Pratikraman: The Key That Resolves All Conflicts (Full Version) Part-3

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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
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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.
*****

402 Pratikraman
[24]
Gnan Rescues Those Drowning in the River
of Worldly Life after Life
That Which Comes in Memory Calls for
Pratikraman
Questioner: Is it possible to ‘see’ past faults by trying to
remember them?
Dadashri: Past faults can only be ‘seen’ by applied,
focused awareness of the Self (upayog) and not by recalling
them through the memory. You have to work hard to try and
recall, do you not? They need recalling when a veil comes over
them. If you had some problems with ‘Chandulal’ and you did
his pratikraman, ‘Chandulal’s’ presence will be there. You need
to apply this awareness. In this path of Akram there is nothing
to remember or recall. Recollection of events is dependent upon
memory. Whatever events spontaneously arise in the mind come
in order to become cleansed by pratikraman. They come so
that they may be cleansed. (382)
This memory itself tells you, ‘Get rid of me; wash everything
off.’ If it did not come into the memory, there would be all kinds
of problems. What would you ‘wash’ off if it did not come?
How would You know where the attachment-abhorrence (raag-
dwesh) lies? The memory comes on its own to be settled. It
comes so that the ‘stickiness’ can be removed. So wash off
whatever comes into the memory, clear it all, so that it will be
erased from the memory. The reason it comes in the memory is
because of your ‘sticking point.’ Erase it, repent for it and make

[24] Gnan Rescues Those Drowning in the River of ... 403
a firm decision that it will not occur again. This will erase it and
remove it from the memory. You have to do pratikraman one
time for that which comes once in the memory, but as a whole,
you have to do pratikraman as many times as it comes in the
memory.
Have you not already made the decision that you do not
want any worldly things when you say your prayers, ‘I do not
want any temporary thing of this life except for the experience
of the absolute Self’? Despite saying this, why does it come in
your memory? For that, you should do pratikraman. Understand
that despite doing pratikraman, if anyone or anything comes in
the memory, it means that there is a pending complaint and that
calls for more pratikraman.
Questioner: Dada, the pratikraman continues as long as
it continues to come in the memory. I do not need to recall it.
Dadashri: Yes, you do not have to recall it. Once you
have decided to do pratikraman, it will occur on its own.
That Which Arises As Desire Calls for
Pratyakhyan
Remembering, or memory, is based on attachment and
abhorrence. If they did not come to mind, you would forget the
mistakes you have made. Why do you not remember people
you met in passing, but you remember the loved ones who are
now dead? It is because you still have some pending attachment
and abhorrence. Doing pratikraman will dissolve this.
Desires (ichchha) come because pratyakhyan has not
been done, and events and people come into the memory
(smruti) because pratikramans have not been done.
Questioner: Is pratikraman associated with intent or
desire of ownership (maliki bhaav)?
Dadashri: For desire or intent of ownership, pratyakhyan

is needed. For the faults there is pratikraman.
And Yet Atikraman Continues
Questioner: The intensity of mistakes made in the past is
going down and there are many things that I don’t remember as
much. So when I do pratikraman, how much of that which has
been forgotten will come into my memory? You had once said
that one has to do a hundred or even more pratikramans daily.
Now all those faults have been forgotten but they are already
bound, how can they be brought into the memory?
Dadashri: There is no need to do all that. Most of them
are burned immediately when ‘we’ give you the Gnan. And that
is why Gnan is present when you need it. If a grave mistake has
occurred, and it comes into your memory, then do pratikraman.
Otherwise, you do not have to do anything. You do not have to
do pratikraman for mistakes you do not remember. You don’t
have to do anything if nothing comes into your memory. (384)
Questioner: Even after doing pratikraman, if that mistake
recurs in my memory, does it mean that I am not free from that
mistake?
Dadashri: The faults are like layers of an onion. As you
peel off the outer layer of an onion, there is yet another layer
beneath. These faults have many layers. With each pratikraman
you do, one layer is shed. In this way, when you do a hundred
or more pratikramans, the fault will eventually go away. Some
faults will go away after five pratikramans and some may require
more. A fault requires as many pratikraman as the number of
layers it has. The longer it takes to do pratikraman, the bigger
and heavier the fault.
Questioner: Many times I know that a mistake has
occurred. I also do pratikraman for it, and yet the same mistake
continues to occur.
Dadashri: When that happens again and again, keep doing
404 Pratikraman

pratikraman, because they are in layers and so each layer goes
away with pratikraman. It is not the fault of the mistake or the
one making it. It occurs because there are many layers to that
mistake.
Questioner: Does that occur because of one’s nature or
is it because there is lack of awareness?
Dadashri: No, no, no. If one has done the same thing
over and over for a thousand lifetimes, then there are that many
layers. If it was done for just five lifetimes, then there would be
a corresponding amount of layers. And they will still occur again.
Say if you take one layer away from an onion, does the onion
disappear? You will get another layer, a third layer and so on.
Similarly, there are mistakes with so many layers. A mistake
with ten layers will be resolved with ten pratikramans and
mistakes with fifty layers will require fifty pratikramans to be
resolved. There will be a result for the pratikraman for sure.
Everything definitely becomes clean.
There should be pratikraman for any atikraman. You
have not done any atikraman after coming here and so you do
not need to do pratikraman. Pratikraman is necessary only
when you do atikraman.
Memory? Pratikraman. Desire? Pratyakhyan.
Questioner: Please explain what You mean when You
say, ‘That which arises in the memory needs pratikraman, and
that which arises as desire requires pratyakhyan.’
Dadashri: When it comes into the memory, know that
there is stickiness present and repeated pratikraman will make
it loose and free you from it.
Questioner: Should we do pratikraman as many times
as it comes to memory?
Dadashri: Yes, that many times. You should keep the

intent of pratikraman. It is like this: for them to come to mind,
time is required; then they will come. Do they not come to you
at night?
Questioner: They come depending upon the
circumstances.
Dadashri: Yes, because of the circumstances.
Questioner: And what about when desire arises?
Dadashri: Desire means the subtle inner tendencies
become evident externally. The intent (bhaav) that you had
previously made is now surfacing again and so here you need to
do pratyakhyan.
Questioner: Dada, during such times You tell us to say,
‘This should not be there anymore.’ Do we say this every time?
Dadashri: You have to do pratyakhyan in the following
manner, ‘This is not mine. I am surrendering everything. I had
invited all these in ignorance. But today, they are not mine, so
I am surrendering them through the mind, speech and body.
Now I do not want anything. I had invited this pleasure (sukh)
in my ignorant state. Today, this pleasure is not mine and,
therefore, I am surrendering it. I surrender it through the mind-
body-speech; I do not need anything anymore.’ You had invited
that which you believed gave you pleasure, but your vision
(drashti) has changed and, therefore, that so-called ‘pleasure’
now appears as illusory, transient pleasure to you. Not only was
it not real pleasure, but it was not even false illusory pleasure.
(386)
Short Pratikraman
The whole goal behind Akram Vignan is ‘shoot-on-sight’
pratikraman. This is the foundation upon which Akram Vignan
stands. No one is making mistakes. If you become instrumental
in hurting someone, invoke that person’s pure Soul, who is
406 Pratikraman

completely separate from that person’s dravyakarma, nokarma
and bhaavkarma, and do pratikraman.
Questioner: Do I have to say all this long sentence when
I do pratikraman?
Dadashri: No, it is not necessary. Make it short. Make
a phone call to the pure Soul of the opponent and say, ‘I have
made this mistake, please forgive me.’
Questioner: Even when doing ‘shoot-on-sight’
pratikraman, is there any need for one to sit still?
Dadashri: It is acceptable even if one does not sit still but
does pratikraman; but it should be ‘shoot-on-sight.’ It should
be done immediately after the mistake occurs. Otherwise, you
may forget to do pratikraman.
Then It Will Not Stick To You in Your Next Life
Questioner: How many pratikramans should one do in
a day?
Dadashri: As many as the number of mistakes that are
made, not more. They should be ‘shoot-on-sight’ pratikramans.
The moment any fault occurs, shoot it down. It will be shot
down. Pratikraman can be done while you are drinking your
tea or while taking a bath. Where there are bodily actions (deha-
dharma), functioning of the mind (mano-dharma) or functioning
of the intellect (buddhi-dharma), the location also has to be
considered. Ours is religion of the Self (Atma-dharma) and so
it is not necessary to look into the relative; we can do
pratikraman anywhere.
However many mistakes you destroy with pratikraman,
that is how much closer you come towards moksha.
Questioner: Will those files not stick to us in our next
life?

