Pratikraman: The Key That Resolves All Conflicts (Full Version) Part-2

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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.
*****

200 Pratikraman
[10]
When Conflicts Arise
Unsettled Accounts of Past Life
Questioner: Conflict occurs only with those with whom
we have a karmic connection (roonanubandha), right? Conflicts
will not occur with others, will they? (189)
Dadashri: Conflict occurs only with those with whom we
have past life accounts (hisaab).
Questioner: I do not have conflict with anyone anymore.
I am able to make sure of that everywhere else, but with her,
although the conflict has reduced significantly, every six to eight
months I am not able to do inner penance (aantarik tapa); I
end up saying things to her.
Dadashri: There is no problem with that. You have no
choice but to settle that. She has to discharge her karma, you
have to discharge your karma, and that is precisely where the
conflict occurs. So you cannot attribute the mistake to just one
person; both are at mistake for sure. One may be forty percent
at mistake, or sixty percent, or thirty percent, etc. Nevertheless,
both the parties are at mistake to some degree.
Questioner: Then we are able to come to a closure
(samadhan) on the issue within two to five minutes.
Dadashri: That will occur.
Questioner: Now if, at that time, I am able to do
parakram (extraordinary spiritual effort) and settle that

[10] When Conflicts Arise 201
circumstance with equanimity, there would be bliss (anand). But
as of now, I am not able to do that.
Dadashri: So here you have to gradually maintain
awareness and do it. As you spend time with Me, those changes
will come. If just one word of mine falls on your ears, then that
very one word will continue to do the work.
The Purusharth of Conversation with
‘Chandubhai’
Questioner: We have a saying, ‘One lives to be a hundred
if he defies death once.’ In this manner, how wonderful would
it be if we can gain control over our kashays (inner anger-pride-
deceit-greed) when they arise. How much would we have
conquered!
Dadashri: It is like this: what do you mean by ‘control’?
It means You can do it whenever you wish. If You can find Your
Gnan, Be in Your Gnan, then these wretched things (kashays)
will remain in control for sure; Gnan verily will do all the work.
Hence the best solution for that is to talk to ‘Chandubhai’,
‘How are you ‘Chandubhai’? What is going on? Why did you
hurt her?’ Talking to him in this way is verily the solution. What
should you say?
Questioner: That I should constantly talk with him and
keep telling him, ‘This is not a good thing you are doing. Why
do you miss this key opportunity and enter into kashay?’
Dadashri: That is what You have to say. You can tell him
everything. And if he still misses the opportunity, you can tell him
again and make him do pratikraman. Pratyakhyan should also
be done. Otherwise, he is likely to believe that whatever he did
was right.
Forced Expression of Unpleasant Karma
When you do pratikraman, your opinion is gone in regards

202 Pratikraman
to ‘this is right and that is wrong’; that opinion of yours is
broken.
Questioner: Mahatmas’ opinions have been destroyed,
but when there is unfolding of karma, they get shaken up. What
this gentleman said few minutes ago was unbecoming of him and
beyond his nature.
Dadashri: Yes, you realized that it came out beyond his
nature, did you not? There is so much force in karma unfolding
that even if one does not wish to say anything, he will end up
saying it. So then there is increased repentance about it and you
question why it occurred. The answer is that there is a grave
disease within, so let it come out. And for that, today find some
quiet time and keep repenting for five hours or so.
What do you have to say (to ‘Chandulal’) in your
repentance? ‘Where do you have to go? What problems do you
have? And if problems do occur, then ‘whatever occurs is
correct.’ Just let go. If you hang on to it, then you will take a
beating.’
Did the prakruti you thought you did not have, come
out?
Questioner: He, file one, has never done this before. I
do not even know why he did it!
Dadashri: That is the very thing You have to ‘see.’ It was
time for the other person’s disease to come out, and it was time
for yours to come out, and that is why everything came together.
Questioner: This is the unfolding of his karma; he is not
the one saying this.
Dadashri: Yes, it is not Him, the Self; it is the unfolding
karma that is working very forcefully. You should ask him whether
it was his intention (bhaavna) to speak this way and he will tell
you, ‘No, that was not my wish and yet it occurred.’ And so it

came out; it has been washed away purified. ‘Clear cut!’ It is
like this, the mind has to be cleared.
Collective Pratikraman
Questioner: Do we need to do pratikraman more often
or would it suffice to do it just once for karma created during
a prolonged period of conflict where there was an exchange of
a lot of words?
Dadashri: Do as many individual pratikraman as you
can, and then do collective pratikraman. If too many
pratikramans accumulate, do them all at once: ‘Dear Dada
Bhagwan, I am doing a cumulative pratikraman for the mistakes
I have committed.’ Then it will be all over.
Conflicts Are Natural But Grudge and
Separation Are Not
Questioner: This discussion about the ego is very good.
It is applicable to situations at home, in any organizations or
institutions. Even when doing Dada’s work, there is conflict
between egos; it is applicable there, too. We need closure,
satisfactory resolution (samadhan), there too, do we not? (192)
Dadashri: Yes, you will need a closure, will you not? The
one with Gnan will attain closure, but what closure can the one
without Gnan take? A separation will start to occur there; the
mind will start to create a separation with him. Here the mind
will not create any separation.
Questioner: But, Dada, one should not get into conflict,
should one?
Dadashri: Getting into conflict is part of one’s nature.
That is what one has brought with him from his past life. It will
not occur if he did not bring it with him. Therefore, You have to
understand that he has a habit of doing so. That is what You
have to ‘Know.’ Then it will not affect You, because the habit

204 Pratikraman
is of the one who has the habit, and You are the Self. Then it
will get discharged. The problem arises when You get stuck
there (ego). However, conflict will occur. It is not possible to
not have conflict. You only have to make sure that you do not
drift apart due to the conflict. Conflict will occur without fail; it
will occur between husband and wife too, and yet they remain
together, do they not? That will occur. That is why ‘we’ have
not put any pressure on anyone that ‘you cannot get into conflict.’
Questioner: A taanto (continued grudge linked to a
conflict) should not remain in that.
Dadashri: A taanto does not remain at all. Anyone who
says, ‘A taanto remains for me,’ that, too, is not a taanto
(applicable to only those who have Self-realization).
Questioner: But should we not have a strong continued
intent (bhaav) that conflict must not occur?
Dadashri: Yes, you should. That is all you have to do.
You have to keep doing pratikraman for that and maintain such
inner intent. If it occurs again, then do pratikraman again because
one layer goes away for sure, then another layer will go. They
are with layers, are they not? Whenever I had a conflict, I used
to make a mental note of it and tell myself that, ‘Today I learned
something new. I got good knowledge today!’ With conflict you
will not slip; it will constantly keep You in awareness. It is a
‘vitamin’ for the Atma (the Self). That is why there is no problem
with conflict. But do not separate after having a conflict. Therein
lies your purusharth (spiritual effort). If you find that the mind
is separating from the other person, then do pratikraman and
settle everything down. How is it that ‘we’ get along with everyone
here? Do ‘we’ or do ‘we’ not get along with you? That is how
it is. Conflict arises due to words. I have to speak a lot and yet
I do not have any conflict with you, do I?
One man tells me, ‘I am very rebellious. It is only here in
your satsang that people allow me to come. Otherwise, they do

not allow me to attend anywhere else.’ I told him, “We’ have
a place for everyone here, rebel or not.’ Rebel if you want to,
but attain your Self. By rebelling he may curse a few people;
what else is he going to do? He may say, ‘You have no sense.
You are like this or you are like that.’ He is going to curse the
non-Self complex (pudgal), is he not? Can anyone curse the
Self?
Conflict will occur. Do pots and pans not make noise
when we bang them together? It is pudgal’s (non-Self) nature
to get into conflict, but that too only if there is such a karmic
stock within. If there is no such stock within, there will be no
conflict. ‘We’ too used to have conflict. But after attaining Gnan,
there has not been any conflict because our Gnan is experiential
(anubhav) Gnan. What is more, ‘we’ have come here having
settled everything through this Gnan. ‘We’ have thought
everything through, whereas you still have to settle everything.
You are sitting in moksha, having constructed the third floor, but
you still have to construct the first floor, do you not? Now you
will have to construct (work) backwards, having sat on the third
floor.
And for the traditional way to moksha, people just walked
away after digging the foundation, leaving behind their cement
bowls, spades, hoes and all their tools. If there is no inner
peace, why would one bother? First ‘we’ give you peace and
then you can take care of the rest below. That is why ‘we’
brought out this Akram science. Not Kram (step-by-step), but
Akram (step-less)! (194)
Guarantee of Liberation in Three More Lives
If a person does not have any conflict, I guarantee that he
will attain moksha (ultimate liberation) in only three lifetimes. If
conflict occurs, you should do pratikraman. Conflict occurs
between two pudgals (effective complexes of thoughts, speech
and acts) and these conflicts can be dissolved with pratikraman.

206 Pratikraman
If the other person is ‘multiplying’ then you should be
‘dividing’ so that there will be no remainder (no more balance
on account). To blame the other person by thinking, ‘He did this
to me and he did that to me,’ is a mistake in itself. If, while
walking, you bump into a wall, why don’t you blame the wall?
Why do we refer to trees as inanimate (jada)? All those that
hurt you are green trees. Do you fight with a cow if it treads on
your foot? That is how it is in the case of all human beings. How
does the Gnani Purush forgive everyone? He understands that
‘these poor people do not understand; they are like the trees.’
And those who understand do not have to be told anything; they
will do pratikraman immediately.
Non-violence (Ahimsa) is not such that it can be understood
completely. It is very difficult to understand completely. Instead,
it is better to catch on to a principle of, ‘I will never get into any
conflict.’ What occurs then? Then the energies (shakti) within
will remain intact and continue to increase day by day. Then you
do not incur the loss of energy through conflict.
However, if conflicts do occur, then if you do pratikraman
afterwards, it will be erased. You have to understand this much
– ‘Here in these situations, conflicts occur and so I have to do
pratikraman, otherwise, there is a tremendous liability.’ For
sure, you will go to moksha because of this Gnan, but conflict
will create problems for you and delay Your moksha.
There is no problem if you have negative thoughts towards
this wall because it is a one-sided loss, whereas even a single
negative thought towards a living being carries a grave liability.
That is a two-sided loss. But if you do pratikraman after that,
then all the losses will be washed away. Therefore, do pratikraman
wherever conflict arises so that conflict comes to an end.
Mistakes: Gross, Subtle, Subtler and Subtlest
Questioner: You gave us an example of gross (sthool)

conflict about bumping into a pole, thereafter of subtle
(sookshma), subtler (sookshmatar) and the subtlest
(sookshmatam) forms of conflict. What is a subtle (sookshma)
conflict?
Dadashri: The conflict that you have with your father is
subtle conflict.
Questioner: Like what?
Dadashri: Do you hit each other?
Questioner: No.
Dadashri: That is subtle conflict.
Questioner: Does subtle mean through the mind? Do
verbal conflicts also come under subtle?
Dadashri: No, verbal conflict falls under gross conflict.
Those the other person is not aware of, those the other person
cannot see, are subtle conflict.
Questioner: How can we avoid such subtle conflict?
Dadashri: First, you should tackle the gross conflict, then
the subtle, then the subtler and finally the subtlest conflict.
Questioner: What is an example of a subtler
(sookshmatar) conflict?
Dadashri: Sookshmatar conflict applies only to those
who are Self-realized. If you slap somebody and this other person
here remains in his awareness as being the pure Soul, and is
aware that the slap is being given by vyavasthit, he sees all that.
But despite this, if he happens to see even a slightest mistake in
you, then that would be considered subtler conflict. (196)
Questioner: Please explain that to me again. I did not
understand it completely.

208 Pratikraman
Dadashri: For you who have taken this Gnan of the Self,
to see mistakes in others is an example of subtler conflict.
Questioner: So when I look at mistakes of someone
else, it is subtler conflict?
Dadashri: No, not like that! You have arrived at a decision
that people are flawless (nirdosh); they are without mistakes
but, despite this, if you happen to see mistakes in someone, that
is subtler conflict. You should be able to see those mistakes of
yours (You should be able to see that you (file one) are seeing
mistakes) because he is a pure Self and the mistake is separate.
Questioner: Who is the one that sees the mistake?
Dadashri: The seer of the mistake (‘Chandulal,’ the
intellect).
Questioner: But that is not the mind seeing the mistake.
That phenomenon is not in the mental layer.
Dadashri: Whatever layer it is in; it sees the mistake.
Questioner: So is all that the mental conflict that we have
talked about?
Dadashri: All that belongs to subtle (sookshma) conflict.
Questioner: So what is the difference between the two?
Dadashri: This all goes beyond the realm of the mind.
Questioner: The mental conflict and those mistakes…
Dadashri: They are not mental; they are not of the mind.
Questioner: Does that mean when there is a subtler
conflict occurring, a subtle conflict is also present?
Dadashri: You do not have to be concerned about that.
Subtle is different. The subtler is different. The subtler is the
ultimate stage.

Questioner: It was mentioned once during satsang that
when we become engrossed with the relative self (‘Chandulal’),
it is considered as the subtlest (sookshmatam) mistake.
Dadashri: Yes, that is the subtlest mistake. Such a mistake
should be avoided. It occurs inadvertently, right? But do you
eventually come to realize that mistake?
Questioner: Despite the prayer of, ‘Besides the
experience of the Self, I do not want any temporary, worldly
thing,’ ‘Chandubhai’ becomes engrossed on and off. Is that not
a subtler mistake?
Dadashri: No, that is called sookshmatam - subtlest.
Questioner: There is one desire (bhaavna) that I have
and that is, except for the element of pure Soul (Shuddhatma)
and Dada’s five Agnas, I have no desire for anything else.
Dadashri: This is the main thing for everyone. So what
everyone has to do is gradually become aware of that.
Questioner: I can see that I violated the third Agna, I
violated the second Agna, and so on; I can literally see all that.
Dadashri: Yes, you will actually ‘see’ that; that is correct.
Questioner: Is that violation considered as conflict?
Dadashri: You will have to check that file again.
Questioner: You talked about the subtler conflict being
one where in our opinion the other person is nirdosh (flawless),
but even then, we see them at fault (doshit). Is that why we get
into conflict with him?
Dadashri: When you see him as doshit, that mistake
applies to you, does it not?
Questioner: I get engrossed (tanmayakar) for a fraction
of the time and then I come back.

210 Pratikraman
Dadashri: You come back.
Questioner: Is there any other remedy available or is
pratikraman the only cure for this?
Dadashri: There is no other weapon.
Questioner: Yes.
Dadashri: These Nine Kalams of ours are pratikraman
too. There is no other weapon. There is no other instrument in
this world except pratikraman. It is the greatest weapon because
the world has come into existence due to atikraman.
Questioner: But, Dada, pratikramans occur very fast,
at the same moment.
Dadashri: Yes, it occurs at the same moment.
Questioner: That is amazing, Dada!
Dadashri: That is amazing for sure.
Questioner: Dada’s grace is tremendous!
Dadashri: Yes, it is tremendous. Only that, it is scientific!
What? Is That Not an Ego?
Questioner: It is a wonderful thing. Each and every
sentence – ‘Whatever happens is justice,’ ‘Fault is of the sufferer’
– are all divine sentences. And the pratikramans we do in the
presence of Dada, their vibrations do reach the other person.
Dadashri: Yes, that is true. Vibrations do reach
immediately and give fruit (results). We become assured that, ‘It
appears there has been an effect.’ All the vibrations will reach
them.
Questioner: But, Dada, when we have to do
pratikraman, is that not our ego?

Dadashri: No. ‘You’ the pure Self, do not have to do
pratikraman. It is ‘Chandulal’ who is at mistake and, therefore,
he is the one who should do pratikraman. The pure Self is
simply the Knower and has never erred. And that is why the
Self does not have to do it. This worldly life has come into
existence only because of atikraman. Who does atikraman?
The ego and the intellect get together and do atikraman.
*****

212 Pratikraman
[11]
Purusharth Against Bad Qualities of Prakruti
Attachment to Abhorrence and Abhorrence
to Attachment
Questioner: If someone bears a grudge with me without
any reason, or has abhorrence (dwesh) towards me, or is being
deceitful with me without any reason, does that mean that in
some previous life I had attachment (raag) for him?
Dadashri: Yes. You have created a karmic account
(hisaab) and this is its reaction. (200)
Questioner: So what kind of an account is that? Is it one
of attachment (raag) or is it one of abhorrence (dwesh)?
Dadashri: Deceit (kapat) falls under attachment (raag);
and ego and anger fall under abhorrence (dwesh). Deceit and
greed (lobh) go into attachment (raag). Desire for greed (lobh)
goes into attachment. Do you understand what I am saying?
Questioner: Yes, I do.
Dadashri: Which kind of attachment is this? It is greed
(lobh) and deceit (kapat). And pride (maan) and anger (krodh)
go into abhorrence (dwesh). Therefore, if someone is being
deceitful, that is attachment (raag). Anyone one has attachment
for will resort to deceit.
Not a single lifetime has gone by without raag (attachment).
Until one attains Self-realization, one continues to do attachment
and abhorrence (raag and dwesh); there is no third thing at all.

[11] Purusharth Against Bad Qualities of Prakruti 213
Questioner: Dada, abhorrence results from attachment,
does it not?
Dadashri: Yes, it is the result of attachment. When you
become overly attached to someone, you will experience
abhorrence towards him. Anything that is done in excess will
lead to an initial dislike and then abhorrence. When anything
exceeds its limit, one starts disliking it. Excess dislike is
abhorrence. Do you understand?
Questioner: Yes, I understand.
Dadashri: You should understand that whatever you
encounter are reactions meant for you, or effects of your past
causes. When you greet someone with respect and at that time
you feel that he has a sour face, then you should understand that
it is a reaction to your own past causes (raag). So then what
should you do? You should do pratikraman. There is no other
solution in this world. How do people who do not have Self-
realization react? They will respond by sulking in return,
perpetuating the cycle of attachment-abhorrence. Now that we
have become the pure Self, someway or other we need to
accept our own mistake and bring an end to it. Even as Gnani
Purush ‘we’ accept all the mistakes and be done with that case.
Pride for the Welfare of Others
Questioner: But, Dada, if one has too many parmanus
(subatomic particles) of pride (maan), is that not harmful?
Dadashri: Which kind?
Questioner: If we have a pride like, ‘Let me do good for
this man. Let me do something useful for him.’
Dadashri: No, there is nothing that is harmful in that. The
harm is for the one who is contemptuous and has scorn towards
others.
What do you consider as harmful pride? It is pride which

214 Pratikraman
is in excess; pride which is contemptuous towards others. But,
otherwise, there is no problem with the approach of, ‘I want to
do something good for others.’
Questioner: When I analyze it, I feel I have a deep-
seated desire for respect and a good image of myself. It is not
to take advantage of others but to do good for others. (202)
Dadashri: This pride that you are talking about is what
has brought you here (to the Gnani Purush). If you did not have
such pride within you, you would be somewhere else right now.
Questioner: Because, where a temple of Simandhar
Swami is concerned, I feel that I want to compete for it.
Dadashri: You will not find that kind of talk in this world
anywhere. That is the greatest thing.
What is considered pride? If I tell you something that is
likely to hurt someone and the same is then in our conduct, that
is considered pride.
But this temple part will make people very happy. For the
one who gets up in the morning and has bhaav (love) towards
the Lord (Simandhar Swami), Dada has complete bhaav for
him. Therefore, this is a very good thing. This kind of thing does
not occur. Then whether the temple gets built or not, it is of no
consequence. But it is a very good thing to have such an elevated
bhaav. Do you understand everything?
Questioner: Yes. That bhaavna (desire, intent in
discharge) is constantly there that, ‘I want to do something…I
want to do something.’ And no matter how much I do, I feel
that I have not accomplished anything.
Dadashri: Yes, You will feel that way. It is as if your
hunger is never satisfied! That is a great thing. Only one who has
brought forth great merit karma (very punyashadi), this person
attains such a desire!

Subatomic Particles of Jealousy
Questioner: What can I do to stop jealousy?
Dadashri: There are two ways to deal with that. One is
to repent when he experiences such feelings. The other is to
realize that jealousy is the result, or effect, from your previous
life, and it just occurs. You, the Self, are not being jealous.
Feelings of jealousy are parmanus (subatomic particles) brought
over from the past life. If You do not accept them, if You do not
become engrossed (tanmayakar) with them, they will go away.
It is best if you do pratikraman when jealousy arises.
Pratikraman Frees You from the Poison of
Suspicion
Questioner: I do not want to be suspicious about anyone,
but despite this, if it occurs, how can I become free from it?
Dadashri: If that occurs, you have to invoke the pure
Self of that person and ask for forgiveness. You should do
pratikraman for that. These doubts and suspicions arise because
of mistakes you made in your previous lifetime.
Questioner: Whatever we have to suffer due to unfolding
of our karma (udayakarma), does it decrease if we do
pratikraman?
Dadashri: It will decrease. And ‘You’ do not have to
suffer it. ‘You’ have to tell ‘Chandubhai’ to do pratikraman,
then it will go down. However much pratikraman you do, it will
decrease by that much. Then there will not be anymore problems.
It is due to unfolding of karma that everyone has come
together. Neither the gnani nor an agnani (non-Self-realized)
person can change it. So why should one incur two losses?
Questioner: You said it right, Dada; that this world has
been this way from the beginning.
Dadashri: There is nothing more to this. It appears

216 Pratikraman
otherwise because it has been covered up. And then suspicion
is the venom that kills. So if suspicion arises, do not let it and
do pratikraman. When you reach a state where you will no
longer have to do any pratikraman, that will be the state where
no one will ever have any doubts or suspicions about you. You
will attain a suspicion-free (nihshank) state.
The moment you have the slightest bad thought about
anyone, wash it away immediately with pratikraman. If these
thoughts are allowed to linger even a short while, they will reach
the other person and proliferate. They can grow in a matter of
hours and continue for days. You should not allow your vibrations
to flow in this way.
Questioner: What should we do for that? (204)
Dadashri: You should immediately erase them with
pratikraman. If you cannot do pratikraman, then recall Dada,
or whichever God you believe in, and say it in short, ‘This
thought that I am having is not right and it is not mine.’
If you are walking alone at night and fear arises that you
might get mugged, or if in a forest a thought arises about
encountering a tiger, you should do pratikraman for this. The
moment suspicion (shanka) arises it will ruin everything. Do not
let suspicion arise. Do not allow yourself to become suspicious
of any living being. Suspicion brings nothing but suffering.
The moment you have suspicion you should make
‘Chandulal’ do pratikraman. You are the Lord of this universe
so how can suspicion come to You? Suspicion may arise because
we are human beings, but you should do instant pratikraman
for this mistake.
Do pratikraman for anyone about whom a suspicion
arises, otherwise this suspicion will eat you up alive.
Questioner: Does suspicion fall under karmic knots or

tubers (granthi)? Does it come under a negative trait of prakruti?
Dadashri: It goes into neither. It is much more than both.
It is very destructive or hurtful to the relative self (atmaghat).
It is a kind of an ego. To have suspicion means to have serious
mistrust, starting from mild, doubt-related uneasiness, to suspicion;
these are all attributes that are harmful to the self (atmaghati).
There is not a single benefit in it. It continues to cause tremendous
harm. That is why ‘we’ have told you not to have any suspicion.
So do not have any suspicion, and if it arises, and even if it may
seem so, and even if it is well founded, you will not gain anything
from it.
It is a kind of an ego. Do you understand what I am
saying?
Questioner: Is pratikraman the solution for suspicion?
When suspicion arises, should I do pratikraman immediately?
Dadashri: Yes, you should do pratikraman for whoever
suspicion arises.
Questioner: So that is the only solution for it, is it not?
Dadashri: Yes, that is the only solution; otherwise
suspicion will eat you up alive.
Questioner: Whenever any suspicion arises, it is better
to clear it off so that it can be resolved.
Dadashri: If you have suspicion about anything, you should
look into it and then come home and go to sleep. And ultimately
all this inquiry will have to be stopped.
Root Cause of Fear
Questioner: Fear (bhaya), self preservation instinct
(bhaya sangnya), what are these? How do they arise? How do
they charge and discharge?
Dadashri: One experiences fear to whatever degree he

218 Pratikraman
believes himself to be temporary.
Questioner: I did not understand what you mean about
one believing himself to be temporary.
Dadashri: ‘I am Chandubhai’ is a temporary state and,
when one believes he is ‘Chandubhai,’ then he will be subject to
fear. ‘I am Shuddhatma – the pure Soul, nothing at all can happen
to Me, I am eternal’; with this awareness, what is there to fear?
Questioner: Then there is no fear. (206)
Dadashri: The experience of ‘temporary’ applies to non-
Indians to a greater degree as compared to Indians. This is
because of the belief of doership. ‘I am the doer and these
actions are of my own doing.’ So here (in Indians) there is less
fear. Non-Indians fly away like startled birds!
Suspicion and Fear
Questioner: Is there a connection between fear and
suspicion?
Dadashri: Suspicion gives rise to fear and fear creates
suspicion. They are both like cause and effect. One should not
have any suspicions at all. Do not be suspicious about anything.
Do not be suspicious about whether your son or your daughter
is going off on the wrong track. Make an effort to improve this.
Questioner: But suspicion occurs from moment to
moment.
Dadashri: Suspicion is the same as killing your own self.
Do not ever have suspicions.
Questioner: But why does suspicion arise? The question
is not about ‘doing’ it; it simply occurs every moment for me.
Dadashri: Because it occurs you have to say, ‘This
suspicion is not mine, this is not mine’; the moment it occurs you
have to say this.

The Self is beyond suspicion and our mahatmas are in
that state. This world is rotting away because of suspicion.
Suspicion is demise of the world. One is going to die someday
but why does he not have suspicion over that? Is he not going
to die someday?
Questioner: One definitely knows that he is going to die.
Dadashri: But why does he not have suspicion over that?
If he starts to have suspicion about his death, he immediately
removes it. The moment he has suspicion, he gets rid of it. He
feels very afraid. That is why it has to be removed. You have to
pluck it out and throw it away. The moment it sprouts, you have
to uproot it and throw it away.
Pratikraman Destroys Karma by Seventy-five
Percent
When one repents for any of his actions (karma), the effect
- consequence of that is destroyed by seventy-five percent. Then
when that karma unfolds, the effect will be very weak, like that of
a cindered rope. The shape of the rope will remain intact but the
moment you touch it, it will disintegrate. No action goes
unrewarded. By doing pratikraman, that rope will be burned but
its shape and design will remain intact. So what do you have to
do in your next life? If you just touch it the cinders will blow away.
In your next life, all you will have to do is shake off the ashes.
In the Path of Akram Vignan, All Actions are
Lifeless
No action, once carried out will go away. But after attaining
this Gnan, after separating the Self, all actions become near dead;
dying (they will not create a new charge). They are all nischetan
kriya – non-living actions; actions that do not have the support of
the Self. Hence You are no longer responsible for them.
This is the science of Akram. There is no science despite
living a complete worldly life, being completely immersed in

220 Pratikraman
illusory attractions (moha), one attains moksha. Such is this
science, Akram Vignan.
What does attaining moksha mean? In the Kramic path,
the traditional step-by-step path, one climbs higher as he reduces
his moha. And on that path even the gnanis will have worries.
They are happy from within but on the outside they have worries.
Here, ‘we’ do not have any external or internal worries at all.
In this world it is not possible to have a worry-free life anywhere.
This is only due to the glory of this Akram Vignan; thousands
of people enjoy that state!
Pratikramans Begin to Decrease
Dadashri: Do you have to do pratikraman now?
Questioner: We have to do pratikraman for sure, do
we not?
Dadashri: Have they decreased now? There are not as
many as before, are there?
Questioner: There are fewer now, but I do have to do
them.
Dadashri: Alochana, pratikraman and pratyakhyan is
the only tool to attain moksha; there is no other. Karma will
continue to occur even if you do not want it to.
Questioner: Karmas come and get stuck in our throat!
Dadashri: Yes, they will. That is the rule of karma. You
will know that atikraman has occurred. If you are not able to
settle with equanimity, atikraman will occur. What do you do
when you do atikraman?
Questioner: I do pratikraman.
Dadashri: Good, in that sense you are very shrewd. You
are as shrewd on the inside as you are on the outside. You are
so shrewd that you have made sure that you do not bind any

karma. That is very good. It is good to be shrewd in this matter.
In the worldly life, in the absence of Self-realization, shrewd
people are hurting themselves, whereas here if a person is shrewd
then it is good.
Destroy Effect with Effect
Questioner: The pratikraman that we do, we do only
because of our karma, right? Pratikraman that we do is not in
our control. Is doing pratikraman not an effect of our past karma?
Dadashri: Pratikraman is verily an effect. But we have
to destroy effect with effect and clear it, wash it off immediately.
You should say, ‘Chandulal, wash it off. Why did you do that?’
There is no problem with karmas that do not hurt anyone. You
can eat everything and enjoy yourself. Even eat karela (bitter
gourds)! Put some jaggery (raw, unrefined sugar) in it, but eat
them, because the body also needs bitter juices; so eat karela
even if you have to put jaggery in them.
Pratikraman is Purusharth
No one should be hurt in the slightest. There is no end to
the hurt one inflicts on others unknowingly. Work with others
without hurting them. If you have to delegate work to them, do
so without hurting them. That is called kraman (neutral actions;
actions that do not hurt anyone). But when does anything become
atikraman? Say you are in a hurry and one of your workers has
gone for his tea break, so when he returns you start shouting at
him, ‘Where did you go? You are useless, what took you so
long,’ etc; that is atikraman. That atikraman occurs naturally,
even when you have no desire for it to occur.
It is natural for atikraman to occur, but to do pratikraman
is spiritual effort (purusharth). It erases your wrongdoings
through thoughts, speech and acts. Pratikraman removes any
stain caused by atikraman.
*****

222 ratikraman
[12]
Defeating Addictions with Gnan
Settle Them with Equanimity
If the soup is too spicy, you start complaining, ‘You ruined
the soup,’ etc., then You realize that you made a mistake in
behaving the way you did. You did not deal with that ‘file’ with
equanimity. What does settling the file with equanimity mean?
Take less of that soup and do whatever you have to in order to
bring about a resolution. Otherwise, you will have to do
pratikraman. Are you able to see your mistakes right away?
(210)
Questioner: I can see them right away.
Even Physical Diseases Go Away with
Pratikraman
Dadashri: Our Gnan tells us to do pratikraman. Even
eating too little is atikraman, because it will make you hungry
at an odd time. Eating too much is also atikraman. Therefore,
remain within normality.
Whatever physical diseases one has, all of them have been
caused by atikraman. They will all go away with pratikraman.
Questioner: How would one do pratikraman?
Dadashri: You have to find the nature of the disease. You
have to find with which nimit the disease arises. You have to
search deep into your relationships with each of those. Whichever
relationships come to mind, those very relationships were

[12] Defeating Addictions with Gnan 223
excessive and those are the files. There is no problem with those
you do not remember.
There is also a problem if someone serves you too much
food and forces it on you. What do you do if someone serves
you too much?
Questioner: We have to tell them no, otherwise we will
suffer after eating all that.
Dadashri: You have to put your hands together and plead
with them; do whatever it takes. This is how everything is in the
world. It is difficult to achieve normality.
Pratikraman for Breaking the Discipline
You should make a list of all that did not happen according
to your goal and then do pratikraman for that just before
bedtime. That is more than enough.
Questioner: Dada, even now, sometimes I end up eating
a little more than I should. But I do pratikraman for it.
Dadashri: There is no problem with that.
Questioner: This is how I do pratikraman: ‘Dear Dada
Bhagwan! I ask for forgiveness for breaking the discipline I have
taken with You, Dada.’ Is it acceptable to do it this way?
Dadashri: So You are hanging on to the discipline (niyam)
and the body (pudgal) is breaking the discipline. It is sure that
because You are doing the satsang, You are hanging on to the
vow. You want to abide by the Agna.
Questioner: Yes.
Drank Tea after Doing Pratyakhyan
Questioner: I am addicted to the bad habit of smoking.
What should I do?

