Self; no action will touch!
Credit and debit karma get cleansed by doing pratikraman;
For moksha, both types of karma are renounced and the Self is acquired!
Withoutawareness,pratikraman‘shoot-on-sight’can’tbedone;
After ‘Gnani’ awakens the Self, the kite string stays in hand!
Pratikraman in ignorant state binds less sins;
After Self-vision, with awareness, it is done in the true form!
Wash and wear clothes daily, write account book daily;
When pratikraman done yearly then; why not wash clothes yearly?
Gnani too, after scolding someone, does pratikraman right away;
This is just natural evidence and here, no one’s fault is at play!

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And yet He says ‘is’ to what ‘is’; and ‘isn’t’ to what ‘isn’t’;
How can a true Gnani say to what ‘is’ as what ‘isn’t’?
In the Vision the world is flawless but the speech finds the faults;
Gnani Himself does pratikraman for pain caused by truth!
Fault is seen because of fault in the self; purify your vision there;
Or else, kashays will arise, when you fight for relative truth!
Accepted by plaintiff and defendant, is the speech of Vitarags;
Call it open Saraswati; their ego-less words are accepted by all!
Talk that doesn’t include pure Soul is false, that’s for sure;
Pratikraman for ‘I am Chandu’, a measure of true understanding for sure!
Forcing the medicine on patient, the doctor may appear harsh;
Ailment may get cured or not, do pratikraman for being harsh!
‘Dada’ is doctor of religion; He swings the whip at the ascetics;
Elegance of Gnani’s silence, flows as compassion towards the wrong!
Havingmissednon-violentspeech,Gnanidoespratikraman;
Faulty it is in speech, flawless in His vision!
Tirthankars’ speech is always accepted by all totally and completely;
Fourteenth moon is ‘Akram Gnani’, difference in opinion and speech!
Faulty was the perverse vision; ‘Dada’ charged such a speech;
Flawless is today’s vision and yet flows out such a speech!
Guru says, ‘I am untouched’ but is exposed when called a ‘fool’;
He is touched and he reacts, is that religion a gymnast’s pool?
Vows-chants-penanceanddisciplineinpracticegiveworldlyrewards;
They are not needed for liberation; there, only pratikraman works!
Ascetics should routinely ask for forgiveness an hour a day;
It’s true religion even if it is done in mind and not in person!
True religions are only two, Pratikraman and absence of kashays;
Rest is not necessary, world hasn’t followed ‘this’ core-religion!
WhenyoufollowGnani’swords,you’llreachliberation-gate;
Go ahead, Dada is responsible for you, don’t miss at any rate!

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Insistence is great atikraman, it has ruined the country;
It has poisoned internally; this hatred must be ousted!
They command in Kramic path, don’t steal, lie, or do wrong;
Scripturesshouttofollownon-violence,truth,non-theft!
Scriptures people have put away with frown on their face;
Scriptures don’t bring change in life, why should one attach ‘this’ trouble?
‘I want to do it but can’t’, one should never sing this song;
Say, ‘why not’ firmly and decide repeatedly to perform!
Stealing-lyinghappenedbutdopratikramanforthat;
Behavior can never change so, understanding you can change!
All the world’s religions are on ‘I am the body’;
Only Akram Vignan is free of ‘I am the body’!
‘I want to give up’ or ‘I can’t give up’, both are states of doership;
Are you able to empty your bowels at will? What is the limit of your ability?
If you want to act with doership, ask for energy for sure;
Dada’s ‘Nine Kalams’ change causes, the effect does not!
You are infinite energy; ‘energy-less’ how can you ever say?
Pratikraman is also the self-effort that is done in illusory state!
Even saints-devotees in the country are unaware in the spiritual song;
They say ‘I did’ to ‘It happens’ and say ‘do what I say’ to the ‘top’!
If you do something wrong, correct it by doing pratikraman;
It’s called illusory self-effort; become a non-doer if you want to be eternal!
You are not the doer of anything; You are only the Knower;
Knower and doer are different, so the action in this life cannot change!
Know the wrong one as wrong; change ‘his’ opinion;
Thatverilyisthereligionoftrueeffort;‘see’and‘know’andmake‘him’decide!
‘I can’t do, brother, I can’t’; you should never say this;
Soul’s nature is, you become what You envision!
This matter is very subtle, you can’t resolve without understanding;
Only Gnani can differentiate the realm of the Self and the non-Self!

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To reform a boy thief, you can’t punish or beat him up;
He’ll form wrong tuber and opinion to steal will strengthen!
Asking for energy from Dada, ‘I won’t steal in this lifetime’;
Dada will give shelter and pure love; his heart will change!
If you’ve stolen, ask for energy; ask for specific energy;
Remedy is change of opinion, absolute humility to God!
‘Gnani’ has all the remedies and his diagnosis is accurate;
‘Dada Bhagwan’ is the scientist; expose to Him your ailments!
Ask for energy and you shall get it one day, don’t doubt;
Hence He gave Nine Kalams filled with secret of Vignan!
In Akram, don’t see conduct, dispose it all with Gnan;
New adverse internal meditation ceases, old ones are ‘seen’ and cleared!
Spiritualitymeanspurifyingofchit,impurechitbindskarma;
Not hurting any embodied Soul, this pure interaction is religion!
No new karma shall bind the mahatmas of this Akram way;
They clear old karmas and follow five Agnas all day!
When facing sticky karmas, dissolve them with pratikraman;
One life to go with this knowledge that guarantees no new karma!
Do pratikraman as soon as atikraman or attack happens;
Valiance here is wonderful! One enjoys the Absolute Self!
‘Kraman’ created prakruti and Atikraman has expanded it;
Pratikraman diminishes it and Akram Gnan has explained it!
Don’t have a single bad feeling for a thief or a prostitute;
They don’t wish to do bad but are trapped in circumstances!
An ignorant person sees others’ faults, his own faults he can never see;
How can he judge when he is the criminal, the lawyer and the judge!
Even the ignorant person does pratikraman up to a certain degree;
Some proficient and vigilant people have repented and released faults!
After becoming pure Soul, is pratikraman worth doing for him?
In Akram, he has to do this because the other person does get hurt!

20
Despite doing pratikraman if the other person doesn’t forgive;
Have no impact of this, You shall get freedom from faults!
OpponentsofAtikramanmaketheirpresenceknownthroughpratikraman;
Disagree with faults and get freedom from faulty nature!
All faults are to be settled and they are not ‘My’ intents;
Pratikraman isn’t necessary here if one can remain that aware!
Alltheworldlyinteractionswithoutatikramanarenaturallysettled;
Pratikraman for atikraman will dispose both the inner and the outer!
True pratikraman is the one that when done reduces faults;
How can there be liberation if there is no reduction in faults?
Pratikraman cleanses and there is no malice in others then;
No divisive difference of minds and intact are the relations with them!
Mind becomes pure and clean as proof of cleansing of sins;
Happiness is evident on the face, and light as a feather you feel!
‘Chandu, it is your mistake’ when someone says this to you;
Tell Chandu, ‘Chandu, your mistake maybe there’, hence the rebuke’!
The boss should never see the under-hand’s faults;
With police, judge or wife, why does he remain so meek?
Delay in doing pratikraman, do pratikraman for that too;
Mind wanders during Arati or Vidhi, for this inertia too!
To err is human nature, the way to be free from this err;
Only the Gnani shows it, ‘Do pratikraman, O, lucky one’!
Cause of fault is interference of the self; others have no concern;
The one who pays heed, stops the faults and binds no karma!
Akram Gnan manifests pragnya; pratikraman is automatic;
His state is free from abhorrence, like God, who has no egoism!
‘No hurt’ is Lord Mahavir’s word, do pratikraman for ‘hurting’;
You should get resolution or disposal; this life isn’t for fighting!
No such vision of faults is with Kramic path Gnani;
LookattheawarenessoftheoneonAkrampath;pratikramanisateverystep!

21
Pratikraman is not needed if good qualities are seen in others;
Good behavior with them is the only inner intent of ours!
Egoism supports self’s faults and takes the side of the self;
Even the great sages are seen wedded to the egoism!
When the prices go up in business and customer is unhappy;
Don’t risk Self-realization; see the doer to be the ‘Vyavasthit’!
How has Dada placed us in Akram state while doing all our karma?
‘Vyavasthit’ controls this life and yet pratikraman frees from karma!
Look at Akram’s ultimate principle, it follows not the intellect;
It answers from all angles and brings the fool on the path!
If the black-marketer of this time understands ‘Vyavasthit’;
Pratikramanishissolutionanddissolutionofprakrutifollows!
If the ignorant one charges interest, he will become a cruel person;
Self-realized one will do pratikraman here and clean this stain!
Doing creditor’s pratikraman, sends him positive effect;
Doingraag-dweshorfightingbinds‘extraitems’!
Faultsofgettingangry,stealing,dishonestyandimmorality;
Scolding and objecting; pratikraman cleans this slate!
When dismissed by the boss, if he stays in pure Soul;
Even a death sentence won’t bind; the judge is simply doing the job!
Due to senseless egoism, one allows a scorpion to bite;
‘Gnani’ will do its’ pratikraman and put it aside!
On seeing someone aversion arises, understand that it is the enmity from
thepast;
You should do pratikraman for it and get freed from dislike or hatred!
Clashes between husband and wife, and the in-laws are unsettled account;
Do their pratikraman as well; they are the connections of the relative self!
This world is a place to pay off accounts of karma;
‘Akram’ says do pratikraman to be free from karma!

22
Pratikraman improves relations and additional loss won’t be there;
Echoes from others will arise or else India-Pakistan like war will be there!
When there is insult or loss of faith, cleansing removes the faults;
Cleansing must be done repeatedly like separating milk and salt!
If others are hurt you should know it right away;
Hurting words changes expression and smile will go away!
Giving pain makes you insolvent, if you terrorize, intimidate;
If you broke heart or hated, he will return the wrath as a snake!
Fight between in-laws causes hurt, attacks or suicide;
Dodeepandprolongedpratikramanwithself-criticism!
Gnani says ‘I cause pain occasionally and unintentionally;
Exception though this is, here, pratikraman I do specially!
Give protection, so he doesn’t fall, I consider his thoughts;
Handle his ‘Vyavasthit’ and stop him before he falls!
One makes a mistake, asks forgiveness, repeats same mistake;
Explain him with love, forgive him and have good thoughts!
Others go on making mistakes and are never aware of this fault;
No repentance or forgiveness, hence the loss of love and respect!
They should be opposed and to tolerate them is senseless;
Make them aware of it and forgive them with pure heart!
And yet if nothing happens, then finally you should tolerate;
Or else, mind will be spoiled, say ‘that’s how it is’ and tolerate!
If someone is hurt by me and then he doesn’t come near me;
End this with pratikraman, I complete the account of karma!
Is there anything wrong if one lets go because of egoism?
Gnani says it is wrong, there’s charge of being instrumental!
Yet, if he stiffens up, resolution ‘pending’; you shouldn’t oppose him;
Keep on doing pratikramans, some day inner burning will subside!
Afterprolongedaltercationdocollectivepratikraman;
‘Dada Bhagwan, I am diligently doing its’ pratikraman!’

23
Collision in the world is the account of the worldly interactions;
Pratikraman repairs the mind, not to break it, is Gnan-essence!
Relative self’s conflict, pratikraman ends its origin;
When conflicts end, liberation happens in three lifetimes!
If he multiplies, you divide with the same number;
Thus avoiding conflict and clash is benefit of Akram!
Conflicts of speech and body are called gross forms;
Others know not- are of mind and called subtle forms!
Someone is seen attacking; ‘Vyavasthit’ arises in mind;
Still if his fault is seen; in subtler level mistake you’ve slipped!
If you strongly decide that no one is at fault here;
Yet if fault is seen, it is the subtler form of conflict!
Engrossment with file number one is the subtlest conflict;
Awaken, do pratikraman, it’s the eminent way to be free!
Vibrationsofpratikramanwillreachotherpersoninstantly;
Karma binding of atikraman happens when ego and intellect join!
Seed of raag-dwesh result in like-dislike type circumstances;
Single remedy of pratikraman will destroy the root of raag-dwesh!
Different types of thoughts about pride, envy or doubt may come;
Do instant pratikraman, or else it reaches other person before too long!
Doubt that ‘a robber will rob me’ makes a happy person unhappy;
You’re owner of universe, can morning dew extinguish a volcano?
What is the reason for fear? You consider yourself as temporary;
Fear vanishes with the understanding – vision of ‘I am the eternal Self’!
Repentance burns the faults like a string that burns to ashes;
In next life, uprooting of these faults, a simple touch causes!
After attaining Self-realization, even pratikraman is an effect;
Slashthefaultsbypratikraman,remainingasthepureone,thedirtiscleansed!
Atikramanineating-drinkingbringsonbody’sailment;
Atikraman is innate nature and pratikraman is self-effort!

24
Ask for Gnani’s forgiveness if you break the laws of eating;
If you don’t endorse addiction, then one day you’ll be quitting!
If you don’t do pratikraman, the parmanus will stick again;
Addiction will return in next life, opinion supporting it will make it stick!
If discharge is not known-seen and pratikraman is not done;
Mind will continue to form since the opinions aren’t gone!
After Self-state, do purusharth of the Self, Liberation surely you’ll get;
But in following Agna, doing pratikraman, there may be defect!
Dada sometimes drank tea but first He did its’ Pratyakhyan;
Otherwise tea will stay with you, Gnani remains forever alert!
Pain happens to the body, simply ‘see’ and ‘know’ it as separate;
Non-violent intent and separation, is absence of arta and raudra dhyan
Atikramanbindskarmaandnotboundthroughconduct;
Pain never touches ‘Ambalal’ for a moment, due to ‘Vignan’!
Adverse meditation arta and raudra, harass every moment;
Arta results in animal state and raudra sends one to hell!
Worry of future is artadhyan, and one hurts the self;
Bullet of worry doesn’t hurt others, even his wife isn’t aware!
Causingpaintoothers,givingpaineveninthoughts;
Raudradhyan it is called cause others get its’ effect!
Change the meditation of arta and raudra when it happens;
‘It is the result of my karma’, see others as just the evidentiary nimit!
To see the world as flawless is known as dharmadhyan;
Cleaningwithpratikraman,Gnanicountsitasdharmadhyan!
Repenting done once turns raudra to arta meditation;
Pratikraman again for it, arta becomes dharma contemplation!
You have become pure Soul; non-Self complex does arta-raudra dhyan;
non-Self complex does pratikraman, that’s when it is dharmadhyan!
PureSoul’sisshuklameditation,non-Selfcomplex’sdharmadhyan;
In the end thus parmanus are made absolutely pure!

25
Arta-raudrameditationneverhappensinAkramGnan;
Inside shukla, outside dharma; because ego is lifeless!
Faults that happen now since their pratikraman wasn’t done;
One can get freedom from them if proper pratikraman is done!
Knowing the fault is dharmadhyan, meditation as the Self is shukladhyan;
Inner ‘Absolute’, outer ‘dharma’- know it as state of one more life!
On Akram path, one can go as far as this State;
If inner and outer are ‘Absolute’, moksha happens in the same life!
‘Guests show up at late night’; on seeing them there is strife in mind;
‘Why did the deadbeats show up now’-words promptly flash in mind!
Yet, to their face he says, ‘Welcome, will you take some tea?’
The guests will ask for Khichdi, vegetables or for some curry!
Wife gets upset, husband asks, ‘When are they leaving?’
Wife says, ‘How do I know? Your friends, your habits!’
Tradition states ‘Guest is God’; yet there is arta-raudra dhyan;
For this, pratikraman is necessary, or else, he digs a mine of loss!
Self-realizedperson’sintentsdon’tchangebydoingpratikraman;
He gets rid of faults forever by doing pratyakhyan and pratikraman!
The fault remains pending if pratikraman is not done;
Increase one-two lives, or to Liberation if instantly done!
If a person is openly angry, today from karma he is free;
If angry in his mind, he will bind karma for the next life!
Do pratikraman for abhorrence, because attack is committed;
Attachmentisdischargekarma;Gnaniexplainsthisthoroughly!
However, if one isn’t alert and Agna he didn’t follow;
Do pratikraman for attachment as well or he will fall!
If there is inner link or violent intent, it is called kashay;
If they are absent, it isn’t kashay, there’s only discharge!
Yet, if others get hurt from your discharge kashay;
DoingpratikramanisproperaccordingtoTirthankars!

26
Kashays may be heavy, they’re relative’s property after all;
‘Seer’ is not burned there; Gnan gives him protection!
Discharge faults are lifeless after Self-realization state;
Their karma are not heavy, Gnani jokes about the faults!
Heartily pratikraman ends the faults in short effort;
Repeated pratikraman, by law, frees one from bondage!
Wholesome pratikraman is acceptable when there’re multiple faults;
‘Dada, I am doing wholesome, please accept it as the total for all’!
If no courage for face to face, ask forgiveness in the mind;
Do face to face with a noble person; others will abuse it otherwise!
BeforegoingtoLiberation,exhaustthesubtlebody;
Do collective pratikraman and you will be free finally!
It is called self-effort when one does pratikraman for faults;
State of valiance is being the Knower of the one who knows!
Anger kashay that is bound for infinite lives is like a crack in a boulder;
Business of repeating lives continues if there’s no pratikraman!
Anger that one didn’t repent for is like a crack in the ground;
It persists since pratikraman-pratyakhyan were not done for that!
Fifthstepofspiritualityiswholesomepratikraman-pratyakhyan;
By doing them one arrives at the sixth which is called pratyakhyan!
Faults cause millions of veils; do as many pratikramans;
Because collectively done in past, veils continue to hinder!
Pratyakhyani veils are like a line drawn in the sand;
Burnt out kashays are like a line that is drawn in water!
When karma of kashay unfolds and affects the self within;
There is suffering of pain; they’re called pratyakhyani kashays!
When karma of kashay unfolds and do not affect the self;
Bliss prevails within; they’re called ash-like kashays!
At the fourth step is Self-realization; fifth is one of no-resolve;
Sixth is with resolve where file is thick in worldly life!

At the sixth step, external conduct is not accounted;
At seventh sobriety manifests and eight is one of ‘never-before’!
Whensexuality-tuberandattachmentwithwomanisgone;
One crosses the ninth and thus to the tenth he goes!
When parmanu of anger-pride-deceit-greed do not exist at all;
There’s total void of these kashays; one achieves the state of God!
In discharge karma, even one parmanu of kashay isn’t seen;
Dada has seen Absolute Self, experience-state one achieves!
Preaching while kashays are there, one goes to hell, alas!
Big difference in punishment if a lawyer commits a crime!
An ignorant person should not go on stage and preach;
‘I am learning’; others listen to the words and learn!
After becoming pure Soul he knows ‘vyavasthit’ as the doer;
Instant pratikraman is done, Self-realized is only the Knower!
No one’s fault is seen and freedom from all attachments prevails;
While all worldly acts are done, this is the way of Akram Vignan!
Where there is absence of anger, it is Lord Mahavir’s forgiveness!!
Not a thing to be given, is the valiant person’s natural forgiveness!
Where one is in Knower-Seer state, kashays are totally absent;
Mistake in Knower-Seer state, rule of kashays will be in front!
Go on doing pratikraman, sticky karma will be lighter;
Result of pouring lead in the ears, Mahavir had to suffer!
Wherever violence was done, mosquitoes or bedbugs were killed;
Place their Souls before you and repent, then you will be freed!!
Always keep the inner intent to save all living beings;
They may be saved or not, you will be saved from the risks!
Spray chemicals in the farm or cut the grass or tender shoots;
Repent for doing this even if you have to do it again!
Pray to God everyday heartily for about ten minutes;
Fromwhencebefalluponme;businessinvolvingviolence!
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If intent is for total non-violence, karma’s account won’t bind;
Pratikraman frees from revenge, violence, attachment-abhorrence!
Freedom from all kinds of enmity is attained with pratikraman;
The other person may free you or not, now ‘he is’ responsible!
Do pratikraman for old faults and those faults are then disposed off;
When there’s no new karma drawn, where’s the question of the bond?
Past is gone forever and your future is in ‘Vyavasthit’s’ hands;
Remain in present all the time and hold on to ‘Gnani’s’ talks!
What do you do if fireworks blast off? Let the big ones go off;
Do pratikraman for bomb-like attacks; their impact will fizzle off!
If atikraman gets started while you do pratikraman;
Wash it patiently; you’ll never run out of this ‘soap’!
It is improper to form even a single wrong thought about the enemy;
Heisundertherealmofunfoldingkarma;andonewhoisalertwillbefree!
Lord Parshvanath had to pay off enmity’s debt over ten life times;
EnmityisdisposedwithequanimitywithawarenessofAkramVignan!
Pure Soul has manifested, now, do Self-effort valiance;
Uprootspiritualblockadesandopinions,anddotheirpratikraman!
Relative self forms opinions; direct light of the Self uproots them;
Call the opinions as incorrect and do divisions to uproot them!
Opinions are effective and cause others to have dislike for you;
That inevitably gives result by keeping you away from the Self!
Getting what you like or dislike depends on credit or debit karma;
See Self in the evidentiary nimits; pudgal is alien, under the realm of the
non-Self!
Pratikraman frees from opinions, there’s no approval in action;
Circumstances made him a thief; in your heart hold no accusation!
Freedom from opinions, is freedom from the root of faults;
Your previous protection of faults is why they had carried on!
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Freedomfromopinionsmeans,parmanushavepurified;
They don’t bind anymore and thus get pure; if they bind karma, they
becomemixed!
Pudgal’s parmanus say, ‘you had become greedy for us;
You’ve become pure Soul now, so you have to now purify us!’
Bydoingpratikraman,youwillbetheopponentofopinions;
You’ll see the relative as flawless and you’ll see the real as pure!
In the morning, say five times, ‘I will not be involved in sexuality;’
Say this with same level of focused awareness as when counting money!
Bondage of karma these days may send one to animal from human state;
From five senses to one sense, beware now and reach Liberation state!
Now you have Akram Gnan, uproot all the veils;
Be alert at every moment and finally be done with sexuality!
Own fault is not seen, there’s intoxication of sexuality all day;
Sexuality’s blockade is great; never it allows freedom any day!
Sexual thought upon seeing, know the secret of this event;
Illusory attachment filled in past life, brings on the circumstance says our
Gnan!
The mind shows phases then according to charged moha;
Do repeated pratikraman, it will uproot sexuality’s tuber!
Continue cleansing the impurities with remorse till the end;
Cleansing shall exhaust them; clear and distinct Self-experience is next!
Sexuality’s seed, once sown, shall take form, then end;
Cleansing before it takes root will make it insignificant!
Only if both have sexual fever, should they take the medicine;
To exert pressure or to beg for it is considered as forgery!
Sexuality’s inner blockade is reason for wandering life after life;
Change opinion of pleasure in sex, pratikraman is the remedy!
Vow to have one wife in this time is the boon for celibacy;
If for another woman, you don’t spend the mind uselessly!
29

The ascetics will not see a woman’s face, there, who is at fault?
Whose womb were you born from? Find it out and kill that fault!
Mind’s restlessness ends, celibacy contains the mind;
Self-realization conquers the world, not just the mind!
Gnani’senergyfulwordsandyourstrongresolve;
You can be in brahmacharya, whether married or not!
With Akram-Gnan, if one succeeds in celibacy;
He’ll be king of kings and the world will bow to him!
Win over sexuality, be alert, do pratikraman at every moment;
Stick to vows, do Samayik; these purify mind, speech and body!
The result of illicit sexuality is the attainment of animal state;
Pratikraman and strong resolve, freedom from it you can get!
Caught up in greed or temptation, keep on doing pratikraman;
Only strong obedience of Agna will break this veil!
Every act of Dada is for our Gnan advancement;
Cut off the relative self; now prevail in Self-Gnan!
AtfinalboundaryofAtikraman,VasudevasandPrativasudevas;
Suffer in the seventh hell, others aren’t capable to reach there!
To improve the spoiled game; don’t spoil intent anywhere;
Do pratikraman for the spoiled; that’s how ‘eternal’ you’ll get!
Telling a lie is karma’s result; intent there, is karma-bondage;
Hence, do repentance here and your opinions you will change!
After the opinion about lying is gone, you are not responsible at all;
Lying then is karma-result; remember that it too will give result!
In relative religion, one ‘has to do’ pratikraman for the wrong;
‘Knower-Seer’ in real religion, pratikraman ‘happens’ for the wrong!
Whole life, do one thing only, see what ‘Chandu’ is doing;
Dispose off good and bad, evacuate shop, do no new filling!
If your speech causes pain to others, do pratikraman instantly;
DecidetobeinAgna,knowspeechisofthenon-Self’sandunderits’realm!
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You make a suggestion and show different opinion;
Lying for the Self, know it as the great truth!
Dada has declared to the world that worldly interaction is mandatory;
‘Vyavasthit’controlsinteractionsbutpratikramanisvoluntary!
Ask for forgiveness in every way, in person or with soft eyes;
If the other person hurts you, stop bowing down to him!
In suggesting, your purpose is pure but the others get hurt;
Do pratikraman for ‘not knowing how to say it properly’!
Others should feel no pain; such should be your speech;
Interactions should be dramatic; or else you have to clean!
For making fun, jest, ‘joke’; one has to do pratikraman;
Otherwise, Gnani’s speech, His ‘tape-record’ is less clear!
When an intelligent person makes fun of the less intelligent;
It is misuse of the light and ends up as punishment of the self!
If something wrong comes out in speech or in one’s inner intent;
Others tape this instantly, doing pratikraman here is correct!
By doing pratikraman, your speech will improve in this lifetime;
Dada’s speech became acceptable to all, after his interactions purified!
Instead of feeling remorse keep heightened awareness;
Veils that obstruct on the way, remove them with pratikraman!
‘This’Satsang’spoisonisbetterthanthenectarofoutsideworldinteraction;
Here, quarrel or fight; yet there’s Liberation, by doing huge pratikraman!
Ifyoucan’tcomenearDada,feeltheregretanddopratikramanatthattime;
Flush out the worries and raag-dwesh and remember Dada all the time!
If an ant is swept away in urine, Dada does pratikraman;
Reading of a book without performing due rites; that is a mistake!
Even though helpful for all, if two people were made to separate;
Benevolence for the ignorant, yet you have to do its’ pratikraman!
If pratikraman does not happen, it is prakruti’s fault;
It isn’t obstruction karma; keep intent of ‘seeing’ with heightened energy!
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To cleanse sticky karma use the soap according to the stickiness;
Exert extra energy then there will be a strong Knower-Seer state!
For the burden of old mistakes, no choice but to wash them off;
Do pratikraman, clean relative-self; it’s Dada’s only treatment!
Sit down for one hour daily to do sticky file’s pratikraman;
He’ll be milder, he’ll turn around and there’ll be definite change!
Resolution after repentance, is the best form of purification;
Decision that ‘I won’t do it again’ is God Mahavir given resolution!
You’ve to only form inner intent to dispose with equanimity;
Whether the disposal may occur or not, that is nature’s authority!
Sticky karmas of file number one are disposed off just by ‘seeing’;
No need for pratikraman there, Akram Gnan’s remedy is simple!
Onlytheguiltyonecommitsacrime,ajudgeshouldn’ttakeresponsibility;
Chandulal makes the mistakes and pratikraman is also his responsibility!
After attaining Akram Gnan, when does the reservoir get empty?
After eleven to fourteen years, then, no more kashay remain!
Interference happens rarely, death likewise is a rare event;
‘Future’ is not under vyavasthit, ‘what has happened’ is vyavasthit!
When horrible karma unfold, if Gnan of ‘vyavasthit’ is present;
If You ‘see’ what is happening, then, pratikraman is not required!
Call it true pratikraman that ‘speaks up’ on the third day;
Attraction towards us, even Dada Himself will lay!
Pratikraman done for the dead reaches the immortal Soul within;
Our puzzles are solved, when we think- ‘no one ever dies’!
Inoppositionthroughspeechandbodyagainstanyone;
Total energy won’t manifest even if the mind is antagonistic!
See thoughts in mind, keep them separate and they will be gone;
If someone was hurt by thoughts, pratikraman for it must be done!
If your inner intent is bad for the other or his for yourself;
Don’t look for the reason why; go to the path of pratikraman!
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Vitarag you will be, when with a clean mind, you go through what you
don’tlike;
Do pratikraman when it spoils and ask here for the energy to purify!
At bedtime, check the account of pure Soul and do the clearance;
See the world as flawless and go to sleep after doing pratikraman!
Wrong thought for Gnani or Tirthankar; cleanse it off instantly;
Ask for forgiveness again and again and ‘see’ the intellect’s coquetry!
Cleanse off the pain you caused in temples by doing pratikraman;
Those karma will rise to give result, there is no other deterrent!
Focusing on old faults, ‘seeing’ them will destroy the veils;
They are in memory for removal; therefore do instant pratikraman!
Pratikramans were not done: hence they come in memory,
Pratyakhyans were not done; hence they come as desire!
Faults come to memory again and again, cleanse them again and again;
Remove them like layers of an onion, they will be uprooted in the end!
If it is in memory, do pratikraman if in desire, do pratyakhyan;
Past-projected happiness causes desire; surrender this false pride!
Phone and keep other’s pure Soul in front, see your own faults;
To repent and ask for pardon is Akram’s short pratikraman!
Mistakes made in past life give result in this life;
Proper pratikraman for them gives immense bliss!
If one hour a day is spent for the purpose of doing pratikraman;
You get chance to balance account with relatives and neighbors!
This will burn off faults and the film will be easily seen here;
Disposal is attained thus and freedom from bonds will be there!
‘That’s what I did’, says Dada, cleared with each and everyone;
‘I’ did not rest while there was unhappiness in mind of anyone!
Get success with Akram, such an easy path won’t be there again;
Give up this habit of temptation, awaken, only half-life remains!
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DoonlythatwhichGnanishows,don’tfollowyourownpatterns;
If you do, the result is unpredictable and that is called swachhand!
Doing pratikraman ends all enmity in this life itself;
It is Lord Mahavir’s principle and nothing’s beyond that!
If both do for each other, their faults will come to an end faster;
Half the work will end it and then other issues can be addressed!
After committing one crime, a series of crimes will start;
Corruption, adultery, will take one to an animal state!
Call it proper pratikraman, one that’s done at every moment;
Faults of whole life are seen-known and cleanly balanced!
Akram’sunparalleledpratikramanisrewardingestablishedtruth;
One sees the link from childhood to present as in a video film!
Feel free and light as a feather, cleanse from gross to the subtlest;
Finally find root cause of faults and experience bliss that is different!
Once pratikraman starts, it may not stop for a longtime;
Like a pulley unwinding after a rope has gone through it!
While doing pratikraman of life, one isn’t in Liberation or worldly state;
Direct light of Soul shows the deepest faults and manifests energy of Self!
Innerselfistotallynonfunctional,onlypragnyaisfunctional;
Breaks the layers one by one, results in ending birth and death!
While doing pratikraman, there is no effect whatsoever on the Self;
Raag-dwesh’s approval is why the fault was created in the inner-self!
When link of pratikraman continues and Self’s experience occurs;
Complete Knower-Seer state manifests and the bliss is more and more!
If a fault is acknowledged, consider it gone there and then;
Seeing family as faultless, consider it true pratikraman!
When is the other person truly at fault? If Self is the doer;
But Self is non-doer and all acts are just discharge karma!
If any embodied Soul is seen guilty, you haven’t achieved purity;
This is sense organ based knowledge, with pratikraman clean impurity!
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In conviction, world is innocent, when does it become an experience?
When surrounded by bugs and snakes, you see their innocence!
Gnani’s conviction and actions prevail in seeing the world as faultless;
HedoespratikramanformissingSelf-focus,preservesthestateofalertness!
Once a year in Aurangabad, ‘Dada’ arranged sacred ceremony;
Ask each other’s forgiveness to clear endless lives’ animosity!
He invoked great protection to help clean everyone’s karma;
They fell to each other’s feet, cried openly and felt lighter!
Enmity with dharma colleague formed over many a lifetimes;
Do pratikraman for that, get freed and hold Gnani’s Agna at heart!
ConfessionwithGnanidoneinpersonorinwriting;
Gnani has to free him because at heart he has oneness!
When secret faults are confessed, Gnani’s sacred ritual cleanses them;
You do pratikraman-repentance and read the confession for a month!
Where purity of heart is there, one feels unity with everyone;
In exposing a major fault; the mind feels Gnani’s splendor!
God’s grace befalls upon you as a result of the confession;
Confession is always secret here; Gnani has no deception!
If you hide the faults from Gnani, the faults will become double;
Freedom will be difficult and the awareness will be much veiled!
Confession can be done to a Guru or to ‘Dada’ within you;
If inner Dada can’t be seen, pray to ‘this’ One in particular!
Odd are sexuality’s faults now, enmity with daughter, brother, sister;
In satsang or with colleagues; beware, there’s still time to cleanse them!
Just as a wife doesn’t forget her husband even for a moment;
Samewithpratikramanwillsolveinfinitemistakes!
Bombarding of short pratikraman, take forgiveness from the pure Soul;
Repentance of, ‘I won’t do it again’ is sufficient in short version!
If the enmity is deeper, you have to do proper pratikraman;
Then the enmity will end and bring end to new atikraman!
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In the further depths of pratikraman, past life can also be seen;
If discharge karmas are simple, layers can be thoroughly pierced!
When faults are ‘wholesale’, hundreds of them with one person;
Do wholesome pratikramans and follow that with the resolves!
Faultsthatwerecommittedknowinglymustbecleansedindividually;
Wholesomepratikramanclearsthosethatweredoneunknowingly!
Collectivelyclearcertainsexuality’sinnumerablemistakes;
Then one reaches the goal; otherwise, one wanders places!
While getting married, he dressed up and showed off immensely;
He has to do pratikraman now if he didn’t think it as temporary!
SlippingfromSelf-intenttoself-intent,engrossedinChandu;
One who follows the five Agnas can never slip to Chandu!
Self never gets engrossed in the intents of the relative self;
Self ‘knows’ engrossment, what gets engrossed is the ego!
Even in dream, proper pratikraman can be done;
Do it after waking up, crime can be admitted any time!
‘Sorry’ is not pratikraman but it is a good thing to say;
Making mind free of attacks, it calms the other!
Afterattainingshukladhyan,pratikramanin‘Kramic’ispoison;
Pratikraman is Akram’s medicine to be taken by file one!
‘Self’ is not to do pratikraman but makes ‘file one’ do it;
Energy of manifested Pragnya shows faults and warns you!
After getting Akram Gnan, ‘self’ becomes ‘pure Soul’;
Rest is ‘Vyavasthit’, only ‘see’ the ‘file one’ now on!
Go on ‘seeing’ what ‘Chandu’ is doing, nothing else is to be done;
If you missed ‘seeing’, there, pratikraman is the thing to be done!
All circumstances arise as a result of Self’s extra result;
Pratikraman will purify them and cause them to disperse!
The Scientist of the Absolute has no need for doing pratikraman;
Remedy is for those burnt by interference in the natural process!
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Gnani’s speech may appear contrary but depends on the questioner;
The fever from cold is the same, one gets quinine other gets metacine!
Pudgal does atikraman and pudgal runs the world;
Becomingchargedthrough‘Iamthis’,parmanusbecomepur-gal-fill-empty!
‘I am doing’ pratikraman, is puran-charge;
The ‘non-Self’ is doing pratikraman, is galan-discharge!
Pratikraman is done by pudgal, it asks for pure Soul’s pardon;
Soul hands over the phone to pudgal and gets pudgal’s pardon!
Direct light of Self makes you do own pudgal’s pratikraman;
When harm is done to others, do their pudgals’ pratikraman!
Ask for forgiveness from pure Soul for faults of own pudgal;
Pratikraman towards the relative self will clear all the faults!
You are the Knower of faults and the doer is quite different;
Knower state won’t last long, so pratikraman you perform!
This packing called ‘Chandu’, make it God;
As long as there is the reflection, climbing is Your path!
Atikraman and pratikraman are done by the ego;
Pragnya, the direct energy of Self, warns against the faults!
Hurt to his ego is verily the stain on your self;
Beyond your control it is, pratikraman washes it!
Listen to the Vitarag, there’s nothing to be done;
Bondage is in ‘doing’, be it religion or not religion!
Knowing world as flawless in the gross level is not enough;
Knowing it at the subtlest level will bring it in one’s conduct!
Gnani does pratikraman even before fault happens;
Erasing after writing, Gnani’s awareness is eternal!
Only the subtler and the subtlest faults have remained in Gnani;
WorldhearsandpraisesHimyetthereisfaultintheeyesofthenaturallaw!
Dada ‘sees’ everyone’s faults yet ‘sees’ the Self in all;
Therefore, He never reproaches, ‘seeing’ unfolding karma as it is!
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In pilgrimage, mahatmas fight and yet do pratikraman in the evening;
Ask for each other’s forgiveness, look at Akram-astonishing!
Decide to follow Agna, yet if you missed it someplace;
Do instant pratikraman, your marks will be a full hundred!
The One installed and still in Agna is the absolute Self, does pratikraman
formissing;
Don’t apply intellect to Agna; you get hell-state for this swing!
When getting insulting words, see unfolding karma and pure Self;
See pure while remaining in pure, pure focus is religion of the Self!
Essential for Liberation is the Self-Gnan and nothing else;
Pratikraman is one remedy and it may not be needed for everyone!
In Akram one has been told ‘to do’; when awareness is dim;
For Liberation, Akram has placed, Agna-pratikraman’s team!
Doing harm is the result and one’s intent here is the cause;
Doing these pratikramans in Akram will uproot the cause!
If Dada calls you foolish, this atikraman makes you blissful;
This atikraman is an exception; everyone finds it very helpful!
Chandu’s acts are discharge karma, ‘seeing’ them gives experience;
Pratikraman is not required there, the vision of the Self will end them!
Parmanus tainted in the past, pratikraman will not purify;
Only the part where others were pained, pratikraman will purify!
Parmanus get purified by staying in the Knower-Seer state;
Doership is atikraman state and non-doership gives him free state!
‘I am not the doer of anything at all’ is in one’s awareness all the time;
No need for pratikraman there, everyone can’t be in this state all the time!
Akram Science made you ‘jump’ straight from ‘K.G.’ to ‘Ph. D.’;
To make up for the middle standards, pratikraman is the stairs unseen!
Akram Vignan is the complete and functional established truth;
There is nothing to be done here; Aho! Aho! It is so beneficent!
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After giving Self-knowledge, Dada gave us complete Science;
Enlightening all different tracks connected with the Self in the center!
Rarely though it may look controversial, it’s never so with Gnani;
Generator’s energy is distributed to ‘A. C.’ or ‘Heater’ as necessary!
Hence, there is no controversy; it is the way in which one uses electricity;
Please read keeping this in mind; to the well informed is our request
withhumility!
PART 2
UNDERSTANDINGSAMAYIK
DEFINITION OF SAMAYIK
Samayik is to Be the Self and ‘see’ the self.
There is difference in Akram’s pratikraman and samayik;
Pratikraman for atikraman; cleanses the house of inner Self!
Awareness of, ‘I am pure Soul’; remaining in Five Agnas;
Natural spontaneous state as this; that is samayik!
Knowing state prevails in samayik; every moment in the present;
If applied awareness does not always prevail; in samayik it will!
Samayik of Akram will dissolve the nature of mind, body and speech;
Aura of samayik prevails all day for the Self-realized!
For what little one was told ‘to do’; defective goods did one bring;
No other solution to be rid of it; nothing’s achieved without worthiness!
Traditional definition of Samayik is to drive away the thoughts;
To try and stabilize the mind but ineffective are these efforts!
Mind is not steady and he keeps looking at the clock;
He also makes small talks as he listens to discourse!
After deciding for Samayik, he gets few moments of freedom;
He does what the mind likes, scandal, slander, and deception!
Samayiks done in houses of worship are a sight to see;
Teachers need to wake up, followers need to improve!
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Once the mind becomes slippery, how can you contain it?
You decide not to think about your shop, yet you’ll think it!
Reading a book during Samayik is actually a form of study;
Focus placed elsewhere, is not the correct method to do it!
Oh! Puniyaa Shravak’s samayik, no one can do like it;
Ascetics, teachers, saints, sect-leaders struggle there!
You did the act of Samayik, did you ever do intent samayik?
Intents are driven away and only acts have remained in Kramic!
Instead of doing such samayik, have equanimity in life;
At home with husband, children, in-laws and relatives!
What is the use of doing an awkward and tense samayik?
If the mind can’t remain steady, it isn’t worth two cents!
Mahavir’s scale applies here and those on His path are accepted;
It is not a lawless reign here and falsehood shall not be tolerated!
Removal of arta and raudra dhyan is the essence of Jain religion;
If they aren’t removed, it is Jain by birth only and a waste of life!
Samayikwithoutasubservientmindyieldsnospiritualgain;
Is driving away cats and dogs a samayik or a disgrace?
Karmathroughmindissamrambha;karmathroughspeechissamaarambha;
Know the three-fold bondage: karma through body is arambha!
‘What is broken in the house?’ asks the man while doing Samayik;
‘Your Soul has broken’-says Dada; he has ashamed Lord Mahavir!
The one whose arta-raudra dhyan have totally stopped;
Is always in samayik; the Lord has already authenticated this fact!
While doing samayik, the big boss visits the ‘public house of pleasure’;
Or he calculates money in business; just see how wrong his leisure is!
Useless samayik is where the inner and outer self, prevail as separate;
Lord Mahavir will not accept it, a dual mode is not allowed there!
Gnan Vidhi is such a ‘samayik’ that one cannot do by himself;
Therefore, Dada always tells us to be there again and again!
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The goal of continuous awareness, ‘I am pure Soul’ is samayik;
Remaining within five Agnas all day, the work gets done!
Seeing pure Soul in everyone for one hour nonstop;
Puniyaa Shravak’s samayik, it’s the highest pure applied awareness!
ForgettingtheworldwhileremaininginpureappliedawarenessisSamayik;
Inauspicious attention gives lower life state and that is a false samayik!
True meaning of samayik is, it won’t allow any adverse intent;
Even when insulted or beaten up, he won’t change his inner intent!
In true samayik, he becomes Shraman-like follower of the Lord;
Attaining a state of equanimity, he is the true lover of Mahavir!
In Akram path, mahatmas are taught about samayik;
No need for lotus position, it may lock up the knee!
First do pure-Soul-Vidhi, be steady in the Self-state;
Foreverypartoftheinnerself-antahkaran,Bethe‘Seer’andthe‘Knower’!
Separating as the Self, ‘see’ everything that’s happening within;
See the film for forty-eight minutes and a fountain of bliss sprouts!
InAkram,samayikisnecessary,especiallyforsharpeningfocusedawareness;
The one in such pure focused awareness, becomes free from all mistakes!
A thought comes, sexual vision arises, say, ‘Not mine’ and separate;
In samayik, one can quickly and easily dissolve knot of sexuality!
In Akram, samayik or pratikraman are not just overt rituals;
It is pragnya’s Knowledge in action, and the Self’s original energy!
Samayik strengthens the mind, increases the ability to Be the Self;
It dissolves all tubers and gives clear experience of bliss as the Self!
Sexuality, kashays, attachments and faults are seen in samayik;
Seeing as the Self, dissolves them and all impurities get cleared up!
Various phases of past faults are dug up in detail and are seen;
Once there is the Self’s Presence; all faults get exposed and seen!
As such, if one attempts to recall, he won’t remember anything;
With Self-state in samayik, he can ‘see’ faults by the second!
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Seeing faults in samayik, ‘see’ them again and again to the end;
This results in conduct as the Self, it’s commission is the empire’s wealth!
To start, do samayik for eight minutes, later, for forty-eight;
Dhyan-meditation can’t last longer, don’t cut short for a minute!
During samayik, if the mind wanders, why should you get frightened?
Mind is to be Known, You are the Knower; is there effect in the home
fromoutsideriots?
Mind is used in the ‘vyavahar’ samayik; Self does the Self samayik;
Vyavahar results in credit-karma, nirgranth – tuber-free from the Self!
In Akram, samayik and pratikraman are done at the same time;
Knowing-seeing and cleansing is when one perfects the practice!
Sexuality’s force is excessive these days; samayik purifies the disease;
Violence, pride, greed, deceit, anger- will then leave with ease!
For awareness of separation, Dada recommends samayik;
Those who practice will have experience same as a Gnani!
O, pure Soul Lord, You are separate, Chandu is separate;
O, pure Soul Lord, You are real, Chandu is relative,
O, pure Soul Lord, You are permanent, Chandu is temporary;
Ask for energy that is lacking, wherever it is felt necessary!
Mirror-samayik is unique; it is a wonderful research of Gnani;
‘See’ him ‘completely’ separate; unleash the torrent of correction!
‘You did such and such faults’- show him a lot;
If done by a hired hand, this samayik will have no effect!
In ‘reproach samayik’, heavily rebuke your relative self;
Go to terrace and tell him off, you are the boss and servant too!
As the body-complex, by nature, gets older and older;
Do samayik from the start; remaining weakness remove later on!
‘Can’t do, Can’t do’-is the topic of samayik;
‘Did it, Did it’- breaks the obstruction, by doing samayik!
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‘Seeing’ the ‘Seer’ separate, happens in Akram samayik;
‘pure Soul’ lights the Self-and the non-Self, absolute Self lights both!
Soul verily is samayik, when that remains all time;
Gnani says, ‘Do samayik to cleanse the faults of past time’!
After granting awareness of the Self, gives five Agnas to follow;
Do ‘Pratikraman-samayik’, if you miss any Agna, dear fellow!
This samayik-pratikraman erected forever by Dada Bhagwan;
Serves to eternalize the message of Lord Mahavir Bhagwan!
- Dr. Niruben Amin
43

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CONTENTS
PART 1 - PRATIKRAMAN
[1] The True Nature of Pratikraman
Worth Doing in Life 1
The Absolute Self is Beyond Karma 2
Purity Through Repentance 3
Kraman, Atikraman, Pratikraman 4
Endless Projections Due to Jolts of Ignorance 5
The Real Meaning of Pratikraman 6
Walking in the Wrong Direction is Atikraman 7
It is Erased Immediately in This Way 7
Who is Exempt from Doing Pratikraman? 8
Recognizing Atikraman 9
Asking for Energies to Rise Higher 10
Settlement of All Karma with the Gnan of the Gnani Purush11
Repentance for Unjust Worldly Interactions 12
Oh! Pratikraman Even for That! 13
[2] Every Religion Supports Pratikraman
The Highest Relative Religion 14
Pratikraman Means to Turn Back from Demerit Karma 15
Alochana 16
There is Atikraman As Long As There is Belief of Doership18
This is How You Do Pratikraman 19
Repenting is Never Insincere 21
The Correct and Complete Path 21
‘We’ Have Come To Give Happiness 23
Free Will Versus Destiny 23
Pratikraman and Pratyakhyan Are One’s Free Will 24
Repent Heartily 25
Beginning from Repenting to Pratikraman 27
That is Dharmadhyan 28
Nine Kalams, the Highest Pratikraman 30
Repentance Reduces Karmic Liability of Karma 31
Trimantras Are Scientific 32