Dadashri: For what? Why worry about the next life?
You should do all the pratikramans in this very life. Keep doing
pratikraman every free moment you get.
So you have to keep making him (‘Chandulal’) do
pratikraman. In the worldly life, tell him to do pratikraman
whenever possible.
Pratikraman for the Family and Close Relatives
Moreover, pratikraman should be done for all the people
in the home. Each day, do pratikraman for your father, mother,
brother and sister, and even for your extended family members,
because these are the people with whom you have very sticky
accounts.
So if you do pratikraman for your family for one hour,
starting from everyone close to you to the extended family and
going back two to three generations, recall all of them and do
pratikraman; thus you will destroy the most grave and serious
faults. Their minds will be cleansed towards you. You should do
this for all your close relatives. If you cannot sleep at night, you
should do pratikraman in this manner. When you start doing
pratikraman in this way, it will start a film. When that occurs,
much bliss will arise – so much so, that it will overflow.
Questioner: Yes, that is true. (388)
Dadashri: During the time of pratikraman, the Self is in
complete, pure, focused awareness (shuddha upayog). There is
no interference from anything.
Who does the pratikraman? ‘Chandulal’ does the
pratikraman. And for whom does he do pratikraman? He
does pratikraman for his whole family. He recalls all his extended
family, to do pratikraman. The Self is the ‘Seer’ (jonaaro) of
this process; the Self does nothing. There is no other interference
and, therefore, much pure, focused awareness (shuddha upayog)
remains.
408 Pratikraman

Tonight, do pratikraman for everyone in your family. If
you run out of time, then do it tomorrow night. If you still run
out of time, then do it the night after that. And when you are
done with that, stop and then remember everyone that you know
in your town and do their pratikraman. Anyone you have
bumped into and have become irritated with, will you not have
to cleanse all that? You will have to clear all the ‘paperwork.’
Questioner: What if something occurred many years ago,
which I do not even remember?
Dadashri: Something that you do not remember? That
will remain just as it is. You will then have to do samayik (to Be
the Self and ‘see’ the self) and it will come to you.
Questioner: Will I be able to recall it in the samayik?
Dadashri: Yes, some people can recall all the way back
to when they were five years of age.
The Tuber-Free State, after Tubers are
Destroyed
Questioner: I have made mistakes during my childhood,
during my adult years and even later in life. I can ‘see’ all that
– everything, one after the other.
Dadashri: Now that you have the time, do samayik for
an hour every day. You may not find time every day, so do at
least one samayik every two days. ‘See’ faults related to sexuality
(vishay). One day, see faults related to violence (himsa) in the
samayik. You should arrange to do samayik for all these
mistakes. With the grace of this ‘Dada,’ you will ‘see’ all the
faults in samayik. You will see all the mistakes back to your
young age. Those mistakes will wash away as You ‘see’ them.
Even when they are washed away, grab hold of the largest tuber
of mistake and keep bringing it back in the samayik every day.
So keep doing samayik in this way.

Questioner: How would I know whether a tuber is large?
Dadashri: When there are recurrent thoughts about
something, that tuber is large. If there is a pile of some lemons
here, some oranges over there and some onions over there, you
will smell all of them. But ‘know’ that the pile that smells the
most is the largest. Therefore, You will ‘know’ from within. If
you have thought after thought about something, then realize that
that stock is large. Make a note of it being number one, another
as number two; check to see how many such tubers there are
within. Then take each of them in upayog (focused awareness
of the Self). Once You ‘see’, ‘know’ and do pratikraman, one
layer is removed. Some have more than five hundred such layers,
some have a hundred layers, some have two hundred layers; but
all of them will empty eventually. You have to become nirgranth
(free from tubers of kashay and vishay) to attain moksha.
Nirgranth means that the inner karmic tubers are gone, only
the external tubers remain. And those external tubers belong to
‘Chandulal’ (the non-Self).
Questioner: Dada, should we arrange for a session of
doing pratikraman in Your presence before You go to America?
Dadashri: Yes, we will do it this very evening. We will
do it in ‘My’ presence. I will sit there. We will make everyone
do it in ‘My’ presence. Many years ago, I made some people
do pratikraman in My presence for mistakes related to sexuality
(vishay). They all went into it so deeply that they could not stop.
Their pratikraman continued even when they went home. Even
during sleep and while eating, their pratikraman continued. This
continued to take place day and night. Then I had to stop it for
them. Even when they wanted to stop the pratikraman, it would
not stop. Once this machinery of pratikraman is set in motion,
it will continue on its own. (390)
Questioner: In pratikraman, Dada says that past
mistakes will overflow and no matter how hard you try, they will
410 Pratikraman

not be contained; they will overflow.
Dadashri: Yes, they will continue to overflow.
Pratikraman of Mistakes from the Past Life
Questioner: How can we do alochana of the mistakes
committed in the past life in the pratikraman vidhi?
Dadashri: Pratikraman vidhi means that alochana has
to be done when the effect of the mistakes of the past life arise
in this life. The effect in this life is of mistakes that were committed
in the past life. Mistakes took place in the previous life; they are
in the form of a plan and then they come into effect in this life.
When they do, you can ‘see’ that these are the mistakes that
were done in the past life. That is what You ‘see’ and
‘experience.’
Questioner: Are there not certain mistakes that bypass
this life and go straight into the next life? Or can they come
early?
Dadashri: No, there are no such mistakes. Are there any
mango trees that will give you the fruit before the blossom?
Questioner: No.
Dadashri: Similarly, you get the ‘flowers’ first for this;
everything is orderly, not disorderly. It is not a falsehood.
Therefore, in the past life you got the ‘flower’ and in this life the
mangos get ready to grow. Thereafter it gives bitter or sweet
fruit.
Questioner: The fruit comes after one life and not later?
Dadashri: No, it is not like that.
Questioner: Will all the fruits come in this very life?
Dadashri: They all have to come in this life because, how
can one rely upon the next life? He will have human karmas, but

he may be a donkey in his next life! As a donkey, how can he
discharge the karma created before his past human life? Therefore,
all the fruits come in the current human life.
Set Aside an Hour Daily for Pratikraman
Dadashri: Have you ever done pratikraman for your
older brother?
Questioner: I have not done any such pratikraman.
Dadashri: You have to do all those pratikramans. That
is when you will become free from all the karma that you have
accumulated. The bliss (anand) that You experience when you
do pratikraman is true bliss. First, you should do pratikraman
for all the people in your family, then for your relatives, then
compare the residual kashays with reference to each one of
them, daily. When you are resting in the afternoon, do
pratikramans then. Do it for each and every person. First do
it for your children, sons and their wives, and see the bliss that
arises. Do pratikraman in this way at home. Keep a practice
of this for an hour and see the bliss you get from that by
recalling everything! You will be able to ‘see’ even a small
child.
Just look at our Gnan, it is so effective! You may not
remember ordinarily but as you sit down to do pratikraman;
you will ‘see’ the children and everything else. (392)
Questioner: Dada, if You had cautioned me to do
pratikraman every day about a certain thing. Then, when I am
not able to do it for one day, or if I do fewer pratikramans
during the time I set aside for them, it bothers me. Before, I used
to feel that it is no big deal if I cannot do them.
Dadashri: If that bothers you, then recognize that you
have come over on this side. Your ‘vote’ is for this side now
(pro-pratikraman).
412 Pratikraman

Questioner: Dada, this pratikraman is a very good thing
for us.
Dadashri: Pratikraman will get your work done.
Tonight, starting with all those who are close to you – first
your father, then your sister, all the way to the youngest child,
your uncles and aunts – do pratikraman for all of them. Then
tomorrow, expand that circle to include other family members.
In this way, extend it every day. Then do pratikraman for all
those you know; this would also include your teachers. Then do
pratikraman for all those you know at college. You have to
clear accounts with everyone. Relationships you have created in
your mind, too, have to be cleared. We will worry later about
karmas that have already been bound that will express later.
Do you ever do pratikraman for anyone? You have to
do pratikraman for all the bosses you know, bosses you have
met, and for anyone you became instrumental (nimit) in hurting.
Will you not have to do pratikraman for all the attachment-
abhorrence (raag-dwesh) you have done in the past? And no
bliss will come close to the bliss that is experienced while clearing
this with pratikraman. Whatever occurred in the past occurred
in ignorance, but if you do not wash it off now that You have the
Gnan, will it not be like keeping soiled clothes in a suitcase?
What will happen?
You have kept a lot in the suitcases, haven’t you? Look
inside; there may be some clothes with stains on them.
Then take all your friends and all the rest. There is a lot
work to be done. Plan it this way and check to see where you
still have accounts remaining; and continue doing their
pratikraman. Yes, otherwise, what work should you give to the
mind? Let it do this pratikraman. This is not for any worldly
benefits. For worldly benefits, the businessmen make the mind
work by making plans like, ‘Next year we will do this; we will

build a warehouse over there, then we will do this or that.’ In
this way, they will take up several hours.
This is How ‘We’ Attained Closure with the
Universe
‘You’ can see all the mistakes that ‘Chandulal’ has. What
good is this Gnan if you cannot see the mistakes? That is why
Krupadudev said,
‘I am a vessel of infinite mistakes, oh compassionate One!
Without ‘seeing’ these mistakes of the self, how will I attain
salvation?’
One has to ‘see’ his mistakes. There is nothing wrong
with having mistakes. Some may have twenty-five mistakes and
some may have a hundred. ‘We’ may have two. That is of no
significance. You simply have to maintain Your upayog (focused
awakened awareness as the Self) and You will continue to ‘see’
the mistakes. You don’t have to do anything else.
You have to tell ‘Chandulal’ to continue doing pratikraman
for the entire family and all the people he has hurt. ‘Chandulal’
must do pratikraman for his countless previous lives in which
he had committed mistakes related to attachment (raag),
abhorrence (dwesh) and sexuality (vishay). Taking one person
at a time, the pratikraman must be done in the way I have
shown you. After that, with the same focused awareness
(upayog), pratikraman must be done for the neighbors too.
After doing this, your burden will lessen. Your burden will not
lessen any other way.
This is how ‘we’ removed all our mistakes with the entire
world, and it is how ‘we’ became free. As long as you see
mistakes in ‘us,’ I do not have peace. So whenever ‘we’ do
pratikraman in this manner, everything over there gets erased.
You do not have to do alochana in my presence; You are
Shuddhatma (pure Soul) and at that time, ‘Chandulal’ does
414 Pratikraman