224 Pratikraman
Dadashri: Maintain from within that smoking is wrong; it
is harmful. Furthermore, when someone points out your mistake,
never defend or protect the act of smoking in any manner. If you
do, it will only serve to reinforce and protect your addiction.
Admit that you have a weakness and that it is a bad habit. Only
then will a time come when you will be able to break yourself
away from this addiction. If you do not, then this addiction will
stay with you. Are you trying to let go of it?
Questioner: I am trying, but without success. (212)
Dadashri: No, you should not make any attempts. What
you should do is not protect your addiction. If someone tells
you, ‘Why don’t you stop smoking?’ and you respond by, ‘No,
there is no need to stop smoking,’ then that is the protection of
your addiction. In the presence of criticism, when your addiction
has a chance of dissolving, you defend it by saying, ‘No, there
is nothing wrong with smoking.’ So what happens then? It will
not go away. So always maintain the belief that it is wrong to
smoke, then one day it will go away.
Questioner: What if I simply keep ‘seeing’ the discharge
that is occurring and not do pratikraman for it? Will that then
increase or decrease?
Dadashri: It will not increase. In not doing pratikraman,
you will see those same parmanus again in your next life.
Questioner: But what if we do not increase anything new
and simply keep ‘seeing’ the discharge?
Dadashri: There is no need to do pratikraman at all.
One hundred percent there is no need for it! The reason I have
put forth pratikraman is that otherwise you will not be free of
your opinions. The moment you do pratikraman, you are
opposing that opinion. That is not your opinion anymore;
otherwise, it will remain pending. There is no need for
pratikraman in this science. It is solely for this reason you have

been given pratikraman, otherwise, that opinion of, ‘There is
no problem,’ will still remain.
Scripture writers have taken an objection to this and are
questioning why ‘we’ have put pratikraman in Akram Vignan.
But what they do not realize is that this is the Akram path. And
people’s opinions will remain unwashed. One may drink alcohol
but if he does not do pratikraman for it, his opinion (that it is
acceptable to drink alcohol) will remain.
‘We,’ too, do pratikraman. One should be free from all
opinions. It is not acceptable for any opinion to linger on.
Therefore, scientifically it is not necessary, but technically
you do need it.
Questioner: Besides, what harm is there in it? What is
the harm in doing pratikraman?
Dadashri: It is not a question of harm.
Questioner: Then what?
Dadashri: The issue is not about harm or no harm. That
is not why pratikraman has been given. It has been placed for
‘exactness.’
One should never say, ‘What harm is there?’ When can
you make such a statement? You can say this in an average
business interaction.
If a man does pratikraman, he attains the highest of his
spiritual goals. Technically, pratikraman is required but,
scientifically, it is not necessary.
Questioner: Scientifically? How is it unnecessary,
scientifically?
Dadashri: Scientifically, it is all a discharge and, therefore,
where is the need for pratikraman at all? This is because You

226 Pratikraman
are separate and he (Chandulal) is separate. Such level of energy
(of vitaragata) is lacking in people (mahatmas) and, therefore,
if pratikraman is not done, the old opinion will remain. And is
it not a fact that when you do pratikraman, You are separate
form that opinion? Is that not an accomplished fact?
The residual, the mind that does not get discharged is based
on the residual opinions. This is because the mind has been formed
through opinions. After careful clearing of these opinions, if some
remain, their results will unfold in the future; will they not? But it
will not be like the old times (past lives) when one had a strong
opinion that we realize from now that if it (opinion-filled mind) is
like this now, what will it be like in the future. (214)
Questioner: So that means that ‘Chandulal’ and
‘Chandulal’s’ parmanus are discharge (effect). So if he does
not do pratikraman, that many parmanus will remain pending
for discharge.
Dadashri: Your mind will harass you that much. How do
you feel when you have taken some alcohol (there is a lack of
clarity)?
Questioner: So do they remain in the form of causes for
the next life?
Dadashri: Yes. The mind is formed because of opinions
and when an opinion remains, that much of the mind still remains.
Questioner: But, Dada, what about everything that
occurred before Gnan?
Dadashri: There is no question of that at all. Most of it
has gone away because of the Gnan, and whatever is left will
discharge in the next life without any problems.
Questioner: So, does some of it still remain after Gnan?
Dadashri: Yes, it will remain, but you have to resolve

your problems yourself. If you don’t do pratikraman, if you are
lazy in this aspect, that much will remain. Should you not do the
purusharth? Is it acceptable not to do purusharth after becoming
a Purush (Self-realized)?
‘You’ have nothing to do with any actions of ‘Chandubhai.’
But You have to keep an eye on ‘Chandubhai.’ You have to see
what he is doing, how many cigarettes he smokes, and tell him
to do pratikraman if he does atikraman. You have a right to
do kraman (normal action); you do not have a right to do
atikraman (actions that hurt others or the self).
I do not have any objection to your addiction, but you
should do pratikraman for it. Confess to God that it is wrong
for you to drink and that you are sincerely sorry for it, and ask
for the energy to not drink again. Do this much for your own
sake, Dear.
In this matter, people generally make things worse by
raising objections and criticizing the addict. They don’t realize
that they are making things worse. They are hurting the situation
more than helping it. What have I said to you? No matter how
grave a mistake you have made, do pratikraman for it in this
manner. What does pratikraman mean?
Questioner: Pratikraman means that I end up doing
things due to my prakruti, but I repent those actions, and I want
to become free from them. Is that pratikraman?
Dadashri: Yes. But you repent doing it. But what does
pratikraman mean? You are going against your opinion that you
want to drink alcohol. If you become free of that opinion then
drinking alcohol will not be a part of your next life. You can
never let go of pratikraman. Do you understand? These
sentences have been written in such a way that they will help you
become free from everything.
Questioner: This morning, Dada, you said that before

228 Pratikraman
drinking tea you do pratyakhyan (making the decision of ‘I will
never do it again,’ and asking for the energy for this).
Dadashri: Yes!
Questioner: Since we were on the subject, I had to
mention this.
Dadashri: ‘I’ (the Self) do not drink tea, but sometimes
circumstances lead me (A. M. Patel) to do so. These
circumstances are out of my control and so I am forced to drink
tea. But when A. M. Patel drinks tea, he does not drink without
first doing pratyakhyan, otherwise, the one who likes tea will
continue to do so. Pratyakhyan is like smearing oil, then pouring
colored water over it. Yes, we use the ‘oil of pratyakhyan,’
then, even if one pours green colored water over it, it will not
stick. So I drink tea after doing pratyakhyan.
This is worth understanding. Do pratyakhyan whenever
you do anything, even if it does not hurt others. Pratikraman
should be done whenever atikraman has occurred. Drinking
tea is not considered atikraman. You are compelled to drink
tea, but that is not considered atikraman; but if you do not do
pratyakhyan, then a little of it will ‘stick’ to you. From now on
remember to do pratyakhyan.
Questioner: Yes, definitely. (216)
Dadashri: When you go out for a drive in your car, apply
the ‘oil’ (do pratyakhyan) – ‘I have no choice but to do this
but I vow not to do it again’; this is the ‘oil’ that ‘I’ apply when
I have to travel.
Questioner: I had to eat potatoes and onions in his home.
Dadashri: Do pratikraman for that. If you do
pratikraman, it will be fine. One should do as circumstances
dictate.

During Physical Ailments
Questioner: I do pratikraman when I hurt someone,
but when I am suffering from some physical ailments, do I have
to do pratikraman for that?
Dadashri: ‘You’ have to continue ‘seeing’ it. You also
have to ‘see’ the one becoming engrossed in the physical pain.
You have to continue to suffer it (bhogavavanoo) and continue
to ‘see’ (jovanoo) the suffering. Veda means to ‘know.’ Veda
means to suffer. The Gnanis are in the state starting from suffering
(bhogavavanoo) to the state of ‘Knowing’ (janavoo).
Questioner: When the pain is intense, the non-Self
complex (pudgal) becomes very uncomfortable.
Dadashri: Yes. Every one will notice that, but you have
to make sure that you do not hurt anyone. Sometimes, if you say
something that hurts the other person, then You have to tell
‘Chandubhai’ to do the pratikraman.
Questioner: That pratikraman is done properly. But
during any physical pain, the mind goes through a lot of changes
in bhaavs (inner intents). I can say that there is artadhyan and
raudradhyan during that time.
Dadashri: This Gnan is such that it will never cause
artadhyan or raudradhyan. But whatever artadhyan or
raudradhyan that do occur, occur on the external part, and so
it truly does not touch You. How do we define artadhyan and
raudradhyan? It is when one has violent intent (himsak bhaav),
but I do not see that in you.
Questioner: When ashata-vedaniya karma (karma
which brings pain) unfolds, I have no choice but suffer them.
While suffering it, if I even say, ‘I am going to die, I am going
to die. I have not done anything wrong, so why is this suffering
unfolding for me?’ Then what kind of intent should one keep

230 Pratikraman
during such situations?
Dadashri: ‘I am separate from this suffering’; such
affirmation will lighten the pain. And if you say, ‘This is happening
to me,’ then the load will feel heavier.
Questioner: The anxiety he experiences because of pain,
is it with artadhyan or raudradhyan?
Dadashri: It is with artadhyan. It is not a question of
dhyan. If one is in Gnan, then it is the non-Self that suffers the
pain. You have to know who is suffering the pain and maintain
awareness of who You are. Then You have to tell ‘Chandubhai’,
‘Chandubhai, you go ahead and suffer it. Only you have to
suffer it. You have to suffer the effect of your own causes.’ If
You can remain separate in all that, You will benefit from the
separation. Otherwise, if you say, ‘I am suffering a lot,’ then you
will suffer it many fold over.
Questioner: Everything you have said applies to the
mahatmas. But the rest of the people who are suffering, do they
suffer with artadhyan?
Dadashri: There is only artadhyan there; the result is
pain and suffering. Such result of suffering as the self is artadhyan.
Questioner: Then he continues to get irritated with others.
That is raudradhyan, is it not?
Dadashri: Then there is raudradhyan. In this flawless
(nirdosh) world, no one should appear to be a doshit (one at
fault). The world is completely nirdosh. Therefore, whatever
you see is due to the mistake in your own vision.
Questioner: Is vedaniya karma (karma that brings
physical suffering) bound by atichar (transgression of code of
conduct; doing something in excess) or atikraman?
Dadashri: It is bound by atikraman.

Very rarely do ‘we’ have physical suffering. There was an
entire month after the car accident when it seemed that this light
was going to extinguish.
Questioner: Nothing like that is going to happen, Dada!
Dadashri: No, not like that. But did Hiraba (Dada’s
wife) not pass away? Would the same not befall this body?
What kind of karma was it that brought the suffering (vedaniya)?
Questioner: The karma of suffering (ashata-vedaniya).
Dadashri: People assume that ‘we’ have suffering, but
vedaniya (suffering) does not touch ‘us.’ It does not touch the
Tirthankars either. ‘We’ felt no sorrow when Hiraba passed
away. ‘We’ are not affected by anything. People think that ‘we’
have suffering, but suffering has not touched us for the last twenty
years. That is precisely the Science that ‘we’ have given you. So
if you fall short because of your weakness, then that is your loss.
If you understand this Science, you will not face any suffering.
Do you fall short on some days? For a few minutes?
Questioner: No.
Dadashri: Then that is good.
Questioner: Dada Bhagwan is not affected by the
vedaniya karma, but it affects Ambalalbhai, does it not?
Dadashri: No. Neither one of them are affected. That is
the energy of this Science. One would go insane if it affected
him. It is because of ignorance of the Self that suffering occurs.
If there is understanding, then it would not even touch this file
number one (‘Chandulal’; the relative self). It will not affect
anyone. Whatever suffering there is, is due to lack of
understanding. How could there be any suffering once this Gnan
is understood? In the presence of Gnan, there is no suffering of
pain or enjoying pleasure.
*****

232 Pratikraman
[13]
Liberation from Artadhyan and Raudradhyan
The Meaning of Artadhyan
Questioner: Artadhyan and raudradhyan are constantly
occurring. Can you please explain the two clearly? (220)
Dadashri: Artadhyan involves only you. It occurs when
you suffer silently without anyone’s knowledge; you suffer from
within, but you do not hurt anyone else. And raudradhyan is
when you hurt others.
A person who does not have Self-realization and has the
belief, ‘I am ‘Chandulal’- [insert your name]’ will have worries
like, ‘What will become of me or what will occur if such and
such happens to me?’ He will worry about his daughter’s marriage
even when she is five! Does he think his daughter is going to get
married because of him? Besides, she will get married when she
is 24 or 30, not at the age of five! When he worries in this way,
that is called artadhyan.
To have negative thoughts about yourself; or worry whether
or not your life will run smoothly; or if you fall sick, to have
worries about dying; is all artadhyan.
Questioner: What about thinking or worrying about the
future?
Dadashri: It is considered artadhyan. Even that is
considered artadhyan in the absence of Self-realization. What
will occur tomorrow? There is a letter from the Internal Revenue
Service (government tax department). What will the I.R.S. do?

[13] Liberation from Artadhyan and Raudradhyan 233
In thinking about the future, if one experiences fear, then
artadhyan has occurred for sure.
In artadhyan, one continues to worry about himself, ‘What
will happen if this occurs? What will happen if that occurs?’ He
will continue to have fear of this kind.
Raudradhyan Hurts the Self and Others
When you imagine that the other person has hurt you, that
is raudradhyan.
When you have a thought because of another person
(nimit), the thought of harming him… all that is raudradhyan.
Say, for example, a cloth merchant cheats his customers by
stretching the material when he measures it; the moment he thinks
about cheating his customers, he is in raudradhyan.
Questioner: When others are hurt because of us, is that
raudradhyan?
Dadashri: Yes, whether one gets hurt or not. But if you
tell him he is worthless, he is deceitful, he is a thief; that is all
raudradhyan.
Actually, there is no one at fault (doshit) in this world. It
is through our misunderstanding that the other person appears at
fault.
Questioner: I experience raudradhyan. I see mistakes
in others. How does my doing that hurt the other person? If I
see him as the culprit, how does he feel hurt in that? If the
person I see at fault is unaware of it, how is that raudradhyan?
Dadashri: It will have an effect and thus it is called
raudradhyan. Why would he not have an affect? You may think
that he does not know. He will be affected somewhere without
fail. He will not even know. (222)
Dharmadhyan from Artadhyan-Raudradhyan
Questioner: Many times it occurs that I get deeper and

234 Pratikraman
deeper into artadhyan and raudradhyan and still I am not
aware of it. So how can I become aware about this?
Dadashri: When one feels hurt (dukh), is that not
artadhyan? And in raudradhyan there is increased suffering;
that suffering is more like a burning pain. All of it, artadhyan
and raudradhyan, are hurtful to man. It is nothing but ashata-
vedaniya (the karma of suffering).
Questioner: That occurs every moment. What do I have
to do to be free from all that?
Dadashri: Keep ‘seeing’ that ‘in reality, no one is at fault
(doshit) at all. I see it that way because of the unfolding of my
own karma. But truly it is not that way.’ Therefore, if he appears
at fault (doshit), this vision will show him as flawless (nirdosh),
and keep doing pratikraman.
If you have a negative or bad thought about anyone, you
should come to the conclusion that, ‘It is the unfolding of my
own karma, and how is that poor man to be blamed?’ In doing
this, he will cease to appear at fault (doshit) to you. And that
is considered dharmadhyan (absence of artadhyan-
raudradhyan). So, where raudradhyan was going to take place,
you turned it into dharmadhyan. And that will give you great
inner bliss. ‘He appears at fault only due to the unfolding of my
own karma. He is just a nimit (evidentiary doer).’
Currently, the other person is never truly at fault; he is
simply a nimit (instrumental evidence) in the unfolding of your
own karma.
Our Own Kashays Are Our Enemies
Do nimits ever come to you?
Questioner: Sometimes.
Dadashri: Yes. That person is simply a nimit. He is not
the actual doer. If a thief picks your pocket, he is a nimit. He

is not really at fault. Our kashays (anger-pride-deceit-greed)
are the real culprits.
Your kashays are your own inner enemies. There are no
other enemies on the outside. And those inner enemies are what
are killing you; nothing on the outside is hurting you.
Repenting Changes the Dhyan
If a person has committed severe raudradhyan, he can
turn it into artadhyan by doing pratikraman. If two people are
at fault of the same kind of raudradhyan, where they both have
expressed a desire to kill someone, their inner state for violence
is raudradhyan. If one of them goes home and sincerely repents
for having such a destructive bhaav, his raudradhyan will
become artadhyan, while the other will continue his
raudradhyan.
Through repentance, raudradhyan can be changed to
artadhyan. With repentance, one is diverted from a birth in hell
to a birth in the animal kingdom. With further intense repentance,
one can turn raudradhyan into dharmadhyan. With initial
repentance, raudradhyan turns into artadhyan and with repeated
repentance it becomes dharmadhyan. Actions and events may
not change, but changes are taking place from within.
The minute you turn your back on raudradhyan, by
repenting, changes will occur. But if you take pleasure in it and
insist, ‘No, that man needs to be punished. I am correct in
thinking that way,’ then that will take you all the way to the
lowest form of life (nigod). Coming back into the human form
will be very difficult. So beware; to take pleasure in raudradhyan
will make you regress back to the lowest life form.
So never do raudradhyan and if it occurs, then repent for
it. Also, never do artadhyan, and if it occurs then repent for it.
(224)

236 Pratikraman
If artadhyan takes place and you repent for it, the Lord
has said that he will give you credit for that as dharmadhyan.
Did the Lord (the Lord within) say anything wrong by this? Do
you think that the Lord is wise or is he crazy?
Questioner: Where will we go by calling him crazy? The
Lord is always wise.
Pratikraman Converts Artadhyan to
Dharmadhyan
Dadashri: Repent in the name of Dada. That will change
it into dharmadhyan. Do at least what you know. Repent
when raudradhyan (pain and hurt caused to others) occurs
and also when artadhyan (pain to the self) occurs. It is not
possible for one to do dharmadhyan in this era of the time
cycle. Therefore, start a factory of converting artadhyan and
raudradhyan into dharmadhyan. It is not possible for one to
know how to do dharmadhyan directly, because even when
he is doing darshan of the Lord, his dhyan is on his shoes that
he left at the door. So the Lord himself says, ‘When he is
doing my darshan, he is also doing darshan of his shoes, so
what can I do?’
Therefore, dharmadhyan is not possible in this time era.
So what does Dada say? He says to repent for all the artadhyan
that occurs, and doing that will give you the benefit of
dharmadhyan. And without dharmadhyan, it is not possible to
become free form this body complex (pudgal). This pudgal can
never attain shukladhyan (‘I am Shuddhatma-’; the state of the
Self).
Therefore, there is nothing wrong if artadhyan occurs; it
can be changed to dharmadhyan.
You should ask, ‘Hey! Chandulal, why do you keep doing
artadhyan? Now repent for the artadhyan you have done. Do
pratikraman.’ So it changes into dharmadhyan.

Questioner: When ‘we’ remain separate as the Self and
make ‘Chandulal’ do pratikraman, what is it called?
Dadashri: You are the pure Self now, but should this
pudgal, the non-Self complex, not also attain liberation? This
pudgal, which is a complex of thoughts, speech and acts, should
be such that it does not hurt anyone. If you do not make it do
pratikraman, it will not be free from mistakes. So if you do not
keep this pudgal in dharmadhyan, there is no liberation, because
the pudgal cannot attain the state of shukladhyan (the state of
the Self). So that is why you should keep it engaged in
dharmadhyan. You should make it do repeated pratikramans.
Pratikraman should be done as many times as artadhyan
occurs.
Artadhyan occurs because of ignorance from your past
life and for that you should do pratikraman. Artadhyan is an
effect.
One Never Loses Shukladhyan in Akram Vignan
Questioner: One comes into artadhyan and
raudradhyan by falling from shukladhyan; is that why one has
to do pratikraman?
Dadashri: That is all true, but in reality You (the Self) do
not have to do pratikraman. Shukladhyan never goes away.
You have to work with the circumstances. If You (the Self) were
to do pratikraman, then shukladhyan would go away, would
it not?
Questioner: If raudradhyan and artadhyan occur in
discharge, then one has to do ‘on the moment’ (shoot-on-sight)
pratikraman.
Dadashri: Artadhyan and raudradhyan should not
remain pending in the karmic account.
And You, too, are in the state of shukladhyan and

238 Pratikraman
dharmadhyan, but you simply have to do pratikraman, that is
all. You will not attain as many worldly benefits as ‘we’ do, but
You too are enjoying the same state as ‘we’ are in, are You not?
Raudradhyan and all that will happen; it occurs naturally,
but it should be followed by instant pratikraman. (226)
Whoever Comes Here is Trapped
‘You’ do not have to do anything, do you? You have
become a Shuddhatma. You have to tell ‘Chandubhai’ to do
the pratikraman. Why did you do atikraman? What do You
have to say? You have to say, ‘You did the atikraman, so do
pratikraman.’ You do not have to do pratikraman if you give
a donation to someone, because dharmadhyan is also included
in this science.
Pratikraman is to be done for atikraman. This science
is not just shukladhyan. It is not possible for one to go straight
to moksha. It is possible for him to become ekavtari (just one
life more before moksha). Some can become beyavtari (two
lives before moksha) and some can become tranavtari (three
lives before moksha), and if someone is ‘greedy’ (in wanting to
enjoy the worldly life), he will complete fifteen lives before going
to moksha. He will say, ‘I will not be coming back, so let me
do all the atikraman I can!’
My business partner was such that I used to ask him,
‘Are you going to complete the full fifteen lives?’ and he in turn
would ask me, ‘Is that what you think?’ I told him, ‘Yes. You
are not coming back so why don’t you complete your greed of
fifteen lives right here?’ However, there will not be more than
fifteen lives.
If one is too greedy there will not be more than fifteen
lifetimes, will there? He has now come inside the limit. Therefore,
if one has desire for worldly happiness and he wants to enjoy
the worldly life for another five–six thousand more lifetimes, then

he should not meet Dada. And if he does meet Dada, he should
not take Gnan. Once you meet Him and take Gnan, you will not
be able to get out of it, even if you so desire. You will have to
go to moksha. One would never find such a fool who does not
want moksha, once he understands all this. However, I have to
forewarn you. Then if you say, ‘Please free me from these fifteen
lives,’ you will not be able to be free, because this is the stamp
(visa guarantee) of the Gnani. No one can erase it and no one
can cancel it.
Gnani means someone with a ‘license.’ He has the license
of the entire world. The celestial beings (devlokas) come to
listen to this science. This satsang is considered a gathering of
paramhansa (the One who separates the Self from the non-
Self) where there is no discussion other than that of the Soul and
the Supreme Soul. There are no worldly discussions here and it
(gathering) is with dharmadhyan. Ours is Akram (step-less), is
it not?
Mahatmas Do Not Have Artadhyan or
Raudradhyan
Artadhyan and raudradhyan are causes for a birth in the
lower life (tiryanch) forms.
Questioner: I do not want to do artadhyan and
raudradhyan at all and yet they occur.
Dadashri: What I am saying is that I do not have a
problem if they occur. Why don’t you do pratikraman for it?
‘We’ have never raised any objection as to, ‘Why did you do
it?’ Just do pratikraman. ‘We’ do not wish to get rid of anyone.
‘We’ do not have any negativity here; there is only positivity
here. ‘We’ are not here to ruin anyone. Tell them (artadhyan
and raudradhyan) they can stay and that you will do
pratikraman. And so they will leave on their own.
Our Gnan is such that artadhyan and raudradhyan do

240 Pratikraman
not occur; it does not allow artadhyan and raudradhyan to
occur. And whatever artadhyan and raudradhyan you see is
not Your dhyan; it is simply a suffocation of sorts. Truly they can
never occur! There is no artadhyan or raudradhyan if there is
Atmagnan. And where there is a presence of artadhyan and
raudradhyan, there is no Atmagnan there. There can be no
contradiction in this matter.
There is dharmadhyan in the physical self and
shukladhyan in the Self. But when that suffocation comes, you
think that artadhyan and raudradhyan are occurring. And this
is why You have to say, ‘Why did you do atikraman? So now
do pratikraman!’ (228)
There can never be artadhyan and raudradhyan where
there is Atmagnan. With artadhyan and raudradhyan one will
never be able to attain the Self. Now whatever artadhyan and
raudradhyan there seems to be is merely suffocation. Who can
have artadhyan and raudradhyan? The answer is, it occurs to
the living ego, ‘I am Chandulal.’ I have taken that living ego
away, leaving behind only the lifeless ego (discharging ego). That
discharging ego does not experience any artadhyan or
raudradhyan. That which is dead cannot move nor do anything
anew.
Therefore, there is nothing complicated, just understand it.
There is nothing to it if you understand what I am saying.
The Gnan I have given to you is such that it keeps working
on its own. Understand it completely in detail. And if you still do
not understand it, then do pratikraman repeatedly. That is why
those who do not understand it have been asked to do
pratikraman. Nothing at all happens to the one who understands
Akram Vignan. Whatever occurs, it is happening only to the
external self (the non-Self), and one feels in the mind that it is
happening to him. Truly, it is all happening to the external part
(the non-Self).

Questioner: So is this all an illusion?
Dadashri: No. It is not an illusion. All this suffocation is
bound to arise. This happens when there is a lot of interference
(dakho) of karma. What occurs if there is a dust storm here?
You will not be able to see beyond it, will you?
Questioner: So they are all veils?
Dadashri: These are all mohaniya karma (karma of
illusory attraction). Whatever karmas were filled, they come out
as they dissipate.
Now You have to get your work done! Keep doing
pratikraman. That is the only solution and cure for such karma.
You (the Self) have nothing to do with it and, therefore, mahatmas
do not have any artadhyan. The Atma does not have artadhyan
and raudradhyan. Our mahatmas do not experience any
artadhyan and raudradhyan at all because they are
Shuddhatma. They are not the name or the form.
Questioner: What should we do if the results of previous
artadhyan and raudradhyan come into effect now?
Dadashri: That is exactly what will come forth, will it
not? But now you can let go of them through Gnan. In those
days, you could not let go because you did not have Gnan. Now
You can become free from them because of Gnan. That is why
you have to do pratikraman. You did not do pratikraman in
those days. You have incurred apratikraman mistakes (mistakes
of not doing pratikraman). The entire world has arisen as a
consequence of this very mistake. Freedom begins from the
moment one starts to do pratikraman.
When Does One Bind Karma After Gnan?
Questioner: After taking Gnan, if artadhyan and
raudradhyan occur, knowingly or unknowingly, and at that
moment, if the mahatma repents and does pratikraman, then

242 Pratikraman
will he bind new karma?
Dadashri: You will not bind any karma if you do
pratikraman. Do you do pratikraman every time?
Questioner: I immediately do pratikraman.
Dadashri: And are you ‘Chandulal’ or are you
‘Shuddhatma’?
Questioner: I am Shuddhatma.
Dadashri: Then there is no problem. There is no problem
if you do pratikraman.
Questioner: If I became nimit of raudradhyan and did
not do pratikraman, and the entanglement remains, then did I
bind karma?
Dadashri: When is karma bound? It gets bound when
darshan (the knowledge of being the Soul) changes. When
darshan changes, or when the faith is shaken up; otherwise, you
will not bind any karma. Nothing will happen to the one whose
conviction of being the pure Soul does not falter. (230)
Questioner: So there is no time limit, is there? The Limit,
such as the karma, will be bound within a certain time?
Dadashri: When does karma get bound? When the
conviction (pratiti, ‘I am pure Soul’) becomes shaken up and
unsteady. What occurs when you mix salt and sugar together?
Questioner: Everything changes.
Dadashri: Then all the karma will be bound. So let sugar
be sugar and let salt be salt. Therefore, conviction must not be
tainted or spoiled. No stain must ever fall on the conviction (I
am pure Soul).
Adverse Meditation is an Effect; Wash It Off
with Pratikraman
Dadashri: Now artadhyan and raudradhyan cannot

occur anymore, can they?
Questioner: No, they do not happen anymore. They have
stopped since the last ten days.
Dadashri: When will it occur again?
Questioner: When I see mistakes in others?
Dadashri: Do pratikraman when he (Chandulal) sees
mistakes. Artadhyan and raudradhyan do not occur now that
You are not the doer. And if he (Chandulal) sees mistakes in
someone, that is dravya (effect of past life karma); it is not
bhaav (cause). It is considered artadhyan and raudradhyan
when there is presence of bhaav. This is just the dravya – the
effect. Therefore, he will end up saying things that were already
filled within.
Questioner: Is it considered artadhyan or raudradhyan
when he sees mistakes of others?
Dadashri: Yes. He (Chandulal) will see mistakes in others
if that is the kind of baggage he has brought with him from his
previous life. The Self is flawless and does not see mistake in
others. He (Chandulal) should do pratikraman when he sees
mistakes in others. That is all he has to do. Everything he does
in this life is a discharge of the karmic baggage he has brought
with him from his previous life.
The Lord has called it dravya (effect). He said that it is
the baggage of past life karma (bharelo maal) within him that
is discharging. When You say that baggage of past life karma is
coming out, the other person will immediately understand.
In the scriptural language it is called dravya-parinam
(effect-result). And the other, the cause of karma, they call
bhaav-parinam (cause).
Now, how is a person to know all such subtleties? And

244 Pratikraman
if one tries to teach this to others, he will make mistakes. Instead,
it is better to have our own simple, colloquial language that a
person can understand right away. This is all baggage that was
filled, which is coming out now.
Questioner: What happens is that often I talk negatively
about someone who is not present; I call him names, I think he
is worthless, and at the same time, I think I am something, I am
right, I am never at fault, I have not made any mistake. So when
such artadhyan and raudradhyan are occurring continuously,
what should I do to maintain awareness so that I can remain
separate from all that?
Dadashri: That may happen. That is when You realize
that awareness does not remain. So whatever occurs during the
daytime, decide in the evening that You want to do pratikraman
from nine to eleven.
Questioner: That is right; pratikraman is the solution.
Dadashri: Yes, do pratikraman at night for anyone you
meet on the road, in your vicinity, etc.
Questioner: Whomever I meet.
Dadashri: Whether you met him or not, just do
pratikraman for all of them for an hour or two. You don’t
realize how much energy it will generate and You will also
experience tremendous bliss!
Questioner: I understand it. So ultimately, in my free
time I should do pratikraman. (232)
Dadashri: Remember them all and do pratikraman.
Exactness of the Pratikraman Vidhi of Dadashri
Questioner: When we do pratikraman for artadhyan,
what does that fall under?

Dadashri: It does not fall under anything. The stain that
occurred with artadhyan gets washed off with pratikraman.
Questioner: And what about doing pratikraman for
raudradhyan?
Dadashri: You have to do that pratikraman for the other
person.
Questioner: But here it is, printed in this book, that it
turns into dharmadhyan.
Dadashri: Yes. It will definitely go into dharmadhyan, if
you do pratikraman for raudradhyan, because you stopped
the raudradhyan.
Questioner: So then where does the pratikraman for
artadhyan go?
Dadashri: It is not like that. It is not written like that. It
is different in the books. Stopping raudradhyan is
dharmadhyan. Is that not what is written in the book?
Questioner: And what about artadhyan?
Dadashri: That which stops raudradhyan is
dharmadhyan, and that which stops artadhyan is also
dharmadhyan. Yes, both.
Questioner: And if one repents?
Dadashri: Then when he repents he washes off his
mistakes.
Questioner: Sometimes in satsang you say that to have
control in situations where artadhyan and raudradhyan are
likely to occur; that is called dharmadhyan.
Dadashri: The way that dharmadhyan remains ‘in control’
is by maintaining the awareness that, ‘All this is the unfolding of
my own karma. The other person is simply a nimit’; that is what

246 Pratikraman
we call dharmadhyan.
Questioner: Yes, but only if it remains in control, right?
Dadashri: You have to do pratikraman once you shoot
a ‘bullet.’
Questioner: Does pratikraman for raudradhyan lead
directly to dharmadhyan?
Dadashri: No, not like that. It is like this; everything is
based on exact words. There is a difference between
pratikraman and repentance. To do pratikraman correctly is
to remain as the pure Self and make ‘Chandulal’ do
pratikraman.
You (the Self) have to simply check, that is all. You have
to see that there is no interference from anyone or anything
(traditional ritualistic words of pratikraman) when you are doing
the pratikraman vidhi (the orderly way of reciting the specific
pratikraman). Are ‘My’ words (Dadashri’s words of
pratikraman vidhi) in it, or not? That is all You have to ‘see.’
There is no need for you to see mistakes in others.
Questioner: It is not an issue of seeing mistakes, but we
need to know it exactly, don’t we?
Dadashri: No, each and every word in this vidhi is
correct! No one at all has the right to cross out or negate any
of it in the future!
Exact Pratikraman
Questioner: I was not talking about negating them, it’s
just that two or three sentences all came together…
Dadashri: No, if for some reason someone were to bring
the entire book here, then I can tell you what was said under
what circumstances…we need to make the ‘before’ and ‘after’
connection. We need to put it in context. If you just pull out a

sentence from the middle, then we would not be able to give a
proper meaning to it.
Questioner: No, no, in Aptavani Two, page number 109
(in Gujarati version; English page 127), it is written that repentance
in raudradhyan results in artadhyan and exact pratikraman in
raudradhyan leads to dharmadhyan. (234)
Dadashri: From the whole sentence that has been spoken,
all you have to do is make sure there is no meddling from others.
Tell me if there is any meddling from others (not of Akram
Vignan). Another thing is, do not try to do a comparative
analysis. Whether it means this or that depends on circumstances.
Do you understand that?
Yathartha (‘as it should be’) means that the Gnani Purush
can say the sentence exactly as it should be; no one else can do
that.
Questioner: Please explain this yathartha (‘as it should
be’) to me.
Dadashri: Yathartha means that it should be exactly as
it is. Generally, a person would not understand it that way,
would he? Some spiritually elevated people may understand it.
It is possible for you to do exact pratikraman if you understand
it.
Questioner: Up until now, I understood it this way: that
if I think about doing something wrong to another person, I
block it and that, to me, is dharmadhyan. ‘This person hurt
me,’ so I will immediately react to that by thinking I want to do
this or that to him. But then I feel that that is not my task. I used
to believe this to be dharmadhyan.
Dadashri: Yes. That is considered dharmadhyan. It is
dharmadhyan because it stops artadhyan and raudradhyan
from taking place. That is cash dharmadhyan, instantly available,

248 Pratikraman
just like cash money.
But it is a very big accomplishment to be able to do this
exact (yathartha) pratikraman. Otherwise, that other
pratikraman is a different thing.
Questioner: Dada, once it got printed in a book, it all
went into a common language.
Dadashri: Yes. But it reaches the one who is true and
sincere, does it not? Who would understand it exactly?
Questioner: I thought about it and came to the conclusion
that exact (yathartha) pratikraman is one in which there is no
doership.
Dadashri: Yes, there is absolutely no doership after
attaining Gnan, but exact (yathartha) means that it should be
done exactly as it is.
Questioner: Gnanis do not have to do any pratikraman,
do they?
Dadashri: These Akram Vignanis (those who have Self-
realization via Akram Gnan Vidhi) do have to do them.
Questioner: No, but it is the exact (yathartha)
pratikraman, is it not?
Dadashri: Exact pratikramans are done by those who
live with us. There are some mahatmas (like Niruben) who can
do the exact pratikraman. Others can do that too. You too can
do it like them. There is no problem if you do not understand
it exactly, but I do know that you are capable of doing them
exactly (yathartha). The word ‘yathartha’ (exact) is itself a
very heavy word. It means ‘as it should be.’
Dharmadhyan in Relative, Shukladhyan in Real
Let me tell you what this Science of ours says. Right now

there are only two types of unfolding discharge taking place –
either a good intent (bhaav) or a bad intent (bhaav).
Questioner: Yes.
Dadashri: Then look at that discharge and You will ‘see’
your fault; the one whose fault it is will see his fault. He will see
it as good, if it is good. But You have to ‘see’ your own faults,
and nothing else.
This spiritual effort (purusharth) will make a difference in
your coming life. But that is not what ‘we’ are saying. What
‘we’ are saying is that you have become Shuddhatma (pure
Soul) and you do not want a next life of any form. So what ‘we’
are saying is that this is an unfolding of karma (udaya), and you
are settling (doing nikaal of it), ‘knowing’, it.
To know that a mistake has occurred is called
dharmadhyan. And within that prevails shukladhyan. When
there are both dharmadhyan and shukladhyan, then one
becomes ekavtari (one more life before moksha). And when
only shukladhyan is there, one attains moksha. (236)
Hence, when a mistake occurs, You should not touch it at
all; do not consider it as Yours. You have studied the old scriptures
and that is why you feel, ‘What is this, how can it be, what is
going on?’ ‘We’ (the Gnani Purush) have in the Gnan Vidhi
given the Knowledge that both the good habits and the bad
habits are part of the illusion of the non-Self. ‘I am Shuddhatma
and I have become the Self.’ From here on, whatever mistake
is there, I can ‘see’ it. These are now coming in my ‘vision.’
You can now ‘see’ the mistakes. You will ‘see’ all minute
mistakes. You will ‘see’ more and more mistakes as this vision
of ‘seeing’ the mistakes blossoms.
Now, if pratikraman does not occur, I will tell you that
there is no problem. But keep ‘seeing’ those mistakes and

250 Pratikraman
recognize that they are wrong. It is dharmadhyan the moment
you know that. Therefore, externally there is dharmadhyan and
internally there is shukladhyan; this is a completely different
path. It is a natural path.
Purusharth in Unfolding Karma
There is a knock at your door at eleven thirty at night.
You call out to see who it is and the voice tells you that he is
an acquaintance from your village and he has come with a group
of ten to twelve people. What would you say to them this late
in the night? Would you open the door or not?
Questioner: Yes, I would.
Dadashri: What would you tell them? Would you tell
them to go away because it is so late?
Questioner: Of course not. How could I do that?
Dadashri: Well then, what would you say?
Questioner: I would invite them in.
Dadashri: You would invite them in. Because you have
been brought up with good values, you would invite them into
your home. You carry away your sleeping child to make room
on the sofa for them. You do all this, but in your mind the
thought arises, ‘Why the heck do they have to come at such a
time?’
When this happens, it is raudradhyan; it is not artadhyan.
Artadhyan means that one only suffers from within. But in this
case, you start raudradhyan and blame your guests for the
problem. This is spoiling your internal intent (bhaav) towards
your guests. You are blaming them for visiting you so late at
night.
On the outside, however, you continue your appearance
of being cordial. After they are seated, you ask them if they

would like some tea. Your friend says that, instead of tea, they
would prefer a simple, hot meal. You now think to yourself, ‘Just
wait until my wife hears this. She’s going to go ballistic! What
will happen in the kitchen?’
Now what are you supposed to do here? What is the
Lord’s Agna? What should the one who wants liberation do?
The pressures of the current time cycle are such that they influence
our bhaav negatively, so in such circumstances it is natural to
have a bhaav like, ‘Why are they here at this hour?’ All prevailing
circumstances, in such a time cycle, lead even the most noble of
men to have such a bhaav. Even a saiyami (person in control
of his kashays) will have such intent.
However, the one who is in control of his kashay will
internally say, ‘Why are you creating such a negative cause from
within, when on the outside you are so gracious?’
Your welcoming them nicely is an effect of causes laid in
the past life. Through your bhaav (your current inner intent),
however, you are sowing new seeds, which will give their effect
in the next life. With your negative bhaav, you are creating a
new account.
When faced with such a situation, you should ask God
(within) for forgiveness by saying, ‘Dear Lord, I have made a
mistake due to the pressures of circumstances. I ‘said’ these
words, but it is not my desire to speak thus. Let them stay.’
Thus, if you wipe it off, that is your purusharth. (238)
These strange times will indeed pressure you to have such
bhaav. Even the highly elevated beings who have ‘control’ over
their kashays will be prone to such pressures which create
negative bhaav. If you erase the negative bhaav with
pratikraman, then you will attain its benefits. Even the wife will
erase it from within, knowing full well that although they have
come unannounced, they won’t go without eating or drinking.