45
Pratikraman Destroys Wandering of Life after Life 34
[3] These Are Not Lord Mahavir’s Pratikramans
That is the Essence of Religion 36
Cash Pratikraman is Shoot-on-Sight 37
Pratikraman without Repentance 37
Crude and Hollow Pratikramans 38
Parrot-like Pratikramans Are Useless 39
Is This Religion? 40
Afterwards, There Will Be the Obstinate and the Unaware 41
Michhami Dukkadam 44
Gnani Promotes the Vitarag Religion 45
Words That Have Flowed Through Compassion 47
One Attains According to the Goal 49
Will Pratikraman Yield Fruits? 52
This is How History Was Created 58
What if the Guidance is Crooked? 59
There is No Need for Ornaments There 59
Atikraman at Every Step 60
Instant Pratikraman is Needed 61
Pratikraman Can Never Be Ritual 62
Did You Do the Real Pratikraman? 64
Rayshi-Devshi Pratikraman 65
Lifeless Pratikraman 67
The Renunciation Necessary for Liberation 68
No Iriyapathiki Pratikraman in Akram Vignan 70
Compassion for the Pratikraman of Tradition 72
With Pratikraman, There is No Remainder 73
The Path of Lord Mahavir 73
Pratikraman in the Ignorant State 74
Real Pratikraman Through Right Vision 76
[4] How Amazing is the Awareness of the Gnani Purush!
Flawless Vision and Yet Harsh Speech 78
Then There is No Pratikraman 79
Truth-Untruth is Relative 80
Except for Shuddhatma, Everything is Untrue 81
What is the Definition of True Speech? 82

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That Current Flows from the Stream of Compassion 84
Flawless Vision Yet Flawed Speech 85
Absolute Vision Shows Mistakes 86
Pratikramans of the Gnani Purush 88
After Self-Realization, Unaffected and Pure as a Lily 89
This is All There is to the Path of Moksha 92
Ask for Forgiveness for All the Kashays 93
No Moksha through Rituals 94
Dharma of Only Two Things 96
Obstinacy of Viewpoint is Atikraman 96
In Essence, ‘We’ Are Lord Mahavir’s 97
[5] The Way of Akram Vignan
New and Precise Religion through Akram Vignan 98
Ask for the Energy and the Strength to do Pratikraman 99
Disease Cannot Be Cured Without Medicine 101
Every Relative Worldly Religion is Dehadhyasi 104
You Must Never Say, ‘I Cannot Do It’ 107
Change the Opinion 112
Ask for Energy and Accomplish Your Work 114
‘See’ and ‘Know’ Just as You Would a Movie 116
The Magnificent Nine Kalams 119
[6] The Thorns Vanish and the Blossoms Remain
Purity of Chit Verily is the Spiritual Accomplishment 120
After the Doership is Gone 122
Only the Pratikraman Remains 123
Atikraman and Aakraman 123
Kraman Creates and Atikraman Proliferates Prakruti 125
No One is Wrong in This World! 126
It Cannot Be Done through the Intellect (Buddhi) 128
Pratikraman for Those Who Are Not Self-realized 129
Is Pratikraman Necessary After Self-realization? 130
Short Pratikraman 134
Do Not Oppose Pratikraman 134
The Exact Definition of ‘Settlement of Karma’ 137
The Doer of Atikraman Does Pratikraman 137
Real Pratikraman is That Which Decreases Faults 138

47
Signs of Washing Off the Mistakes 140
There is No Suffering Where There is No Mistake 141
Ineffective Pratikramans 142
Pratikraman for Mistakes of Past Lives 143
Pratikraman of Bigger Faults 143
Effective Pratikraman 143
Bestial Ego and Humane Ego 144
Applaud the One Who Shows Your Mistake 146
Do Not See Mistakes of Those Who Depend On You 146
Tell ‘Chandubhai’ to Do Pratikraman Instantly 147
Nischay Here Means to Follow This and Not That 148
Can Pratikraman Be Done Later? 148
Pratikraman for Lack of Awareness 149
The Gnan Within You Cautions You 151
The One Whose Abhorrence is Gone is A God 152
Never Say the Negative 152
Pratikraman Every Night 153
Closure and Settlement is Non-Violence 154
Pratikraman Changes Dhyan 155
Such Clarity is Not To Be Found in the Kramic Path 156
Clear Judgment 156
Sleeping With the Ego 156
[7] Business Transactions Become Pure
Dadashri Has Made Mahatmas Free From All Liabilities 158
This is the Magnificence of Akram Vignan 160
Should One Charge Interest or Not? 160
Do Pratikraman of the Debt Collector 161
Pratikraman for Black Marketeering 162
Pratikraman for Stealing 163
Lots and Lots of Pratikraman for Unethical Conduct 165
How Can the Obstacles Be Stopped? 166
Pratikraman for Scolding Your Workers 166
You May Scold But… 167
Repent for Being the Nimit 169
The One at Fault Has To Be Penalized 169
Responsibility Ends With a Change in the Inner Intent 170

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Meet Your Obligation While Staying as the Self 170
Ultimately, Pratikraman as the Solution 171
[8] Freedom from the Chains of Life-After-Life Accounts
How to Be Free From Past and Future Life Accounts? 173
Pratikraman of the Relatives and the Dear Ones 174
Pay Off the Accounts with the Checkbook of Pratikraman 175
Do Not Suffer Two Losses 176
The World Echoes Your Own Projections 176
Pratikraman Also for Those Who Insult You 178
This is How You Regain Trust 178
Why Repeated Pratikramans? 179
The Method for Removing Salt from Milk 180
You Should Know the Method 181
Where Dislike Occurs the Moment You Set Eyes on That Person
182
[9] Pratikraman in Varying Situations
The Reaction of Hurt in the Other Person 185
Bankruptcy of Prakruti 186
Pratikraman for Abuse in Close Relationship 188
Karma Destroyed through Repenting 189
Solution for the Effects of Contempt of Past Life 190
Can Such Serious Demerit Karma Be Washed Away? 190
The Knower of the Kashays and Lack of Kashays 191
Unaffected Even While Giving the Sentence of Hanging 192
Pratikraman Frees You from All Liabilities 192
The Protective Fence of the Gnani Purush 193
God Does Not Forgive or Punish 194
The Problem of Recurrent Mistakes 195
Maintain Your Love Despite Their Mistakes 196
Accept the Other Person 197
Inadequate Pratikraman is Due to Lack of Awareness 198
Even Though You Are the Non-doer, Others Get Hurt 199
[10] When Conflicts Arise
Unsettled Accounts of Past Life 200
The Purusharth of Conversation with ‘Chandubhai’ 201
Forced Expression of Unpleasant Karma 201

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Collective Pratikraman 203
Conflicts Are Natural But Grudge and Separation Are Not203
Guarantee of Liberation in Three More Lives 205
Mistakes: Gross, Subtle, Subtler and Subtlest 206
What? Is That Not an Ego? 210
[11] Purusharth Against Bad Qualities of Prakruti
Attachment to Abhorrence and Abhorrence to Attachment 212
Pride for the Welfare of Others 213
Subatomic Particles of Jealousy 215
Pratikraman Frees You from the Poison of Suspicion 215
Root Cause of Fear 217
Suspicion and Fear 218
Pratikraman Destroys Karma by Seventy-five Percent 219
In the Path of Akram Vignan, All Actions are Lifeless 219
Pratikramans Begin to Decrease 220
Destroy Effect with Effect 221
Pratikraman is Purusharth 221
[12] Defeating Addictions with Gnan
Settle Them with Equanimity 222
Even Physical Diseases Go Away with Pratikraman 222
Pratikraman for Breaking the Discipline 223
Drank Tea after Doing Pratyakhyan 223
During Physical Ailments 228
[13] Liberation from Artadhyan and Raudradhyan
The Meaning of Artadhyan 232
Raudradhyan Hurts the Self and Others 233
Dharmadhyan from Artadhyan-Raudradhyan 233
Our Own Kashays Are Our Enemies 234
Repenting Changes the Dhyan 235
Pratikraman Converts Artadhyan to Dharmadhyan 236
One Never Loses Shukladhyan in Akram Vignan 237
Whoever Comes Here is Trapped 238
Mahatmas Do Not Have Artadhyan or Raudradhyan 239
When Does One Bind Karma After Gnan? 241
Adverse Meditation is an Effect; Wash It Off with Pratikraman
242

50
Exactness of the Pratikraman Vidhi of Dadashri 244
Exact Pratikraman 246
Dharmadhyan in Relative, Shukladhyan in Real 248
Purusharth in Unfolding Karma 250
Next Life Improves if the Bhaav Does Not Get Spoilt 253
Accept the Insults and Become Free 254
Pratikraman Erases Bad Intent 255
Consequences of Effect (Prarabdha-karma) and
Binding of Karma 255
[14] Release from Bondage of Inner Enemies
Pratikraman Whenever Abhorrence Arises 259
Pratikraman for Attachment 260
Self-Respect and Moksha 262
The Effect of Pride with ‘My-ness’ Upon Others 262
Anger and Its Reactions 263
Difference between Krodh and Gusso 264
To ‘See’ the Prakruti is Purusharth 266
A Mistake of Discharge is a Lifeless Mistake 268
Instant Results with Sincere Pratikraman 268
Apology in Person 269
That is Not Your Lookout (Concern) 270
Dealing with Your Employees 270
Discharge Abhorrence after Gnan 272
The Spiritual Stages 273
Four Levels of Intensity of Kashay 273
Apratyakhyan Avaran Kashay 275
Pratyakhyan Avaran Kashay 276
Sanjvalan Kashay 277
The Sixth to the Ninth Gunasthanaks 278
Total Absence of Any Kashay 278
Religious Instructions with Kashays Lead to Hell 279
Veils of Ignorance Can Only Be Destroyed with the
Right Vision 281
The Living Ego Departs and the Dying Ego is Left Behind 282
In the Absence of the ‘Doer,’ Karmas Get Erased 283
Sarvavirati Gunasthanak: The Sixth Gunasthanak 283

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No Kashay for the One Who ‘Sees’ 284
Where There is No Anger, There is Forgiveness 286
Kashay is Not in Our Control but Pratikraman is 286
[15] On The Path of Cause Ahimsa
The Final Pratikraman 289
Intent of Not Hurting Anyone 289
Do Mistakes Made Unknowingly Bind Demerit Karma? 290
That is Considered Lack of Awareness 291
The Most Heavy Karma Becomes Light with Pratikraman 291
Causal and Effect Violence 294
Special Pratikraman for the Farmers 294
Pratikraman for Himsa 296
[16] Revenge of Enmity is Unbearable
Pratikraman for Enmity 298
Retaliation towards Sticky Files 299
This is How Enmity is Destroyed 300
The Enemy Has a Change of Heart with Pratikraman 301
Enmity Continues Enmity, Life after Life 302
Enmity Requires Many Pratikramans 303
Stirring Up the Past with a Purpose 305
The Fireworks Will Always Go Off 307
Atikraman While Doing Pratikraman 307
Extended Pratikramans for One Individual 308
Frequency of Pratikraman Depends on the Size of
the Kashay 309
One Has to Become Free from His Own Bondage 310
Compassion for the Weak One under Influence of Kashays 311
Equanimity of Lord Parshvanath 311
[17] Removing the Root Cause of Opinions
Pratikraman for Prejudice 313
Forgive the Thief but Do Not Keep His Company 314
Unfailing Weapon of Pratikraman to Erase Opinions 314
Opinion is Reversed with Pratikraman 315
This is How You Get Rid of Strong Opinions 316
Be Very Aware Against Opinions 316
Divide, the Moment You Multiply 317

52
You Have to Become Free From Opinions, Not from Things319
Pratikraman is Disagreement with Old Opinion 320
You Need to Become Aware Right Away 320
There Must Be No Intent of Violence 321
The Complaint of the Pudgal 322
The Vision That is Beyond All Opinions 323
Binding of Grave Karma 323
[18] He Who Conquers Sexuality is the Emperor of the
World
Now You Have to Be Free From the Atkan of Sexuality 325
Be Warned About Only Sexuality 325
Why Am I Attracted to a Specific Person? 326
The Path as Suggested by the Gnani 327
When Pratikraman Fails, Confess to the Gnani 330
Root Cause of Worldly Life from Birth to Birth 331
Substitute for Pratikraman 332
For That, You Need to Do Thousands of Pratikraman a Day
332
You Can Never Take What is Not Rightfully Yours 333
Intense Greed Causes Grave Karmic Veils 334
Even Now, Be Aware! Beware!! Beware!!! 335
How the Gnani Molds and Purifies the Prakruti 336
As Mistakes Decrease, Awareness Increases 337
The Worst Form of Atikraman 338
[19] The Problem of Compulsive Lying
Karma: Cause and Effect 340
Lying in Worldly Life 341
After Entering Real Religion 342
Merit and Demerit Karma in Operation 343
You Have To Empty This Shop 344
A Firm Determination to Remain in the Agnas 345
[20] Awareness When Words are Flowing in Speech…
Speaking Causes Increased Bondage of Karma 347
Worldly Interaction Cannot Be Remedied 348
Pratikraman in Hurtful Speech Effects 350

53
It Happens Even When You Do Not Wish It 350
Cautionary Comment is Necessary 351
A Lie for the Self is the Highest Truth 352
The Entire Worldly Life is Mandatory and it Occurs 352
Golden Inner Intent but Wrong in the Eyes of the World 353
Say Cautionary Words Without the Hurt to Others 355
Saying Potentially Hurtful Words with Humility 356
Pratikraman is Necessary Even if You Are Joking 357
There is Grave Danger in Making Fun of People 358
Silence is Golden 360
Wash Off the Mistakes of Speech in This Manner 361
Will Speech Improve in This Very Life? 363
[21] Faults of Prakruti Will Depart This Way…
Obstacles in Current Life Are Results of Past Life Mistakes364
Poison of Satsang is Preferable to Nectar of Kusang 365
Subtlety of Gnani’s Pratikramans 366
Phenomenal Value of Pratikraman 367
Living Pratikraman 369
The One with Wrong Belief Now Becomes Pratikraman Soul
369
The Mistake of Prakruti Prevents Pratikraman 370
Profound Pratikramans for Heavy-Duty Karma 370
The Burden of the Old Mistakes 371
Can Prakruti Improve? 372
That is Called Pratyakhyan 374
[22] Solution for Sticky Files
Settlement According to the Account 375
Pratikraman of Sticky Karma 375
Maintain the Intent of Settling with Equanimity 376
That Which is Within File One is Only To Be ‘Seen’ 377
One Sees Only Other’s Mistakes 379
That is When You Will Be Liberated 380
Satsang Destroys Mistakes 380
Missed Agnas? Do Pratikraman 381
‘You’ Are the Judge and ‘Chandulal’ is the Accused 381
When Will the ‘Tank’ Empty? 382

54
Is Interference Vyavasthit? 382
Keep ‘Seeing’ What ‘Occurs’ 383
It Affects the Other Person the Moment You Do Pratikraman384
Pratikraman of the Files At Home 385
The Effective Pratikraman 386
The Science of Pratikraman 386
Even a Tiger Will Forget Its Violent Intent 387
Pratikraman is Addressed to the Pure Soul 388
Purification of Impure Phases 389
This is Great Justice 390
Pratikraman for the Deceased 390
For the Mahatma, All These Are Discharge Karma 392
[23] When the Mind Becomes Turbulent
The Stain in the Mind Needs To Be Cleansed 393
When the Inner Intent Spoilt 394
Subtle Pratikraman for the Spoilt Thoughts 395
That is Considered Settling with Equanimity 396
When the Other Person’s Inner Intent is Spoilt 397
Suffering Without Blaming Cleans the Mind 398
Knots in the Mind Sprout with External Evidences 398
It Reaches Him Even If It is Done in Your Mind 399
In This Era, There Are More People Who Are Negative 400
Negativity Towards Tirthankars and Gnanis 400
That is the Result of Defilement 401
[24] Gnan Rescues Those Drowning in the River of
Worldly Life after Life
That Which Comes in Memory Calls for Pratikraman 402
That Which Arises As Desire Calls for Pratyakhyan 403
And Yet Atikraman Continues 404
Memory? Pratikraman. Desire? Pratyakhyan. 405
Short Pratikraman 406
Then It Will Not Stick To You in Your Next Life 407
Pratikraman for the Family and Close Relatives 408
The Tuber-Free State, after Tubers are Destroyed 409
Pratikraman of Mistakes from the Past Life 411

55
Set Aside an Hour Daily for Pratikraman 412
This is How ‘We’ Attained Closure with the Universe 414
Stickiness Where There is Intense Prior Life Account 415
Helping or Hurting – Both Bind Karma 416
Pratikraman of Religious People 416
Do Pratikraman This Way 417
The World of Intellect and Interference 418
Now You Can No Longer Afford to be Tempted 419
Bow Down to His Shuddhatma and Then… 420
Do As Dadashri Has Instructed; Do Not Add Anything Else420
Lord Mahavir’s Principle is Based On This 422
Pratikraman for What Bothers You 423
When Both the Parties Do Pratikraman 423
Atikraman of Atikramans 424
Suffering According to the Account of Karma 426
Target Specific Individual Pratikramans Are Best 427
Software of Pratikraman 427
The Sign of a Living Pratikraman 430
Hardware of Pratikraman 431
The Moment You Accept Your Mistake, It is Gone 432
That is When Real Pratikraman Will Occur 432
See the Fault, Do Not See Him As At Fault 433
By Conviction Faultless, By Conduct at Fault 433
Atikraman Decreases As Awakened Awareness Increases 434
Pratikraman for Missing Applied Focused Awareness 435
Amazing Yearly Pratikraman in Aurangabad 436
Enmity with Spiritual Colleagues 436
There is No Place to Cry Like the Feet of the Gnani Purush 437
The Greatest Wonder of the World in Aurangabad 438
Confess Only to an Apta Purush 439
Direct Alochana in the Presence of a Living Gnani 440
Alochana in Complete Privacy 441
Unity Lies Where There is Purity in Heart 442
Different Types of Alochana 443
Conduct Worthy of Alochana 444
True Alochana 446
‘Dada Bhagwan’ The Final Guru 447

56
If You Hide a Mistake from ‘Us,’ it is Very Grave 447
It is Just Like an Affidavit 447
Extreme Faults in Sexuality 448
Each and Every Mistake with Innumerable Layers 450
Love Pratikraman Just Like You Love Your Wife 450
Caravans of Pratikraman 451
He Will End Up Becoming and Being a God 453
The Shortest and Methodical Pratikraman 453
That is Our Subtlest Discovery 455
One Can Even See His Past Life in Deep Pratikraman 456
Individualized Target, Specific Pratikraman 456
Powerful Circumstances Obstruct Pratikraman 457
Bombardment of Atikraman 457
Solution for the Residual Mistakes 459
Mistakes Before Gnan 459
You Can Become Free from Karma through Gnan 459
Energies Arise At the Feet of the Gnani Purush 460
Pratikraman Even at the Time of Marriage 460
The Mistake is There and The ‘Seer’ is Also There 461
Be Tired of Atikraman Now 461
The Repenting is Done by Chandulal 462
Can a Movie be Stopped in the Middle? 462
[25] Understanding the Principles of Pratikraman
To Become One with the Non-Self 464
Pratikraman and Dreams 465
Dream is Always a Discharge Karma 467
What Can One Do Where There is No Solution? 467
Do Mahatmas Charge Karma? 468
After Gnan, You have to Continue ‘Seeing’ 469
When Does Karma Get Charged? 470
No New Credit or Debit after Gnan 471
Correct Understanding of Doership 471
Pratikraman is Discharge Too 472
Why Do Pratikraman? 473
Pratikraman in the Akram Path 474
Pratikraman in the Kramic Path 475

57
The Self is Never the Doer of Pratikraman 476
‘He’ Does Not Have To Do Pratikraman 477
Not a Slightest Contradiction in This 478
What Forgiveness You Ask for As The Self? 479
Lord Mahavir Continuously ‘Saw’ Only One Pudgal 479
Pratikraman by Force 481
You Begin To Be Free with That 482
Pratikraman is the Purusharth of Awareness 483
Pudgal (the relative-self or the non-Self) Runs the World 483
Who is Asking for Forgiveness and from Whom? 484
Pratikraman Even of the Pudgal 485
Who Tells Us To Do Pratikraman? 486
The Mistake and the Knower of the Mistake are Separate 487
There is No Pratikraman For The ‘Seer’ 488
The Mistake Vanishes Where the Knower is 488
There is Nothing to be Done When One is the Knower-Seer
489
Ego in Atikraman and Pratikraman 489
Who Experiences the Pain? 490
The Science of Akram in Operation 491
Pratikraman Again and Again 492
Got On the Right Path 493
Absolute Conviction of Akram Vignan 493
Make the Neighbor Do Pratikraman 494
Bails and Bails of Mistakes 495
Mistakes Are Washed Through Repenting 495
We Have To Do Pratikraman for This 497
The Cause, The Effect And The Effect of Effect 497
Dadashri Talks About His Pratikraman 498
Our Mistakes Are Subtler and Subtlest 500
The Gnani’s Vision towards His Followers 502
No Laziness in the Path of Akram 503
Spontaneous and Natural Forgiveness of the Gnani 504
Pratikraman for Loss of Spontaneity and Naturalness 507
Pratikraman in the Famous Pilgrimage with Dada 508
Pratikraman for Not Being in the Agnas 509
Pratikraman Pump 511

58
Parmatma As Long As You Remain in the Agnas 512
No Obstacles in Pratikraman 512
Shuddha Upayog 513
Knowledge of Separation through Akram 514
The Greatest Tool to Attain Moksha 515
Moksha Only through Pratikraman of the Akram Path 516
This is a Scientific Discovery 517
Unique Atikraman of Dadashri 517
The Beauty and Exactness of Akram Vignan 518
Purification of Subatomic Particles by ‘Knowing-Seeing’ 519
Pratikraman Has Been Inserted in Akram Vignan 521
Just Look at the Beauty of the Akram Vignan 522
PART-2 UNDERSTANDING SAMAYIK
Definition of Samayik 523
Definition of Samayik-Pratikraman 524
Samayik of the Kramic Path and That of the Akram Path 525
Worldly Samayik 526
Swadhyaya Samayik 528
Samayik through One’s Own Understanding 529
Such a Samayik is Useless 530
Living a Good Worldly Life is Itself a Samayik 531
These Are All Gross Samayiks 532
The Essence of Jain Religion 533
Rituals of Other Religions 533
To Block Or Obstruct the Mind in Samayik 533
Samrambha, Samaarambha and Arambha 535
Who Does Such A Samayik? 536
Samayik That is Not Given By an Enlightened One 536
Useless Samayik 538
Gross Karma and Subtle Karma 538
Lord Mahavir’s Samayik 539
True Samayik Gives Moksha 540
Who is the Doer of Samayik? 541
Samayik of Puniyaa Shravak 542
With Kayotsarg 545
The Gnan Vidhi is the Samayik of the Self 545
Constant Samayik in Akram Vignan 546

59
That Which Makes You Forget the World is Samayik 547
Dada On Your Mind Makes You Forget the World 548
Settling with Equanimity is Samayik 549
The Exact Definition of Samayik 549
That Which Does Not Allow Kashay to Occur 551
In Samayik, the Married One Becomes a Monk 552
Nothing Can Compare to the Samayik that Exists
Continuously 553
How Critical is Padmaasan in Samayik? 553
You Have To Continue To ‘See’ In The Samayik 554
Samayik is For Shuddha Upayog 555
Tuber of Sexuality Dissolves with Samayik 555
There is No Doership in This 556
Inner Purity through Samayik 558
Samayik Dissolves All Tubers 558
The Science of the Samayik of Akram Vignan 559
The Nature of the Mistake and the Intensity of Interest 560
Samayik Related to Sexuality 562
Keep Tearing Away All the Paintings That You Had Painted 563
Begin Samayik in This Manner 563
The Vidhi of Samayik
(For Those Who Have Attained the Self through Gnan Vidhi) 567
Different Kinds of Experiences in Samayik 569
The Mind is Not Involved In Samayik 572
You Can See the Conduct of the Atma 572
Then It Will Automatically Keep Searching for
Mistakes Within 573
Why Only for Forty-Eight Minutes? 574
Samayik in the Akram Path 574
Effect of Dada’s Presence or Absence 578
Samayik of Separation 578
Samayik in Front of the Mirror 579
Samayik of Scolding 584
Samayik is Occurring 585
You ‘Saw’ the Seer in Samayik 586
The Self is Samayik 587
*****

60
Special notes to readers
♦ The word Self, with 'S', refers to the awakened Soul,
which is different from the worldly soul (non-awakened self),
written with 's'. The term Shuddhatma (pure Soul) is used by
the Gnani Purush for the awakened Self, after the Gnan Vidhi.
Similarly, any word in the middle of a sentence, with
capitalized first letter, or in inverted comas at the beginning of
the sentence, refers to the awakened Self. This is an important
distinction for the correct understanding of the difference
between the awakened Self and the non-awakened self.
♦ Seeker - refers to a questioner who has not attained
Dada's Gnan, so all Dadashri's answers under that are in
response to them.
Otherwise:
Questioner - refers to those who have attained Dada's
Gnan of the Akram Path.
♦ Wherever the name 'Chandubhai' is mentioned, the
reader should substitute his or her name.
♦ Numbers in parenthesis i.e. refer to the page number in
the original book in Gujarati from which text was translated.
*****

1
PRATIKRAMAN
PART ONE
[1]
The True Nature of Pratikraman
Worth Doing in Life
Seeker: What is the most important thing a human being
should do in this life?
Dadashri: To speak and act exactly according to the
thoughts in his mind. If you want to speak pleasant words, but
there are negative thoughts in the mind, then you should do
pratikraman (three step process of reversal from aggression
through thoughts, speech and actions. These are recall of mistake,
repentance and asking for forgiveness, and asking for energies
not to repeat the mistake with firm determination). Who shall be
your witness to the pratikraman? You should do pratikraman
with ‘Dada Bhagwan’ as your witness. This person that you see
in front of you is not Dada Bhagwan. This person is A.M. Patel
of Bhadran (a town in Gujarat, India). ‘Dada Bhagwan’ is the
fully enlightened One within. He is the Lord of the universe that
is manifest within this body. Pratikraman should be done in His
name, as follows:
‘Dear Dada Bhagwan, this mind has had negative thoughts
for which I ask your forgiveness. Please forgive me!’

2 Pratikraman
I too do pratikraman with Him as the witness.
Seeker: So then what is our duty in this worldly life
(sansar)?
Dadashri:You have to see how this worldly life is unfolding
by being a witness (sakshi bhaav). And if the ego arises, you
have to ask for forgiveness from the Lord. Any place where the
ego of ‘I am the doer’ arises, you have to ask for forgiveness.
Do you ask for forgiveness?
Questioner: Yes.
Dadashri: Whose forgiveness do you ask? Do you ask
for God’s forgiveness?
Questioner: Yes.
Dadashri: You should ask for God’s forgiveness. That is
the only solution, because if you ask for forgiveness, you will be
forgiven.
If you make a mistake, then you should say, ‘Dear Lord!
I have no desire to make a mistake, and yet it occurs, so please
forgive me.’
Questioner: Many times I used to have this question as
to why we worship the Lord, and why are we asking for
forgiveness from Him.
Dadashri: We are asking for forgiveness for the mistakes
that were committed to the world. The one who has not
committed a mistake, why does he have to ask for forgiveness?
The Absolute Self is Beyond Karma
Seeker: In order to reach Parmatma (fully enlightened
One), if we put aside religion and carry out only good actions,
can we reach Him?
Dadashri: No, attaining the state of the absolute Self and

[1] The True Nature of Pratikraman 3
karma have nothing to do with each other. If you do good
deeds, you are doing dharma, nothing else. When you do bad
deeds, you are doing adharma. If you do good deeds, people
will say that you are a good person.
Doing good deeds is called dharma and doing bad deeds
is called adharma and to transcend dharma and adharma
(good deeds and bad deeds) is called Atma-dharma – the
religion of the Self. If you do good deeds, you get credit and so
you have to come back to enjoy that credit. When you do bad
deeds, you create a debit and for that you have to suffer the
debit in the next life. Where there is neither credit nor debit, the
Self is attained. Where there is not even a dollar’s worth of
credit or a debit, there the Self is attained.
Purity Through Repentance
Seeker: Having come into the worldly life, karma is
inevitable. What should we do if we knowingly or unknowingly
create wrong karma?
Dadashri: If that occurs, there is a remedy for it. Once
a wrong karma – anything that hurts others through thoughts,
speech or action – occurs, repentance should follow immediately.
Repentance should be done wholeheartedly and with sincerity.
Even after repentance, should it occur again there is no need to
worry; just repent again. You are not aware of the science behind
all this, so you may feel that despite your repentance, the wrong
karma does not stop. Why it does not stop is also a science in
itself. You should simply carry on repenting. If you repent for the
wrong karma wholeheartedly, all of it will be washed away. If
you hurt someone, then you should absolutely repent.
Seeker: When we carry out our normal daily activities of
the body, do we have to repent for it?
Dadashri: Yes of course! Until you become Self-realized,
if you fail to repent, you will continue to bind more karma.

4 Pratikraman
Repentance will loosen the entangled knots of karma. If not, the
result of the wrongful action you bind will be so horrendous that
you may even forfeit human birth in your next life. And if you
manage to attain human life again, it will be full of suffering and
misery. You will be deprived of food and respect, and you will
suffer constant insults. That is why repentance along with other
rituals becomes necessary. This is called paroksha bhakti –
indirect worship. Indirect worship is necessary until one attains
Self-realization.
Now who should be a witness to your repentance? It
should be done in the presence of the God you believe in,
whether it is Lord Krishna, Dada Bhagwan or any other God.
There is a cure for everything in this world. First the cure is
born, and then the problem or affliction arises.
Today, the cure for all the diseases that have emerged in
the world has already arisen. There is already a medicinal plant
growing, and then later the disease arises. Therefore, the world
is very exact. You have to go for the cure and solution. The cure
is already there!
Kraman, Atikraman, Pratikraman
Why has the world come into existence? It is due to
atikraman (aggression towards other living beings through thoughts,
speech and action). Kraman (neutral actions; actions that do not
have any good or bad implications) alone does not cause any
problems. For example, if you go to a restaurant and break two
dishes, and leave after paying for them, then it is not considered
atikraman and, therefore, pratikraman is not necessary. But if
you tell the manager that his waiter has broken them, then that is
atikraman. Pratikraman has to be done for the atikraman that
was done. Everything else is just kraman anyway. Natural and
spontaneous talk is kraman, and there is no problem with that.
However, atikraman occurs in this inevitably. Therefore, do
pratikraman for it. (Gujarati Book Page-4)

Seeker: How does one know that atikraman has
occurred?
Dadashri: You will know and so will the other person.
You will know it from the expression on his face and you will be
affected too. It will affect you both. That is why pratikraman
should be done.
If a policeman tries to stop you and you do not stop; that
is considered atikraman and for that you have to do
pratikraman. Otherwise, you will have to go to court.
When we eat, it is not considered atikraman. Is having
your hair cut considered atikraman?
Questioner: No.
Dadashri: Is shaving atikraman?
Questioner: No.
Dadashri: When you brush your teeth in the morning, is
that atikraman?
Questioner: No, not even that.
Dadashri: Anger, pride, deceit and greed are all
considered atikraman, so if you do pratikraman, they will
leave. If you do pratikraman immediately after atikraman, the
anger, pride, deceit and greed will disappear.
Endless Projections Due to Jolts of Ignorance
Every living being (jiva) is ‘projecting’ (planning, intention,
bhaav), not due to its natural disposition but due to external
forces. And we should continue doing pratikraman. This occurs
due to the force of ignorance (agnan – ignorance of the Self)
due to circumstances. We should keep doing pratikraman.
There is not only one type of projection; there are endless
kinds. Whenever one encounters anything, he will not refrain

6 Pratikraman
from projecting (doing bhaav). If one is on a bridge he will say,
‘Why did they construct this bridge so high?’ He will question
that. Hey! What concern is it of yours? Are you married to the
bridge? The moment he embarks upon the bridge, he starts this
foolishness. The bridge is meant for getting across. There is no
other concern with it and yet what does he do? ‘Why did they
have to build this bridge so high?’ Do people say such things or
not?
Seeker: Yes, they do, and in just five minutes, five thousand
phases arise.
Dadashri: You say five thousand, but five minutes means
three hundred seconds. Then there are endless samaya (the
smallest indivisible time unit) in that second. Therefore, so many
phases can arise in a second. This is how one continues to do
endless atikraman.
The worldly life has arisen by atikraman and is destroyed
by pratikraman.
The Real Meaning of Pratikraman
Questioner: If something unpleasant is occurring, and if
I tolerate it, is that what you call pratikraman? (6)
Dadashri: No, you should not ‘tolerate’ but you should
do pratikraman.
Questioner: So what is pratikraman?
Dadashri: If a person insults you, you should understand
who the real culprit is behind the insult. Is it the one who insults
or is it the one who feels insulted? This should be determined
first. You should understand that the person who insults you is
not at fault, not even to the slightest degree. He is merely a nimit
(someone instrumental in the process) and it is due to the unfolding
of your very own karma that the two of you are brought together.
The fault is your own and you should do pratikraman if any

negative feelings arise towards him. If you feel that he is worthless
or deceitful, you have to do pratikraman. You do not have to
do pratikraman if you have no ill feelings towards him or if you
feel obligated to him for being instrumental in the discharge of
your karma.
If anyone insults you, it is due to your very own karmic
account and you should see the other person as a nimit. Even
when your pocket gets picked, the pickpocket is a nimit who
is settling your own karmic account. Generally, people blame
the nimit and that is the cause of all conflicts.
Walking in the Wrong Direction is Atikraman
In your daily worldly interactions when you do something,
you will know that you did something wrong against such and
such a person, won’t you? The worldly interactions you carry
out are kraman. Kraman means worldly interactions
(vyavahar). Now if you have a misunderstanding with someone,
you will realize that you used harsh words towards the other
person or that you behaved wrongly towards him. Will you not
know that? All that is called atikraman.
Atikraman is to walk in the wrong direction, and to walk
back the same distance in the right direction is pratikraman.
It is Erased Immediately in This Way
Where there is conflict, there is no pratikraman and where
there is pratikraman, there is no conflict.
Give to others what you would like to receive yourself
and for that, you will bind merit karma (punya). A person cannot
take one word of insult and yet he hurls five insults towards
others. It is a grave liability to give to others what you do not
like yourself. It should not be so. And if someone uses curse
words towards you, it is in accordance with natural justice. Do
not ask him why he is doing so. You should accept it as a credit

8 Pratikraman
in your karmic account.
Seeker: What occurs if we go to collect money that is
owed to us?
Dadashri: He will give you two more insults. And if you
ask him why he gave you only two insults, why not three, four
or even one, he will tell you, ‘You think I have nothing better to
do?’ Therefore, everything is in accordance to the natural justice.
So deposit it in your karmic account. You should not retaliate
in return, but if you do, then do pratikraman.
You have no right to physically punish your child. You only
have the right to explain things to him. If you spank your child
and fail to do pratikraman, you will bind negative karma.
Pratikraman is necessary here. The spanking is due to the
wrong nature of the prakruti (the mind, speech and body
complex being the relative-self). It is kashays (inner weaknesses
of anger, pride, deceit and greed) which lead to the spanking,
but if you remember my words, ‘Do pratikraman,’ after you
have spanked him, and if you do pratikraman, you will
immediately erase the mistake. It is possible to erase it
immediately.
Who is Exempt from Doing Pratikraman?
Dadashri: How many pratikramans do you do?
Questioner: Not even one.
Dadashri: So then how many atikramans do you do?
Wherever there is atikraman, you always have to do
pratikraman. There is no need for pratikraman if there is no
atikraman. ‘I am Chandubhai’ is atikraman. However, for the
sake of worldly interactions, this is pardoned. But does anyone
get hurt because of you? If not, then there is no atikraman. If
during the course of your day you hurt anyone, this is atikraman
for which you should do pratikraman. (8)

This is the science of the vitarags, the fully enlightened
Ones. Atikraman takes you to a birth in the lower life forms,
while pratikraman will take you into a higher life form. Only
pratikraman will help you until you attain final liberation.
Who does not need to do pratikraman? The one who
does no atikraman.
Recognizing Atikraman
Questioner: We have no intention of hurting anyone and
yet we become instrumental (nimit) in hurting people. So is it
necessary to form an opinion that we have to do pratikraman
for the atikraman we do?
Dadashri: If something you said or your action hurt
someone, you are considered to have done atikraman. You
have to do pratikraman for that. You have erred by doing
atikraman and, therefore, you will bind karma.
Questioner: If the other person is just a nimit, then why
should he feel hurt? Then what is the need for pratikraman?
Dadashri: You have to do pratikraman if he is hurt by
you. It is not considered atikraman if he is not hurt by you.
Therefore, you do pratikraman only if atikraman occurs.
All this eating, drinking, talking, etc., is kraman. Kraman
is going on the whole day long. Getting up early, getting up late
is all kraman.
If someone was to get up right now and start swearing at
someone, you will all think, ‘Why did he have to do atikraman
when everything was going on smoothly?’ That is called
atikraman. When you hurt someone’s feelings, that atikraman
may be spontaneous and natural, yet you have to do pratikraman
for it. Even if you do not utter a word through your mouth but
your mind becomes negative towards him, then too you have to
do pratikraman. Pratikraman means to ask for forgiveness in

10 Pratikraman
a way you understand. You understand that you did wrong and
you have to decide not to do it again. You should vow not to
do that again. If it still occurs again, if you repeat the mistake
again, then you should repent again. As soon as you become
aware of the mistake, you should repent and that much of your
mistake will be destroyed. In the end everything will gradually
come to an end.
How can you consider it a dharma (religion; rightful
action) when it cannot destroy karma which creates further
bondage? When can new karma stop? They can stop with
pratikraman.
Asking for Energies to Rise Higher
Questioner: How and from whom should we ask for
energies to rise higher within?
Dadashri: You can ask for the energies from your own
Shuddhatma (pure Soul) or from the Gnani Purush. And those
who are not Self-realized should ask for energies from their guru
or from whatever God they believe in. You should make a list
of all wrong you see within and ask for the energy to overcome
them. Through faith, or with Gnan (enlightened knowledge), decide
what is definitely wrong and then do pratikraman for it; ask for
the shakti (energy) from the Gnani Purush that it should not be
so. Then the mistakes will go away.
Large tubers of mistakes can be dissolved with samayik
(to Be the Self and to ‘see’ the self) while other minor mistakes
can be removed with prayer (pratikraman). Mistakes that have
arisen in absence of prayer or pratikraman can be removed
through prayer. All this atikraman has arisen due to ignorance
of the Self. Paudgalik shakti (energies of the physical matter,
energies of the non-Self) can be overcome through prayer
(pratikraman). It is easy to slip down and difficult to climb up
because paudgalik shakti is involved in slipping.

Settlement of All Karma with the Gnan of
the Gnani Purush
Seeker: There are all kinds of karmas (acts through
thoughts, speech and body) one has to do in worldly interactions,
many of which are considered bad or demerit (paap) karma.
(Demerit karma, sin, is that which hurts others and as a
consequence brings suffering to the self. Merit karma is that
which helps others and as a consequence brings pleasure to the
self.) How can we be saved from these demerit karmas?(10)
Dadashri: Whatever knowledge about demerit karma one
has, that much knowledge will help him. If you want to go to the
railway station, and you have the directions to go there, then that
knowledge will help you get there. How can you be saved from
demerit karma? With whatever knowledge you have about it…but
that knowledge does not lie in any books or with anyone else
except a Gnani. Elsewhere, you will find worldly knowledge.
Only a Gnani Purush has the nischay-gnan (knowledge of the
Self). Nischay-gnan is not to be found in any book. It is hidden
in the heart of a Gnani Purush. You will find a solution when you
hear nischay-gnan; when you hear it live in His speech.
Books contain worldly knowledge; it, too, can give you a
lot of solutions. The intellect (buddhi – knowledge through the
medium of the ego) increases with worldly knowledge. Intellect-
based knowledge (matignan) will increase. Matignan increases
with scriptural or literate knowledge received through ‘hearing’
(shrutgnan), and thus comes a solution as to how to become
free from demerit karma (paap). Otherwise, there is no other
solution. And the other thing is one’s own inner intent (bhaavna).
One can be free if he does pratikraman. But what should that
pratikraman be? It should be ‘shoot-on-sight’ pratikraman,
meaning it should be instant pratikraman. If pratikraman is
done the instant a wrongful act occurs through thoughts, speech
or acts, then you will have the solution.

12 Pratikraman
Repentance for Unjust Worldly Interactions
Seeker: When I see injustice in daily life interactions and
in business, the mind becomes upset. So what should I do when
that affects the way I interact with people? How should I repent
if there is any injustice on my part?
Dadashri: In the repentance there should be alochana
(recall and confession of mistakes), pratikraman (repentance
and asking for forgiveness), and pratyakhyan (resolve never to
repeat the mistake and asking for the energies for this). This
should be done in the presence of whichever God you believe
in. Which God do you believe in?
Seeker: Lord Shiva.
Dadashri: Yes, so Lord Shiva should be your witness
when you repent. You should do alochana which is to confess
or admit that you erred with such and such a person. You should
repent repeatedly. If you err, you should repent. In doing so, the
mistake will decrease. Injustice will occur even though you may
not wish to. This is due to the faults of the non-Self complex
(prakruti). This fault of the non-Self complex is from the past
life, not of the current life. Today you want to improve but
because of your past life mistakes (cause), these faults continue
to occur in this life (effect) and they will not leave without harassing
you. For this you should continuously do alochana, pratikraman
and pratyakhyan.
Seeker: What is the solution when I have to tolerate a lot
of things?
Dadashri: You should tolerate without complaining. Tolerate
with equanimity, without cursing the other person in your mind and
with the understanding that he has released you from the bondage
of your previous karma, and thank him sincerely for doing so.
You should feel obliged to him. No one suffers without a reason.
Your suffering is the result of your own past demerit karma.

Questioner: Please write this ‘alochana, pratikraman,
pratyakhyan’ down for me. Help me get the confirmation from
the Gnani Purush so that I can start doing alochana, pratikraman
and pratyakhyan.
Dadashri: Yes, of course, you will have to do that! That
you will learn here.
Oh! Pratikraman Even for That!
Questioner: Is pratikraman to be done only for seeing
faults in others?
Dadashri: Not just for that, but also for telling lies or for
doing something wrong. Pratikraman should be done if any
transgression through thoughts, speech or acts is committed
towards any living being. Pratikraman should also be done for
violating any of the five mahavrats (the five supreme vows are
ahimsa/non-violence; satya/truth; achaurya/non-theft;
aparigraha/non-acquisitiveness and brahmacharya/celibacy).
Questioner: Why should I do pratikraman when the
doer of the wrong is separate (‘Chandulal’)?
Dadashri: The Self is not doing pratikraman but the
Self is making the one who makes the mistake (the relative self)
do pratikraman. Pure Soul (Shuddhatma) does not do
pratikraman.
*****

14 Pratikraman
[2]
Every Religion Supports Pratikraman
The Highest Relative Religion
The highest and most profound element of the Jain religion
is alochana, pratikraman and pratyakhyan. It is actually in
other religions too, but what is it like there? There people ask
for an overall general forgiveness. It exists in Islam, Christianity
and other religions. The custom of asking for forgiveness has
been going on everywhere, but the method shown by the vitarag
Lords, the one of doing alochana, pratikraman, pratyakhyan
in the presence of the guru, is very scientific. It gives instant
results. (13)
In the other, by asking for forgiveness, one reduces the
demerit karma (paap), that is all; whereas with this pratikraman,
demerit karmas are eliminated completely.
The Lord (all enlightened Ones) has said that true relative
religion is that of alochana, pratikraman and pratyakhyan.
And these, too, have to be done instantly; they will not work if
left pending. If you hurt someone, keep a mental note of it and
then after doing alochana, do cash pratikraman and
pratyakhyan. This is what the Lord calls relative and real
(vyavahar and nischay) pratikraman. But who will be able to
do this?
This instant, ‘shoot-on-sight’ pratikraman is only possible
for the one who is Self-realized, and he is, therefore, able to see
his own faults. However, if a person who has not attained Self-
realization also were to apply the principle of alochana,

[2] Every Religion Supports Pratikraman 15
pratikraman and pratyakhyan in his daily life, it would still be
beneficial for him even though he does not understand it. Self-
realization will eventually come in front of him.
The one whose alochana, pratikraman and pratyakhyan
are sincere will attain the Self for sure.
Seeker: Give me some solution, a vow or some form of
repentance whereby, if I commit a demerit karma, I can attain
purity and become free from it.
Dadashri: ‘We’ - the Gnani Purush and the fully
enlightened One within - give you all that here. ‘We’ give you
all the cures; all kinds of medicine. ‘We’ give you alochana,
pratikraman pratyakhyan; ‘we’ give you everything.
Pratikraman Means to Turn Back from
Demerit Karma
Dadashri: What is the meaning of pratikraman? Do you
know?
Seeker: No.
Dadashri: Tell me the way you understand it.
Seeker: It is to turn back from demerit karma (paap).
Dadashri: To turn back from demerit karma! What
wonderful justice the Lord has given, that to turn back from
demerit karma is called pratikraman. But the demerit karmas
still continue. Why is that?
Seeker: You are the only one to explain that. One is
alochana, the second is pratikraman and the third is
pratyakhyan; I do not understand these three words completely.
Dadashri: Pratyakhyan means ‘I am letting go of that
thing today, I am giving it up.’ That is the intent behind it. If you
want to give up something, then you have to do pratyakhyan.