alochana in the presence of the Shuddhatma. Tell ‘Chandulal’
to do alochana and then make him do pratikraman and
pratyakhyan. Make him do this for an hour at a time. Make
him do this for all the members of the family, whomever he has
relations with. (394)
Stickiness Where There is Intense Prior Life
Account
You can reduce the ‘stickiness’ of raag-dwesh (attachment-
abhorrence) by constantly doing pratikraman. It is your mistake
that the other person is being difficult; you have not washed it
off, and if you have washed it off, then the purusharth has not
been adequate. Whenever you have a free moment, keep doing
pratikraman and wash off all the mistakes with the past life
karma accounts (roonanubandhi) with whom there is a ‘sticky’
relationship. Usually there are not many such people – there may
be five or ten individuals with whom you have a sticky relation
from the past life. Those are the ones you have to do pratikraman
for and thus wash away the stickiness. You have to find out who
they are. You will immediately know the new ones when they
arise, but you have to find the old ones. There is greater stickiness
with the ones who have a closer relationship with you. What will
start sprouting? Only that which is sticky!
Your speech will come out better if everything is cleared,
otherwise it will not. Everything should be cleared up, wherever
you have acquaintances. Then do pratikraman of people in
specific areas of the county, state and then by profession, for
example, lawyers, judges, accountants, etc.
You have to do a lot of other kind of pratikramans. If
you meet someone when you are going somewhere and you
start talking to him, and he may feel hurt in the conversation, do
pratikraman in his name. If you are walking along and trip on
the road, why did you trip? Investigate why you tripped; you
encountered a problem that made you fall on a specific course

of action. Clean it through pratikraman without delving too
much into it.
You must do lots of pratikraman for all the people you
have harassed and hurt. Whenever you have free time, take an
hour or so recalling each person and do his pratikraman.
Whomever you have hurt, will you not have to wash that off?
Thereafter, the Gnan will come into experience.
Helping or Hurting – Both Bind Karma
Questioner: When I was young, I stole ten rupees from
one girl and then put it in the compass box of another girl who
was in need of the money. I did pratikraman of that.
Dadashri: What is that like? You earned merit karma
(punya) for giving the money and demerit karma (paap) for
stealing. For the punya you earned, say, one hundred points,
you lost three hundred points for stealing. This is how the world
is. There is harm in also doing such interference.
So take everyone that you know and do their
pratikraman. Then take all the clients, all the attorneys, all the
judges and do their pratikraman. Then do pratikraman for
those who are acquainted with you. Try and do pratikraman in
the afternoon while you are resting. This way, you will not fall
asleep; pratikraman will be done and at the same time you will
get the rest. This is what ‘we’ do, but for ‘us’ everything is
finished.
Pratikraman of Religious People
After this, with Dada Bhagwan as your witness, take all
the religions and their religious heads, monks, nuns, and ascetics,
and do pratikraman for any negative comments or criticisms
you have made, instigated others to make, in this life, the past
life, past calculable lives, and past infinite lives. Ask for the
strength not to repeat any such transgression against such people,
in the slightest degree.
416 Pratikraman

Do Pratikraman This Way
Before Gnan, I had a very strong ego. I used to criticize
people and was very disrespectful and scornful to them, but at
the same time, I used to be full of praise for some people. I
would scorn one and praise another. After 1958, when Gnan
manifested, I told A. M. Patel, ‘Wash away all the contempt
you had towards others. Put soap of pratikraman on it and
wash it off!’ After that, I recalled each and every person I had
treated with contempt, including neighbors, uncles, aunts and in-
laws. I had treated many people with contempt so I washed it off.
Questioner: Did you do pratikraman in your mind or
did you personally ask for their forgiveness? (396)
Dadashri: I told Ambalal that, ‘I can see all the wrong
you have done. Now wash off all of those wrongdoings.’ So
what did he start to do? How would he wash them off? Then
I gave him the understanding that, ‘Remember and recall that
you have hurt the other person and have abused him verbally
and scorned him.’ I would show him the whole thing. I would
tell him to first describe the mistake in this manner, in detail
(alochana), and then say,
‘Dear Shuddhatma Bhagwan! You are completely
separate from the union (yoga) of mind, speech and body of
‘Chandubhai’ and his bhaavkarma, dravyakarma and
nokarma. Dear Shuddhatma Bhagwan, I am asking for Your
forgiveness for all these errors committed towards ‘Chandubhai’
(insert name of the person hurt). I am asking this in the presence
of Dada Bhagwan. I will never repeat such mistakes again.’
Do pratikraman in this manner and you will notice a
change on the other person’s face. You do the pratikraman
here and the changes will be taking place over there within him.
Questioner: Can pratikraman be done directly by being
in front of the other person?

Dadashri: It can be done, but only if the other person is
noble and reasonable. Otherwise, he will say, ‘Now she has
become wise! She did not believe me when I told her, and now
she has shaped up.’ The fool! He took it the wrong way! Then
he will scold the poor woman. So do not do that. These people
(nowadays) lack understanding; they are unwise and immature.
There are only a few that are noble and who will calm down,
but others will make comments like, ‘So, you realize it now? I
have been telling you for a long time but you would not listen!’
I even know what he will say and I also know how you will feel.
This life is all a drama! A play! So this is how we do
pratikraman.
The World of Intellect and Interference
‘We’ did so much cleaning and only then did the ‘book’
(of the karmic account) become clean. ‘We’ have been cleaning
in this way from countless past lives and that is why ‘we’ became
free from the account book of karma. I have shown you the way
so you can free yourself quickly. ‘We’ had to do the washing
over many lifetimes.
You should do pratikraman so that you can become free
from the liability of these mistakes. In the beginning after Gnan,
people used to attack me and question my integrity, but later,
they got tired of doing this because I never retaliated. If we
become belligerent and attack, then they will never get tired of
counterattacking. This world, with the interfering intellect, will
not let anyone attain liberation. So you should be careful and
conduct yourself with awareness, avoiding all conflicts. The one
who becomes aware and moves carefully by withdrawing, thus
avoiding all conflicts, will attain liberation.
At least try doing pratikraman, and then see the changes
in the people in your household. There will be magical changes
and effects.
It is better to remain stuck here in this satsang, even if
418 Pratikraman

you have to take a beating, as compared to being stuck over
there in the worldly life with no satsang. Don’t you have to
check into whether the place where you are is good or bad?
Questioner: The pratikraman you gave me when I had
a problem with my leg brought about a magical change within
two days.
Dadashri: ‘We’ had sent ‘our’ blessings.
Questioner: It brought about a magical effect within two
days.
Dadashri: This is a magical effect of ‘ours’, this doing of
pratikraman according to the Agna. It does what even God
cannot do. (398)
Now You Can No Longer Afford to be Tempted
Questioner: I had a good experience in that.
Dadashri: Yes, because from the exact perspective, this
is such an easy path. It is straightforward. It is one of equanimity
and impartiality. There is no difficulty in it. And yet what does
the One who shows you this path and impart His grace on you
say? He tells you that He is just instrumental in the process (a
nimit). He does not take credit for it. Otherwise, a person will
take at least some credit for it. Then there will be a burden of
that credit and fame. So, everything has become so very
straightforward that You need to get Your work done; that is
what I am saying. Another straightforward (sarad) path will not
come again; it will not be so straightforward again. You will
never get the same chance again.
Therefore, this is the greatest chance you will get, so why
don’t you curb all that ‘tickles your fancy,’ all that tempts you.
There is no joy in these things that entice you. You will find many
people who will tempt you and allure you away but there is no
benefit to You in that. So let go of your fondness for all that

‘tickles your fancy’ and tempts you, just for one life; besides,
now only half the life remains. It is not even one full lifetime
anymore, is it?
Bow Down to His Shuddhatma and Then…
Questioner: When you told us to do pratikraman for
our friends and relatives, do we just have to ‘see’ it all or do we
have to say something?
Dadashri: You have to say it in your mind.
Questioner: Having attachment (raag) for anyone is a
mistake and having abhorrence (dwesh) against anyone is also
a mistake, so do I have to do pratikraman for that?
Dadashri: Not just raag-dwesh. You have to say a lot
of other things. You have to say that you are doing alochana,
pratikraman and pratyakhyan for whatever mistakes you have
made in this life, and countless previous lives, due to ignorance.
Questioner: Is that for the raag-dwesh of this life and of
countless past lives?
Dadashri: Raag-dwesh, all the mistakes made in
ignorance, any accusations, for hurting someone’s ego; you have
to mention all that and when you say all that, your one file is
cleared. Then you have to take the next file, clear it and dismiss
it just like the doctor dismisses his patients.
‘We’ also cleared out all the accounts with people in
‘our’ village – people who lived on ‘our’ street – ‘we’ searched
for all of them. Only mistakes done in ignorance are bound.
Have you bound mistakes like those at all?
Questioner: Many.
Do As Dadashri Has Instructed; Do Not Add
Anything Else
Questioner: I have read in a book that if one does
420 Pratikraman