252 Pratikraman
So why have negativity? Instead, let’s just welcome them for a
nice meal.
So you have to solve it this way. If you do not, they are
already here uninvited and they are not likely to leave until their
time is up.
Questioner: We do not feed anyone at night, because
we practice no food intake after sunset (chovihar).
Dadashri: So what do you tell them? Do you tell them
that they will not get anything to eat?
Questioner: We tell them, no.
Dadashri: What if they ask for tea?
Questioner: We will say no to that as well, even if they
asked for it.
Dadashri: Is that so? Then what do people do? They
take them out to eat.
Questioner: It is one and the same thing if you take them
out to eat at night.
Dadashri: Then what else can you do? Should you send
them to bed hungry? Our people of India will never do that.
That is our cultural values (sanskar).
The guests have come, and that is an unfolding of their
karma as well as your karma. And so, they are not likely to
leave until that karma is over.
Now what does the wife tell ‘Chandubhai’? ‘When are
your relatives going to leave?’ So he will say, ‘They are not my
relatives. They could have come from anywhere!’ Then she will
not mention the relatives.
People today are ‘developed,’ are they not? So the wife
will say ‘Your relatives,’ and when her relatives come, he will

say, ‘They are your relatives,’ so it causes conflict and, therefore,
the people ‘let go’ of it.
Nowadays people have become open minded in such
matters and they feel they do not want to interfere in this way
and that. Ultimately the guests are going to stay, so we might as
well accept in our minds that, as long as the unfolding of karmas
remains, let them be. Once our karma and their karma come to
and end, they will leave on their own. If you say this, then you
will not have artadhyan or raudradhyan.
Now when they are leaving after four days, even if you tell
them, ‘Stay for today,’ they will break free from your grip and
leave, because that is now the unfolding karma. He will not stay
at all. He does not stay of his own free will; his karma keeps him
here. And on the last day, even if you force him to stay, he will
push you aside and leave.
Therefore, he is karma-dependent, so what you should do
is not ruin your next life. Your next life is created through
bhaavkarma (cause karma). So it will be enough if you take
care of this much.
If you take care of artadhyan and raudradhyan, at least
your next life will be good! (240)
Next Life Improves if the Bhaav Does Not
Get Spoilt
Questioner: What advice would you give? We have a
custom in our home that everyone does chovihar (not eating
after dark). So what about the guest who comes late at night,
should we feed him or not?
Dadashri: Tell him (Chandulal),’ ‘Feed this guest.’ Even
if the man of the house blames me for this, it is not a problem.
And truly you are not at fault. I give you this Agna, so the
liability is mine. But feed him. Feed him when he asks for some
food.

254 Pratikraman
Questioner: It is said, in religious texts, that in such
circumstances it is really the celestials that come uninvited (atithi
devo bhav). What is the truth in all this?
Dadashri: That is precisely why this is written in the
scriptures. It has been said from the beginning, so that people do
not spoil their intent (bhaav). What does atithi mean? It means
without the letter of announcement, without a written time (tithi).
It is only when you see them at your doorstep that you realize,
‘Oh, ho ho! Chandu Sheth is here!’
The intent within (bhaav) should not be spoiled by, ‘Why
the heck did he have to come at this time of the night?’ The next
life will improve if the bhaav is not spoilt. And if the bhaav is
spoilt, then do pratikraman immediately. It is not worth doing
(artadhyan-raudradhyan) at all.
Accept the Insults and Become Free
Everything is karma effect. Even when someone curses
you, that is the unfolding of your own karma. A man comes
along and swears at ‘Chandulal’ four times in the presence of a
hundred people. Now, You should know that it is the unfolding
of your karma. You have to know that it is the unfolding of your
karma and he became a nimit in it. So what do you have to do
in your mind? Do not spoil the intent towards him; bless him in
your mind, ‘He has freed me from that karma. He has freed me
from this karma.’
You became free from this karma after accepting the four
swear words he gave you; You become lighter. Now, in the
process of becoming free, all You have to do is make sure you
do not sow new negative seeds.
People sow negative seeds when they are being insulted.
In return for the four curse words, they will curse the other
person five times. Hey, you! You cannot deal with four curse
words and you turn around and dish out five words! Why not

credit the four in your karma account? If you cannot tolerate this
insult, why are you dishing out a new one?
This is how man wanders around life after life. People
take on needless liabilities. Do not spoil the bhaav for anyone,
and if you do, then correct it immediately. But learn the art of
how to get your work done from all this, if you want to go to
moksha. The Gnani Purush will teach you that art. He will teach
you how to come out of it.
Pratikraman Erases Bad Intent
Dadashri: What does one say? ‘Why the heck did he
have to come this time of the night?’ How does that help him?
Questioner: No, it does not help him at all. On the
contrary, it will create problems.
Dadashri: On the contrary, it ruins his next life.
Questioner: But, Dada, what if one repents and does
pratikraman at that time? When mahatmas do pratikraman,
they change their intent, but still the newer bhaavs (intents)
remain, do they not? When he changes his bad bhaav into a
good bhaav, for him the bhaavkarma still remains, does it not?
Dadashri: Doing pratikraman does not produce good
intent from a bad intent. Pratikraman just washes off the mistake:
‘I do pratikraman for the atikraman I did and I will not do the
same again.’ (242)
Consequences of Effect (Prarabdha-karma)
and Binding of Karma
Karma is bound with belief and intent of ‘I am Chandulal.’
For you, now that You have attained Self-realization, the remaining
karmas are prarabdha-karma. You eat, you drink, you sleep;
you can do everything.
Questioner: You have said that one will get burned if he

256 Pratikraman
touches hot charcoal. We have the knowledge that we can get
burned by hot charcoal, and yet if we accidentally touch it, we
will still get burned, will we not? Will it not give its ‘effect’? It
can be said that it gave its effect, can it not?
Dadashri: That is called effect (prarabdha). An agnani
(not Self-realized) binds karma because of his belief, ‘I am
Chandulal.’ When this belief breaks, he becomes free from karma
bondage.
Questioner: So, Dada, it is correct by Gnan, but when
he is doing something and he has bad thoughts, does he have to
do pratikraman?
Dadashri: ‘You’ do not have to do pratikraman. ‘You’
have to make him (‘Chandulal’) do pratikraman. You have to
erase the liability, do you not? When you do pratikraman, you
are erasing the liability. You have to say, ‘Chandubhai, why did
you do atikraman? Now do pratikraman,’ and thus You erase
the liability.
Questioner: And if pratikraman is not done, is there
danger of liability?
Dadashri: That is what remains. You will have to do
pratikraman. Instead, is it not better to go ahead and do the
pratikraman? ‘Why did you do atikraman? So now do
pratikraman.’ Otherwise, after attaining this Gnan, all that
remains is for one to suffer the effect of karma (prarabdha).
Questioner: Atikraman occurs while suffering the
prarabdha- karma, but…
Dadashri: Pratikraman has to be done. ‘You’ have to
make him (‘Chandulal’) do it and make him wash.
Questioner: What occurs if he does not wash it?
Dadashri: It will have to be washed again.

Questioner: ‘Again’ means how many more lifetimes will
it take?
Dadashri: One or two more lifetimes. It is all your
responsibility, no one else’s. ‘Chandubhai’ did something wrong
– and so You tell ‘Chandubhai’ that he did atikraman and so
he has to do pratikraman. You have to make him do the
‘washing.’ ‘You stained the cloth and so you do the washing.’
Questioner: Dada, this is a chore and a lot of work for
‘Chandulal,’ so he will avoid doing pratikraman. Therefore,
upayog will not remain.
Dadashri: That (doing pratikraman) verily is applied
awareness (upayog).
Questioner: Then awareness cannot be maintained if
atikraman continues to occur the whole day.
Dadashri: That, itself, is the applied awareness (upayog).
Questioner: What applied awareness is that?
Dadashri: That is pure (shuddha) applied awareness
(upayog).
Questioner: But what about the atikraman that occurred?
Dadashri: Yes, but making him do pratikraman is
shuddha upayog (pure applied awareness).
Questioner: Pratikraman or the atikraman?
Dadashri: To make him do pratikraman for the
atikraman he did, is shuddha upayog (pure, applied awareness).
You have nothing to do with atikraman. You just have to know
(jaanyoo) that atikraman occurred, and pratikraman is
shuddha upayog.
Questioner: Generally, what if in an hour, five to twenty-
five atikramans occurred?

258 Pratikraman
Dadashri: Then do collective pratikraman for them.
Questioner: How do I do that? What should I say?
Dadashri: Confess that you have committed so many
atikramans and that you are doing pratikraman for them all
collectively. Specify your topic. For example, address your
mistakes related to hurtful speech or anger, etc., and for each
topic say that you are doing collective pratikraman. Everything
will be resolved this way. If you cannot complete your
pratikraman, you will be able to do so later. Just do not
procrastinate, or else you will forgo doing them all together. You
do not need to complicate the matter.
*****

Pratikraman 259
[14]
Release from Bondage of Inner Enemies
Pratikraman Whenever Abhorrence Arises
This is all worldly misery. Whatever thoughts you have
about him, do pratikraman for that repeatedly. For any thoughts
that may occur on a given day, keep doing pratikraman, that
is all. Erase them all immediately. With pratikraman, all your
attacking thoughts will cease. Then the mind will not have any
abhorrence. When the mind becomes irritated with someone, it
will stop if you do pratikraman in his name. (245)
Questioner: Should pratikraman be done in the mind,
by reading or by saying it?
Dadashri: No, just within the mind. You can do it in the
mind, you can say it out loud, or in any other way, such as, ‘I
have made some mistake towards you and for that I am asking
for Your forgiveness.’ It will do even if you say it in your mind.
Do pratikraman for the mental attack; that is all. People of a
lower socio-economic class physically hit others, whereas we
do it with words. Or else people hurt others with their minds.
Do people hit others with words or not?
Questioner: Yes, they do.
Dadashri: The ladies will say, ‘His words hurt me so
badly that they are etched in my heart!’ And even hurting others
with the mind, it is all of the same family.
Questioner: ‘With the mind’ means without saying
anything?

260 Pratikraman
Dadashri: If he uses words, she will strike back. So then
he will ‘strike’ her with his mind. Even the wife will strike her
husband with her mind if he has a tendency to retaliate. She will
say in her mind, ‘I will take care of him when the time is right,’
and then she waits for the right moment!
Questioner: In a situation if someone is saying negative
things about me, I end up reacting angrily and saying things out
loud in anger and attack. Which is worse, hurting others through
spoken words or just through the mind?
Dadashri: Saying through words? Did you fight with him
through words?
Questioner: Yes.
Dadashri: Quarrels created through words will give their
effect here and now, and will dissipate right away, whereas quarrels
throughthemindwillprogressfurther.Whenyousaythingsverbally,
the other person will answer back and so you will face the
consequences right away. But quarrels fought though the mind will
sow seeds first, then, when that karma matures, it will give fruits.
So now you are sowing the seeds – creating the cause. So you
should do pratikraman so that this ‘cause’ is not created.
Pratikraman for Attachment
Questioner: All the pratikramans we have done so far
are for anger (krodh) or abhorrence (dwesh) that occurred. But
do we have to do pratikraman for attachment (raag), or not?
Dadashri: You do not have to do pratikraman for
attachment (raag). All you have to do is stop raag. That is all.
Questioner: How can we stop that?
Dadashri: ‘I want to become vitarag, so I have to stop
raag.’ If you want to reach another station (vitarag) fast, then
don’t you have to get up from where you are right now (station

[14] Release from Bondage of Inner Enemies 261
of raag)? That is how you stop raag.
That is because after attaining Gnan, both attachment and
abhorrence are in the form of discharge. Abhorrence will hurt
the other person; it will have an effect on him. Therefore, you
should do pratikraman and it will wash it off. Whereas raag is
not going to do anything to the other person and, because it is
a discharge, it will go away on its own. And, therefore, it is going
to go away, whether you do pratikraman or not. Hence, nothing
will happen even if you do not do pratikraman for raag.
As in your business, if someone owes you one million
rupees and you owe some other person half a million rupees, the
one whom you owe money will come to collect his money.
Now, if he comes to collect at two o’clock in the morning, you
have to pay him off because you want to go to moksha. And
if you do not get your money owed to you from the other
person, you can make a compromise or write it off. That is how
it is with raag and dwesh.
Questioner: Does that mean that there is no problem
with raag, and that dwesh is the problem? Does raag prevent
spiritual progress towards full enlightenment?
Dadashri: Whatever raag is in your karmic stock is
bound to arise and it is not going to increase, because it is a
discharge. It does not hinder us. It is a karmic stock which is
bound to come out, is it not? You are not doing any raag, it is
just the karmic stock; it occurs. The only thing is that you speak
sweetly with the ones you have raag for. That is all. It is all a
discharge. You were supposed to obstruct it but now it has
become a discharge.
So now, you should remain in the Agnas of the Gnani
Purush, should you not? If you remain in the Agnas, then you are
constantly the Self. No matter what you are doing, whether you
are working or anything else, if you remain in the Agnas, then
you are constantly the Self.

262 Pratikraman
Questioner: How can one remain in the Agnas where
there is raag?
Dadashri: What do you call raag and dwesh; what is the
definition of raag and dwesh? Cause-raag (charge-raag) is
considered as raag. Effect-raag (discharge-raag) is not
considered raag. The raag that you have now is not a cause-
raag. It is effect-raag because you have become a Shuddhatma.
Shuddhatma does not have any raag-dwesh and the effect all
belongs to ‘Chandulal.’
If there is effect-raag or effect-dwesh, You have to tell
‘Chandulal,’ ‘Why are you attacking when something wrong
occurs? Therefore, do pratikraman.’ And you do not have to
do anything for raag, do you understand? (248)
If awareness of separation cannot be maintained during
raag, if one cannot remain in the Agnas, then he has to do
pratikraman.
Self-Respect and Moksha
Questioner: Is there a way one can do pratikraman
without losing his self-respect (swamaan)?
Dadashri: You can do pratikraman. Where does self-
respect have any problem with pratikraman? How is self-respect
lost in doing pratikraman? There is no such thing as self-respect
in front of the Lord (the Lord within), is there? Self-respect is
an issue with people. There is nothing wrong in showing
helplessness in front of the Lord. You should not become helpless
in front of people. Self-respect means you should not become
helpless in front of others. And he that becomes free of self-
respect, becomes entitled to moksha.
The Effect of Pride with ‘My-ness’ Upon Others
Questioner: What should I do so that the pride or
arrogance (abhimaan) does not cause any problem or hurt to

others? How can I give happiness to others?
Dadashri: Just have this inner intent (bhaav), nothing
else. Just maintain the bhaav, ‘May no one be hurt because of
my extra pride (abhimaan) and may people become happy.’
And then, if someone does get hurt, do pratikraman and move
on. What else can you do? Should you stay up the whole night
for that? You do not have to do that. And it is not possible to
stay up even if you want to. Then what will you do?
Nevertheless, you still have to be careful so that no one
gets hurt because of your actions.
Questioner: In that sense, the entire worldly life is a
result of the ego. The result of ‘I am Chandulal’ is the entire
worldly life, is it not?
Dadashri: But now, after attaining Gnan, that ego is gone
for You. If that ego was still there, then new consequences
would continue to arise. New consequences do not arise after
attaining this Gnan. And the old ones (effect in this life of causes
created in the past life) keep going away. The old ones will go
away. The ultimate solution (liberation) is at hand. That ‘tank’
(cycle of cause and effect of karma) is not being filled anew.
Some people have a fifty-gallon tank and some have a two-
hundred and fifty thousand gallon tank. The bigger the tank, the
longer it will take to empty it. But it has started to drain for sure.
For the one for whom it is emptying, what does it matter?
Questioner: But as it is emptying, like the force of the
flood water, it will topple someone, and it may even collide with
someone and kill him!
Dadashri: Yes, all that is its result. What does that have
to do with You, the Self? But if someone gets hurt then you
should do pratikraman.
Anger and Its Reactions
Questioner: How should I do pratikraman for the anger

264 Pratikraman
that arises within?
Dadashri: After this Gnan, anger never arises for You at
all. The taanto (the prolonged feeling of grudge that continues
linked with a conflict) that remains in the non-Self is what we
consider as anger. There is no taanto (link of grudge) that
remains after attaining the Gnan. Now there is only ‘residual
fieriness (ugrata),’ and that is the attribute of the subatomic
particles (parmanus).
After attaining this Gnan, anger, pride, deceit and greed all
go away. If this man gets angry (krodh), someone else may say,
‘He was just irritated (gusso).’ I would tell him that there is a
difference between krodh and gusso. Gusso is a paudgalik
thing, meaning it is of the non-Self. Krodh (anger) is where there
is a coming together of both the non-Self and the Self, where
one becomes the non-Self. What is the difference between gusso
and krodh? In krodh there is a violent intent (himsak bhaav)
behind it. This man here does not have a violent intent. He may
exhibit gusso (anger without violent intent) but he is doing
pratikraman at the same time. Do you do that or not? He is
constantly doing pratikraman.
He does not have taanto (link of grudge). What does
taanto mean? It means that if you had a disagreement the night
before, the next morning you will hear tea cups banging and
doors of the cupboards in the kitchen slamming! (250)
People of the world have live anger (sajiv krodh), whereas
You (Self-realized) have dead anger (nirjiv krodh). But with
whose nimit does this dead anger occur? The poor man does
incur some damage, does he not?
Difference between Krodh and Gusso
If there is a taanto (continued grudge linked with a certain
disagreement) and violent intent (himsak bhaav), it is called
krodh, it is called pride (maan), it is called greed (lobh). It is

called kashay. That is what the Tirthankar Lord has said.
Nevertheless, if gusso (anger without violent intent) still occurs,
and you happen to say something that hurts someone, You have
to tell ‘Chandulal,’ ‘You are seventy-four years old now, why
don’t you behave yourself? Do pratikraman and repent and
ask yourself why you had to do that.’ Can you tell him this much
or not?
Questioner: I can. I should say it.
Dadashri: No matter how important a government official
he (‘Chandubhai’) is, do not be shy here in telling him off. Tell
him, ‘You need to smarten up now; you are seventy-four years
old.’ So apologize in this manner if you hurt someone. There is
no problem with kraman (neutral actions) but the problem is
with atikraman. Even the government considers atikraman
breaking of law. Do you understand? There is nothing wrong in
saying what all the others are saying, normal conversations. But
he will say the strangest things. Even others listening will wonder,
‘Oh no! Why should he say such things?’ That is atikraman. If
a person has dishonest intention or ulterior motives, it is
atikraman.
When the taanto goes away, recognize that anger, pride,
deceit and greed are no longer there. You have now become
shuddha (pure); you are the Knower-Seer and in eternal bliss.
‘You’ have to continue ‘Seeing’ what ‘Chandubhai’ is doing.
Who will run ‘Chandubhai’s life? The energy known as ‘scientific
circumstantial evidences’ (vyavasthit shakti) will run his life and
it will run it very well.
If gusso (anger without violent intent) occurs and it hurts
the other person, even if it is not krodh (anger with violent
intent), if it hurts the other person, You may now believe that you
are Shuddhatma but You have to make the one who did
atikraman, do pratikraman. Therefore, ‘Chandulal,’ the doer
of atikraman, should be told to do pratikraman. ‘You’ do not

266 Pratikraman
have to do it. There is no need for You to do pratikraman after
You become the Self. But make the one who did atikraman,
Your neighbor ‘Chandulal,’ do pratikraman.
Anger, pride, deceit and greed are not going to occur
now, but if you become very angry with your child, then ask
‘Chandulal,’ ‘Why are you becoming so impatient with your
child? How bad will she feel? Ask for forgiveness from her from
within. You do not have to ask her in person, but ask for
forgiveness from within and say that you will not do it again.’
Otherwise, if you don’t hurt her, then you don’t have to ask for
forgiveness.
Questioner: Pratikraman does not occur when the links
of kashay continue.
Dadashri: Pratikraman occurs very late in intense
emotional upheaval with overt clash (udvega) and in a taanto,
it takes a little while. Udvega is tantamount to ‘bombarding,’
whereas taanto is tantamount to ‘tear gas.’ It is like the
suffocation one experiences when tear gas is released. (252)
To ‘See’ the Prakruti is Purusharth
Questioner: That is right. Whenever I get angry, from
within there is a bhaav of, ‘This is wrong. You should not be
angry.’
Dadashri: That is correct. You have to tell ‘Chandulal,’
‘Do pratikraman. Why did you do atikraman?’
Questioner: When the anger arises, the awareness arises
at the same time, which says, ‘Why is this ‘Chandulal’ doing
this? It is wrong.’ But will this anger make me take a severe fall
some day in the future? What should I do?
Dadashri: No one will make you fall. They are corpses.
How can they make the living fall? Every pudgal (non-Self
complex) is a corpse. They cannot touch You. Just tell them, ‘I

am Dada’s. What are you doing here? Are you not ashamed?’
All you have to do is take Dada’s name.
Questioner: So I feel that such anger will send me back
into the cycles of birth and death. It will create new karmic
bondage.
Dadashri: How is it going to do that? That poor thing
(anger) is neutral. What you say is applicable to those who are
under the control of anger (those who do not have Self-
realization). We are not under its control.
And if pratikraman is not being done, You can tell
‘Chandulal,’ ‘Sir, do pratikraman.’
Questioner: Does anger arise first and then pratikraman
starts?
Dadashri: They will start… both will occur simultaneously.
Questioner: Anger is continuing and pratikraman also
occurs. They both occur simultaneously. Both fight each other.
Atikraman against pratikraman.
Dadashri: Then nothing will remain. Karmic accounts
(hisaab) are being cleared life after life. That is the prakruti
(non-Self) and You are Purush (Self), Shuddhatma. Nothing
touches Shuddhatma. The Self is the Knower-Seer (Gnata-
Drashta). To continue ‘seeing’ the prakruti is purusharth.
Now you have become the Purush (the Self) and this is
prakruti (the non-Self). ‘You’ (Purush) have to keep ‘seeing’
what this prakruti is doing. Whether it (‘Chandulal,’ prakruti)
is doing the good or the bad, You have nothing to do with it.
You (the ‘Seer’) are separate. It is just like watching a gigantic
bonfire. Is the Seer not separate from the fire? Say your home
is on fire, it is burning like a big bonfire, and You are ‘seeing’
it; you will not get burned. And the moment you say, ‘My home
is burning down,’ you will get burned.

268 Pratikraman
Questioner: The ‘Seer’ does not have ‘my-ness’
(mamata).
Dadashri: The ‘Seer’ does not have ‘my-ness’; he is a
spectator. You do not have ‘my-ness’; ‘we’ removed it from
you. You surrendered ‘my-ness (mamata)’ to ‘Me’ (Dada).
When You remain the ‘Seer,’ the prakruti will dissolve;
that many karmas are gone.
A Mistake of Discharge is a Lifeless Mistake
Questioner: Agitations caused by atikraman cool down
with pratikraman?
Dadashri: Yes. One cools down. For ‘sticky files,’ in the
excess of five thousand pratikramans need to be done before
things cool down. Even if anger is not expressed externally, the
irritation it creates will leave stains within if you do not do
pratikraman for it. It will clear when you do pratikraman. Do
pratikraman if you do atikraman.
Questioner: If I become angry with someone and then,
at the same time, I realize that I have done something wrong and
do pratikraman, what is that?
Dadashri: After attaining Gnan, when you ask for
forgiveness for becoming angry with someone, then there is no
problem; you are free. If you cannot apologize in person, then
do so from within, and that is enough.
Questioner: In person, in front of everyone? (254)
Dadashri: There is no problem if you do not do it in
person, but do it from within; it is acceptable. This is because
the mistake is not alive – it is a discharge. Discharge means that
it is not living and it will not bring about that bad of a result.
Instant Results with Sincere Pratikraman
Questioner: I became very angry with someone and I

lashed out, and we had a quarrel. And then, despite the silence,
the inner turmoil continued. Can I do just one pratikraman to
cover everything or do I have to do individual pratikraman for
each fault?
Dadashri: Do pratikraman wholeheartedly two to three
times and, if done in the exact method, everything will be resolved.
Do it this way: Say, ‘Dear Dada Bhagwan, a very grave mistake
has occurred. Severe anger has taken place. How much hurt has
it caused the other person? I am sincerely repenting for it and
asking for his forgiveness with You as my witness. I am sincerely
asking for forgiveness from his pure Soul.’
Who is asking for forgiveness? It is not to be asked by
You. ‘Chandulal’ has to ask for forgiveness. The one who does
atikraman has to do pratikraman. Atikraman is never done
by You.
Collective Pratikraman
Questioner: When prolonged arguments occur, the result
is a greater rift within and aloofness from the other person.
Sometimes I do a few pratikramans, and in other instances I
have to do it five to six times. The question is, if I just do
pratikraman once, will it suffice?
Dadashri: Do as many as you can individually. If it is not
possible, do them collectively. If you come across too many at
once, do them all together and state that you are doing them
collectively, because you cannot do pratikraman for each and
every one of your mistakes. Address your pratikraman to Dada
Bhagwan and the message will reach him.
Apology in Person
Questioner: Dada, many times it so happens that when
I make a mistake, or become angry towards someone, from
within I feel restless and uneasy. I know that I have done something
wrong, but I do not have the courage to ask for forgiveness

270 Pratikraman
form him directly.
Dadashri: You should not even ask for forgiveness in that
way. On the contrary, he will misuse the apology. He will say,
‘Yes, now you have come to your senses.’ That is how everything
is. People are not noble these days. These people are not worthy
of direct apologies. There may be ten in a thousand who will
give in even before you ask them for forgiveness. Do you
understand? Otherwise, he will say, ‘See, I have been telling you
for a long time. You did not believe me, did you? Now you have
come to your senses, haven’t you?’ That is why you should ask
for forgiveness, from his Shuddhatma, from within.
That is Not Your Lookout (Concern)
Questioner: When I become very angry with someone,
I do instant pratikraman for that mistake. Does the effect of the
anger from my side, continue to linger within that person, or
does it stop as soon as I do pratikraman?
Dadashri: You should not concern yourself with what is
occurring within the other person. Just keep washing your
‘clothes’ and keep them clean. He came in front of you because
of his and your past life account. Anger occurred even though
you do not want it to. Anger arises against your wishes, does it
not?
Questioner: Yes. Anger occurs. (256)
Dadashri: Then do not worry about that; continue doing
pratikraman. Make ‘Chandulal’ do the pratikraman and he
will handle the situation however it needs to be handled. If you
become too concerned about it, you will ruin everything. Your
job is to remain aware of the mistakes that occur.
Dealing with Your Employees
Questioner: When we are very angry with someone, we
begin to talk negatively about him in his absence.

Dadashri: That is called ‘kashay.’ When one comes under
someone else’s (the non-Self’s) control, it is kashay. Then the
anger-pride-deceit-greed take over. You know that it is wrong
to speak negatively about someone in his absence, but you do
it all the same. Sometimes you will become aware of it and
sometimes it will pass, unnoticed. You will become aware of it
sooner or later. This can only occur if you were the Knower of
the mistake when it was occurring. The fact that you repent the
event later means you were in fact aware as a Knower when the
mistake was occurring.
Questioner: In my office, I have three to four secretaries.
Despite multiple instructions on repeated occasions, they continue
to make the same mistakes. This results in my getting angry and
frustrated with them. What should I do?
Dadashri: You are now the pure Self, so how can You
become angry? Anger comes to ‘Chandulal,’ so You should tell
him, ‘You have met Dada now. What reason is there for you to
become so angry?’
Questioner: But those secretaries do not improve at all.
Unless I say something to them, they will not change.
Dadashri: You can tell ‘Chandulal’ that he can scold his
secretary with equanimity. He should scold her in a dramatic
manner like, ‘If you continue to be inefficient, your job will be
at risk.’
Questioner: If I say that, she would feel hurt and you
have said that we should not hurt anyone.
Dadashri: She would not feel hurt if you speak to her in
a dramatic (natakiya) manner. In doing so, the ego does not
arise in your words. This results in her becoming aware in her
mind, and she will make a decision to improve. You are not
hurting her in doing so. You can only hurt her if your intention
is to hurt, like, ‘I am going to straighten her out.’ Then she will

272 Pratikraman
get hurt.
And then having told her, immediately tell ‘Chandubhai’,
‘You made a mistake (atikraman) by speaking harsh words, so
do pratikraman.’ Then ask for forgiveness in your mind. But do
speak with the secretary and then do the pratikraman. Do both
together. You have to run your worldly life too, do you not?
Discharge Abhorrence after Gnan
Questioner: Do I incur a karmic liability when I fire an
employee who does not do his work? Or is it vyavasthit
(scientific circumstantial evidences)?
Dadashri: That is not a mistake. When there is no
attachment-abhorrence (raag-dwesh), it is just a play of the
pudgals (non-Self complexes). One gets trapped where there is
attachment-abhorrence. Raag-dwesh no longer remains after one
attains Self-realization. If they did, then one would be liable. But
now it is all in the form of discharge; it is discharge abhorrence
(dwesh). There is no serious liability there.
Any action done is with either attachment (raag) or
abhorrence (dwesh). After Gnan, attachment and abhorrence
do not occur. Where there is no attachment-abhorrence, there
are only the non-Self complexes (pudgals) clashing with each
other. The one who ‘sees’ all that is the Self. If you become
engrossed in it, then you will take a beating. When does one
become engrossed in it? It is when there is a lot of entanglement
(stickiness) with the discharge. But then You have to tell
‘Chandubhai’ to do pratikraman so that it will wash off.
If you remain the Knower and the Seer of the anger that
occurs, it will leave. The subatomic particles (parmanus) of
anger will become cleansed and they will dissipate. This much is
Your obligation. (258)
Questioner: Is the pratikraman I do after becoming
angry called ‘purusharth’ (spiritual effort) or ‘parakram’

(extraordinary spiritual effort)?
Dadashri: That is called purusharth. It is not called
parakram.
Questioner: Then what is parakram?
Dadashri: Parakram is higher than purusharth. This is
certainly not parakram. How can you call this parakram when
you are nursing a burn with a healing ointment? One ‘knows’ all
this and one also ‘knows’ this ‘Knower.’ That is parakram.
Doing pratikraman is purusharth. With continued pratikraman,
everything, including verbal conflict, will decrease. Everything
will decrease naturally. The ego is the first to go and then
everything else will follow. Everything will fall into place and you
will experience stillness from within. And there is peace within.
Do you feel such peace?
Questioner: Absolutely, Dada.
Dadashri: Yes. Then that is all we need.
The Spiritual Stages
Questioner: Please explain the fourteen spiritual stages
(gunasthanaks)?
Dadashri: The first three gunasthanaks are of no use.
They will not do for moksha. In those stages, one simply goes
to temples; that is all. He just wanders around, life after life.
When one attains right belief (samkit), he enters the fourth
gunasthanak. Before that there is wandering around in the first
three stages. There is enlightenment in the fourth gunasthanak.
One progresses from there on. He then comes into the fifth.
Then, as he does more and more pratikraman, he goes to the
sixth. That is how one progresses by doing pratikraman.
Four Levels of Intensity of Kashay
What have the writers of scripture written? Suppose this

man says something that breaks this woman’s heart, such that it
will not mend in her entire life. Her mind is permanently fractured.
It cannot be mended. The scripture writers call this
‘anantanubandhi krodh’ – anger that will make one bind karma
for infinite lives.
Another kind of anger is one where she will not speak
with him for a year or so. Her wounds will heal after a year and
the anger will be gone. What is this kind of anger called? It is
‘anger for which one did not do pratikraman’ (apratyakhyani
krodh). Because pratikramans were not done in the past life,
the anger occurred.
Questioner: Is it the same anger that occurred in the past
that is expressing now?
Dadashri: No. Not like that. If pratikraman is not done
after anger occurs, then the anger will come out with the same
intensity and force again. If one does not do pratikraman after
anger, it will last for a year (apratyakhyani krodh). And if he
does pratikraman, it will last for fifteen days. They will forget
everything and become friends again within fifteen days. That is
called pratyakhyani krodh.
The anantanubandhi krodh is anger that will ruin the
entire life. It is like a big crack, of a foot or two, that forms
between rock cliffs. No matter how much gets filled in it, the
crack will still remain.
As compared to that, the one that lasts for a year or so
is apratyakhyani krodh. That is comparable to the cracks that
form in the earth in the farms and the fields. They will eventually
fill up after a year.
Then there is the anger that lasts fifteen days or so. That
is pratyakhyani krodh. It is like the markings in the sand. If you
write in the sand on a beach, what will occur with that writing?
How long will it be before it is erased?
274 Pratikraman

Questioner: Immediately. If the wind blows, it will be
erased immediately.
Dadashri: It will get smudged if the wind blows. It may
take one hour or two hours. That is called pratyakhyani krodh.
(260)
And the fourth one is like a line one draws in the sand
under water. It will get erased immediately. That is called ‘a line
in the water.’ It is called sanjvalan krodh. Not all mahatmas
have anger like ‘a line in the water.’ For most, it will mend after
a fortnight or so. For some, it is like the line drawn in the sand
in the water.
This is something that the intellect (buddhi) will accept, is
it not?
Questioner: This is something that the self (atma) will
accept.
Dadashri: Which atma are you talking about? The
vyavahar atma, the pratishthit atma (the relative self)? It is all
a play of the intellect (buddhi). And which kind of atma will be
there? It is all vyavahar atma (the relative self). The main Atma
(the Self) knows even all this; it ‘knows’ everything.
Apratyakhyan Avaran Kashay
Questioner: Once the anantanubandhi kashay breaks,
is overcome, it will go into the descending level and thus gradually
decreases?
Dadashri: It can also increase. But when apratyakhyan
kashay comes, it means that it is kashay for which one has
never done pratikraman or pratyakhyan in the past life. That
is why all the kashays that come, come because one has failed
to do pratyakhyan. So once pratikraman and pratyakhyan
start, and one continues to do them, then as a consequence of
that he will move from the fifth into the sixth gunasthanak.