16 Pratikraman
Seeker: Pratikraman would be to repent. Is
pratyakhyan to resolve never to repeat the mistake?
Dadashri: Yes, repentance is called pratikraman. Once
pratikraman is done, the atikraman will not occur again. To
vow, ‘I will never do that again. I promise not to repeat the
mistake again,’ is called pratyakhyan. When you do
pratyakhyan in this way in your mind, one layer of karma will
be shed. Now if the same atikraman should occur again, it is
because of another layer of karma so you should not be worried;
you should just continue doing pratikraman.
Seeker: I should ask for forgiveness in my mind.
Dadashri: Yes, you have to ask for forgiveness.
Alochana
Seeker: What is alochana?
Dadashri: Alochana is to confess your misdeed exactly
the way it occurred to your guru or to the Gnani. What do they
call that in the court?
Seeker: To make a confession.
Dadashri: Yes, you should tell your guru or the Gnani
Purush everything exactly as it occurred, without fear. You should
not be afraid of what the guru will say; to be afraid, means he
may even hit you! But you should confess everything to him
without any fear. Then the guru will tell you to do pratikraman.
So what do you have to do pratikraman for? The amount of
pratikraman one needs to do depends on the amount of
atikraman one did. Atikraman includes deeds that are
unacceptable by society and the world – deeds that are
condemned and anything that hurts others. If any of this applies,
pratikraman is necessary.
Seeker: After doing alochana and pratikraman, should

one not be aware that the mistake does not occur again?
Dadashri: That mistake will never occur again. True
pratikraman is one where that mistake will never occur again,
or it will gradually come to an end.
When you say that having done pratikraman, the mistake
occurs again, that is referring to the kind of pratikraman that is
done in the worldly life; it is a laukik pratikraman. Laukik
means that it rewards you with a worldly life. When he does
pratikraman, at least for the duration of that time he is not
doing adharma (wrong karma through thought, speech and
actions) and he binds merit karma (punya).
What is real pratikraman? It should be ‘shoot-on-sight’
pratikraman. Do they not have a rule of ‘shoot-on-sight’ during
mass riots? That is how pratikraman should be. (16)
The guru had said to do pratikraman, but after doing
pratikraman, pratyakhyan should be done too. One should do
pratyakhyan by recalling the guru’s face and do pratyakhyan
thus; ‘I will not make the mistake again.’ Pratyakhyan of your
mistake means, ‘I will not do it again.’ Hence, all the three,
alochana, pratikraman and pratyakhyan, should be done
together.
Seeker: And should one maintain awareness that it does
not occur again?
Dadashri: Constant awareness! Awareness does not mean
for half an hour but it should be constant for twenty-four hours.
Constantly! These people, after attaining Gnan from me, maintain
constant awareness. They have not slept, lost awareness, for
even a second.
If anyone who is not Self-realized has awareness and
does pratikraman, then his wrong actions will decrease by that
much and he will bind new merit karma (punya). As long as one
has darshan mohaniya (right belief deluding karma or ignorance

18 Pratikraman
of the Self), one will continue to bind karma.
Alochana is always there with pratikraman. And
pratikraman is the greatest spiritual weapon. So if you catch on
to pratikraman dharma, meaning you practice pratikraman,
then you will be fine even if you do not have a guru. Therefore,
if you learn just this much from Dada, it is more than enough.
This encompasses everything. Ask for forgiveness from ‘Dada’
whenever you do something wrong. You will become free from
that misdeed. Is this difficult? Is Dada asking you to fast (as
penance) for your wrong deeds? If Dada were to tell everyone
to fast, people will feel that Dada starves them, but does Dada
do that?
When someone insults you and you are affected by his
actions, but you feel that it is a consequence of your own mistake
and you continue to do pratikraman, then that is the Lord’s
greatest Gnan. That verily will take you to liberation (moksha).
If you abide by just one word or one sentence of ‘ours,’ it will
take you to moksha. What will you do with anything else?
There is Atikraman As Long As There is
Belief of Doership
Dadashri: You have to understand who binds karma.
What is your name?
Seeker: My name is ‘Chandulal.’
Dadashri: Then the one who says, ‘I am Chandulal’ is
the one that binds karma. Then even when you go to sleep,
karmas are being bound throughout the night. What is the reason
behind this? This is because ‘I am Chandulal’ is false assertion
(aropit bhaav). You are really the pure Soul but you say you
are ‘Chandulal’ [reader should insert his or her name here]
and so you are in violation of the truth. In reality, you are not
‘Chandulal,’ and yet you claim that you are. ‘I am Chandulal’ is
a false assertion and, with this belief, you are continuously

charging karma. With your conviction of ‘I am Chandulal’ comes
a series of other wrong beliefs such as, ‘I am her husband; his
uncle; her father; their boss; etc.’ Even in your sleep you bind
karma. There is no way to avoid karma bondage during sleep
but if you purify your ego -‘I am Chandulal,’ then you will bind
less karma.
Even after the ego becomes somewhat clean, you will still
have to perform some rituals. If your daughter-in-law breaks
something expensive and you shout at her, ‘You have no sense,’
you will have to do pratikraman for hurting her feelings. The
hurt you cause is atikraman and if you do pratikraman
immediately, the karma will be erased or it will become lighter.
(18)
Whenever you do atikraman, if you hurt someone in any
way, you should erase it with pratikraman. It should be a
‘shoot-on-sight’ (instantaneous) pratikraman and not the kind
that is done only once a year. Only then will it lighten this burden
of suffering. If you conduct yourself according to the ways
prescribed by the Vitarags, your suffering will depart.
This is How You Do Pratikraman
That which has become automatic is called atikraman
and pratikraman is what you will have to learn. Atikraman is
automatically learned and done. If you want to shove or push
someone, you do not have to learn to do it. You have learned
that by observing others. Now, if you do atikraman, you have
to do pratikraman. Generally, when people are sitting around
talking, there is no need to do pratikraman. But if there is any
pushing or shoving or making fun at the expense of another
human being, that is atikraman and for that one should do
pratikraman.
Seeker: How does one do pratikraman?
Dadashri: If you have attained Self-realization, you will

20 Pratikraman
have awareness of the Self within the other person. It is precisely
the Self within that person that you should address. Otherwise,
you can direct your pratikraman towards God by saying, ‘O
Lord! I repent for my mistake. I ask for your forgiveness and
resolve never to repeat it.’ That is pratikraman. If something
wrong occurs, would you not recognize it right away?
Seeker: Yes.
Dadashri: If you do pratikraman for that, it will get
washed away.
Seeker: Does it really get washed away?
Dadashri: Yes, yes of course it will! After pratikraman,
the fault will not remain. Even a massive karma will become like
a burned rope that appears intact but will disintegrate into ashes
upon the slightest touch.
Seeker: And how should I repent? Should it be done
outwardly so that it is visible to others or should it be done from
within, in the mind?
Dadashri: In the mind! You should remember Dadaji,
apologize for your mistake and resolve never to repeat it. In
doing so, the pain will be erased and the mistake destroyed. If
you fail to do this, your mistakes will accumulate. I have given
you a weapon; this pratikraman is the greatest weapon. To
become free from the ties of the worldly life, it is the only
greatest weapon. The worldly life has arisen due to atikraman
and pratikraman will bring it to an end. That is all there is.
Atikraman is wrongdoing; when you recognize that, you should
do ‘shoot-on-sight’ pratikraman. The moment you see the
mistake, shoot it down.
This pratikraman is the only path where a person can
see his own faults and is able to shoot them down. In doing so,
all one’s mistakes come to an end.

Repenting is Never Insincere
Dadashri: How many such pratikramans do you do?
Seeker: If I hurt anyone, I repent immediately.
Dadashri: Repenting is the suffering you experience. It is
not considered pratikraman. Still, it is a good thing.
Seeker: If I repent after a bad deed, how can I be freed
from that? Then a person will just keep on doing it, won’t he?
Dadashri: I will show you a way for all that.
Seeker: On the one hand, you commit aggression and on
the other, you repent. It is a never-ending thing.
Dadashri: It is not like that. If a person does bad karma
(deed) and he repents, his repentance can never be insincere.
When he repents, that repentance is sincere and with that, a
layer of karma is removed. An onion still appears whole even
though one layer is gone. Another layer will be removed the next
time. Repentance never goes to waste. Every religion calls for
repentance. Even Christianity tells one to repent. (20)
The Correct and Complete Path
Seeker: So can our demerit karma (paap) be removed
through repentance?
Dadashri: Demerit karma is removed only with that. There
is no other way.
Seeker: So one keeps asking for forgiveness and then he
keeps repeating the bad deed (paap)?
Dadashri: You are free to keep asking for forgiveness.
You have to keep on asking for forgiveness. Yes! This is the
path of one hundred percent attainment! Without asking for
forgiveness, there is no freedom from this world. All mistakes
are erased with pratikraman.

22 Pratikraman
Seeker: Bad karmas are erased by doing pratikraman.
What is the science behind that?
Dadashri: Demerit karma is created through atikraman
and it is destroyed with pratikraman. Demerit karma is destroyed
by turning back.
Seeker: So where does the law of karma apply? If we
destroy demerit karma with pratikraman, then the law of karma
no longer applies, does it?
Dadashri: This verily is the law of karma. Asking for
forgiveness is itself the applied law of karma. (Karma is caused
by intent of aggression and destroyed by intent of pratikraman.)
Seeker: Then everyone will continue to do wrong and
then ask for forgiveness.
Dadashri: Yes, you can continue doing wrong and continue
asking for forgiveness; that is what the Lord has said.
Seeker: But one has to ask for forgiveness with a sincere
heart, right?
Dadashri: A person who asks for forgiveness does so
with his heart. It will even suffice to apologize insincerely, as long
as the apology is made.
Seeker: Then it will just become a habit.
Dadashri: Even if it does become a habit, it is fine as
long as one asks for forgiveness. If he doesn’t, then he is in
serious trouble. What is the meaning of asking for forgiveness?
That is called pratikraman. And what is a wrongdoing called?
It is called atikraman.
What is the law of karma? You have to do pratikraman
for any atikraman you do. Do you understand that?
Seeker: Yes.

Dadashri: So ask for forgiveness without fail. Do not
listen to this over-wise person! If someone is doing wrong and
is asking for forgiveness, let him do so. ‘This is the complete law.’
If someone is drinking brandy and asking to be forgiven,
I would tell him to keep asking for forgiveness. Continue asking
for forgiveness and continue to drink, but make a firm resolution
that now you want to quit this habit. Sincerely resolve this in
your mind. Then you may continue to drink and keep asking for
forgiveness. One day the addiction will come to an end. I give
you this absolute guarantee through my Science.
This is a Science! It is bound to grow and proliferate,
yielding immediate results.
‘This is the cash bank of divine solution.’ This is the only
‘cash bank.’ Such a bank has not appeared in the last million
years! It offers liberation within just two hours. I am ready to
grant you whatever you ask of me.
‘We’ Have Come To Give Happiness
If someone feels the hurt to the slightest extent, it is called
atikraman. It may not be evident externally but he may be hurt
internally (garbhit). Such internalized hurt and pain may not be
evident but it does not mean that he is not hurt. One should not
cause such internal pain and hurt. I have not hurt anybody to the
slightest extent in this life. However, if it occurred, I would ask
for forgiveness. We have not come here to give pain to others;
we have come here to give happiness. (22)
Free Will Versus Destiny
Dadashri: Have ‘we’ come here of our free will
(marajiyat), or was it mandatory (farajiyat)?
Questioner: Free will.
Dadashri: No. It was mandatory and written in fate, and

24 Pratikraman
what is of your free will? A shove from this man was also
mandatory, and whether you do pratikraman or not is your
free will.
If a man gives a donation of 5000 rupees because the city
mayor pressures him to give, he will receive credit for it ‘here’
(in this life) but nothing over ‘there’ (the next life). Whereas if
someone gives a donation of his own free will, then he will reap
the rewards for it in the next life. That was of his free will.
What is free will? This, the current life, is all mandatory.
All external actions carried out are mandatory, but the inner
intent with which they are carried out is free will. When someone
slaps you, it is mandatory and repentance within is an improvement
of free will. Spoiling of inner intent in the process – is also free
will.
If a bad deed has occurred and you repent a lot, if you
repent heavily, then that mistake is erased. But you need someone
to help you become free from that.
Pratikraman and Pratyakhyan Are One’s Free
Will
Now you should not have the desire to take fruits from
someone else’s orchard. If you want some fruit, then ask for it.
‘We,’ too, used to steal anis seed from people’s farms when
‘we’ were young – about twelve or thirteen years old. But later,
a lot of repenting cleared it all up.
In the Kramic path (the step by step path to liberation),
only the inner intent (bhaav) of doing pratikraman and
pratyakhyan are under one’s control.
Effect (dravya) is not under anyone’s control. Only the
inner intent (bhaav) is under your control. Therefore, repent for
any wrongdoing. ‘Our’ dravya, i.e., the Gnani’s effect, is good
and so is the inner intent. Your effect is associated with

swachhand (actions guided by one’s belief that, ‘I am Chandulal’)
and, therefore, repentance is necessary.
Do you think the Lord would interfere in such matters?
He is just the Knower-Seer and in eternal bliss. He Sees and
Knows everything. Do you think He inspires one in all this?
When the tuber (inner complex of karma effect) of stealing
sprouts within, one will have thoughts of stealing. If that tuber
is large, he will have many thoughts and he may even go ahead
and steal. He will also tell you how cleverly he went about
stealing. When he does that, he nourishes that tuber. With
nourishment, new seeds continue to be planted and the tuber
of stealing grows bigger. Say there is another thief and even
though he steals, it bothers him, ‘What I am doing is wrong,
but what else can I do? I have to feed my family.’ He steals
but he repents sincerely and, in doing so, his tuber of stealing
does not get nourishment. And for his next life, he plants the
‘seeds’ of not stealing and, consequently, he will not steal in
his next life.
Repent Heartily
Nature forgives a man who repents after he steals. When
he repents, nature does not count it as an offence or sin. People,
on the other hand, will punish him and he will have to suffer the
consequences of his actions in this life.
Questioner: But that is what everyone believes – that it
is wrong to tell a lie, to eat meat, to misbehave and yet people
do all those things. Why is that?
Dadashri: If a person was to repent heartily, his faults
would eventually disappear. But people speak superficially.
Although you may commit a terrible mistake, if you sincerely
repent for it, it will not occur again. If it occurs again, it does not
matter as long as you continue to repent.
Questioner: So is it possible for a man to improve? (24)

26 Pratikraman
Dadashri:Yes, very much so. But there has to be someone
to improve him. An M.D. or an F.R.C.S. doctor will not work
there. You need an improver and not an entangler.
If a mistake occurs even after a lot of repenting, one will
feel, ‘Why does this occur even after repenting so much?’
Actually, with sincere repentance, the mistakes will definitely go
away.
Pratikraman brings about a state of lightness. The moment
one makes that mistake again, the repenting starts.
When do the effects of karma caused in past life (sanskar)
change? Either when you repent day and night, or when you
attain our Gnan.
Repenting is no ordinary thing. Repentance should occur.
Questioner: What if one does all kinds of bad and
negative things all day long and then repents at night?
Dadashri: Yes, provided he repents heartily.
Questioner: What if he repents and makes the same
mistakes again the next day?
Dadashri: Yes, if he repents heartily then his work will be
done.
Questioner: The repentance that occurs, is it because of
the planning (intent; bhaav) from the past life?
Dadashri: Repentance occurs because of the knowledge
(gnan) in this life.
Questioner: What should we do if we have done some
negative things in life and we feel bad about them, but there is
no repenting?
Dadashri: The fact that you feel bad about it is repentance
itself, is it not? You can never feel bad about anything without

the ‘heat’ of it. Can one feel bad from the coolness of a situation?
This ‘heat’ itself is the ‘feeling bad about it.’ Feeling bad is more
than enough. But do you say that you will not do it again?
Questioner: Yes, I do.
Dadashri: Make a list of things that you repent and bring
it to me so I will know at which ‘station’ the ‘car is stuck’; then
we can send a car there. When repentance occurs, then realize
that you are starting to turn back from atikraman or aggression.
If a person repents any of his actions, that person will one
day become pure (shuddha); that is certain.
Beginning from Repenting to Pratikraman
Generally, when people make apologies, that is not
considered pratikraman. It is comparable to ordinarily saying
‘sorry’ and ‘thank-you.’ There is nothing significant in that. The
importance is of alochana, pratikraman and pratyakhyan.
Alochana, pratikraman and pratyakhyan are necessary in the
worldly life and on the path to moksha.
Questioner: If I go to the temple on Sundays and confess
all my wrongdoings, then will I be forgiven for the demerit karma
(deeds) that I have done? (26)
Dadashri: If demerit karma can be washed away like
that, then there would be no such thing as health and illness.
Then there would be no pain or misery, would there? But there
exists endless misery. The reason for asking for forgiveness is
that when you do so, you destroy the root of your demerit
karma (paap) so that it will not sprout again, but you still have
to suffer its fruit, regardless, do you not?
Questioner: There are some roots which sprout again.
Dadashri: If the root has not been destroyed properly, it
will sprout again. No matter how much of the root has been
destroyed, the fruit has to be suffered. Even Lord Krishna was

28 Pratikraman
struck by an arrow. There is no way out. I too have to suffer!
In every religion – Christian, Muslim, Hindu – there is the
principle of asking for forgiveness, but it varies with each religion.
In every religion, it begins with repentance, whereas here we
have pratikraman.
The whole world runs on the basis of ego, ‘I am Chandulal’
(vikalp). It is proper that the Muslims cover their ears and
loudly recite their prayers, and what do the Christians do? Have
you ever been in a church? Why, what objection do you have?
When you dress appropriately and go, no one will question you,
will they? On Sunday, they will ask for forgiveness for all their
wrongdoings of the past six days. They keep repenting.
It is only our people who do not repent. And those that
do, do so once every twelve months! On that day, they go out
and buy new clothes to wear!
Questioner: Is mental repenting the same thing as
pratikraman?
Dadashri: Do it the way you have been told to do it. If
the other person is hurt if you gave him a slap, then do
pratikraman by admitting your mistake, repenting for it and
making a decision not to slap him again. Do it that way. Or else
if you have scolded him, then admit to hurting him by scolding
him, and that you will not scold him again.
That is Dharmadhyan
Seeker: Can you please explain this pratikraman, this
repentance of demerit karma (paap)?
Dadashri: What is pratikraman? It is when a mistake
occurs, you ‘shoot it on sight’; that is called pratikraman. You
do that once a year, don’t you?
Seeker: I do not really know how to do pratikraman.

But I do bhaav-pratikraman (intent pratikraman).
Dadashri: What kind of bhaav-pratikraman do you
do?
Seeker: If I feel I made a mistake, then I repent for it
with the Soul as the witness.
Dadashri: Is that so! How many times a day does this
occur?
Seeker: Four or five times. I do it at night.
Dadashri: That much of your actions go towards
dharmadhyan (absence of adverse internal meditation). If you
are doing what you have just said, then it goes into dharmadhyan.
Seeker: How do I repent for any wrongdoing (paap)? Is
the method that I use the right one?
Dadashri: Whatever it may be, it is not complete, but
some dharmadhyan occurs with that. What is of importance is
your intent.
Seeker: But should I do it or not? (28)
Dadashri: Whatever you are doing at the moment is fine,
but learn the new way that I teach you. But for now, whatever
you are doing is fine.
Seeker: The poet, Kalapi, has said:
‘Yes, repentance; the pure abundant stream is flowing
from the heaven.
By jumping in it, the sinner becomes virtuous.’
What do you have to say about that?
Dadashri: That is for the sinners at the gross and
superficial level. That is for wrong actions at the gross level and
to repent for them.

30 Pratikraman
Seeker: Is there awareness of the Self in that?
Dadashri: No. There is no awareness of the Self in it;
there is worldly awareness. A straightforward (sarad) person
will not like all this wrongdoing and, therefore, he repents. People
of every religion will repent just the way you do.
Seeker: That will bring purity in worldly interactions, will
it not?
Dadashri: No, pratikraman is necessary for that.
Nine Kalams, the Highest Pratikraman
Questioner: Is there any other solution for getting rid of
wrongdoing (paap), other than repenting?
Dadashri: There is no other solution, other than repenting,
to get rid of any hurt caused through thoughts, speech and acts
(paap). What is all this wrong doing (paap)? What do we
consider as paap? Right now we are all sitting here and there
is no problem with that. Then if someone says, ‘Why do you
come late?’ that is called atikraman. When you say anything
that anyone does not like, it is considered atikraman.
The Lord has said to do pratikraman for such atikraman.
So what do you have to do pratikraman for? Repent for that
which others do not like and that which hurts them. You don’t
have to do it for that which they like.
You have to repent for that. Do you do that?
Questioner: Yes.
Dadashri: Do you do pratikraman in the name of Dada
Bhagwan or not?
Questioner: That book you gave us! I do it from that. I
do the Nine Kalams (The nine highest intents/bhaavna for the
one on the path of liberation).

Dadashri: You do that, don’t you? That is pratikraman.
The greatest pratikraman lies in the Nine Kalams of Dada
Bhagwan. That pratikraman is such that it can lead to the
salvation of the whole world.
Questioner: Is it true that no matter what wrongdoing
(paap) is in the vessel of repentance, it...
Dadashri: It will become lighter due to repentance.
Questioner: Does it not burn to ashes?
Dadashri: It will be burned completely. Many such paap
will be burned; they will come to an end. The ‘soap’ of repentance
is such that it will apply to all kinds of ‘clothes.’
Questioner: And when it is done in Your presence, what
will remain?
Dadashri: You will be blessed. Therefore, there is no
other ‘soap’ as the ‘soap’ of repentance in this world.
Repentance Reduces Karmic Liability of
Karma
Questioner: The best way to destroy paap is through
repentance. That is a wonderful thing. That is what the great
saints have said in the Puranas (ancient Hindu scriptures). Is it
possible for a killer to be forgiven if he repents after killing
someone? (30)
Dadashri: If he takes pleasure in the killing, then if his
sentence, karma effect, were to be for a year, it would become
three years. And when he regrets and repents his actions, his
one year sentence would be reduced to six months. The karma
liability of any wrong actions will increase threefold if you take
pleasure in it. But if you repent for them, your liability will be
reduced. And if you rejoice after doing a good deed, then others
will get increased benefit.

32 Pratikraman
Trimantras Are Scientific
Questioner: New demerit karma (paap) may not be
bound due to pratikraman, but one still has to suffer the effects
of his past karma, does he not?
Dadashri: You are right when you say that new karmas
are not bound when you do pratikraman and the effects of past
karma have to be suffered. And to reduce that suffering, I have
shown you another way, and that is to recite all the three mantras
(Trimantra) together. When you recite all the three mantras
together, your suffering will be reduced. If a man is tired of
carrying a very heavy load on his head, when he suddenly sees
something which draws his attention, he forgets his misery. In
spite of the load, his misery feels lighter. That is how it is with
this Trimantra. You will feel less of a load. Therefore, this
Trimantra is a helpful thing. Did you ever recite the Trimantra
before? Even for one day? Recite it more and everything will
become lighter and it will get rid of any fear you may have.
Questioner: If we look at it scientifically, if a person
does wrong or makes a mistake, he should be punished
accordingly. So then how can the Trimantra destroy the
punishment of that wrong deed?
Dadashri: What are these mantras? When we recite
them, we are doing bhakti (worshipping) of these Purush (those
who are enlightened). Which Purush? We are doing bhakti of
the world’s greatest Purush (Five categories of enlightened ones).
How much energy arises in such devotion!
Questioner: You have a great deal of their bhakti; you
have praised them a lot; you have received vibrations from them,
but demerit karmas (paap) still remain pending, do they not?
Dadashri: By doing their bhakti, by doing their kirtan-
bhakti (chanting worship), all demerit karma is burned to ashes.
Do you want to destroy your demerit karma? I will do that for

you within an hour!
Demerit karma cannot be cut with a knife. It cannot be
cut into slices. It has to be destroyed to ashes (destroyed by
Gnan in the Gnan Vidhi).
Questioner: Even the Catholic Priests say, ‘Come to us
and confess and all your sins will be destroyed.’
Dadashri: Is it easy to make a confession? Are you able
to make a confession? Confessions are done in the dark. The
person who confesses does not show his face. He will only go
to confession at night.
Whereas here, with me, forty thousand men and women
have confessed everything to me. Many young ladies have made
confessions to me. They confess everything. They gave me their
confessions in writing. When the confessions are done openly,
will the paap not be destroyed?!! It is not so easy to confess.
Questioner: So this pratikraman and confession, they
are both the same thing, are they not? (32)
Dadashri: No, they cannot be the same. Pratikraman is
to keep washing off after an atikraman (aggression
through thoughts, speech or action) occurs, and when new ‘stains’
occur, one has to keep washing them off. And confession of
one’s sins or wrong action is a different thing.
Questioner: What is the difference between pratikraman
and repentance (prashchyataap)?
Dadashri: Prashchyataap is repentance and is general
in its application and for a number of faults but not specific to
any particular fault. Christians do a general confession of their
faults every Sunday. Pratikraman, on the other hand, is specific
to a fault. The one who commits the atikraman does
pratikraman. Pratikraman is done instantly; it is done the
moment atikraman takes place. ‘Shoot-on-sight’ pratikraman

34 Pratikraman
should be done so that that particular fault is erased.
Questioner: What do they mean when they say to censure
the self? What is that?
Dadashri: That means to accept your mistake, ask for
forgiveness, to repent; all that is censuring. Now the Self is not
to be censured. Pratishthit atma (the relative self) has to be
censured.
Pratikraman Destroys Wandering of Life after
Life
Without pratikraman, there is no path to liberation. The
path where there is no pratikraman is a wrong path. If the Jains
were to do real pratikraman, their tubers of inner anger, pride,
deceit, greed (kashays) would wither away and become lost,
and would be gone in their next life. Who do ‘we’ call ‘a Jain’?
It is the one who does pratikraman the moment anger-pride-
deceit-greed occurs; it is the one who practices the Lord’s Agna
(special directive). Tirthankars have left this pratikraman for
people to follow because humans will not refrain from making
mistakes. The celestials make mistakes, the humans make
mistakes. The entire chaturgati (the four worlds of existence
within which the soul migrates) makes mistakes. They do not
refrain from making mistakes. What is the solution for destroying
those mistakes? The answer is ‘alochana, pratikraman and
pratyakhyan.’
What is the basis of the world’s existence? Fault of
transgression (atikraman dosh) is the cause of its existence.
Those who do pratikraman and pratyakhyan daily are
considered sadhus (those who live and strive for only the state
of the Self), upadhyayas (those who have attained Self-realization
and help others attain it) and acharyas (Self-realized masters).
The world is not likely to let anyone go to moksha. It will hook
you and pull you back in it, in every way that it can. And that

is why, when you do pratikraman, the hook is freed. That is
why the Lord has given all the three components of alochana-
pratikraman-pratyakhyan, in one word. There is no other way.
Now when can one do pratikraman? It is when one has the
awareness of the Self. That awareness arises after attaining Gnan
from the Gnani Purush.
Alochana, pratikraman and pratyakhyan combined are
the essence of Lord Mahavir’s teachings. And in this path of
Akram Vignan, the Gnani Purush is the essence of all teaching.
You should simply understand that the Gnani’s Agnas (directives
given by the Gnani) is your religion as well as penance. But alas!
From time immemorial, people have had a tendency to interfere
and not follow instructions.
*****

36 Pratikraman
[3]
These Are Not Lord Mahavir’s Pratikramans
That is the Essence of Religion
If it is real pratikraman, then pratikraman and
pratyakhyan is the essence of the entire scriptures of the Jain
religion.
Seeker: This is very scientific.
Dadashri: Yes, it is very scientific. Repentance is in all
religions but the scientific part is pratikraman and pratyakhyan!
They are scientific; the method itself is scientific and anger, pride,
deceit and greed will decrease. One does have control over his
anger, pride, deceit and greed but, generally, people do not
want to reduce them. (34)
Everywhere, it begins with repenting (prashchyataap).
Yes, the Christians start with repentance. Even the Muslims have
repentance. People say, ‘We are repenting for everything we
have done.’ Here ‘we’ have given it in the form of pratikraman;
‘we’ tell you to do pratikraman whenever atikraman occurs.
Atikraman means that you went beyond what is acceptable in
worldly interactions and so you have to do pratikraman for it.
Seeker: Sometimes there is interference (dakho-dakhal)
because there is a lot of sensitivity; what should one do to stop
that from occurring?
Dadashri: Do pratikraman and repent and have an inner
intent, ‘This should not occur and this should occur.’ The one
who has learned the Nine Kalams of Dadashri is blessed.

[3] These Are Not Lord Mahavir’s Pratikramans 37
Cash Pratikraman is Shoot-on-Sight
Otherwise, the Lord has said to continue doing
pratikraman.
Seeker: For endless lifetimes, one has been doing
pratikraman but he has not attained liberation.
Dadashri: That is because his pratikraman has not been
real. Liberation is possible only when true pratikraman and true
pratyakhyan are done. Pratikraman should be ‘shoot-on-sight.’
Now if I happen to utter even one negative word, there should
be instant pratikraman within; it should be done right away, in
the moment. Here nothing should remain pending; it is not
acceptable. This pratikraman cannot be allowed to sit stagnant.
That is why there has to be ‘shoot-on-sight’ pratikraman. What
kind of pratikraman do you do? Is it the ‘instant cash’ of
‘shoot-on-sight’ pratikraman or do you let them stagnate?
Seeker: For what circumstances and how should one do
the ‘cash-shoot-on-sight’ pratikraman?
Dadashri: Have you ever done ‘cash-pratikraman’?
Seeker: No. I have not. But I do read pratikraman
every day.
Pratikraman without Repentance
Dadashri: Do you recite the Navkar Mantra?
Seeker: Yes, I do recite the Navkar Mantra….
Dadashri: And you still have worries?
Seeker: I do four to five samayiks (samayik of Jain
tradition is different from the one prescribed by Dadashri) every
day. (36)
Dadashri: Wow! You do four to five samayiks?
Seeker: And I do pratikraman both morning and night.

38 Pratikraman
Dadashri: Pratikraman means to repent. What does
one have to repent for?
Seeker: I am not really able to repent. I just keep doing
the rituals.
Dadashri: Pratikraman is to retrace one’s steps.
Pratikraman means to repent for the anger and wrong actions
you have done.
Seeker: We cram all the sutras (concise statement that
usually requires a commentary for understanding) that are written
in it.
Dadashri: What is the point of cramming it? Even a radio
memorizes, does it not? This radio keeps talking the whole day
long, every day.
Crude and Hollow Pratikramans
Seeker: All these activities….
Dadashri: Now why are you attacking someone else?
You do not attack the real culprit but you attack some third
person. You attack whoever is a handy target. Why do you not
catch the main culprit?
Seeker: The main culprit is not anyone on the outside, is
it? One, himself, is the main culprit, is he not?
Dadashri: This is not pratikraman for sure. This
pratikraman is in a crude form, and then to wait for a year and
to claim, ‘We have done all our pratikraman,’ is even cruder.
What is considered real pratikraman? If one were to do
pratikraman for twelve months, then all his mistakes will be
reduced. Whereas all these people have been doing pratikraman
all their lives; these ascetics (sadhus), these monks (sanyasis)
who are sixty, seventy, eighty years old and not a single mistake
of theirs has diminished. On the contrary, they have increased!

Parrot-like Pratikramans Are Useless
Questioner: How much truth is there in the Jain sectarian
pratikraman and samayik?
Dadashri: None whatsoever. Doing pratikraman in the
Maagdhi language (language spoken during the time of Lord
Mahavir 2500 years ago) is like a parrot repeating, ‘Ram…Ram’
(the Lord’s name). Is the parrot going to go to moksha by
simply repeating, ‘Ram, Ram?’ When we do pratikraman in
the Maagdhi language, our state is like that of the parrot.
Questioner: In the sectarian pratikraman, one has to do
that, Dada, does he not?
Dadashri: No, no. Why should you follow someone who
is on the wrong path? Are you a parrot? Our birth is that of a
human being. Anyone that does anything without understanding
is like a parrot. What am I telling you here? First understand,
and then sing with me. This human birth is for the purpose of
understanding. Maharaj (Jain guru) keeps reciting in the Maagdhi
language; neither the maharaj nor his followers understand any
of it. Each one of them a parrot! Ram…Ram!
They do pratikraman but what is their pratikraman like?
The doer of pratikraman does not know anything; and the one
that makes them do it does not know anything either, as to what
it is all about. Have you done such pratikraman? You did? You
cannot understand it, right?
What can we consider as real pratikraman? It is that
which decreases your faults. How can it be called pratikraman
if your faults increase? The Lord did not say for us to do it this
way. The Lord has said to do pratikraman in a language that
can be understood. Do pratikraman in your own language;
otherwise you will not reap any benefits from it. The Jain
pratikraman rituals are being done in the Maagdhi language.
Now what good does it do for people who do not even

40 Pratikraman
understand Gujarati to be doing pratikraman in Maagdhi? Even
the sadhus and acharyas do not understand it themselves, which
explains why their own faults do not decrease. Such is the state
of things of today.
The Lord has instructed that only the Navkar Mantra be
recited in the Maagdhi language and that, too, with complete
understanding. Only the Navkar Mantra was worth retaining in
the Maagdhi language because they are the Lord’s words. But
before doing pratikraman, first you should understand the true
meaning of pratikraman; you should understand that you are
doing pratikraman and for whom? It is being done because
someone insulted you or you insulted someone else. (38)
Pratikraman means to bring about the end of the inner
enemies of anger, pride, deceit and greed.
Is This Religion?
Questioner: How does one purify the ego in the Kramic
path?
Dadashri: It is like removing dirt with soap; like removing
one type of dirt with dirt. (Soap has its own impurities; it is like
removing one type of dirt with dirt). You have to take support
of both pratikraman and pratyakhyan. The ego is purified
when you take constant support of the two, otherwise the ego
cannot be purified.
That is why anger, pride, deceit and greed have increased.
The disciples of the middle twenty-two Tirthankars (that is 2
nd
Tirthankar to the 23
rd
Tirthankar) were deep thinkers and
they used to do pratikraman and pratyakhyan every moment.
The disciples of Lord Mahavir are obstinate (vaanka) and
unaware (jada) and even in twelve months they would not do
proper pratikraman. Once a year they will say, ‘Michhami
dukkadam (forgive my transgressions).’
Can you call this dharma religion? If you call this dharma,

what will you call adharma (lack of religion)? This adharma
you call dharma and you believe it to be dharma too. People
will point out mistakes in others and tell them they are doing
wrong. If someone is being deceitful with them, they will accuse
that person of doing adharma. If someone is being shrewd, they
will accuse him of doing adharma. But they have no clue if we
were to ask them to define what dharma is. Because he is alive,
he can see other people’s mistakes easily.
If I were to go sit in the upashraya (meditation hall) the
maharaj (priest) will see five-ten faults in me right away; ‘Why
does he need to keep hair on his head? Why does he have to
comb his hair? Why does he wear a ring on his finger? Why
does he wear a garland?’ He will find all mistakes because his
vision has become spoiled. His is a state worthy of compassion.
You would know that if you were to instigate him a little. If
someone were to instigate mahatmas (Self-realized ones in
Akram Vignan), they may get agitated at first but Gnan will
take over later and calm things down, whereas such a maharaj
will not calm down. If he is afraid of saying it aloud, he continues
to have negative speech within, so when some one provokes
him, he will explode with anger.
Afterwards, There Will Be the Obstinate and
the Unaware
Scripture writers have written that the disciples of Lord
Mahavir can be considered obstinate and unaware (vaanka and
jada) and Lord Rushabhdev’s disciples were naïve and unaware
(bhoda and jada). That is the only difference. There are no
exceptions; except for one or two, they are all the same. Disciples
of both these Tirthankars do not understand pratikraman. That
is why the Lord had told them to do pratikraman. This fact is
documented in the scriptures.
If the disciples of the first Tirthankar Lord Rushabhdev
were told to do obeisance, they would to do so until dawn.

42 Pratikraman
Each one of them would be five thousand to ten thousand feet
tall. Their nose would be two hundred feet long! But they would
do exactly whatever they were told. They would do it from
morning until night. If the Lord forgot to tell them to stop, they
would not stop.
And if Lord Mahavir were to tell his disciples to do
samayik for an hour and if after three minutes the Lord leaves
to go out, they would keep looking at the hourglass.
Lord Mahavir recognized what his followers were like.
They were not alert thinkers (vichakshan). The disciples of the
middle twenty-two Tirthankars were alert thinkers. What is the
meaning of vichakshan in Gujarati?
Questioner: Very clever and shrewd; like a fox. (40)
Dadashri: No. Hey, you! You took the wrong meaning
of it by referring to a fox! Vichakshan means to think from
every moment to moment (kshana to kshana) – as to what is
occurring. ‘What occurred here? That was wrong!’ And they
immediately did pratikraman. They did not have to be told to
do pratikraman. Pratikraman was done automatically. They
did pratikraman the moment a fault occurred. Alert thinking
(vichakshan) means they recognized that they made a mistake
the moment it occurred. They recognized that the words that
came out while they were speaking with another person, were
harsh and, therefore, they did pratikraman right away. Or if
you and I had a quarrel, if I had a negative thought towards you,
then I would do pratikraman right away at that time, ‘shoot-
on-sight’ pratikraman. Only then will that mistake be erased,
otherwise it will not, will it? Is it possible to remember the
mistake if you wait twelve months to do pratikraman?
So the disciples of the middle twenty-two Tirthankars
were very good. They would instantly do pratikraman, on the
spot, if they said anything negative. Only these disciples of Lord

Mahavir keep it pending, ‘I will do padakmanu (Jain ritual of
doing pratikraman) when paryushan (once a year Jain ritual of
doing pratikraman) comes.’ Then, when that time comes, they
go and say, ‘Michhami dukkadam.’
Now who understands what this means? They do not
even understand what the term ‘padakmanu—slang term for
pratikraman’ means. Now what do you do with that? There
was a seventy-year-old Jain sitting amongst a few of us. I wanted
to help him and so I said to him, ‘They do not understand
padakmanu and they say they do padakmanu.’ I called out to
one old man, ‘Sir, come here.’ He asked, ‘What is it?’ I asked
him, ‘Where did you go?’ He told me, ‘I went and did
padakmanu.’ So I asked him, ‘What is padakmanu?’ He said,
‘I have been doing it for forty years, but I do not know what
it means. Tomorrow I will ask the maharaj.’ God bless! Is that
Lord Mahavir’s fortune or someone else’s? What luck that all
this goes on! ‘I will go and ask the maharaj!’ Now how can
one tackle all this?!
Do you do padakmanu or not?
Seeker: Yes, I do, only once a year. That day I ask for
forgiveness for the whole year.
Dadashri: Is that it? Then is it all resolved that day?
You have been doing it for forty years! Should you not
ask? If you do something, should you not ask, ‘Sir, what is all
this? Why am I doing it?’ Is there not a need to ask this? Who
is going to tell you off if you ask?
When these people do pratikraman once a year, they
wear new clothes. What is pratikraman for? Is it for getting
married or what? To do pratikraman means one has to repent
so much. Why does one need to wear new clothes for that? Are
they getting married? In addition, they do early morning
pratikraman (rayshi), and late evening pratikraman (devshi).

44 Pratikraman
By the evening, they don’t even remember what they ate in the
morning, so how are they going to do pratikraman in this way?
What is the definition of the vitarag dharma – religion as
prescribed by the Omniscients? Jain dharma is to be found
everywhere but not the vitarag dharma. How can you call one
a Jain when he does pratikraman just once a year? Nevertheless,
there is no problem with doing once a year pratikraman
(samvatsari pratikraman). It is better to do it once a year than
not at all.
Michhami Dukkadam
Questioner: What is ‘michhami dukkadam’?
Dadashri: Michhami dukkadam is a word of the
Ardhamaagdhi language (language spoken during the time of
Lord Mahavir). By michhami dukkadam one is trying to say,
‘Mithya me dushkrutam’ meaning, ‘May my bad deeds
(dushkrut) become fruitless (mithya).’
But nothing like that occurs in simply saying it; you have
to do pratikraman for that. Saying ‘michhami dukkadam’
without the understanding means it all goes to waste. All the
effort goes to waste. Michhami dukkadam means whatever
wrong actions that have occurred, may they become null and
void. (42)
Questioner: Should we do pratikraman for our job?
Dadashri: No. You should not worry about the work
you are doing. This pratikraman is for all kinds of things, not
just for wrong actions (dushkrut). Therefore, there is no need
to worry. Dushkrut means that there is direct violence (himsa)
involved. Did you understand that? It does not suit Jains to have
bugs infest the grains in their grocery business. Yet, if that occurs,
then they should repent for it, should they not? ‘Dear Lord, why
did this have to occur to me?’ He should not be pleased about

it, should he? His opinion should be to the contrary, should it
not?
Gnani Promotes the Vitarag Religion
People drink medicine that was meant only for external
use and then they accuse the doctor of being incompetent. They
will complain that the doctor did this or that and that he did not
give them the right medicine, and that is why their son did not
get better. Hey, you! How can your son heal when he drank the
medicine meant for topical use? Would he not die from it? Topical
medicine can be poisonous if ingested, can it not? Similarly,
people have ingested the medicine that was meant for ‘external
use only’ and thus they belittle the Jain religion.
How elevated is the Vitarag path and just look at how
many divisions there are in it today! Some smart Alec came
along and created a division and pulled away. Hey, you! You
may have created a separate division, and you may find people
who will praise you, but do you know who bears the ultimate
liability? And it is all because you created the division, is it not?
Why did you start a separate ‘cooking stove’? All the
cooking was to be done on one stove, so why did you start
another? Egotistic people will always create divisions.
Even here, with Dada’s family and subsequent followers,
after two to five generations, there will be divisions of all kinds.
There will be ‘revisionists.’ I have cautioned everyone right now.
I have cautioned them against becoming ‘revisionists.’ This is a
science. Keep it alive. It will let you achieve your goal.
Lord Mahavir said it himself, ‘My disciples will be obstinate
(vaanka) and unaware (jada)’; that is always the rule, not just
for this chovisi (succession of twenty-four Tirthankars in the
third and fourth era of each of the time cycles) but for all the
chovisis.
Is the Jain religion at fault here? It is because of the current

46 Pratikraman
time cycle. Now this fifth era of the time cycle is always like it
is. In every fifth era, there is an existence of a Gnani Purush.
Otherwise, what would become of this world and the spiritual
realm of the final Tirthankar? It will become a jungle. Therefore,
there is always a presence of support of this kind or another.
Once the support is there, things continue. The spiritual realm
will shine. It will shine a lot.
The current spiritual realm is not ‘ours.’ ‘We’ are
considered a decorative ornament of the current reign. What
need do ‘we’ have for a realm? Why would ‘we’ take on the
problem? This is considered Lord Mahavir’s realm. A realm is
befitting for a Tirthankar but not for ‘us.’ ‘We’ simply give
support to it.
This Gnan of ‘ours’ is simply the same Vignan (science
of Self-realization). But it has arisen for people who have become
entangled in nooks and crannies. At the moment, many people
have become stuck in the little nooks. Not only the crooked
nooks, but within that nook many little paths are going in all
directions; so one cannot be easily found in it. So it is not easy
to make Gnan reach these people in these deep pockets.
How straightforward is the Gnan of the Lord! This straight
line and that straight line! It has north, north-west, south, and
south-west, etc., but with exact approach and direction. Whereas
with these nooks, there are nooks within the nooks within the
nooks, and one goes around in circles and comes back to the
same place again. That is why this traditional Kramic path has
become useless. That is why this Akram Vignan has manifested.
Akram means there is no such thing as progressing one
step at a time. One does not have to do anything in this path.
In the presence of the Gnani Purush, all your demerit karma can
be destroyed; that is how much energy there is in this Gnani.
There is energy of all kinds here and yet the Gnani Purush does
not want to become the owner of that realm. Why would he

become the owner? Owners have misery. No one, except a
Tirthankar, can become an owner. Tirthankars do not have a
sense of ownership. They are the natural owners of everything.
What would ‘we’ want any of that for? ‘We’ are simply a nimit
(instrumental in delivering the science of Akram to the world).
After ‘our’ work is done, ‘we’ will move on.
If one’s conduct is in accord with the awareness that
existed during the times of the middle twenty-two Tirthankars,
then he would be considered a God. ‘Chandulal’ (the relative
self) cannot refrain from doing raudradhyan (adverse meditation
that hurts the self and others) and artadhyan (adverse meditation
that hurts only the self), but because he does pratikraman for
it, he is considered to have come back into dharmadhyan
(absence of adverse meditation). (44)
The one whose pratikraman becomes ‘cash’ pratikraman
(instant pratikraman) from all aspects is considered to have
reached the state of God. Such a one is one who does not
experience any further raudradhyan or artadhyan; such a one
does not bind much karma. Even if he does, it is of no significance
as long as he does pratikraman; it will all be erased. That is the
kind of ‘state’ I have given you. I have given you ‘the state of
Godhood’ in the palm of your hand. It is up to You to get Your
work done. I will move ahead having done ‘my’ Work.
Words That Have Flowed Through Compassion
The disciples of the twenty-two Tirthankars were all
people who did ‘shoot-on-sight’ pratikraman. They had so
much awareness that the instant they made a mistake, they became
aware of it. Now the disciples of the twenty-fourth Tirthankar
Lord Mahavir and the first Tirthankar Lord Rushabhdev are
different. Those of Lord Rushabhdev are unaware (jada) and
naïve (bhoda) and those of Lord Mahavir are cunning and
crooked (jada and vaanka). ‘Vank jadaya pachhima—
Afterwards they will be crooked and unaware.’ Now is this not

48 Pratikraman
what Lord Mahavir has said Himself? But if we ask the ascetics
(sadhus, monks), ‘Has the Lord said this?’ they will say, ‘Of
course the Lord has said that.’ But they do not include themselves
in it; they do not feel it applies to them. They will say, ‘People
have become like that,’ but everyone says the same thing so it
is not applicable to anyone, is it? No one takes the blame. So
then go back to Lord Mahavir, and start all over again!
Although ‘we’ make such statements, ‘we’ have already
done pratikraman before speaking in this manner. However,
you should not speak such things. Although ‘we’ speak so harshly
and point out mistakes, ‘we’ speak out of compassion and ‘we’
see everyone as flawless (nirdosh). Someone has to make the
world understand all this. People need to be explained the truth
and the reality exactly as it is.
But one thing is for sure: during the times of the middle
twenty-two Tirthankars, people were very good at doing
pratikraman. Therefore, they did not fall on the wrong track
and thus they made good progress. That is very good.
Questioner: The pratikraman they did, was it like the
one we do, the ‘shoot-on-sight’ kind? Please explain this in
detail.
Dadashri: Yes, the ‘shoot-on-sight’ kind. But that was
not the path to moksha. By doing this pratikraman, it helped
them in their worldly life; it helped to attain a better life form in
their subsequent life. It gave them a good life and helped keep
away misery and obstacles in life. They would not bind enmity
and revenge. Therefore, it was a path of worldly happiness. And
those who wanted to go to moksha; it helped them on their path
to moksha. It helped them in both ways.
And look at this pratikraman, this padakmanu. The
maharaj speaks padakmanu and the rest listen. And then people
talk amongst themselves. If we ask them the meaning of

padakmanu, they will reply that it has to do with doing
pratikraman, but not a single mistake gets cleansed. If, despite
using soap and clean water, the stain on the cloth does not go
away, is it because one used the wrong soap, or was there
something wrong with the water, or is the one doing the washing
at fault? Not even a single mistake is reduced. Why is that? One
does so many pratikramans every day; you are aware of that,
are you not? Have you gone to a maharaj to do pratikraman?
Questioner: Yes, I have. (46)
Dadashri: Despite doing padakmanu, why has not a
single mistake been erased? It is because the pratikraman is
done in the Maagdhi language. Even when a parrot says, ‘Ram
has come…Ram has gone…’ even when the parrot speaks of
moksha, etc., what good does it do for us? So to take the
Lord’s name like a parrot is the same as doing pratikraman
without the understanding.
Mistakes can only be cleansed if pratikraman is done
with the understanding. That is why I told the maharaj to conduct
pratikraman in Gujarati. Only if people understand it will they
realize that they are doing pratikraman, and that previously
they did not do it correctly. Should there not be a benefit of
doing pratikraman?
One Attains According to the Goal
Questioner: You said that during the time of the middle
twenty-two Tirthankars, people used to do ‘shoot-on-sight’
pratikraman, they were aware from moment to moment, and
they used to do pratikraman for both worldly happiness and
moksha.
Dadashri: No, not for that kind of happiness. Many did
it to attain liberation, many had other intents and for some it was
happiness. With this pratikraman, whatever one’s intent was,
he derived the benefits accordingly.