pratikraman for numerous and innumerous past lives, then
everything will become clean for sure, is that true?
Dadashri: There is no estimate of what has occurred in
the past. One simply comes (is born) with claims; he will bring
forward some kind of a claim or a ‘letter’, therefore, you have
to recognize that it is an account from the past. It appears that
it is not a claim of the present life, but of the past.
Questioner: Yes, but what if I want to do all the
pratikraman in advance so that everything becomes so pure
that no claim comes calling? What if I do pratikraman in advance
for claims that I have not even brought? Is it possible to do this
kind of pratikraman if I say it in this manner?
Dadashri: It will only occur if one brings forth a claim. If
there is no claim, then he has nothing to do with it. You can only
do pratikraman for the claim that exists and arises.
Questioner: So one cannot be free until the claim for
each and every mistake is settled, is that so? Is there not a
general pratikraman that you have talked about for the purpose
of erasing mistakes of numerous and innumerous past lives?
Dadashri: Yes. (400)
Questioner: I am asking for forgiveness for that. I am
doing pratikraman for that. How should I do pratikraman for
that?
Dadashri: That is all you need to say, nothing else. Do
not make it your agenda to inquire into details. Do it only the
way it is written. Another thing is, do pratikraman only for all
the ‘attacks,’ claims that you have brought with you that will
arise as conflicts and kashays and nothing more. Do general
pratikraman as you have been told in Gnan.
Questioner: But, Dada, the ‘attack,’ the effect of clash
seems to be the same again and again, and I do ‘shoot-on-sight’

pratikraman. But...
Dadashri: You have to do only as much as ‘we’ have
told you and nothing more.
Questioner: No, but when I have that surplus time, if I
continue to say the same thing over and over again for hours on
end, will that work?
Dadashri: You have to do as ‘we’ have told you. When
you have the surplus time, you cannot put in your own wisdom
by saying, ‘Everything done in this lifetime, numerous or
innumerous lifetimes, everything…’ You cannot add your own
‘ingredients’ into it. You will poison half of it. And finish all the
claims that you have brought with you and nothing new. Do not
say anything new. Do you understand? Continue doing everything
the way it is supposed to be done. The intellect will paint something
negative. It will kill you. ‘What’s wrong with doing it this way?’
That is what it will show you.
When does attachment (raag) arise? It arises from
abhorrence (dwesh). And then raag gives rise to dwesh again.
Therefore, they are all mistakes. There is raag-dwesh wherever
there is a mistake. That is considered a ‘sticky’ file.
Lord Mahavir’s Principle is Based On This
Whoever’s pratikraman we do, he may not have any
bad feelings towards us, but respect for us will arise within him
because the pratikramans have been done. No matter how
much enmity there may be, it will go away in this very life. This
is the only solution. The whole principle of Lord Mahavir is
based verily on pratikraman. It is alochana, pratikraman and
pratyakhyan! There is no religion (dharma) where there is no
alochana, pratikraman and pratyakhyan. The people of the
world will not remember this alochana, pratikraman and
pratyakhyan, whereas You have become a Shuddhatma and,
therefore, You will remember them immediately.
422 Pratikraman

Pratikraman for What Bothers You
You will not have peace as long as you see others’
mistakes. When you do pratikraman, this mistake will be
erased. You should do pratikraman for every sticky file of
raag-dwesh by focused awareness (upayog) and thereby it
gets cleaned. It is important to do pratikraman for files due
to attachment (raag).
If you are sleeping on a nice comfortable mattress but
there are pebbles underneath in it, would it not bother you until
you shake it out? In the same manner, pratikraman is called for
when things bother you. Pratikraman needs to be done only
where there is an internal signal of discomfort and pain. And
whatever bothers the other person, he, too, will do the same!
Everyone has different kinds of pratikraman.
There are instances where a man will oblige everyone else
but in his home he behaves badly, so here he has to do
pratikraman. Pratikraman has to be done wherever things
bother you, but everyone’s pratikraman is different. When
anything bothers you, you will realize that you are the one at
mistake. Won’t it bother you until you do pratikraman for it?
Questioner: It used to bother me a lot.
Dadashri: It bothers you because of past mistakes. We
are bound by our mistakes. Whether the bondage is of raag
(attachment) or dwesh (abhorrence), you have to do
pratikraman for it. If the other person is gentle and
straightforward, then you can ask him directly for his forgiveness;
even that will clear your account.
When Both the Parties Do Pratikraman
If you have done atikraman towards someone, then all
day you should do pratikraman in his name. When both the
parties do pratikraman, they can become free of mistakes much
quicker. If you both do five thousand pratikramans or more,

then things can be resolved faster. However, if the other person
does not do pratikraman, you will have to do ten thousand in
order to be free. (402)
Questioner: It bothers me if something like this remains
pending.
Dadashri: Do not carry around such a burden. Instead,
sit down for an hour one day and do collective pratikraman for
all your mistakes towards anyone you did atikraman with. Do
not go around carrying the burden of an unfinished task.
Questioner: When I sit down to do samayik in the
morning, half an hour to three quarters of an hour goes into
doing pratikraman.
Dadashri: You should not have such burden at that time.
Whenever you do pratikraman, whether it is after fifteen days,
a month or a year, then do them all together.
Atikraman of Atikramans
In order to take care of one atikraman, a person does
greater atikraman and even greater atikraman to take care of
that atikraman.
Questioner: So the entanglements keep increasing.
Dadashri: The entanglement increases in such a way
that there will never be a resolution. Day and night it torments
the owner. That is why human beings cannot become free from
their entanglements. And that is why they go into a four-legged
life – for the very purpose of becoming free from the
entanglements.
Questioner: Meaning, first the atikraman stops. Then
while it is halted, one goes into animal life and suffers the effects
of the mistakes of karma.
Dadashri: No. To suffer means to repay. Through suffering
424 Pratikraman

it gets washed off. He does pratikraman for all the atikraman
he did.
Questioner: So he does not do any atikraman in a
‘four-legged’ life. He goes there to suffer.
Dadashri: There is no other problem. He suffers it for the
sake of suffering; that is all. He returns to human life after suffering
it all. It is not that he will remain stuck there; he will not be able
to remain stuck there even if he says he wants to. He will be
asked to leave as soon as he has paid off his karmic debt
(hisaab).
Questioner: Will one go to the animal life if he has done
a lot of atikraman?
Dadashri: The fruit of many atikraman is a life in the
animal form. And the consequence of even worse atikraman is
a life in hell.
Questioner: Many people take better care of pets than
they do of humans.
Dadashri: That is because there are some fortunate ones
(punyashadi – one with merit karma) too; even those who do
atikraman have merit karma (punya) and these pets are treated
royally.
Questioner: So they have done hurtful karma (atikraman)
as well as merit karma (helpful karma); both karmas together.
Dadashri: They do atikraman for the good of others.
(404)
Questioner: But you said that atikraman done for the
good of others is not considered a mistake.
Dadashri: It gives merit karma (punya). He would even
come as an ox belonging to royalty.

Suffering According to the Account of Karma
All this corruption and adulteration is equivalent to bestiality
(paashavata). This will lead to a life in the animal form. One will
have to go there and suffer it, won’t he?
Questioner: Whatever it is, good or bad; one has to pay
off the karmic account and then leave, does he not?
Dadashri: Yes, all the accounts, credit or debit, will have
to be paid off. After attaining this Gnan, we have a way not to
create any new accounts. You do not bind any karma as long
as You remain as the Shuddhatma, and if you slip from the
Shuddhatma state and do atikraman, then by doing
pratikraman you will wash it off – provided that You remain in
awareness! Otherwise, some of the karmas that were bound
prior to attaining this Gnan have been dissolved and are gone,
and those karmas that have jelled solid will have to be suffered.
But that will not be for too long.
Questioner: What should I do about all kinds of mistakes
that I made before meeting You, Dada?
Dadashri: You have to do collective (jathu) pratikraman
for that. Collective means together. Do it for half an hour a day.
Do pratikraman even for throwing a stone at some boy when
you were young. The pudgal (the non-Self complex of mind,
speech and body) will become pure (shuddha) when you do
pratikraman.
Questioner: Can pratikraman destroy demerit karma
(paap), regardless of how grave it is?
Dadashri: No matter how grave a sin (paap) one has
committed, it will be destroyed if one does pratikraman.
Questioner: Even if one has murdered someone?
Dadashri: Yes, not just one or two murders, but even for
426 Pratikraman

burning down an entire village.
Questioner: But that should be a pratikraman?
Dadashri: It should be good pratikraman (done with
deep remorse and sincerity). The intensity of pratikraman must
equal the intensity of the atikraman.
Target Specific Individual Pratikramans Are
Best
Pratikraman will occur as You ‘see’ all the mistakes.
That is when You will become free. However many pratikraman
you do, you are free from that many mistakes. However many
are left, you will have to continue doing pratikraman for them.
Questioner: When we ask for forgiveness from all the
living beings of the world, then pratikraman is considered done,
is it not?
Dadashri: When can you consider pratikraman as being
done? When it is done individually, one by one.
Questioner: I am trying to get the balance sheet of all the
karmas done before attaining Gnan. When will all that come to
light?
Dadashri: Do pratikraman when they come into your
memory. Do pratikraman for whatever comes in your memory;
otherwise, sit in samayik that ‘we’ hold here for everyone. Sit
on that day and ‘do’ it exactly, and some of it will be washed
off that day. In this way, everything will be washed off.
Software of Pratikraman
Such knowledge about pratikraman has never before
been disclosed to the world. The world has never read or heard
of such knowledge before.
What occurs when I make people sit and do pratikraman?