What occurs in the sixth gunasthanak? Pratyakhyan avaran
kashay arises!
Pratyakhyan Avaran Kashay
What does pratyakhyan avaran mean? It means kashays
occur even when one does pratikraman and pratyakhyan.
The ones that come have so many layers. Those with few layers
are gone, but those with many layers are pratyakhyan avaran.
They will not go away even after hundreds of thousands
of pratikramans.
Questioner: What kind of mistakes are they?
Dadashri: They are called pratyakhyan avaran. They
do not go away even after one does pratyakhyan.
Questioner: What is the major reason behind it?
Dadashri: They are very deep and very thick. If an onion
has five thousand layers, would it not look the same even if you
peel off a layer at a time? This is like a layer of a kind, a veil
of a kind (avaran). Everyone has one or two of these, not too
many.
Questioner: They keep coming back, again and again.
Dadashri: Yes, they will keep coming back.
Questioner: But will they not leave, sooner or later?
Dadashri: They will begin to leave. As the karmic account
(hisaab) matures, it will become less. There is no problem with
them going. They will go away for sure, but what kind of problems
do they create today? Despite doing pratikraman and
pratyakhyan, they come back.
Hence, you created pratyakhyan avaran by doing
pratyakhyan for apratyakhyan avaran. So now, what about
the pratyakhyan avaran that is created?
276 Pratikraman

Questioner: Does that become a layer too?
Dadashri: Yes, you remove the stain with the ‘soap,’ but
what about the residual stains the soap leaves behind? So that
is pratyakhyan avaran.
So when it becomes clean this way, it is pratyakhyan
avaran. If mistakes occur, despite doing pratyakhyan, that is
called pratyakhyan avaran kashay. That is because
pratikraman was done in bulk.
Sanjvalan Kashay
When there is constant pratikraman-pratyakhyan, it is
called pratyakhyan avaran. That is the sixth gunasthanak; or
gunthanu (spiritual stage). One is doing pratyakhyan of the
past apratyakhyan. When can we say that the ascetic has
reached the sixth gunasthanak of the real (nischay) and of
relative (vyavahar)? It is when pratikraman-pratyakhyan occurs
every moment. The pratyakhyan of the past life comes into
unfolding today and, consequently, one is able to renounce
naturally. (262)
So what is the sixth gunasthanak? Kashays become
effective. They become evident in their effect. They are not just
concepts, but their effect is visible. They become effective despite
pratikraman, therefore, despite pacchkhani (pratyakhyani)
pratikraman, they still remain. Because it is a large karmic
tuber, it is considered pratyakhyani. It is a pratyakhyan avaran.
But if it comes into maturation from within, but does not become
effective, expressed externally, then it is considered sanjvalan.
It will not cause one to slap someone, or something like that.
There is suffering within in the pratyakhyan avaran. But when
one experiences samadhi (absolutely unaffected state) within,
that is when one will understand what all this is about. So this
is completely a different thing.
Anger, pride, deceit and greed are pratyakhyani, meaning

others will not know about them. Even a clever person will not
be able to measure through his intellect (buddhi) whether or not
a person has anger within him. Only the person who has it will
be aware of it. That is pratyakhyani! So, what can you say
about the one for whom the five major vows (mahavrats) are
natural in his conduct? It would be more than enough if there
was one such person in this current time cycle. Those
pratyakhyani kashays are gone and, therefore, only the
sanjvalan kashays remain.
The Sixth to the Ninth Gunasthanaks
The vyavahar (worldly interaction) gunasthanak (stage
of spiritual development) qualities of everyone will keep on
changing. Some will come into the fourth, some -into the fifth
and some into the sixth gunasthanak. Before, their kashays
were apratyakhyan, apratikraman and now, because of
alochana, pratikraman and pratyakhyan, even the
apratyakhyan avarans have gone.
Those who have heavy ‘files’ in the worldly life are
considered to be at the sixth gunasthanak.
What is the sixth gunasthanak in the worldly life
interaction? It is not the one where one renounces a wife or a
husband, but it is the one where there is no apratyakhyan
avaran. You see the same thing again even after doing
pratyakhyan; it is like seeing another layer of an onion. That is
pratyakhyan avaran. If ever that pratyakhyan avaran goes
away for an hour, then that is apramat gunasthanak, and that
is the seventh gunasthanak. And rarely there comes the eighth
gunasthanak where there is nothing but bliss! That is called
apurva gunasthanak. But one cannot cross over to the ninth
gunasthanak as long as there is sexuality (stri parigraha).
Total Absence of Any Kashay
There should not be the slightest of anger in this body.
278 Pratikraman

There should not be even a single parmanu (subatomic particle)
of anger in this body. When there is not a single parmanu of
greed, not a single parmanu of pride, not a single parmanu of
deceit, then one is called a God.
Questioner: Should kashay end completely?
Dadashri: All the kashays are gone, but not even a
parmanu of it should remain thereafter. Thereafter, it would not
be there even in the form of an effect (discharge). Departure of
kashays means there are no more causes of kashays being
created. It means all effects of kashays are gone from the body;
no trace of effect remains in the body. Right now, Your causes
are gone but you still have kashays in the form of discharge
(effect) stuck somewhere within.
Questioner: Even the discharge is gone completely?
Dadashri: Yes, I have seen such a state. That is when the
absolute Self form (mood swaroop) arises. That is when total
experience (anubhav) of the Self will arise, otherwise not. The
Self cannot be seen. Where there is absence of kashays is verily
where the Self is. (264)
Questioner: And is that the state of complete absence of
kashays?
Dadashri: That is impossible in this era of the current
time cycle. And in sushamkaal (auspicious time cycle) there is
no such thing as impossible.
Questioner: Therefore, it does not exist even in the origin
of kashay. It does not exist even where it originates from.
Dadashri: Not even there.
Religious Instructions with Kashays Lead to Hell
Questioner: Does that mean there is no kashay at all?
Dadashri: That is when this Gnan arises. So as far as this

special seat is concerned, I tell all the gurus who come to me,
‘Maharaj Sahib, I request you never to give discourses.’ So
they ask me, ‘Why, what is wrong with us?’ I tell them, ‘If you
want to go to hell, then carry on. This is the greatest sign for
going to hell.’ Now tell me, how would they realize this liability?
How can a man full of mistakes find a mistake?
Questioner: One can never see his own mistakes.
Dadashri: They will not let go if they cannot see, will
they? One can see the kind of mistakes that will take him to hell.
Giving religious instructions (prarupana) in the presence of
kashay is the sign of going to hell. Therefore, one should not
give religious discourses if one has kashays within him. Now,
which kashays? It is a rule that those who have pratyakhyan
avaran kashays have a right to give discourses. It is those who
have anantanubandhi kashays; those who have not attained
samkit (the right vision) have anantanubandhi for sure. If you
ask them if they have attained samkit, they will tell you, ‘No, we
have not.’ They do not have the right belief (samkit). The one
who gives spiritual instructions in the presence of anantanubandhi
kashay is considered mithyatvi – one under illusion. What is it
called?
Questioner: Mithyatvi.
Dadashri: And mithyatvi means poisonous. Therefore,
the Lord has said that if a mithyatvi reads the speech of
Tirthankars, it becomes poison. And if there is mithyatvi speech,
mithyatvi books, or religious books, if ever an enlightened being
(samkit jiva) were to read them, it becomes nectar (amrut).
This is because, when milk is placed in a snake’s mouth, it
becomes poison.
Today, everywhere there are signs of people going to hell.
If ‘we’ say this openly, it will incite violence and anger and so
‘we’ do not say anything. What is the fun of speaking words
280 Pratikraman

others do not understand? If someone were to ask me, I would
tell them. One lady actually did stop giving sermons and came
to take Gnan. That mahasati (a nun in Jainism) said, ‘I am
giving two discourses a day. I feel like giving religious instructions.
This I know is going to land me in hell. If I take Gnan from you,
will I be able to give religious instructions freely?’ I said, ‘Yes,
you can.’ Then she took Gnan. The outcome for those who are
on such religious paths and have taken Gnan has been very
good.
Veils of Ignorance Can Only Be Destroyed
with the Right Vision
Questioner: When the Knower, who is established in the
Self, has to face unfolding of his karma, does he not become
controlled by those circumstances?
Dadashri: No, he is the Knower of the unfolding
circumstance (udaya). When he remains the Knower (Gnata)
of the unfolding karma, he is considered to be the Knower
(Gnayak swabhav). And when he is not the Knower of the
karma effect, he is under the control of those circumstances
(udayavash).
Questioner: Dada, when one becomes the Knower once,
will he ever be controlled by the circumstances?
Dadashri: He will come under control of circumstances.
When the unfolding karmas are very heavy and sticky, then he
will become controlled by them. That is why we have these
pratyakhyan avaran kashays. I used to think a lot about them,
‘Oh, ho ho! What kind of kashay is this pratyakhyan avaran
kashay?’ I used to think a lot about them before I attained
Gnan. Because what did people say? They said avirat kashays
(never-ending kashays) means anantanubandhi, and then after
that comes apratyakhyani. What are the kashays, for which no
pratikraman and pratyakhyan has been done, called?

‘Apratyakhyani.’
Questioner: Now, the process of going from
anantanubandhi into apratyakhyani, and then into the
pratyakhyani… is samkit drashti (right vision) behind that
process? (266)
Dadashri: It verily is the samkit vision. One continues to
proceed forward because of the right vision (samkit drashti).
The Living Ego Departs and the Dying Ego is
Left Behind
All of us in Akram Vignan do not have even a single one
of these four kashays. We have become free from kashays.
Man cannot become free from worries and there can never be
a worry-free man in the Kramic path. Even a gnani of the
Kramic path is not worry-free. He is blissful within but worried
on the outside. He has worries and uncertainties in his worldly
dealings about what the future holds. He is worried about the
future. ‘We’ do not have agrasocha (worries about the future).
‘We’ leave everything to vyavasthit. How long can anxiety
remain? As long as the one who has anxiety is living. And for
You, he is no longer alive, is he? Who becomes anxious?
Questioner: ‘Chandulal.’
Dadashri: Yes, that means the ego is alive. There are two
kinds of ego. One is the ‘doer’ of karma and the other is the
‘sufferer’ of karma.
Questioner: Yes, and the ego as the ‘doer’ is gone.
Dadashri: As a ‘doer’, the ego is alive and as the
‘sufferer’, it is the dying ego. The dying ego cannot do anything
else. And what can the living ego not do when pushed. Therefore,
after Gnan Vidhi in Akram Vignan, the living one is gone and
this dying one remains.
282 Pratikraman

In the Absence of the ‘Doer,’ Karmas Get Erased
So when anger arises, he says, ‘Dear Dada Bhagwan!
You have said ‘no,’ but this occurred and, therefore, I ask for
your forgiveness.’ And so that mistake gets erased.
Questioner: ‘This should not be so.’
Dadashri: Yes.
Questioner: It should happen immediately?
Dadashri: Yes, that is why it gets erased. How are they
erased? Through pratikraman. All the karmas get erased.
Because the doer is no longer there, they get completely erased.
When the doer is absent, only the effects of past karma are
suffered. People who do not have the knowledge of the Self
have to suffer the effect in the presence of the ‘doer’ (ego).
Their karmas may weaken a little if they do pratikraman, but
they are not erased completely. Their causes will not refrain
from bringing about new karma effects, whereas for You, that
karma is destroyed when you say, ‘Dear Dada Bhagwan, this
should not be so.’
Sarvavirati Gunasthanak: The Sixth
Gunasthanak
What more remains for the one who has ‘shoot-on-sight’
pratikraman in his hands? What is left when abhorrence (dwesh)
goes away? Two of the four kashays have been eradicated.
Eradicated, meaning what? Anger is gone but the subatomic
particles (parmanus) of anger remain to discharge. Therefore,
one will become angry but he will not like it at all and, therefore,
dwesh is completely gone. But some fraction of deceit and greed
still remain. One will become vitarag when they too go away
completely. They will go away in the ‘discharging conduct
deluding karma’ (charitra mohaniya). Everything will become
separate when you divide it up.

What is sarvavirati? It is where You do not see any
mistake in anyone. Even when someone is insulting you, You do
not see mistakes in him. That is sarvavirati. There is no higher
sarvavirati than this. (268)
When you no longer see mistakes in anyone, know that
you have attained the state of stillness, the state of the Self, even
amidst the din of the worldly life. This state in Akram Vignan
is very different. Even while enjoying life’s pleasures, one sees
the world as flawless.
Akram Vignan’s sarvavirati state is that in which one
does not see the slightest mistake in anyone. That is the state of
sarvavirati; just know this much. Thereafter, I have no problems
with whether or not one wears cologne and fragrances, as long
as he sees no mistakes in others. Even if he gets bitten by a
snake, he will not see any mistake of the snake. Such is our
science.
Questioner: Thereafter, in that state in the path of Akram,
there is no need for pratikraman, is there?
Dadashri: Then there is no need for pratikraman. But
do not assume that you do not see any mistakes; instead do
pratikraman. What are you going to lose by doing that? In
trying to find something new like that, you may take it in the
wrong direction.
The one who has become free from abhorrence
(vitadwesh) will be liberated in one more lifetime (ekavtari). If
elements of abhorrence remain, then it may take a person three
or four more lives to attain moksha.
No Kashay for the One Who ‘Sees’
Mistakes will be erased if one does pratikraman given
by the Gnani Purush. Otherwise, the mistakes will not leave.
One binds merit karma (punya) for doing pratikraman and this
284 Pratikraman

is so for infinite lives. Pratikraman as done by the ascetics and
the acharyas cannot destroy mistakes; it binds merit karma
(punya). Whereas pratikraman as prescribed by the Gnani
Purush is ‘shoot-on-sight’ pratikraman, it is done the moment
the mistake occurs. All these mahatmas have so much awareness
that they see their mistakes the moment they occur. They see
thousands of their mistakes the moment they arise, because they
have become free from kashays (anger-pride-deceit-greed).
Unawareness (ajagruti) is due to kashays.
Questioner: If one does no atikraman towards anyone
and has no active, ongoing kashay, how can he remain a hundred
percent in the Knower-Seer (Gnata-Drashta) state?
Dadashri: No, it is not like that. He may not have
atikraman towards anyone even in his thought, but his mind is
always in some kind of kashay. If it is not in raag (attachment),
it is in dwesh (abhorrence). Kashay is always there when one
is not in the Knower-Seer (Gnata-Drashta) state.
Questioner: Is there always some kind of kashay in a
thought that is going on?
Dadashri: It is always there. It is always there for sure,
but kashay is not there in the thoughts that one can ‘see.’
Questioner: That entire ball of confusion comes and goes
and only afterwards do I become aware of it.
Dadashri: No, You can ‘see’ (joyee) it, and then you
know (janavoo) it. Still, until then it is considered a kashay.
Questioner: I ‘see’ it after fifteen or twenty minutes have
passed.
Dadashri: Kashay stops our jagruti (awareness) and so
it will not allow us to remain as the Knower-Seer. And if you
have the worst of thoughts, and You keep ‘seeing’ them, then no
part of kashay will touch you.

Where There is No Anger, There is Forgiveness
People will say, ‘Lord Mahavir had to suffer a lot. He had
to suffer internally as well as tremendous bodily pain. He had to
endure a lot in penance.’ Moksha is not attained by enduring
such physical suffering. What is such talk like? What people say
is that the Lord has forgiveness for one, no matter how bad a
deed he does. The Lord does ‘have’ forgiveness, so he can
‘give’ it to others; it may appear so to people. What does
forgiveness (kshama) mean? There is no such thing as forgiveness.
Absence of anger in itself is forgiveness. Hence one does not
have to forgive. The Jain sadhus (ascetics), not having understood
this, claim how wonderful the Lord’s forgiveness is. There is no
forgiveness. It is a different matter where, through the ego, one
says, ‘Go! I forgive you!’ One can understand that forgiveness,
but that is on a superficial and a gross level. The absence of
anger is forgiveness in itself. (270)
Kashay is Not in Our Control but
Pratikraman is
In Akram Vignan, true control (saiyam) is the cessation
of anger, pride, deceit and greed. If any of these kashays occur,
one has to do pratikraman, because that is atikraman. Sensual
enjoyment (vishay) is not atikraman, but these kashays (anger,
pride, deceit and greed) are atikraman. You have been taught
to do pratikraman for the atikraman. The world has arisen
because of atikraman and it will end with pratikraman. Worldly
interaction with kashays have given rise to life-after-life world;
not the worldly interaction in vishay. Worldly interaction with
kashays has given rise to the worldly life, and that is the
atikraman which can be washed off with pratikraman.
Occurrence of kashays is not under Your control but doing
pratikraman for it is under your control. Therefore, effort
(purusharth) towards liberation is through pratikraman.
Has your ego (ahamkar) and pride (maan) gone away
286 Pratikraman

or not; have they decreased or not?
Questioner: They are decreasing.
Dadashri: Yes. So all that filled karmic stock is beginning
to go away; it will move away after twelve months. Once the
stock decreases, You become the Atma (the Self).
Questioner: These anger, pride, deceit and greed are
karmic discharge and so they are bound to arise, but then after
‘seeing’ them, how can I remain separate?
Dadashri: What does one have to do if the awareness
(jagruti) decreases, when it becomes dim? You have to
repeatedly try to remain in My Agnas only. But when you slip
into the non-Self and do not stay in the Agnas, then it is the
same old thing!
How much effort do you make in order to stay in the
Agnas?
Questioner: A lot.
Dadashri: Are You, too, able to ‘see’ anger and pride?
Questioner: I see them after they have occurred.
Dadashri: There is no problem with that. You will ‘see’
them after they have occurred. They can be ‘seen’ while they
are occurring as well as after they have happened.
Questioner: And sometimes it happens that they are
‘seen’ as the mistake is occurring, and yet this (non-Self) continues
doing it.
Dadashri: No, You cannot stop them (kashays). It is
wrong to stop them, because You have to ‘see’ the current film
till it ends. The ‘Seer’ (Self) has no objection to whether one is
fighting, or being non-violent, or being violent. The problem is if
he interferes, starts crying, fights and says, ‘Stop fighting! Stop

fighting!’ Hey, it is just a recorded film, and hence the ‘Seer’ has
no problem with it.
Questioner: But when that is happening within, I ‘know’
it and I also scold him and tell him that what he is doing is not
right. But even then, he will not listen and he will continue doing
it.
Dadashri: There is no problem with it because the ‘Seer’
is pure (shuddha). He (‘Chandulal’) sees it as good or bad, but
that is the relative view. There is no such thing as good-bad for
the ‘Seer’. They are both the same to the ‘Seer’. Good and bad
are for the worldly people and not so for the God (the Self).
Society has the good and the bad. What the Lord says is that
You are free once You ‘see’ them. The Self is separate and this
is separate.
So settle the karmic debt (hisaab) that was bound in
ignorance (agnan) and lack of understanding (adarshan) by
‘seeing’ (joyeeney). Then You are free and separate from it.
The accounts bound without ‘seeing’ are settled by ‘seeing’!
When this ‘tank’ (karmic stock called the non-Self complex)
empties, and when it is just about to empty, your body will feel
as light as a flower. You will feel free, here in this very life.
Now, why will the tank empty? This is because, as it is
emptying (karmas are being discharged), nothing new is being
filled in. What will remain in an emptying tank when nothing
more is being put in it?
Questioner: Nothing will remain.
Dadashri: It will empty quicker.
*****
288 Pratikraman

[15] On The Path of Cause Ahimsa 289
[15]
On The Path of Cause Ahimsa
The Final Pratikraman
Questioner: On the path of liberation, before final
enlightenment, if there is a pending account with someone, does
repeated pratikraman clear off the account?
Dadashri: Yes. (273)
Questioner: Even with the living beings we do not know?
Dadashri: Only those whom we have met and have
created accounts with; no one else.
Questioner: But what words do we say when doing
pratikraman?
Dadashri: Say, ‘Whatever living beings that I have hurt
in any way, please forgive me.’
Questioner: Each and every living being?
Dadashri: Yes, to each and every living being.
Questioner: Does it include living beings like the ones
present in air (vayukaya), water (jalkaya) and fire (tejokaya)?
Dadashri: It includes everything that you mentioned.
Intent of Not Hurting Anyone
Questioner: What should I do if I hurt any living being
(jiva) unknowingly?
Dadashri: When himsa (violence) occurs unknowingly

290 Pratikraman
(ajaanta), you should feel repentance immediately, and that it
should not be so. You should repent for it and do pratyakhyan.
Keep the awareness that it does not occur again. This should be
Your goal. The Lord had told us to be firm and resolute in our
intent (bhaav) not to hurt any living thing. Every morning when
you begin your day, you should repeat this five times: ‘I do not
wish to hurt any living being through this mind, speech and body.’
Startyourdaybyaffirmingthisintent.Thiswilldecreasetheliability.
This is because the intent is under your control. The rest is not.
Do Mistakes Made Unknowingly Bind Demerit
Karma?
All the positive and negative inner intents that arise within
is the result of seeds sown in the past. You do not desire to hurt
any living being and yet if a bug gets crushed under your foot,
realize that such was the seed sown in the past. Maintain
awareness there and do pratikraman.
How do you know what kind of enmity the bug you
crushed will bind? How great an enmity will the one that is
unknowingly killed bind? It is because that bug has a wife and
children, and relatives, does it not? They will think that you
crushed it; you murdered it knowingly. You may feel that you did
it unknowingly, but they think that their loved one was murdered.
It, too, has a worldly life, does it not? It has a worldly life
wherever it goes, does it not?
Questioner: Do we still commit a sin if we hurt someone
unknowingly?
Dadashri: What will occur if you accidentally put your
hand in a fire?
Questioner: My hand would get burned.
Dadashri: Would a child not get burned too?
Questioner: Yes, he would.

Dadashri: Even a child? So understand that you will not
escape. Whether you do something knowingly or unknowingly,
you cannot escape the consequences.
That is Considered Lack of Awareness
Questioner: What occurs if a person who has received
Gnan kills mosquitoes that bite him?
Dadashri: You can say that the intent got spoilt. That is
not considered awareness of Gnan.
Questioner: Is that considered a violent intent (himsak
bhaav)?
Dadashri: Not only that, but in doing so he has reverted
to what he was. However, pratikraman would wash it off.
Questioner: What if he keeps killing the mosquitoes the
next day?
Dadashri: Even if he were to do it a hundred times over,
pratikraman washes it off.
The Most Heavy Karma Becomes Light with
Pratikraman
Questioner: We have to suffer the nikachit karma (heavy
and ‘sticky’ karma that one has no choice but suffer its effect)
from the past life, but what about the nikachit karma created in
this life?
Dadashri: That has to be suffered in the next life. It will
not give its fruit immediately, not before first maturing.
Questioner: It cannot be destroyed; it has to be suffered,
is that right?
Dadashri: It can become lighter if you keep repenting
repeatedly. Half of the bitter juice that had entered into it will be
removed from it. Nikachit means that one has no choice but to

suffer, but it can be made lighter, less bitter.
Questioner: Is there a change in the suffering? (276)
Dadashri: Yes. If one person gets hurt in a certain part
of his body, he will not be able to bear the pain; whereas
another person will put bandages on his wound and move about
freely.
Questioner: When the shepherd forced bamboo needles
in Lord Mahavir’s ears….
Dadashri: That was nikachit karma.
Questioner: He was a God, so it should have become
lighter for him?
Dadashri: No, it did not become light.
Questioner: Then how can it become lighter for people
like us?
Dadashri: It can still become lighter if you try. He was
a special person and so he would not make it lighter. He was
a King when he had ordered his servants to pour hot lead in his
guard’s ears and he did not do any pratikraman for it either.
Questioner: But he had done that knowingly, and I have
pierced needles in bed bugs and killed them…
Dadashri: Do people poke needles into them? What kind
of a person are you? Just because they do not have parents to
defend them? Why don’t you do that to people?
Questioner: Now give me a solution for that, please. I
have done many such deeds; what should I do about that?
Dadashri: Pratikraman, do pratikraman! Take some
bed bugs, put them in a cup, look at their bodies and do
pratikraman, then feed them, let them bite you, and then let
them go.
292 Pratikraman

Questioner: I cry from within that I have done so many
bad deeds. I think of that every day and I can see them.
Dadashri: Make it lighter by doing pratikraman. You
should have asked someone before you did all that, should you
not?
Questioner: But I did not find anyone then.
Dadashri: You should have asked someone at home or
in your village.
Questioner: At home, our practice of killing them still
continues.
Dadashri: Is that so? Both of you together?
Questioner: I killed them my way and she killed them
her way.
Dadashri: Were you killing two hundred to five hundred
a day?
Questioner: Yes. We would kill however many there
were. But we have not killed since we met Dada.
Dadashri: You should not have a single thought about
killing. If you cannot tolerate the insects, take them outside. The
Tirthankars eliminated the word ‘kill’ from common usage,
because it is laden with liability and risk. That is how non-violent
(ahimsak) one should become. One should not have a single
atom of violence. Thoughts about killing are laden with violent
subatomic particles. Each and every atom of your body should
be completely ahimsak.
Questioner: Otherwise, will change of becoming non-
violent occur in the intent?
Dadashri: Yes. No one should be hurt in the slightest,
because no one at all is at fault in this world.

Causal and Effect Violence
Questioner: Are the consequences of ‘violence in effect’
(dravya himsa) and ‘causal seed of violence’ (bhaav himsa)
the same?
Dadashri: Causal seed of himsa cannot be seen because
it is subtle. Only effect himsa (dravya; violence) is visible; it can
be experienced through mind, speech and body. In causal
(bhaav) violence, there is subtle intent of violence present,
whereas in the effect (dravya) violence, it is evident in front of
you. When you say that, ‘I want to save living beings,’ it is
called intent of non-violence (bhaav ahimsa). Thereafter, you
are not responsible whether this occurs or not. If you say that
life is worth preserving and, thereafter, if violence occurs, then
you are not responsible for it. Nevertheless, you should repent
and do pratikraman. Doing this eliminates the liability. (278)
Special Pratikraman for the Farmers
Questioner: I have read in your book the prayer which
says, ‘Through this mind, speech and body, let me not hurt, even
to the slightest degree, any living entity.’ I am a farmer and I
grow tobacco. While the plants are growing, I should constantly
pinch off new tender leaves from the stalks. Would that not hurt
the plant? Is that not a paap (sin, demerit karma)? We do this
to thousands of our plants! How can we put an end to this
wrongful act?
Dadashri: You should feel repentance for the act. You
should repent and feel, ‘Why has this painful task fallen upon
me?’ That is all. You can continue with your work then. Internally,
you are repenting that it is not your wish to do this.
Questioner: Yes, but are we still committing a sin?
Dadashri: Yes, it is a sin. But you should not concern
yourself with that. Do not look at the sinful act. Just commit to
the decision that things should not be the way they are. Stand
294 Pratikraman

by your conviction that you would rather be doing something
other than this. Before, when you were not aware of all this, you
would not have been so reluctant to throw away the poor plants.
Do you understand all that? If you follow My advice, the
responsibility becomes Mine. I am taking on the responsibility
for you. You can cast the plant aside but, at the same time, you
should feel a deep repentance.
Questioner: I understand that now. These businessmen
create greater demerit karma as compared to the farmer. And
greater demerit karma than the businessmen cause, is caused by
people sitting at home doing nothing. Demerit karma is caused
through the mind and not the body.
Dadashri: You have to understand the facts. Others do
not need to. You have to understand everything that is applicable
to you. Whatever others understand is fine by their standards.
Questioner: What should I do about the pesticides used
when spraying the crop? There is (himsa) violence in it, right?
Dadashri: When you have no choice, do whatever you
have to but with a promise of doing pratikraman.
You do not know how to proceed with this worldly life.
‘We’ teach you all that, so that you do not bind new demerit
karma (paap).
You are bound to bind demerit karma when you are farming
but at the same time, ‘we’ give you the ‘medicine’ of what you
should say so that the demerit karma decreases. ‘We’ give you
the medicine to wash off the demerit karma. Does one not need
the medicine? When you go to the farm and plough the fields,
many insects die and you bind demerit karma. When you cut
down sugarcane, is that not a demerit karma? Are they not
living, embodied souls? But ‘we’ explain to you what you should
do about that, so that you incur less karmic liability and enjoy
your worldly comforts peacefully.

All farmers are liable for the death of so many living
organisms in the fields. They should earnestly pray to God and
ask to be forgiven for their mistakes, daily. I tell every farmer to
take about five to ten minutes to repent in front of the Lord, for
this violence. They should do pratikraman because the work
they are engaged in involves so much violence. I show them how
to do pratikraman.
Pratikraman for Himsa
Questioner: While I was driving yesterday, I felt really
bad when a pigeon came under my car. (280)
Dadashri: It was ‘Chandubhai’ who felt bad. So tell
‘Chandubhai’ to repent and do pratikraman.
Questioner: I did all that.
Dadashri: You did that, so that is good.
Questioner: But I do not know when and where it came
from.
Dadashri: It is like this. That pigeon was going to die
because of some mistake from its past life. It was looking for
someone to kill it. It was looking for someone like ‘Chandubhai’
who had an inner intent (bhaav) of killing.
And to the one who has decided that he does not want
to kill any living being, violence (himsa) will not touch him. ‘I
have no intent to kill, but what can I do if it comes underneath
my car?’ If someone says this, then he will encounter this. You
just encountered a little of whatever intent you had. One being
a Jain is rushing around and then if some bird gets in the way,
he will say, ‘What can I do?’!
The one who wants to save lives will come across
circumstances that will allow him to do so. Whatever your bhaav
(inner intent), such will be your karmic account (hisaab).
You have to have a strong policy, ‘I do not want to hurt
296 Pratikraman

even to the slightest extent, under any circumstance.’
‘We’ will make you do pratikraman which will wash off
everything. This was a bird which you could see, but there are
so many living things that you cannot see which also get crushed.
Make ‘Chandubhai’ do pratikraman for that.
Questioner: In my mind, a thought had come that according
to vyavasthit (scientific circumstantial evidences), that was the
kind of karmic account (hisaab) that pigeon had, is that correct?
Dadashri: Of course, that was the account. It was its
hisaab and you were the nimit (evidentiary doer; apparent doer).
But our mahatmas do not become such nimits. While driving,
they do not have any inner intent (bhaav) that they want to kill
anything.
Whereas, if someone else is in a hurry and happens to run
over some animal or bird, he will say, ‘What could I do?’
Questioner: Now, how can the thoughts in the mind be
changed?
Dadashri: He does not have to do anything. ‘You’ have
to make ‘Chandubhai’ do pratikraman repeatedly.
But it has become clear, hasn’t it?
Questioner: Yes, it has. Is it enough to just say the prayer
you mentioned earlier that, ‘Let no living being be hurt through
the medium of the speech, thoughts, and acts,’ in the morning?
Dadashri: It should be repeated five times a day, with
the same intensity of applied awareness (upayog) as you would
have when counting one hundred dollar bills. While counting
money, there is one pointed state of the antahkaran (internal
functioning mechanism in every human being composed of mind,
intellect, chit and ego) and the chit. That is how it should be
when reciting this intent.
*****

298 Pratikraman
[16]
Revenge of Enmity is Unbearable
Pratikraman for Enmity
Questioner: A man I know told me that his brother was
looking to beat him up. At that time, I realized and thought to
myself, ‘Why should I create enmity (veyr) with him?’ (282)
Dadashri: Yes, he will bind enmity. If he knows that you
are having enmity towards him, then he will do the same with
you and then sting you and kill you in your next life.
Questioner: He would not know who has enmity towards
him, would he?
Dadashri: So he is not binding any enmity in this; you are
doing that, unilaterally. It is considered enmity when it is from
both the parties. And enmity means that he will avenge one day.
Whereas this one, you create it on your own from within. What
will you do now?
Questioner: After I had this thought, so much rigmarole
came out from just that one thought.
Dadashri: But you just had a thought, there were no
other wishes, were there? Did you do pratikraman after that?
Questioner: I am not able to do pratikraman.
Dadashri: You have to do that. How can you not do it?
How is that acceptable?
Questioner: Is all the rigmarole that occurred, not a
pratikraman?