50 Pratikraman
Questioner: But what I am saying is that only liberation
can be the intent behind pratikraman. How can the path of
worldly happiness be applicable to pratikraman?
Dadashri: The meaning of pratikraman is, ‘I am asking
for forgiveness for my wrong actions of today,’ and so that
wrong action is erased and one binds merit karma (punya).
Once merit karma is bound, one is compelled to enjoy its fruit.
Questioner: But the same is applicable in the path of
moksha, is it not? So that is pratikraman and so is this one?
Dadashri: Everyone’s intentions are different. Everyone’s
intentions and goals are different.
Questioner: But pratikraman has to do with one’s
mistakes. Whatever mistakes or wrong actions take place, one
has to do pratikraman. So to cleanse the mistakes means to go
to moksha?
Dadashri: No, it is not like that.
Questioner: How is it? Please explain to me that by
doing one kind of pratikraman we bind merit karma and…
Dadashri: The pratikraman we have here (in the path of
Akram Vignan) is for the intention of attaining moksha. But the
pratikraman that takes place in the worldly life is for erasing
mistakes connected with the worldly life; they are done for the
purpose of attaining worldly happiness. Whatever their intent is
behind doing pratikraman, the merit karma caused will bring
that goal.
Questioner: That is correct. I am trying to understand
that you have talked about two types of pratikraman, in which
the result of one pratikraman…
Dadashri: Not two types of pratikraman; there is only
one type of pratikraman.

Questioner: Yes, but whatever one’s goal is, in that there
are two types of goals, correct? One is the goal of moksha…
Dadashri: Not two types of goals, there are many types
of goals. The goals vary with each individual.
Questioner: Now the goal of the worldly happiness that
is there, does that mean that one attains dharmadhyan (absence
of adverse internal meditation) with pratikraman, and not
shukladhyan (meditation as the Self)?
Dadashri: There is no connection between pratikraman
and shukladhyan. There is no connection between shukladhyan
and the worldly life. With us here, because we have Akram
Vignan (where the Self is attained in directly two hours), there
is shukladhyan. Otherwise, we cannot even utter the word
‘shukladhyan.’
Questioner: So how does one do that pratikraman?
Say, for example, I want to do pratikraman, I want happiness
in my worldly life; how should I do pratikraman for that? What
kind of goal should I have? Meaning having decided the goal,
how should I carry out the pratikraman?
Dadashri: No, no. When one does pratikraman, then
the mistake that had occurred within is washed off. (48)
Questioner: Once it is erased, it is erased for good?
Dadashri: That is why one binds merit karma (punya).
Questioner: Yes, so similarly in the path of moksha, one
also binds punya, right?
Dadashri: No.
Questioner: So how am I to understand that?
Dadashri: In the path of moksha, we are doing
pratikraman in order to become free.

52 Pratikraman
Questioner: But that is for becoming free, and the other
kind?
Dadashri: In the other pratikraman, there is no
connection with becoming free.
Questioner: But if he has decided in his mind that, ‘I
want…’
Dadashri: No, but he does pratikraman as, ‘I am
Chandulal.’
Questioner: So one is Self-realized (gnani) and the other
is agnani (one who does not have Self-realization)?
Dadashri: That is it.
Questioner: That is the difference. Yes, then it is correct.
So when the person without Self-realization (agnani) does
pratikraman, he binds punya – merit karma.
Dadashri: Whatever an agnani does, he will bind either
merit karma (punya) or demerit karma (paap). There is nothing
else. There can never be the path of liberation there.
Questioner: Yes, that is correct.
Will Pratikraman Yield Fruits?
Questioner: Even Akram Vignan helps us attain the state
similar to that of the twenty-two Tirthankars, does it not?
Dadashri: It will not bring you into that high a state but
this Akram Vignan will give you the fruit of moksha! The other
will not give you moksha. That is the difference.
Questioner: Which one?
Dadashri: This Akram Vignan will give you moksha.
But the pratikraman of Kramic path cannot give moksha,
there is only the awareness and, therefore, one will bind merit

karma for moksha. The other only brings awareness.
Questioner: But they were under the shelter of the
Tirthankar Lord, were they not?
Dadashri: Those who took the shelter of the Tirthankar
Lords attained moksha. All other people bind merit karma.
Questioner: But does pratikraman not open the path of
liberation for one?
Dadashri: No.
Questioner: Why is that? Was that not applicable in that
time era?
Dadashri: Pratikraman is not the path of liberation.
Questioner: But the intent behind it will bring one on this
path, will it not?
Dadashri: Atmagnan–the knowledge of the Self is the
path to moksha. Pratikraman will lead to the path of moksha
after one attains Atmagnan (Self-realization). After that, every
sadhana (efforts of activity necessary to achieve or accomplish
a goal) will lead to the path of moksha.
Questioner: So will that pratikraman become the cause
for him to attain Atmagnan?
Dadashri: No, they do pratikraman for their past actions
and they do new atikraman due to their illusion or ignorance of
the Self (moha). The moha has not ended! The moha continues,
does it not? Darshan moha (‘I am Chandulal’) means to do
pratikraman for past wrong actions and destroy them and create
new ones. One binds punya (merit karma) when he does
pratikraman. (50)
Questioner: That means that the layers of his mistakes
become thinner, do they not?

54 Pratikraman
Dadashri: The mistakes themselves are destroyed.
Questioner: So what other mistakes are created for him?
Dadashri: All kinds. Darshan moha means that new
mistakes continue to arise and pratikraman gets rid of them.
Questioner: So pratikraman keeps one in dharmadhyan
(absence of adverse internal meditation)?
Dadashri: How can all of it be dharmadhyan?
Shukladhyan is never there, so how can dharmadhyan be
there?
Questioner: Is doing pratikraman not considered
dharmadhyan?
Dadashri: That pratikraman (of Akram Vignan, after
Self-realization) is of a different kind.
Questioner: What is that?
Dadashri: The pratikraman of Akram Vignan destroys
whatever moha (illusion) there is. In doing that pratikraman,
that particular moha will not arise again, whereas darshan
mohaniya (the karma of illusory attachment, which is there due
to ‘I am Chandulal’), which exists in the ignorant state, will give
rise to another moha. And pratikraman will once again destroy
it. With darshan mohaniya, moha will arise again. Pratikraman
will again destroy it. It will keep going on in this way.
Questioner: The activities that reduce moha, are you
calling that the same thing as reducing mistakes?
Dadashri: As many subatomic particles (parmanus) as
there are in this world, there are that many mistakes. Those
mistakes will be settled with this pratikraman.
Worldly people (those who do not have Self-realization)
do pratikraman; if some have awareness, and they do both

morning pratikraman (rayshi) and evening pratikraman
(devshi), they will reduce their mistakes by that much. However,
as long as darshan mohaniya prevails, there can never be
liberation; the mistakes will continue to arise. However many
pratikraman one does, he will erase that many mistakes.
Questioner: Please give us an example of that. During
the time of the twenty-two Tirthankars, what mistakes were
created and how did one do pratikraman?
Dadashri: Exactly in the same manner as we do over
here. Whatever mistakes one made, it was done in the same
manner. Just as we do pratikraman for the mistakes we see,
that is how they did it.
Questioner: If a person stole something or said something
wrong, then he would feel that he did wrong and that he ought
not to do so.
Dadashri: Yes, and so he will not say the wrong thing
again.
Questioner: So his new karma bondage was one of, ‘I
should say the right things,’ is that it?
Dadashri: That will occur again.
Questioner: So the entire procedure is changed in this
manner?
Dadashri: Yes. There is darshan mohaniya! So it occurs
this time round. For the next life, the bondage will be just like
that.
Questioner: So the ‘negative speaking’ comes to an end
and the charging is that of ‘speaking positively’?
Dadashri: It will be corrected only in this very life. In the
next life, if he meets the wrong kind of people, he will learn to
speak negatively again.

56 Pratikraman
Questioner: So by doing pratikraman, the old mistake
is gone?
Dadashri: Yes, it is gone. (52)
Questioner: Then You said that as long as darshan
mohaniya (karma) prevails, one binds new karma. He makes
new mistakes for sure.
Dadashri: The new mistakes will continue for sure.
Questioner: The fruit of which he will bear in his next life.
Whatever negative comments he made, he erased that much but
he continues to make new mistakes.
Dadashri: Yes, but the mistake of speaking negatively is
gone in this life. And so he will not speak negatively in this life.
But in his next life, if he meets people who give him a different
understanding, then he will develop the habit again. Everything
continues to grow because of darshan moha.
Questioner: But how did he get rid of that mistake? Was
it because he did pratikraman at the time?
Dadashri: Based on the scriptures, ‘This is wrong, this
should not be so,’ that is what he will say. ‘I am doing
pratikraman, pratyakhyan, and I will not speak this way
again,’ that is what he decides. So that entire mistake is cleansed
and that much time he spends for his Self. In that, there is
nothing of the physical self and so he binds punya – merit
karma.
Have you ever seen an elephant? Do you know what the
elephant does after it takes a bath?
Questioner: It is called gajsnanvatta! It throws dirt all
over its body again.
Dadashri: Then it washes it off again. Therefore, as long

as there is darshan mohaniya, ‘gajsnanvatta’ will continue.
Questioner: A mistake occurs as you say, and so one
does pratikraman for it in this life – and so he becomes fault-
free (nirdosh – without fault). So then why would he make
mistakes again in his next life?
Dadashri: He will do it without fail. As darshan mohaniya
continues, depending upon the circumstances he encounters, he
will act accordingly.
Questioner: So the main point You are making is that
one only becomes fault-free (nirdosh) if he does pratikraman
after attaining Atmagnan (Self-realization). And, thereafter, he
is not likely to repeat his mistakes in any life to come.
Dadashri: For countless past lives, one leaves stealing
behind… but in his next life if he has parents who steal, then he
will become a thief again. What will the one with darshan moha
not do?
Questioner: Then does the pratyakhyan (vow never to
repeat the mistake) he did, not bear any fruit?
Dadashri: No. That is only applicable for that particular
life, not after that. Thereafter, he encounters new circumstances
and he does all kinds of things.
It is here (in the path of Akram Vignan) that pratikraman
has been useful for us. Because there is no more ‘income’ (no
new causes of karma), we can get rid of the pending stock.
Your darshan moha is gone; the ‘income’ has stopped. Would
that be the case if the ‘income’ were still flowing in? So for
others the ‘income’ still continues in full force. They have more
income than ‘expense,’ i.e., they bind more karma than they
discharge. How much income is there for them? However much
imagination (kalpana) they have, their karma bondage is
equivalent.

58 Pratikraman
This is How History Was Created
Questioner: Why have Jains been asked to do
samvatsari (annual holy day when Jains repent for all their
wrongdoings through the year)? What is the history behind it?
Dadashri: Do pratikraman in whichever manner you
can. That is what it is. The Lord has said to ‘sweep’ every day;
‘For the liabilities and faults created in the night, do it in the
morning as well as at night, do it twice a day.’ The first thing He
said was to do ‘shoot-on-sight’ pratikraman.
So one will ask, ‘Sir, do I have to carry a ‘gun’ with me
all the time?’ The answer is, ‘Use the ‘gun’ in the morning for
wrong actions of the night and in the night for wrong actions of
the day.’ Then out of the thousands of people, two came up and
said, ‘Sir, what should we do? We are not able to do it at night
or in the morning.’ So the Lord told them to do pakshik
pratikraman (fortnightly pratikraman). For those who could
not do that either, the Lord said, ‘Do it quarterly.’ The Lord has
to show some way of doing it, does He not? Eventually, the
Lord had to go as far as to say, ‘At least do samvatsari (annual)
pratikraman.’ Do it on the day of samvatsari, at least. Do a
collective pratikraman and say, ‘I am asking for forgiveness
from everyone.’
Therefore, in this day and age, forget about the ‘shoot-
on-sight’ pratikraman; people cannot even manage to do
pratikraman at the end of the day, once a week or even once
a month. That is why it is done once a year, and that even
without the understanding. They wear new clothes and make a
fashion parade out of it. Therefore, no one actually does true
pratikraman and that is why the faults keep increasing. One
can only call it pratikraman if the faults decrease.
The world continues to exist because of atikraman and
it will end with pratikraman. (54)

What if the Guidance is Crooked?
Seeker: Dada, we are doing this pratikraman.
Dadashri: Do you know how to do pratikraman? That
is all fine. This is like placing a jewel in the palm of a child.
Pratikraman can only be done, truly, after one understands it
having attained Self-realization. In order to do pratikraman,
you have to have the one who makes one do pratikraman (the
Self) and the doer (non-Self) of pratikraman. You need it all
together. Who is the one making you do pratikraman?
Seeker: The maharaj makes us do pratikraman. I do
not understand what pratikraman is, but in it he says this male
doll and female doll are married, they did this and that; all that
is demerit karma and for that they make us do ‘michhami
dukkadam’ pratikraman.
Dadashri: No, there is no demerit karma taking place in
what the maharaj is telling you. They have free time on their
hands and because they have not become enlightened (samkit),
their minds have become ruined and they have ruined the minds
of others.
Now even to speak this way is wrong because Krupadudev
Shrimad Rajchandra (Gnani of the Kramic path) has said that
if a person is doing that and you tell him he is wrong, then he
will stop doing even that much pratikraman. Therefore, do not
say anything.
That is why pratikraman has been ruined – because it
has come to this level. Even as it is, it is acceptable. One cannot
get rid of it altogether. You have to make do with whatever there
is. Things will improve out of this. The time is improving it.
There is No Need for Ornaments There
Seeker: Is there a particular technique of doing
pratikraman?

60 Pratikraman
Dadashri: If you do not know anything else, ask for
forgiveness: ‘Dear Dada, with you as my witness, I do not
understand this one way or another.’ There is no need for a
technique here. What is your intent?
Clever people will then take the goal and make it
‘ornamental’-elaborate. And when they do that, people get scared
that they do not understand anything and they cannot do it. Hey,
you! The heck with it! Just ask for forgiveness. Say, ‘Dear
Lord, I do not understand it but I have made a mistake and,
with you as my witness, I ask for forgiveness.’ Should there be
anything ‘ornamental’ here?
Atikraman at Every Step
You may earn a ‘dime’ or ‘two’ in a year with the kind
of pratikraman (Kramic) you are doing. Whereas when you
do the real pratikraman, you will earn a ‘dollar’ for every hour
of every day for three hundred, sixty-five days of the year!
Do you understand what real pratikraman is? We do
kraman (normal actions) in the worldly life. Kraman means,
‘Dear Mom, give me some food to eat.’ The mother will give
you food to eat. There is no problem there. But when you say,
‘Mom, you made this curry very salty!’ then that is considered
atikraman. And whenever you do atikraman, you have to do
pratikraman for it. There is no need to do pratikraman if you
do not do any atikraman. Do people do atikraman?
Questioner: Atikraman occurs automatically. (56)
Dadashri: The Lord has told us to do pratikraman
whenever we do atikraman. There is no problem if you do not
do atikraman. There is no need for pratikraman if you give
me salty curry and I eat it.
Questioner: Atikraman occurs at every step.
Dadashri: Then as long as atikraman occurs, you will

not attain a human birth again. Be cautious. This is not the rule
of some wishy washy person; this is the rule of the vitarag
Lords. Bribery will not work here. Yes, everyone here knows
that. Falsehood will not work here.
Questioner: Is there a way for it?
Dadashri: If ever this lady (Self-realized person sitting
next to Dada) sitting here has a thought about you like, ‘Why
did this person have to come here and crowd everything?’ She
may get a thought like that but she will not allow you to notice
it. She will keep a smiling face, all the while doing pratikraman
within. To have a negative thought is atikraman. She does five
hundred or so pratikraman a day. There is nothing but mistakes
and yet people have no awareness of it.
Instant Pratikraman is Needed
Seeker: If we do pratikraman for any wrongdoing when
any karma is discharging, we still have to suffer some effect of
that karma, do we not?
Dadashri: Who has to?
Seeker: We do.
Dadashri: Because atikraman occurs, pratikraman
follows. But You cannot do these pratikraman. Even the monks
(sadhus) and ascetics, do not know how to do them; the ‘shoot-
on-sight’ pratikramans have to be done the instant a mistake
is made.
Seeker: We do the pratikraman of rayshi (at morning)
and devshi (at night).
Dadashri: Those pratikramans will not work. What
should pratikraman be like? One should be able to recognize
one’s mistakes the moment they occur and, therefore,
pratikraman should be instant. Despite doing these rayshi and

62 Pratikraman
devshi pratikraman, you have been wandering around in vain
for infinite lives.
In the old days, people did ‘shoot-on-sight’ pratikraman.
People cannot do that nowadays, so they recall all the mistakes
of the whole day and do their pratikraman at night. That is
called devshi pratikraman. And recalling all the mistakes of the
night and doing pratikraman for them in the morning is called
rayshi pratikraman.
Pratikraman Can Never Be Ritual
If a person of the current time cycle wants to know dharma
(religion), what ‘we’ teach him is that there is no problem if he
happens to say something wrong, there is no problem even if he
said something wrong in his mind, but he has to do pratikraman
for it and vow that he will not do it again. ‘We’ teach people
to do pratikraman.
Seeker: So then the pratikraman we do morning and
night; are they wrong?
Dadashri: You are doing pratikraman of a corpse; you
are not doing it for the living. If you do pratikraman like a
corpse, then you will bind merit karma.
Seeker: Does that mean that whenever we do something
wrong, we should do pratikraman?
Dadashri: Pratikraman should always be done ‘shoot-
on-sight’. It should never be left pending. (58)
Seeker: A living being (jiva) is constantly binding karma,
so should he be constantly doing pratikraman?
Dadashri: Of course, he has to.
Many mahatmas should be doing up to 500
pratikramans daily. How many would this Niruben be doing?
For the past eight years, she does 500 to a thousand

pratikramans a day.
Questioner: That is all bhaav-pratikraman
(pratikraman of inner intent, at the causal level). It is not possible
to do that many kriya-pratikraman (pratikraman through ritual,
at the effect level), is it?
Dadashri: No, there can never be pratikraman in kriya
(action, discharge; effect). For pratikraman, you have to have
bhaav-pratikraman; pratikraman is an internal process. There
is no action-oriented pratikraman. Kriya-pratikraman is a
corpse, a corpse! In bhaav-pratikraman, time is not wasted in
wrong places or unworthy matters and samayik is done. The
benefit one gets of samayik is that the mind remains good.
Questioner: Is that nirjara (karmic discharge) or not?
Dadashri: Nirjara is constantly occurring. Nirjara is going
on for every living being but your inner intent (bhaav) that you
want to do pratikraman is good. Because that inner intent is
good, the karmic discharge (nirjara) will also be good. But
pratikraman has to be the ‘shoot-on-sight’ kind.
All these people here (mahatmas) do fifty to a hundred
pratikramans a day. Nothing can ever be achieved without
pratikraman. And the pratikraman practiced elsewhere is
dravya-pratikraman (it is being done in discharging effect); you
need bhaav-pratikraman (pratikraman done through intent at
the causal level, so effective results are obtained).
Questioner: So we need bhaav (inner intent) along with
dravya (effect; discharge)?
Dadashri: Yes, but only dravya occurs. There is no bhaav
in it. This is because it is very difficult for the human beings of
the dushamkaal (the current era where there is lack of unity of
mind-body-speech) to maintain the bhaav (purity in intent). Such
bhaav arises only with the grace and blessings of a Gnani Purush.
Otherwise it will not.

64 Pratikraman
Questioner: Please explain what dravya-pratikraman is
and what bhaav- pratikraman is.
Dadashri: Speak with inner intention, ‘This should not be
so.’ That is called bhaav-pratikraman. In dravya-pratikraman,
you actually have to utter each and every word. However many
words that are written for the ritual, you have to speak each
word. That is dravya-pratikraman.
Did You Do the Real Pratikraman?
The Lord has said that if you understand the language of
this pratikraman (Maagdhi language), then do pratikraman in
this way. The Lord has not interfered in this. He further said that
if one does not understand it, then explain pratikraman to him
in the language he understands.
Questioner: According to Lord Mahavir, it is said that
ultimately, even if you do samvatsari (annual) pratikraman,
you will not have any problems.
Dadashri: No, He has not said anything like that. And
this pratikraman was not there at all. Pratikraman during the
time of Lord Mahavir was not like it is today. These
pratikramans of today started after the Lord’s departure.
Pratikraman should be there for sure. Furthermore, it
should be in one’s own language. Without alochana,
pratikraman and pratyakhyan, there is no moksha for anyone.
If a person has learned eating by making loud belching
sounds (ritual of reciting words without understanding
pratikraman), does that mean that your hunger is satisfied?
Questioner: No, it will only be satisfied if we put
something in our own stomach. (60)
Dadashri: Why? We took a plate and we put food on
it and we belched!

Questioner: Yes, but the food did not go in our stomach;
it remained on the outside.
Dadashri: So with these pratikramans, if the Lord were
here, he would put everyone in prison. You fool! Is this what
you do? Pratikraman means to ask for forgiveness for one
mistake and to purify that mistake. If there is one stain, you
clean that stain until it is gone. You make that spot as clean as
it was before; that is called pratikraman. Today we see nothing
but stained cloths.
Here, one has not done pratikraman for even a single
mistake and, on the contrary, he has accumulated warehouses of
mistakes.
Why has Niruben’s conduct and thinking become so
elevated? The answer is because every day she does five hundred
or so pratikraman whereas these people haven’t done even
one.
Rayshi-Devshi Pratikraman
Pratikraman means to reduce fault. If the fault is not
decreasing, then one is not doing real pratikraman but he is
doing atikraman. On the contrary, he is increasing his faults.
Instead, these two Kutchhi brothers, Rayshi and Devshi, are
preferable (Kutch is the western part of Gujarat where names of
men end with ‘shi’).
Questioner: ‘Rayshi-devshi’ is some living being,’ is just
a figment of imagination according to Krupadudev.
Dadashri: But people understand that this is ‘rayshi’ and
that is ‘devshi,’ do they not? So then this is Devshi’s brother.
So a man sat down to do pratikraman in Kutch. He did
pratikraman of Rayshi. So another person hears that many
people do pratikraman of Devshi, some do it of Rayshi; so
then why don’t they do pratikraman for our Khetshi? Are there
not names like Rayshi and Devshi?

66 Pratikraman
Now the pratikraman that they do, there is no energy in
it. They do it without understanding.
And how do they do it? They do it in the Maagdhi language.
They do not understand even a word of it. What do you
accomplish by saying, ‘Pardon me, pardon me,’ in English when
you yourself don’t understand English?
Having done so many pratikramans, if they had done
just one real pratikraman! Instead, had they been explained to
in Gujarati, to do pratikraman in this way, they would realize,
‘I have wronged this person and that is why I am doing
pratikraman for it.’ But people do not understand it at all and
they let all the faults accumulate for a year. Or they do rayshi-
devshi (nightly and daytime) pratikraman.
Then that other person will say, ‘I did Premshi
pratikraman!’ He thinks that, ‘The other person did it in his
name so I will do it in my name!’
Here, people have ingested medicine meant for external
use. So, now ingest medicine that was meant to be ingested, and
rub the medicine that was meant to be rubbed. If one realizes
his own mistakes, then he can become the absolute Self –
Parmatma.
There is always a veil that occurs in any act of ‘doership.’
Once the veil appears, it conceals the mistake; he will never be
able to see his mistake. His mistake will only become visible
when the veil is destroyed. Only the Gnani Purush can destroy
the veils; one can never do it on his own. The Gnani Purush will
fracture and cast off all veils of ignorance.
Ordinarily, one cannot remember all that occurred during
the day. People forget. So they cannot afford rayshi-devshi
(nightly and daytime). People are unaware, are they not?
It is like this: Those who do rayshi and devshi
pratikraman, the Lord rewards with a quarter because they

made the effort. It should take him two hours to do both, right?
Therefore, one earns a quarter for his effort. A quarter for one
samayik and so would he not get two quarters for two? And
our mahatmas do up to hundred pratikraman a day for which
they earn a hundred thousand dollars. (Note: The concept of
money and the amount is used only as an analogy for
understanding).
Lifeless Pratikraman
What should it really be like? What was pratikraman like
five hundred years ago? One would ask the maharaj, ‘How
should I do ‘shoot-on-sight’ pratikraman? In my business, I
give them less betel nut for their money. When they come to buy
pure salt, I give them impure salt. When they come to buy oil,
I give them adulterated oil. I cheat when I weigh things. How
should I do pratikraman?’ So the maharaj tells him to do
devshi pratikraman. Recall the entire day’s mistakes and do
pratikraman. Do pratikraman for giving less betel nut to Lallu.
I gave bad salt to such and such, so I am doing pratikraman
for that. I gave contaminated oil to this person, for that I am
doing pratikraman. I am doing pratikraman for all the conflict
I caused in the shop. So the maharaj tells him to do it at night
as devshi pratikraman. The debt is still pending in the karmic
book. In doing rayshi and devshi pratikraman, the Kutchhis
turned them into people’s names. Rayshi, Karamshi, Devshi….!
Rayshi means doing pratikraman for mistakes made in
the night. In doing so, people turned it into names of people, so
then what is left? Five hundred years ago, this pratikraman was
somewhat alive. In the current times, they are worshipping this
pratikraman after it has died. Let go of it, you fool! Let go of
the dead pratikraman! But then one would say, ‘No, this is
how we have to worship it! This verily is pratikraman. Everyone
is welcome to come there.’ You fool, why are you worshipping
dead pratikraman?

68 Pratikraman
What kind of fools are you people?! The Lord had
predicted this right from the beginning. He knew everything; he
knew how people were going to turn out.
The Renunciation Necessary for Liberation
And in the Kramic path, people do pratyakhyan but
they do not do pratikraman. They take pacchkhan from the
Lord, but they do not understand pratikraman at all. They do
not even understand pratyakhyan. They take pacchkhan of not
eating potatoes and things like that. They take pacchkhan of not
eating green vegetables. Those pacchkhan are not for going to
moksha. Pacchkhan for moksha are different. Pacchkhan is
to say you will never repeat the mistake for which you do
pratikraman. We do pratikraman for going to moksha. You
will not find such a pratikraman anywhere else. Pratikraman
that liberates has never arisen before. True pratikraman does
not exist in the Kramic path. There is not a single person at the
moment that is doing real pratikraman. (62)
People do collective pratikraman, one pratikraman for
all mistakes. The maharaj recites the text written in the Maagdhi
language and others just continue listening. So they tell you to
rub the ‘soap,’ but where do I rub the soap? On my garment
or on the table? Those pratikramans all go to waste.
When the maharaj makes them do pratikraman, he
keeps rubbing the soap on the table and people keep rubbing
it on the floor and the tile. No one has done pratikraman.
They have taken pacchkhan, but what kind of pacchkhan?
Their pacchkhan are, ‘I will not eat green vegetables. I will
not eat potatoes. I will not eat root vegetables. I will not eat
at night.’ Vow of not eating at night is pacchkhan to them.
This pacchkhan and the path to moksha have nothing to do
with each other. Pacchkhan is for the worldly path. In doing
that, his next life will improve and he will have many worldly
comforts.

Our pratyakhyan (vowing not to repeat the mistake) is
for whatever we do pratikraman for; that verily is our
pacchkhan. The fact that it occurs again is natural. The layers
of an ‘onion’ keep on coming; that does not mean that whatever
you did (pratikraman and pratyakhyan) was wrong. When
you take pacchkhan and the mistake is repeated, what do you
understand from that? There is no connection between
pacchkhan and the mistakes that occur. One thinks that mistakes
should end just because he did pacchkhan. It is like the hundreds
and thousands of layers of an onion and so, until all the layers
are gone, the fault will keep recurring. How is the poor man to
understand this?!
How is one to understand what the past is like and what
the next life is going to be like? (64)
One has to do pratyakhyan for the mistakes he makes.
If one does not do anything wrong, then why should he have to
do pratyakhyan?
Questioner: Then what is pratikraman for?
Dadashri: Pratikraman is for any wrongdoing, alochana
is for any wrongdoing and pratyakhyan is for any wrongdoing.
Today, all these sadhus and sadhvis (monks and nuns)
tell me, ‘You are not doing pratyakhyan. You are not taking
pacchkhan.’ Hey, you! Pacchkhan is to be made where there
is acquisitiveness (grahan). When one does not acquire, what
pacchkhan (vow of fasting of certain food) should he take?
Therefore, the sadhus and sadhvis (male and female
monks or ascetics) do not do pacchkhan at all. They consider
renouncing as pacchkhan. Renunciation is not pacchkhan.
Pacchkhan is for that which has not been renounced. Then it
will result as renunciation (tyaag).
Do you not understand what one has to take pacchkhan
of?

70 Pratikraman
Questioner: Is it of something that one has attained
(grahan)?
Dadashri: You have to take pacchkhan of something
that you have yet to renounce. Those people consider what they
have renounced as pacchkhan; ‘We have taken pacchkhan,’
they will say.
A vow (vrat) is that which becomes one’s natural state of
conduct (vartey). For ‘us,’ all these vrats are a natural state of
conduct. The vows of non-violence (ahimsa), telling the truth
(satya), non-stealing (achaurya), celibacy (brahmacharya) and
non-acquisitiveness (aparigraha) have become a natural conduct
in ‘us.’ There is not an ounce of parigraha in ‘us.’ So a vow
cannot be wishy washy.
Hence, in the path of Akram, there are no such things as
rules, principles and vows; all that is applicable in the worldly
path. All these rules of vows, japas (chanting), penance,
meditation, principles and rules, etc., are found in the worldly
path.
The worldly path means to accumulate punya (merit
karma).
The Lord has shown us two paths. One is that of merit
karma and the other is the path of moksha. What does the path
of moksha mean? It is the path of alochana, pratikraman and
pratyakhyan, and the one who abides by these three will go to
moksha, without fail.
Questioner: The merit karma one builds will bring
favorable circumstances in his next life, is that not so?
Dadashri: The merit karma he accumulates will be helpful
to him in his next life. What else can they do?
No Iriyapathiki Pratikraman in Akram Vignan
In the Kramic path, there is iriyapathiki kriya (walking

with extreme caution so as not to hurt any living being), starting
from the first gunasthanak (qualities evident in the relative from
progressively higher levels of spirituality) to the twelfth
gunasthanak. What is iriyapathiki kriya? As long as the ego
is present, there is iriyapathiki kriya. Therefore, there is no
more iriyapathiki kriya once the state of kshayak-samkit is
attained (Permanent conviction of the right belief, ‘I am pure
Soul’). After kshayak-samkit, the ego no longer remains and
thus there cannot be any iriyapathiki kriya.
Iriyapathiki action (pratikraman) means to do alochana,
pratikraman and pratyakhyan for any wrongdoing that occurs
when one goes out and does things as ‘Chandubhai.’
After one’s ego is gone, there is no such thing as ‘action’
for him. There is action as long as the ego is present. The
Kramic path means that the ego is present until the end; until
one attains final liberation. There is no ego in this Akram path,
it there?
Did you understand some of it? (66)
Questioner: Yes, then we have to do pratikraman.
Dadashri: ‘You’ do not have to do iriyapathiki
pratikraman. You do that in the Kramic path. If in this Akram
path you do the pratikraman, then it would prove that you are
the owner of the body.
Questioner: That is right.
Dadashri: What occurs when ‘You—the awakened one
in Akram’ become the doer?
Questioner: It means that it is being done with the
understanding that, ‘I am the body.’
Dadashri: That proves it.
Questioner: With that proof, everything becomes

72 Pratikraman
contradictory.
Dadashri: So if ‘You’ wish to do it, then ‘You’ (the
awakened Self) have to tell ‘Chandubhai’ (non-Self), ‘Go ahead
and do pratikraman.’ You have to ‘do’ it this way. Do
pratikraman for the major things. Do not get stuck with very
subtle matters, because if you try to enter into subtle matters,
you will miss the major ones. Will they not be left out?
Questioner: Yes, they will.
Compassion for the Pratikraman of Tradition
It is like this. We were told to do pratikraman in a
language the antahkaran (inner working components of the mind,
intellect, chit and the ego) would understand. We don’t have to
criticize anything that these other people are doing. Whatever
they are doing, it is good. At least they have a good intent
behind it.
I am not blaming any ascetic or priests (sadhu or acharya)
for it. What can anyone do if no one understands this?
They have a sincere intent of wanting to follow the Agnas
of Lord Mahavir. At least they are ready to abide by the Lord’s
Agnas and whatever understanding they have of them. That is
what we have to consider. If they do not have the understanding,
the main thing is that their intent is good, and out of one hundred,
eighty-eight of them are ready to follow it for sure. So how can
we call that path wrong? But the eighty-eight people cannot see
a single fault of theirs. And they brag saying, ‘Yes, I only have
a little anger,’ but they will not admit that they make mistakes.
In India, there is no one who can make the statement, ‘I
experience moksha (liberation),’ because if you were to provoke
him a little, there would be an instant counter-attacking reaction.
The moment you provoke him, he will show his fangs! Whereas
here, if someone were to give a mahatma two slaps, he would

not react or retaliate and if for some reason there is retaliation,
he would do pratikraman. Elsewhere, there is no pratikraman
or anything of the sort.
With Pratikraman, There is No Remainder
One can only go to moksha if his accounts of credit
(merit karma), as well as debit (demerit karma), are closed. If
there is any credit left over, one will have to take another birth.
If there is any debit left over, one will have to take another birth.
Questioner: Is the remainder that of karma or of one’s
bhaav (one’s inner intent)?
Dadashri: Who is the mother of karma? Bhaav is. As
long as the mother is there, the children will be there too.
Questioner: Is pratikraman for the purpose of bringing
both credit and debit to zero – without a remainder?
Dadashri: Yes, pratikraman is for both, but one will
forget about the credit part. That is why you have to keep on
doing pratikraman for the credit.
The Path of Lord Mahavir
But this is how everything has continued up until now and
it has become very old; it is 2500 years old. When something
becomes very old, it will become like that, will it not? It is good
that they even do it once a year, is it not? What kind of
pratikraman do you do? (68)
Questioner: The ‘shoot-on-sight’ pratikraman.
Dadashri: That kind of pratikraman is needed and in
order to do this kind of pratikraman, one has to have awareness
of the Self (jagruti). Otherwise, how can one do them without
awareness? When one does not even realize that a mistake has
even occurred, he will forget in a very short time, will he not?
If such awareness is not there, pratikraman will not occur. That

74 Pratikraman
is why ‘we’ bring people into the state of awareness. They are
in constant awareness and so they can do the ‘shoot-on-sight’
pratikraman. If a man loses his grip on the string of his kite,
what is the point of shouting and complaining when his kite takes
a nosedive?
Questioner: He cannot do anything once he loses the
grip.
Dadashri: Such is the state of all humans today. So when
‘we’ help by putting the string back in your hands, then if it takes
a nosedive, all you have to do is pull on the string and it will
come back under control. Until then, the situation is not in your
hands at all.
When is one considered to have attained the path of Lord
Mahavir? It is when one can see hundreds of his faults and does
hundreds of pratikramans every day. The knowledge of the
Self is way beyond that. But here, one reads four books
(scriptures) and then walks around with the intoxication (keyf)
of ‘having attained the Self.’ He has not attained even a drop of
the knowledge of the Self! When knowledge does not progress,
intoxication increases. Because of intoxication, one’s gnan-
avaran and darshan-avaran karma cease to be removed.
(Gnan-avaran karma is knowledge-covering karma. Darshan-
avaran is vision-covering karma.)
Pratikraman in the Ignorant State
Questioner: How should one do real pratikraman?
Dadashri: Real pratikramans are only of value when I
give you the right vision, because without attaining the awareness
of the Self (jagruti), it is not possible for anyone to do
pratikraman. And such awareness cannot be attained without
‘us’ giving you Gnan (knowledge of the Self). You will have
constant awareness when ‘we’ give you Gnan. Otherwise, if I
tell you about pratikraman and explain it to you, you will still

forget it by tomorrow.
Now, when you cannot remember it as it occurs, how are
you going to remember it in the evening? How is one going to
remember his mistakes by the evening when he is confused and
worried the whole day? There is no awareness at all.
Unconsciousness! One walks around in absolute ignorance. One
has no awareness of ‘Who am I?’ so how can he see his faults?
He would be blessed if he could.
Questioner: But can someone who has not taken Gnan
do pratikraman? If we explain the process of pratikraman to
those people who have not taken the Gnan, would they benefit
from it?
Dadashri: No, there will not be any awareness, will there?
Awareness arises because demerit karmas (paap) are destroyed
with Gnan and when this awareness arises, everything - all
mistakes, remains in awareness (khyal).
Questioner: Therefore, this solution of pratikraman
cannot be given to everyone.
Dadashri: It cannot be done, can it? It will not help
others. But you should tell them to at least do whatever little they
can. Whatever little one does, one will benefit from it. But one
will not be able to maintain awareness. How can awareness
remain? But ultimately, he will benefit if he knows about
pratikraman. But how can one benefit when he does not even
know this cure?
Therefore, these people do Paryushan once a year
because they do not have awareness. (Paryushan is the most
important Jain religious observance of the year. This is a time of
intensive study, reflection and purification). There is no awareness
whatsoever. (70)
Questioner: Did you ever do samayik?

76 Pratikraman
Dadashri: ‘We’ used to do only pratikraman. ‘We’ did
pratikraman all the time.
Questioner: I am talking about before you attained Self-
realization.
Dadashri: In those days, it was not like it is today.
Even before Gnan, ‘we’ used to do pratikraman, but
what kind? It was pratikraman inclusive of repentance for ‘this
is a wrong karma that is being bound.’ But those cannot be
regarded as true pratikramans. True pratikraman began after
Gnan.
Real Pratikraman Through Right Vision
Questioner: How can one do pure pratikraman? How
can we do real pratikraman?
Dadashri: True pratikraman begins after Self-realization.
Once the enlightened vision (samkit) is attained, the right vision
(drashti), the vision as the Self (Atmadrashti) arises; only then
will you be able to do real pratikraman. Until then, one can still
decrease his faults with pratikraman. If one does not have this
enlightened vision but still does pratikraman for his mistakes
and repents for them, he will bind lesser demerit karma. In doing
pratikraman and repenting, karma may even get destroyed
altogether!
Why do we quickly remove tea or coffee stains form our
clothes?
Questioner: To remove the stain.
Dadashri: Likewise, you should immediately wash away
internal stains the moment they occur. These people here
immediately wash away their internal stains. The moment
something occurs, the moment any kashays (anger, pride, deceit
and greed) arises within, they immediately wash them away until
it becomes spotless and meticulous within. Here you do it only

once a year. On that day, people soak their clothes!
‘Our’ pratikraman is called ‘shoot-on-sight’
pratikraman. What you are doing is not called pratikraman
because not a single piece of clothing of yours becomes clean,
whereas here in our path, all our clothes have become clean and
spotless. Pratikraman is that where all the stains (atikraman)
are removed and the clothes become immaculate.
You have to wash each item of clothing every day. Whereas
over there, they gather one year’s worth of washing and they
wash all of them on that one day. They accumulate a year’s
worth of dirty laundry and then attempt to wash it all at once.
That is not acceptable with the Lord. These people soak their
clothes in steaming water once a year, don’t they? Here each
clothing item needs to be washed separately with great care.
When you manage to wash at least five hundred a day, you will
make progress.
However many faults you are able to see within, that
many faults will decrease. What is the reason that you are not
able to see these faults? It is because of that much weakness-
unawareness. Is it because you have become free from your
faults that you are not able to see them?
The Lord has emphasized the need to do pratikraman
daily, but people only do it once a year during Paryushan. The
Lord said that a true merchant is the one who keeps an account
in his record book for the entire day, tallying his ledger in the
evening. If he were to log everything just once a year, how
would he manage to remember all his accounts and set his books
straight? The Lord has stressed the importance of keeping a
logbook for the entire day, as a true merchant would. If an entry
is made incorrectly, that is if a misdeed occurs, it should be
erased with pratikraman.
*****

78 Pratikraman
[4]
How Amazing is the Awareness of the Gnani
Purush
Flawless Vision and Yet Harsh Speech
Everyone in this world is flawless; without faults (nirdosh)
and yet look how ‘our’ speech comes out. ‘We’ have seen
everyone as nirdosh; no one is at fault (doshit – one who has
faults). To ‘us,’ no one appears at fault; ‘we’ see no one at fault,
but the speech says so. ‘We’ see no one as being at fault
whatsoever, so how can ‘we’ speak in this manner? Is it
necessary for ‘us’ to speak in this way? ‘We’ cannot speak this
way about anyone and that is why pratikraman immediately
follows. This occurs because ‘we’ fall short by four degrees
(360° is absolute enlightenment, Dadashri is at 356°) and,
therefore, ‘we’ should do pratikraman.
Although ‘we’ interfere deliberately and use stern words,
according to nature, it is a mistake on ‘our’ part, is it not? And
for that, ‘we’ make him (A. M. Patel) do pratikraman. There
is pratikraman for each mistake. However, when ‘we’ scold
people, ‘we’ know how to do it without hurting them.
Questioner: Is pratikraman necessary even if the scolding
is done with good intentions? (72)
Dadashri: You bind merit karma (punya) with good
intentions. If you do not have Gnan and you get angry with him,
even then you will bind merit karma; because it depends on your
intention. Everything in the world is bound according to one’s
intention.

[4] How Amazing is the Awareness of the Gnani Purush! 79
‘We’ cannot say something ‘is’ when ‘it is not’ and ‘we’
cannot say ‘it is not’ when ‘it is’; and that is why some people feel
hurt by what ‘we’ say. If ‘we’ were to say something exists when
it does not, you will be deluded; and if ‘we’ speak the way we
do, people feel slighted and question, ‘Why does he speak that
way?’ Therefore, every day ‘we’ have to do pratikraman for all
the people we have to speak about in this way! No matter what,
no one should be hurt. If a person says there is a ghost in the
banyan tree, and I tell him there is no such thing as a ghost in the
banyan tree, that person will feel hurt and so, in turn, I have to do
pratikraman. Pratikraman has to be done always without fail!
‘We’ have not come here to hurt anyone. ‘We’ have come to
make people happy, but ‘we’ cannot give happiness to both the
gnanis (Self-realized) and the agnanis (non-Self-realized).
Therefore, we have to do pratikraman for the other side.
Questioner: Many times there is ignorance (agnan), but
it manifests in Gnan’s clothing.
Dadashri: If ignorance arises, it will not last long, not
even for a second. And here, it will not last at all. That is
because… what is ‘our’ Knowledge (Gnan) like? It is the
Knowledge of demarcation; demarcation between Knowledge
and ignorance and so it will not work here at all.
Then if he is hurt, ‘we’ have to do pratikraman for it.
‘We’ have to turn things around as much as ‘we’ can by telling
him, ‘Dear brother, I am doing pratikraman if I did anything
wrong.’
You cannot hurt any human being at all. You may have a
misunderstanding with him, but as far as he is concerned, his
opinion is based on his understanding, is it not? You may feel
that he does not understand, but according to him, he believes
he understands so how can we hurt him?
Then There is No Pratikraman
Questioner: Now, if we continue to understand that the

80 Pratikraman
other person is acting in accordance to the unfolding of his
karma, then there is no reason to do pratikraman, is there?
Dadashri: That is a good state, is it not? But pratikraman
is only necessary if you had a negative inner intent (bhaav)
towards him.
Questioner: And if a negative bhaav towards him did
not arise, then I don’t need to, right?
Dadashri: No. (74)
Questioner: We do not consider him as being in the
wrong at all.
Dadashri: Then you do not have to.
The whole world is flawless (nirdosh). Not even for a
moment has any living being (jiva) become at fault (doshit). The
fault (dosh) you see in others is due to a fault in your own self.
And it is because you see the other person at fault that kashay
occurs; otherwise there would be no kashay.
So the fact that you see a person at fault is definitely the
wrong vision. It is like a blind person running into another blind
person. When a blind man bumps into something, should you
not realize that he is blind and that is why he is bumping into
things? What is the reason for bumping and clashing so much?
It is because he cannot see.
Otherwise, there is no one doshit (at fault) in this world.
Kashays remain because of the faults one sees.
Truth-Untruth is Relative
Questioner: Why should one do pratikraman if what he
says is true?
Dadashri: This so called truth is itself untrue. Whatever
truth there is, it is all untrue. Which point do you consider to be
the truth? I will show you that it is not the truth.