People are made to recall the mistakes from their childhood
onwards, and wash them off with pratikraman by seeing the
pure Self of the person against whom the errors were committed.
In doing such pratikraman, which takes about two hours, a
large portion of one’s major mistakes are erased. (406)
One has to continue doing pratikraman in this manner. In
repeating this process, the smaller mistakes will begin to come
to mind and they will be washed off. Subsequently, even smaller
mistakes will become visible and be washed off. Thus, practically
all mistakes are wiped off.
In the two-hour session of pratikraman, you should wash
off all past mistakes of this life that have adhered to you. Then
when you make a firm decision not to repeat such mistakes
again, that is considered pratyakhyan.
When you sit down to do pratikraman, you will
experience the ‘nectar’ from within and you will feel very light.
Are you doing pratikraman? Do you feel light (a sense
of freedom) when you do pratikraman? Are you doing
pratikraman intensely? Recall everyone and do their
pratikraman. Start digging and looking for your mistakes and
do pratikraman. As you start, you will recollect your mistakes
and you will begin to see everything clearly. If you kicked
someone eight years ago, you will see that incident too. How do
these events come into your recollection when otherwise they do
not come even if you try to recall them? The moment you begin
your pratikraman, a link is established. Have you tried even
once to do pratikraman for your whole life?
Questioner: Yes, once I did.
Dadashri: Has anyone told you not to do it again?
Questioner: No, I was doing it recently. One day, all of
us sat down to do it.
428 Pratikraman

Dadashri: This you can even do at home if you want to.
Questioner: This is the first time I was able to sit down
to do samayik. I felt very blissful.
Dadashri: So do pratikraman for everyone; do
pratikraman every day for people at home, then do it for your
close relatives. First do pratikraman for all those who have
been hurt. Do you remember them or not?
Questioner: Yes, I do. Every day I do that in a samayik.
Dadashri: By doing this pratikraman, did you get
convinced that it is a good experience?
Questioner: Dada, before, whenever I did pratikraman,
I used to feel that, ‘why do I have to do pratikraman
unnecessarily, when it is not even my fault?’
Dadashri: No, but what about now?
Questioner: Now I understand.
Dadashri: Did you feel bliss (anand) today?
Questioner: Yes, I understand where I was wrong. That
was not the case before. For some time now I understand it.
Dadashri: Still, when you come to see the roots of your
major mistake, you will experience a lot of bliss. If you do not
feel bliss when you do pratikraman, it means that you have not
learned to do it properly. If a person does atikraman and does
not feel a sense of remorse, then that person is not human.
Questioner: Dada, which is the main mistake? (408)
Dadashri: Before, you could not see any mistakes at all,
could you? The mistakes you see now are your tangible/gross
(sthool) mistakes. You will see even beyond this level.
Questioner: Are we talking about the subtle (sookshma),

subtler (sookshmatar)…?
Dadashri: You will continue to see your mistakes. Right
now there is a density of veils. You can see the external body
but how can you know what he is like from within? These two
ladies are very fair on the outside but how can you know what
they are like from the inside? So when You ‘see’ what is within,
then You will understand the main mistake. Do you understand?
Questioner: Yes, Dada.
The Sign of a Living Pratikraman
Here when you do pratikraman for two, three hours,
you see nothing but your mistakes during that time. That is called
live pratikraman. When you sit down to do this pratikraman,
You become a pure Soul (Shuddhatma). When you sit down to
do pratikraman, does pratikraman continue to occur? Does
it occur even when you don’t want it to?
Questioner: Yes, it does.
Dadashri: What if I said, ‘Now stop doing it’?
Questioner: Then the pulley just keeps running.
Dadashri: Who makes it run? The answer is, ‘Now that
you have attained the state of Shuddhatma, all these actions are
of the pragnya shakti – the energy of the awakened Self after
Self-realization. Prior to attaining Gnan, they were actions of
agnya shakti (energy of ignorance mediated through the ego-
intellect complex). For people who use the word ‘Shuddhatma’
but do not have Self-realization, their actions of power, or energy,
of ignorance (agnya shakti) continues; for them, the actions of
pragnya have not yet arisen. What has occurred with us? For
us, the activities of ignorance (agnya) have stopped and activities
of pragnya have started. What does agnya do? It continues to
bind one to the worldly life (sansar). It will keep giving rise to
new worldly life every day.
430 Pratikraman

Hardware of Pratikraman
When you do pratikraman for your entire life, you are
neither in the state of liberation nor in this worldly life. When you
do pratikraman, you are actually watching a ‘documentary’ of
your past. As such, you are exposing everything of the past
during pratikraman. During that time, there are no interruptions
from your mind, intellect, chit or ego. The entire internal
mechanism of the mind, intellect, chit and ego (antahkaran) is
silent. During that time, only pragnya (direct energy of the Self)
is working. The pure Self is not doing anything.
Once a mistake occurs, it gets hidden. Then another layer
will come on top of that; then another layer and so forth; this
way the mistakes build up in layers. These layers continue to
grow and at the time of death, in the final hour, a summary of
all these mistakes takes place.
When mistakes of the past are ‘seen’ in the present, it is
due to the Light of awakened awareness (Gnan prakash). It
has nothing to do with memory (smruti).
Questioner: Does pratikraman have any effect on the
Soul (the Self)?
Dadashri: No effect whatsoever can touch the Self. There
is no effect on the Self. There is absolutely no doubt that the Self
exists. It reigns beyond the boundaries of memory and that is
why You are able to go beyond the memory. The Self is infinite
energy. This energy is called pragnya shakti and it can break
through all the layers from the core of the earth. By doing
pratikraman, You become filled with a sense of freedom and
that freedom is freedom from all attachment and abhorrence. All
animosity is naturally broken. And it does not matter if the other
person is not there for your pratikraman. Your pratikraman
does not require his signature. When you committed the mistakes,
no witness was present. You commit most of the mistakes against

people in their absence anyway. In essence, although their very
presence has precipitated these mistakes, they have not put their
live signatures on them. The signatures came from your internal
attachment and abhorrence.
Some day, if you are sitting alone and you start to do
pratikraman, the experience of the Self will begin to solidify
from within. The taste will arise. This is the experience of the
Self. (410)
The Moment You Accept Your Mistake, It is
Gone
Eventually, you will not see anyone’s mistakes. You will
first ‘see’ them and then you will do pratikraman. Then you will
not ‘see’ anyone’s mistake at all. If you can maintain that the
whole night and your book of seeing mistakes is closed, then
your work for that day is done. Then you don’t have to worry
about your liability for that day in the coming life. This Gnan is
such that it will bring a satisfactory solution for everything for
You. Nothing will be left out. It will clear everything if you do
pratikraman for any mistake which hurts anyone. Pratikraman
means to return what you had taken before. Your karmic account
is cleared when you do pratikraman. So accept your mistake
and, when you do that, you are no longer held responsible for
that mistake. This is considered a science. It gives you instant
results. Cash in hand. That will occur gradually. What ‘we’ have
said does not occur all of a sudden. Accept your mistakes and
they will be washed off. Do pratikraman and they will wash
away.
That is When Real Pratikraman Will Occur
When you begin to see everyone in your family as faultless,
then you will know that your pratikraman is true. People definitely
are faultless; the whole world is flawless. You are bound by your
own mistakes, not by theirs. When You understand this, you will
432 Pratikraman

be able to resolve everything.
See the Fault, Do Not See Him As At Fault
Seeing mistakes of the others gives rise to worldly life
(sansar) and ‘seeing’ your own mistakes gives you moksha.
Questioner: It is natural to see the relative at fault, is it
not?
Dadashri: When is a person considered at fault (doshit)?
He is at fault if his Shuddhatma (the Self) makes the mistake.
But the Self is the non-doer. The Self cannot do anything.
Everything that is occurring is a discharge; it is the unfolding
effects of the past life’s karma and you consider him to be at
fault (doshit). You should do pratikraman for seeing him at
fault. As long as you see any living being at fault, understand that
purification has not occurred completely; until then, the knowledge
is relative and sense-oriented (indriya gnan).
By Conviction Faultless, By Conduct at Fault
A person may appear at fault based on the discharging
karmic stock. But your mind should not hold this impression.
You should see him as faultless (nirdosh).
Questioner: It is absolutely resolved in my unflinching
determination (nischay) that the whole world is flawless.
Dadashri: That is called your ‘conviction’ (pratiti). It
has come into Your conviction that the world is flawless, but
how much of that is your experience (anubhav)? It is not that
easy. You can say that it has come into your experience when
mosquitoes, bedbugs and snakes surround you and attack you,
and You ‘see’ them as flawless. Nevertheless, at least it should
remain in your conviction that they are faultless. When you see
a mistake in anyone, it is your own mistake; you verily are at
fault and for that you must do pratikraman. In ‘our’ conviction
and experience, the world is flawless and the same is evident in

‘our’ conduct (vartan, charitra). You, however, do not have
the same experience. You still see mistakes in the world. You
have to do pratikraman when someone does something wrong
to you because you see him as being at fault, do you not?
Questioner: If I do pratikraman afterwards, is that not
considered a conviction (pratiti)?
Dadashri: But in the beginning, he is looked upon as the
one at fault (doshit), and that is why you have to do the
pratikraman, do you not?
Questioner: Yes, I have to do pratikraman afterwards.
Dadashri: But that is because you see him at fault, is it
not? That means flawless vision (nirdosh) has not become fully
established within, has it?
Questioner: But pratikraman can only be done if the
conviction of flawlessness (nirdosh) has become established, is
that not so? (412)
Dadashri: But keep ‘seeing’ the one who sees the fault.
Atikraman Decreases As Awakened
Awareness Increases
Questioner: As the awakened awareness (jagruti)
becomes more continuous, pratikraman decreases by that
much.
Dadashri: Pratikraman is to be done only when a mistake
occurs within, only if atikraman has occurred. It is not a rule
that there is increased atikraman the day the awareness is greater.
Questioner: Does atikraman occur if one remains in the
awareness of the pure Self (shuddha upayog)?
Dadashri: Yes, atikraman as well as pratikraman can
occur in shuddha upayog.
434 Pratikraman

Pratikraman for Missing Applied Focused
Awareness
Who would let go of such a wonderful science once he
has attained it? Before, one could not maintain focused, awakened
awareness of the Self (upayog) even for five minutes. One had
great difficulty in doing a forty-eight minute samayik, whereas
here, no matter where you go, it is possible for You to maintain
upayog. That is what has occurred.
Questioner: I understand that, Dada.
Dadashri: Now, obstruct the mistakes a little by doing
pratikraman. Before you leave home, make a decision that,
‘Today I want to remain in pure awareness (shuddha upayog).’
If you don’t make that decision, You will miss the upayog. Our
science is very good; there is no other problem.
If You feel that You did not stay in the pure awareness
and went off on the wrong path and became one with
‘Chandulal,’ then you should do pratikraman for losing the
awareness as the Self. Taking the wrong path means a waste
of time and energy, but there is no loss from this, because it
does not hurt anyone and so pratikraman is not necessary.
You still have one more life to go, so you need not worry
about this for the time being. But those who absolutely want to
remain in awakened awareness should do pratikraman.
Pratikraman means to turn back. One has never before turned
back, has one?
Questioner: Does doing pratikraman send a clean
reflection in the future?
Dadashri: Of course, everything will become clear. The
vision (darshan) becomes clean and it will increase. No one has
ever attained moksha without doing pratikraman. When one
does pratikraman, his mistakes decrease and gradually come
to an end.