[16] Revenge of Enmity Is Unbearable 299
Dadashri: Would anyone think of hitting his own brother?
Questioner: But after all that, I thought very deeply about
who binds enmity, why does he do so; so does that not all go
into pratikraman?
Dadashri: That is nothing but rigmarole – long tedious
talking back and forth.
Did you not feel that someone was binding it? That
somebody was doing something?
Questioner: One does everything to his own self.
Dadashri: What else, then? Whether knowingly or
unknowingly, when you say, ‘Hey, you’ (threaten) to someone’s
ego, then he will bind another karma (of enmity), and when the
fruit of that enmity comes, it will bring on such a misery that you
will forget the world. You can never harass or instill fear in
anyone. If he is harassing you, then it is your own karmic account
(hisaab) and so you should ‘credit’ it into your karmic account
and stop creating a new one, if you want to be free. What have
you decided?
Questioner: Whatever he gives me is my own hisaab
(karmic account), due to me.
Dadashri: Yes. We have found a straightforward path.
There are no external problems (upadhi), and the worries have
gone; there is no other problem and so it is possible to do
whatever you wish. And after you do pratikraman, no matter
how much enmity there is, you can still be free in this very life.
Pratikraman is the only solution.
Retaliation towards Sticky Files
Questioner: I have three or four sticky files at the office.
When these files harass me, I feel like retaliating with violence.
Dadashri: Is that so? You still have the old inner intent of

striking back?
Questioner: So should the ego suppress such an inner
intent (bhaav) or should it allow it to manifest in action? (284)
Dadashri: ‘You’ do not have to suppress them or let
them manifest into action. Just keep ‘seeing’ what occurs. Do
you understand that? You just have to ‘see’ what ‘Chandulal’ is
doing; that is all. Your duty is to ‘know’ and ‘see,’ and on what
basis is ‘Chandulal’ functioning? It is based on vyavasthit. Do
you understand? All the files are to be settled with equanimity on
the basis of scientific circumstantial evidences! There is no other
problem; everything else is complete.
This is How Enmity is Destroyed
Questioner: I am not able to break free from the links of
enmity perpetuated through speech. These layers of enmity are
so tightly bound that they are difficult to peel off. And remembering
Dada when I try to do pratikraman for the atikraman I did,
the pratikraman stops and instead leaves a link of grudge
(taanto) behind. Then those links (taanto) come out even
stronger. So I feel dejected as to why these links still remain.
Why do they not go away?
Dadashri: That is because it has been made very compact,
that is why. It is just like this bale of cotton. It will fill up the
whole room if you cut off the ropes. That is how this karmic
stock has been compacted together; therefore, you have to
continue doing pratikraman to bring an end to it.
Questioner: No matter how much effort I put in, it stops
me from doing pratikraman. Those links of enmity work against
the pratikraman and so it exhausts any effort (purusharth)
towards it.
Dadashri: No matter how hard it is, just go to sleep at
night. The Lord has said to work during the day but to sleep at
300 Pratikraman

night. So when atikraman occurs while you are doing
pratikraman, just stop it. You should not force it too much.
Questioner: What I mean by ‘force’ is that the link of
grudge (taanto) and abhorrence stops all pratikraman even
before it comes into my hands. So the purusharth stops.
Dadashri: But there is a reason that the purusharth comes
to a stop. There you have to put an end to it. Take a little break
and then start the pratikraman again. But you have to take a
break. Do you understand that? This is because atikraman has
occurred for infinite past lives. One has done nothing but
atikraman. Nothing else occurs besides atikraman. One either
loves someone or hates someone; they are both considered
atikraman. And pratikraman has to be done wherever
atikraman is done. There is no path to moksha where there is
no pratikraman. Pratikraman should be ‘shoot-on-sight’
pratikraman; only then will atikraman be erased.
Questioner: I have to do a lot of purusharth there.
Dadashri: Purusharth is possible since you became a
Purush (Self-realized).
Questioner: So what purusharth is needed to become
free from this?
Dadashri: The purusharth is one of continuing to ‘see’
what the mind is doing, and what the chit is doing.
The Enemy Has a Change of Heart with
Pratikraman
Questioner: No matter how intense an enmity there is
towards someone; no matter how strong malice exists in jealousy
towards another human being; will pratikraman erase all that?
Dadashri: This world has arisen due to atikraman. All
the bad attributes have occurred due to atikraman, and they
will be erased with pratikraman. There are only these two.

Questioner: Does a change occur in the heart of the
other person?
Dadashri: He will have change in his heart and he will
come looking for you at your home. Do you understand?
Everything will occur. (286)
What does pratikraman mean? It means to ‘see’ your
own mistakes. But if you see mistakes in others, then they will
perpetuate. Therefore, do not look for mistakes in others. Only
then will you be free of enmity (veyr).
Enmity Continues Enmity, Life after Life
Questioner: So where is the need for doing pratikraman
when he is never going to meet me again?
Dadashri: Pratikraman itself means that you are doing
pratikraman for that which has ‘already occurred’ and not for
what is ‘going to occur.’ When you do pratikraman, you are
free from the inner intent (bhaav) of violence or kashay. You
are the one letting go of it; he may or may not.
Questioner: Suppose I don’t do any pratikraman. So
will I have to go someplace in order to settle that score?
Dadashri: No, it does not have to be settled by meeting
him again. You are the one who is bound; you have no concern
with him at all. We have nothing to do with the other person.
Questioner: But am I not supposed to settle the account?
Dadashri: It means that you yourself are bound again
and that is why you have to do pratikraman. Everything heals
with pratikraman, which is why you have been given the weapon
of pratikraman!
All karmic debts are paid off with pratikraman and
pratyakhyan. Otherwise, enmity increases with revenge and
opposition. It increases when you oppose someone, does it not?
302 Pratikraman

Questioner: Yes, it does.
Dadashri: Have you experienced that? Therefore, because
enmity increases with enmity, you should ask for forgiveness in
whatever way you can and become free.
Enmity Requires Many Pratikramans
Questioner: When I do pratikraman, I get over my
enmity (veyr); but what about the other person? What if he still
feels animosity towards me?
Dadashri: What did it matter to Lord Mahavir when
those around him felt so much attachment towards him? Some
even hated him. Nothing sticks to the Vitarag. A Vitarag goes
around without putting ‘oil on his body’ (nothing will stick to
them), whereas others go around with ‘oil on their bodies’ so all
the dirt will stick to them. Do you want to remain in the Agnas?
Then nothing in the world will stick to you. So remain in the
Agnas, do you understand? Then it will not stick to you. If you
rub ‘oil’ on, then it will stick, will it not?
When there is ‘stickiness’ (raag-dwesh of the body
complex), it is called oil – and dirt will stick to it, but how can
it stick if there is no stickiness? People do raag-dwesh
(attachment-abhorrence) even with me. They also praise me.
When someone does not agree with me, he may even curse me
and say negative things. One can say that because he is
independent and free to do so. And the responsibility of going
to a lower life form is his own. He does as he pleases through
his own responsibility. How can we say no? He will strike you
too! What will he not do? What can ignorance not do? And the
one with understanding will not take on any liability. Will an
attorney not be scared of breaking the law?
Questioner: So the attachment-abhorrence (raag-dwesh)
there are, are they associated with an individual?
Dadashri: They are one’s own. He, himself has made

them sticky. What can we do when he makes them sticky by
rubbing on oil?
Still, one thing is certain, that if it comes down to someone
in the family, then You have to tell ‘Chandulal’ to keep doing
pratikraman for him. This current friction is the result of the
karmic account of the past life, but the reaction of the ego is
not. ‘This’ gnan—knowledge (that clash is a result but egoism
is not); is a result and, therefore, tell him to do pratikraman,
because it is all from the past.
Questioner: There is animosity between myself and
another person. There has been attachment and abhorrence
between us. While I have managed to get rid of my enmity and
abhorrence, the other person still continues to harbor deep enmity.
Does this mean that in my next life, he will come to settle the
account? After all, he is the one perpetuating enmity. (288)
Dadashri: That is correct. He has been more hurt than
you. You may forget his pain, but if he does not forget and he
carries this on to the next life, you have to do pratikraman for
it. The pratikraman is for the extra intensity of the atikraman,
do you understand?
Questioner: If his enmity goes away, does that mean that
my pratikraman has been effective?
Dadashri: Yes, with pratikraman, his animosity towards
you will lessen. With each pratikraman, a layer of karma is
shed. Karma comes in layers, like onions. You will have to do
as many pratikraman as the number of layers you have caused.
Do you understand?
Questioner: Yes. Many people used to do raag-dwesh
towards Lord Mahavir but it did not touch Him.
Dadashri: They did endless raag-dwesh. They also used
to hit Him. They used to hit Him and they also did raag towards
304 Pratikraman

Him. Some even kidnapped Him.
Questioner: Yes, but none of that touched Him.
Dadashri: His applied awareness (upayog) was not in all
that, was it? His upayog was not in his body at all. Let them do
whatever they want to, to the body. Not only did he not have
the ownership of that body, but he did not even have upayog
(applied awareness) in the body.
If you hit this table and break it, it has reaction. You are
responsible for it. In the same way, that is how separate the
Lord was from his body.
Even if you do not want to remember something, if it
comes into your memory it is a mistake that needs to be washed
off with pratikraman.
Stirring Up the Past with a Purpose
Questioner: Yesterday in satsang, it was said that one is
not to think of the past and to remain in the present. Now, I feel
that I do not want to think of the past, but suddenly it comes
before the mind and the chit. The past brings back a lot of
stinging memories and it fills up every pore in my body. So I feel
at a loss as to how I can forget the past.
Dadashri: It is like this. This that is taking place within
you is for the purpose of settling enmity. You can see the past
and so you can start doing pratikraman. But without stirring up
the past, you will not see those unsettled accounts, will you? Do
you understand? Only a rare person will have this situation like
yours. This is not how it is with others (mahatmas) and that is
why ‘we’ tell others to ‘live in the present.’
Even people with an intelligent approach to life, who do
not have Gnan, never stir up the past. Why is that? How can
you resolve that which has no solution? The past means something
that has no solution. Therefore, we say that You have attained

the Gnan, so do not stir up the past. Not even fools will stir up
the past, whereas You have attained the Gnan and the future is
left to vyavasthit (scientific circumstantial evidences). Therefore,
remain in the present. You have faith in vyavasthit, don’t you?
Then nothing remains to be done for the future. And the past
that You are ‘stirring up’ is to settle your past unsettled files with
equanimity and, therefore, it is not considered as ‘stirring up the
past.’
Questioner: Yes, now that is correct. (290)
Dadashri: Some people unnecessarily stir up their past
for no reason. In order to settle the past files, You have to stir
up the files, because you want to get rid of the ‘shop.’ What do
You have to do now? You have to sell off the old stock and not
buy any new stock. But you have to maintain some discrimination.
You cannot get rid of some stock, but if you have run out of
sugar, then you have to buy some more; therefore, you have to
exercise discrimination while getting rid of the shop.
Questioner: If we say not to stir up the past, then what
is the need for doing pratikraman?
Dadashri: Those who do pratikraman have no problem
with the past. With pratikraman, we are getting rid of atikraman
and settling it. Not stirring the past means that if you had a
quarrel with someone yesterday, you bury it in your mind (and
not stir it up again). But there is nothing wrong if you recall it to
do pratikraman. But do not keep it on your mind and think of
it as a burden. You should not do that. Stirring up the past
means when one remembers something about the past, he starts
crying about it. If a person’s son died two days ago, he remembers
him today and cries. Is that not called stirring up the past?
One has to do pratikraman, does he not? And
pratikraman is for what occurred in the past. For the future,
there is pratyakhyan. Let pratyakhyan occur with the intent, ‘I
306 Pratikraman

will never do it again.’ But the future you are leaving under the
control of vyavasthit. Then you have to remain in the present.
This is all our science says: ‘Vartman ma vartey sada so gnani
jagmahi – He who lives constantly in the present is verily the
Gnani of the world.’ Therefore, after attaining this Gnan, you
should always remain in the present. Remain in the present,
whenever and whatever the circumstance. Do not be out of the
present even for a moment. ‘We’ are constantly in the present.
‘We’ remain the Self and this ‘Patel’ remains constantly in the
present (vartman).
In order to do pratikraman, you have to recall the past.
You have to recall all that you have forgotten and now if the
atikraman has occurred again today, then you have to recall it
specifically and do pratikraman for it. You have no choice.
Pratikraman is the main thing on this path of ours. And after
attaining this Gnan, after attaining the Self, there is no need for
pratikraman, but this is the path of Akram Vignan and one has
attained the Self without getting rid of one’s karma.
The Fireworks Will Always Go Off
Questioner: What should I do when, while doing
pratikraman, atikraman occurs at that time?
Dadashri: Do your pratikraman later. When you attempt
to extinguish a fire that was ignited by a firecracker, and in the
process another firecracker is suddenly set off, you would have
to jump aside and wait before making another attempt to put out
the fire. These fireworks of life will keep exploding. Such is the
worldly life.
Atikraman While Doing Pratikraman
Questioner: Sometimes, what occurs is that while doing
pratikraman, twice as many atikraman occur. I start to see
mistakes in him with increased force. What kind of unfolding of
karma is that?

Dadashri: When that occurs, stop everything and then
‘see’ it again. Stop everything and then start all over again.
For many, doing only a few pratikraman will clear up
their account book. For others, they may have to do a lot of
pratikraman because they may have made a lot of entries in
their book.
Questioner: Does that mean that we have to keep on
doing pratikraman again and again? (292)
Dadashri: That is all; that is the purusharth you have to
do.
Questioner: So when atikraman starts in this manner,
while I am doing pratikraman, is anything wrong there?
Dadashri: No, you just stop doing pratikraman at that
time. If you want to boil milk and it starts to overflow, you have
to remove it from the heat for a while and then you have to put
it back on again. And when it does not stop the second time
round, You have to tell ‘Chandulal,’ ‘He is very beneficial to
you. Why are you creating more mess like this again? That
person is very beneficial to you!’
Questioner: Everything settles down for a while when I
say that ‘he is of great benefit to me,’ but then after a while,
everything takes over again.
Dadashri: But even then, they (unfolding karma) will not
become stickier. That too is a wonder, is it not? It is good that
you have been able to sort this much of it out. This is a tremendous
kashay and the account book is very big!
Extended Pratikramans for One Individual
Questioner: My pratikraman for an individual continues
for three days. It seems there is no end to it and so I get tired.
I feel I do not want to do any more pratikraman. I wonder
308 Pratikraman

whether that is pratikraman or atikraman, but there is one
thing for sure, I do feel at peace after that.
Dadashri: When you do pratikraman, tremendous peace
(shanti) arises. There is so much peace, it is the kind that you
have never experienced before.
Questioner: But what should I do when pratikraman
goes on for three days regarding only one individual?
Dadashri: It is more complicated and entangled. It is
because of bigger ‘books.’ People with such large books never
turn around, but the fact that some, like you, have – is a wonder,
is it not?
Questioner: That is all I wanted to know… that I am not
on the wrong path, am I?
Dadashri: No, You are not on the wrong path. You are
on the ‘safe side’ path.
Questioner: Give us just that much more energy.
Dadashri: Yes, ‘we’ keep giving you that energy, but it
will increase when you come here.
I am convinced about that and that is why I have not paid
any attention to him. I paid attention as long as there was no safe
side for him (the questioner), but now he is on the safe side. He
will get his work done in due time.
Frequency of Pratikraman Depends on the
Size of the Kashay
Questioner: If I have enmity with someone and I do
pratikraman for it, why then do I have to do pratikraman
again?
Dadashri: Yes, you have to do pratikraman. The mistake
was big and with pratikraman you removed one layer, but

hundreds of thousands more layers still remain. So you have to
keep doing pratikraman until all the layers are shed. With some
people, all the layers are shed, by doing pratikraman for a
month to two, whereas with some others it will take a whole
lifetime if the karmic tuber is large. When you peel off one layer
of an onion, it still looks like an onion, does it not?
Questioner: Yes. (294)
Dadashri: Similarly, this has such layers. When you do
pratikraman, you shed that one layer for sure and you do not
have to do any more pratikraman for that particular layer. Only
one pratikraman per layer of mistake is necessary.
One Has to Become Free from His Own Bondage
He was not likely to survive that accident but he did. One
can survive those worldly accidents, but you survived the
tremendous accidents that occur on the path of kashays and
you became liberated from the path of kashays.
Questioner: And if I were to walk that path of kashays,
then accidents would be inevitable; that much I understand now.
Dadashri: You know that it is bound to occur.
Questioner: So I keep doing pratikraman, then I will
have the solution. Whatever negativity I feel about all these people,
they feel the same about me too, and thus they will trap me. So
if I keep doing pratikraman, then what about the negativity they
have towards me? Will they put me in karmic bondage again?
Dadashri: No, you have to become free from your bondage
and they have to free themselves from their own bondage.
Otherwise, one will remain bound forever. This is the law of
Lord Mahavir. Otherwise, Lord Mahavir would never have been
free, would he? Some bondage would have remained and He
would not have been free. You have to become free from
wherever you are bound.
310 Pratikraman

Questioner: So one has to become free from his own
bondage, with pratikraman?
Dadashri: Yes, become free from all bondage.
Compassion for the Weak One under
Influence of Kashays
If someone were to insult ‘us’ or do wrong by ‘us,’ ‘we’
would still protect him. A man started to argue with me and
became confrontational. So I told everyone around me that they
should not have a single negative thought about him and if they
did, they should do his pratikraman. He is a good man but he
was under the control of kashays when it occurred. If he were
under the realm of the Self, he would never speak the way he
did. A person who succumbs to his internal enemies should be
forgiven for whatever kind of mistake done, for he does not
have any awareness-support of the Self. When someone exhibits
kashay, at that time you should loosen the ‘rope’ of the ego,
remain calm, or else he will ruin everything.
To be controlled by inner enemies (kashays) is to be
swayed by the effects of the unfolding karma (udayakarma).
He does according to the unfolding karma.
Equanimity of Lord Parshvanath
Questioner: It came out in a discussion that someone
had bound enmity against Lord Parshvanath (the twenty-third
Tirthankar) and the Lord had no knowledge of this. And due
to this enmity, the Lord encountered that person for ten lifetimes,
and in each of those lives that person harmed the Lord in some
way or the other. Is that possible? One is not even aware of it,
and the other person continues to bind enmity which could last
up to ten lifetimes.
Dadashri: It depends on how much damage you have
caused. So do not cause any damage to anyone.

Questioner: But Lord Parshvanath was not even aware
of it, was He?
Dadashri: How can everyone know about that? How
can one know what the reason behind the current suffering is?
It is certain that it is the fruit of one’s own doing. Lord Parshvanath
would at least know that people were giving Him back that
which was his own. If the restlessness and anger get multiplied
in this effect and unfolding, it will take longer to resolve and
settle.
Lord Parshvanath did not react and, therefore, it was all
over in ten lifetimes.
Questioner: Even then, it lasted for ten lifetimes; that is
not a short time!
Dadashri: Do you know from how many lifetimes these
ten lifetimes was the basis? Do you know that?
Questioner: I do not know anything about that.
Dadashri: It is the equivalent to one strand of hair! Ten
lifetimes are not even one strand of hair!
Questioner: Oh! As compared to infinite lifetimes, it is
nothing. That is why he maintained equanimity in the ten lifetimes.
Dadashri: That is why it came to an end. For the first
two or three lives, it was not exact equanimity. There was some
irritation and then it improved. It is not possible to suddenly
maintain complete equanimity in this world. Even gnanis cannot
do that. But this is the science of Akram, and so it is possible.
*****
312 Pratikraman

[17] Removing the Root Cause of Opinions 313
[17]
Removing the Root Cause of Opinions
Pratikraman for Prejudice
Questioner: You have told us to do pratikraman. If we
were to do pratikraman, day and night, every moment of the
day, then that pratikraman is for the mistakes of only one
lifetime, is that not so? (297)
Dadashri: What does pratikraman mean? It means that
you should not have an opinion. It means that you have changed
your opinion. You have no opinion anymore. Pratikraman is to
be done to get rid of the opinion, ‘This is right,’ in anything
wrong that you do; the pratikraman that, ‘I am repentant for
it, and affirming that I will not repeat it.’ So pratikraman is only
to get rid of the opinion.
Questioner: But, since meeting You, the opinions have
already changed.
Dadashri: That is fine, but you should still go ahead and
do pratikraman.
Questioner: If there is any prejudice or a strong opinion,
will it go away with repeated pratikraman?
Dadashri: Yes, it will.
Questioner: Should I do pratikraman for every time
any strong opinion or prejudice arises?
Dadashri: If you keep doing pratikraman, it will wash
off everything. What gives rise to prejudices? Repeated

314 Pratikraman
atikraman in the form of recurrent negative opinions about
someone gives rise to prejudices. There are so many people out
there, but why did he encounter only you? (298)
Forgive the Thief but Do Not Keep His Company
Dadashri: If your anger hurts someone or causes him
harm, then tell ‘Chandulal,’ ‘Hey! Chandulal, do pratikraman;
ask for forgiveness.’ If someone is being awkward with you and
you bow down to him, he will do further atikraman, ‘See, you
finally came to your senses!’ Who is he to bring anyone to their
senses? Decrease your association with people like that. But
you have to forgive his wrongdoing. No matter what his intent
when he comes to you, whether good or bad, you have to know
how to deal with him. If his prakruti (the non-Self complex) is
awkward and difficult, then you should not bother with him.
If you know that it is his nature to steal, and you have
known him to steal for the last ten years, should you trust him
just because he begs for your forgiveness? You cannot place
trust in him. You can tell him that you do not have any bad
feelings towards him and that he has your forgiveness, but that
is as far as you can go with such a person. You cannot afford
to place trust in him or become involved with him. On the other
hand, if you were to become his friend, then it would be wrong
not to trust him or become suspicious of him based on your
previous opinions. It is best that you not associate with him, but
if you do, you should not have any prejudice towards him. Just
keep in mind that whatever occurs is correct.
Unfailing Weapon of Pratikraman to Erase
Opinions
Questioner: Still, what if I form a negative opinion about
him?
Dadashri: Then you should ask for forgiveness. You should
ask for forgiveness from whomever you have formed a negative

opinion about.
Questioner: Is it okay to have positive opinions?
Dadashri: Do not give any opinions at all. If you do, you
should erase them. You have the necessary, infallible weapons of
alochana, pratikraman and pratyakhyan at your disposal.
Questioner: Where I have no attachment-abhorrence, or
self interest, or no direct influence on any individual, if such a
non-personal opinion arises, is there a need to do pratikraman?
Dadashri: There is no need at all to give out non-personal
opinions. But if you do, then you have to do pratikraman.
Whether it is personal or non-personal, you have no right to give
an opinion. To do so is you becoming guided by your ego-
intellect complex (swachhand) and so you should erase it.
Questioner: For example, I give an opinion that Hitler
did great injustice to society and the world; did I say anything
wrong there?
Dadashri: You should not stick your hand unnecessarily
in that. You have nothing to do with Hitler. But if you end up
saying anything, then it is vyavasthit. Then you have to wash it
off. Words get spoken. Even ‘we’ end up saying things like,
‘The rotli is good. The mango is good,’ but then ‘we’ wash it
off. Sometimes, for certain reasons, in order to help someone
‘we’ will say, ‘You made good food,’ but then ‘we’ wash it off.
Whatever opinions ‘we’ give, ‘we’ immediately wash them off.
You now have the tool to wash it off, do you not?
Questioner: What is the tool for that?
Dadashri: Pratikraman.
Opinion is Reversed with Pratikraman
Whenever you see positive attributes in a person and you
form an opinion that the person has good qualities, those qualities

will arise in you. Opinions have to change. The moment you see
mistake in others, that same mistake arises in you.
Questioner: If I see a mistake in someone by accident,
I should immediately do pratikraman, and then there is no
problem? (300)
Dadashri: Yes, you should do pratikraman. There is no
other solution other than that.
If you have a negative thought about ‘Chandulal,’ its effect
will show on your face. ‘Chandulal’ will read those inner intents.
So for that, you have to say, ‘Chandulal is very beneficial to
me.’
This is How You Get Rid of Strong Opinions
Questioner: How can I get rid of my strong opinions?
Dadashri: They will begin to disappear the moment you
decide you want to get rid of them. If they are stubborn, you
should work on them several hours a day. They, too, will
disappear. After you attain Self-realization, You come into
purusharth dharma (religion of the Self effort). This dharma
gives you extraordinary energy and power to overcome the most
difficult of obstructions (atkan). However, You should first realize
the cause behind the recurrent obstacle and then do pratikraman
for it.
Do you give out opinions now?
Questioner: No, not at all anymore.
Dadashri: Then it is fine. The problem is solved.
Be Very Aware Against Opinions
The most important thing is to ‘see’ that opinions do not
form. This is where You need to be most cautious; nothing else
matters. The awareness of the worldly life tends to form opinions,
316 Pratikraman

sometimes even before you see something, or someone.
Therefore, opinion should be destroyed before it takes root.
You should exercise extreme caution with regard to opinions.
Nevertheless, you will still bind opinions, but they should be
immediately destroyed. The prakruti (non-Self complex) creates
opinions and pragnya shakti (the liberating energy of the Self)
destroys them. The prakruti will continue to bind opinions for
some time, but You should keep erasing them. Opinions are the
underlying cause of this problem (bhanjghad).
If ‘we’ were to form an opinion about a person and if that
person were to come here, he will see a change in ‘our’ mind
and he will not see equanimity (samata) in ‘us.’ Before he even
sees ‘us,’ he will understand that there is some kind of change
in ‘us.’ So opinions have this kind of effect. But when You let
go of the opinion, then there is nothing there. ‘We’ do not have
any opinion about anyone and thus ‘we’ experience constant
equanimity. Opinions are bound to be formed, because of the
presence of the prakruti, and they will constantly be formed.
You have to continue to let go of them.
Questioner: How do I get rid of opinions that have been
formed?
Dadashri: To eliminate them, You should tell ‘Chandulal,’
‘You have formed such an opinion about this person and it is
completely wrong. How can you bind such an opinion?’ You will
become free from it when You say this to ‘Chandulal.’
Divide, the Moment You Multiply
It is like this: whenever you multiply a number, with say
seven, then you have to divide it by seven in order to return to
the same number. You want to revert to the original ‘number,’
do you not? You know that it has been multiplied with a certain
number and so you should divide it by the same number. If you
realize that it has been multiplied by a very large number, then

you have to divide it with that very large number. Hence
multiplication will continue to occur, but we have the tool for
dividing it. Having become a Purush (Self-realized), spiritual effort
(purusharth) is our duty (dharma). When you see someone,
you are bound to form an opinion. Thus, opinion gets formed
and so You should immediately ‘divide’ it by telling ‘Chandulal,’
‘This is wrong, why should you do that?’, and so You will be
free. Otherwise, opinions will be formed and bound. Once they
are bound, they will give their fruit for sure. (302)
Questioner: When you say ‘it gives its fruits,’ does that
mean it makes one suffer?
Dadashri: What does ‘give fruit’ mean? It means that if
you form an opinion about someone, it will continually have an
affect on the other person, naturally. He, too, will immediately
understand that you feel that way about him. But if you get rid
of that opinion, then it will not affect your mind or his mind. If
you ‘divide by seven’ as soon as the opinion is formed, then it
will go away before it has any effect. Otherwise, nothing goes
to waste and its effect cannot be stopped. Everyone’s conduct
is different towards ‘us,’ but ‘we’ do not have any opinion.
‘We’ realize that is just how it is. Do women not know what
mother-in-laws are like in this Kaliyug (current time cycle era of
lack of unity in thoughts, speech and acts)? So then why form
any opinions? It is Kaliyug, so it is always like this.
It is like this: if you get things and circumstances to your
liking, it is merit karma (punya); and facing things and
circumstances that you do not like is demerit karma (paap).
Hence, when the unfolding (udaya) is of demerit karma, you will
encounter things or circumstances that you do not like. Whose
udaya is it? It is of paap (demerit karma). Now it will give bitter
fruit, which will not last long, but if you form an opinion about
your mother-in-law during that time, then it will have an effect on
her which will continue for a long time. Hence, never form an
318 Pratikraman

opinion about anyone because after all, he is an Atma (the Self),
so how can you form an opinion about him? He is the Self. Do
not see anything of the non-Self.
You Have to Become Free From Opinions,
Not from Things
Questioner: There is a lot in my understanding, but I am
not able to put that into practice; so what about that?
Dadashri: There is no problem if it does not occur that
way. All one needs is understanding (samjan). Understanding
means that You are free from the moment You become separate
from your opinion. If ‘Chandulal’ is doing anything negative and
he says, ‘I do not want this; I do not want to do this,’ then he
becomes free from his opinion. And if this opinion of his remains
forever, then he is definitely separate from it.
So one has to be free from opinion, not from any thing.
Whenever one becomes free from things (events and experiences
through thoughts, speech and acts), it is fine. But it is more
important to make it without any support (of the Self). Therefore,
You have to be free from your opinions and not from the thing
itself. That is why ‘we’ have given pratikraman. Pratikraman
means that one has become free from opinion. If one does such
firm and exact pratikraman, he will become free from the opinion.
Without pratikraman, your opinions will remain and you
will stay bound to your mistakes. Your opinion is in whatever
mistake occurs. Once you do this pratikraman, this opinion is
erased.
The mind has arisen because of opinions. I never have any
opinions about anyone. This is because after having ‘seen’ once,
there is no second opinion. If a person steals due to circumstances,
and I see it with my own eyes, even then I will not call him a
thief. This is because it is his circumstances that lead him to steal.
People would immediately label him a thief if they caught him

320 Pratikraman
stealing. Was it due to circumstances or not? Was he a thief
forever? The world does not care about this. I would only call
a person a thief if he were a thief forever (steals all the time), and
not the one who steals only due to the bad circumstance. My
opinion about a person does not change, once it is made. Until
now I have not changed my opinion about anyone.
Pratikraman is Disagreement with Old Opinion
Questioner: Now I have to continue doing pratikraman
for the opinions that arise, do I not?
Dadashri: The opinions that arise are due to a past
karmic account (hisaab). If you do pratikraman now, then
you do not bind an opinion again. In doing so, You are saying,
‘I am no longer of the same opinion, I am not in agreement in
this matter,’ and so You become free at that time. Opinion that
was bound in the past was cleared this time around. Once You
understand this much, there will be no problem. If a mistake is
being protected (rakshan), then You should correct that. There
is nothing else to it. If you make a mistake, if you do something
that would harm someone, you will attain closure if you do
pratikraman.
What does pratikraman mean? It means, ‘I am not in
agreement with the mistake being made.’ Pratikraman itself
proves that I do not agree with that. Before, I was of the opinion
that it should be done a certain way, but now I do not agree
with that. It is enough if the opinion changes. This world exists
on opinions.
You Need to Become Aware Right Away
For you, everything is proceeding in agreement, is it not?
You are proceeding with what you agree with, do you not?
(304)
Questioner: Opinions I have today differ (from those of
the past).

Dadashri: How does your opinion differ; were you not
fighting with that man?
Questioner: Later, after everything was over, the opinion
was different.
Dadashri: But after how long? Does unawareness
(ajagruti) last for six to eight months? Your awareness should
come within one or two hours! But so much bad karmic stock
has been stored. What I am saying is that too much garbage
(karmic stock) has been piling up. Do you not feel that way?
Questioner: That is correct.
Dadashri: Within how many hours should one become
aware?
Questioner: Within two hours.
Dadashri: Two, four, or even twelve hours, but You
should become aware that, ‘This is wrong.’ But here, even when
‘we’ tell you, You do not realize it. This still occurs in so many
instances, but You are not aware of it. ‘We’ would know right
away that you are doing something wrong. Would ‘we’ not
know this?
Questioner: Yes, You will.
Dadashri: Despite that, ‘we’ allow it to continue. But
‘we’ also know that eventually, everything will work out fine.
There Must Be No Intent of Violence
‘We’ are saying that this worldly life is worth knowing
more and, at the same time, both the opinions remain separate.
Both opinions run concurrently.
We should not have any violent intent (himsak bhaav) at
all. Even if someone were to kill you, you should not feel that
he is wrong for doing that.

Questioner: There should be no feeling that he is wrong
at all.
Dadashri: Even when he is killing you, you cannot say,
‘He is doing violence (himsa) against me.’ My udayakarma
(unfolding of karma) and his udayakarma are fighting with each
other. I am the Knower; he too is the Knower. It does not
matter whether he remains as the Knower; he may be drunk, but
even then I don’t have anything to do with it. But I am the
Knower for sure.
The Complaint of the Pudgal
The one who is very aware (jagrut) does not need to do
pratikraman. But to the one who has less awareness, ‘we’ do
tell him to do pratikraman.
Questioner: One has to do pratikraman if one has less
awareness (ajagruti)? (306)
Dadashri: Yes, pratikraman is to change the opinion
that, ‘This opinion is not mine. I am not part of this opinion. I
was bound by the opinion, but I have let go of that opinion. I
have a contrary opinion now. To swear at someone or hurt him
is not my opinion. I became angry but that is not my opinion
anymore.’
So, by doing pratikraman, the subatomic particles become
pure (shuddha) and leave. When you purify the subatomic
particles (parmanus), they become vishrasa (pure, subatomic
particles in discharge process). There is no simultaneous new
binding of karmic matter (samvar); bondage (bandha) does
not occur and vishrasa occurs. Actually, vishrasa occurs for
every living being (jiva), but it occurs along with a bondage.
Whereas, here in Akram, discharge (vishrasa) occurs without
bondage (bandha) occurring.
After You become Self-realized, it is your obligation to
make ‘Chandulal,’ the relative self, pure (shuddha). If the non-
322 Pratikraman

Self complex (pudgal) could express its feelings it would say:
‘I was always pure! It is you who has contaminated me
with your intent (bhaav). I had neither bones, nor blood, nor
pus. I was absolutely pure. You have defiled me. Unless you
make me as pure as You are, You will not attain final liberation.’
Do you understand that?
Questioner: Yes, Dada.
Dadashri: So which Agna did ‘we’ put in place? The
Agna to settle all accounts with equanimity. Yes, and to see only
the pure Self in everyone. And if you do something that the other
person does not like, the atikraman has occurred and so you
have to make him, ‘Chandulal,’ do pratikraman. So what You
are trying to say is that You are against his opinion. You changed
the opinion. You do not hold the past opinion anymore. He
becomes pure as the opinion changes. If the opinion had remained
the same, then the main garbage would remain. This pratikraman
is to change opinions.
The Vision That is Beyond All Opinions
Questioner: So how can one be completely free of
opinion?
Dadashri: You have been given the opinion free Gnan.
By real view point, ‘He’ is Shuddhatma and by the relative
view point he is ‘Chandubhai.’ And because the relative is karma-
dependent, even ‘Chandubhai’ is faultless (nirdosh). If he were
independent, then he would have been considered at fault
(doshit). But he (‘Chandulal’) is like a ‘top’ (that spins dictated
by his karma effect) and so he is nirdosh (faultless). ‘He is a
Shuddhatma and the external is nirdosh.’ Now tell me, can you
not remain opinion free all the time?
Binding of Grave Karma
Questioner: A human being binds so many karmas, day

and night, that it will take infinite time to discharge karma (nirjara)
of just one lifetime, so when can he ever be free?
Dadashri: Who told you that? This happens to others
(non-Self-realized people), not to You (mahatma).
Questioner: I am talking about other people.
Dadashri: Those people bind so many karmas that if
they run around on bikes or in airplanes from seven in the morning,
they will not be done with their karma by eleven at night. (308)
Questioner: So, what kind of a predicament are they in?
The karmas bound in one day are so many that even a year is
not enough to discharge it.
Dadashri: Yes, so what will occur as he continues to
bind karma? He will go from a human life with five senses to the
one with four senses, then from four senses to the three senses,
then from three to two and then he will become a one-sensed
being. That is how grave the karmas are that they are binding.
*****
324 Pratikraman

[18] He Who Conquers Sexuality is the Emperor of the World 325
[18]
He Who Conquers Sexuality is the Emperor
of the World
Now You Have to Be Free From the Atkan of
Sexuality
Now everything within should become very clear. Having
attained Akram Gnan, it is possible for one to remain in constant
bliss if he so chooses. Such is the Gnan You have, so now your
effort should be towards how you can break free from atkan
(major blockade or impediment, within, for liberation). You have
to do alochana, pratikraman and pratyakhyan and bring about
a resolution. Before, when there was no bliss, it was natural for
one to fall prey to atkan. But once eternal happiness arises, why
should that be the case? Why does bliss not arise? It does not
come because of this atkan.
Be Warned About Only Sexuality
Questioner: Dada, I understand now that I am doing
wrong, and yet it occurs.
Dadashri: Does pratikraman not occur afterwards?
Questioner: It does. But I cannot stop when ‘Chandubhai’
is doing wrong. Then I immediately do pratikraman. But within
no time, he turns everything around and does the wrong thing.
Dadashri: There is nothing wrong with everything going
wrong. But this sexuality is one thing that makes a person forget
everything. So ‘we’ tell you to be vigilant when it comes to
matters related to sexuality.