Questioner: When we speak the truth, when we tell the
other person something openly and he feels bad, then why should
we do pratikraman for it?
Dadashri: No one can tell the truth. No one has yet been
born in India who can tell the truth. How can one tell the truth?
That truth is according to one’s own understanding, but it is
wrong according to the other’s understanding.
I do not see anyone doshit (at fault). This speech that
comes out is always associated with pratikraman. ‘This should
not be so’ – that is the opinion ‘we’ have, and it is separate from
the speech. How do ‘we’ see? ‘We’ see them flawless (nirdosh)
but why does the speech come out as it does? There should not
be any avarnavaad – to not say as it is. ‘We’ should remain
silent (maun). Now if ‘we’ remain silent, you will not realize
what occurred, and that too cannot be called the truth. This
cannot be the truth.
Except for Shuddhatma, Everything is Untrue
Questioner: What should I do if the other person takes
it wrong through his understanding?
Dadashri: All of these so called truths that you come
across are relative truths; they are false. They are right according
to the way of the world, but if you want to go to moksha, then
they are all wrong. Pratikraman should be done for each and
every thing. You should do pratikraman even for saying, ‘I am
a spiritual teacher (acharya),’ because this is a wrong belief. In
reality you are pure Self.
Therefore, everything is all wrong. Do you understand
this?
Questioner: Yes, I do indeed.
Dadashri: Everything is false. Because people do not
understand, they say, ‘I am telling the truth.’ Hey, you! If it were

82 Pratikraman
the truth indeed, then it would not offend anyone.
What is the Definition of True Speech?
When I speak here, is there anyone who is ready to
speak against what I say? Is there ever any dispute? Do they all
not continue to listen when I speak? They do not dispute it, do
they? That is the truth. That speech is the truth and it is Goddess
Saraswati (Goddess of speech). Any speech that creates dispute
is wrong, exactly wrong!
Otherwise, one would say, ‘Shut up. You have no sense.’
So that person is wrong, so is the one doing the talking and so
are the others listening. The listeners may not say anything but
they are all wrong too. (76)
Questioner: But the unfolding of our karma is such that
the other person believes us as being wrong. Even though what
we say is the truth, completely correct. We tell him, ‘I did not
do it,’ but he still insists, ‘No. You only did this!’ so is that the
unfolding of our own karma? That is why he sees us as wrong,
is it not?
Dadashri: It is never the truth. No man can tell the truth;
it is always untrue. The truth is that which the other person
accepts. Otherwise, it is the truth according to one’s own
understanding. People will not accept as truth what you believe
to be the truth.
So the Lord declared who speaks the truth; it is one with
vitarag speech! What is vitarag speech? It is speech that will
be accepted by the speaker and the listener. It is speech that is
with the intent of hurting no one. Otherwise, all speeches are
associated with attachment-abhorrence (raag-dwesh). They are
lies, cunning falsehood and worthy of being thrown in jail! Can
there be any truth in it? Speech with attachment cannot be the
truth. Do you think that there can be any truth in that? When
‘we’ scold anyone here, their soul will accept it. There is no

dispute here. Has there been any dispute here? Some person
may have fallen short in understanding, but there is never a
dispute here. No one has ever contradicted Dada’s word,
because it is pure talk of the Self; it is Saraswati (Goddess of
speech) herself! It is deshna – speech of the Omniscient One.
Can one call speech with attachment-abhorrence the truth?
Questioner: No, we cannot.
Dadashri: Then what you say, is that the truth?
Questioner: But is it not considered the worldly truth?
Dadashri: That which is the worldly truth is the untruth
from the real (nischay) view.
Worldly truth means if it is acceptable to the other person,
then it is the truth (satya), and if it does not fit, then it is untrue
(asatya). Worldly truth means in reality, it is not the truth.
Questioner: If we believe it to be the truth but it is not
acceptable to the other person…
Dadashri: That is all wrong. It is all wrong. If it is
unacceptable, then it is all wrong. ‘We,’ too, say that if someone
does not understand what ‘we’ are saying, ‘we’ do not fault
him. ‘We’ see that as ‘our’ fault; ‘Where are ‘we’ at fault that
he did not understand ‘us’?’ He should understand what ‘we’
are saying. ‘We’ do not fault him for not understanding what
‘we’ are saying; ‘we’ consider that as a fault on ‘our’ part.
‘We’ should know how to make him understand. Therefore, the
other person is never at fault. It is a grave mistake to see the
other person as being at fault. ‘We’ have never considered
others as being at fault – never!
It is simply that when someone asks ‘us,’ ‘we’ are
obligated to answer and ‘we’ have to do pratikraman for it.
Truth (satya) is that which is always spoken with pratikraman.

84 Pratikraman
If there is no pratikraman, then that truth is not the truth at all.
The truth of this world is not the truth in nischay from the real
viewpoint.
That Current Flows from the Stream of
Compassion
‘We’ immediately apply the ‘medicine’ (pratikraman) and
then ‘we’ remain vitarag. ‘We’ do not have any raag-dwesh
(attachment-abhorrence). ‘We’ are ready to apply the medicine.
However, if by any chance a slight dislike (abhaav) occurs
towards someone, which usually never occurs, but in case it
should, then ‘we’ have the medicine of pratikraman which ‘we’
apply immediately. There is an instant medicine of pratikraman,
is there not?
It is in this life that I speak this way about the priests
(maharaj). I speak about everyone who is doing wrong in every
religious path in the world. As if I am the King of all the religions!
That is how I speak about people! As if it is only my concern.
But what concern is it of ‘ours’? I am just one of the men! And
I should not speak in this manner, but people should become
free from all this (ignorance). So by speaking this way, I have
invited demerit karma! In due time, if there are any demerit
karmas that have to be suffered; only then will I have to suffer
them. Otherwise, I have not created any other kind of demerit
karma and there are no other demerit karmas that I have created
for myself. (78)
The rule is that you can talk to anyone about Gnan. But
if that person is not capable of accepting it, or if he is a little
slow, then you have to present it slowly. You have to become
vitarag. But behind all this ‘we’ have compassion towards
people such that, ‘These people, having come this far, should
gain something. They have so much ‘fever’ and yet they are not
taking the medicine! The medicine is ready!’ But this (approach)
is not considered as per rules and hence pratikraman has to be

done. If there is any undue exchange, then you have to do
pratikraman. The Lord has called this ‘pratikraman of
compassion.’
Flawless Vision Yet Flawed Speech
Now all these things that ‘we’ have to say like, ‘This is
not proper’; having spoken that way means ‘I’ stepped out of
syadvaad (that which is accepting of and acceptable to all)
speech. Yet it has to be said in order to put people on the right
path. But what does the Lord say? He says that this is proper
and so is that. A thief stealing is right and it is also right when
a person’s pocket is picked. The Lord is vitarag; he would not
meddle in this, whereas ‘we’ meddle in everything. This task of
meddling has fallen upon ‘us.’
Questioner: But that, too, is to remove all these ‘diseases’
from us, is it not?
Dadashri: Yes. It is to get people ready for liberation.
The intent behind this is good. This intent of ‘ours’ is for other
people; it is not for our self.
And along with that, it is ‘our’ conviction (pratiti) that no
one is at fault. In ‘our’ conviction everyone is flawless (nirdosh).
That conviction has completely changed and, therefore, ‘we’
speak this way knowing and believing that everyone is nirdosh.
Questioner: Do you say it with the understanding that
one is flawless (nirdosh)?
Dadashri: Yes.
Questioner: Then why do you have to do pratikraman?
Dadashri: But I should not say those things, not even a
word. How can anyone even speak such negative words? The
other person is not here and is not being hurt. And you do not
have any problem in believing that, as far as Dada is concerned,

86 Pratikraman
those people are flawless (nirdosh). Then why did Dada speak
such harsh words? That is why I have to do pratikraman.
There should be no harsh words.
Questioner: You always remain detached (vitarag), even
when you are saying something, so why do you have to do
pratikraman?
Dadashri: Because there is separation, ‘I’ (the Self) do
not have to say it. It is to the one within, the one who says
everything, that one has to do the pratikraman, and I tell him,
‘Go ahead and do pratikraman.’ And ‘You’ have the same.
‘You’ do not have to do the pratikraman. ‘You’ (the Self) have
to tell ‘Chandubhai’ (the non-Self) to do it. ‘You’ do not have
to do pratikraman; the one who did atikraman (wrong doing),
has to do the pratikraman.
Questioner: How is the pratikraman for that mistake?
Dadashri: Pratikraman has to be done afterwards. The
mistake is never about Gnan. ‘We’ may have been harsh towards
someone who was going against syadvaad (acceptable of all
and to all). Harshness would not occur when there is syadvaad
in speech. This is syadvaad but not absolute syadvaad, is it?
Therefore, when Keval Gnan occurs, there will be absolute
syadvaad.
Absolute Vision Shows Mistakes
‘Our’ Gnan is non-contradictory and the speech is not
absolutely syadvaad (acceptable of all and to all). Someone
may get hurt in the process of speaking. Whereas this is not so
with Tirthankars’ speech; nobody will get hurt from their speech.
A Tirthankar’s speech is absolutely syadvaad. They speak
without scolding anybody. They speak similarly, however, without
hurting anyone.
Questioner: Your syadvaad speech is not absolute

because someone gets hurt. Even then, that darshan (vision) is
absolute, is it not that the mistake occurred in unfolding of
syadvaad?(80)
Dadashri: Yes, darshan is complete. There is no problem
in darshan (enlightened vision). Gnan - experience of the Self as
the absolute Self, is there too, but Gnan is short by four degrees.
Therefore, it is not syadvaad. ‘We’ have absolute darshan.
Everything immediately will come in darshan. I can know the
mistake right away. I can instantly know even the subtlest mistake.
It will take a long time for you to see such mistakes. You currently
‘see’ the gross mistakes. You see only the overt mistakes that
you are able to see. That is why ‘we’ say that it is our fault, yet
no one can see ‘our’ fault. We can see our own fault.
Questioner: So You see all faults that have occurred with
reference to syadvaad?
Dadashri: We can see all such faults that occurred in
syadvaad-anekant (anekant: All-inclusive, impartial and
acceptance of all viewpoints). Now our speech is heading towards
absolute syadvaad. When the speech becomes absolute
syadvaad, then Keval Gnan (absolute knowledge) is attained.
We have darshan; that is the only reason we know that this is
a mistake. It is ‘full,’ absolute darshan. That is why I told
everybody that I am giving you Keval Darshan (absolute vision).
‘We’ have to do pratikraman. Words keep coming out
of ‘our’ mouth. See how mandatory this is! Is it ever appropriate
to speak this way about religious masters (acharyas)? For that
matter, one should not speak this way about anyone. ‘We’
know that everyone in this world is nirdosh (flawless). So then
is it right to talk about anyone?
Questioner: No, it is not.
Dadashri: And yet that is the very kind of speech that
comes out, but ‘our’ pratikraman immediately continues along

88 Pratikraman
with that speech. See what kind of a world this is!
‘Our’ opinion behind what ‘we’ say is different. What
kind of a world is this? When ‘we’ speak, our opinion behind
it is, ‘This is not how it is. This is wrong. This should not be so.’
But look how this world runs. ‘We’ remain in the awareness of
how this world runs.
As ‘we’ speak, there is also the awareness along with it
that, ‘It should not be this way,’ because ‘we’ have seen the
whole world as nirdosh (flawless). Why has that not come into
our experience (anubhav)? It is because of this meddling speech.
Questioner: Although there is meddling, Your awareness
is constant and very high.
Dadashri: No, but although the awareness is there, until
this kind of speech ends, the absolute state cannot be attained.
How forceful this speech comes out!
Now when was this speech created? It was when ‘we’
had not seen the world as nirdosh (flawless). ‘He is at fault in
this manner. Why is he doing it this way? It should not be like
this. How can the Jain religion be like this? Etc.’ Therefore,
whatever was stored (in ignorance in the past life; before Gnan)
is what is being discharged today. Those opinions are being
discharged today. And today ‘we’ are no longer in agreement
with those opinions.
Pratikramans of the Gnani Purush
Have you done your pratikraman? Make sure you do
pratikraman; otherwise, it will not become clean. Do alochana,
pratikraman and pratyakhyan every day in the presence of
Dada.
Questioner: It is not our intention to say anything negative
about the other person, so then should we do pratikraman?
We are only speaking the truth, are we not? (82)

Dadashri: It is like this: the instant ‘we’ utter a word,
there is simultaneous pratikraman being done with fervor.
Questioner: But when you tell the truth about something,
then why is pratikraman necessary?
Dadashri: No, I still have to do pratikraman. Why did
I see someone’s fault? Why did I see his fault even though he
is flawless? Why did I criticize him despite this? Any truth that
hurts others is not considered truth and should not be uttered.
If uttered, this truth becomes a fault. It represents violence.
‘We’ do instant pratikraman. ‘We’ have seen all the
sadhus and acharyas as nirdosh (flawless). To ‘us,’ no one is
at fault (doshit); even though ‘we’ say otherwise, to ‘us,’ no one
is doshit. But because ‘we’ speak to the contrary, there is
always instant pratikraman behind it. This is the result of the
lack of four degrees necessary for Keval Gnan (absolute
enlightenment). Otherwise, ‘we’ experience complete vitaragata
(total absence of attachment and abhorrence).
And you will have to do a lot of pratikraman. Even
though ‘we’ speak, ‘our’ awareness prevails, whereas you cannot
speak this way at all. You have to have the awareness. You can
never speak this way.
Questioner: What occurs if we do not do pratikraman?
Will we be liable for the wrongdoing?
Dadashri: They will file a ‘claim’ against you. They would
have filed hundreds of claims against ‘us’ in the karmic court.
What occurs if you do not settle those claims? They will remain
pending. Hence those claims will remain pending until you do
pratikraman.
After Self-Realization, Unaffected and Pure
as a Lily
Questioner: One can remain like the water lily

90 Pratikraman
(jadkamadvat) after attaining this Gnan. (Not a single speck of
dirt from the pond or a drop of water touches the pure lily
flower).
Dadashri: Yes, one remains as the ‘lily.’ This path itself
is one of the water lily. For how many years were you able to
remain that way? How many years has it been since you took
Gnan?
Questioner: It will be a year.
Dadashri: So what state will you be in after ten years?
When so much energy of Gnan is evident in just the first year,
then what will it be like after ten years? And elsewhere, worldly
people claim; those who have gone to the Himalayas (the hermits
and ascetics) claim that they live like the water lily. But really
they are not able to do so. It is all talk; all imagination! Webs
of imaginations! If they claim that, then if one of them is passing
by and you tell me that they live like the ‘water lily,’ I would call
out and say to him, ‘Maharaj, you do not have any sense.’
Then you will quickly discover that water lily! You can never say
that to any maharaj. It is wrong to insult someone unnecessarily,
so then I would give him two hundred and one rupees. If he is
not appeased with the two hundred and one rupees, what would
I tell him? I would tell him, ‘Forgive me, my mind is a little off.
I had a fight with my brother.’ He then would agree and say,
‘Yes, his mind is like that.’ He will even put his hand on ‘our’
head and bless ‘us.’
Is it so easy to fool these ‘tops’ (Dadashri has said that
every human is like a ‘top.’ A top is a toy that is wound with a
string, and when flung on the ground it spins. Human beings are
like tops. They ‘wind’ causes of karma in their past life and then,
in the current life, they ‘spin’ from the effect of these karmas).
They are nothing but tops! How can these ‘tops’ win against
someone who knows how to lose (the Gnani)? How high can the
‘tops’ fight against the one who has mastered the art of losing?

Who are we calling ‘tops’? We are not referring to people.
Lord Krishna has said that it is the prakruti (the mind-speech-
body complex; the relative self, the non-Self) that forces one to
‘dance and spin’ and he does, but then he claims ‘I danced!’
That is what we call as ‘top.’ Whatever Lord Krishna referred
to as a ‘top’ is what we are calling a ‘top.’ The word to describe
this phenomenon is a ‘top.’ No one else will use the word ‘top
(bhammarado).’
Who would say such things that offend people? I can say
them because I know how to do pratikraman. Not only will I
say it, but I will also take the medicine for it (do pratikraman).
But the world should be rid of all the wrong things. The wrong
support and encouragement that was given to the wrong teachers
should not be there. Then is there a problem if one does
pratikraman? At least such support and encouragement will go
away. (84)
If we tell someone, ‘You have no sense,’ is his state of
water lily (jadkamadvat) not likely to go away? The water
(jad) will fly away and so will the lily (kamad)! Now what do
people say? Why don’t we test him for a month? Hey, you! You
cannot do that; you will go mad in doing that.
So right away you have to test the rupee coin; you have
to tap it to see whether it is real or fake (meaning you have to
test the guru right away, before accepting him, to see whether
or not he has kashays in him). You will know right away. Then
you have to spend two hundred rupees after him! That is when
you have to tell him that your mind is a little crazy; that will
appease him because he thinks that otherwise a good (sane)
person will never say such things, and that this man talks this
way because he is a little crazy. He knows how to evaluate
justice! But at least you got your answer, did you not? What we
wanted is not here because here whatever equanimity there was,
went out of the window! So then you will no longer stop to sit

92 Pratikraman
at that shop, will you? So is there a problem in doing that?
No one else will teach you to test in this manner. What do
people generally feel? They will think, ‘What if someone was to
do that to me?’ Whereas I am happy if someone were to test
me. If by doing so they become wise, then it is good. But
without testing, how long will you keep the fake rupee in your
home? If you were to spend that fake rupee, you will not get
even a piece of jalebi!
This is All There is to the Path of Moksha
The way to liberation is through alochana (recall and
confession of wrong action), pratikraman (asking for forgiveness)
and pratyakhyan (taking a vow never to repeat the mistake and
asking for energies for this). What do our mahatmas (Self-
realized in Akram Vignan) do? They do alochana, pratikraman
and pratyakhyan throughout the day. If you were to ask them
to do rituals and practice austerities, such as fasting and external
penance, they will tell you that they have no need for such
austerities because they have peace within; they have no worries
and they are content. They remain constantly at peace with
themselves and free from all woes and anxieties, undeterred by
the external world. So why would they want to complicate their
lives by introducing chaos in the form of fasting, etc.? People
who are confused do all those complicated penances and other
rituals. People who do rituals enjoy doing them and need to do
them. That is why I say that penance is for those who derive
pleasure from it. Those who have a passion for the worldly life
should do penance.
Questioner: People believe that in doing penance, karmas
are being discharged (nirjara).
Dadashri: That will never occur. What kind of penance
brings about discharge of karma? Internal penance. It is not the
penance that is visible to the eye and heard by the ears. That is

all external penance. Only internal penance (adeetha tapa –
invisible penance), can lead to discharge of karma. That is the
kind of penance these mahatmas ‘do.’ Any penance which is
visible to others, known to others, will result in merit karma
(punya). Penance that is not visible externally will lead to
liberation.
So people will think that we (in the path of Akram) do
not follow any rules (niyam) or take any vows (vrat). Vows
and rules are not for the path to moksha in Akram Vignan.
They are necessary for those who want to wander around in the
worldly life. Those who want to go to moksha should quickly
get on the train of alochana, pratikraman and pratyakhyan.
You have to do that twenty-four hours a day and nothing else.
Ask for Forgiveness for All the Kashays
What should these sadhvijis (Jain nuns) do? They know
that kashays (anger, pride, deceit and greed) occur throughout
the day, so what should they do? Every evening, they should
recall the day’s events during which they experienced even the
slightest kashay with anyone. For each and every incident where
such a kashay arose, they should do pratikraman and
pratyakhyan for forty-eight minutes. If they do this, then they
are on the path of liberation.
But these poor people do no such thing, so what can be
done? If they were to understand the path to moksha, they
would be on it, but first they need to understand it thus. (86)
Questioner: Until they can confess and repent on a one-
on-one basis, they will still harbor a grudge from within. So they
need to ask for forgiveness in person, don’t they?
Dadashri: There is no need to ask for anyone’s
forgiveness directly. The Lord has forbidden this. You can only
ask someone for forgiveness, directly, if that person is well meaning
and noble. However, if you do that with a weak (kashay-laden)

94 Pratikraman
person, he or she will only throw it back in your face. The weak
person will become weaker. The entire world is weak and unless
the person whose forgiveness you seek is good-natured, you
should not attempt to apologize to that person personally. A
weak person will always retaliate by saying, ‘See, I knew all
along that you were wrong, but you did not understand. Now
you realize that you were wrong.’ Hey! You do not realize that
you are the one at fault and you are the wretched one in need
of improvement. She has improved and is improving. He would
not know this. The poor man has no awareness, does he? It is
a different matter if one has even little awareness. But he has no
awareness, not even a little.
No Moksha through Rituals
The path to moksha is alochana, pratikraman and
pratyakhyan. That itself is the path of moksha. First you should
admit your mistakes. Then you should repent because it was the
wrong thing to do, and then you should make a firm decision
that you will not do it again. That is what our path to moksha
is.
The path to liberation does not have any rituals or anything
like that. Rituals are only present in the worldly life. It is for
those who want material and physical comforts. For them, rituals
are appropriate; however, they are not needed for liberation.
What is the path of liberation? It is of alochana, pratikraman
and pratyakhyan. Continue doing this. This is our path to
moksha in which no rituals are necessary.
Did you understand rituals (kriyakand)? What is that for?
It is for material comforts; therefore, the Lord (Lord within) had
said that whoever wants to enjoy material comforts can practice
penance – and through this, you will attain relative worldly
happiness, you will attain the comforts of the celestial world.
You will attain worldly happiness, but if you do not want this
temporary worldly happiness then we have this path of moksha

(mokshamarg). And then some people may complain about,
how come there is no ritualistic activity in the path of Akram
Liberation. Our path is not of rituals, we do not have a business.
And if they lie, or speak negatively, then do not see it as their
fault. They speak because of their karma coming into effect.
And you, too, speak on the basis of the unfolding karma effect.
However, You are to remain the Knower of the fact that it is a
lie, and that is being the Self (the purusharth).
There is the Purush (Self) and the prakruti (non-Self).
You (the Self) should have the awareness of what the prakruti
(the non-Self) is doing. The day the prakruti ceases to do
anything will be the day you will have attained the 360° of Keval
Gnan. Thereafter, there will be no conduct of violence (himsak
vartan), no hurtful speech (himsak vani) and no hurtful thoughts
(himsak manan).
Alochana-pratikraman-pratyakhyan verily is the path
to moksha. This is what I have done for countless lives. For so
many lives I have done alochana, pratikraman and
pratyakhyan and these efforts have brought me thus far.
That is why the Tirthankar Lord has said that after infinite
lives have gone, even after attaining transient and changing right
belief about the Self (vyavahar samkit, upsham samkit),
thereafter comes a period of time wherein there is ardhapudgal
paravartan (when the soul is left with 50% of its transmigration
cycle). So tell me, how many lifetimes have been reduced? Even
coming into the state of ardhapudgal one has shed so many
lives.
Questioner: One comes within the limit.
Dadashri: Yes, he comes into the limit and from there he
will grow. The Lord had twenty-seven lives after he attained
right belief (samkit). But everything has come into a limit. That
is what the Lord said. (88)

96 Pratikraman
Dharma of Only Two Things
There are two dharmas – doctrines of rightful duty,
religion. One is to not engage in any kashays (anger, pride,
deceit and greed) and the other is to do pratikraman. If kashays
occur as a result of your past karma, you should do pratikraman.
That is dharma (duty or religion) and nothing else. Unfortunately,
it is precisely these very two things that people have eliminated.
If you say something hurtful to anyone, you should do
pratikraman. He in turn should also do pratikraman. What
pratikraman should he do? His pratikraman should be, ‘I
must have erred somewhere in the past which is why this person
has been given the occasion to insult me.’ He should do
pratikraman for his previous life’s karma and you should do
pratikraman for the present. Doing up to five hundred such
pratikraman a day will bring liberation.
Now, such dharmadhyan (absence of adverse internal
meditation) and these kinds of pratikramans are not to be
found anywhere. So what is one to do? Ultimately, one still has
to suffer everything, crying. So why not do it with a smile?
If you do just this much, then even if you do not seek any
other religion, you will not have any problems. It is more than
enough if you do just this much, and for that I give you My
blessings and a guarantee. I am placing my hand on your head
and assure you, ‘Go! As far as moksha is concerned, I will give
you My full support all the way to the end!’ I will be with you
the entire way, giving you My full support. All that is required
of you is your readiness. If you were to apply any of this in your
daily life, it is enough.
Obstinacy of Viewpoint is Atikraman
The world has arisen out of atikraman, and pratikraman
will bring an end to it. That is the law of nature. This pratikraman
is no longer to be found in the scriptures and that is why it has

all stopped. The pratikraman that people talk about is simply
an inanimate ritual (jada kriya) which does not destroy even a
single mistake. And yet they speak about destroying mistakes.
Nothing is achieved by simply reciting rituals.
Questioner: Matagraha (obstinacy of viewpoint) is
considered atikraman, is it not?
Dadashri: Matagraha is the greatest atikraman. India
is dying from this poison. Presently it is the deadliest poison.
Every person has created so much of this poison.
In Essence, ‘We’ Are Lord Mahavir’s
Questioner: You have so many Jain words and
terminology in your speech.
Dadashri: All that is manifested is Gnan; the words
automatically flow. But ultimately ‘we’ are Lord Mahavir’s! ‘We’
do not like anything else. ‘We’ do not like any one else’s talks.
‘We’ are ready to accept scientific facts. Lord Mahavir’s talks
are all scientific. ‘We,’ too, are considered scientific.
What special directive (Agna) has Lord Mahavir given for
this dushamkaal (current era of the time cycle of lack of unity
in thoughts, speech and acts)? He has asked that one should
follow the Agnas and when this is missed then one should do
pratikraman.
*****

98 Pratikraman
[5]
The Way of Akram Vignan
New and Precise Religion through Akram Vignan
What is the current dharma (religion) like now? Everything
is encompassed in a positive ego. All the scriptures say, ‘Practice
kindness. Speak only the truth. Do not steal,’ etc. Hey, you! Is
one able to do all that? That is why they have put the religious
books away on the shelves. What did people do? They felt it
was not possible to follow what the books dictated and so they
were of no use to them. They were not able to practice kindness.
They could not speak the truth. These books say the same
things over and over again. That is why people put away the
books on a shelf. (90)
What do the scriptures say? They say, ‘Do not steal, do
not lie, do not deceive.’ So what can we do? Tell us what else
can we do if we cannot do that? What can we do if we have
to go somewhere and they do not give us a ticket and we are
forced to buy it on the black market? But these scriptures tell
us not to do such things. Then we have no choice but jump in
the lake!
The world is trying to turn around the result (effect). Now
how can effects be changed when people themselves have
changed? In the past, when there were a very small percentage
of people who had changed, it was appropriate to say, ‘Change
your conduct. Purify your conduct!’ But what can one do when
ninety-five percent of today’s conduct is bad? What can you do
when all conduct is bankrupt today? So ‘we’ have made a new

[5] The Way of Akram Vignan 99
discovery. And truly people consider ‘discharge’ (effect) as
‘charge’ (cause). That ‘we’ got rid of by telling people it is
meaningless to believe an effect to be the cause.
Conduct has nothing to do with religion. If you believe, ‘I
am the doer of conduct,’ then you give rise to new conduct all
over again. Therefore, it will give rise to religion, but you will not
attain purity (the Self). There will not be any purity (shuddhata)
in ‘discharge,’ the effect, the conduct. The good (shubha) and
the bad (ashubha) will continue but the pure (shuddha) will
never be attained.
Therefore, give people knowledge (gnan) that is
compatible with the times. If you make a statement on the loud
speakers that there is plenty of grain supply in our country, and
that in the past one could buy grains at 12 cents per pound and
that one can buy grain again at 12 cents per pound, people will
tell you not to say such things. They will tell you to speak
according to the times. All these religious scriptures are not in
tune with the times and are thus incompatible with the current era.
Ask for the Energy and the Strength to do
Pratikraman
What does our Science of Akram say? If I were to ask
a person, ‘Have you been stealing for long?’ he would reply,
‘Yes.’ If we ask with love and kindness, he will admit everything.
Then if asked, ‘How much and for how many years have you
been stealing?’ He would reply, ‘I have been doing it for a
couple of years.’ Then ‘we’ tell him, ‘There is no problem if you
steal.’ I place my hand on his head and with love I tell him, ‘But
continue doing pratikraman.’ What do we teach him?
Questioner: Do this much pratikraman.
Dadashri: He may ask, ‘How?’ and I would show him
the way to do it. So he gets some consolation and he will feel,
‘Oh, ho ho! People are generally contemptuous towards me but

100 Pratikraman
this man is giving me love!’
Whatever pratikraman he does, it wipes off the entire
karmic consequences (creating ‘cause karma’) of stealing! His
opinion has changed. Today, his opinion is not accepting what
he is doing; his opinion (bhaav) is not supporting it. ‘Not his
opinion!’ You, Sir, do you understand this?
So what am I saying? I do not have any problem with
your stealing. If there is a young man fifteen, or so, years of age,
and he has stolen a few times, and if you were to tell him, ‘There
is no problem with what you have done, but now you should do
this one thing so that you will not incur any karmic liability,’ he
will ask you, ‘What should I do?’ Then you should teach him to
recall Dada Bhagwan, or whichever God he believes in, and
with Him as the witness, repent for his actions. Teach him to do
pratikraman in his God’s name by saying, ‘It is wrong to steal
and I will never steal again.’
Having taught him this, what will his parents say? They will
say, ‘He stole again!’ Hey, you! Even if he steals again, tell him
to do pratikraman again, teach him again what to say. I know
what occurs when one speaks in this manner. He should continue
this pratikraman even if he continues to steal. Only I understand
what occurs when one says and does such pratikraman. There
is no other way.
So the science of Akram Vignan teaches us that whatever
has been ruined will not improve (effect cannot be changed or
improved), but you can improve things in this manner through
change in cause. (92)
Now in the Kramic path there is no such way to improve
a person. There one will say, ‘Do whatever it takes to improve
him.’ Hey, you! He will not improve. It is prakruti (the formed
non-Self complex). If there is too much salt in the soup, you can
remove it by one process or another. There are all kinds of
solutions for improving the soup. But this (pratikraman and

repentance) is the solution for that. Many people have benefited
from this solution.
‘Your past stealing is not a problem, but instead of doing
it that way, do it this way.’ When you say this to him, he will
feel you are not harping on his mistakes and his ego will not be
hurt. The other approach will hurt his ego.
I have seen a father hit his son because he was stealing,
and the son made a vow from within to get even with his father
when he grew up. Hey, you! In trying to stop him from stealing,
you created an enemy within him! You cannot hit him. Threatening
people is never the solution to improving them. Once in a while
it is fine to show sternness in your eyes, but if the child is
rebellious, you cannot do even that.
Therefore, this tells you where and how you should conduct
yourself; where you need to use not only discretion (vivek), but
right discretion. Such right discretion, which is beneficial for all,
is nowhere to be found and yet they tell you to use right discretion
(sadvivek).
Disease Cannot Be Cured Without Medicine
So when someone tells me, ‘What should I do, I have
started a business of stealing?’ I will tell him, ‘You can do it; I
do not have any problems with that. But these are the
consequences of stealing. If you can handle such a liability, then
go ahead and do it. I do not have any objection.’ So then he
will ask me, ‘Sir, how have you obliged me in this? The
responsibility will ultimately be mine anyway.’ I will tell him, ‘As
per my role in this, I will tell you, do pratikraman in ‘Dada’s
name, or Lord Mahavir’s name. Say the following, ‘Dear Lord,
I do not want to do this but I have to. I ask for your forgiveness
for that’.’
Keep asking for forgiveness in this way even while you
continue doing what you are doing. Do not do it willingly and

102 Pratikraman
deliberately. Whenever you have the desire that, ‘I do not want
to steal anymore,’ then you can stop it. You do want to stop
stealing, don’t you? Yet, if there is a push from within and you
have to steal, then ask for forgiveness. That is all! You do not
have to do anything else.
You cannot tell a thief, ‘Stop that business from tomorrow.’
You will not achieve anything by saying that. Nothing will work,
will it? You can never tell him, ‘Stop this or stop that.’ ‘We’
never tell anyone to stop doing something. In the current time
cycle of the fifth ara (era), telling anyone to stop doing something
is not appropriate. Nor is it appropriate to tell anyone, ‘Do this.’
That is because one is not able to let go of anything even if he
wants to. Yes, and on the other hand, they will complain, ‘I want
to but I am not able to do it. I want to fast but I cannot.’
Hey, you! Why do you keep saying this over and over
again? Instead, why don’t you ask the Lord for forgiveness?
‘Dear Lord. I want to fast but I am not able to, and for that I
ask for your forgiveness.’ But instead, he keeps saying he cannot
do it. You should never say, ‘I cannot do it. I cannot do it.’ Is
there some law that says that you have to say this? It is a type
of ego. If you can’t do it, there is no need for you to keep saying
it over and over. Why does one complain like that? He is showing
his ego.
This science seems very new and strange to people. It is
something they have never heard of, never seen before, never
known before! What have they been telling us so far? They have
said, ‘Stop all the bad deeds and do good deeds.’ One does
not have the capacity to stop anything nor create anything and
yet they uselessly keep saying, ‘Do this.’ Then that person will
say, ‘I am not able to do it. I want to speak the truth, but I
cannot.’ Therefore, ‘we’ came up with a new science. ‘Dear
brother, you do not have a problem speaking a lie, do you? You
can handle that, can you not? So when you speak a lie, do this;

do pratikraman for it in this manner. There is no problem if you
steal, but if you do, then do pratikraman for it.’ Whereas what
do those other people say? They say, ‘No, stop stealing.’ How
can he stop that? If someone is constipated, he will need laxatives
and if someone has diarrhea, he will need some other type of
medicine. Is this world such that it can continue as it is? (94)
A father may think, ‘My son can stop stealing if he wants
to.’ Hey, you! Why don’t you go ahead and stop your own
mistakes! Stop all your mistakes. Even the guru says, ‘Stop this
and stop that.’ Maharaj, why don’t you quit sniffing the tobacco
spice powder yourself? Why don’t you stop your anger?
Should You not tell ‘Chandubhai’ (non-Self) to stop getting
angry?
Questioner: Yes.
Dadashri: He has to do pratikraman if he does not
stop. What does he have to do?
Questioner: Pratikraman, Dada.
Dadashri: How many pratikramans does he have to
do?
Questioner: Many, almost a thousand a day.
Dadashri: So if he does pratikraman in this way, he is
free.
Questioner: The entire intent (bhaav) changes with
pratikraman.
Dadashri: Inner intent changes. The whole path changes.
And one cannot achieve anything by forcing children to change.
That is a wrong approach.
Questioner: People who do not understand this will claim
that Dada tells people to steal.
Dadashri: Yes, they will present that argument. They do

104 Pratikraman
not understand this, do they? Whenever they do, it will help
them. What can they do when they do not understand? That is
because this is very difficult to understand. One needs a very
sharp intellect (buddhi) to understand this.
Questioner: You are telling a thief that he can steal but
that he should keep the awareness that what he is doing is
wrong. He should repent for his actions, and he should do
pratikraman for it. That really gets a lot accomplished.
Dadashri: It will work wonders.
Questioner: Eventually, he will feel that he does not want
to steal.
Dadashri: All these traditional punishments for teaching
people a lesson do not work. But this one approach of Akram
science is very different; it works.
Every Relative Worldly Religion is Dehadhyasi
That is why ‘we’ say that all the religions of the world are
of the path of dehadhyas (the belief ‘I am this body’). They
increase dehadhyas, whereas ours is without dehadhyas. Every
religion says, ‘You are the doer of penance. You are the doer
of renunciation. You are the one doing the penance. You are not
doing penance.’ Even when they tell you, ‘You are not doing
penance,’ it is the same as attributing ‘doership’ upon you. In
this manner, they accept ‘doership’ and even in making the
statement, ‘I cannot do penance,’ one accepts ‘doership.’ Any
path that accepts or believes in ‘doership’ is the path of
dehadhyas. In Akram, we do not accept ‘doership.’ Nowhere
in any books of Akram Vignan will you find the term, ‘Do this
or do that.’
No one ever opposes or questions this. If they did, they
would find the answer that, ‘There is no one in this world that
has the independent energy or power to even go to the toilet!’
If someone were to question ‘us,’ we would explain to him,

‘This is how it is. So why do you needlessly keep badgering
people?’ You are taking people on the wrong path by telling
them, ‘I do this, I do penance, I renounce. So you should
renounce too. You should do the same. Stop eating potatoes.’
Why are you unnecessarily hounding people? So, things that
needed to be done have been set aside and they make people
do things that ought not to be done. They, themselves, cannot
do the things they are not supposed to! It is all a sheer waste
of time and energy. What needs to be done is something
completely different. What one needs to do is to ask for energy
(shakti). Everything that is occurring right now is because of the
shakti that was previously asked for.
Questioner: Whatever we did in our previous lifetime
has come as an effect in this life, has it not? (96)
Dadashri: Yes, everything has come into effect. Therefore,
ask for the energy and strength in the form of a cause (the effect
of which will come later). And when you ask for the energy and
strength by reciting the Nine Kalams (nine deep inner intents
asking for energies), those Nine Kalams are the essence of all
the scriptures combined. That is all you have to do. What does
one need to do in this world? One needs to do only this much;
ask for shakti (energy) if he wants to do anything with the sense
of doership.
Questioner: Is it simply a matter of asking for the energy?
Dadashri: Yes, because not everyone goes to moksha,
do they? But if you want to ‘do’ anything, then do just this much:
ask for shakti.
Questioner: This is applicable to only those who have
not attained Gnan, right?
Dadashri: Yes, this is applicable to only them. This is for
the worldly people because at the moment, the path they are on
is completely wrong and they will never succeed in their
endeavors.

106 Pratikraman
Questioner: I had talked to people but they do not
understand how good and logical Dada’s science is. They are
not even ready to understand that much.
Dadashri: That is what I am saying. They are not ready
to understand this. They do not want to go deep into this. This
is something new and contrary to what they believe, understand,
do and accept; and they are afraid of it.
Questioner: They believe this is wrong because it is
contrary to what the world believes.
Dadashri: Yes.
Questioner: And the other thing is that they feel, ‘Should
I let go of what I have done all my life?’
Dadashri: Yes, ‘Will all that I did go to waste?’! They
will have to get rid of that fear, will they not?
Questioner: That is the main point.
Dadashri: The Guru Maharaj will say, ‘There is lot of
misery, but we will put up with the way it (the traditional path)
has been going on.’ So I tell them, ‘Hey, you! You can make
do with it but why don’t you let your disciples change?’ So to
that he will say, ‘No. I will be alone. What will I do?’ That is
how it is.
This disease of wrong belief (mithyatva) has spread; nature
is responsible for spreading this disease. And it is also nature
that will turn it around. ‘We’ are just the instrument (the nimit)
in all this.
There was no essence or substance in the old path and
that is why this new one has come about. The one without
substance was believed to be the one with substance.
That is why Krupadudev Shrimad Rajchandra has said, ‘I
have created an opportunity for you to lose everything. An
opportunity of losing everything has come.’ (98)

You Must Never Say, ‘I Cannot Do It’
All the books talk only about worldly interactions, don’t
they? ‘Do it this way, do it that way, be kind, have patience,
keep equanimity.’ What else can one do besides all that? And
none of it is in his control. Nothing is in your control and they
tell you to do something new, ‘Do this, do that.’ What is the
meaning of that?
Questioner: It will create confusion.
Dadashri: That has already occurred. People will think,
‘I am not able to do this,’ and they start believing it too. It is fine
if only confusion occurs but one ends up believing, ‘I cannot do
it.’ So then he begins to become relatively inanimate (jada, tree-
like), ‘I cannot do it, I cannot do it this way, I want to but I
cannot.’ Hey, you! Who taught you all that? Do not say things
like that! Do people say this?
Questioner: Yes, they do.
Dadashri: Because religious teachers (updeshaks) have
brainwashed people into believing that they have to do all that.
The Lord would never talk this way. Would Lord Mahavir ever
speak this way? The Lord who spoke the entire scripture, would
such a Lord say things like this? But these teachers of today
speak in this way. ‘Practice celibacy!’ they tell you. Hey, you!
Are you able to practice it yourself? Then why are you telling me
to? A real sadhu (Self-realized being who is unmarried) can do
so, and the other is the go-putra (bull). These two kinds of
beings can practice celibacy. The celibacy of a true sadhu is
considered true celibacy. And the celibacy that the bull practices
is considered forced celibacy (parvash).
Really, none of these poor people are at fault (doshit). In
‘My’ Gnan, they are flawless (nirdosh) for sure; nevertheless, I
still have to speak this way for the sake of worldly interactions.
Otherwise, the facts will never be known.

108 Pratikraman
These people make statements like, ‘Don’t steal. Don’t
be cunning. Don’t tell lies.’ You cannot make such statements;
you cannot make such baseless statements. Is this how you talk?
Entire India is devastated and ruined. You have brought it to its
very end.
‘I want to do it but I can’t’ – if one’s karma effect unfolds
to the contrary, what can anyone do about it? The Lord has said
for us to be the Self (swaroop) and know the unfolding karma
effect (udayakarma); He did not tell us to ‘do’ anything. He
only told us to ‘know.’ Instead, people are complaining, ‘I tried
to do it but I could not. I am trying but I am not able to. I really
want to do but I can’t.’ Hey, you! But why do you keep ‘singing’
about it without any purpose? Do you know what the self turns
into with continued projection that is envisioned (chintavan) of
‘I want to do it, but I cannot’? It will turn into a stone. And here,
one is merely trying to perform acts and yet he says over and
over again, ‘I can’t do it. I can’t do it.’ How many people say
this?
Questioner: Everyone, almost everyone.
Dadashri: And when one says, ‘I cannot do it,’ he, the
Soul, becomes like whatever he envisions (chintavey). So when
he says, ‘I can’t do it. I can’t do it,’ he becomes inanimate,
lifeless (jada). So in speaking this way, these people will have
to become jada. But these poor people do not realize their
liability when they say such things and that is why they say it. I
am telling everyone not to say it: ‘Hey, you! You cannot say ‘I
can’t do it’!’ One should never say it. You are full of infinite
energy (anant shakti). When we explain this to a person,
thereafter he will say, ‘I am full of infinite energy.’ Otherwise, up
until now he kept saying, ‘I cannot do it.’ What? Your infinite
energy has gone away?
Questioner: No.
Dadashri: What is this Gnan saying? ‘Give me energy

(shakti).’ It does not say, ‘Do this. Do that.’ Those who tell
people, ‘Do this…do that,’ are at fault of leading people on the
wrong path. Is, ‘Do this,’ to be found anywhere in this Gnan?
Questioner: There is nothing of the sort. It says, ‘Give
me the energy.’
Dadashri: But here they say, ‘Do this...do this.’ Hey,
you! What should I do? You have done it and so have we.
Nothing came out of it. And here we are saying, ‘Dear Dada
Bhagwan, Please give me the energy!’ That is enough!
For so many millions of years, billion years, people of
India have spoken spiritual language (adhyatma vani), but what
is the definition of spiritual language?
Here people affirm, ‘I did,’ for that which ‘happens’ on
its own.
Questioner: Why is there this increased artadhyan
(adverse internal mediation confined to the self) in people today?
(100)
Dadashri: All the misery today is due to that only. Every
form of misery has arisen due to this. If it were to be openly
declared to people that this portion is due to ‘it occurs,’ and that
portion is under your will, then a significant amount of these
miseries would be alleviated.
Now what do you have to do in all this? The answer is
to improve whatever goes bad. You have to improve it with
inner intent (bhaav). When something goes wrong, give your
support to turn it around and be useful. That is all you have to
do. Improve (with pratikraman) whatever goes bad.
Therefore, ‘it occurs’ (everything just occurs automatically
and precisely as it should). If I suddenly insult someone, it is
something that ‘just occurred.’ Then I improve it from within by
saying, ‘It was wrong and I repent for the actions. I am asking

110 Pratikraman
for forgiveness and I will not do it again.’ That is called ‘improving’
the situation. That is called relative spiritual effort (bhrant-
purusharth); illusory spiritual effort.
Real spiritual effort is nowhere to be found in the world,
but this here is called illusory spiritual effort. The one who does
wrong is the one who admits he did wrong, and he is the one
who repents his actions.
Otherwise, the world has not even ‘touched’ the real
dharma - religion of the Self. No one has understood even a
word of it. They believe that whatever is occurring is absolutely
correct.
But there people say, ‘He does not listen to me. He does
not obey me!’ Hey you! How will he listen and obey? Does
anyone ever listen to anyone else? The other person has done
everything. You have done everything. If you tell someone to do
something and he does as you say, then you will get adjusted to
the idea of, ‘He listens to me and does what I tell him.’ In
reality, however, even he does not ever listen. All these things
are things that have already occurred. The rehearsal for it has
already been done and that is why ‘we’ call it vyavasthit. Why
is that? Because it has already taken place. What is the point of
looking at it? That which has already occurred is what we call
‘vyavasthit.’
One has to understand this but people keep talking about
‘dharma–religion.’ These are good people; they are all important
people, and no one can deny that. But what do you call ‘a
religion’? What do you consider sat dharma–true religion? They
all sing the same old tune; has anyone said anything new? Should
one not gain some benefit out of it? Should some change not be
evident? We have done all this (in our past lives). It is like milling
milled flour and in the process you blow away some of the flour.
Man is not capable of ‘doing’ anything. It is not his nature
(swabhav) to do anything. The doer is another realm and

authority (parsatta). These living beings are simply ‘knowers’.
Therefore, You should only know, and once you know that this
Knowership is only Yours, then the faith you had on the wrong
things will disappear. Your opinions will change. What kind of
changes? Your opinion, ‘It is good to tell lies,’ will change.
There is no higher purusharth than the one which gets rid of
such opinions. This is an intense message, which requires profound
thinking.
Questioner: Yes, but the entire talk is logical.
Dadashri: Yes. It is logical. It is worthy of deep thinking
and what do people say? ‘We know it all, but we cannot do it.’
So what can be done about ‘I can’t do it’? What did he say?
Questioner: ‘I am not able to do anything.’ (102)
Dadashri: This statement of ‘I cannot do anything’ is a
grave liability. What liability? The answer is that even in the state
of illusion (absence of Self-realization), because there is a
presence of the self (the relative atma) within, one becomes
whatever one says. One becomes what he envisions (chintavan).
One becomes what one contemplates (manan). Therefore, one
will be born either as an animal or a stone; a form which is not
able to do anything. So people are not aware of the consequences
of saying such things. Have you ever heard people say, ‘I cannot
do anything’?
Questioner: Yes.
Dadashri: You should never say, ‘I cannot do it.’ Besides,
it is not even that. In actuality there is nothing to be done. Even
the simple act of emptying your bowels is not in your hands, so
how is it possible for you to do anything else? No such man has
yet been born who has even the slightest energy to do anything.
You are to simply know (janavoo) and make a firm resolution
(nischay) to remain as the Knower, the Self. That is all You
have to do. Once you understand my words, Your work will be

112 Pratikraman
done. This is not a simple thing to grasp.
Do you understand this? Is it not better to ‘know’ than to
‘do’? Is it easy to do anything right away?
Questioner: I understand what you are saying, but surely
some things still need to be done having understood all this? Just
as we do not possess the power to do anything, do we not also
lack the power (satta) to know?
Dadashri: No. You have the power ‘to know.’ ‘To do’
is not in your power. This is very subtle, but it will be enough
if you understand just this much.
Change the Opinion
A young boy has turned into a thief and he would steal at
every opportunity. He even steals from guests who come to his
house. Hey, you! He stole from the guests even when it left them
with no money for their fares to return home. What were the
poor guests to do? How could the guest ask for it back? And
he could not say anything to the host because if he did, the host
would beat the young boy. So then the guest has to borrow
some money from someone to return home. What could he do?
That young boy stole his money. Now what lesson should we
teach this boy? We should tell him to ask Dada Bhagwan (the
Lord within) to give him the energy not to steal in this life.
People may question what good it does to ask for the
energies or strength on the one hand and still he continues to
steal. Let him steal. Is he asking for the energies or not? Yes, he
does keep asking for the energies. Only then I know how this
medicine is working within him. How can you know how this
medicine works?
Questioner: It is true that he has no idea what this medicine
is doing. And, therefore, he does not know the benefits in asking
for energy.