Amazing Yearly Pratikraman in Aurangabad
‘We’ do not generally use this vidhi (special inner-
energizing message and prayers of the Gnani Purush to higher
powers) anywhere else. In Aurangabad, ‘we’ did a vidhi to
wash away mistakes of countless past lives of mahatmas. It
was an hour of pratikraman after the vidhi in which everyone’s
ego was dissolved. ‘We’ used to do this pratikraman vidhi
once a year. There were about three hundred or more people
there and they wept intensely after the vidhi. All their internal
weakness of kashay dissipated. Even the husbands prostrated
at the feet of their wives and asked for forgiveness. Bondages
of so many lives were washed away.
In Aurangabad, a major vidhi had to be performed each
year to clean the minds of mahatmas and their worldly interacting
selves. ‘We’ would perform a major vidhi and let it flow and
then everyone’s minds became clear. During that time, everyone’s
minds became very clean; they were not even aware of what
they were writing in their confession letter to ‘us,’ but they wrote
down everything. The moment they confessed everything to ‘us,’
they surrendered themselves and became one with ‘us’ (abheda
bhaav). Their inner energy grew.
After you confess, ‘I’ would come to know your mistakes
and I would continue to do the vidhi for those mistakes. In the
present time cycle, is there any shortage of mistakes? In this time
cycle, you are the one at mistake if you look at another person’s
mistakes. You should be looking at the positive qualities of the
other person and not at his mistakes. You should ‘know’ and
‘see’ his virtues. In this age, there will be no sillak (useful inner
energy which helps the self and others; the state free of kashays).
Those who have any sillak are these mahatmas.
Enmity with Spiritual Colleagues
Pratikraman done with the Gnani Purush’s Agna will
436 Pratikraman

destroy demerit karma-sins (paap) of infinite past lives. What
kind of pratikraman is this? All enmity (veyr) comes to an end.
The highest enmity is bound with fellow students on the same
path (sahadhyayi; fellow spiritual colleagues). Here, for
mahatmas, it is the spiritual path and, therefore, the highest
enmity is bound with a fellow mahatma. There is no enmity with
the rest of the world at any given day, whereas the sahadhyayi
is on your mind the whole day. (414)
Questioner: Was enmity bound with fellow students even
in Satyug (time cycle of unity in mind, speech and body actions)?
Dadashri: No, enmity was not bound at that time. People’s
understanding was very elevated then. Their love was very sticky.
Questioner: What is the reason for enmity towards fellow
students on the same path of study (liberation)?
Dadashri: Wrong understanding. There was no such thing
during the Satyug. A thief was a thief; a cunning person was
cunning and a noble person was noble. The world has never
been without thieves, but there are fewer thieves in Satyug.
All those who are close to us now, and those in our
proximity, have been with us in past lives and are together with
us even now. Many of them may be considered our spiritual
colleagues. It is with these very people that we have bound
vengeance over past lives. If both the sides did pratikraman,
their accounts would clear very quickly. Do not forget anyone.
Vengeance is bound more strongly especially with spiritual
colleagues (sahadhyayi), and if you do face-to-face pratikraman
with them, your mistakes will be washed away. This is the kind
of pratikraman we did in Aurangabad. Such pratikraman has
never been done before, anywhere else in the world.
There is No Place to Cry Like the Feet of
the Gnani Purush
Questioner: Everyone, including all the prominent famous

people, were crying, Dada.
Dadashri: Yes. What occurred in Aurangabad was
amazing. They all wept intensely. Even just one such pratikraman
done throughout an entire lifetime would be enough.
Questioner: Where else can a prominent person find the
place to cry? This (with the Gnani) is a very rare place.
Dadashri: You are right, they cried a lot.
Questioner: That was the first time I witnessed such
famous people cry so openly.
Dadashri: They cried openly and fell at the feet of their
wives. You must have been there; did you see all that?
Questioner: Yes, I have never seen anything quite like it
before.
Dadashri: It could never be anywhere else. Nowhere
else is there such an Akram Vignan, such pratikraman. There’s
nothing like this!
Questioner: And nowhere else is there such a ‘Dada’!
Dadashri: Yes, nowhere else is there such a ‘Dada’!
The Greatest Wonder of the World in
Aurangabad
Once a year, ‘we’ make everyone do pratikraman in a
special group in Aurangabad; is that not a wonder? This
pratikraman of ours is the greatest wonder in the world.
Tremendous energy grows within with this. It is nothing
but an energy factory. During that time, ‘we’ do such a vidhi
that tremendous energies arise within everyone. Otherwise, is
this attorney some ordinary man? He will tell you that he would
rather die than bow down to anyone. But once, such energy did
arise within him when he did pratikraman in Aurangabad. At
438 Pratikraman

that time, he realized that there was great benefit in that for him.
Tremendous energy arises within. All weaknesses go away. (416)
Confess Only to an Apta Purush
Questioner: There are people who come to you to do
alochana of their past mistakes. Do you help them become
free?
Dadashri: When one does alochana to Me, it means he
becomes ‘one’ with Me (abheda). I have to free him. There is
no other place to do alochana. If he goes to tell his wife, his
wife will get angry with him and she will take advantage of him;
if he goes to his friend, the friend will take advantage of him; if
he goes to tell himself, the self will take advantage of him. So he
tells no one and consequently he cannot get rid of his load.
That is why ‘we’ have kept the system of direct alochana.
Questioner: Can we ask for forgiveness in the live
presence of a Gnani Purush for all the mistakes done in this life?
Dadashri: Yes. Those mistakes then become insipid and
weak if he can do so in front of the Gnani Purush; it is best if
he does it in person, saying it out verbally. If he cannot say it in
person, then the next best thing is to write it on paper and give
it to the Gnani. The third standard is to do it in the mind. So sit
in whichever standard you want to sit in. It is your choice whether
you want to sit in the first or the second standard.
Questioner: So is it possible?
Dadashri: Yes, it is the greatest possibility. Of all the
questions here, this is the biggest question.
When one comes and confesses in person in the presence
of others, that is ‘orchestra class’; then if you say that you will
tell me in privacy, that is first class; and not telling me in person
but confessing it on paper is second class. And if you tell me that
you will not do it even on paper, but you will do it in your mind

at home, that is the third class. You are free to sit in whichever
class you want to. There is no exchange of money here.
Questioner: I was just asking to see if it was possible.
Dadashri: It is one hundred percent possible.
Direct Alochana in the Presence of a Living
Gnani
Why does one not tell a personal secret to anyone? It is
because the other person will intimidate and take advantage of
him; because he has the upper hand now, does he not? Will the
other person intimidate him or not? And ‘we’ do not do this to
intimidate him. ‘We’ are doing it to free him from all his mistakes.
This ‘Dada Bhagwan’ has manifested! This is the greatest sentence
in this world. The main thing to understand is that karmas are
destroyed when one does alochana in ‘our’ presence. The
Kramic path (the traditional path of penance and austerities) is
different, whereas this path is one of oneness (abheda-dharma).
There is no separation here at all between ‘Me-the Self’ and
you at all!
One day, I told all these people to do pratikraman. For
the alochana portion, I asked them to write it down on paper
and bring it to Me. Normally they do pratikraman every day.
But I told them to do alochana in My presence that day. So
what kind of alochana did they do? The kind of alochana they
had never done before. They confessed the worst of their
mistakes, but on paper. It was not a verbal confession. So even
when it is done on paper, it is more than enough. They wrote
it on paper and they also signed their names at the bottom. Even
the ladies did the same and gave their confessions to Me. They
could ‘see’ all their mistakes. So everyone wrote down all their
mistakes; they did not leave any out.
Now, do you know when that can occur? That can happen
when there is oneness (abhedta). When can one find such
440 Pratikraman