You are not able to see your mistakes as days go by.
Eating heavy meals will cause sloth and dullness (pramaad); for
the most part, your awareness will go down for several hours
after you eat, then the intoxication will come down. But
intoxication of sexuality remains for a whole twenty-four hours.
This is the reason that one simply is not able to see his mistake.
One will begin to see his mistake when he becomes free from
sexuality. These mistakes are the serious mistakes, the subtle
mistakes, and one does not see them because of his dependency
on sexuality. So it is up to each individual to do pratikraman,
depending on how much hurry he is in. As such, here there is
no such rule that one should do this only in this way. (310)
Why Am I Attracted to a Specific Person?
Questioner: Having decided that I do not want to have
bad thoughts about any young man, I do not get bad thoughts
about him – but I keep seeing his face and the associated feelings,
even after I do pratikraman. What should I do?
Dadashri: So what if you keep ‘seeing’ that? You have
to keep ‘seeing’ it. Do you experience pain when you see a
movie? You will see his face.
You will be able to ‘see’ more when the inside becomes
cleansed; You will ‘see’ clearly. Do pratikraman and keep
‘seeing’ that which arises, that is all.
Questioner: She (the relative self) does pratikraman
because she does not like the attraction that arises for him. Yet
he appears within more and more.
Dadashri: It is fine if You ‘see’ that. But You must be
able to ‘see’ all that (the attraction and associated feelings); it is
useless if You cannot ‘see’ that. It cannot be considered
pratikraman if You cannot ‘see’ that. Pratikraman can occur
only if You can ‘see.’ Thereafter, with pratikraman, it (attraction;
raag) will become less and less. If the karmic tuber is large, it
326 Pratikraman

will not decrease all of a sudden.
Questioner: If I keep seeing his face and have bad (sexual)
thoughts about him, is that not wrong?
Dadashri: No, there is nothing wrong in that. You are
strong so all You have to do is to ‘see’ that these sexual thoughts
are still arising. If You are strong, then nothing will touch you.
This is simply the karmic stock that was filled in the past life,
that is coming out. If the stock was not there, then you would
not be having any thoughts about anyone. There are so many
young men; you don’t have thoughts about all of them, do you?
Whatever stock there is within is coming out. Would you not
recognize that this is stored stock (bharelo maal)? There are so
many young men but these thoughts do not arise for all of them,
do they?
The thoughts arise about only those few whom you have
seen and you get attracted when your eyes (drashti) fall on
them.
The Path as Suggested by the Gnani
If I ask if his mind still gets spoiled, he will say, ‘Yes, it
occurs even now.’ Even at age seventy! Why don’t you settle
down? What kind of a man are you? Your ‘shop’ (body) is
bankrupt and yet you are not settling down.
Questioner: If a person has such sexual thoughts, what
should he do in that situation?
Dadashri: Let it come. When it comes, welcome it with
flowers and tell the thought, ‘I am glad that you came. I like
that.’ You will have at least this much pleasure, will you not?
Instead of bringing thoughts of grief and sorrow, it is bringing
these good thoughts!
You may get a sexual thought by looking at someone.
Now, why did this thought arise? It is because there is moha

(illusory attraction) inside, filled from the past life, and that is
why this circumstance (sainyog) arose. When do such
circumstances come together? It is not as if you went out to
invite them! But they come together, all the same! When
circumstances come together, your mind at that time is under the
influence of moha and the subatomic particles of sexuality will
show you all its phases. What should You do at that time? Who
is the nimit for this wrong sexual thought? You should do
pratikraman in the name of that nimit. Then do the pratikraman
to the pure Soul of that lady by saying, ‘Dear pure Soul, who
is separate from the union of mind, speech and body, charge
karma (bhaavkarma), subtle discharge karma (dravyakarma)
and gross discharge karma (nokarma) of this lady (insert her
name here)! I just had sexual thoughts about this lady. For that
I am doing alochana (confession) in front of Dada Bhagwan.’
To declare this is alochana. You do not need to call Me there
for My physical presence. You can have Me there through this
inner contemplation and then do the pratikraman: ‘Dear pure
Soul, grant me the power and energy not to have such thoughts
about anybody. I am asking for Your forgiveness for such
thoughts. Grant me the energy never to have such sexual thoughts
about anybody.’
‘It is my determination and desire never to harbor such
thoughts in the future,’ is called pratyakhyan. (312)
Your wish is to never have such thoughts again, and yet
they will come if they are in your karmic stock. But you will
have to do pratyakhyan every time. However many times you
do pratyakhyan, that many layers of the ‘onion’ are shed. Then
the next layer will come. Which onions have more layers, small
ones or big ones?
Questioner: Large ones have more.
Dadashri: Yes, so for the one who has a ‘large onion,’
for him more layers will be shed. But they are being shed.
328 Pratikraman

Therefore, there is moksha with alochana, pratikraman and
pratyakhyan. If there is one tool for moksha in this world, then
this is the one. But alochana, pratikraman and pratyakhyan
should be done as taught by the Gnani Purush. The pratikraman
taught by others will not work.
Therefore, do alochana, pratikraman and pratyakhyan
whenever you have sexual thoughts about anyone. You definitely
have to do that.
Questioner: Dada, if one is attracted to the same place
again and again, is that not because he has interest in it?
Dadashri: Of course, it has to do with interest. He would
not be attracted if he was not interested, would he?
Questioner: Yes. But was the seed of karma sown
(charged) because of his interest in it, or not?
Dadashri: Now you are talking crazy again. One will not
be attracted if he is not interested, will he?
Questioner: There is interest within. I do pratikraman
for the attraction, but when the night falls, I get attracted there
again, the interest is there again, more pratikraman is done for
it and that chapter is closed. Then, after five minutes or so, I am
affected again and I feel, ‘What nonsense is this?’
Dadashri: You should erase it again, that is all.
Questioner: Is that all? Should I not be concerned about
anything else?
Dadashri: This is a karmic stock that you have
accumulated and the responsibility is yours. Therefore, You
have to keep ‘seeing’ it; you should not become lax in washing
it off.
Questioner: What is considered, ‘The cloth has been
washed completely?’

Dadashri: You, yourself, will know that it has been washed
off when you do pratikraman.
Questioner: Should some repentance remain within?
Dadashri: Of course repentance should remain! There
should be repentance until it (sexuality) is completely resolved.
‘You’ just have to ‘see’ whether there is remorse (khed), or not.
‘You’ have to do Your job and he (‘Chandulal’) has to do his.
Questioner: Dada, it is very sticky. All this is very sticky,
but it is changing gradually. (314)
Dadashri: The kind of mistake (dosh) that was filled (as
karmic stock in the past life) is the kind that comes out, but it
will all empty in twelve, ten or five years. The whole ‘tank’ will
be cleaned out. Then it will be clean! Then enjoy yourself!
Questioner: Once the seed (of sexuality) is planted, it is
bound to sprout, is it not?
Dadashri: The seed will be sown without fail! It will
manifest (come into effect in next life), but as long as it has not
taken root, if you can decrease its energy, then by the time you
die it will all become clean.
That is why I tell those who have made mistakes in matters
of sexuality to fast on a Sunday and spend all day repenting
about it and washing it off over and over again. If they were to
do that in compliance with this Agna, it will all come to an end.
When Pratikraman Fails, Confess to the Gnani
Questioner: Sometimes, when I look at someone sexually,
then from within I feel, ‘Why did I have to look at her in this
way? I will have to do pratikraman.’ I get really tired of doing
this.
Dadashri: Yes, you will get tired. It is the inner vision, the
sexual look that occurs; it occurs even though you do not wish
330 Pratikraman

it to. That is why you have to do purusharth and pratikraman.
Questioner: I get so angry about certain things that I feel,
‘Why does it occur?’ I can’t understand it.
Dadashri: You did not do pratikraman last time. That is
why this, your vision, spoilt again. Now if you do pratikraman,
it will not be spoilt in the next life.
Questioner: Many times I feel tired of doing pratikraman.
I have to do so many, all of a sudden.
Dadashri: Yes, this is the mistake which is the result of
not doing pratikraman in the previous life. You did not do
pratikraman at that time and that is why this occurs this time
around. By doing pratikraman now, that mistake will not occur
again, in the next life.
It should not become spoilt from within. Do pratikraman
and wash it off if it gets ruined from within. Or come personally
to Dada and tell Him that this is how much your mind was
spoilt. Tell Dada that you do not want to hide anything from
him. Then all will be erased. ‘We’ will give you the medicine
for it right here. ‘We’ will wash off the mistake made elsewhere,
but who will erase the mistake made directly in the presence
of a Gnani Purush? That is why ‘we’ tell you not to spoil your
mind here.
Root Cause of Worldly Life from Birth to Birth
Sexuality is the only thing in this world that is the cause of
bondage life after life. The world has arisen from this and it has
given rise to everything else. Therefore, one should change his
current opinion about sexuality right from the outset, so that no
other opinion remains at all about it. Opinion should be changed
every day through samayik and pratikraman.
Questioner: One should even change his opinion through
pratikraman?

Dadashri: Yes.
There is an eight hundred page book on celibacy
(brahmacharya) called Samaj thi Prapt Brahmacharya
(Celibacy Attained through Understanding). Have you read it?
People refer to it as ‘the wonder of the world.’ An invaluable
weapon has been given for those who want to maintain celibacy.
(316)
Substitute for Pratikraman
Questioner: You have said that every morning we should
say five times, ‘Let no living being be hurt, even to the slightest
degree, through my mind, speech and body.’ So if I do this
much, will it work for that (sexuality)?
Dadashri: One can say it five times, but the way in which
he says it should be with the same focused concentration and
interest that he has when he is counting one hundred dollar bills.
Questioner: If I do pratikraman in matters of sex with
the same intensity every morning five times (Sixth Kalam of
Dadashri), is that acceptable? Otherwise, how many
pratikramans does one have to do? The eyes get pulled (look
sexually) so many times!
Dadashri: Yes, yes, it will do. But how should you say
it? Just as you keep your chit (inner complex of knowledge and
vision) focused when you are counting money. The way your
antahkaran (the inner functioning components of the mind,
intellect, chit and the ego) is when you are counting money; that
is how it should be when you are doing this.
For That, You Need to Do Thousands of
Pratikraman a Day
For now, you should take care of your eyes as to where
they wander. There was a time when people used to gouge out
their eyes if they looked upon someone with lustful intentions.
332 Pratikraman

That is sheer foolishness; you are not to do that. If it occurs for
you, you should simply avert your eyes and if it occurs again,
then do pratikraman. Do not forsake even a minute’s worth of
pratikraman in this matter. Mistakes associated with your eating
and drinking habits are inconsequential, as compared to those of
sexuality. Sexuality is the worst disease for the one who wants
freedom from worldly life. Bondage to the worldly life exists
because of sexuality.
You have to be wise and get your work done. If you buy
goods from the black market, you will have to sell it on the
black market, but you have to tell ‘Chandubhai’ to do
pratikraman for it. Before, he did not do pratikraman and
because of that, he has filled ponds and ponds of karma. Doing
pratikraman means it is cleansed. When you do five hundred
to a thousand pratikraman a day; that is when you will get your
work done.
You Can Never Take What is Not Rightfully
Yours
If you take what is rightfully yours, you will be born as a
human being, but if you violate this rule and take what is not
rightfully yours, you will be born in the animal kingdom.
Questioner: I have taken something which has not been
rightfullymine.
Dadashri: You should do pratikraman for that. The Lord
(within) will still save you. You can still go into the Jain temple
(derasar) and repent. As long as you are alive, you should
continue to repent for taking things that were forbidden to you
(illicit sex). Repent as long as you remain in this body.
Questioner: What occurs with just repenting?
Dadashri: If you have the understanding for it, then go
ahead and do it. It is your choice whether to listen to what the
Gnani Purush tells you or not. If you do not listen to Him, then

there is no other solution.
Even now, if you repent, the karmic knots and tubers will
loosen. When you made the mistake, you did it with your
approval and pleasure and for that you have bound karma for
a life in hell. It is one thing to take that which is forbidden, but
if it is done with pleasure, one is bound for hell. But if he repents
for it, it will take him to a life in the animal kingdom. One will
have to suffer the horrors of hell. So take and enjoy as much as
you want from people, that which is forbidden to you!
Questioner: What is the best solution to be free from all
this?
Dadashri: Repent for anything that you have taken from
others that was not yours by right. Repent all day. You cannot
take what is not yours. It is only good if it is for you. You have
your own wife, your own children, your own home, etc. So why
should you take anything that belongs to others? Then you have
no choice but become an animal; then you become worthy of a
life in hell. You are trapped in grave misery. If you want to take
heed, there is still time to do so. What this Gnani Purush is
saying is that you have been given a weapon called repentance.
Keep doing pratikraman. (318)
‘Dear Lord, I ask for forgiveness for the mistakes I have
committed through misunderstanding and malicious intellect
(buddhi), encouraged by kashays.’
You have done all this at the instigation of your kashays;
You have not done them yourself. You are still free to continue
doing them if you want to, and if you don’t want to, then it is
also up to you.
Intense Greed Causes Grave Karmic Veils
One can become free if he sets aside all the things that
tempt him, and does not think about them; and when he does
think about them, he does pratikraman for them. However,
334 Pratikraman

scripture writers have not shown a solution for that. There is a
solution for everything, but there is no solution for covetousness
and intense greed (lalach). There is a solution for greed (lobh).
When a greedy person incurs a loss, his greediness will go away
very quickly.
Questioner: Will covetousness and intense greed (lalach)
to enjoy that which is not rightful go away if one sits in the Gnan
Vidhi again?
Dadashri: No, it will not. How can it go away by sitting
in the Gnan Vidhi? It can be achieved if he decides that he wants
to remain constantly in the Agnas and tries to abide by them,
and does pratikraman if he does not.
Even Now, Be Aware! Beware!! Beware!!!
Questioner: Dada, you have said that seventy percent of
the human beings here will take birth in the animal kingdom in
the next life. This bothers me. Is there any hope for us?
Dadashri: No, no, there is no hope, but if you become
alert and aware…
Questioner: I am talking about those who have attained
Self-realization (mahatmas).
Dadashri: Nothing in this world can touch a mahatma if
he is following my Agnas.
Questioner: We will be firm and resolute from now on,
but please do take care of us.
Dadashri: Yes, that is secured. ‘We’ will take good care
of you.
In this peculiar time era, I am cautiously saying to follow
seventy percent of the Agnas so that people will not feel bad.
People will get scared, that is why. This percentage is even
higher, because those with higher intellect (buddhi) have taken

advantage of those with lesser intellect. The consequence of that
is a life in hell. Not animal life form but a life in hell. Now tell
me, what have people left alone? That is why I warn people and
tell them to be very alert and aware and ask for forgiveness,
because through pratikraman, there is still a way out.
If you were to write a letter to a relative of yours when
you are in an angry mood, and you even curse him in the letter
over and over again, your letter will offend him. But if, in the
closing, you write a footnote with an apology and explain your
angry frame of mind, because you had a quarrel with your wife,
would he not be considerate and forgiving even though he has
read the curses and insults from you? Likewise, all mistakes
committed in life so far are erased, if pratikraman is done
before leaving this body. You should ask for forgiveness from
whomever you consider as your God. If not, you can come to
me for forgiveness and I will help arrange for you to be free.
A very bleak and terrible time is yet to come, and still
‘Chandulal’ behaves recklessly. Your life carries a tremendous
liability with it. I even hesitate when I say that seventy percent
of the human race is doomed! This is the final assurance I give
you in these terrible times. I am putting the weapon of
pratikraman into your hands. With pratikraman, you stand a
chance of being saved. And if you do it according to my Agnas,
your salvation will come sooner. You will have to suffer the
results of your mistakes, but not many.
Sooner or later, you will have to understand, won’t you?
You will have to understand it completely, will you not? You will
have to turn towards moksha, will you not? (320)
How the Gnani Molds and Purifies the Prakruti
If someone tells you that you have no sense and insults
you in public, and your spontaneous reaction is to want to bless
him, you should know that You are separate form the world of
the non-Self complex. At such a time of public insult, You are
336 Pratikraman

also aware that ‘Chandulal’ is being scolded and not You.
Normally, during satsangs I would invite ‘Chandulal’ to
come and sit in the front. On some days, I would not even
acknowledge his presence. What is My intention? I know that
he will feel rejected for having to sit in the back. I would continue
to give him praise at one time and deflate him at another. By
doing this, he would progress further in Gnan. I employ different
tactics with each person for their progress in this Gnan; it is
different for each person. Getting rid of the prakruti’s (the non-
Self complex) weaknesses is very important, because how long
can You go on keeping something that does not even belong to
You?
Questioner: You are right; there is no escape as long as
the weaknesses of the prakruti exist.
Dadashri: As for ‘us,’ it was this Gnan and Nature that
helped ‘us’ get rid of ‘our’ prakruti. Yours will not go until
‘we,’ as your nimit (the one instrumental in a process), do it for
you.
For You, a lot of the prakruti is gone, but because the
mistake is still there you still have to do pratikraman at night.
You will have to get rid of that mistake. You realize that afterwards,
don’t you?
Questioner: Yes, immediately.
Dadashri: You will realize it later. Your whole night will
pass in doing pratikraman.
As Mistakes Decrease, Awareness Increases
Questioner: It seems that for the last year or two, I am
doing a lot less pratikraman than before. (321)
Dadashri: Before, you were not even aware of the
mistake.

Questioner: Yes.
Dadashri: You never did any pratikraman and believed
that it was only the other person’s fault.
Questioner: Then pratikraman continued for two or three
years and for the past six months to a year and a half, they have
become fewer. Do I still have to do pratikraman even when
the sense of mistakes has gone down?
Dadashri: Yes, because mistakes are going to occur right
until the end. This body verily is made up of mistakes.
Questioner: The level of mistakes is going down.
Dadashri: ‘You’ (the Self) have to ‘see’ and ‘know’.
Your awareness will increase as the mistakes decrease. You may
end up doing pratikraman the whole night, but you do not
blame the other person. You turn it around, which you never did
before. You now have to see through Gnan that all his ‘letters’
(hurt) are coming to you, but now you know that he too can see
his own mistakes. So he must be doing pratikraman. You have
to understand that, ‘This is fine with me, let the ‘letters’ come
to me.’ The one that writes letters is the prakruti, and the one
that does pratikraman is the Self (awakened Self). Even now,
he continues to write letters; that is all the prakruti, but he also
does pratikraman. The pratikraman is the part of the Self.
The Worst Form of Atikraman
Questioner: What is the extreme, the worst form of
atikraman?
Dadashri: Only Vasudevas and Prativasudevas
(Salakha Purush – human beings with extraordinary super human
energies and accomplishments) have the extreme limit of
atikraman. No one else can do atikraman beyond that. And
also no one can suffer through hell, the worst level, the seventh
hell, like them. The ultimate atikraman is when one kills and
338 Pratikraman

destroys everything. Common people do not have this. (322)
In short, you should not spoil your inner intent (bhaav)
towards your enemy. And if it does get spoilt, then improve it
with pratikraman. The fact that it gets spoilt is due to your
weakness (kashay) and, therefore, improve it with pratikraman.
In this way, it will become siddha (ultimately attained to
perfection).
*****

340 Pratikraman
[19]
The Problem of Compulsive Lying
Karma: Cause and Effect
Do you now bind any new karma during the course of the
day? What karma have you bound so far? You will have to
suffer whatever karmas you have bound. It is your own
responsibility. God is not responsible for any of them at all.
Questioner: Are we binding karma when we tell lies?
(323)
Dadashri: Of course! But more than telling a lie, it is the
intent (bhaav) to tell a lie that binds more karma. Telling lies is
the effect of past life karma. The actual charging of karma occurs
because of one’s internal intent and determination to tell lies.
Will this knowledge help you?
Questioner: One should stop telling lies.
Dadashri: No. You should let go of the very opinion
(abhipraay) that it is acceptable to lie. If you lie, you must
repent for it by saying, ‘What should I do? I must not tell such
lies.’ You will not be able to stop lying but your opinion will
change to, ‘I am not going to lie from today onwards. Lying
is a very big karmic offence (sin). Lying causes great pain and
it creates karma bondage.’ Once you form such an opinion,
then your demerit karma of lying will cease. However, the
effect of the prior wrong opinions, which were not corrected,
will continue as the act of lying. That much account is left to
come. That much lying will be mandatory for you and when it

occurs, repent (prashchyataap) for it.
Now, even if you repent after telling lies, you will continue
to tell lies because the effect of karma is inevitable. You have no
choice but suffer it for sure. So when people leave your home,
they will talk and make comments like, ‘Why does an educated
person like Chandulal have to lie? Does that suit him?’ Hence
you will have to suffer the fruit of that lying again, even if you
repent. And if you stop that incoming ‘water’ in the ‘tank’ in the
first place, if the causes are stopped in the first place, then the
effect of the cause and its effect will not be there.
So what are ‘we’ saying? You may end up telling a lie, but
are you opposed to that lie by having the opinion, ‘I should not
say things like that?’ That shows that you do not like telling lies.
When you do not have an opinion that you should tell lies, then
Your responsibility ends.
Questioner: But what can one do if he has a habit of
lying… become a compulsive liar?
Dadashri: He has to develop a simultaneous habit of
doing pratikraman. And when he does pratikraman, then the
responsibility is ‘ours’ (Dada’s).’
So change your opinion! Lying is tantamount to killing
one’s self. To lie is the same as killing the self. That is what You
have to decide. But at the same time, do not become obstinately
attached to insisting on the truth.
Lying in Worldly Life
What should the ‘relative religion’ (worldly interaction) be
like? It should be that, ‘If you have to lie, do so; but do
pratikraman.’
Questioner: I say every day that, ‘It is wrong to lie and
I did not want to lie,’ but it still occurs. Why does it occur even
when I do not want it to?
[19] The Problem of Compulsive Lying 341

Dadashri: You have brought with you that ‘over-wiseness’
(lying is beneficial) from the past life. That is why ‘we’ have
never told you that you cannot tell a lie. Had ‘we’ done that, you
would have taken heed. Have ‘we’ ever told you that you cannot
lie? (324)
Questioner: Then, until I fall asleep, I keep doing
pratikraman. Now, whenever I feel that I am doing something
wrong, I have him, ‘Chandubhai,’ do pratikraman.
Dadashri: You have to do pratikraman if you do
something wrong, don’t you?
Questioner: But what if we do not do anything wrong in
the first place, in that time…
Dadashri: But that will not work. You have to withdraw
Your interest from it and maintain that, ‘This that is occurring is
wrong. It should not be this way.’ As long as you like it, you will
derive a taste from it. And if you get to the point where you
don’t like it, then there is no problem. You want to eat, and if
it is something that you do not really like, then there is no problem
if you eat it.
After Entering Real Religion
Questioner: At the time of doing wrong, should the inner
intent (bhaav) be, ‘I should not be doing this,’ or should I
remain as the Knower-Seer (Gnata-Drashta)?
Dadashri: You have been told to remain the Knower-
Seer and ‘do (make ‘Chandulal’ do)’ pratikraman, have you
not?
Questioner: But such bhaav (to lie) should not occur,
should it?
Dadashri: It is not that bhaav should not occur; you
should give ‘Chandulal’ the awareness, ‘Do pratikraman. Why
342 Pratikraman

did you do atikraman?’ Kraman occurs the whole day;
atikraman does not. Atikraman occurs once or twice a day,
for which you have to do pratikraman.
You should be aware of all your weaknesses. ‘You’ are
not weak; You have become the Self, but prior to Self-realization,
you were the main creator of all these weaknesses, were you
not? So now You, as a neighbor, should say, ‘Chandulal, do
pratikraman.’
Do a lot of pratikraman. Whatever fifty to a hundred,
or so, persons you have mistreated and abused, do hours of
pratikramans a day for each such individual at a time. You
will have to wash off all that. Then the Gnan will manifest in
you.
Questioner: But, Dada, I have abused only those who
have abused me.
Dadashri: Those who have abused you will pay their
own price. You are not responsible for that. They are not aware
of their responsibility. He is eating chapaati (rotli; flat bread) in
this life, but he does not have any problem with eating bales of
hay in his next life!
Merit and Demerit Karma in Operation
Questioner: There are some people who, even when
they lie, people think they are telling the truth. And there are
some people who, even when they tell the truth, people think
they are lying. What is this puzzle? (326)
Dadashri: That occurs on the basis of one’s demerit
karma (paap) and merit karma (punya). If one’s unfolding of his
demerit karma is in operation, then people will not believe him
even when he is telling the truth; and if his merit karma is in
operation, people will believe him even when he is telling lies.
Questioner: So is there no harm in it for him?

Dadashri: Of course, there is harm in it – but it is for the
next life. Today, he is enjoying the fruit from his past life. But by
telling lies today, he is sowing seeds, the fruit of which he will
have to face in his next life. Today, he is sowing the seeds
(creating causes); this world is not haphazard or slipshod such
that one can do whatever one wants!
Questioner: Is it acceptable if a person deliberately does
wrong and then says, ‘I will do pratikraman for it’?
Dadashri: No. You should not do it deliberately. But you
should do pratikraman when something wrong occurs.
If you tell someone, ‘You are a liar,’ there is so much
science that stirs up instantly within that it gives rise to so many
different phases, the consequence of which is there for two
hours or so, it will be very hard to see anything attractive in him.
That many phases can arise. Therefore, before saying a word…it
is best if nothing is said. And if you end up saying something,
then do pratikraman. ‘We’ cannot tell you that you cannot say
anything, because it is vyavasthit; but do pratikraman if you
do say something. That is the tool we have. Do you do
pratikraman?
Questioner: Yes.
You Have To Empty This Shop
Questioner: So then, how is one to live this life?
Dadashri: You have to ‘see’ how it is being lived.
Questioner: Then how is one to decide what is wrong
and what is right?
Dadashri: ‘You’ have to keep ‘seeing’ what ‘Chandulal’
is doing.
Questioner: Is there no problem if ‘Chandulal’ does
something wrong?
344 Pratikraman

Dadashri: Whatever ‘Chandulal’ does is in the form of
discharge. Nothing can be changed in that. Discharge (effect)
can never be changed. Have you ever heard that? You can
make changes when taking an examination, but can you change
the result?
Questioner: No.
Dadashri: So, this all is a result.
Questioner: But if something wrong continues to be done,
will I have problems in my next life?
Dadashri: You will not. All You have to do is to tell
‘Chandulal’ to do pratikraman. Even the good things one does
in the non-Self-realized state comes back in the next life. ‘We’
(the enlightened ones in Akram Vignan) do not have anything
to do with right or wrong. ‘We’ just have to let everything
discharge (nikaal). ‘We’ have to get rid of the ‘shop.’ Whether
the stock is good or bad, we just have to get rid of it all. Now,
all this is an effect.
A Firm Determination to Remain in the Agnas
Questioner: We have to live on the basis of the Agnas
you have given us, is that not so?
Dadashri: You have to live by and follow the five Agnas.
That protects the Atma and the Agnas protect the Gnan. It is
not difficult, is it? (328)
Questioner: No, they are difficult for sure. The equanimity
you have told us to maintain means that we should not get angry
with anyone, or we should not say anything to anyone.
Dadashri: No, you have to decide that, ‘I want to settle
with equanimity,’ that is all. You do not have to ‘see’ anything
else. You do not have to ‘see’ whether it occurred or not.
Questioner: In whatever manner it may occur, is that so?

Dadashri: ‘You’ do not have to enter into that complexity
(bhanjghad) at all. Now, after Gnan, there is nothing as right or
wrong. That which is right for the Hindus is wrong for the Muslims.
And that which is right for the Muslims is wrong for the Hindus.
As far as God is concerned, there is no such thing as right or
wrong. They are just worldly arrangements. All He says is to do
pratikraman if you hurt anyone. You should not hurt anyone.
The belief that ‘I am Chandulal’ is true for the world, but in the
realm of the Lord (the Self), there is no ‘Chandulal’! This worldly
truth is untruth there.
The worldly life will continue. It will not hinder you and
Your work will get done; that is how things will work. You just
have to follow my Agnas with devotion. Tell ‘Chandulal’ to do
pratikraman. Telling a lie is an attribute of the relative self
(prakruti) and, thus, it will not refrain from doing so. I do not
object to telling a lie. I object to not doing pratikraman after
telling a lie. When you tell a lie and, at that time, you have the
inner intent (bhaav) of pratikraman, the meditation that is there
is dharmadhyan (absence of adverse meditation). People are
looking for dharmadhyan. When a lie is spoken, then request
‘Dada’ for forgiveness and ask for the energy not to do it again.
*****
346 Pratikraman

[20] Awareness When Words are Flowing in Speech… 347
[20]
Awareness When Words are Flowing in
Speech…
Speaking Causes Increased Bondage of
Karma
The mind is not as much of a problem as the speech is,
because the mind functions secretly, whereas words cause a
deep wound in a person’s heart and hurt him severely. You must
ask for forgiveness from whomever you have hurt with your
speech. You must recall each and every person and do
pratikraman for that hurt.
Questioner: Can I expect to be forgiven with
pratikraman, for all the hurt committed through speech? (330)
Dadashri: The faults will remain in the form of a burned
rope. It looks like a rope, but it cannot bind like a rope. With
pratikraman for these mistakes in this life, the residual effect
will instantly disintegrate in the next life like the ashes of the
burned rope. Pratikraman dissolves the binding nature of the
mistakes.
Doership is the support on which karma is bound. Now
that You are no longer the doer, no new karma will be bound.
The remaining karmas from the past will bring forth their effects
and then dissipate.
Questioner: But, Dada, what kind of an effect will this
have on the other person?
Dadashri: That is not something You should be concerned

about. Once you do pratikraman, You do not have to worry
about that. Just do more pratikraman.
Questioner: Suppose I happen to say it openly; then he
will definitely be hurt by what I say, will he not?
Dadashri: Yes, but that pain and hurt arose against your
wishes, did it not? Therefore, you should do pratikraman.
Whatever account he had got settled.
Questioner: If I say something, he will feel badly from
within, will he not?
Dadashri: Yes. He will feel bad. If the wrong has occurred,
he will feel bad, will he not? The karmic account (hisaab) that
has to be paid, you have no choice but pay it to be free.
Questioner: I cannot control it and that is why it comes
out in words.
Dadashri: Yes. It will come out, but then you have to do
pratikraman when that occurs; that is all. You have to repent
and then decide not to do the same again.
Then, if you are sitting with some free time, keep doing
pratikraman over and over again for it. In doing so, all those
mistakes will become weak and then dissolve. Only the files that
are sticky need to be tackled. They need to be made smooth
and easy through pratikraman. Besides, there are only three or
four such files, not many more.
Worldly Interaction Cannot Be Remedied
Questioner: If a person speaks after becoming irritated,
would that be considered atikraman?
Dadashri: Of course, it is atikraman.
Questioner: What occurs if speech that is hurtful comes
out and hurts someone, and pratikraman is not done for it?
348 Pratikraman

Dadashri: When such speech (vani) happens to come
out, it wounds the other person; then suffering/pain (dukh)
begins within him. How can you like that which hurts the other
person?
Questioner: Does that bind karma?
Dadashri: Is it not against the law of nature to hurt anyone?
And by doing so, have you not violated this law? When you
follow my Agnas, you are practicing dharma (following my
instruction), so then why not do pratikraman? What is wrong
in doing it? Ask for forgiveness and make a firm resolution not
to make the same mistake again. Is there even a need for you
to look for justice? If a person understands that the relative life
interaction (vyavahar) is exact as it is, then he would understand
the natural justice. It is because of your own past accounts that
your neighbor insults you. In the same token, it is because of the
other person’s past account that you speak harshly with him, but
because you want liberation, you have to do pratikraman.
Questioner: But what about the ‘bullet’ that has already
been fired?
Dadashri: That is dependant on the worldly interaction
(vyavahar).
Questioner: Will this kind of approach not increase a
revenge and vengeance cycle?
Dadashri: No, that is why we do pratikraman.
Pratikraman is not just to take us to moksha, but it is also the
direct phone call to God to block vengeance (veyr). Vengeance
is created if one does not do pratikraman. Immediately do
pratikraman when you realize that you have made a mistake;
then you will not bind any vengeance, even when the other
person wants to bind it, because pratikraman is the ‘phone
call’ directly to his Atma (the Self). There is no remedy for the
worldly life interaction. You do pratikraman if you want to go

to moksha. Those who do not have the knowledge of the Self,
if they want to keep the worldly life interaction (vyavahar) as
the worldly life, then if someone says anything negative to them,
they should look at it as being correct. But if one wants to go
to moksha, then he has to do pratikraman, otherwise vengeance
will be bound.
Pratikraman in Hurtful Speech Effects
Questioner: Because of our Gnan, it does not affect me
when people are rude or spiteful towards me. The problem is
that sometimes I do end up speaking harshly during such times.
At such times, if I take into account what you have said about
speech being part of unfolding worldly interactions, is that not
misusing the Gnan? Does this not support my own rude behavior
towards others?
Dadashri: You must not use this as an excuse. Under
such circumstances, you must do pratikraman. If you say
something hurtful to someone, you must do pratikraman. (332)
No matter how rude the other person’s speech may be,
if You ‘know’ that it is of the non-Self and dependent on other
factors, then you will not feel hurt at all.
Now, when you say something hurtful, then you should do
pratikraman for it; that way you will not feel bad about what
you said. Hence, this is how everything gets resolved. You are
the Knower-Seer of what is being said, but for the hurt it causes
others, You have to make the one (‘Chandulal’) who spoke the
hurtful words do pratikraman.
It Happens Even When You Do Not Wish It
Questioner: Even when I wish not to talk to someone,
or I do not want to argue with him or fight with him, something
happens and I end up saying things; I end up arguing and
quarreling with him. What should I do to stop that?
350 Pratikraman

Dadashri: That occurs on the final steps. When that path
is close to ending, that is when things occur – even when you
have no intention (desire) for it. What you should do at that time
is repent and that will erase everything. That is the only solution
when things go wrong; there is no other solution. It is only when
things (karmas), are coming to an end that things occur against
your wish and desire. This will happen when that specific task
(karma) is coming to an end. Otherwise, if it is only halfway
finished, things will occur and you will also have the inner intent
(bhaav) for it to happen. You may have an inner intent of doing
wrong and it will occur that way too. When you do not have the
inner intent and things happen, then realize that the time has
come for it to come to an end. From that you can know that the
end is in sight. Therefore, ‘Coming events cast their shadows
before.’
Cautionary Comment is Necessary
Questioner: You say that speech is dependent on the
non-Self interaction (paradhin). So then I make a firm decision
(nischay) that I do not want to talk badly with this person, no
matter how sticky that file is. Will the ‘code’ (of speech) then
become smaller? (334)
Dadashri: When you say something bad, tell him,
‘Chandulal, do pratikraman,’ and then tell ‘Chandulal’ not to
speak badly again.
This way, it will gradually settle down. But You have to
tell him that. If You do not make this cautionary comment (takor),
it means that You are of the same opinion. Your opinion must be
contrary to his.
Questioner: Many times it so happens that when I caution
him, he improves again. Then such mistakes do not occur again.
And sometimes, even when I caution him strongly and make a
firm decision not to do it again, the mistake still occurs.