Dadashri: What is the intent behind asking for energy?
First of all, the boy is asking for the energy to stop stealing. So
firstly he has changed his opinion about stealing to, ‘It is wrong
to steal. It is good not to steal.’ When he asks for this energy,
he arrives at the opinion of ‘stealing is wrong.’ The greatest
achievement is that his opinion has changed. From the moment
his opinion changes, he ceases to be the offender.
Secondly, because he is asking for energy from the Lord
within, the absolute state of humility (param vinayata) arises
within him. When he earnestly and sincerely says, ‘Oh Lord,
grant me the energy to…,’ the Lord within will immediately give
him the energy. The Lord has no choice. He will grant it to
everyone. (But) One has to ask. That is why I am telling you,
‘Keep asking.’ You never ask for anything; you never have.
Do you understand why you should ask for energy?
Questioner: This is a very scientific solution. His opinion
changes and he asks for the right thing. (104)
Dadashri: And he asks for the energy. To say, ‘Give
me,’ is not any ordinary thing. The Lord will be pleased and will
tell you ‘Here, take it!’
In addition to this, his opinion changes. You cannot force
or intimidate him into changing his opinion. That will only reinforce
his opinion, ‘I will steal.’ Hey, you! You cannot give this ‘medicine’
by force or intimidation. Bring him to Dada for the medicine.
Dada will seat him on His lap and make him wise. You need
someone who is familiar with the medicine, don’t you?
It is not easy to change an opinion. But it can be done
stealthily in this manner. If you were to keep telling him that
stealing is wrong, then he will think that you are needlessly harping
on him and he will not change, whereas this method of ‘ours’ is
scientific.
His biggest opinion has changed, but now he says, ‘That

114 Pratikraman
opinion of mine has changed but now, my Lord, give me the
energy. Now I need Your energy. My opinion has already changed.’
Questioner: And the giver of more is sitting here, so it is
worth asking.
Dadashri: Yes, I am ready to give whatever you ask. I
can make you like Me within an hour. That is the guarantee and
assurance I have given, have I not? I have been giving this
guarantee for so many years; ‘I can make you like Me but you
have to be ready.’
The Gnani Purush can show you all the cures. I can
diagnose the disease and also give you the cure. All you have
to do is ask Him, ‘What is the truth? This is how I have
understood it.’ So then He can immediately show you, and by
pushing that ‘button’, the cure will start.
Questioner: Should I do pratikraman vidhi, or not,
when I become aware of a mistake?
Dadashri: There is no problem. If you made a big mistake
then tell Dada, ‘Dada, I ask for your forgiveness. Please give me
the energy again.’ Ask Dada for the energy; for whatever your
misdeed or weakness you are asking to be forgiven, ask for the
energy to overcome that weakness. Ask Dada for the energies;
don’t use your own. Otherwise, you will run out of it. If you ask
for the energy and use it, it will not deplete but it will increase.
How much stock can you have in your shop?
You should ask Dada for the energy, and the energy in
everything; ‘Dada, give me the energy.’ In everything you do,
ask Dada for the energy. If you fail to do pratikraman, you
should ask for the energy to do pratikraman in the proper way.
Take all the energy by asking. ‘We’ have as much energies as
you need.
Ask for Energy and Accomplish Your Work
I told one man that the Nine Kalams that I have given you

encompass everything. Nothing has been left out. Read them
daily. He told me he cannot do so. I told him, ‘I am not telling
you to do anything.’ Why are you telling me, ‘I cannot do
them?’ All you have to do is say, ‘Dear Dada Bhagwan, give me
the energy.’ That is all I am telling you to do, I am telling you
to ask. He then told me, ‘I will enjoy doing that!’ All these other
people tell you to ‘do’ things.
‘Dearest Dada Bhagwan! Give me the infinite inner energy
not to hurt, cause someone to hurt, nor instigate anyone to hurt
the foundation of any religion, even to the slightest extent.’
‘Give me the infinite inner energy not to hurt, even to the
slightest extent, the foundation of any religion and to conduct my
thoughts, speech and action in a manner that is accepted by all.’
(106)
Religion means any three people waving around a staff
(danduko); when there is a gathering of three, it is called gachha
(sect). When three sadhus (ascetics) sit down together, and one
of them puts a stake into the ground and then they sit and
convene, that is considered as a gachha has begun. The Lord
has said that it is not a gachha when there is a single person.
That is why Krupadudev Shrimad Rajchandra has said,
‘Gachha-maat ni jeh kalpana, tey nahi sadvyavahar.’
‘Sectarian views and self-guided whims are not right worldly
interactions.’
Therefore, all this needs to be reconstructed. All new
materials are coming in and the old walls and foundation need
to be removed. Plaster made out of pieces of bricks and sand
will be removed and replaced with the foundation of R.C.C.
(reinforced concrete cement). The foundation of religion should
be very strong.
That other man told me, ‘It is not going to occur, so I am
not going to do it.’ I told him to ask for the energy. He asked

116 Pratikraman
me, ‘Who will give me that energy?’ I told him, ‘I will give you
the energy. I am ready to give whatever energy you ask for.’
What can I do if you don’t know how to ask? Then I, myself,
have to teach everyone how to ask for the energy. Do I not
have to teach that? Am I not teaching all this? Is this all not what
I have taught; why don’t you recite one of the Kalams?
Questioner: ‘Dearest Dada Bhagwan! Give me the infinite
inner energy not to hurt, cause someone to hurt, nor instigate
anyone to hurt the ego of any living being, even to the slightest
extent.’
‘Give me the infinite inner energy not to hurt the ego of
any living being and to conduct my thoughts, speech and action
in a manner that is acceptable by all.’
Dadashri: So, after one understands this, he will say, ‘I
can do this much; this encompasses everything.’
He tells me, ‘How can I do it when it cannot be
accomplished?’ I asked him, ‘Is this a thing to be ‘done’? You
are not to ‘do’ it. You should not do anything. Leisurely eat two
extra rotlis (chapaatis) daily, but every day ask for this energy.’
So then he tells me, ‘I like what you are saying.’
Questioner: At first, there is a suspicion whether or not
we will receive the energies we are asking for.
Dadashri: That is the very suspicion that starts to get
dispelled with this method of asking for energy. Now are you
asking for energies?
‘See’ and ‘Know’ Just as You Would a Movie
Questioner: When we ask for energies in these Nine
Kalams; when we say, ‘Let me not do, nor cause others to do,
nor instigate others into doing it,’ does that mean we are asking
for energy so that such things do not occur in the future, or is
it to wash off all that we have done in the past?

Dadashri: That gets washed off and at the same time the
energy arises. The energy (shakti) is already there, but it manifests
because the mistakes (kashays) get washed off. The energy is
there already but it has to manifest. That is why we are asking
for Dada’s grace, ‘May our kashay be washed off so that the
energy can manifest.’
Complete energy is there but it remains unmanifested. Why
is it not completely manifest? It is because one has interest and
attraction for the worldly things and interactions. Nevertheless,
it has decreased significantly since attaining this Gnan, has it not?
Questioner: Yes. (108)
Dadashri: As this intensity of interest in the non-Self
decreases, the energies will manifest. You are not to avoid it,
reject it with scorn (tiraskar). To like it means to forget one’s
Self, to forget one’s energies and to become engrossed and
involved with it, to become the mind and the body (tanmayakar).
Eat and drink but do not become tanmayakar. When you go
to see a movie and in the movie, if there is a good looking
woman or a good looking man, do you go and hug them? And
if someone is beating up someone, do you scream at him and
ask him why he is doing it? Do you say, ‘Don’t hit him’? You
understand that you just have to ‘see’ and not say anything.
How many years has it been since you saw a movie? You
used to see them back then, didn’t you? You did not ask, ‘Why
are you hitting him?’ did you? Yes! There you have to only
‘see.’
The movie does not tell you, ‘Carry me with you’! It tells
you to just see and leave. What can the poor movie do if you
take it the wrong way? The movie does not tell you, ‘Take me
home with you.’ What occurs when one goes around with a
‘layer of sticky glue’ (one has raag-dwesh within) on him? You
have to wash that glue off before you go there. If you go there
plastered in glue, then whatever is there, the moment you touch

118 Pratikraman
it, will stick to you!
So once that energy arises within, the inner energies will
manifest and, thereafter, that energy (shakti) verily will do all the
work. You will not have to do anything. If you try to do anything,
your egoism will increase. You will feel, ‘I am trying to do it but
it does not occur.’ ‘It is not occurring’ – that is what you will
end up with. So ask for that energy. These Nine Kalams
encompass pratikraman of the entire world. Do it properly.
‘We’ will show you but then ‘we’ have to go back to ‘our’
‘home’ no?
Questioner: In doing pratikraman of ‘dosho’
(wrongdoing; mistakes), if we recite the Nine Kalams one after
another every day, is there energy in it?
Dadashri: Reciting the Nine Kalams is different and doing
pratikraman for mistakes is different. You should do
pratikraman for your wrongdoing, every day.
Questioner: The Nine Kalams you have given us is for
the purpose of purification (shuddhata) of thoughts, speech and
actions?
Dadashri: No, no! There is no need whatsoever for such
purity (shuddhata) in the path of Akram Vignan. These Nine
Kalams have been given to you so that you may become free
from all the karmic accounts (hisaabs) which have bound you
with others over countless past lives; they are for cleaning up
your ‘account books’!
Questioner: These ‘accounts’ are accounts of thoughts,
speech and actions?
Dadashri: No, thought-speech-action is a different thing.
In the Kramic path, whatever one’s conduct is today, if it is
being done with full pleasure, will and endorsement, then the
seed (cause of karmic effect) will be sown, and the result (fruit-

effect) will unfold in the next life and continue. But if the person
does not have any discipline, then there is no question for him;
he is not on any path. And there is no need for conduct or
anything else in the Akram path. In the Akram path, artadhyan
(adverse internal meditation that hurts the self) and raudradhyan
(adverse internal meditation that hurts the self and others) should
cease completely.
Questioner: That means that this question does not even
arise for the one who takes Gnan in the Akram path because
for him thought, speech and action are in the form of discharge
(effect).
Dadashri: Thought, speech and action are indeed in the
form of discharge, so then what connection can there be?
The Magnificent Nine Kalams
These Nine Kalams liberate one from his roonanubandha
(bondage created due to attachment-abhorrence in the previous
life) with others over endless previous lifetimes. It is pratikraman;
it is the highest pratikraman. It is a tremendously powerful
pratikraman.
Questioner: Our inner intent is exactly the same as what
the Nine Kalams say. We have the same intent, same wishes
and the same opinion as the Nine Kalams.
Dadashri: When you recite the Nine Kalams, all your
mistakes, until now, loosen up. The ‘fruit’ of this is inevitable.
The effects of your past mistakes will present like a burned
rope. The moment you touch it, it will disintegrate into ashes.
*****

120 Pratikraman
[6]
The Thorns Vanish and the Blossoms Remain
Purity of Chit Verily is the Spiritual
Accomplishment
Questioner: How can karma be purified (shuddhi)?
Dadashri: Purity of karma occurs by purifying the chit.
When the chit (inner complex of knowledge and vision) becomes
pure, so will the karma. Karma becomes impure (ashuddha)
because the chit is impure; once the chit becomes pure
(shuddha), so will karma. (111)
Questioner: Will all the karmas become pure? Will
whatever karma that one does become pure?
Dadashri: Karma will become pure after the chit becomes
pure. When the chit is impure (ashuddha), karma becomes
impure. When the chit is auspicious and beneficial to others
(shubha), then karma is virtuous. When chit is bad, inauspicious-
hurtful to others (ashubha), karma is bad. So everything depends
on the chit! So it is the chit that has to be ‘repaired.’ People
say, ‘I have to purify my chit.’ Therefore, spirituality (adhyatma)
in this world is for the very purpose of purifying the chit.
Therefore the chit needs to be purified.
The chit becomes impure when one steals and, by
repenting, the very same chit becomes pure again. Impurity of
the chit remains in the world because of failure to repent. And
that is why all impure deeds (actions; karma) continue. People
do not repent even when they know they have done something

[6] The Thorns Vanish and the Blossoms Remain 121
wrong. Even when they know they have done something wrong
they say, ‘Everyone does it!’
So one loses the awareness that his chit is becoming
impure.
Questioner: How can I purify worldly interaction
(vyavahar)?
Dadashri: If one maintains purity of chit in his worldly
interactions such that, ‘I don’t want to deceive this man,’ then
his worldly interactions have become pure. Then, if deception
does occur, then the worldly interactions become impure. Hence,
if one conducts himself with ethics and discipline, remains fair
and honest, then purity will be maintained in his worldly
interactions.
Honesty is the best policy and dishonesty is the best
foolishness.
For purity in worldly interaction, if you interact with others
without hurting anyone, then that is considered purity of worldly
interactions. Do not hurt anyone, even in the slightest, and if
anyone hurts you, suffer it, but under no circumstances should
you hurt anyone.
Questioner: Can we become free if we do pratikraman
for our karma (actions)?
Dadashri: Almost everything will come to an end with
pratikraman; some karma may still remain. All these karmas
are bound by atikraman (transgression through mind, speech
and action). With whatever interest and degree of intensity (rasa)
the atikraman was bound, its effect will have to be suffered
with equal and matching intensity (rasa). Even if pratikraman
is being done, the intensity of the effect will have to be suffered.
The effect of interest taken (in the cause during the charging) will
remain because he took interest, did he not? The greatest liability

122 Pratikraman
is that of atikraman. There is no problem with the day-to-day
functions of life where no one is hurt. The effect of pratikraman
is that it stops bondage of new karma. The old karma will have
to be suffered.
After the Doership is Gone
Questioner: After attaining Gnan, our ‘doership’ has gone
away. So does that mean our new body complex (pudgal),
ceases to be formed?
Dadashri: Bondage of new karma stops when doership,
‘I am doing this (kartabhav),’ goes away.
Questioner: So then what is the solution to discharge the
remaining old karma?
Dadashri: No, that will occur automatically. If you remain
in the Five Agnas (special directives given by Dadashri after
Self-realization in Gnan Vidhi) that you have been given, then the
old karma will be settled with equanimity, without binding any
new ones.
Questioner: But if we have bound heavy karma, should
we bring an end to it by suffering through it slowly?
Dadashri: No. You have to keep doing pratikraman for
it. A very heavy and sticky karma requires more pratikraman.
If you feel that it is a sticky karma, then if you do pratikraman
and pratyakhyan, it will wash off. It will not go away completely
because this knowledge you have been given is ekavtari Gnan
– one more life remains before attaining moksha.
Questioner: What if there is no awareness when
atikraman occurs?
Dadashri: So, the pratikraman does not occur, is that it?
Questioner: Later, when I become aware, I do
pratikraman.

Dadashri: So if you doze off once, it does not mean you
bind karma because of that. When do you bind karma? It is
when you believe, ‘I am Chandulal.’ The result of dozing is that
karma effect remains pending; it remains incomplete. So the
effect will come later on again. The effect of dozing (lack of
awakened awareness) will come. No karma should be left
incomplete. If you doze off, lose awareness, there will be
consequences to that. It will not be the same as the effect of
‘doership,’ but there will be the effect of a karma that is pending
and it will remain so until it is settled with equanimity.
Only the Pratikraman Remains
Questioner: So, Dada, the only thing that remains is
pratikraman, right?
Dadashri: Only pratikraman, and that, too, only if
atikraman occurs. Really, atikraman does not occur all day
long; everything runs smoothly. If there is some dispute over a
certain dish on the dining table, then that is atikraman. Now this
atikraman is not a mistake of today; it is from the past life. It
is a charitra mohaniya (discharging illusory conduct). Today,
we do not like it at all, but it occurs all the same, does it not?
Charitra moha – The conduct of the non-Self that remains
after the Self has separated. It is, as Dadashri says, ‘Discharge
moha.’ The awakened one within is free from the illusion and
hence it is called charitra moha, discharge moha, as opposed
to the illusion of the worldly being whose moha is called darshan
moha because he believes that he is ‘Chandulal’ and that it is
happening to him.
Atikraman and Aakraman
Pratikraman must be done for both – atikraman
(aggression in thoughts, speech and acts) and aakraman
(attacking nature.) Aakraman must not exist in us. Aakraman
means attacking nature. Aakraman means one would constantly

124 Pratikraman
attack every single interaction, even every word. If attack occurs
in every word, such attacking nature is called aakraman. (114)
What is the difference between atikraman and
aakraman?
Questioner: Does aakraman mean direct attack?
Dadashri: Yes. That is it; attack. To assault, aakraman!
And what is kraman? Simple conversations and talk in daily life
where no one gets hurt is kraman. If you were to joke or make
fun of someone, he may not react externally because he is weak,
but if he feels the hurt inside, then it is an atikraman. I make
fun of everybody, but how is it? It is harmless and innocuous
and it is done to remove his weaknesses and make him stronger.
There is some fun involved, but he also makes progress at the
same time. This kind of joking and fun does not hurt anyone.
It is natural for atikraman to occur and to do pratikraman
is our purusharth (spiritual effort).
Questioner: It has become a habit for people to do
pratikraman for their atikraman. It is a kind of an opinion one
develops that ‘atikraman has occurred’ and, therefore, he feels
that atikraman occurred. But really, it may not have occurred
at all, is that not possible?
Dadashri: But one will immediately recognize atikraman.
Would you not know from within that you spoke harsh words?
Is there not a difference between vomiting and rinsing your mouth?
Questioner: There is.
Dadashri: You will know all that. If you experience
suffering (dukh) even to the slightest extent; then ‘know’ that
atikraman has occurred here.
Questioner: There is another word ‘parakram.’ What is
parakram?

Dadashri: That which is above kram-akram is parakram
(extraordinary spiritual effort). For now, at least do pratikraman.
Parakram will come when it does. It is a very big ‘station’ and
it is very long. If you wait for it, then you will miss out on this
Akram.
For the time being, do pratikraman. As yet, you still
have to do pratikraman for the aakraman, so how are you
going to be able to do parakram?
Questioner: But there is a need to do parakram against
aakraman, is there not?
Dadashri: You have to do pratikraman against the
aakraman. Parakram is beyond the two, kram and akram.
Where did you ‘steal’ this word ‘parakram’ from?
Questioner: I read it in Aptavani Six.
Dadashri: Is that so! We have a very good tool of
pratikraman. You have to do pratikraman for your obstinacy
(aadayee). There is tremendous energy in pratikraman. You
do not enlist the ‘army of pratikraman,’ do you? If you did,
then you would win. Can a whole army win or not?
Kraman Creates and Atikraman Proliferates
Prakruti
Questioner: Actually, pratikraman is important in every
way, is it not? Because whether a person understands or not,
whether he can see his mistakes or not, whether he has
knowledge of what to do or not, pratikraman will automatically
bring about a solution, will it not? (116)
Dadashri: All this has arisen because of atikraman, and
if one wants to go to his own ‘country’ (domain of the Self),
then he has to do pratikraman. Is that not easy? Is it easy or
is it difficult?
Questioner: It is very easy.

126 Pratikraman
Dadashri: All this has arisen due to atikraman and it will
stop with pratikraman.
Questioner: The entire prakruti (the complex of thoughts,
speech and action, the non-Self) has arisen out of atikraman,
has it not?
Dadashri: Prakruti has arisen out of doership in normal
action (kraman) and through atikraman it has proliferated.
Questioner: The entire prakruti proliferates with
atikraman.
Dadashri: The proliferation decreases with pratikraman
and as a result, one will become aware.
Questioner: The prakruti proliferates with atikraman,
then after that comes aakraman; that is what you call it, right?
What occurs with aakraman? Are atikraman and aakraman
through attack?
Dadashri: That is atikraman, is it not?
Questioner: It is heavier than atikraman, is it not?
Dadashri: No, this is all the same. Little aakraman and
big aakraman; it all falls under aakraman, and that is called
atikraman.
Questioner: Whether it is a little or big aakraman, is it
all atikraman?
Dadashri: Yes.
No One is Wrong in This World!
Dadashri: But he asked a good question. A question has
to be asked and understood scientifically in order to have a
solution. Otherwise, there will be no solutions.
What I am saying is, say you go to do darshan of someone
but when you get there you feel, ‘I expected this person to be

a Gnani but he is a phony!’ Now the fact that you went there
is karma effect (prarabdha) but the negative thought that arose,
‘Oh no! How did I end up coming to this worthless person?’ is
your negative purusharth. You will have to suffer the effect of
this negative purusharth. It is natural to have that thought but
what should you do right away? Instead, you should immediately
erase the negative thought with a positive one with, ‘Oh no!
Why did I make such a mistake?’ You should immediately erase
the negative thought with a positive one.
Questioner: Should one ask for forgiveness?
Dadashri: Yes, you should ask for forgiveness in the
mind. You should do pratikraman.
Questioner: I am asking for forgiveness for any
wrongdoing, committed knowingly or unknowingly, through my
mind, speech and action.
Dadashri: Remember to do pratikraman in the name of
Lord Mahavir or whichever God you believe in. Recall Dada
and do pratikraman. When you do your pratikraman, your
bhaav (inner intent) should be, ‘Regardless of what the other
person is like, why did I have to behave so negatively?’ There
is no accountability on your part in saying someone is good
when he is good, but there is a liability in calling someone bad
when he is good, and there is also liability in calling a bad
person, bad; tremendous liability. Because, in reality, he is never
bad; it is his prarabdha (karma effect) that makes him appear
bad. What do we mean by prarabdha? It is his circumstances
that have made him bad, so how can we blame him?
Did you understand that? This is a very subtle and profound
talk. You will not find this in the scriptures, nor will you hear it
from any ascetic (sadhu).
If you understand, in short, what purusharth (spiritual
effort; cause is) and what prarabdha (karma effect) is, then you

128 Pratikraman
will be on the right track. You should not spoil your inner intent
(bhaav) and if it does get spoiled, then there is nothing wrong
if you immediately correct it. (118)
If a group of women is passing by and one of the people
you are with makes a comment, ‘Look at that prostitute! What
is she doing here?’ and based on his comment, you also start to
believe her to be a prostitute, then you will incur a tremendous
liability. She is saying, ‘Circumstances have forced me to be this
way; in all that, why are you committing a fault? I am already
suffering my karma effect, but why are you creating a fault all
over again (cause karma)?’ Why should you take on a liability
on her account? She has not become a prostitute of her own
will. No living being likes to be or become bad. It is circumstances
that initially drive a person to do things, but later it becomes a
habit. Nevertheless, initially, it was circumstances that drove her
to do so.
It Cannot Be Done through the Intellect
(Buddhi)
Questioner: Mistakes like that occur everywhere during
one’s entire life, do they not?
Dadashri: No, a mistake will occur, but if you know that
as a mistake, and become a true judge (not partial to file number
one), then You will be able to see that you made a mistake. So
then you have to remove the stain of that mistake by doing
pratikraman.
Questioner: But we have to do that through the intellect
(buddhi), don’t we?
Dadashri: No, not through the intellect (buddhi). It is
done with the light of knowledge (Gnan prakash) that ‘we’ give
you. The buddhi will not let you see your mistake, will it? The
intellect (buddhi) is the lawyer, so it will not allow you to see
the mistake at all.

Questioner: After attaining Gnan, when one becomes
antaratma (awakened pure Self; Shuddhatma), do faults then
begin to decrease?
Dadashri: One will begin to ‘see’ the mistakes and the
mistakes will decrease. His vision will turn towards his own
faults. As long as one is an embodied self (jivatma), as long as
one is a moodhatma (not awakened to the Self), one will know
how to see other’s faults. If you ask him about his own faults,
he will tell you he has only two or three and that otherwise he
has no faults, but the other person is full of faults!
Pratikraman for Those Who Are Not Self-
realized
Questioner: Is pratikraman only for those who have
taken Gnan or is it also for those who have not taken Gnan?
Dadashri: It is like this; pratikraman is there even for
those who have not taken Gnan; the same word is applicable for
all. It is simply a term, but how can those who have not taken
Gnan have awareness? How can they do pratikraman without
the awareness of the Self?
In which time cycle did such awareness exist? After Lord
Rushabhdev, the disciples of all the twenty-two Tirthankars
used to be very aware. They constantly did ‘shoot-on-sight’
pratikraman.
Such awareness only arises when ‘we’ give Gnan,
otherwise, the awareness can never be there. Otherwise, people
are asleep (spiritually) with open eyes; that is what the scripture
says.
Questioner: Can people who are not Self-realized only
see certain kinds of faults?
Dadashri: That is all; only that much. You simply have to
tell them to learn to ask for forgiveness for their mistakes.

130 Pratikraman
Whatever faults they are able to see, they should ask for
forgiveness. They should never protect their mistake, or say
there is nothing wrong with it, otherwise the mistake doubles. If
you do something wrong, ask for forgiveness. (120)
Questioner: How should those who are not Self-realized
do pratikraman when they see their own faults?
Dadashri: There are some people who, despite not having
this knowledge, are very aware of their faults. They understand
what pratikraman is and they do it. Others are not included in
this, but we still need to explain to them the meaning of
pratikraman and tell them to repent for their mistakes.
Is Pratikraman Necessary After Self-realization?
Questioner: Dada, I still do not understand why we have
to do pratikraman after attaining the state of the Self? There is
no need, is there?
Dadashri: No, there is also no problem if you do.
Questioner: I do not have a problem with doing it, but
how should I do it? I am either ‘Chandulal’ or I am pure Soul
– Shuddhatma.
Dadashri: ‘You – the Self’ are not to do the pratikraman.
The Self does not have to do pratikraman. ‘You,’ as a neighbor
of ‘Chandubhai,’ have to tell him, ‘Chandubhai, why are you
doing such atikraman?’
Questioner: But, Dada, why should I go anywhere near
the ‘neighbor’?
Dadashri: The neighbor is the result of your own past
mistakes (from your past life). It is your unsettled crime (liability,
nature’s court).
I will tell you something; listen to what I tell you. Say a
young man goes to downtown Ahmadabad and goes on a

spending spree and creates a two thousand rupees debt. Now
from today onwards, he decides that he does not want to create
a debt of even a dime, and he follows through with it. He does
not spend any more money and hands over his paycheck to his
father. Nevertheless, he still has to pay off his old debt, doesn’t
he? Why does he have to pay the past debt even when he
decides not to get into debt anymore? In the same manner, this
‘Chandulal’ is the result of mistakes of the past life. His account
is written in the karmic book of cause and effect; you will have
to resolve it, won’t you?
Questioner: So after attaining Gnan, does one not have
to do any pratikraman?
Dadashri: There is no problem if you do not. It is not
mandatory to do this.
Questioner: I do not have any problem with doing it; I
am not even opposed to it. I just want to understand this; I just
have this question.
Dadashri: What happens in the process of pratikraman?
It is when the Self puts pressure on the ‘relative’ self. Atikraman
is the process whereby the ‘real - the awakened Self’ becomes
suppressed. When the karma is an atikraman, and one becomes
interested in it, then it causes damage again. Therefore, until you
accept that which is wrong as wrong, you are liable for it.
Therefore, pratikraman is very necessary.
Questioner: I still cannot understand it.
Dadashri: If your action hurts your father, it is considered
atikraman on your part. Now, the hurt that you caused your
father, do you have to encourage that action or discourage it?
What should you do to ‘Chandulal’?
Questioner: I believe I should not do anything that would
hurt him whatsoever.

132 Pratikraman
Dadashri: No, that will occur. Atikraman occurs
automatically. What is atikraman? It is that which happens on
its own. No one ever wants to do atikraman.
Questioner: But that is fine, if it is done deliberately.
Dadashri: No one will do it deliberately. It is not possible
to do so, even if one wants to. (122)
Questioner: Then, Dada, how can we say that one has
done atikraman?
Dadashri: If you say harsh words to your father, if you
had a verbal ‘boxing,’ will you do pratikraman or not? If you
do not do pratikraman, then it means that you are siding with
the atikraman, but if you do pratikraman, then who are you
siding with? With pratikraman.
Questioner: I do not have such a bhaav (inner intent) of
doing atikraman.
Dadashri: Your inner intent is not so, but even then you
are on the side of atikraman. If you do not have any intent of
opposing it, atikraman, then you are on the side of atikraman.
Therefore, do pratikraman and that will mean that you do not
side with the atikraman.
If you step on someone’s foot, should you or should you
not say you are sorry?
Questioner: We should say it. That is true.
Dadashri: That itself is pratikraman. There is no other
thing.
Questioner: Yes, in that sense, but not otherwise, right?
Dadashri: That is what I refer to as pratikraman. It is
like when we say we are sorry. It is just like saying ‘sorry.’
‘We’ call that pratikraman.

Questioner: What if the other person does not forgive
me for my atikraman, despite my pratikraman?
Dadashri: Do not be concerned about the other person.
Don’t worry about others forgiving you. The nature of aggression
(atikraman) in you should go away. You should become an
opponent of atikraman. That is how it should be.
Questioner: What if the other person continues to feel
hurt?
Dadashri: Do not be concerned about the other person.
Be firm in your conviction that you are an adversary of
atikraman. It is not your wish to do atikraman but if it occurs,
you should feel remorse and your intent should be that you do
not want it to happen again.
Questioner: I now have the courage to say ‘sorry’ to the
other person. I will do pratikraman if any atikraman occurs.
Dadashri: Not a single person is yet born on this earth
who has the ability to do even a hair’s worth (the slightest) of
work.
Questioner: How can it be acceptable if a person
intentionally does atikraman, when both the parties are destroying
each other off? Then is it possible to become free by doing
pratikraman?
Dadashri: What else can you do? This is all a process to
turn back from ignorance (bhranti – wrong belief; illusion). It is
not worth delving deep into this. Our concern is just with what
works.
Here, ‘we’ have not left anything unanswered. All you
have to do is to follow the Agnas. Sometimes, if you have to
ask, go ahead and ask. But do not ‘dissect’ too much; do not
try to analyze anything, otherwise you will ‘lose it’! The buddhi
will take over and you will be led astray by it. This is nothing but
mischief of the buddhi.

134 Pratikraman
This Gnan is such that one does not have to ask even a
word of question; all the solutions are given.
Short Pratikraman
Questioner: What if I don’t know how to do a lengthy
pratikraman? I cannot do pratikraman very fast, but if I make
a mistake and feel that I should not have talked the way I did,
is that considered pratikraman? (124)
Dadashri: Yes, that is pratikraman. That is all it needs
to be. Your current opinion is this and so you can wash it off in
this manner.
Now that is not the exact pratikraman, but you removed
yourself away from that old opinion, did you not?
Questioner: Then what is correct? Can I do it in short
like that?
Dadashri: There is nothing wrong with that. If you do not
do it as shown, it is fine because in that situation that is
pratikraman all the same. But if ‘we’ give this answer to every
situation, then people will do it haphazardly. There is no problem
if that occurs under certain circumstances; it will do. That is
pratikraman all the same. To have the opinion of, ‘This should
not be so,’ is pratikraman for sure, because you changed your
opinion, did you not? One way or another, your opinion has to
be changed.
Do Not Oppose Pratikraman
Pratikraman is to be done in order to get rid of that
opinion of yours. It is to be done to show that you no longer
endorse that opinion and that now you are opposing it.
Pratikraman is to be done to show your opposition towards
any aggression. Do you understand?
Questioner: Do we have to do pratikraman to show
that we oppose the atikraman that occurred?

Dadashri: Yes, and that we do not wish to do the same
again. We do pratikraman to remove these tendencies from
our nature. If we don’t do pratikraman, it means that was our
wish.
Questioner: But for us (mahatmas), all such intents are
being settled, discharging (nikaali), are they not?
Dadashri: Yes, it is all discharge bhaav, but if you (the
self) want to keep that as part of your nature; there is nothing
wrong with it.
Questioner: If it is all just discharging (an effect of karma),
then why should I do pratikraman?
Dadashri: Everything is a discharge; everything!
Pratikraman is only for atikraman that occurs; it is not for
anything else. If you do not do pratikraman, your relative nature
(swabhav) will never change. It will remain as it is. Do you
understand?
Unless you show your opposition to it, it will always stay
with you. If you happen to get angry, you do pratikraman
because you do not wish to support your anger. If you fail to do
pratikraman, it would mean that you are in favor of your anger.
This is how you free yourself of your faults. This allows you to
shed your karma. There should be a means through which you
can defy, oppose, the anger.
Do you want to keep anger as a part of you or do you
want to be rid of it?
Questioner: I want to get rid of it.
Dadashri: If you want to get rid of it, then you should do
pratikraman for it. Only then can you maintain that you are
opposed to your anger. Otherwise, it would be the same as
supporting it.
Questioner: Whatever was meant to occur, did occur.

136 Pratikraman
Whether we do pratikraman for it or not; it would not make
any difference, would it?
Dadashri: You can get by with that, but if you want great
benefit, then you should do this pratikraman. Do you want to
do what will just work or do you want to do more?
Questioner: It is not the question of doing it or not. I am
simply asking scientifically. (126)
Dadashri: Everything is a discharge for sure, but wherever
atikraman takes place, you should think upon it. Otherwise, it
will remain as part of your nature. You are against atikraman;
this much should be decided upon. You should make the decision
that you are not in agreement with it.
Questioner: If we have already decided that we are not
in agreement with it, then pratikraman has to be done only in
our minds, right?
Dadashri: Yes, only in your mind. Everything has to be
done internally, in your mind only. You do not have to say
anything aloud. If you are opposed to it, you may not do
pratikraman but if you say, ‘I do not like it,’ even then it is
more than enough. Then you have become free from it. You
should not get stuck in those problems.
Questioner: When we do pratikraman, does that mean
we are resorting to the Kramic path, a bit?
Dadashri: This is not to enter the Kramic path. We are
in opposition to such a nature of atikraman. Until we decide
this, such a nature will remain with us. That is how subtle this
talk is. You will be blessed if you understand it. If you happen
to swear at someone, it is not a problem, but should you not at
least oppose the action of swearing?
Questioner: We may do the pratikraman, but the other
person is bound to bind more karma, is he not?

Dadashri: That is not your lookout (concern). You have
to say it in your mind (silent pratikraman) and so you are free.
The Exact Definition of ‘Settlement of Karma’
Questioner: If there is an incident where even before any
atikraman occurs, if we have the awareness of, ‘This is a
discharge; this bhaav (inner intent) is not mine,’ is that not
pratikraman?
Dadashri: Everyone cannot maintain such awareness like
you. Not everyone can maintain the awareness of, ‘This bhaav
is not mine.’ So it is better to teach this simple thing of
pratikraman to most people.
Questioner: When the pratikraman is done, the Self
does not accept it as its own bhaav, does it?
Dadashri: No, it is true what he says, that we are only
doing pratikraman to show that this is not our bhaav. Other
people do not have the awareness of ‘These bhaavs (feelings of
repent and aggression) are not mine,’ do they?
Settling a file with equanimity and the absence of the
slightest atikraman is all a discharge (nikaal) in worldly
interaction. Atikraman should not occur; but if it does, then you
have to do pratikraman. Then it counts as a discharging worldly
interaction (nirjara of karma).
The Doer of Atikraman Does Pratikraman
After ‘we’ give Gnan, one begins to see all his own faults.
Until then, he sees other’s faults and not his own. If he wants
to, he will find a hundred faults in someone else. He will see only
two or three of his most obvious ones but he will not be able
to see his other faults. Now that Gnan has been nurtured and
has grown into a good size plant, you will immediately begin to
see all your faults. What do you see every day? Do you see
your own faults or those of others?

138 Pratikraman
Questioner: Only my own.
Dadashri: So if you can see your faults, and if they are
big, then do pratikraman for them. You have to do pratikraman
even if they are small. The one who makes the mistake has to
do pratikraman. Therefore, ‘Chandulal’ has to do pratikraman.
‘You’ (the Self) do not have to do anything. ‘You’ have to tell
‘Chandulal’ to do the pratikraman. And all other faults, the
ones that are light, go away merely by ‘seeing’ them. But the
faults can only go away when you can ‘see’ them. When all
faults go away, then one becomes flawless (nirdosh).
You will not see a single fault of anyone in this world, even
if he were to hit you. That is the kind of vision (drashti) I have
given you. Do you see any fault?
Questioner: I see my own fault. (128)
Dadashri: And if you see someone else’s fault, do you
do pratikraman immediately?
Questioner: Yes, Dada.
Dadashri: You will not have any attacking inner intent or
thought (aakraman) towards anyone. You will never even have
an attacking thought when someone swears at you, hits you or
causes you harm. And yet the whole world, the ascetics and the
monks (sadhus and sanyasis), they will all attack with, ‘What
is it... What did you say... I will do this, I will do that to you!’
Whereas these people (those who have taken Gnan) will
not even think about attacking. That is called ‘Gnani bhakta’
– worshipper of Gnani. Gnani bhakta means he has become
free.
Real Pratikraman is That Which Decreases
Faults
What does pratikraman mean? It means to become lighter
and feel freer. It means that the person will feel very uneasy

within if he were to repeat the same mistake. People in general
keep multiplying their faults.
Have you witnessed a real pratikraman where your fault
has gone or decreased?
Questioner: Only here. Nowhere else.
Dadashri: Alochana, pratikraman and pratyakhyan, is
the only tool for the path of moksha. There is no other tool in
this world. The other fact is that this tool will become very
effective after receiving the Gnan from the Gnani Purush.
Thereafter this tool of alochana, pratikraman and pratyakhyan
will be helpful.
If pratikraman is done before attaining Gnan, then the
faults will become weak. But the level of pratikraman needed
will not remain; one needs awareness for that.
After taking Gnan, you will be able to know that a mistake
(dosh) has occurred. Only then will you be able to do
pratikraman. Until then, pratikraman cannot take place. After
taking this Gnan, an awakened awareness (jagruti) will prevail
whereby you will be able to tell right away that atikraman has
taken place; you will come to know this right away. Once you
know you made a mistake, you will do pratikraman right away.
This process will continue to take place systematically. Once
pratikraman takes place, those mistakes get erased. Once the
mistakes are erased, the other person will not feel any negativity
or aversion towards you. Otherwise, when you meet the other
person again, there will be a sense of separation with him. Does
such a separation (bheda) not occur when that happens?
Questioner: Yes.
Dadashri: Even at your workplace, when atikraman
occurs with someone and you do pratikraman for it, his mind
will become one with you; otherwise it will not.

140 Pratikraman
Signs of Washing Off the Mistakes
Questioner: How am I to wash away my paap (demerit
karma; wrong actions) karma now?
Dadashri: For each stain (demerit, paap karma) you
should do pratikraman. If any stain is stubborn, then it will
need to be washed over and over again.
Questioner: How can I tell whether the stain is gone or
not?
Dadashri: You will know when your mind becomes clean
from within. Your face will glow. There will be a natural smile on
the face. Can you not tell? How can you not? How can you not
tell where the problem is? And even if the ‘stain’ (paap) has not
gone, there is no problem. You just keep on doing pratikraman.
Keep scrubbing away with the soap of pratikraman. Do you
understand what paap is?
Questioner: Is it paap when one does not follow Dada’s
Agnas?
Dadashri: No, it is not like that - that is not paap. Paap
(demerit karma, sin) is when you hurt anyone; whether it is a
tree, a human, an animal or any living being. To pluck leaves
from a tree unnecessarily is a paap; the tree also feels pain.
By not following the Agnas, you will be the one to sustain
a loss, whereas paap hurts others. It is a paap when you hurt
others, therefore, you should not inflict even the slightest pain on
others. (130)
Questioner: If a man acts according to his nature, does
he bind merit or demerit karma?
Dadashri: He will bind demerit karma if he hurts anyone.
He is doing it based on his nature, but he should understand
that he is hurting others and that is why he should ask for
forgiveness; his pratikraman should be, ‘I have a bad nature,

and that is why I have hurt you and for that, I ask for your
forgiveness.’
When you do pratikraman, your clothes will become
clean. Why leave dirt on your clothes when Dada has given you
such a simple solution? Why not use it and get your clothes
radiantly clean?
There is No Suffering Where There is No
Mistake
Whenever you hurt someone even slightly, you should
know (janavoo) that the mistake is yours. When the state of
internal harmony within is disturbed, you will understand that the
mistake is yours. The other person’s mistake is evident because
he is suffering, but you became instrumental (nimit) in the process;
you told him off, so the mistake is yours too. Why does Dada
not have any suffering?
Dada does not have any suffering because he no longer
has any mistakes. So if someone is hurt by your actions, you
should immediately do pratikraman and erase that mistake.
Also if someone else commits a mistake because of you, you
have to do pratikraman.
Awareness should prevail at every step of the way. We
have kashays of anger, pride, deceit and greed within us. They
will make us make mistakes and create an account of karmic
debt. But against that, we should credit the karmic account
immediately and clear it by asking for forgiveness. We cannot
keep this business pending. This pratikraman is considered a
cash business.
Questioner: The mistakes we make now are from the
past life, are they not?
Dadashri: These mistakes are due verily to the demerit
karma (paap) of the past life. But generally, people do not
destroy the old ones and continue to increase new ones. In

142 Pratikraman
order to break the cycle of mistake, one has to ‘see’ the mistake
and call it a mistake. You cannot protect the mistake. ‘This’ is
considered the ‘Gnani’s ‘key.’ It can open any ‘lock.’
Then, when one destroys his own mistakes, his work will
be done. Or it can occur if a Gnani Purush helps him achieve
that. The Gnani Purush can save you. If you tell the Gnani,
‘Please save me,’ then he will. He does not expect a fee for
doing it. Besides, how much value can you put on something that
is invaluable? This is considered priceless; it is very precious so
there can never be a price for it.
Mistakes are bound to occur; they are inevitable. New
mistakes will continue to occur. You will continue to ‘see’ them.
When you see them, you should do pratikraman for them. You
should repent for them and do pratyakhyan – vow not to do
it again and ask for energies for this. That is called ‘shoot-on-
sight.’ It means that the moment the mistake occurs it is instantly
washed away. What is your wish, to wash away your mistakes
the moment they occur or wash them off once a year?
Ineffective Pratikramans
Questioner: I never got much out of doing pratikraman
as it is prescribed in the Kramic path, but when I do the
pratikraman as shown in Akram Vignan, I feel as light as a
flower. (132)
Dadashri: But those pratikramans that you did were of
the Kramic path, and were done without any understanding.
Pratikraman means the faults should decrease right away.
Pratikraman means to backtrack whatever distance you have
traveled in the wrong direction. But in doing pratikraman without
the understanding, people have not only failed to backtrack the
path they walked on, but they are stuck in the same place. On
the contrary, they are going further in the wrong direction! So
how can that be called pratikraman?

Pratikraman for Mistakes of Past Lives
Questioner: Does atikraman occur when there is some
pending karmic account from the past life?
Dadashri: Yes, that is when it occurs.
Questioner: So when we do pratikraman, does that
pratikraman wash away the demerit karma from all my past
lives?
Dadashri: We are breaking that karmic account. That is
why our people do ‘shoot-on-sight’ pratikraman. That is why
our faults are uprooted immediately.
Pratikraman of Bigger Faults
Questioner: If I see a major mistake in myself, how
should I do pratikraman for it?
Dadashri: The process of pratikraman is mainly in words,
but in the end it is all cumbersome wording. Instead, if you do
not know how, then you should say, ‘Dear Dada Bhagwan (or
the Lord you believe in), I have made this mistake, I became
excessively upset with this gentleman and so I am asking for
forgiveness. I repent doing that and I will not do it again.’ Even
if you say this much, it will be more than enough.
Otherwise, there is a hassle of verbiage. They use big
words; it takes long to recite them, so how is anyone to make
any headway? Instead, you can say this; it is short. The intent
of the pratikraman is more important than the words.
Effective Pratikraman
Even when the other person is at fault, you should ask for
forgiveness.
Questioner: What if everyone were to ask for forgiveness
for their mistakes, in front of everyone, in the presence of Dada?

144 Pratikraman
Dadashri: That is a kind of a beginning. It does not wash
off the mistake. You should do pratikraman in such a way that
the other person will come and talk to you. For the time being,
start it in My presence.
Whenever inner conflict (gooncha) is likely to occur, you
will inevitably remember Dada and there will be no more internal
conflict. ‘We’ are telling you not to create a new conflict, but in
the event it does occur, then do pratikraman for it. Now you
know right away what to do should conflict occur. Elsewhere,
people are tired of listening to the same old preaching of, ‘Be
truthful, be kind, do not steal,’ etc.
Do not sleep on your conflict. If you have any conflict
within, you should clear it before falling asleep. If you cannot
clear this conflict, you should simply do pratikraman. You should
ask for forgiveness because you are the one feeling disturbed. In
this way, you will succeed in finding a solution; otherwise, these
mistakes will continue to occur. Forgiveness is the greatest
scripture.
Bestial Ego and Humane Ego
When you scold someone, do you have the awareness
(khyal) of how you would feel if someone scolded you? You
should keep this in mind before you scold anyone. (134)
To think about the other person and to put yourself in his
shoes, and then do the work, is the mark of a human ego. To
think of only yourself and to be inconsiderate when interacting
with others and to push people around – what is that called?
Questioner: That is a bestial ego.
Dadashri: Have you done that before? Ever?
Questioner: What should we do if such circumstances
arise after attaining Gnan?
Dadashri: After becoming a gnani, Gnan remains separate.