courage? Only when there is abhedta. Even the women confessed,
‘This is what occurred in this place and this is what occurred at
some other place.’ They confessed everything and they even
disclosed their names at the bottom. No matter what the mistake,
there is nothing wrong in it. I am ready to destroy hundreds and
thousands of your mistakes within an hour, but You have to be
ready for that. How can any mistake touch the nirdosh (the
flawless, the Self)?
There must be some ten thousand people who have
disclosed their weaknesses to me. It is for removing those
weaknesses that you have come to me. I can never divulge
those weaknesses to others… not even to your brother or your
wife. You can disclose to Me all your weaknesses that you are
not able to tell anyone; you should not disclose them to anyone
else. You can confess all your weaknesses from the smallest to
the largest. That is called alochana; it washes them all off. But
we know that this is how the world is. What can it be like in the
era of Kaliyug?
Questioner: That is how it is.
Dadashri: We know that this is how it is and compassion
flows from us, ‘Oh no! What state is this?’ We wash it off for
them and do ‘we’ ever say that we had no mistakes at all? ‘We’
too were born in the Kaliyug, were we not? There have to be
some kind of mistakes, right? Some have more and some have
less.
Alochana in Complete Privacy
If someone else were to read that letter, and if the writer
came to know about it, he would commit suicide; hence ‘we’ do
a special ceremony (vidhi) for that letter. ‘We’ destroy his mistake
and return that letter to him, because if ‘we’ tell others of your
mistake; you would commit suicide. These are mistakes that
cannot be disclosed to others. They are not the kind you read

of in newspapers. These are mistakes one has never heard or
thought of before. These are very private mistakes being
confessed.
Questioner: But having come to the feet of the Gnani,
why would he commit suicide?
Dadashri: It is fine as long as the Gnani knows of his
mistakes, but if others were to know of them, it will cause
problems in his worldly life interactions (vyavahar). So we do
not do that. We do not divulge any of them to anyone else. How
candidly and openly they disclose them, with an open heart!
Why do I give their letters back to them? I tell them to keep it
private and read it and repent for it over and over again for a
month, shed some tears over it and then burn it.
Read it and keep repenting for a month. I have removed
the root of all that. All you have to do is to cleanse the rest that
is evident externally.
Unity Lies Where There is Purity in Heart
When you attain the unity/oneness (ekata), it is considered
purity of the heart. I attain unity with everyone because there is
purity of heart, is it not? I feel oneness (abhedta) with everyone.
And when a person writes an ‘affidavit’ (a confession letter), he
does not leave out a single mistake. All the mistakes, from the
age of fifteen to age forty, they do not leave out a single mistake
when disclosing them to Me. All these boys and girls disclose all
their mistakes to Me. Why is that?
Questioner: That is the purity. (420)
Dadashri: That is purity. When he discloses everything,
I look at it, do a vidhi and give his letter back to him.
What did the Tirthankars say? Alochana, pratikraman
and pratyakhyan. When one does alochana with ‘us,’ then
that is all. Thereafter, there is no other superior above to accept
442 Pratikraman

it. This is the final acceptance. After it has been accepted, you
do the pratikraman on your own and maintain an inner intent
that you do not want to repeat the mistake.
Different Types of Alochana
So the girls ask for forgiveness by recalling all of their
mistakes. ‘I made this mistake fifteen years ago, I made this
mistake twenty years ago; these are the mistakes I made.’ They
will recall all of them and say, ‘I am asking for forgiveness, so
please forgive me.’
Then, do you know what remains after that? If one has
tied a ‘double running knot (that which cannot be undone,
disentangled, opened),’ then in the next life, the ongoing effect
will be very difficult for the girls to suffer. But if you burn them
now, a burned and cindered, double running knot will remain
intact but it will disintegrate with just a mere touch. So in the
next life, one has to do just that; that is all. Do you understand?
So is this an easy path or is it wrong? ‘We’ help wash off
everything. One lady tells me, ‘Dada, I have bound enmity with
that lady.’ I asked her, ‘Why have you bound enmity with her?
What kind of enmity is it?’ She told me, ‘I vowed that I will
come as a snake in my next life and bite her. That is the kind
of enmity I have bound.’ I told to her, ‘Do not bind any enmity.’
She said, ‘But I have already bound it, so what should I do?’
So then I washed it off for her. But what revenge (veyr) did she
bind for the next life?
Questioner: That she will become a snake and then bite
her.
Dadashri: I asked her, ‘Sister, why have you taken on
such a grave liability?’ and she told me, ‘She and my husband
were friends when I married my husband. She does not leave
him alone, so that day I had decided that I will not leave her
alone in her next life, I will bite her as snake in her next life.’ So

I asked her, ‘Do you still have this enmity towards her?’ She
replied, ‘No Dada, I want to be free from that enmity.’ So I told
her that I would help her free herself. I did not call for her
husband. I explained everything to her in his absence. On the
contrary, if we call the husbands, we create even more problems.
A person can become unconscious if he is hit in the head.
Hey! One will become unconscious even if he drinks a couple
of bottles of alcohol. Becoming unconscious is not a crime. So
do not worry if that occurs to you. But if a mistake occurs, do
alochana in Dada’s presence and ask for forgiveness. That is
when ‘we’ do a vidhi for him and we ‘roast the seeds’ of
whatever mistakes he committed so they will not have the potential
to germinate and grow. They will not produce any fruit. They
become ineffective.
Conduct Worthy of Alochana
This awakened awareness is the awareness (jagruti) ‘we’
have given you, none other. That awareness would be at a very
high level if there were no veils over it. When ‘we’ give you
Gnan, the awareness is very high that day. That is real awareness.
Questioner: All of us do not confess to Dadashri. We do
not tell Him everything; we come here and sit down without
saying a word. We do not say anything about our mistakes…
(422)
Dadashri: It is fine if you do not talk about your mistakes
here, but you do open up in detail to the ‘Dada’ within, don’t
you?
Questioner: Yes, I do that but should the awareness not
increase? Or should I keep showing the mistakes to Dada to
increase the awareness?
Dadashri: You do not have to tell Me all your mistakes.
If you did, when would it all end?
444 Pratikraman

Those who want to get rid of their mistakes should do
alochana to Me. If someone has made a big mistake and he
wants to remove it, then the moment he does alochana to Me,
that mistake is tied up (it will not be free to occur again). His
mind becomes tied up (surrendered) to Me. So how can he
untie it then? Then ‘we’ shower him with the Lord’s grace; but
his mind must become bound with ‘us.’ Why would I bother
with all this on my own? So when he comes on his own to Me
and requests Me to help him, then I will give him the cure. Why
would I go to everyone’s home and ask?
Whatever the benefit, at least one gains that much.
Otherwise, there is no end to this. And the one who has a lot
of awareness and has a desire to cleanse, he will come to Me.
If he comes and tells me in privacy and confidence that he has
made such and such a mistake, then that mistake is bound and
arrested. A mistake always gets arrested when you do the
alochana. And once it is arrested, it can no longer stick to you.
Confess to Me only the mistakes the world accepts when
confessed in the presence of others. All other mistakes, tell Me
only in private. Many people talk to Me about their mistakes in
private. They are personal. If the mistakes are openly declared,
people will misuse the information. Only the Gnani will not misuse
it. Other people will misuse the information the moment they
learn of it.
When people sit in a group to eat, one will eat a lot of
vegetables and sweets, but at least he eats in a group, does he
not? That is not considered as hiding your mistakes; hiding or
covering up mistakes is where people go behind closed doors.
Things they do in secret behind closed doors. It is where people
look for darkness. You do not go around looking for such
darkness, do you? Those are called secret deeds. Now if you
were to disclose those kinds of clandestine mistakes here, you
will experience aversion from people. You cannot talk about

things that create contempt. All other things such as, ‘I happened
to steal something the other day,’ or, ‘I ended up lying to him,’
or ‘I cheated him’ can be discussed here openly. But some
things require to be said to me in private. Do you not recognize
a secret? You were aware of all the secrets before you attained
Gnan, were you not? Similarly, after attaining Gnan, would you
not know what a secret is? There is no problem if there are no
secrets.
Questioner: So, Dada, those mistakes have come into
my vision.
Dadashri: Having come into vision means that you have
known your mistakes but they still remain hidden, do they not?
You have deposited them, have you not?
If a person likes vegetables and he eats too much, people
will complain that he eats too much. Then he will say, ‘I want
to eat. Who are you to tell me otherwise?’ So what does it
mean to be keeping a secret in this world? It means that when
something is disclosed, people will start to complain and criticize,
‘You did that!? Is this what you’ve resorted to?’ These are all
the things that people of the world disapprove of and criticize
(loknindya). Will anyone scold you for shaving in the middle of
the street in the daytime? If you say you want to shave in the
daylight, on the street, you can say it, couldn’t you? Someone
may say that he wants to shave sitting on the toilet. You have to
tell him to go ahead and do whatever he wants. People are free
to do things like that. Those are not activities that one has to
hide from. (424)
True Alochana
No one has done true alochana. That is the very obstacle
that prevents one from going to moksha. There is no problem
with the mistakes. And if one is able to do true alochana, there
is no problem. And alochana has to be done to a Gnani Purush
446 Pratikraman

who is almighty. Have you ever confessed your mistakes in this
way? Who could you confess to? Without doing alochana,
there is no liberation. Without alochana, who will forgive you?
The Gnani Purush can do anything, because he is not the doer.
If he were the doer, then he too would bind karma. But because
he is not a doer, he can do whatever he chooses.
‘Dada Bhagwan’ The Final Guru
You should do alochana to your guru. Your final guru is
your ‘Dada Bhagwan’ (The Self that has awakened within you
after Gnan Vidhi); I merely show you the way. Now that I have
shown you your final guru, He will continue to answer your
questions and that is why He is ‘Dada Bhagwan’ (the Lord
within). However, until He takes over being your living, internal
Lord, you may consider this ‘Dada’ (the Gnani Purush) and the
Lord as Your pure Self. When He becomes established within
You, the answers will come from within. Ultimately, He will be
fully enlightened.
If You Hide a Mistake from ‘Us,’ it is Very
Grave
If you hide things from the Gnani Purush, it will hinder you
severely. People do pratikraman in order to bring things out
into the open. That man brought so much baggage with him and
he came here to confess everything. What occurs when you try
to hide things? Your mistakes will remain hidden and they will
double.
It is Just Like an Affidavit
Men and women come to me to give their ‘affidavit,’ just
as they do to the priest in the Catholic Church. There they go
inside the confession stand and it is dark in there. They don’t
show their faces because the offender cannot bear to show his
face. People do not have enough courage to confess their
mistakes face-to-face with the other person.