Dadashri: That occurs because of the mistake of past
karma. It is your own weakness from the past, is it not? No one
else is responsible for it. You will have to remove it yourself, will
you not?
A Lie for the Self is the Highest Truth
Questioner: If one tells a lie for the higher good
(parmartha; for the Self), would he become liable for it?
Dadashri: Anything you do for the Self is not considered
a mistake (dosh). And anything that is done for the body, is
considered a mistake if it hurts others. It is a virtue if it helps
others. When the intent is solely for the salvation of the Self,
whatever deeds are done will not bind karma. However, if in the
process someone is hurt, it is a mistake and calls for
pratikraman.
The Entire Worldly Life is Mandatory and it
Occurs
Questioner: When I tell someone something without any
negative intent in the mind but he feels, ‘What he is saying is not
right; it is wrong,’ is that considered atikraman?
Dadashri: But because it hurts him, you should do
pratikraman. What effort is that going to take? You can never
be happy by hurting anyone.
Questioner: Many times, certain things have to be said
in order to get work done in the worldly life. Otherwise, lethargy
will take over and the other person will also become lethargic.
Dadashri: You may do that in the worldly life, but do
pratikraman for it. You have to carry out the worldly interaction;
you have no choice. It is mandatory (farajiyat). The whole
world believes the worldly life to be voluntary (marajiyat). This
Akram Vignan has disclosed that ‘this worldly life is mandatory.’
And only ‘we’ have declared that ‘it occurs.’
352 Pratikraman

Questioner: If I do not notice the effect of our
pratikraman on the other person, does that mean that I am not
doing it sincerely or is it because the other person has too many
veils on his Self?
Dadashri: Do not concern yourself about the state of the
other person. He may even be insane, who knows? You need
to be sure that you are not instrumental in hurting him.
Questioner: Therefore, should I attempt to bring about a
closure for any hurt I have caused him?
Dadashri: If you hurt the person, you will surely have to
amend the situation. That is indeed your responsibility. This life
of ours is not meant for hurting anyone.
From now on, you will not hurt others in the future. But
you will have to resolve the mistakes that have already occurred,
will you not?
Questioner: Even then, if the matter is not settled to his
satisfaction, how much of it is my responsibility?
Dadashri: If you can meet the person face to face and
apologize with humility, you should do so. However, if he taunts
you instead, you should realize that you are dealing with an
ignoble person. You must still resolve it, but it need not be done
face to face. If, while asking for his forgiveness in person, he
throws it back in your face, understand that you have made a
mistake. But because he is what he is, you should no longer bow
or belittle yourself in front of him.
Golden Inner Intent but Wrong in the Eyes
of the World
Do people suffer because of you?
Questioner: Yes, they do. (336)
Dadashri: Do you realize that immediately?

354 Pratikraman
Questioner: Immediately.
Dadashri: Is that so? What do you do then?
Questioner: I do pratikraman.
Dadashri: If you do pratikraman after you clash with
them, what is wrong in that? Your intention is good, is it not?
That is all that matters.
Questioner: Yes, the intention is good, so why do I need
to do pratikraman?
Dadashri: You must do pratikraman because of the hurt
caused to the other person. If people say, ‘Oh, just look at how
this woman is scolding her husband!’ you have to do pratikraman
for this. You must do pratikraman for everything that unfolds in
front of you and is visible to the world. Your intentions may be
as good as gold, but what good are they? Good intentions are
not enough. Even though ‘My’ intentions are good, ‘I’ still have
to do pratikraman. Pratikraman has to be done for any mistake
that occurs. Everyone who has attained the Self has the intent
for the salvation of the world, but that is simply not enough.
Pratikraman must be done first and foremost. When you stain
your clothes, do you not wash them? Likewise, these too, are
considered ‘stains.’
None of these people who are speaking in this world are
really speaking! It is the ‘tape record’ that is speaking.
Afterwards, he repents also, so that proves that he did not really
do the talking, does it not? Now You react in a manner that will
make him repent, but instead You say, ‘Why did you say that?’
so instead of repenting, he will strike back, ‘What am I doing
wrong?’ Your approach should be conducive towards his
repentance.
Whenever this ‘tape recording’ or ‘ours (Dada’s)’ plays
and there is a mistake in it, then ‘we’ immediately repent; it is
not acceptable any other way.

Say Cautionary Words Without the Hurt to
Others
Questioner: If someone is doing something wrong in
worldly interactions and I have to caution and warn him, what
do I do if this speech hurts him?
Dadashri: You may be faced with the need to caution
him, but because the ego becomes associated with it, you have
to do pratikraman.
Questioner: If I do not caution and warn him, will he not
get out of control?
Dadashri: You have to caution him, but you must know
how to do so. If you do not know how to caution (takor), if you
do not deal with that properly, then that caution becomes
associated with the ego. Therefore, you must do pratikraman.
When you caution him, he will indeed feel hurt, but if you keep
doing pratikraman, within a few months your speech will begin
to become pleasant to him. During current times, tested speech
is needed. No one has the right to speak untested speech. If you
do pratikraman in this way, it will all straighten out no matter
what it is like.
Questioner: Many times we have to tell people for their
own good, or stop them from doing harm. What about the hurt
they feel at that time?
Dadashri: Yes, if it is something that is likely to hurt
others, then You have to say, ‘Chandulal, do pratikraman.
Why did you do atikraman? Say you will not say that again and
that you are repenting for what you said.’ Do you understand?
That is all the pratikraman you need. (338)
You have a right to speak, but you should know how to
say it. Generally, the moment one sees the other person, he
pounces on him saying, ‘You are like this and you are like that!’

That is considered atikraman, and so one has to do
pratikraman.
Saying Potentially Hurtful Words with Humility
Questioner: So it is not my look out (not my business)
if the other person feels bad. I should go ahead and say it?
Dadashri: You should not say it; why should you say
anything that will hurt anyone?
Questioner: Should I not say anything even when he is
saying or doing something wrong?
Dadashri: You can say it. You can say, ‘It is better if it
does not occur that way, it is good if it occurs this way.’ You
should say it this way. But you talk to him as if you are his boss
and that is why he feels hurt. Hurtful or negative words should
be spoken with humility.
Questioner: Can humility be maintained while using hurtful
words?
Dadashri: It can be maintained; that verily is called science
(vignan)! That is because it is ‘dramatic,’ is it not? An actor
named Lakshmichand plays the part of King Bhartruhari in the
famous play. In the play he will say, ‘I am King Bhartruhari. I
am Queen Pingda’s husband.’ Then, in the play he cries out,
‘Dear mother, please give me some food,’ and tears are rolling
from his eyes. Later, if you were to ask him, ‘Hey! But you are
Lakshmichand, are you not? Were you crying for real?’ He will
reply, ‘Why should I cry? I have to act that way, otherwise they
will cut my wages if I don’t do a good job!’ That is what you
have to do – act after attaining Gnan. This worldly life is just a
play!
Questioner: So do I not bind karma even when the other
person feels hurt by me?
Dadashri: You should be careful that you do not become
356 Pratikraman

instrumental (nimit) in hurting anyone. And if someone continues
to hurt, that is his own karma. Make sure that you do not
become the nimit for his pain.
Questioner: Still, what if in fury, or passion, I end up
saying something hurtful?
Dadashri: Then do pratikraman.
Pratikraman is Necessary Even if You Are Joking
When you raise your voice and someone gets hurt or,
alas, even if you were joking with someone and that person is
a little weak and puts up with your joking, then you have done
atikraman. ‘We’ do joke with people but it is innocent fun and
jokes. ‘We’ joke to remove their ‘disease’ and to make them
stronger. ‘We’ have some fun and joy, and at the same time that
person continues to make progress. But ‘our’ joke does not
hurt him. Should there not be some joking and fun like that? He
too will understand that ‘we’ are joking and that ‘we’ are not
poking fun at him.
Now, whenever ‘we’ make fun of someone, ‘we’ have to
do pratikraman for that also. ‘We’ are not exempt from that.
Questioner: Yes, but that’s just simply having fun. Surely
there is no problem with that. (340)
Dadashri: No, but even then ‘we’ have to do
pratikraman. It is not so necessary for you, but it is imperative
for ‘us.’ If ‘we’ do not do pratikraman, then the words from
this taped record (speech of the Gnani) would not come out as
clear.
Questioner: Your pratikraman must be occurring on the
spot, a ‘shoot-on-sight’ pratikraman!
Dadashri: Yes. In that ‘we’ have no bad intent, yet it is
considered a kashay (inner enemy) of laughter. Even though

‘we’ are not making fun of him, it is considered a kashay of
laughing. ‘That poor man is naïve, is that why you are poking fun
at him?’ But ‘we’ do pratikraman.
Even ‘we’ have a little fun in that. When ‘we’ ‘poke fun’
at them, there is a little enjoyment in it, but at the same time ‘we’
have a little fun with the knowledge that ‘he is going to come out
strong from this, so let things be. Everything will work out.’
Questioner: But the laughter you got at his expense: what
kind of pratikraman does it call for?
Dadashri: Yes, it is pratikraman of compassion; it is for
his progress. Other people will come and tell ‘us,’ ‘Why don’t
you say something like that to me?’ I tell them, “We’ cannot tell
you.’ They do not need help to progress; they will do it on their
own. They are capable of grasping everything through their
wisdom. But ‘we’ have to do pratikraman. Is that not a wonder?
There is Grave Danger in Making Fun of People
I too used to make fun of all sorts of people, from the
ordinary to the very prominent and successful ones, from all
walks of life. Egoistic intellect-laden people have a tendency to
make fun of others. Is such an ego not futile? Is that not misuse
of one’s intellect? It is a sign of misguided intellect to make fun
of others.
Questioner: Even now I feel like making fun of people.
Dadashri: There is grave danger in making fun at the
expense of other people. One always has the capability of making
fun through his intellect (buddhi), but it also carries a grave
danger along with it. ‘We’ took on a grave liability ‘our’ entire
life in this regard.
Questioner: What are the consequences of making fun
of others?
Dadashri: It is better to slap someone than to make fun
358 Pratikraman

of him. The liability involved in making fun of someone is infinitely
greater than directly slapping him. You misuse your intelligence
when you make fun of another person. You take advantage of
your higher intellect to overcome his lesser intellect and thus
make fun of him.
So then God within the other person will say, ‘Are you
taking advantage of him because of his lack of intellect?’ Here,
therefore, you make even God turn against you. Had you slapped
the person on his face, he would have understood immediately
and he would have taken matters into his own hands, but when
you make fun of him, because he has lesser intellect, he is not
able to respond. So God within him knows, ‘Ah ha! You are
cornering him because he is not intelligent enough? Very well
then, come on to the battleground.’ Then the Lord will sort us
out!
Questioner: This is all I have ever done in my life.
Dadashri: But you can still do pratikraman, can’t you?
‘We’ too have done the same thing, but it was wrong. That was
the problem I had. Because the intellect before Gnan was being
restricted, was without right direction; so what could one do?
One will start bullying, won’t he? So this is the advantage of
having increased intellect (Dada being sarcastic), is it not? That
is why the people who make fun of others have to suffer
unnecessarily.
If you laugh at someone because of the way he walks,
God will say, ‘Here! Take this fruit!’ Do not make fun of any
kind at the expense of anyone in this world. All these hospitals
have arisen because of such fun-making (mashkari). These
broken legs and other limbs are a fruit of making fun of others
(in the past life). Mine too (Dadashri had sustained hip fracture)
was the fruit of making fun of others.
That is why ‘we’ say, ‘It is very wrong to make fun of

people, because that is the same thing as making fun of God
(within that person). It may be a donkey, but who is it in the real
view? It is God.’ Yes, ultimately it reaches the God within. Is
God not present in every living being, in every creature? You
cannot make fun of anyone. When you do that, the God within
will know and say, ‘Yes, come on; I will settle the score from
this end!’ (342)
Questioner: Do I not have to do pratikraman as a
solution to that?
Dadashri: Of course, you have to do that. You have no
choice.
Questioner: What if I confess and repent the wrongful
mistake with You as the witness and do pratikraman and ask
for forgiveness?
Dadashri: It will be acceptable even when you just say,
‘Dada! With You as the witness, I ask for forgiveness for
whomever I have hurt with my speech,’ and it will reach them.
Silence is Golden
In this dushamkaal (current era of lack of unity in thoughts,
speech and acts), karma is bound through speech. In sushamkaal
(past era of time cycle where there was unity in thoughts, speech
and acts), karma was bound through the mind. Moksha is natural
and spontaneous, if it were not for the existence of these hurtful
words. Therefore, you should not say a word about anyone. To
say anything hurtful to anyone, to think negative of anyone, is
tantamount to throwing dirt over one’s own Self. Therefore, you
have to do pratikraman so that you can be free. There is no
problem with saying things as far as normal worldly interactions
are concerned. But when you say anything negative about any
living being, it all gets recorded (taped) within (both)! How long
does it take to start ‘recording a tape’ within these worldly
people? Even the slightest of provocations will incite a hostile
360 Pratikraman

inner intent and response, which will begin to be recorded.
You have such inner weakness that you will start talking
(retaliating; reacting) even before you are provoked.
Questioner: Not only should one not say anything
negative, but he should not even have a negative inner intent
(bhaav), should he?
Dadashri: It is true that one should not have such an
inner intent. Whatever is in the inner intent (bhaav) is bound to
manifest in words. Hence the inner intent will stop if one stops
saying anything. This inner intent is the echo behind the words.
A hostile inner intent (pratipakshi-bhaav) cannot refrain from
arising, can it? No hostile inner intent will arise in ‘us (Dada).’
You too have to come to this state, this level; that much of your
weakness must go. The weakness of hostile inner intents arising
must go. However, if it ever occurs, we have the weapon of
pratikraman with which you can erase them. As long as the
water has not turned to ice, there is no problem; but once it
turns into ice, it is not under your control (as long as the karma
has not been bound, you can do pratikraman and erase it).
When a man scolds his wife, he thinks, ‘No one heard me
say all that. Everything is fine as it is.’ When husband and wife
fight, they will say all kinds of things in front of their little children.
They think the children are too young to know anything. Hey,
you! What about the taping (recording) that is taking place within
the child? It will all be expressed when he grows up!
Wash Off the Mistakes of Speech in This Manner
Questioner: How can one prevent the tape from recording
within?
Dadashri: Do not create any vibration (spandan) of any
kind. Keep ‘seeing’ everything. However, it is not possible
because even this is a machine (the relative self; the non-Self

complex) and, furthermore, it is under the control of other factors.
That is why ‘we’ are showing you an alternate way. If the taping
occurs internally and you do pratikraman immediately, that taping
is erased. Pratikraman is the tool used for erasing. With
pratikraman, there will be a change in your speech within one
or two lifetimes and then all such speech will stop altogether.
Questioner: After attaining the awareness (laksha) of
the Self, pratikramans are occurring constantly. (344)
Dadashri: Therefore, you are no longer accountable. If
you do pratikraman for whatever you say, you will no longer
be liable. If you have to speak sternly, do so but without any
attachment or abhorrence, and do pratikraman vidhi
immediately.
Questioner: What is the pratikraman vidhi?
Dadashri: For example, if you hurt ‘Chandulal,’ then you
have to invoke the one who is separate from the thoughts, speech
and actions, bhaavkarma, dravyakarma, and nokarma of
‘Chandulal’ (or the name of the person you hurt) and all illusions
attached to that name. This One is the ‘Shuddhatma Bhagwan’
(the pure Soul). Then say, ‘Dear Shuddhatma Bhagwan, I
have spoken in a harsh manner and that is a mistake of mine. I
am repenting for this mistake. I am asking for Your forgiveness.
I am resolving not to repeat this mistake. Please give me the
energy and strength not to repeat the mistake again.’
When you do your pratikraman, you have to recall Dada
Bhagwan (the fully enlightened Lord within the Gnani Purush) or
the Shuddhatma Bhagwan. First do alochana, which is recall
and confession of your mistake. Then do pratikraman, which
is asking for forgiveness, and that will cleanse your mistakes;
and lastly do pratyakhyan, which is your resolve never to repeat
the mistake.
Questioner: Conflicts occur even when I do not wish
362 Pratikraman

them to. What should I do about the negative and hurtful words
that come out?
Dadashri: Anything that is coming to its end will continue
to occur even when you do not wish it to. In these situations,
you should do pratikraman after it occurs.
Questioner: Is it right to flatter someone? What about
when you agree with something even though you don’t?
Dadashri: That is not considered truth; it is not worth
flattering anyone. It is a tactic one has discovered and he uses
it to hide his own mistake.
You should speak in such a way that the other person will
find it acceptable.
Questioner: How can I ever get anywhere if I worry
about how the other person is going to take it?
Dadashri: You do not have to think about that. You have
to just tell ‘Chandulal’ to do pratikraman. That is all.
This is Akram Vignan and that is why pratikraman had
to be involved.
Will Speech Improve in This Very Life?
Questioner: Will our speech become very good by doing
pratikraman, and will that occur in this very lifetime?
Dadashri: It will indeed be something to ‘see (experience)’
after you do pratikraman. It is because of pratikraman that
‘My’ speech is of the highest quality. It is because of
pratikraman that this speech is above any controversy or
dispute, and is accepted by all. Elsewhere, all speech creates
controversy. Purity in worldly interactions means there is no ego
involved in any worldly interactions. Only such a person’s speech
is accepted by all (syadvaad).
*****

364 Pratikraman
[21]
Faults of Prakruti Will Depart This Way…
Obstacles in Current Life Are Results of Past
Life Mistakes
Questioner: When I lose awareness as the Self (laksha),
should I consider that as my mistake or a karma of obstruction
(antaray)?
Dadashri: As far as mistakes are concerned, it is like
this; the obstacles that arise are ones that you have created, and
so the mistake is yours. Why did the obstacles arise? Now
those obstacles will gradually go down. Hence there is no need
to have remorse for mistakes. (346)
Questioner: Are obstacles the result of my mistakes?
Dadashri: They are all the result of mistakes made in the
past life. You have no choice but suffer them with those obstacles.
Questioner: So I don’t need to have remorse for that
afterwards?
Dadashri: No, no. Who will be having remorse? Having
remorse is not the attribute of the Self, is it? You just have to
maintain greater awareness. Whenever you say
‘Shuddhatma…Shuddhatma…,’ the awareness will come.
Questioner: Is pratikraman needed instead of remorse?
Dadashri: The average man cannot do so many
pratikramans. Not everyone has the capability. Whatever
pratikramans they do in their worldly interactions are more

than enough. One is not able to do as many pratikramans; one
has all kinds of work to do the whole day long.
Poison of Satsang is Preferable to Nectar of
Kusang
Questioner: How can one take advantage from this
constant suffering?
Dadashri: If you think deeper about this suffering, it will
not feel like suffering. If you do exact pratikraman, then it will
not feel as if you are suffering. It is without a thought that people
have labeled it as suffering (dukh). Therefore, you should not
oppose it. If you happen to oppose it, then do pratikraman.
Even if you think about opposing it, you have to do pratikraman.
It is better to drink the poison of this satsang (company
of those who promote the attainment of the Self) than to drink
the nectar of the worldly life where there is no satsang. At least
the poison of satsang has pratikraman in it. I have ingested all
the goblets of poison and have become a ‘Mahadev’ – one who
drinks the poison of the world without retaliation. You should do
pratikraman for any difficulty or inconvenience you have caused
others.
Questioner: If a person has unselfish deceit, will he bind
karma after attaining Gnan?
Dadashri: Yes, but he should do pratikraman.
Questioner: Should I do pratikraman after having been
deceived?
Dadashri: Yes, you should definitely do pratikraman. It
is not the fault of the maharaj (religious teacher). He is sitting in
his own place. It is your fault that you went to his ‘shop.’ You
instigated him, so you should do pratikraman. You should not
make any mistake.
Questioner: We do pratikraman but the other person
[21] Faults of Prakruti Will Depart This Way… 365

will bind karma, will he not?
Dadashri: You should do pratikraman in your mind.
You should not concern yourself with the other person.
Subtlety of Gnani’s Pratikramans
Questioner: I think a lot about coming to you, but I am
unable to do so.
Dadashri: Is anything in this world under your control?
You should feel remorse when you are not able to come to this
satsang. You have to tell ‘Chandubhai’, ‘Chandubhai, do
pratikraman so everything can be resolved quickly. Do
pratikraman because you are not able to go to satsang. Do
pratyakhyan.’ Your mistake (in the past life) prevent you from
coming here, so make sure that you do not make the same
mistake again. (348)
Why is your current intent to come to me growing stronger
and yet your wishes are not being fulfilled? Coming events cast
their shadows beforehand. This is an indication of things to come.
Indeed, it is going to occur.
Questioner: How do I do pratikraman for all the worries
that I have?
Dadashri: Do pratikraman in this way: ‘It is because of
my ego that I worry. I am not the doer. Dada Bhagwan, please
forgive me.’ You will have to do something, will you not?
Questioner: Do I have to do pratikraman when we
make comments about the weather that it is too cold?
Dadashri: No, pratikraman is needed only where there
is attachment or abhorrence (raag or dwesh). If the soup is very
salty, you do not need to do pratikraman. But do pratikraman
for the person who made the soup. Pratikraman causes internal
changes in the other person.
366 Pratikraman

While urinating, if an ant should get flushed away in the
stream, ‘we’ do pratikraman. ‘We’ always maintain awareness.
The fact that the ant drowns is a karmic effect, or discharge
karma, but why did this mistake unfold for me? It is a mistake
for which pratikraman was not done in the past life
(apratikraman dosh). Why did the awareness become dim?
Such mistake carries a karmic liability.
Whenever you read Dada’s books, bow down to the
book and say, ‘Dada, give me the energy to read this as it is.’
If you forget to do so, then bow down twice and tell Dada that
it is not your intention to forget but because you did, you are
asking for His forgiveness and you will not let it occur again.
If you forget to do your vidhi (Dadashri’s prescribed
daily instructions) at the right time, do pratikraman and then do
the vidhi.
When ‘we’ separate two people, ‘we’ incur liability and,
therefore, ‘we’ do pratikraman.
Questioner: Even when you do it without any doership?
Dadashri: Whatever the intent, you have to do
pratikraman when you do anything that hurts others.
In Akram Vignan, we are doing pratikraman for the
atikramans that are occurring during a karmic discharge. These
pratikramans are for the discharge that hurts others. If you do
something good for Dada or mahatmas, you do not have to do
pratikraman. When you do something good for other people,
you have to do pratikraman (as doership is involved); you are
doing pratikraman for slipping from the awakened awareness
(upayog).
Phenomenal Value of Pratikraman
Questioner: When I do pratikraman, does it reach the
other person?

Dadashri: Yes, it reaches him. He will start to soften
from within, whether he is aware of it or not. His attitude towards
you will improve. Our pratikraman is very effective. There is
tremendous energy and power in pratikraman. If you do
pratikraman for just one hour, you will see the changes in the
other person. But that will only occur if the pratikramans are
done exactly and sincerely. When you do pratikraman for the
other person, not only will he not see your faults, but he will also
begin to respect you.
Questioner: Do we not charge new karma by doing
pratikraman?
Dadashri: If the Self becomes the doer, then karma will
be charged. The Self does not do pratikraman; it is
‘Chandubhai’ who does it and You, the pure Self, are the
‘Knower’ and the ‘Seer’ of it all. (350)
True pratikraman starts only after you become Self-
realized. There has to be someone to do the pratikraman (i.e.,
‘Chandulal’), and someone to give the instructions that
pratikraman be done (You, the pure Self).
What is our pratikraman? If you unwind a reel, whatever
individual pieces come out of it, to patch them together and to
clean them up is our pratikraman.
Questioner: Can one make mistakes in seeing charitra
moha (seeing faults in discharge)? Can one make the same
mistake after doing pratikraman every day, or not?
Dadashri: You should recognize the mistake that occurs
every day. It will not go away even after you do pratikraman.
One layer is being broken every time.
If you do pratikraman even for an hour, You will have
the experience of the realm of the Self. If pratikraman is done
instantly as ‘shoot-on-sight,’ then it is possible to enter into the
368 Pratikraman

state of God. There is beauty in each and every pratikraman,
and lack of pratikraman (apratikraman) is a sign of ugliness.
Living Pratikraman
Questioner: Should we do pratikraman collectively in a
group?
Dadashri: That is not necessary. It is okay to do it on
your own. You can do it in your mind or when you are trying
to fall asleep.
What should the pratikraman be like? It should be alive.
This other (generally practiced pratikraman) is dead
pratikraman. Not a single fault has gone away and, on the
contrary, the faults have increased. The pratikraman have
continued; people have been doing that other pratikraman for
years and yet not a single fault has gone away.
The One with Wrong Belief Now Becomes
Pratikraman Soul
Questioner: Pratikraman starts from the moment I wake
up.
Dadashri: The soul within you has now become a
‘pratikraman-soul’; the pure Soul (Shuddhatma) is there.
Before, it used to be a ‘pratishthit-soul’ – (the one with the
wrong belief, ‘I am Chandulal’). It has now become a
‘pratikraman-soul.’ Other people have ‘kashayi-soul’ (prone
to attachment and abhorrence). No one is able to do even a
single pratikraman in this world.
As instant pratikraman occurs, the purification begins.
When you do instant pratikraman against any atikraman, your
mind and speech begin to purify.
Pratikraman is the roasting of the seed, which would
have otherwise grown into a plant.

Doing alochana-pratikraman-pratyakhyan is to review
the entire day. The more mistakes you ‘see,’ that much is the
profit. That many pratikraman need to be done.
The Mistake of Prakruti Prevents Pratikraman
Questioner: Is it the fault of the prakruti that one is not
able to do pratikraman, or is it due to some obstacle-causing
karma (antaray karma)?
Dadashri: It is the prakruti’s (non-Self’s) fault. This is
not prevalent in all situations. Sometimes this occurs and
sometimes it does not. It does not matter if pratikraman is not
done because of the mistake of prakruti, but the main thing is
your inner intent (bhaav). All You have to do is to ‘see’ your
intention and nothing else. Everything else is not to be ‘seen.’ Do
you wish to do pratikraman?
Questioner: Yes, absolutely.
Dadashri: In spite of this bhaav, if you are not able to
do pratikraman, then it is the fault of the prakruti. ‘You’ are
not liable for such a fault. Sometimes the prakruti will speak the
sentences of the pratikraman vidhi and sometimes it will not.
It is like a gramophone; the record may or may not play. That
is not considered the karma of obstruction.
Profound Pratikramans for Heavy-Duty Karma
Questioner: Despite making the firm resolution to settle
a dispute with equanimity, why does clash still continue?
Dadashri: In how many places does that occur, a hundred
or so?
Questioner: No, in just one. (352)
Dadashri: Then the karma is very solid and strong
(nikachit karma). And it is alochana, pratikraman and
pratyakhyan that will wash away this type of karma. They will
370 Pratikraman

lighten the karma and after that, You will be able to remain the
‘Knower’ and the ‘Seer’ of the effect. You must do continuous
pratikraman for this type of karma.
With whatever force the karma became solid, a
corresponding force of repentance will be needed for its
pratikraman.
The Burden of the Old Mistakes
Questioner: There is a lingering burden of what has
occurred in the past.
Dadashri: You should throw the burden of the past aside.
Why would You want to carry that burden? The burden will
remain if it affects You.
Questioner: The burden of the old mistakes is felt.
Dadashri: How old a mistake?
Questioner: A month or two old.
Dadashri: What is so big about it? Just do pratikraman,
what else can you do?
Questioner: I do pratikraman but I can see the mistake
exactly.
Dadashri: It is the prakruti that you are seeing. The
prakruti will not go away. What does prakruti mean? It is like
layers of an onion; after you get rid of one mistake, a second
one appears, then the third. It is the same mistake with many
layers for which you have to do pratikraman.
Questioner: Pratikraman continues, but as long as I do
not become free from the mistake, the weight of the burden
remains.
Dadashri: You have no choice. There is no other way
but doing alochana, pratikraman and pratyakhyan. Atikraman

gave rise to it, and it will be destroyed with pratikraman; that
is all.
Questioner: I make a firm resolution with absolute
sincerity that I do not want to make the same mistake again.
Despite this, the same mistake will occur, will it not? Is it in my
hands?
Dadashri: Yes, it will occur again. For example, if I have
a ball and I throw it, once I throw that ball, it will not stop
bouncing even if I wish for it to stop. Throwing the ball was just
a single action, but after throwing it, if I say that I do not wish
to throw it, and I tell it to stop bouncing, will it stop?
Questioner: No, it will not.
Dadashri: Then what will occur?
Questioner: It will continue to bounce three or four times.
Dadashri: So it has gone out of my hands and into the
hands of nature. Nature will make it still. That is how all this is.
All our mistakes fall into nature’s hands.
Questioner: Then what benefits are there in pratikraman,
once it falls into the hands of nature?
Dadashri: Many benefits; tremendous benefits.
Pratikraman has such an impact that if you do pratikraman
for someone for one hour, it will bring about tremendous new
changes within that person. But the person doing pratikraman
must have this Gnan. He must be purified through Gnan. He has
to have the experience of, ‘I am a pure Soul (Shuddhatma).’
Pratikraman will have a tremendous effect. Pratikraman is
our biggest weapon.
Can Prakruti Improve?
If a person does not have this Gnan, his prakruti will
continue to go in the wrong direction throughout the day. But
372 Pratikraman

after Gnan, it will be on the right path. When you get upset and
say something hurtful to someone, the inner one will say, ‘No,
no, this is wrong: you should not do that. Do pratikraman for
having such a thought of getting upset and saying hurtful things.’
Before Gnan, you would be supporting the abusive words by
thinking of giving him some more.
The nature of human beings is such that they become their
prakruti.
For us mahatmas in Akram Vignan, when the prakruti
does not improve, we tell him within, ‘Hey, you! Let go. Do not
concern yourself with improving the prakruti. Why don’t you at
least improve your inner self?’ Thereafter, You are not responsible
for what occurs on the outside. This is all a Science. If you
understand this much, everything will be resolved. Do you
understand what I am saying?
Questioner: Yes, I do. (354)
Dadashri: What did you understand?
Questioner: I just have to ‘see’ and not become one
with it, not become engrossed (tanmayakar) in it.
Dadashri: Not like that. Even if you become one with it,
You should say, ‘It should not be like this. This is all wrong.’
The prakruti will do anything because it is irresponsible. But
You become free of that responsibility when you say this. Now,
is there any problem with that?
Questioner: There is no problem but when we get angry,
we lose awareness.
Dadashri: Our Gnan is such that it will keep You in
awareness. You will do pratikraman and everything else. Are
You able to maintain awareness?
Questioner: Yes, Dada.