Nothing will occur to the One who knows how to remain separate.
If ‘One’ remains separate and continues to ‘see’ all the drama,
then there is no problem. And even if the mixture occurs, and
he becomes ‘one’ with it, it is not the old ‘Chandulal.’ And even
if it does not remain separate, that file will return for the ‘signature’
(to be settled with equanimity). That file will come back again
because you have not ‘signed off’ on it (it has not been discharged
correctly, settled with equanimity). But ultimately, only You (the
awakened one in Akram Vignan) will have to bring it to an end.
Do you understand what I have said so far?
Questioner: Yes, Dada!
Dadashri: The paper will come back to you if it has not
been signed. Then you will have to ‘see’ it, read it and settle it
with equanimity and then You will be free.
Now in what circumstances will this not occur? It is when
the karma is so very dense and sticky that you will become
unaware (ajagrut) and make mistakes. At such a time, you
should repent. And repentance occurs after the mistakes, does
it not? Repentance will ‘loosen it’ and so when it comes back
the next time, it will be weak enough where you will be able to
settle it with equanimity.
‘You’ should say, ‘Chandubhai, go ahead and repent. Why
did you do the atikraman?’ What is Dada’s rule? You have
done atikraman, so do pratikraman; that is all! Is this not
according to the rule?
Our science is within the natural law from every aspect. It
is the exact science.
The entire knowledge of the Kramic path was given by
the Lord through Keval Gnan and has come into the level of
imagination (kalpana). And even this Akram Gnan of Ours has
been conveyed through Keval Gnan, but it is something that is
out of one’s capacity to imagine. You can find contradictions in

146 Pratikraman
the other path, but not here.
Applaud the One Who Shows Your Mistake
If someone showed you your mistake, would you thank
him and applaud him?
Questioner: That all depends on one’s ego.
Dadashri: Hey, you! God only knows! There is no telling
what the fool will say! But why not step back and think for a
moment, ‘What would I do if that were to happen to me?’
Questioner: In this matter, I would grab on to it and tell
him he did the right thing.
Dadashri: No, no, no. Because one can never see one’s
mistake as it is. Only in certain matters will you be able to realize
your mistake. In other matters one will not be able to ‘see’ it as
it is and that is why he will only say the wrong thing.
‘Chandubhai’ is the one who makes mistakes. If someone
says, ‘You have made a mistake,’ then at that very same time,
You should say, ‘Chandubhai, you must have made a mistake,
and that is why this person is pointing it out. If that was not the
case, is anyone likely to say anything? People in general would
not say anything without a reason, so there must be some mistake
somewhere. So why should you have any objection if someone
points out your mistake? So, dear ‘Chandubhai,’ you must have
made a mistake somewhere and that is why he is telling you, so
ask for forgiveness.’ And if ‘Chandubhai’ hurts anyone, you
have to tell him, ‘Do pratikraman, dear man! Because we want
to go to moksha and we can no longer afford to do as we
please.’
Do Not See Mistakes of Those Who Depend
On You
Questioner: I see mistakes of others, I see my own

mistakes, so should I just keep ‘seeing’ those mistakes? What
else do I need to do? (136)
Dadashri: When you see your own mistakes, you can
share with some people, but not with certain people. And
when you see other’s mistakes, deal with them by doing
pratikraman. These are the three ways you deal with them.
You can either do pratikraman if you see the mistake, and
settle it, or if you do not do pratikraman; then who can you
show their mistakes? You may show the mistakes of policemen,
magistrates, those in a superior position than you; their mistakes.
But all those who work under you, those who are dependant
(ashrit) on you, you should not show them their mistakes. Did
you understand?
Tell ‘Chandubhai’ to Do Pratikraman Instantly
Everyone is full of mistakes. So there will be all kinds of
mistakes made, will there not? No one, without exception, is
free from mistakes. To point out mistakes in others is the work
of a fool. Do you like to point out other’s mistakes?
Questioner: To ‘see’ a mistake of anyone is a mistake
and when it occurs, am I to do pratikraman for it?
Dadashri: When ‘he - file one’ sees mistakes of others,
he should stop right there and tell ‘Chandubhai’ (the non-Self),
‘Oh, ho ho, do you still see mistakes of others? Do pratikraman
for that.’ Doing this is considered as having seen your own
mistake. If you do this fifty times a day or so, that is more than
enough.
You have no right whatsoever to see mistakes of others.
If you do, you should do pratikraman. ‘Chandulal’ is adept at
seeing mistakes in others. It is nothing new. This habit is not easy
to break, but through pratikraman it will eventually cease. When
he sees mistakes in others, You should immediately make him do
pratikraman, which is ‘shoot-on-sight’ pratikraman.

148 Pratikraman
Nischay Here Means to Follow This and Not
That
Questioner: I am not yet able to do the kind of
pratikraman that is called for.
Dadashri: You should make a firm resolution (nischay)
for whatever you want to do.
Questioner: To do the ‘nischay’ involves the ego of
‘doership,’ does it not? What is that? Can you please explain?
Dadashri: That is merely use of words, just to say it.
Questioner: Many of the mahatmas are under the
impression that they do not have to do a thing, including making
nischay (firm resolution).
Dadashri: No, if they were to ask me, I would ask them
how they can make that resolution (nischay) without the ego.
That nischay is a decision. It means that when you undertake
something, you do it in a certain way and not the other way. We
cannot say that it is a wrong belief, can we? But we can get the
idea across through the medium of words, otherwise they would
not understand, would they? And yet, this reaches them.
Can Pratikraman Be Done Later?
Questioner: I am unable to do ‘shoot-on-sight’
pratikraman when I am under stress, and sometimes it is not
until the evening that I realize that I have made a mistake. Can
those mistakes be erased even though pratikraman is done
much later? Would that still resolve everything?
Dadashri: Yes, even if it occurs later on, you should do
pratikraman. If you do something wrong, you should do
pratikraman.
Questioner: After attaining Self-realization, when
atikraman occurs, alochana, pratikraman and pratyakhyan

do not happen right away.
Dadashri: Why does it not? (138)
Questioner: It does not occur right away.
Dadashri: If it does not take place right away then do it
after a couple of hours or even at night. You can also do
pratikraman after a week for all the mistakes committed
throughout the week. Just do them collectively.
Questioner: But it should be done immediately, right?
Dadashri: There is nothing better than immediate
pratikraman. Most of our mahatmas do ‘shoot-on-sight’
pratikraman.
Pratikraman for Lack of Awareness
Questioner: Sometimes, even while I think of Dada or
do arati (devotional singing accompanied with burning oil wicks),
my mind wanders and I begin to sing something entirely different,
but eventually I do come back to the present.
Dadashri: When that occurs, you should do pratikraman.
There is no problem when thoughts arise if You are able to ‘see’
that ‘Chandulal’ is having these thoughts, and if you can ‘see’
that then You and ‘Chandulal’ are separate. But such awareness
is a little dim at that time.
Questioner: There is no awareness at all during that time.
Dadashri: Then you should do pratikraman for the loss
of awareness by saying, ‘Dada Bhagwan, please forgive me for
this lack of attention and awareness.’
Questioner: Sometimes I realize much later that I have to
do pratikraman for certain people.
Dadashri: But you do eventually remember, don’t you?
You need to spend more time in satsang and ask about everything

150 Pratikraman
in detail. This is a science and it requires your understanding.
You need to ask questions.
You do have the good intention to do pratikraman and
yet you are not able to, right?
Questioner: Yes, I do wish to, for sure.
Dadashri: Yes. You do not have the practice yet. You
have to have the practice first. You have to first practice for the
first, two, three or four days.
If the doctor tells you not to eat with your right hand
today, you will still end up using it when you start eating.
Questioner: If I have constant awareness, then it occurs
naturally and spontaneously.
Dadashri: Yes, it is possible for all this to occur naturally
and spontaneously. One does not have to do anything. That is
why I will do that for you.
Questioner: I still like doing pratikraman; I enjoy it and
feel good. But I should be able to see my mistakes the way I
am supposed to, am I not? That does not occur.
Dadashri: You will be able to see them now. It takes
some time. You will be able see them when they become lighter.
Right now it is all dense but it will become lighter with
pratikraman.
It is not easy to see your own mistakes. ‘We’ illuminate
everything for you, but you should have the intent that you want
to see your mistakes; then you will be able to. It is like when you
sit down to dinner, you have to make the effort to raise your
hand to the dinner plate. The food is not likely to enter your
mouth, without your effort, is it? There should be some effort on
your part.
It is natural for humans to err, but how can they become

absolutely free (vimukta) from that? Only the Gnani Purush can
show you the way, through pratikraman. (140)
The Gnan Within You Cautions You
Questioner: Sometimes, I feel that a mistake is occurring
but the other person may not even be aware of it; can that be
possible?
Dadashri: Yes, I see everyone’s mistakes and yet they
have no idea of their mistakes.
Questioner: Not like that. I feel that I have erred towards
you but you do not even feel that I have done anything wrong.
So then what happens to the repenting that I do?
Dadashri: Yes, you become free when you repent when
you have done something wrong. What is it to you whether the
other person is aware or not?
Questioner: I thought, ‘Did I do something wrong?’
Dadashri: Yes, what can you do if his ‘post office’ is
closed? Your post office is open, is it not? If you have stamped
it the wrong way, then you have to correct it and stamp it the
right way.
Questioner: Or is it the intellect (buddhi) that looks for
mistakes and continues to interfere every now and then?
Dadashri: What interference does it do?
Questioner: It tells me, ‘You have erred; you should not
have done that.’
Dadashri: Hmm! Then it is saying the right thing, is it not?
But where will you find someone to alert you this way?
Questioner: But, Dada, perhaps that mistake may not
have occurred, even then.
Dadashri: No, it is not that the mistake may not have

152 Pratikraman
occurred; it will say that only if the mistake has occurred. It is
cautioning you from within. Who in this world will caution you?
No one else will come to caution you. The Gnan that has been
placed within you is cautioning you. It will constantly caution
you!
The One Whose Abhorrence is Gone is A God
Pratikraman is occurring naturally and spontaneously from
within. People ask if this is true. I tell them that I have placed
a special ‘machine’ inside them which starts the process.
Everything is ready as long as you are earnest about it.
Questioner: That is true, Dada. Pratikraman is occurring
naturally. Furthermore, this science is such that there is no more
abhorrence (dwesh).
Dadashri: Yes, abhorrence will not occur.
Questioner: That is a wonder, Dada!
Dadashri: That is what you call ‘Khuda’ (Muslim word
for God; divine). The one who does not have any abhorrence
is called ‘Khuda.’
Never Say the Negative
Questioner: This person is saying, ‘Someone like me
cannot do pratikraman – what is that?
Dadashri: He does not realize that it is, indeed, occurring
within him, but when he says that he cannot do it, the machinery
and the process come to a halt. Whatever your ‘prayers,’ so will
be your worship. They will continue to take place from within;
they will start after a while.
Questioner: I do not like it when I hurt someone, but
that is as far as it goes. It does not go any further from that.
Pratikraman does not occur. (142)
Dadashri: The ‘machinery’ within us works according to

our instructions. If you say you cannot do something, then you
will not be able to do it. If you tell yourself you are tired of doing
pratikraman, then the ‘machinery’ will also become sluggish. It
is ‘Chandubhai’ who is doing the pratikraman and he is the one
who is supposed to do it. All You have to do is keep driving him
on to do pratikraman and, before you know it, he will be doing
five hundred or more pratikraman a day.
This science can destroy every mistake completely. It can
make one a vitarag – absolutely free from all attachment. Once
you decide that you want to do pratikraman, pratikraman will
occur. When you say, ‘I cannot do it (pratikraman),’ then that
will be the case. You should never say it does not occur. It
definitely will. Why will it not?
Pratikraman Every Night
Do you want to get rid of pratikraman? How is it
possible? That is the main thing; that is the ticket to moksha.
Questioner: On the contrary, one needs to ‘see’ how
more pratikramans occur.
Dadashri: Yes. That will occur with awareness. You should
do it every day. You should do pratikraman the whole day ‘on
the moment’ (instantly). If you cannot do them on the spot, then
recall all the mistakes of the day at night, and do pratikraman
for them all; do alochana, pratikraman and pratyakhyan.
In your alochana, tell Dada Bhagwan, ‘This is what
happens. Now, this should not happen, but it still does. I repent
for it and I am making a nischay (firm determination) that I will
not do it again.’
Questioner: Whatever takes place during the day, from
morning till night, I take ‘Chandulal’ to task – ‘what wrong and
right did you do?’ I make him tally up the entire account in the
night.

154 Pratikraman
Dadashri: Whenever possible, try to do ‘shoot-on-sight’
pratikraman as soon as the mistake is made. If you fail to do
so, do pratikraman collectively in the evening. In the latter,
however, you might forget a few of your mistakes. Who is going
to take care of those? Therefore, your business is to do ‘shoot-
on-sight’ pratikraman.
Closure and Settlement is Non-Violence
Questioner: Complete awareness is to be maintained for
the mistakes. You have to get after them.
Dadashri: These mistakes need to be brought to an end.
They have to be settled.
Questioner: When we do pratikraman for mistakes, the
process that occurs within settles the mistake once and for all
(nivedo). Instead of the word ‘shoot,’ is the word nivedo more
appropriate?
Dadashri: The word ‘shoot’ is for fun. It gives one valor;
when a person hears the word ‘shoot,’ he feels heroic, does he
not?
Questioner: The process of pratikraman brings an end
to the mistake; is the final settlement due to a mutually satisfactory
solution (samadhan)?
Dadashri: Once a satisfactory solution has been attained,
there is no need to ‘shoot’ or do anything of the sort. What
does our science say? It says, ‘You have hit the other guy, so
do pratikraman.’ What does the Lord say? He says, ‘Bring
about a closure (nivedo) and settle (nikaal) everything. As far
as possible, do not fight; this birth is not meant for fighting.’
The Lord has not permitted even writing the word ‘maar’ (to
hit, to hurt). He said, ‘Do not write the word ‘maar’.’ The
word ‘maar’ is the starting point of himsa (violence) from
within.

Pratikraman Changes Dhyan
Questioner: Does ‘shoot-on-sight’ pratikraman
represent a change in one’s meditation (dhyan)? (144)
Dadashri: Yes, that is indeed a change in one’s dhyan.
Questioner: When one ‘shoots,’ he destroys the pudgal
(the non-Self complex that arises and dissipates) and that is
meddling with what was to be in vyavasthit. So then what will
his next life be like?
Dadashri: It will be just the same. Whatever kind of link
there is, that link will be the same.
Questioner: When one ‘shoots’ the atikraman and turns
things around; will his life have the same longevity or will it be
shorter?
Dadashri: There is no effect on the lifespan. All the
circumstantial evidences would come together and his life would
end. The ‘spinning top’ would stop spinning.
How are things with you?
Questioner: I can see five hundred to a thousand mistakes.
Dadashri: Just look! Every day he can see five hundred
mistakes! If someone were to publish this in a newspaper, people
would come to do his darshan and pay respects. Otherwise, is
anyone able to see his own mistakes? They cannot see even five
mistakes! There are so many prominent acharyas (spiritual
masters) but even they cannot see five or so of their own mistakes.
How many of your own mistakes can you see now?
Questioner: Numerous.
Dadashri: What more! Even if just one mistake is seen,
one can be considered a God! So what occurs when one can
see all of them?

156 Pratikraman
Questioner: Dada, I can see mistakes very frequently.
Dadashri: Yes. You will see them at every second, and
you have to do pratikraman for each of them.
Such Clarity is Not To Be Found in the
Kramic Path
From the moment ‘shoot-on-sight’ pratikraman occurs,
one is considered a gnani. The gnanis of the Kramic path do
‘shoot-on-sight’ pratikraman, but they do not have such
magnificent progress.
Clear Judgment
Questioner: We do pratikraman for the mistakes, but
what should we do if the other person has such qualities (guna)?
Should we do pratikraman for that?
Dadashri: You do not have to do anything; your
interaction towards that person will only be good through intent
(bhaav); by your inner intent. You don’t have to do anything for
that.
If the karma is very sticky and there is a tuber (gaanth)
of it, one is bound to make mistakes. But with repentance it
loosens up to the extent that in the next life, one will be able to
wash it off with ease. The mistake will remain even after
pratikraman, but to what extent? In the next life it will appear
like a tuber, but it will disintegrate with a mere touch. In doing
pratikraman you get the energy; you get a ‘refund’! So if
pratikraman is being done, it can be washed off. One should
be able to see his mistake; ‘What kind of a mistake occurred?’
He should be able to see it ‘on the moment.’ One should have
at least that much judgment (decision). It should be a clear
judgment. Only then will it work.
Sleeping With the Ego
The moment you begin to see your own mistakes, know

that your ticket for liberation has arrived. Generally, people,
including prominent monks and religious teachers, cannot see
their own mistakes. Inability to see one’s own mistakes is the
greatest of all shortcomings. This Science is such that it gives
you an unbiased judgment by uncovering and disclosing all your
mistakes. It uncovers them after they occur, but it uncovers
them, does it not? Whatever happened has happened. That is
different. If a train is moving at a fast speed, it can cause damage,
can it not? But that is when you become aware, do you not?
No one else can know. None of these monks (sadhus),
recluse (sanyasis), spiritual teachers (acharyas), etc., know
anything. They cannot tell when mistakes occur and they do not
do ‘shoot-on-sight’ pratikraman. At times, they may realize
that a little mistake has occurred.
If the mistake is immense, then they will know that, ‘This
is wrong.’ But then, if someone comes and tells them, ‘Maharaj,
why did you do that to your disciple?’ Then despite knowing
that he has made a mistake, he will speak to the contrary, ‘You
have no idea what that disciple of mine is like. That is exactly
how he needs to be treated!’ That is what he will say. On the
contrary, he will say just the opposite. Where there is a hill, he
will dig a hole. Do people do this in order to protect their ego?
Questioner: Yes.
Dadashri: He will do anything to protect his ego. All
these famous monks or ascetics (sadhus, acharyas), everyone
will do that because the ego has to be protected, right? Otherwise,
who will he sleep with? He may not have a wife, but he likes to
sleep with his ego, does he not? Therefore, that will be the first
thing he will protect.
*****

158 Pratikraman
[7]
Business Transactions Become Pure
Dadashri Has Made Mahatmas Free From All
Liabilities
Questioner: When we hurt someone mentally, it is
considered an unjust act. If we are running a business, the
merchandise is the same, but to make a greater profit, we increase
the price. By doing that, we hurt the customers. Is that harmful
to us? (147)
Dadashri: If you increase the price, they will feel hurt.
There is no problem if you do not increase the price. In all this,
the pain (dukh) will arise if you do it as a doer. But if You
understand vyavasthit, then the responsibility is not Yours at all.
Understand and accept that vyavasthit is the doer. In reality,
the responsibility is not Yours. I have placed You at such a stage
that it ceases to be Your responsibility. Therefore, I have placed
you in a state whereby You do not bind karma (create new
cause) despite carrying out your karma (discharging the effect of
past karma).
Despite this, if your desire is, ‘Even though I have been
placed in a state of ‘non-doership,’ I am still able to ‘do’
everything,’ and thus you become the doer, then there will be
bondage of karma! This is only for those to whom I give Gnan;
everyone else is in a state of ‘doership’ anyway. If one
understands my Gnan and abides by the Five Agnas, then he will
attain closure and settlement.
Questioner: I am not the ‘doer’ but by taking part in that

[7] Business Transactions Become Pure 159
karma, other people are hurt by my karma.
Dadashri: But ‘who’ is this ‘I’? Is it ‘Chandubhai’ or the
Shuddhatma?
Questioner: ‘Chandubhai.’
Dadashri: You are Shuddhatma, are you not?
Questioner: Yes.
Dadashri: Then ‘Chandubhai’ is the doer. What does
that have to do with You? ‘Chandubhai’ is separate and You are
separate.
Questioner: ‘Chandubhai’ becomes a doer and he
becomes tanmayakar (become the body and the mind). That is
when I know that the other person is hurt.
Dadashri: Then You have to tell ‘Chandubhai’, ‘Ask for
forgiveness. Why did you hurt him?’ But You do not have to ask
for forgiveness. The one who does atikraman has to do
pratikraman. If ‘Chandubhai’ does the atikraman, then You
have to make him do pratikraman.
Questioner: If I have a sari business and my competitors
raise their prices by five rupees, and I do the same, is that wrong
business practice? Does that affect me or not?
Dadashri: But who is the ‘doer’ there?
Questioner: ‘Chandubhai,’ the sari seller.
Dadashri: ‘You’ are a Shuddhatma (the Self), and so
You are not responsible for what ‘Chandubhai’ says or does.
And by any other means, if You feel someone has been
hurt, then tell ‘Chandubhai’, ‘You have done atikraman, so do
pratikraman.’ But I have not left behind any responsibility for
You at all. I have removed Your responsibility and liability.

160 Pratikraman
Questioner: If You set ‘Chandubhai’ free in that manner,
then he is likely to do anything on a whim!
Dadashri: No. That is why I have given you vyavasthit.
You cannot change anything at all in this current life. The life in
which I am giving you vyavasthit, that vyavasthit cannot be
changed at all. This is why I am setting You free. I can see all
this in my Gnan, so that is why I do not need to reprimand you
for any of your karma effects. I do not question you, ‘Why did
you do that?’ This is not meant for another life, but for this life;
‘You are not at all responsible!’ I have gone to that extent!
This is the Magnificence of Akram Vignan
This is a science. It gives instant freedom. Once you
understand this science, you will find incontrovertible clarification
(tado); you will continue to find clarification wherever you want.
Where you cannot find a clarification, there is not a science. You
should be able to find the solution if you are looking for one.
There should never be any contradictions. That is called an
established, incontrovertible principle that delivers the ultimate
(siddhant). Hundreds of years can pass but it can never have
any contradictions; that is defined as a siddhant. This Akram
Vignan rises above all intellects (buddhi). Great minds of
Bombay have come, but it did not submit to their buddhi because
this Gnan transcends buddhi. Intellect is limited, whereas there
is no limit to Gnan.
Should One Charge Interest or Not?
Questioner: Can one charge interest on money he loans
to others?
Dadashri: If ‘Chandulal’ wants to charge interest, let him
do so, but tell him he will have to do pratikraman for it.
Questioner: Why should pratikraman be done? Is
charging interest atikraman?

Dadashri: Because atikraman has been done. When do
you consider charging interest an atikraman? When the interest
is such that it hurts the other person, it is considered atikraman.
(150)
Questioner: In the scriptures, it says not to charge interest,
what kind of calculation is that?
Dadashri: They have said ‘no’ to charging interest because
in doing so, a human being becomes like a butcher. That is why
they have said no to interest. It is harmful, that is why. There is
no problem if one can remain noble and charitable while doing
it.
Ideal worldly interaction (vyavahar) is one that makes
sure no one gets hurt by you. And if someone does get hurt,
then do pratikraman immediately. We cannot interact with
people in the way they interact with us. This ‘give and take’ of
money in the world is a normal custom; that is not what we are
referring to as ‘vyavahar.’ You have to make sure that you do
not hurt anyone, and do pratikraman if you do. That is call
ideal vyavahar (worldly interaction).
Do Pratikraman of the Debt Collector
If you have loaned someone money and he is not returning
it, your pratikraman will affect him positively and he will be
inspired to return your money. Generally, people create havoc
and curse their creditors who demand payment from them. Would
this not create a negative effect? On the contrary, people make
matters worse. The entire world is effective and that is why you
have to do pratikraman.
Questioner: If we do pratikraman for the one who has
loaned us money, will he not continue to demand it back from
us?
Dadashri: It is not a question of whether he will demand

162 Pratikraman
the return of it or not. The important thing here is to not allow
attachment or abhorrence (raag-dwesh) to occur. The debt may
continue.
Pratikraman for Black Marketeering
Questioner: These days there are so many taxes that
there is no choice but to ‘steal.’ Otherwise, we cannot balance
everything out financially in big businesses. When everyone asks
for bribes, we have to ‘steal’ for that money, do we not?
Dadashri: You steal, but do you or do you not repent
doing so? It will become lighter if you repent.
Questioner: Then what should one do in such
circumstances?
Dadashri: When you know you are doing wrong, then
repent heartily and sincerely. One should feel a sense of ‘burning’
from within (khed); only then can he be free. Today, if you have
bought goods on the black market, then you have to sell them
on the black market. So then tell ‘Chandubhai’ to do
pratikraman. Yes, before (Gnan) you did not do any
pratikraman, and that is why you filled ponds and ponds of
karma. Now when you do pratikraman, you will be able to
clean it. Who is instrumental (nimit) in greed? That one has to
do pratikraman. If you sell iron on the black market, tell
‘Chandulal,’ ‘There is no problem in selling this way; it is under
the control of vyavasthit, but now do pratikraman for it and
make sure that you do not do it again.’
Questioner: There are many places where people are
starving and, on the other hand, I am making money on the
‘black’. How can that be settled with equanimity?
Dadashri: Whatever he is doing, it is correct. Whatever
the prakruti (non-Self complex) does, it verily is an effect of
(past life) causes. But we can know and understand that whatever

is occurring is not right, so then we have to tell ‘Chandulal,’
‘Don’t do this, and ask for forgiveness and say that you will not
do it again.’ He will ask for forgiveness but he will do the same
thing again because it has become woven into his prakruti, has
it not? But then ‘You’ have to keep on cleaning afterwards.
Pratikraman for Stealing
Dadashri: Do you get irritated with people?
Questioner: I get irritated when I see mistakes in people
at home.
Dadashri: ‘Chandulal’ gets irritated, does he not? (152)
Questioner: Yes, ‘Chandulal,’ of course!
Dadashri: And what about ‘You’? Do ‘You’ not get
irritated?
Questioner: He is the one that gets irritated and he is
also the one that suffers.
Dadashri: The one who gets irritated is bound to suffer,
so then how much of a loss did You incur?
Questioner: A huge loss.
Dadashri: Is that so? You do not get the bhaav (inner
intent) of hurting others, do you? You do not have bhaav to
deprive others of money and other things, do you?
Questioner: No, I do not.
Dadashri: Do you feel like stealing from others?
Questioner: Stealing from others, how?
Dadashri: When you weigh the goods you sell, you put
down greater weight than what you give.
Questioner: That happens on and off.

164 Pratikraman
Dadashri: Even now? Do you do pratikraman later on?
Questioner: Sometimes I do, sometimes I do not.
Dadashri: Should you not pay attention? Instead of one
hundred kilos, you charge for one hundred and one kilos, is that
not stealing one kilo?
Questioner: What occurs if I do pratikraman for that?
Dadashri: It means You are not of that opinion. Today,
that is not Your opinion. Today pratikraman is occurring with
a great force, but You are not in agreement with the stealing.
Today do you have the opinion of stealing?
Questioner: Absolutely not.
Dadashri: Therefore, when you do pratikraman, it shows
that that is not Your opinion today. It occurs due to forces of the
past.
Questioner: Will the effect of this karma change in the
next life?
Dadashri: No. It is considered gone in this life, is it not?
People of the world (those without Gnan) have the opinion of
stealing and further solidify it by saying that it (stealing) is
necessary. Whereas what do you feel?
Questioner: ‘This should not be so.’
Dadashri: Therefore, you are headed north while others
are going south. Here You are seeing the past nature of
‘Chandulal.’ How horrible it was, based on his actions of today!
What was his past nature like?
Questioner: Extremely horrible! What should I do when
I continue to see mistakes even after doing pratikraman?
Dadashri: You have to keep doing pratikraman over
and over again. Otherwise, do collective pratikraman for all the

mistakes. If You continuously see mistakes for fifteen minutes,
then do collective pratikraman for those mistakes.
People say, ‘We will adulterate the goods and then ask
God to forgive us.’ Now there is no one out there to forgive
you. You (the relative self) have to ask for forgiveness and ‘You’
(the real Self) have to forgive.
Lots and Lots of Pratikraman for Unethical
Conduct
If a person tells me, ‘I don’t care about religion but I want
worldly happiness,’ then I would tell him, ‘Be honest and ethical.’
I would not tell him to go to the temple. I would tell him that
giving to others is a Godly quality. To not take away something
that belongs to others is a human quality. To be ethical and
honest in this manner is the highest religion. Dishonesty is the
best foolishness. ‘Just because I am not able to be honest, does
that mean I have to jump in a lake? My Dada has taught me to
do pratikraman whenever I am dishonest.’ Your next life will
become pure. Know and accept dishonesty as dishonesty and
repent for it. The one that repents is honest for sure.
One gives for charity, one earns money through dishonest
means; it is all there. A solution is shown for that. If one has
made money unethically, then what should one tell ‘Chandulal’
at night? Tell him, ‘Keep doing pratikraman over and over,’
and ask him, ‘Why did you make money unethically? So now
do pratikraman.’ Make him do 400 to 500 pratikramans a
day. ‘You’ do not have to do them. Make ‘Chandulal’ do them.
The one who does atikraman, make him do the pratikraman.
(154)
If you have a disagreement with your partner, then you
will immediately realize that you have said more than you should
have and so you should immediately do pratikraman. Our
pratikraman should be like ‘cash payment’; it cannot be left

166 Pratikraman
pending. Just as we have cash in the bank, the payment they
make is also in the form of cash.
How Can the Obstacles Be Stopped?
If a man goes to his boss for his permission and the boss
refuses, he will begin to have negative thoughts about his boss;
‘My boss is worthless. He is like this…he is like that!’ Now he
does not realize the consequences of his negative thinking. So if
he turns his negative inner intent (bhaav) around by doing
pratikraman; that is what ‘we’ call awareness.
I will explain to you how obstacles in life come about. If
you call a person that works for you an idiot, it becomes an
obstacle for your own common sense. Now tell me – this is how
obstacles are created, and everyone in the worldly life has fallen
into this trap and their human life goes to waste. You have no
right to tell anyone they have no sense. If you do this, that
person may retort by calling you an idiot and create an obstacle
for himself. Similarly, if you call someone unworthy, you are
creating an obstacle for your own self worth. Now tell me, how
can this world be saved from such obstacles? If you do
pratikraman immediately, then you will be able to wash away
these obstacles before they become impossible to remove.
Pratikraman for Scolding Your Workers
Questioner: In my work, in order to accomplish certain
deadlines, I have insulted and mistreated many people.
Dadashri: You should do pratikraman for them all. When
you mistreated them, you were only fulfilling your duty. You did
not do it for yourself, therefore, your intention was not bad.
Questioner: In that sense, I was a very bad person;
many would have been hurt by me.
Dadashri: For that, you have to do a collective
pratikraman that, ‘Owing to my strict nature, for whatever

mistakes I have made, I am asking for forgiveness.’ You do not
have to do it individually.
Questioner: I have to do collective pratikraman?
Dadashri: Yes, you have to say that, ‘Owing to my strict
nature, and in the process of doing my official duty of the
Government, whoever has been hurt by my conduct, I ask for
forgiveness.’ You should say that every day.
You May Scold But…
Questioner: When a boss scolds an employee, the
employee will feel hurt, will he not? If an employee does something
wrong, does the boss not have a right to scold him?
Dadashri: Scolding carries a great responsibility. You
should scold in a way that it does not ‘burn’ your hands and that
the employee does not get hurt. Generally, people do not stop
to consider this and they start scolding. Whatever is going to
occur to the one being scolded will be, but the one doing the
scolding carries a grave liability. He becomes trapped. (156)
Questioner: He has a responsibility as a boss, so he has
to take steps to meet his obligations. So what can he do? He
has no choice but to do it, right?
Dadashri: No, he can do that, but find a way so that it
will not hurt the other person.
Questioner: What other way can he find? If the worker
is not doing his job, he has to be told off, does he not?
Dadashri: But when you scold him, do you weigh your
scolding or not? Can scolding be weighed before it is given?
Can you scold him worth a quarter pound? No? So how can
you do that?
Questioner: It is done without ‘weighing,’ but it is
understood that certain steps will be taken if one does not do

168 Pratikraman
his work. All these rules are agreed upon.
Dadashri: There is no problem in taking steps within the
rule on paper, but your scolding is done through your mouth. So
when you do that, do you ‘weigh’ your scolding or do you do
it without weighing it?
Questioner: But, Dada, if he does not do the work he
has been assigned and the task remains unfinished, should I not
scold him?
Dadashri: Yes, you have to scold him.
Questioner: Sometimes the scolding has to be done, or
else I have to let him go; I have to dismiss him from work. Then
I feel bad that his children will go hungry.
Dadashri: But it is like this. You have to warn him that,
‘I will have to dismiss you, so make sure that you do your work
carefully.’
Questioner: We warn him, we give it to him in writing
that he is not doing his job, that his work is not satisfactory and
that he will be fired. We give him all that in writing.
Dadashri: What after that?
Questioner: After that, we have to let him go if he does
not improve. Then when we let him go, his poor children come
here to my home crying. We feel hurt and they feel hurt.
Dadashri: If you want to stop feeling hurt, then you should
let go. Finish the work yourself.
Questioner: If I do not take these steps, then I get scolded
by upper management.
Dadashri: Take those steps, but do it with the awareness
of, ‘I am Shuddhatma and ‘Chandubhai’ is now taking all the
steps.’ There is no problem in that. The entire ‘Chandubhai’ is
a discharge. Therefore, ‘You’ are not liable for ‘Chandubhai’

taking the steps. ‘You’ have to tell ‘Chandubhai’ that as far as
possible, don’t take those steps, try not to take any such steps.
Despite that, if it occurs then that is correct.
Questioner: What you are saying is true. We took the
steps by remaining separate but having taken those steps, that
man feels hurt. Is there anything else besides pratikraman that
I can do?
Dadashri: Just pratikraman. There is nothing else you
can do.
Repent for Being the Nimit
Questioner: At work, if a man working under me makes
mistakes, I have to reprimand him. I have to do that because
that is the position I hold at work.
Dadashri: No, but when that occurs, You should make
‘Chandubhai’ do pratikraman. After it occurs, repent for the
fact that you had to do what you ought not to. Through your
being a nimit (instrument), the other person is hurt and so you
have to repent in the following manner: ‘How come I had to do
that? Why did I have to be the nimit (instrument)? I should not
become a nimit like this.’ But you are in a position that you
have no choice but to do that. You have to do what you have
to. (158)
The One at Fault Has To Be Penalized
Questioner: I am a P.A. (personal assistant) of D.S.P.
(District Superintendent of Police). I have to fire a lot of people,
for which I feel bad. Is there a karmic bondage in that?
Dadashri: Does it sometimes happen that you send a
note to those higher up to fire a man, and yet he does not get
fired? Does that occur or not?
Questioner: Yes, that occurs.

170 Pratikraman
Dadashri: Hence this firing is a routine for you (part of
your job). And your inner intent is that you do not want to fire
him. Then there is no liability of bondage for you. It is like this:
whatever the extent of one’s mistake, his punishment will be
fitting – that is the rule. That is not something one can stop.
Hence you should maintain the inner intent that this man should
not be hurt. However, you should continue to do your routine
job.
Responsibility Ends With a Change in the
Inner Intent
If Gnan is given to a person that administers capital
punishment, who has to hang someone, but his inner intent is not
in accordance with what he does, then he is not liable for any
bondage. And the one who has inner intent that the person
deserves to be hung, then there is karmic bondage for him even
if he does not do the hanging. Hence the inner intent (bhaav) is
the main thing. If it is not one’s inner intent but he sends someone
to prison, he can still bind punya (merit karma). That is how the
world is. One has to be prudent about his inner intent.
Meet Your Obligation While Staying as the Self
Questioner: If we report someone’s crime, do we or do
we not incur a karmic liability?
Dadashri: No, nothing will occur.
Questioner: If a worker under me does not perform and
I bring it to my manager’s attention, will I bind karma?
Dadashri: No, you will not.
Questioner: And if I do not bring it to my manager’s
attention, then our management will be ruined.
Dadashri: That is why you have to bring it to your boss’s
attention. But do it politely. And you should explain everything
to him. You cannot speak to the man arrogantly.

Questioner: How is that done in the worldly life?
Dadashri: You just have to maintain such a bhaav (inner
intent) and then whatever occurs after that is correct. You should
maintain your inner intent and it is necessary to explain things to
him. No matter how many times you have to explain to him, it
is correct. And it is also correct if you do not say anything to
explain it to him.
Questioner: If someone is being obstinate and I do not
have the authority to punish him, but I report him to my boss so
that he will be punished, now the boss punishes him but I am the
one who reported him to the boss. So I became the nimit, did
I not?
Dadashri: No, that is not Your bhaav. ‘Chandubhai’
does that, does he not? So what should You do? You should
continue ‘seeing’ what ‘Chandubhai’ does. The world will go
on. Do not worry at all about that. Have the inner intent that no
living being be hurt. Then go about your business, whatever it
may be. Do not interfere in it. Do not have any doubts. ‘You’
should remain as the Self. However, you have to meet your
obligations, do you not?
Ultimately, Pratikraman as the Solution
Up until now, you had been trapped but you have learned
the art of escape, have you not? What do people generally say?
‘If the scorpion is going to bite, let it.’ Hey, you! But do you
have the energy to allow it to bite you? They will say, ‘In the
absence of such energy, the one who allows the scorpion to bite
him is a gnani.’ Hey, you! If you don’t have the energy (shakti),
put aside the scorpion. Whether it is a scorpion or some other
poisonous critter, just put it aside. Yes, but do not harm it.
Questioner: Are there such gnanis that will let the scorpion
bite them?
Dadashri: That is what people say, that if one is a gnani

172 Pratikraman
then he should let the scorpion bite him.
Questioner: That is an ego, is it not?
Dadashri: It is all an ego.
Questioner: So if the scorpion cannot be plucked off,
should we pull it in a way that it is not killed?
Dadashri: Yes, but despite that, if it dies, then do
pratikraman. That is the solution for it.
Questioner: The intention is not to kill it.
Dadashri: That is not the intention but what should you
do if it does die? Should there not be a solution for that? And
to begin with, one does not have the energy to let it bite and then
he goes around creating a big deal. Instead, why not exercise
caution; there are all kinds of solutions. We have the entire
science of Akram with us.
Questioner: This is all very practical, Dada.
Dadashri: Yes, it is practical!
*****

Pratikraman 173
[8]
Freedom from the Chains of Life-After-Life
Accounts
How to Be Free From Past and Future Life
Accounts?
Questioner: What should we do to be free from the
relations of previous lives (past life accounts; roonanubandha)
that are now in front of us?
Dadashri: If you are forced to live with someone you do
not like, then on the outside you should continue your worldly
relationship with that person – and from within you should do
pratikraman in his name. The suffering for you in this life is the
effect of your atikraman in your past life. What were the causes
behind your suffering today? In your previous life you did
atikraman against that person and, as a result, in this life you
have to suffer the consequences. If you do pratikraman now in
the presence of whichever God you worship, you will erase your
mistakes. Repeated pratikramans will wipe off the many mistakes
that have been caused in these sticky (cheekani) relationships.
(162)
If a man dislikes his wife, he will see many mistakes in her
and will harp on her negative points. This constant faultfinding
leads to scorn (tiraskar). The scorn leads to fear. He will
experience fear in certain interactions with her and when he sees
her, he feels a sense of suffocation and uneasiness. We all tend
to be afraid of those or that which we dislike intensely. All this
is a result of scorn. In order to break free from this feeling of

174 Pratikraman
contempt, one has to keep asking for forgiveness. Even though
the other person may not be aware of it, you have to continue
asking for forgiveness from within.
Pratikraman of the Relatives and the Dear Ones
Life is nothing but a drama. Is it appropriate to assume
that people playing the role of your wife and children in a play
are yours to take home with you? In your daily interactions, it
is acceptable to say, ‘This is my son, Shatayu,’ when you are
introducing him to someone, but you should say it as you would
in a drama. The reason you have to do pratikraman is because
you have believed all these relatives to be real. You should do
pratikraman because all along you have acted as if they really
are your children and your wife. If you did not have this belief,
then pratikraman would not be necessary. With this belief comes
attachment and abhorrence and with pratikraman you are
liberated. Dada shows you how to do alochana, pratikraman
and pratyakhyan to liberate you.
Questioner: Sometimes I feel bad that he has taken Gnan,
and I have Gnan, so then why should such problems continue?
Dadashri: It is all unfolding of karma (udayakarma) in
which you have to do pratikraman. You are bound to be pushed
around by the unfolding karma. You will not be able to avoid the
pressure of the unfolding karma. It is not his wish that he hurts
you, and yet he will be pushed by the unfolding karma. One has
no choice but to suffer one’s karma!
Questioner: I feel like I want to do good for him, but I
end up spoiling everything and then I end up being the one who
gets blamed.
Dadashri: But what problem do you have with that?
Whatever occurs is correct. The one who wants to do good
should not be afraid. And the one who wants to do bad will not
achieve anything, no matter how cautious he is. You should

[8] Freedom from the Chains of Life-After-Life Accounts 175
make up your mind that you want to do good.
Questioner: I used to have a lot of fear before, but not
anymore.
Dadashri: There is no need to talk like this. If he leaves
here feeling bad, he will return the next day feeling good. You
should do pratikraman.
These are all relative relationships; they are not real. If
there is no pratikraman then the relationship will tear apart.
What does pratikraman mean? It means to mend. If you keep
mending even as the other person keeps tearing, the cloth will
last longer. But what would occur if the other person is tearing
and you do the same? (164)
Questioner: My husband lives separate from me; he has
also taken the children with him. This has occurred because it
should be my karma, right?
Dadashri: Of course, what else? Nothing new outside of
karma effect occurs. This has happened because of failure to do
pratikraman. Things turn around by doing pratikraman.
Pay Off the Accounts with the Checkbook of
Pratikraman
The whole world is a karmic debt (hisaab) and in order
to settle that karmic debt, we have the tool of alochana-
pratikraman-pratyakhyan, whereas the others in the world do
not have any tool to settle this debt with. Are you settling some
of your debt now? All you have to do is settle the accounts, do
you not? What else do you have to do?
No one has the independent power to harass or hurt another
person and no one has the independent power to tolerate. Each
person is merely a ‘puppet’ going about his business on the stage
of the worldly life. With pratikraman, these ‘puppets’ learn to
live in peace and harmony. No matter how insane the other person

176 Pratikraman
may be, he will come to his senses through your pratikraman.
Do Not Suffer Two Losses
Gnan means not to incur two losses. And even if you incur
one loss, if you do pratikraman, you will only have one loss.
One should not incur two losses (first loss is effect in this life,
second loss is the loss/effect that has to be suffered in the next
life through causes of attachment–abhorrence created in this life).
Questioner: But I will be forgiven if I do pratikraman,
will I not?
Dadashri: One does pratikraman for one’s mistake of
hurting anyone through thought, speech and acts (dosh). There
is no need to do pratikraman if you have not made a mistake.
That account is settled. And if nothing has occurred, then there
is no problem. As you continue to do pratikraman, everything
will start becoming smoother in the interaction with that individual.
The relationship with that person will be absolutely clear.
If you do not get along with a certain person, if you were
to do pratikraman all day long for several days for that person,
you will be able to get along with him and he will come seeking
your company. All conflict is because of one’s atikraman
(mistakes).
And none of these wise (!) people do pratikraman. Do
you think they do pratikraman? One will say, ‘Why should I
do pratikraman when it is his mistake?’ If you ask the other
person, he will say, ‘He is at mistake; why should I do
pratikraman?’ Well so be it, let them ‘bomb’ each other like
India and Pakistan!
The World Echoes Your Own Projections
Questioner: If a person is harming me in some way,
should I continue to simply ‘know’ and ‘see’ what is taking
place by understanding that it is my unfolding karma, or should

I do pratikraman for it at night or should I meet with that
person and do direct pratikraman?
Dadashri: In such an event, what would someone who
does not have Self-realization (agnani) resort to? He would
fight, curse, shout insults, etc; this is what an agnani will do.(166)
Questioner: Yes.
Dadashri: He may curse and swear, but that will not stop
the harm. He has brought such an account (karma) with him and
so that is bound to occur. But when he retaliates, he creates a
new account (karma) for the coming life. He perpetuates the
account. That is not what we do here in Akram Vignan; we
simply have to ‘see’ and ‘know’ what is happening. The
underlying foundation of this awareness is, ‘The harm the other
person is doing is the result of my own past karma.’ Just like
when the step-well (vaav) echoes back ‘thief’ if you first say
‘thief’ in it; can you then claim that the water well is harming
you? No, it is the effect of your own action coming back to you.
Because the echo comes back to you right away, you can know
that it is the result of your own doing. Otherwise, one does not
recognize it. Therefore, there is no need to do pratikraman in
this case of the other person harming you at all. You have to do
pratikraman if you are the one causing the harm. We do not
have to do pratikraman if he is causing the harm. You just keep
‘seeing.’
If someone does us good, that is the result of our own
doing and if he causes us harm, that too is the result of our own
doing. Worldly people (those who do not have Gnan) react
differently in both situations. They have attachment towards the
one doing good and abhorrence towards the one doing harm.
Both are the results of attachment and abhorrence (in the previous
life). No one does good or bad; it is simply the echo of your
own doing. There is nothing else. How can anything come from
outside this?

178 Pratikraman
Pratikraman Also for Those Who Insult You
Questioner: Sometimes I feel unappreciated and
disheartened. I feel that no matter how much I do for that person,
he keeps insulting me.
Dadashri: You should do his pratikraman. This is the
way of the world. There are so many different kinds of people
who will hold you back from your liberation.
Questioner: Why should I do that pratikraman?
Dadashri: Pratikraman should be done because in your
unfolding karma effect, he has to bind a new karma. That is why
I am doing pratikraman and I will never make such a mistake
again where I become instrumental (nimit) in another person
binding karma.
The world will not let anyone become liberated. The
bondage of this life is such that only pratikraman can release
you. For this reason, Lord Mahavir has given us alochana,
pratikraman and pratyakhyan in just one word, ‘pratikraman.’
There is no other way out. When is one able to do pratikraman
correctly? It is when he attains the knowledge of the Self from
the Gnani Purush. With this knowledge, awareness (jagruti)
arises and this awareness will allow you to do pratikraman and
be released from the burden of karmic liability.
You should do pratikraman so you become free of
liabilities.
This is How You Regain Trust
Questioner: How can I restore the trust I had for
someone who has betrayed me?
Dadashri: You should repent for all the times you have
harbored negative thoughts about him. Whatever bad thoughts
you had for him after you lost trust in him, you have to repent

for them. Only then will things be settled. That is why pratikraman
is so necessary.
Why Repeated Pratikramans?
Questioner: All these expert ladies have come together
and they are being deceitful towards each other. Then they
immediately do pratikraman by open confession to each other.
The deceit occurs but they immediately recognize that they have
done wrong. However, this gentleman says that we should not
let such mistakes occur at all.
Dadashri: No, that will not work. (Dada addressing the
man) Have you brought a new rule here? Here it is a ‘no-law
law.’ The law here (with Akram Vignan) is that there are no
laws whatsoever! (168)
Questioner: If one does true pratikraman, then that
mistake should not occur again.
Dadashri: No, you cannot say that. There are some
mistakes that have fifty to a hundred layers.
Questioner: Is there not some kind of a strong
pratikraman which can destroy all the layers in one go?
Dadashri: No, that cannot occur.
Questioner: Dada, why don’t You ‘do’ Akram
pratikraman?
Dadashri: You cannot eat with both your hands. You
have to eat with just one hand. Everything is good in proportion.
If you have had a fever that lasts a few days, will taking a whole
bottle of medicine in one shot work?
Questioner: No, it will not work.
Dadashri: On the contrary, it will make it worse.
Everything is good if it is in proportion. Then it will work.

180 Pratikraman
The Method for Removing Salt from Milk
Everything will be solved through the grace of ‘Dada.’
You know that the milk is going to go bad and that you will not
be able to make tea with it in the morning, so then you will use
your technique to remove the salt from the milk. Whatever salt
you put in the milk (whatever atikraman that occurred
unintentionally), you should look for ways to remove it. Our
science is such that it will get rid of everything. Then later you
have to apply cream and bandages in order to fix the wound
(the damage). You have to stop the bleeding first. Then if it still
goes in the wrong direction, then would you not know that it has
not settled down?
Questioner: Yes, I would.
Dadashri: Then you have to let go of it. Thereafter, all
you have to do is keep patching it up. Then he will not bleed.
And someday he will invite you to his home. And you should go.
Then if the bleeding occurs again, you will be able to address it
(do pratikraman appropriately) in a timely fashion.
Questioner: This is what occurs. In trying to ‘operate
(improve)’ on the other person, twenty-five other complications
arise.
Dadashri: Yes, that has occurred. So you need to exercise
caution when you are dealing with such situations. That is called
discretion (vivek). Even when you give something real to
someone, you should do so with discretion. You cannot give it
after slapping him. Even if you are ‘feeding’ someone ‘real food,’
you cannot do it after you have ‘slapped’ him, because here, in
this work, everyone has a vote. If this were to take place in a
village, you could get away with it. Those people (simple and
sincere people) do things ‘heartily’ and so whatever you do
would work, whereas here (with city people) you will not get
away with it. Nothing fits in the city.

Questioner: That is correct.
Dadashri: There, you can get away with everything
because people approach everything heartily. So you have to
take into consideration where things are likely to go wrong and
proceed.
You Should Know the Method
Questioner: I am talking about the problem that when
one’s belief is destroyed, his ego feels hurt.
Dadashri: If you do not know how to break his belief
and if he feels hurt, then you should not even try.
I only break people’s belief, such that, ‘No, You are not
‘Chandubhai.’ ‘Chandubhai’ is not your real Self.’ In this way,
his greatest belief from countless past lives begins to fracture and
collapse further. There should be ‘exactness.’ Otherwise, it will
hurt him a lot.
I destroy the belief about God. Therefore, if I tell him that
‘there is no God,’ then it would be a disaster. Then I should be
able to explain and make him understand from which perspective
there is God and from which perspective there is not. That
should all be there, and I should also explain to him for whom
there is a God and for whom there is not. I would explain to him
in every way without hurting him even in the slightest. None of
‘our’ ‘weapons’ hurt. You should especially know how to use
your weapon so that the other person does not get hurt. Your
weapon may hurt you but you should make sure it does not hurt
him.
Questioner: That is true. (170)
Dadashri: That is called an ‘operation.’ If there is some
weakness within, then you should get rid of it. New forgiveness
should be procured from the other person. The other person
should not be hurt at all; life should be lived with this goal in

182 Pratikraman
mind.
We have not come here to inflict pain on anyone. Should
anything occur, may we give happiness. That is our goal. No
one should get hurt. Therefore, it is due to our lack of
understanding that the other person gets hurt. Furthermore, the
sense that ‘the mistake is his’ must not be there within you.
When the term ‘by his mistake’ arises in the slightest, know that
he is only the complex of mistakes. It is you who have taken up
the task of improving him. So then improve him without hurting
him.
Where Dislike Occurs the Moment You Set
Eyes on That Person
Questioner: Sometimes dislike occurs the moment we
set eyes on a person, the moment we see his behavior.
Dadashri: That is because you have an old habit and that
habit will not refrain from pushing you. You still get influenced by
it. But you should apply our Gnan to it, should you not? The
habit is from the past and so it will continue to arise, but if you
keep applying our Gnan to it, it will gradually become still. The
old habits have to come to an end, don’t they?
Questioner: My question is, why does it occur only for
certain people? Is it due to some contemptuous tendencies that
arise or something like that?
Dadashri: It will only come if there is a karmic debt
from the past, right? But today it is of no consequence. Today
we are looking at his Shuddhatma (the Self). That day you had
a dislike for his external packing – the relative self. The interactions
were at the ‘packing’ level – the relative level. Today you have
nothing to do with that packing. He has to face the consequences
of his packing. Before, you used to believe that he is ‘Chandulal’
and that is why you had scorn towards him.
Questioner: That is based on an opinion, is it not?

Dadashri: The dislike is an effect of all the prior opinions
you have formed. By doing pratikraman for it, you can change
it around. You have to say that he is a very nice man, then he
will appear nice to you.
Questioner: Should I do pratikraman or pratyakhyan
for that opinion?
Dadashri: You have to do pratikraman. If you had a
bad opinion about someone, you have to change that opinion
now, to a good one, by saying that he is a good man. That
which appeared as ‘bad’ to you, when you call it ‘good’ the
change will take place. He appears ‘bad’ to you today because
of your past opinions. Truly, no one is ever bad. Tell this to your
mind. The opinions are formed by the mind. That stock is with
the mind. Whatever opinions ‘we’ give, ‘we’ wash them all
away.
Questioner: What is the tool to wash them off?
Dadashri: Pratikraman. If one has attained this Akram
science, which means he has attained the separation between the
Self and the non-Self, then he will not bind any karma. Yes, but
if he does not do pratikraman for his opinions, then its effect
will remain in the mind of the other person and, therefore, his
negativity towards you will continue. No new karma will be
bound if you maintain a clean inner intent, and if you do
pratikraman, even the effect of past karma will go away. To
divide by seven that which you had multiplied by seven is called
purusharth (spiritual effort).
Therefore, the shadow of your mind falls upon his mind.
See the effect of the shadow of my mind falling upon others.
Even a fool becomes smart. If you have in your mind, ‘I do not
like Chandu,’ then dislike for ‘Chandu’ starts the moment he
comes, the snapshot (vibrations) of which reaches him. That
snapshot (vibration) reaching him will tell him what is going on

184 Pratikraman
in your mind. The effects in your mind will entangle the other
person. He will not know exactly what is going on but it will
entangle him. Therefore, you should destroy such opinions. You
should wash off all your opinions, and then you are free. Then
your mind will change.
Many people’s speech has been completely spoiled, and
that too is because of opinions. Hence, the problem lies with the
opinions one has stored. There is no problem with opinions that
have not been stored.
Questioner: But are we not liable for the scorn we
experience today?
Dadashri: No, you are not liable; when you ‘see’ and
‘know’ then you are not liable. When you become aware of the
fact that, ‘When this person comes along, I feel scorn towards
him and when that person comes along, I feel happy within,’
then it is more than enough.
Questioner: Should one do pratikraman then?
Dadashri: You should do pratikraman if the other person
feels hurt. Thoughts will come and go; you do not have to do
pratikraman for that. For that you have to have in your mind
that ‘this should not be so.’ That is more than enough if you say
that. You need pratikraman when someone gets hurt by your
anger or negativity.
Questioner: So I do not have to do pratikraman for
having such thoughts?
Dadashri: All that will continue to take place. It took no
time when it went in and it takes no time to come out.
*****

Pratikraman 185
[9]
Pratikraman in Varying Situations
The Reaction of Hurt in the Other Person
Questioner: How can I tell if the other person is hurt?
Dadashri: You will immediately see it on his face. The
sparkle in his eyes will have disappeared and his face will appear
gloomy. Of course, you will be able to tell whether or not he has
been affected. It will be all too obvious.
Questioner: Yes. (174)
Dadashri: Man definitely has the ability to know what
has occurred to the other person.
Questioner: But some people are so good at hiding their
true feelings that you cannot tell by their expressions.
Dadashri: Even then you will know that you have said
some hurtful things, and that it is bound to hurt him. For that you
should do pratikraman. If you said something hurtful, will you
not know if you hurt him?
Questioner: Yes, I would know it.
Dadashri: You are not doing pratikraman for him. You
are actually doing it to change your previous opinions. What is
pratikraman? It reverses your past opinions. By doing
pratikraman, the effect your words may have had on him is
erased. Just keep in mind that you want to settle your interaction
with him with equanimity and, as a result, his mind will also
improve. If, however, you are determined to only get it your

186 Pratikraman
own way, his mind will react in the same way with as much
hostility.
Questioner: Does that mean that we have to continue
doing pratikraman and will all our habits go away gradually?
Dadashri: Everything goes away with pratikraman.
Questioner: The stronger the inner intent (bhaav) is behind
the pratikraman, that much…
Dadashri: No, it has to be done with true heart (heartily);
whether you know the words or not, that is not important – it
has to be done heartily.
Bankruptcy of Prakruti
Dadashri: For some people, if someone interferes in their
business, they only feel satisfied when they say things like, ‘You
have no sense, you do this and you do that,’ etc. Then they
sleep soundly at night.
Questioner: Why does that happen?
Dadashri: It is a kind of ego that takes pleasure in, ‘I let
him have it!’ You used to do the same, did you not?
Questioner: But I did lots of pratikraman of all those
people.
Dadashri: That is why everything is resolved.
Questioner: Why does he not do pratikraman?
Dadashri: Pratikramans have not commenced for him
at all!
Questioner: Why not? (176)
Dadashri: He is still in the bankrupt state. His debt has
not reduced at all, has it?
Questioner: What debt? What kind of debt?

[9] Pratikraman in Varying Situations 187
Dadashri: He is bankrupt (spiritually). Pratikraman was
possible for you. His bankruptcy is of the ultimate kind; his is
first in line to file such a bankruptcy, and so he can afford not
to do pratikraman (!)
Questioner: Then a time comes when, if a person can
see his own mistakes – when he makes a mistake, he will not
rest until he does pratikraman?
Dadashri: It will take a long time for him to reach that
state; there is still a very heavy karmic debt. He has not refrained
from hurting anyone that comes across him. He has hurt
whomever he met.
Questioner: So does one become ‘bankrupt’ when he
hurts people?
Dadashri: Then what else? Bankruptcy is inevitable.
Questioner: What kind of actions lead to bankruptcy?
Dadashri: Acts such as these; where one hurts others.
He has not left anyone out, not even the parents. There has been
an association with rogues and thugs in the past lives. So many
lives have been spent doing just this, so he is only bound to be
like that, and only continue to like that, is he not?
Questioner: Not anymore.
Dadashri: So many karmas were bound. Have you seen
his height? The body is full of knots… the more the karma, the
smaller the body; it is compressed.
Questioner: So what is the solution now? What else can
he do if he cannot do pratikraman?
Dadashri: If he does it for a short time, he will slowly
make headway.
Questioner: Except for pratikraman, there is no other
solution at all.

188 Pratikraman
Dadashri: It may not be effective now, but if he continues
to do it, it will gradually become effective.
Questioner: It will finally occur one day.
Dadashri: The speed to bring it to a conclusion is also
the same.
Questioner: If this has been the case from a very young
age, does that mean that he had made those bhaavs (inner
intents) in his past life?
Dadashri: He made those bhaavs in the past life. To
show off, he made the bhaav of, ‘I will bully everyone…I will
put fear in them…I will do this…I will do that…’
Questioner: What a grave wrongdoing it is to intimidate
and scare people, isn’t it?
Dadashri: He will realize that when the time comes. You
realize that when someone intimidates you and what liability they
are incurring. But wouldn’t you realize it if you are doing the
same?
Pratikraman for Abuse in Close Relationship
Questioner: I do not want to do anything to hurt him and
yet I end up doing so. Give me such a blessing that not a single
atom (parmanu; subatomic particle) of mine gets excited.
Dadashri: Today we will give you that blessing. You just
have to keep on asking for forgiveness. You tormented him a lot
in your past life.
Questioner: It occurs a lot. This is my big (karmic)
tuber.
Dadashri: Yes. You have to do something, do you not?
Keep asking for his forgiveness, any free time you get, ask for
his forgiveness and do his pratikraman, in short. You have
done atikraman against him, hence you have to do pratikraman;

have you abused him a lot?
Questioner: I am doing a lot of pratikraman in his name.
Dadashri: Yes, do it daily: ‘I am asking for his forgiveness’
and ‘Dear Dada Bhagwan, grant me the energies not to hurt or
abuse him.’ Keep on asking for this and ‘we’ do grant that, if
you ask for it. (178)
Questioner: I will ask for it every day.
Dadashri: Good.
Questioner: If I have hurt anyone in the slightest and I
get a free moment and do his pratikraman, will that do?
Dadashri: You have to do that at the time. You have no
desire to hurt anyone anymore, do you?
Questioner: Sometimes I do end up hurting others.
Dadashri: What do you do when that occurs?
Questioner: Pratikraman.
Dadashri: If you do pratikraman, your case will not go
to the court of Nature. Settle it by saying, ‘Sir, I ask for your
forgiveness.’
Karma Destroyed through Repenting
Questioner: What is it called when, after treating someone
with contempt, you are repentant?
Dadashri: If you are repentant, you will break the habit
of being contemptuous. However, if you feel no repentance and
on the contrary feel good about yourself and your deeds, that is
a sign of going downwards to lower life forms. You must have
repentance after doing something wrong.
Questioner: What should I do to be free if I have hurt
someone so badly that he is seriously depressed?

190 Pratikraman
Dadashri: Do pratikraman. And if you happen to meet
that person again, then you should tell him, ‘I am stupid. This is
a serious mistake of mine, please forgive me.’ His wounds will
heal when you say this.
Solution for the Effects of Contempt of Past
Life
Questioner: What should we do in order not to suffer
the effects of contemptuous behavior towards others in the past?
Dadashri: For acts of contempt there is no other solution
but repeated pratikramans. You have to keep on doing
pratikraman until that person comes around. And if you occur
to meet him face to face, then you should speak to him nicely
and ask for forgiveness directly. Tell him, ‘I have made a very
big mistake. I am a complete fool. I have no sense.’ When you
discredit yourself, the other person feels better, his hurt will
lessen and his wounds will heal.
‘We’ can ‘see’ the effect of contempt from previous lives;
therefore, I am telling you not to be contemptuous towards
anyone. Do not mistreat people. If you treat your workers with
contempt, they will take revenge in their next life. They may even
become a snake and bite you out of enmity. Contempt will never
free you from its grip. Only pratikraman can save you.
Can Such Serious Demerit Karma Be Washed
Away?
Questioner: If we have made someone miserable beyond
words and have hurt him so deeply that we cannot remove his
pain, will we bind karma even if we do pratikraman?
Dadashri: You should continue to do pratikraman in his
name. Do pratikraman with the same intensity as the intensity
of pain you caused him.
Questioner: A mother-in-law says something to her

daughter-in-law and the daughter-in-law commits suicide as a
result. Will the daughter-in-law attain peace if the mother-in-law
does pratikraman afterwards? (180)
Dadashri: We have to continue doing pratikraman; we
are not liable for anything else.
Questioner: What if the person is living?
Dadashri: After doing pratikramans, you have to tell
him, ‘I have no sense. Please forgive me.’ You should say that
and he will be pleased. The other person becomes happy when
you show him that you have less sense. If you say this even after
breaking his arm, he will not worry about his broken arm. He
will be happy. This is because the breaking of his arm had
already been decided (it was in his karma), but you became the
nimit. And so it occurred through your nimit (you as the nimit).
So that karma became settled. The account became settled
through a credit and a debit.
The Knower of the Kashays and Lack of Kashays
Questioner: Bad feelings, intents, arise but I immediately
recognize that I made a mistake.
Dadashri: That is why I tell you that all wrong and bad
bhaav is discharge. Do you understand that? And it does not
charge or bind karma. For such intentions, one immediately
knows, ‘It should not be this way…it should not be so.’
Otherwise, to become involved with the wrong intentions
(asaiyam) is called ‘giving in to kashays.’ But are you not able
to remain separate from the bad intents (bad bhaav)?
Questioner: Yes, yes.
Dadashri: Now, bad bhaav is effective (it is an effect
and its causes were previously created). Even if you try to stop
them, you will not succeed, but if ‘Chandulal’ were scolding
someone, from within You would know it should not be that

192 Pratikraman
way. Why is that? Why does that occur? It is because even if
‘Chandulal’ is doing the action, You are the Knower. You will
even know what is going on within; You are the Knower of both
these. You are the Knower of both: the absence of kashay
reaction (saiyam parinam) and presence of kashay reaction
(asaiyam parinam). That is You (the Self). Do You experience
that?
Questioner: Yes.
Dadashri: Yes. Just keep ‘seeing’ this circumstance, the
drama unfolding.
Unaffected Even While Giving the Sentence
of Hanging
One judge asked me, ‘Sir, now that you have given me
Gnan, should I or should I not impose a death penalty?’ So I
asked him, ‘If you don’t impose the death penalty then what will
you do?’ He replied, ‘But I will become liable for demerit karma
(paap).’ I asked him, ‘Have I made you the ‘pure Self’ or
‘Chandulal’?’ He replied, ‘You made me the pure Self.’ So I
told him, ‘Then you are not responsible for whatever ‘Chandulal’
does. And if you want the responsibility, then you are ‘Chandulal.’
If you want to share the liability, then ‘we’ don’t have any
objection. But you should not become a partner in this.’
I then showed him a way to resolve this by saying, ‘Oh,
Dada Bhagwan, why do I have to deal with such an unpleasant
task?’ and do pratikraman for it. I taught him to do pratikraman
in this manner and fulfill his work for the government according
to the laws.
Pratikraman Frees You from All Liabilities
Questioner: Would not belief and conviction that one
becomes free of all liability after doing pratikraman give him a
license towards indiscriminate and self-guided behavior
(swachhand), regardless of the welfare of the other?

Dadashri: No, you don’t have to look at it that way. It
is true about pratikraman. The importance is given to
pratikraman. You are free from your responsibility when you
do pratikraman. Once you do pratikraman, you are home
free regardless of the state of the other person.
Questioner: When I apologize directly to the one who
works under me, you would not believe how it goes to his head.
(182)
Dadashri: There is not need to say anything to him. When
you inadvertently say something hurtful, do you not repent it?
When you repent your actions, you are doing pratikraman.
Then you are not responsible at all. That is why ‘we’ have said
that we will take on your responsibility, because if you do this
much, then the responsibility is no longer yours. After that, ‘we’
know how to defend that. You are within the law of Nature if
you do this much. And then ‘we’ know how to deal with whatever
occurs. Do you understand that? We can handle it. But at least
do what ‘we’ tell you to; then it is more than enough.
If a person becomes so depressed that he feels like
committing suicide because of what you said to him; if you find
yourself in that state, then you should continue doing pratikraman
for half and hour to an hour that, ‘Why did I have to get in such
a situation? I became a nimit (instrument) for this?’ Then the
responsibility is no longer yours. So do not be afraid. If you
abide by what ‘we’ say up to this point, then ‘we’ will take the
responsibility of it with the ‘higher courts.’ ‘We’ will take care
of any dispute that arises thereafter. But you have to go as far
as this; it is more than enough. Deal with whatever is in your
karmic debt (hisaab); do not dwell too deeply into it.
The Protective Fence of the Gnani Purush
Very rarely do ‘we’ end up hurting a person even though
‘we’ do not wish to. Now generally, this does not occur, but it
happens towards a rare person. In the last twenty years or so,

194 Pratikraman
I may have hurt two or three people. That too, only if one is a
nimit. Afterwards, ‘we’ do his pratikraman and build a ‘fence’
around him so that he does not fall down. However high ‘we’
have taken him, he should not fall from that level. ‘We’ give him
all the support and build protection around him. We will never
let him fall. Even if he is insolent towards ‘us,’ or swears at us,
‘we’ would never let him fall. That poor man does not have the
understanding. He speaks in a state of complete ignorance. We
do not have a problem with that. If ‘we’ let him fall, then it was
wrong for ‘us’ to elevate him in the first place.
‘We’ are with principle. We would go as far as diverting
the course of a road in order to protect a newly planted tree,
but we would not harm the tree. We have principles we follow
so we would never allow anyone to fall. He will remain in the
very same place he was in. ‘We’ will turn all his thoughts around.
Here, sitting at home, ‘we’ change all these thoughts around.
‘We’ put in extra effort in that area. ‘We’ have to make the
special effort. ‘We’ do not have to make extra effort for you all;
but for him ‘we’ have to put in a lot of effort. ‘We’ have to
catch all his thoughts and ‘we’ have to exert effort such that his
thoughts do not go past that point. Such cases are very rare; not
all the cases are like this.
Questioner: What is all this about creating a fence around
him? What does he need that for?
Dadashri: ‘We’ have to catch hold of his antahkaran
(inner mechanism of mind-intellect-chit-ego). ‘We’ have to take
his vyavasthit in ‘our’ hands.
Questioner: How is that?
Dadashri: ‘We’ take charge of all that, otherwise, he will
fall, will he not?
God Does Not Forgive or Punish
Questioner: Whatever pratikraman we do, we do

because we did atikraman. So if we have hurt the other person
because of our atikraman, is that why we do pratikraman?
Dadashri: Yes, for that very reason. There is no other
reason. Now ‘You’, the Self do not have anything to do with
him anymore. Now You no longer have any worldly dealings
with him. All You have to do is make sure that he (the relative
self) does not hurt anyone. You have to tell whoever the culprit
is to do pratikraman. The Shuddhatma has nothing to clean.
All that has been done.
Questioner: But will we not do such atikraman again?
(184)
Dadashri: It is not that it will not occur again… but
atikraman is a discharge (effect of past causes), so it will be
there. Only those that are there will come out. The question of
whether ‘atikraman should occur or not’ does not even arise.
Whenever You feel that atikraman has occurred, then make
him do pratikraman. If no atikraman is taking place, then you
have to simply continue ‘seeing’ the discharge, nothing else.
Questioner: I have a relative who makes so many
mistakes, so many blunders, that even God would not forgive
him. And then he asks me to forgive him; he keeps on saying,
‘I made a mistake. I made a mistake.’ So what should a man
do?
Dadashri: Man has to grant forgiveness, God cannot
grant forgiveness. God has a weakness. (!) Humans are shrewd.
Because eventually God (nature) will take complete revenge,
then forgiveness will be granted. God is going to punish him for
sure. You do not want to take revenge. You will forgive him;
therefore say, ‘May everything work out well for you.’
The Problem of Recurrent Mistakes
Questioner: Someone does something that hurts me and
then he asks for forgiveness; I forgive him. I forgive him internally

196 Pratikraman
even when he does not ask for forgiveness. What should I do
if he keeps doing the same thing over and over again?
Dadashri: Try as best as you can to explain to him in a
loving, gentle manner. There is no other solution (upaya) for it
and you do not have any authority and power (satta) over the
matter. You have no choice other than to forgive him. If you do
not, then you will end up doing so after some more suffering.
There is no other solution. You have to make him understand
and make him see his mistakes. If he changes his internal intent
and recognizes that it is wrong for him to hurt you, your work
is done.
If he changes his inner intent to that he does not want to
make the same mistake, and it still occurs, that is a different
matter. If a man decides that he does not want to make any
more mistakes and ends up making them, then it is a different
matter. But if he says he wants to keep on doing it, then there
is no end to it. That means he is on the wrong track. But after
deciding he does not want to make mistakes again, if he repents
his mistakes, then there is no problem if that mistake occurs again.
Even when he decides he is not going to repeat it and he repents
it, then if the mistake occurs again, he should repent again.
What is the reason for this? This is because there are
many layers to a mistake, like those of an onion. A layer will go
away by repenting, but another layer will surface. So the onion
will look the same. It will all come to an end when all the layers
go away; it will not occur until then. One has made countless
mistakes for countless lives.
Maintain Your Love Despite Their Mistakes
Questioner: What if he is not even aware that he is
making mistakes, and continues doing so? What if he does not
even repent?
Dadashri: Then it is meaningless, is it not? It is meaningless

when he is not even aware. You should oppose his negative
behavior. You should make him aware. The position opposing is
to make him aware.
Questioner: If he keeps repeating the mistake every step
of the way, then I lose the love and respect for him.
Dadashri: What else can you do? If possible, do not lose
love for him, because what else can there be in this time cycle
of Kaliyug (period of difficulties due to lack of unity in thoughts,
speech and acts)? These relationships are relative (temporary);
what else can there be? You, on the contrary, will ruin things for
yourself if you take away that love. What do you do when you
are not aware of things? So keep it like that. (186)
What good does it do you to know that your son stole
some money when you sent him to buy vegetables? You have to
accept him the way he is. Can you throw him out? Can you find
another son? You won’t find another one, will you?
Questioner: What assurance do we have that another
will not be worse?
Dadashri: Yes. Ask everything today and get your work
done.
Accept the Other Person
Questioner: So what should we do about a person like
that? He keeps making mistakes but he does not repent making
them. What can we do when he does not even realize this
much?
Dadashri: You should not kill yourself. What else can
you do? Killing the body means committing suicide. Then there
is the killing of the mind. When the mind is killed, one loses
interest in the worldly life. You should not do that; because of
that, you would lose interest in your children and everyone else.
You should not do that; you should tolerate it and accept it. The

198 Pratikraman
worldly life means to accept it any way you can and somehow
pass your life. Right now it is the reign of Kaliyug, what can one
do in it? There is no safe side anywhere. Consider this the safe
side and go to sleep. Sincerity and morality are gone forever.
Therefore, take this Gnan; then you can be happy forever. You
will have no obstacles like these. Oh! It will be wonderful.
Inadequate Pratikraman is Due to Lack of
Awareness
Questioner: If someone does not come here anymore
because I have upset him, and then egotistically I say, ‘I have
done my pratikraman. Now what can I do if he does not come
anymore?’ What about that?
Dadashri: But that is all wrong. In a way, it did occur
because of you, through you as a nimit, did it not? So you
should do whatever you can. Then, if nothing occurs, so be it.
If it does not occur, that does not mean that you have to destroy
yourself.
Questioner: That is right. But here we are talking about
one’s inner understanding, what a person should have in his
understanding. I have done my pratikraman; I do not have any
negative feelings towards him. If one shoots the bullet, then he
can do this much (pratikraman) and it is easy for him to erase
it all, but the one who got ‘shot by his bullet’ is still hurting, is
he not?
Dadashri: But he must be hurting so much that he does
not come here to do darshan. He should be feeling, ‘I met this
useless person, so that is why I can’t go there.’ That is why you
have to settle the matter with equanimity, don’t you?
Questioner: The other thing is that how can I know that
the pratikraman I have done has been effective and that I no
longer have any opinions about him? How can I know that my
opinions about him have been wiped off one hundred percent?

Dadashri: But even so, he continues to hurt and harbor
an opinion about you.
Questioner: Yes, it has not gone away for him and some
of mine (opinions) still remain within; sometimes I feel how
sensitive he is to take the little I said so seriously. Even this little
thought occurs to me, so that much weakness remains in getting
rid of the opinions.
Dadashri: Even if the opinion remains within, you would
not know of it.
Questioner: That is true, I cannot know. This is very
subtle. So is it better to do his pratikraman for our safe side?
Dadashri: Such cases are very rare in this world.
Therefore, turn it around. Just look: he does not even come
anymore.
Even Though You Are the Non-doer, Others
Get Hurt
When our mahatmas talk about doing something, they
are saying it in discharge bhaav (effect of intent from his past
life). It is like when an actor says, ‘I am going to kill you,’ in a
play; when he says this, he is not liable for violence (himsa).
Questioner: I remain as the non-doer but whatever karma
‘Chandubhai’ does, some people around him get hurt and they
believe that I verily am the one who has caused the hurt. So
when I am affected by that, what should I do?
Dadashri: I have already told you that if ‘Chandubhai’
does atikraman against anyone, if he hurts anyone, then You
have to tell ‘Chandubhai’, ‘Do pratikraman in the name of that
person.’ If there is no atikraman, then nothing needs to be
done.
*****

Glossary
Aadayee Obstinacy
Aagraha Insistence
Aakraman Attacking nature
Aantarik tapa Inner penance
Abhaav Dislike; aversion
Abheda-dharma Path one of oneness
Abhedta Oneness
Abhimaan Pride or arrogance
Abhipraay Opinion
Abhyudaya Prosperity or uplifting in the worldly
life
Abrahmacharya Non-celibacy
Acharyas Self-realized masters
Achaurya Non-stealing
Adeetha tapa Internal penance; invisible penance
Adharma Wrong karma through thought,
speech and actions
Adhyatma vani Spiritual language
Agna Special directive
Agnya shakti Energy of ignorance mediated
through ego-intellect complex
Agnan Ignorance of the Self
Agnani One who is not Self-realized
Agrasocha Worries about the future
Ahamkar Ego
Aishwarya Godly qualities
Ajaanta Unknowingly
Ajagrut Unaware
Akram Step-less
Alaukik Beyond worldly; of the Self
Alochana Recall and confession of mistakes
Amrut Nectar
Anand Bliss
Anant darshan Infinite vision
Anant gnan Infinite knowledge
Anant shakti Infinite energy and power
Anantanubandhi krodh Anger that will make one bind
karma for infinite lives

Anekant All-inclusive, impartial and
acceptance of all viewpoints
Antahkaran Inner working components of the
mind, intellect, chit and the ego
Antaray Obstruction
Antaray karma Obstacle causing karma
Antaratma Awakened pure Self; Shuddhatma
Anubhav Experiential
Aparigraha Non-acquisitiveness
Apratikraman dosh Mistake for which pratikraman
was never done in the past life
Apratyakhyani krodh Anger for which one did not do
pratikraman
Aropit bhaav False assertion
Arati Devotional singing accompanied
with burning oil wicks
Aropit False assertion
Artadhyan Adverse internal meditation that
hurts the self
Asahaj Unnatural state
Asaiyam parinam Presence of kashay reaction
Ashata-vedaniya karma Karma which brings pain
Ashatna Irreverence
Ashrit Dependant
Ashubha Bad
Ashuddha Impure
Atichar Transgression of code of conduct;
doing something in excess
Atikraman Aggression towards other living
beings through thoughts, speech
and action
Atikraman Hurtful karma
Atkan Major blockade or impediment in
the path of liberation
Atma-dharma Religion of the Self
Atmadrashti Vision as the Self
Atmaghat Violence against the self; killing of
the self
Atmagnan Knowledge of the Self
Avarnavaad To not say as it is

Avirat kashays Never-ending kashays
Bandha Bondage
Bavas Those who renounce their worldly
life and live through begging; the
ascetics
Bedhyan Unaware
Beyavtari Two lives before attaining moksha
Bhaav Intent
Bhaavna Inner intent
Bhaav shuddhi Purity of intent
Bhaav-abhaav Good-bad inner intents
Bhaavkarma Charging karma
Bhaav-parinam The cause
Bhaav-pratikraman Pratikraman of inner intent, at the
causal level
Bhakti Worshipping
Bhanjghad Problem
Bhaavna Desire
Bhaya Fear
Bhaya sangnya Self preservation instinct
Bheda Separation
Bheda-vignani Scientist who separates the Self
and the non-Self
Bhoda and jada Naïve and unaware
Bhranti Wrong belief; illusion
Bhrant-purusharth Relative spiritual effort; illusory
spiritual effort
Brahmachari Celibate
Brahmacharya Celibacy
Buddhi Intellect; knowledge through the
medium of the ego
Buddhi-dharma Functioning of the intellect
Charitra mohaniya Conduct deluding karma;
Discharging illusory conduct
Chaturgati Four worlds of existence within
which the Soul migrates
Chetana Energy of the Self
Chintavan Envisioned
Chovihar Practice of no food intake after
sunset

Chovisi Succession of twenty-four
Tirthankars in the third and fourth
era of each of the Time-cycles
Dada Bhagwan Fully enlightened Lord within the
Gnani Purush
Dakho Interference
Darshan Enlightened vision
Darshan mohaniya Right belief deluding karma or
ignorance of the Self; Karma of
illusory attachment which is there
due to ‘I am Chandulal’
Darshan-avaran Vision-covering karma
Deha-dharma Functions of the body
Dehadhyas Belief that, ‘I am this body’
Dehadhari Embodied
Deshna Speech of the Omniscient One
Devlokas Celestial beings
Devshi Late evening pratikraman
Dharma Religion; rightful action; duty
Dharmadhyan Absence of artadhyan-raudradhyan;
absence of adverse internal
meditation
Dhyan Meditation
Dosh Mistake
Doshit One who has faults
Dosho Wrongdoing; mistakes
Drashta Seer
Drashya That which is to be seen
Dravya Effect of past life karma
Dravyakarma Discharging karma
Dravya-pratikraman Pratikraman done in discharging
effect
Dravya-parinam The effect; result
Dukh Suffering; pain
Dushamkaal Current era where there is lack of
unity of mind-body-speech
Dushkrut Wrong actions; bad deeds
Dwesh Abhorrence
Ekagra dhyan Unchanging meditation

Ekavtari Gnan One more life remains before
attaining moksha
Farajiyat Mandatory
Five Agnas Special directives given by
Dadashri after Self-realization in
Gnan Vidhi
Gaanth Tuber
Ghadi One ghadi is twenty-four minutes
Galan Discharge
Ganadhars Enlightened masters who managed
the masses who came to the Lord
Garbhit Internally
Garvaras To taste the sweet juice of
doership
Gnan Knowledge
Gnan-avaran karma Knowledge-covering karma
Gnanis Self-realized
Gnan prakash Light of awakened awareness
Gnata Knower
Gnayak Knower
Gneya That which is to be ‘known’
Gooncha Inner conflict
Gunthanu Spiritual stage; period of 48 minutes
Grahan Acquisitiveness
Grahasthi Householder
Guna Qualities
Gunasthanaks Spiritual stages
Gusso Anger without violent intent
Hisaab Karmic account
Himsa Violence
Himsak bhaav Violent intent
Ichchha Desires
Indriya gnan Relative and sense oriented
knowledge
Indriyas Senses
Iriyapathiki kriya Walking with extreme caution so as
not to hurt any living being
Jad Water
Jada Inanimate
Jagruti Awareness

Jalkaya Living beings present in water
Janavoo Know
Japas Chanting
Jathu Collective
Jathu pratikraman Pratikraman of everything together
Jatra Pilgrimage
Jiva Living being
Jivatma Embodied self
Kaliyug Period of difficulties due to lack of
unity in thoughts, speech and acts
Kalpana Imagination
Kapat Deceit
Karela Bitter gourds
Kashays Internal anger, pride, deceit, greed,
attachment and abhorrence
Kayotsarg Renunciation of the body complex
Keval Gnan Absolute Knowledge; absolute
Enlightenment
Keval Darshan Absolute vision
Keivalya Absoluteness
Keyf Intoxication
Khed ‘Burning’ from within
Khed Remorse
Khuda Muslim word for God; divine
Kirtan-bhakti Chanting worship
Kram Step by step
Kraman Neutral actions; actions that do not
have any good or bad implications;
Worldly interactions one carries
Kramic path Traditional path of penance and
austerities
Kriya Action
Kriyakand Rituals
Krodh Anger with violent intent
Kshama Forgiveness
Kshayak-samkit Permanent conviction of the right
belief, ‘I am pure Soul’
Kusang Bad company
Kusangi Tainted by bad habits of the
company

Laksha Awareness as the Self
Lalach Covetousness and intense greed
Laukik Worldly
Lobh Greed
Loknindya That which is worthy of worldly
disapproval and criticism
Maafi Forgiveness
Mada Pride
Maagdhi language Language spoken during the time of
Lord Mahavir 2500 years ago
Mahasati A nun in Jainism
Mahatmas Self-realized ones in Akram Vignan
Mahavrats Five supreme vows;
ahimsa–non-violence; satya–truth;
achaurya–non-theft; aparigraha–non-
acquisitiveness and
brahmacharya–celibacy.
Maliki bhaav Intent or desire of ownership
Mamata My-ness
Manan Contemplates
Manobud Power of the mind
Mano-dharma Functioning of the mind
Manohar Win over people’s minds
Marajiyat Free will
Mashkari Poking fun
Matagraha Obstinacy of viewpoint
Matignan Intellect-based knowledge
Maun Silent
Mishrachetan Mixture of the Self and the non-Self
Mithyatva To believe the illusion as real, the
belief, ‘I am Chandulal’
Mithyatvi One under illusion
Moha Illusion or ignorance of the Self;
Illusory attractions
Mohaniya karma Karma of illusory attraction
Moksha Liberation
Mokshamarg Path of moksha
Moodhatma Not awakened to the Self
Mood swaroop Absolute Self form
Natakiya Dramatic

Nigod Lowest form of life
Nikachit karma Heavy and ‘sticky’ karma that one
has no choice but suffer its effect
Nikaali Discharging
Nimit Someone instrumental in the process
Ninda Backbiting; criticize negatively
Niragrahi Non-insisting
Niraparadhi Without mistakes
Nirdosh Without any fault
Nirgranth Free from tubers of kashay and
vishay
Nirjara Discharge of karma
Nirjiv Non-living
Nirmalya Weak and ineffective
Nischay Firm resolution
Nischay-gnan Knowledge of the Self
Nischetan Non-living
Nischetan kriya Non-living actions
Nihshank Suspicion-free
Nivedo Settles the mistake for once and all
Niyam Rules; discipline
Nokarma Gross discharging karma
Ugrata Residual fieriness
Paap Demerit karma; sin; wrongdoing
Paashavata Bestiality
Padakmanu Jain ritual of doing pratikraman
Pakkad Insistence
Pakshik pratikraman Fortnightly pratikraman
Paradhin Dependent on the non-Self
interaction
Parakram Extraordinary spiritual effort
Param vinayata State of humility
Paramhansa One who separates the Self from
the non-Self
Par-bhaav Being the non-Self
Par-dravya In the state of the non-Self
Parigraha Attachment to things and
acquisitiveness
Parmanus Subatomic particles
Parmartha Higher good; Ultimate aim

Parmatma Absolute Self
Paroksha bhakti Indirect worship
Paryushan Most important Jain religious
observance of the year. This is a
time of intensive study, reflection
and purification
Pragnya shakti Energy of the awakened Self after
Self-realization
Prakruti Mind-speech-body complex; the
relative self, the non-Self
Pramaad Sloth and dullness
Pramaad Spiritual sloth or laziness
Prarabdha Karma effect
Prashchyataap Repentance
Pratikraman Asking for forgiveness; three step
process of reversal from aggression
through thought, speech and action.
Pratipakshi-bhaav A hostile inner intent
Pratishthit atma Relative self; The self that has
wrong beliefs, the person in ignorant
state
Pratiti Conviction
Pratyakhyan Resolve never to repeat the mistake
and asking for the energies for this
Pudgal Non-Self complex
Pudgal parmanus Smallest part of matter
Pudgal paryaya Phases of the non-Self
Punya Merit karma
Punyanubandhi punya Merit karma which binds more merit
karma
Punyashadi One with merit karma; fortunate
one
Puran Charge
Purush Those who are spiritually enlightened;
Self
Purusharth dharma Religion of the Self effort
Purusharth Real spiritual effort
Raag Attachment
Rayshi Early morning pratikraman
Rakshan Protection

Rasa Interest and degree of intensity
Raudradhyan Adverse internal meditation that
hurts the self and others
Roonanubandha Bondage created due to attachment-
abhorrence in previous life
Rotli Chapaati; flat bread
Sachetan Animate
Sadhana Efforts of activity necessary to
achieve or accomplish a goal
Sadhus Those who live and strive for only
the state of the Self; Ascetics
Sadhvijis Jain nuns
Sadvivek Right discretion
Sahadhyayi Fellow spiritual colleagues
Sahaj Natural and spontaneous
Sahaj kshama Natural and spontaneous forgiveness
Sahajikata Naturalness
Saiyam Kashay free
Saiyami Person in control of his kashays
Sajiv Live
Sakshi bhaav Being a witness
Samadhan Mutually satisfactory solution
Samadhi State of the Self which is free from
any effects of mental, physical or
externally induced pain
Samata Equanimity
Samaya Smallest indivisible time unit
Samayik To be the Self and to ‘see’ the self
Sambhave nikaal Settle with equanimity
Samkit Enlightened; right belief
Samkit bud Energy of the Self-realized
Samkit jiva An enlightened being
Samuhik pratikraman Collective pratikraman
Samvar Binding of karmic matter
Samvatsari Annual holy day when Jains repent
for all their wrongdoings through the
year
Samvatsari pratikraman Once a year pratikraman
Sanghapati Head of the association
Sansar Worldly life

Sansaris Married people; people living
worldly life
Sanskar Effects of karma caused in past life;
cultural values
Saiyam parinam Absence of kashay reaction
Sanyasis Monks
Sarad Straightforward
Saraswati Goddess of speech
Satsang Company of those who promote
the attainment of the Self
Satta Power
Satya Truth
Satyug Time cycle of unity in mind, speech
and body actions
Shakti Energy and power
Shanka Suspicion
Shrutgnan Scriptural or literate knowledge
received through hearing
Shubha Good
Shubhashubh Good and bad
Shuddha Pure
Shuddha chetan The Self
Shuddha upayog Pure applied awareness of the Self
Shuddhata Purity
Shuddhatma Pure Soul
Shukladhyan ‘I am Shuddhatma-pure Soul’; the
state of the Self
Siddhant Principle
Smruti Memory
Sukh Pleasure
Sookshmatar Subtler
Sookshma Subtle
Sookshmatam Subtlest
Spandan Vibration
Sthool Gross; tangible-gross
Sushamkaal Past era of time cycle where there
was unity in thoughts, speech and
acts

Sutras Concise statement that usually
requires a commentary for
understanding
Swabhav Nature
Swachhand Guided by one’s own whim and
intellect
Swamaan Self-respect
Swa-par prakashak Illuminates the Self as well as the
non-Self
Swaroop gnan Knowledge of the Self
Syadvaad That which is accepting of, and
acceptable to all
Taanto Prolonged feeling of grudge that
continues to be linked with that
conflict
Takor Cautionary comment
Tanmayakar Become the body and the mind
Tapa Penance
Tejokaya Living beings present in fire
Tiraskar Scorn
Tiryanch Lower life forms
Tranavtari Three lives before moksha
Tyaag Renunciation
Udayakarma Karma effect; unfolding of karma
Udayavash Under the control of circumstances
Udvega Intense emotional upheaval with
overt clash
Upadhi External problems
Upadhyayas Those who have attained Self-
realization and help others do the
same
Upashraya Jain monastery
Upaya Solution
Updeshaks Religious teachers
Urdhavikaran To rise higher
Utsarg Inner renunciation
Vaanka and jada Obstinate and unaware
Vaav Step-well
Vartan, charitra Conduct
Vartman Present

Vayukaya Living beings present in air
Vedaniya Suffering
Vedaniya karma Karma that brings physical suffering
Veyr Enmity
Vichakshan Alert thinkers
Vignan Science
Vikalp Ego, ‘I am Chandulal’
Vimukta Absolutely free
Viparinam Circumstances due to your
interference related effects
Viradhak swabhav Negative nature
Viradhana Disrespect
Vishay Sexuality
Visheshata Superiority
Vishrasa Pure subatomic particles in discharge
process
Vitadwesh Free from abhorrence
Vitarag dharma Religion as prescribed by the
Omniscients
Vitarag Lords Supreme enlightened beings
Vitarag speech Speech that will be accepted by the
speaker and the listener
Vitaragata Total absence of attachment and
abhorrence
Vivek Discretion
Vrat Vow
Vyavahar Worldly interactions
Vyavahar atma The relative self; the non-Self
complex
Yagna Sacrificial fire
Yathartha As it should be
Yoga Union

Pratikraman Key Points
U What does the world exist on? It exists on the mistakes of
atikraman. There is no problem with kraman, but
pratikraman has to be done if atikraman occurs.
U Occurring of atikraman is natural; doing pratikraman
needs your purusharth (spiritual effort).
U The one who repents after his action will one day attain
moksha; that is certain.
U When pratikraman is done after a conflict, that conflict
gets washed off. Newly attained energy goes away by
entering into conflict again.
U It is natural for a human being to enter into a mistake. But
what is the way to be free from the mistake? Only a Gnani
Purush can show this, the pratikraman that liberates.
U Generally, when people ask for forgiveness, there is no
pratikraman in it. It is comparable to the common practice
of saying ‘sorry’ and ‘thank you.’ It has no significant
value. The importance is in doing alochana-pratikraman-
pratyakhyan.
U It is possible to attain the state of Godhood if one does
instant pratikraman.
U That which you do not want to remember, but still comes
into your memory, is a mistake that needs pratikraman.
U True pratikraman occurs when you see others in the
family as faultless/flawless (nirdosh) and when you only
can see your own mistakes.
U We end up saying things we do not want to. It is the
prakruti that ‘dances’ (does everything) and creates
problems. After many pratikramans, that prakruti will
come to an end.
U What occurs when you do pratikraman? When the
reactions of your past mistakes come into fruition, you will
not feel like interfering in them again.
U The one whose alochana-pratikraman-pratyakhyan are
real is sure to attain the Self.

Books of Akram Vignan of Dada Bhagwan
1. AdjustEverywhere
2. Ahimsa : Non-Violence
3. Anger
4. Aptavani 1
5. Aptavani 2
6. Aptavani 5
7. Aptavani 6
8. Aptavani 9
9. Autobiography of Gnani Purush A.M.Patel
10. Avoid Clashes
11. Brahmacharya : CelibacyAttained With Understanding
12. Death : Before, During & After...
13. Flawless Vision
14. Generation Gap
15. Harmony In Marriage
16. Life Without Conflict
17. Money
18. Noble Use of Money
19. Pratikraman :The master key that resolves all conflicts
( Abridge & Big Volume)
20. Pure Love
21. Right Understanding to Help Others
22. Science of Karma
23. Science of Speech
24. Shree Simandhar Swami : The Living God
25. The Essence Of All Religion
26. The Fault Is Of the Sufferer
27. The Guru and The Disciple
28. Tri Mantra :The mantra that removes all worldly obstacles
29. Whatever Happened is Justice
30. Who Am I ?
31. Worries

Persons to Contact
Dada Bhagwan Parivar
Adalaj : Trimandir, Simandhar City,
Ahmedabad-Kalol Highway, Adalaj,
Dist.: Gandhinagar - 382421, Gujarat, India.
Tel : (079) 39830100, Email : info@dadabhagwan.org
Ahmedabad : "Dada Darshan", 5, Mamtapark Society,
Behind Navgujarat College, Usmanpura,
Ahmedabad- 380 014. Tel. : (079) 27540408
Rajkot : Trimandir, Ahmedabad-Rajkot Highway, Nr. Targhadiya
Chokdi, Maliyasan Village, Rajkot. Tel.: 9274111393
Vadodara : "Dada Mandir", 17, Mama ni pol,
Opp. Raopura Police Station, Salatvada, Vadodara.
Tel. : (0265) 2414142, 9825032901
Bhuj : "Trimandir", B/h Hill garden, Airport Road,Near Sahyog
Nagar, Bhuj (Kutch) Tel. : (02832) 290123
Godhra : "Trimandir", Village Bhamaiya, Opp. FCI Godown,
Godhra, Dist - Pachmahal Tel. : (02672) 262300
Mumbai : Mobile : 9323528901
Kolkata : Mobile : 9330133885
Bangalore : Mobile : 9341948509
U.S.A. : Dada Bhagwan Parivar (USA) +1 877-505-(DADA)3232
Dada Bhagwan Vignan Institute : Dr. Bachu Amin,
100, SW Redbud Lane, Topeka, Kansas 66606
Tel : +1 785 271 0869, Email : bamin@cox.net
U.K. : Satsang Activity Centre,College House, 15 College
Road, Harrow, HA1 1BA, Tel. : +44 7956 476 253
Email : dadabhagwan_uk@yahoo.com
Website : www.dadabhagwan.org
Kenya : +254 722 722 063
Australia : +61 421127947
UAE : +971 557316937
Singapore : +65 81129229
New Zealand : +64 21 0376434
Germany : +49 700 32327474

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