That is Called Pratyakhyan
Questioner: If one does pratikraman heartily for the
mistake, what if the decision (nischay) not to repeat it is weak?
Dadashri: The firm resolution (nischay) is pratyakhyan.
It is best if one does nischay. If one does not resolve to never
repeat the mistake and only does pratikraman, the first mistake
gets erased; then it will come again and he will erase it again.
We need all three: alochana, pratikraman and pratyakhyan.
Pratyakhyan means ‘I will not do it again,’ and that is the best
thing.
*****
374 Pratikraman

[22] Solution for Sticky Files 375
[22]
Solution for Sticky Files
Settlement According to the Account
Questioner: His file number one is still embroiled in
attachment (raag) and that attachment gives rise to all this. (356)
Dadashri: It is all the karmic stock from the past life, so
that will occur and when he does pratikraman; that is called
‘shuddha upayog (applied awareness of the Self).’ When one
does pratikraman, it is called shuddha upayog. Is he doing
pratikraman for the purpose of shuddha upayog? What is his
intent? It is to attain pure awareness. Your file number two is
tough and difficult too, is she not?
Questioner: I do not consider her tough and difficult; she
is not so. But if I keep talking with feelings of attachment about
my file, do I not become liable for karma?
Dadashri: Yes, you do! Why would you keep talking
about your file? What do you have to do with her? This is a file
and it is being settled according to the unfolding karma
(udayakarma). Whatever connection of attachment and
abhorrence (roonanubandha) there is from the past life, it will
continue to be settled.
Pratikraman of Sticky Karma
Questioner: Atikraman occurs even as I am settling old
karma with equanimity.
Dadashri: Then for that you have been given the medicine

of pratikraman. There is no problem if you are not able to do
anything. I forgive you even if you do not do alochana. I realize
that it may not quite ‘fit’ with people of today. What alochana
are they going to do? Instead, why not let them do pratikraman?
Questioner: But pratyakhyan is also to be done in that,
is it not?
Dadashri: It will be fine if he does not even do
pratyakhyan. If he did atikraman, as long as he does
pratikraman, he will be fine. People of today do not have the
spiritual tenacity.
If one cannot do the whole alochana, pratikraman and
pratyakhyan, it is fine if he just does pratikraman. Keep doing
pratikraman for sticky files; do pratikraman for the mistakes.
This way, its design will be intact but it will disintegrate at the
mere touch; it will fall away. The stickiness of karma will no
longer remain if you do pratikraman for it. Pratikraman removes
the stickiness. Otherwise, no matter how much you scrub, it will
not go away.
Questioner: So we have to do pratikraman to destroy
sticky karma?
Dadashri: There is no other solution besides alochana,
pratikraman and pratyakhyan. Therefore, invoke ‘Dada’ and
say, ‘I have made this mistake, I am very sorry for it,’ and do
pratyakhyan, ‘I will not do it again.’ This is the only solution.
There is no other solution.
Maintain the Intent of Settling with Equanimity
Many people come and tell ‘Me,’ ‘Dada, I try to settle
with equanimity, but it does not happen.’ Then I reply, ‘You do
not have to enter the doership of trying to settle (nikaal) the file!
You just have to have an inner intent (bhaav) to settle the file
with equanimity. Whether it settles with equanimity (sambhav)
376 Pratikraman

or not, is not under Your control. Why don’t You remain in My
Agnas? That way most of Your work will be done and if it
remains pending, it is in the control of nature.’
All ‘we’ look at is your decision of, ‘I want to settle with
equanimity.’ Decide at least that much. Then ‘we’ are not
concerned whether that occurs or not. How long can we sit here
and watch the drama? When will it all come to an end? We have
to move on. There may be times when it may not be settled with
equanimity. If the bonfire does not light, we will light it later.
Why sweat trying to light it? We tried everything and if it does
not light, just move on. Otherwise, when will it all come to an
end? (358)
This Gnan has been given to sansaris (married people;
people living a worldly life). I have not asked them to renounce
anything, but I have told them to settle their files with equanimity
and to do pratikraman. I have shown them these two solutions.
There is no one to mess with the state You are in when You ‘do’
these two. Without these two solutions, You would not be able
to stand on the shore of the Self. There is danger on the shore.
That Which is Within File One is Only To Be
‘Seen’
Questioner: I may be able to settle all the other files with
equanimity, but please explain in detail how to settle file number
one with equanimity. I feel that all this meddling is of file number
one.
Dadashri: The initial interference (dakho), ‘I am
Chandulal,’ leaves only by ‘seeing’. Whether it (file) is
straightforward or awkward, You don’t have much to do with
it. All of it will go away by simply ‘seeing’ it. If another ‘file’
makes a claim against you, then you have to do pratikraman.
Whereas, here with file number one, there is no one to file
anything against you, is there? So, because there is no one to
claim anything, it will go away by ‘seeing’ it. If you are having

bad thoughts, even if they are crooked; if it spoils your intellect,
You are to simply ‘see’ all that. Whatever ‘work’ the mind and
the intellect are doing, there is a problem; You have to keep
‘seeing’ that.
This is the most straightforward path to moksha, the easiest
moksha!
Questioner: Does ‘continue seeing’ mean that I should
agree with what it shows?
Dadashri: The one who ‘sees’ is never in any kind of
agreement with it. The ‘Seer’ who is continuously ‘seeing’ cannot
be one with what is being ‘seen’. Does a man get burned by
watching a bonfire?
Questioner: No, he does not.
Dadashri: Even if there is a huge bonfire, the eyes ‘see’
…but what does it matter to the eyes?
Questioner: But, Dada, the interference (dakho) occurs
and this hurts someone; do I not have to do pratikraman for
it?
Dadashri: You have to do pratikraman for that. Why
did you do atikraman? You should not do anything that hurts
others.
Questioner: My daughter does pratikraman every day,
and yet her internal state does not improve.
Dadashri: It is because of a huge karmic stock filled in
the past life. Pratikraman is itself the real inner effort
(purusharth).
Questioner: Dada, are we not taking protection by
blaming the huge karmic stock?
Dadashri: No, no. There is no protection in this at all.
The whole world does not do pratikraman. They push others
378 Pratikraman

around and then they say that they did the right thing by doing
that.
One Sees Only Other’s Mistakes
Questioner: Many times, I feel that it is not my mistake.
Sometimes I can see my own mistake and sometimes I (lady
talking about her father) feel that it is not my mistake; I feel that
‘he’ is at fault.
Dadashri: Is that what you feel? Then what about while
you are doing pratikraman? (360)
Questioner: But when he experiences increasing mental
torment and restlessness, then I feel that I should not become a
nimit for that.
Dadashri: But you have to do pratikraman as if it is
your mistake.
Questioner: But I do not feel that I am at fault. I feel that
he is the one at fault.
Dadashri: Without a mistake, no one will get hurt. It is
because of our mistake that another person feels hurt.
Questioner: I feel that it is because of his prakruti that
he feels hurt.
Dadashri: You cannot consider the prakruti like that. All
these people say that his prakruti is good, whereas you are the
only one who says that his prakruti is bad. That, too, is a
roonanubandha account (link of karma from the past life).
Questioner: I feel that he has a habit of nagging.
Dadashri: That is why it is your fault – it is your mistake.
Why do you have to hurt your parents? That is why you have
to do pratikraman. They should not get hurt. You should have
in your mind that you have come to make them happy. You
should be inquiring, ‘What mistake did I make that keeps on

making me hurt my parents?’
That is When You Will Be Liberated
When You stop ‘seeing’ faults, then You will be liberated.
If someone were to insult you, hurt you financially, or even
physically, but despite all that You do not ‘see’ any faults in him,
that is when You will be free from the entanglements of this
worldly life.
Have You stopped ‘seeing’ faults in others?
Questioner: Yes, Dada. I do pratikraman when I ‘see’
faults in others.
Satsang Destroys Mistakes
Satsang is of no use if it does not destroy your mistakes.
Satsang itself means to destroy mistakes. No one should be
hurt through your becoming the nimit. If someone does get hurt,
then the mistake is yours and that mistake has to be destroyed.
And if you cannot find the mistake, then it is the unfolding of
your karma and so keep on asking for forgiveness. Ask for
forgiveness directly from that person if he is a reasonable man.
But if he is unreasonable, then keep asking for forgiveness
internally.
Questioner: Sometimes in trying to settle all the files, I
get so entangled that I do not even think about doing pratikraman
and samayik. Is that being slack and lazy (pol)?
Dadashri: That is not considered being slack. Slack is
when you have the desire but you do not do it.
Questioner: Sooner or later, one will have to do
pratikraman for all one’s mistakes, will he not?
Dadashri: Don’t worry about that. To ‘know’ (janavoo)
the mistakes is more than enough. Pratikraman has to be done
when you hurt someone a lot.
380 Pratikraman

Ours is the path of Akram, a path where karmas have not
been dissipated, and thus weakness will not stop from occurring.
Now, if just a mental weakness (kashay) arises, then one should
do pratikraman for just that kashay in the mind. He does not
have to do a lengthy pratikraman. And when pratikraman is
done, it gets cleansed. But the karmic stock that has been
stored is bound to come out, is it not? Weakness arises but he
is not considered guilty if he does pratikraman through his
mind, speech and body, because by doing pratikraman, he is
within Dada’s Agna. How is one to find that much energy?
Atikraman does occur, but you should do pratikraman for it.
Nevertheless, our Gnan is such that, no matter what the
circumstances, one can be saved from them. That is called Gnan.
In this Vitarag path of ours, kraman (neutral activities) occur
as long as one is happy, but when things go to the contrary, we
have to do pratikraman and wash it off.
Missed Agnas? Do Pratikraman
The way to handle this is to firmly resolve, ‘I want to stay
in Dada’s Agnas,’ and then begin your day. Then do
pratikraman for the times you have not been able to be in the
Agnas. Keep everyone happy at home by settling all conflicts
with them – with equanimity. In spite of doing this, if they are still
unhappy with you, then understand that it is because of your
past accounts and simply be a ‘Seer’ of everything. You have
made this decision only today, so win them over with love. You
will notice that everything will start to settle down. Still, you
should only believe so when those at home certify that you are
free from faults. Ultimately, they are all on your side. (362)
‘You’ Are the Judge and ‘Chandulal’ is the
Accused
Whatever pudgal (non-Self complex) is coming out,
whether it is fighting with someone or hitting someone, if You
continue to ‘see’ it, then You are not liable for it. Someone may

ask you why you still fight after attaining Gnan. So what should
you tell him? With whatever intensity of intent (bhaav) the karmic
bondage occurred, it is with that same intent it will discharge.
Continue to ‘see’ that discharge. But there should be one thing
during the discharge and that is that no atikraman should occur
in the process. Do pratikraman if atikraman occurs.
Pratikraman is to be done by ‘Chandulal’ and not You. A
judge does not have to do anything; he has to make the accused
do it. The one who eats is the one who is guilty, and thus he has
to go to the toilet. The judge simply gives judgments. He will
never say, ‘The crime of the accused is my crime.’ What kind of
mistake is it if our mahatmas say that? This is very subtle talk.
The karmic stock (likened to garbage) has been filled in
the past life and it is precisely that which is discharging. One
becomes lighter because no new stock is being filled. Day by
day, his burden will feel lighter and then it will not be there
anymore.
When Will the ‘Tank’ Empty?
Questioner: Is moksha attained through pratikraman?
Is it necessary to do pratikraman now to attain moksha?
Dadashri: Pratikraman is necessary only if you do
atikraman. Otherwise, there is no need to do pratikraman. If
it is one’s nature to do atikraman, then he should do
pratikraman. Do you understand? And that too, how long does
that nature remain? No matter how mischievous a person is, that
‘tank’ will empty in eleven to fourteen years. After that it is all
empty. How long will a full tank last? A tank may be full now,
but how long will it last when it is not being replenished?
Nevertheless, it is better to do pratikraman when atikraman
occurs.
Is Interference Vyavasthit?
Interference (dakho) as ‘I am Chandulal’ occurs for you
382 Pratikraman

rather frequently, does he not?
Questioner: It occurs sometimes.
Dadashri: What occurs if one dies ‘sometimes’?
Questioner: Is dakho (interference; becoming ‘Chandulal’)
under the control of vyavasthit?
Dadashri: Whatever ‘has occurred’ is under the control
of vyavasthit, but not ‘what is going to occur.’ Do not worry
about what has already happened. Do pratikraman for the
wrongdoing and tell the one who did it, ‘Do pratikraman.’ If
‘Chandulal’ did it, then tell ‘Chandulal’ to do pratikraman.
Questioner: If I leave it to vyavasthit, then what
purusharth (effort of the enlightened one) do I have to make?
Dadashri: The purusharth You have to ‘do’ is to
continuously ‘see’ what ‘Chandulal’ is doing the whole day.
That is your purusharth! (364)
As you continue to ‘see’ You can say, ‘Chandulal, why
are you being so strict with your son? Do pratikraman because
you have done atikraman.’ You can interject this way while
You are ‘seeing’ what he does.
Questioner: Pratikraman occurs at this time.
Dadashri: That is what I am saying, that pratikraman
occurs automatically at the same time. Therefore, You just have
to ‘see.’ You have to continue ‘seeing’ that pratikraman is
occurring.
Keep ‘Seeing’ What ‘Occurs’
We (Self-realized) do not have bhaavkarma (charging
karma). We have become free of bhaavkarma. We are
Shuddhatma (pure Soul) who is free of bhaavkarma (charging;
causal karma), dravyakarma (subtle discharging karma) and
nokarma (gross discharging karma). Therefore, You, the

Shuddhatma (the Self) and ‘Chandulal’ (the non-Self; prakruti)
are separate. To keep ‘seeing’ prakruti is purusharth (real
spiritual effort). When one does purusharth after becoming a
Purush (the Self), it is considered purusharth towards moksha.
Whatever one has done, and no matter how horrible its
effects, if he remains in the Gnan of vyavasthit, then he does
not need to do pratikraman.
What is the other meaning of vyavasthit? It means to
continue to ‘see’ what ‘Chandulal’ is doing. If ‘Chandulal’ does
a million dollar damage to someone, continue ‘seeing’ that too.
You should not become one in it (tanmayakar). ‘Why did you
do that? Do pratikraman for that.’ Actually, not everyone
understands this. Vyavasthit means that whatever it is, it is
verily correct. But You are free if You continue to ‘see’ it.
It Affects the Other Person the Moment You
Do Pratikraman
Questioner: I become engrossed (tanmayakar; becoming
‘Chandulal’) in circumstances, so there is no opportunity for
doing pratikraman there.
Dadashri: The opportunity of doing pratikraman arises
when the other person gets hurt, You have to say, ‘Chandulal,
do pratikraman. He will bind vengeance. It seems that
atikraman has occurred with him, his face becomes stern when
he looks at you, so do pratikraman.’ So he will ask, ‘Should
I do one pratikraman?’ You should tell him, ‘No, do twenty-
five to fifty so that you see a smile on his face.’ His face will be
much better looking the next day, when you do pratikraman in
this manner. Try it once. Have you experienced that before?
Questioner: Yes.
Dadashri: Is that so? So after tasting such experience,
have you remained that way?
384 Pratikraman

Questioner: Does the pratikraman that I do reach the
other person?
Dadashri: He will not know that. He may or may not
even know it, but it does have an effect on him. He will begin
to become milder. His bad inner intent towards you will become
milder.
And if you keep getting irritated with him from within, then
his bad inner intent towards you gets stronger. He, too, will start
wondering why his negative intents are getting stronger towards
you.
Questioner: Those files will not get stuck to me in the
next life, will they?
Dadashri: What for? Why be concerned with the next
life? Do as many pratikramans as you can in this very life. Do
pratikraman whenever you have free time.
Pratikraman of the Files At Home
Dadashri: Are you able to do pratikraman now?
Questioner: Yes, I am. (366)
Dadashri: Is that so?
Questioner: These files at home are the main ones, are
they not, Dada?
Dadashri: How many files do you have at home?
Questioner: Just these two. Much of the pratikraman
has to be done for these two.
Dadashri: You have only one son, do you?
Questioner: I do pratikraman mainly for him and for file
number two. Most of the pratikramans are for them.
Dadashri: Is that so?

Questioner: Yes. I have done lots of pratikramans. That
is why the son has become very quiet and gives me a lot of
cooperation.
I also did pratikramans for my brother and that has
brought about a change in all of them. I do pratikraman every
day.
Dadashri: People have experienced that the inner state
of the other person changes with pratikraman. That is why they
will not let go of it, will they? ‘This is the cash bank.’ Pratikraman
is considered a ‘cash bank.’ It gives instant results. Do you have
to do a lot of pratikramans?
Questioner: Mainly for those at home.
Dadashri: How many pratikramans do you do?
Questioner: Fifty to a hundred. I do pratikraman for a
few sticky files at home.
The Effective Pratikraman
Questioner: If I do pratikraman with You as my witness,
for the hurt I have caused to others by lying to them, it will get
erased, will it not?
Dadashri: What do you consider as having done
pratikraman? It is doing pratikraman or doing it silently, in
your privacy. But when that pratikraman ‘speaks’ (when it
brings about an effect in the other person), know that you have
done pratikraman. Yes, ‘we’ too do pratikraman silently but
after a few days, when that pratikraman ‘speaks’, ‘we’ will
know that it has had an effect on the other person. You can do
such a pratikraman in your mind and he will not even know,
but even then he will be attracted towards you.
The Science of Pratikraman
Questioner: The results I get from doing pratikraman
386 Pratikraman

are based on what? Are they based on the ultimate,
incontrovertible principle (siddhant) that by seeing the pure Self
in the other person, my negative bhaav (attachment and
abhorrence) towards him decrease? Is that correct?
Dadashri: Your negative bhaavs will be dissolved. All
this is only for Your benefit; it has nothing to do with the other
person. The only reason to see the pure Self in others is to
remain as the Self and its awareness.
Questioner: So if someone has a negative bhaav towards
me, will it become less by me seeing the Self in him?
Dadashri: No, that will not occur. It will only lessen if
you do pratikraman. That does not happen simply by seeing
the Self in him, but it does occur if you do pratikraman.
Questioner: Does the pratikraman have an effect on
him?
Dadashri: Yes, it does have an effect. (368)
‘Seeing’ will also give the benefit. Although the benefits
may not be so apparent in the beginning, they will gradually
increase. This is because You have never seen the other person
as the pure Soul before. You have only seen him as either a
good person or a bad person, but never as the pure Soul.
Even a Tiger Will Forget Its Violent Intent
Questioner: It is written in the Aptasutra, ‘If you do
pratikraman for a tiger, then it too will forget its violent intent.’
What does that mean?
Dadashri: Yes, when the tiger forgets its violent intent,
then you will lose your fear.
Questioner: Our fear will go away. That is fine, but does
that have any effect on its soul?
Dadashri: Nothing occurs. When your fear goes away,

the connection (with the tiger) becomes free.
Questioner: But did you not say that its violent intent
goes away.
Dadashri: Its violent intent goes away.
Questioner: How does that occur?
Dadashri: When your fear goes away, its violent intent
goes away.
Questioner: So does that mean that it had an effect on
its soul?
Dadashri: There is a direct effect on the soul. It does
reach its soul.
Even a tiger will do whatever you command it, if you were
to do its pratikraman. There is no difference between a tiger
and a human. The difference is in the vibrations you emit. It is
your vibrations that will affect the tiger. As long as you believe
in your mind that a tiger is a violent animal, the tiger will remain
violent. If you are aware that the tiger is the Soul, then it will
have no violence with you. Everything is possible.
Pratikraman is Addressed to the Pure Soul
You must understand how effective your intent (bhaav)
can be in causing an effect that can be destructive. If a monkey
destroys all the mangos on your mango tree, then, in a moment
of frustration you say it would be better to just chop down the
mango tree altogether. Beware of the inner intent behind what
you say. Words spoken in the presence of the Self do not go
to waste. If you are careful not to cause a negative effect, then
everything will be fine.
Everything around you is the effect of what you yourself
have created. From this moment onwards, stop any vibrations
or thoughts towards others. If a thought arises, wash it off by
388 Pratikraman

doing pratikraman. That way the entire day will pass without
any vibrations towards anyone. If you can get through the whole
day this way, it is enough. That by itself is a great achievement
towards liberation.
When we talk about the other person’s soul, which soul
are we talking about? You are aware of the pratikraman you
do, are you not? You are not doing pratikraman to their
pratishthit atma (the self that has wrong beliefs; the person in
an ignorant state); you are doing it to his main/absolute Soul –
the Shuddhatma. You are doing pratikraman for what occurred
in the presence of his Shuddhatma. That is why you are asking
for forgiveness from the Shuddhatma. Then you have nothing to
do with his pratishthit atma.
Purification of Impure Phases
After this Gnan, new phases that arise will not become
impure. The old phases, however, will have to be made pure by
‘seeing’ them or dealing with them with equanimity. Equanimity
(samata) means vitaragata (the state without raag/attachment
and dwesh/abhorrence). New phases that arise will remain pure.
If the old phases are becoming impure, they will need to be
purified. Remaining in ‘our’ Agnas and maintaining equanimity
will accomplish that.
Questioner: How are those phases (karmas), which were
bound to arise (give effect) in this life, because of causes created
before receiving Gnan, to be purified or dissolved? (370)
Dadashri: As long as you are living, you can wash them
away by pratikraman. But a few will still remain and those that
remain will become very weak. So, in your next life, by merely
touching them, they will fall away like a burned rope.
Questioner: Before Gnan, if one had bound karma for
going to hell, will he still go to hell after Gnan?
Dadashri: This Gnan has the ability to completely burn and

disintegrate all sinful karma. Even people who are headed for a life
in hell can wash away the effect of their karma, as long as they
do pratikraman in this life. If you put a disclaimer on your letter,
before you mail it, stating that your mind was unstable when you
wrote the letter, then the contents will have no value.
Questioner: Does intense repentance destroy causal seeds
of bondage of karma?
Dadashri: Yes, they will be destroyed. Our pratikraman
has tremendous energy and power. Only certain very strong karma
effects are such; however, they are weakened through repentance.
If you keep ‘Dada’ as your witness, it will be very effective.
Questioner: From birth to death, the mind, body and
speech are in the mode of discharge, but during their discharge,
if I create new inner intent (bhaav), is that atikraman?
Dadashri: Yes, purify that inner intent.
This is Great Justice
There may be another life on account of karma. You may
have one or two more lives to go to finish off your past karma,
but after that, you have no choice but to go to Simandhar Swami,
the current living Tirthankar. Sticky accounts of this life, created
in past lives, will be washed away. This is a Science of absolute,
accurate and pure justice. It is as precise and accurate as the
weighing scales of an honest goldsmith. There is no room for
imprecision here.
Questioner: Does the force of karma become weak by
doing pratikraman?
Dadashri: Yes, of course! Not only that, but you will be
able to accomplish everything quicker.
Pratikraman for the Deceased
Questioner: How do I ask for forgiveness from someone
390 Pratikraman

who is no longer living?
Dadashri: Although he is no longer living, you still have
the memory of his face and you may have his photographs, so
you can do his pratikraman. Even if you cannot remember his
face, but you remember his name, you can still do pratikraman
using the name. It reaches him.
If you had any problems or entanglements with someone
who is now dead, you should recall him and ‘wash’ away those
problems with pratikraman so that it is resolved. The
entanglements should be resolved with alochana, pratikraman
and pratyakhyan, because the memory of the dead, as well as
the living, comes to mind. Do pratikraman of whoever comes
in your memory, because you know that ‘the Self’ is eternally
alive; the Self never dies. In doing this, it will benefit his Soul and
also you can become free from the entanglements.
It is like having expensive china. They will remain ‘alive’
(intact) as long as you have some connection with them. Then,
as the karmic account (hisaab) comes to an end, they will
break. It is vyavasthit when they break. You do not have to
think about them afterwards. People, too, are like china, are
they not? They seem to be dead, but they do not really die.
They come back right here. That is why, when you do
pratikraman for the deceased, it reaches them, wherever they
may be.
Questioner: How do we do that? (372)
Dadashri: Invoke the pure Soul (Shuddhatma) that is
separate from the person’s mind-body-speech, the charge karma
(bhaavkarma), subtle effect-discharge karma (dravyakarma),
gross discharge karma (nokarma), his name and all illusory
attachment connected with his name. Then recall your mistakes:
‘I made this mistake’ (alochana). I regret making such a mistake
and so forgive me for it (pratikraman). I make a firm decision

not to repeat such a mistake (pratyakhyan).’ ‘You’ should remain
the Knower-Seer of ‘Chandulal,’ and know how many
pratikramans ‘Chandulal’ did. You should know how well and
how many he did.
For the Mahatma, All These Are Discharge
Karma
Questioner: Dada, after attaining Gnan, what should one
do when sometimes bad inner intents (bhaav) arise? Why does
that occur, Dada?
Dadashri: That, too, is the doing of the karma. ‘You’ are
not the doer of that. You are needlessly getting perplexed by
saying that you are doing them.
Questioner: So then do I have to just continue ‘seeing’
when such bad bhaav arises?
Dadashri: When you say they are ‘bad,’ that in itself is
a danger. There is no such thing as ‘bad.’ If someone gets hurt,
tell ‘Chandulal,’ ‘Why did you hurt him, ‘Chandulal’? Now do
pratikraman for that.’ There is no such thing as good and bad
as far as God is concerned; all that is applicable in the society
and the worldly life.
Mahatmas have bhaav-abhaav (good-bad inner intents)
but they are settling karma (nikaali); discharging karma. They
do not represent bhaavkarma (charge karma). Anger-pride-
deceit-greed-attachment-abhorrence and good and bad intents
are all discharging (nikaali), settling karma. They need to be
settled with equanimity. These karmas settle with pratikraman.
They will not settle on their own.
*****
392 Pratikraman

[23]
When the Mind Becomes Turbulent
The Stain in the Mind Needs To Be Cleansed
Questioner: Sometimes when I feel insulted, I may not
say anything but my mind will revolt and retaliate and continues
to do so.
Dadashri: ‘You’ should not be concerned with what occurs
during that time. Even if you get into a physical fight, the
interactions that take place are dependent upon one’s strength
and capacity. It all depends on how strong You have grown in
this Gnan. If You have complete energy and power (shakti) of
this Gnan, then even the mind will not revolt. What are ‘we’
saying? Whenever you revolt through the mind, speech or even
the body, you must do pratikraman for all three, because there
exist three types of weakness. (373)
Questioner: Do I have to do pratikraman for thoughts?
Dadashri: The thoughts are to be ‘seen.’ There is no
pratikraman for thoughts. However, if you have bad thoughts
about someone, then pratikraman is necessary. Only for those
that are harmful to anyone. Thoughts about cows and buffaloes
and anything else just disappear in the presence of Gnan. If you
‘see’ them with awareness, they will just pass. They only need
to be ‘seen.’ There is no need for pratikraman for these.
Suppose, when you come to satsang and you see
everyone standing around, you may become irritated and think,
‘Why are they all standing around?’ For such a negative thought,

394 Pratikraman
you should do pratikraman right away.
Questioner: Should one do that even when the inner
intent becomes spoilt that way?
Dadashri: Yes. If abhaav (dislike, aversion) or something
like that has occurred; even if the slightest contempt has occurred
in the mind, you have to do pratikraman. What is considered
a spoilt mind? It is not just the mind that goes bad. When the
whole ‘parliament’ (mind, intellect, chit and ego) agrees, then
only will abhaav (opposition; counter-attacking intent) occur.
You feel, ‘I will do this to him, I will do that to him;’ this is not
just caused by the mind. The mind is a gneya (that which is to
be ‘known’). The mind by nature is vitarag – free from
attachment or abhorrence. Just do pratikraman if the mind gets
spoilt. Agreement and final decision of the parliamentary
antahkaran (mind, intellect, chit and ego complex) and spoiling
of the mind are two separate things. If you do pratikraman, the
mind will get cleaned and cooled. So You should keep making
‘Chandulal’ do pratikraman.
Questioner: I made him do pratikraman this afternoon.
Dadashri: Even then, make him do it again and again.
The more You make him do pratikraman, the stronger it will
become from within. A stain will be caused if the mind becomes
spoilt, therefore, do not let a single thought become spoilt,
especially in satsang. That is what You have to understand.
Everything spoilt when the mind gets spoilt. A mere thought of,
‘I will fall’ will make you fall. Therefore, do pratikraman
immediately upon having a stained thought. Be the Self. Do
pratikraman if anything irritates the mind. You do not have to
do pratikraman for putting a garland around my neck. This is
a ‘credit’ (merit karma). It is a very big ‘credit.’
When the Inner Intent Spoilt
If you come here when it is very crowded, and when

someone comes and the thought arises, ‘Why did he have to
come back now?’ Such a thought will come to the mind, but
then what kind of speech comes out? ‘Welcome, welcome,
come on,’ you will say. The negative inner intent (bhaav) is
atikraman and that requires pratikraman.
Your inner intent should not get spoilt. Whatever they may
be externally, they may be.
Questioner: What if both the inner and the external are
excellent?
Dadashri: There is nothing better than that! However, do
pratikraman when the inner intent gets spoilt.
Subtle Pratikraman for the Spoilt Thoughts
Questioner: Should we do pratikraman for the effects
of karma or for the subtle things that occur within?
Dadashri: Pratikraman is for that subtle thing that occurs
within.
Questioner: Is it for the thoughts or for the intent?
Dadashri: For the intent (bhaav). Behind every thought
there is always an intent. If there has been atikraman, then
pratikraman should be done. Atikraman is when bad thoughts
arise in the mind.
If a bad thought arises for this lady sitting here, it should
be turned around by saying, ‘Have good thoughts about her.’
Your mind may show that this person sitting here is useless. Why
do such thoughts arise? You have no right to assess anyone’s
worth. If you must say anything at all, then say that ‘everyone
is good.’ By saying this, you will not be liable for the karma, but
if you say or hold in your mind that this person is worthless, then
that is atikraman. For this, you must do pratikraman.
So if another thought like that arises again, it is the inner
[23] When the Mind Becomes Turbulent 395

content of karmic stock filled in the last life and so the thoughts
will come. Whatever is in the stock is what will continue to come
out. A person may not have a lot of understanding, and in his
mind he thinks he is very wise and smart. That is what was
stocked within. That does not cause the other person any harm
and so there is no need for him to do pratikraman.
Thoughts will come without fail, but you should make
them weak and ineffective (nirmalya). Do pratikraman for
them. Thoughts are non-living (nirjiv). (376)
How does it reach the pure Soul of the other person? It
reaches it when you say, ‘Dear Shuddhatma of Chandubhai,
thou art separate from the body of (dehadhari) ‘Chandubhai,’
all illusory attachment (maya) to the name of ‘Chandubhai,’ the
union (yoga) of mind, body and speech of ‘Chandubhai,’ charge
karma (bhaavkarma), subtle discharge karma (dravyakarma)
and gross discharge karma (nokarma). I wish to send You this
message. I do pratikraman and ask for forgiveness for having
these thoughts about you. I will not do this again.’
Thoughts will not come without there being a knot of
karma within. You should definitely do pratikraman of any
negative thought you have. Do collective pratikraman. Whatever
thoughts you have had in the last ten minutes, do a collective
pratikraman for them.
That is Considered Settling with Equanimity
Questioner: There are some faults, which are such that
if a certain person comes in front of me, the moment I see him,
I feel that this man is useless and unworthy. So should I do
pratikraman right there? What if I miss doing pratikraman for
it?
Dadashri: There is no problem if you miss doing
pratikraman. There is no problem with doing collective
pratikraman once a year for all those that you missed. Do their
396 Pratikraman

pratikraman in three or six months. That is still acceptable, but
do not misuse this by thinking if I can do it once a year, I might
as well put them all together and do yearly pratikraman for
them. If you forget to do pratikraman, then you can do a
collective pratikraman later.
When you meet a man who is dumb and irritating, the
moment you see him at a distance you should know, ‘This is a
file and it is coming!’ Here you need to settle with equanimity.
Do You caution from within or do you forget? Are you cautioned
right away? Do you get cautioned too? Therefore, the greatest
duty (dharma) is to settle with equanimity (sambhave nikaal)
and do alochana, pratikraman and pratyakhyan. Despite this,
if any negative intent of the non-Self complex (paudgalik bhaav)
arises for someone, then tell him (file number 1) to do
pratikraman. Wash off any stain that may have occurred. Not
letting any new stain occur is considered ‘settling with equanimity’
(sambhave nikaal).
When the Other Person’s Inner Intent is Spoilt
Questioner: Suppose my intent does not get spoilt but
when talking to another person, the look on his face changes, his
inner intent (bhaav) towards me becomes spoilt; what kind of
pratikraman do I have to do for that?
Dadashri: You have to do pratikraman because you
have to investigate, ‘What fault still remains within me that spoils
his inner intent (bhaav) towards me?’ His inner intent should not
be spoiled. Only purity of intent (bhaav shuddhi) should remain.
Questioner: Suppose you and I are talking and all of a
sudden a third person comes along; she does not do or say
anything but just stands there, but your bhaav gets spoilt and
there is a changed look on your face. Upon seeing that I feel,
‘Why is he spoiling his intent in this way?’ How should I do
pratikraman for that?

Dadashri: It is a fault to question and analyze another
person’s change of intent. So you have to do pratikraman for
it. If you see a frown on the other person’s face, then it is due
to your mistake. If you invoke and recall the Shuddhatma within
him and keep asking for forgiveness from him, then you will
become free from the account of karma connection
(roonanubandha).
Suffering Without Blaming Cleans the Mind
When you suffer through something that you dislike, with
a clean mind, you will become vitarag.
Questioner: What is a clean mind?
Dadashri: A clean mind is one where one does not have
any negative thoughts for his opponent. What does that mean?
That means that one does not ‘bite’ (attack) his nimit (evidentiary
instrument or person). If bad thoughts arise against the nimit,
then these are immediately washed off by doing pratikraman.
Questioner: A clean mind is there in the final stage, is it
not? Will I have to continue doing pratikraman until it becomes
clean? (378)
Dadashri: Yes, that is right. The mind has become clean
in certain matters but not in other matters. These are all different
steps. Where the mind is dirty and spoilt, pratikraman is required.
Knots in the Mind Sprout with External
Evidences
Thoughts sprout from the tubers of karma that lie within.
A thought sprouts when evidences come together. One may
appear to be a celibate (brahmachari), but he starts to have
sexual thoughts when he comes across the circumstances.
Questioner: Do thoughts not arise due to the environment?
Is it not due to the circumstantial evidences that one’s nature,
one’s friends, etc., come together?
398 Pratikraman

Dadashri: Yes, one has to have external evidences and,
based on that, the tuber of thought sprouts; otherwise, it will not.
Questioner: Who guides one to latch on to those certain
thoughts?
Dadashri: It is all verily natural. But at the same time,
You have to understand that this intellect (buddhi) is wrong, and
tubers are destroyed from there on. Gnan is the only light in this
world. If a person attains such a Gnan that helps him assess
what is beneficial for him and what is harmful, then he can
destroy the tubers.
You have to keep the account book of the pure Self
clean. So at night before you go to bed, tell ‘Chandulal’ to do
pratikraman for whoever he saw at fault during the day. He
must keep his books clean. Any negative intent (bhaav) will be
purified through pratikraman. There is no other solution. Even
if an income tax officer were to come and harass you, you
should not see faults in him. Tell ‘Chandulal’ that he has to see
the whole world as faultless before he goes to bed.
It Reaches Him Even If It is Done in Your Mind
It is atikraman when you quarrel with someone and,
therefore, you have to do pratikraman for that. That repenting
will settle that account.
Questioner: Should pratikraman be done in the presence
of the other person?
Dadashri: There is no problem if the pratikraman is
done later on.
Questioner: If I have slandered you or hurt you, should
I come to you personally and do pratikraman?
Dadashri: If you can do it personally, that would be
good; and if that is not feasible, then the pratikraman you do
later on brings about the same results.

Questioner: But how does it reach the other person?
Dadashri: ‘We’ know how it reaches him. It is not
possible for you to understand through your intellect (buddhi).
The Gnani Purush is able to know all that. So you should do
what ‘we’ tell you. Do not involve yourself in unnecessary
discussion or intellect. Nevertheless, what should you do if you
do not meet him? Should you just sit around doing nothing?
What should you do if you do not meet him again? What ‘we’
are telling you is the process.
In This Era, There Are More People Who Are
Negative
What ‘we’ are saying is that if you have a negative thought
about Dada, you should continue doing pratikraman. People
are not to be blamed for their hostile, critical and negative nature
(viradhak swabhav). People of this current time cycle have
hostility in them. It is a characteristic of this time cycle for all
living beings to be hostile. All those who are not hostile have left
the world and moved on. However, there are still many elevated
Souls who can improve.
Negativity Towards Tirthankars and Gnanis
If you have negative thoughts about ‘us,’ you should do
pratikraman immediately. The human mind is capable of seeing
faults even in a Gnani Purush and of trying to uproot/negate him
completely. What will the mind not do? The mind that has been
burned will burn others. An unhappy mind will burn even Lord
Mahavir. (380)
Questioner: Those who have departed cannot do anything
for others. So if you say anything negative about Lord Mahavir,
does it reach him?
Dadashri: Yes, it reaches him, but he does not accept it
and it is returned to you with double the repercussions. So you
400 Pratikraman

have to ask for forgiveness for yourself. Keep asking for
forgiveness until you forget the words you had uttered. If you
have said anything negative about Mahavir, you have to keep
asking for forgiveness and it will be immediately erased. The
‘arrow’ you fired does reach Him, but He does not accept it.
That is the Result of Defilement
Questioner: There are forty Jain temples (derasars) in
our town, but what kind of irreverence (ashatna) or other such
reasons would have occurred that, to this day, there is no
abhyudaya (prosperity or uplifting in the worldly life) in our
town?
Dadashri: It will occur. Prosperity will come. Now the
time has come for prosperity.
Questioner: Did some kind of sacrilege occur?
Dadashri: Nothing like this will occur without sacrilege.
Nothing but sacrilege and defilement has occurred; what else is
there?
Questioner: What can we do to prevent that from
occurring? What can we do to remove it?
Dadashri: It can be removed if you repent; if you do real
pratikraman, it can be removed. There is no other way it can
be removed. Keep repenting for the fact that sacrilege did occur;
some changes will take place then. But only when everyone
repents will the change take place. How much can you accomplish
if you alone were to do it?
*****

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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