Whereas here, many men and women give me the entire
mirror image of their lives from age sixteen until the present.
There has never been such a large ‘affidavit.’ It is called
alochana. They show the whole mirror to me and so I look at
it. I give them My blessing and so all their misdeeds are removed.
The essence and grip hold of those mistakes within go away.
Just as you burn a rope full of knots, the knots will remain intact,
but will they cause any harm? No. Similarly, I burn the rope.
Then you will still have the knots, but you will have to shake
them with pratikraman so that everything will fall off.
Extreme Faults in Sexuality
People bring their letter of alochana to ‘us.’ They write
down their every mistake on paper. Not just one person but
thousands have done that. What do I do about all those mistakes?
I read their letters; I do a vidhi on it and give the letters back
to their owners. If ‘we’ were to ever tell others that such and
such a person committed such and such a mistake; if ever a little
bit of the information were to leak out and made public, then…
one does not disclose his mistakes openly and that is why the
poor man keeps protecting them and keeps them hidden.
Do people protect their mistakes or not? Why do they not
make them public? It is because they will lose their reputation.
Does he give it to me in writing so that he can ruin his reputation?
He tells me, ‘Sir, these are the mistakes I have committed.
Please wash them off for me. Please forgive me.’ How much
trust he must have in me! People write of mistakes which have
never occurred in the world before! You would be flabbergasted
just reading them.
Thousands of people have written down such mistakes for
me. Women have completely disclosed all their mistakes to me.
If one has had seven lovers, she will give the names of all seven
in her confession. Now tell me, what should ‘we’ do? She
would commit suicide even if a word of it was to get out, and
448 Pratikraman

that would place a grave liability on us. The liability is ours. So
what do ‘we’ do? If ‘we’ let it get out, then all seven of her
mistakes would be exposed, and is that why she confided in
‘us’? Therefore, ‘we’ have taken on a great responsibility. A
man who has a young daughter will come and tell me, ‘Dada,
I am worthy of being killed.’ I ask him, ‘Hey, you! Why is that?’
He would tell me he molested his daughter.
Questioner: What kind of karma does he bind because
of this?
Dadashri: It is not just one man; so many such men have
come to ‘us.’ He told his wife, ‘Now that she is ten, eleven
years old, why don’t you let me enjoy her!’ The father would
touch her and molest her and so her view changes and then she
starts looking at other men. The girl then becomes tainted with
abnormal sexuality. A father has to maintain strict discipline. He
should not look at any other woman than his wife. Men are not
aware of such things! That man was beaten up. His wife and
everyone got together and beat him up; how dare he make a
suggestion like that? So you now know about conduct in the
dushamkaal – current time cycle where pain and misery is
dominant. (426)
Questioner: Yes.
Dadashri: Some boys had come to satsang, came to the
pilgrimage (jatra) with married people. One twenty-five year
old boy wrote confessing that his intentions towards a thirty-five
year old married woman were sexual. He said he was doing
pratikraman for it.
‘You fool! Is that what you did? Hey, you! You did not
have any shame or respect for the fifteen people around in the
satsang?’ All these kinds of things are to be repented and they
need to be forgiven. This is the effect of this time cycle! How
can they have such thoughts about fellow mahatmas, men and

women? What kind of nonsense is this? Things go on which
have never been heard of before; things that would bring pain to
the eyes and ears! People have gone astray and out of control!
Enough, be aware, even now be warned!
Each and Every Mistake with Innumerable
Layers
Repentance and forgiveness (maafi) is the greatest weapon
in this world. God does not forgive you. He does not have the
right to forgive. The Gnani Purush will forgive everyone’s
mistakes. He is the agent of God. God in reality does not have
a body; only those who have a body can forgive. So, even now,
if you have made any mistakes, come and ask for forgiveness.
Dadashri: How many mistakes of yours are You able to
see every day?
Questioner: I can ‘see’ two hundred to three hundred.
Dadashri: For seven years, You have been ‘seeing’ two
hundred to three hundred, so those will go away. Then You will
‘see’ new ones.
Or there may be many petals of that mistake. It may also
be a new mistake; all these mistakes contain endless layers.
Questioner: If we continue making mistakes every day
and we continue repenting in this way, when will they come to
an end?
Dadashri: It will end for certain. All the mistakes will
come to an end if you do it this way. I am showing you the path
that I myself have traveled.
Love Pratikraman Just Like You Love Your Wife
You ought to have the same familiarity with pratikraman
as you do with your wife. Just as you cannot forget the wife, in
the same manner you cannot forget to do pratikraman. All day
450 Pratikraman

long, you should keep asking for forgiveness. You should make
it a habit to ask for forgiveness. But instead, you make it a habit
to see mistakes in others.
Questioner: How many pratikraman do I have to do?
(428)
Dadashri: You eat, drink and breathe all day. That is
how you have to do pratikraman the whole day.
Caravans of Pratikraman
The more pratikraman you do; the more mistakes You
will be able to ‘see.’ There are some who can see up to two
hundred mistakes at a time. One man once asked me, ‘How can
I cope with it when I see five hundred to thousands of mistakes
every day and that too is not enough. My mind gets exhausted.’
That is because that is the kind of stock he has filled. This poor
man, on the other hand, does not have any stock. He has stocked
only a small shop, whereas the other man has stocked big
warehouses. A lot has been emptied.
Questioner: Mahatmas immediately have the inner intent
of doing pratikraman when anything occurs.
Dadashri: Immediately. It occurs automatically. It occurs
naturally and spontaneously. How many pratikramans do you
have to do?
Niruben: Over five hundred every day.
Dadashri: This lady here does up to five hundred
pratikramans every day. Some do fifty and some do hundred.
As the awareness increases, the more pratikraman one does.
This is the path of constant pratikraman.
This is a ‘shoot-on-sight’ pratikraman. ‘Shoot-on-sight’
means the mistake is removed with pratikraman the moment it
occurs. That is how much awareness one maintains. One will

have so much awareness that he will not fail to do ‘shoot-on-
sight’ pratikraman. He does not miss seeing a single mistake.
That is why all the mistakes go away and one constantly remains
kashay-free (saiyam). I have told everyone to eat whatever
they enjoy; eat all they wish – and yet they remain in saiyam.
Such is this path of the Vitarags.
Questioner: You said that people do up to five hundred
pratikramans a day. So which is better, more pratikramans
occurring or less?
Dadashri: The more the better. This is nothing but
warehouses of mistakes. Krupadudev Shrimad Rajchandra has
said, ‘I am a vessel of infinite mistakes, oh compassionate One!
If I cannot ‘see’ these mistakes, how will I attain liberation?’ How
can one overcome these warehouses of mistakes when he cannot
even see five mistakes? It is nothing but a warehouse full of
mistakes. Therefore, if one does up to five hundred pratikraman
daily, then his warehouse of mistakes will empty quicker. For
some, fifty mistakes will come out and for others, a hundred
mistakes will come out; but they have started to come out.
Questioner: But as one rises higher in awareness
(urdhavikaran), the mistakes will begin to decrease, will they
not?
Dadashri: There is no need for one to rise higher
(urdhavikaran). A mistake will be spotted immediately if there
is awareness. And once the mistake is spotted, one does
pratikraman right then and there. He will do alochana,
pratikraman and pratyakhyan immediately, in the moment. A
‘shoot-on-sight’ pratikraman!
Questioner: After doing so many pratikramans, there
will come a time when they will decrease in number, will they
not? How can they continue to increase?
Dadashri: It takes a long time for them to go down because
452 Pratikraman

this is the karmic stock accumulated over infinite past lives.
He Will End Up Becoming and Being a God
Niruben has been doing more than five hundred
pratikramans daily for years and today most of the mistakes
have come to an end. There is nothing else to be done. All one
has to do is get in the Agna and do the ‘shoot-on-sight’
pratikraman. If someone comes here and inside you feel, ‘Why
did he have to come when it is so crowded here?’ With this, you
just did disrespect (viradhana) and, therefore, his Self within
knows that. Do you understand that? So you should immediately
say, ‘Chandubhai, why did you have such an intent (bhaavna)?
You did atikraman and so do pratikraman.’ Do you understand
this?
This is the path of pratikraman. It is the path of alochana,
pratikraman and pratyakhyan, a path of ‘shoot-on-sight’
pratikraman. You will be able to see three hundred to four
hundred mistakes daily. The one who can see only one of his
own mistakes, can become a God. And if there were no mistakes
in man, then there would be Gods everywhere. Any man who
becomes flawless is a God.
Your work is done. Still, as the energy of the awareness
increases, You will be able to ‘see’ more mistakes. For now,
You ‘see’ gross (sthool) mistakes. Then You will be able to see
subtle (sookshma) mistakes. Whatever mistakes You ‘see,’ they
are gone. The rule is that whatever mistakes lie within, the moment
You ‘see’ them, they leave. Like the analogy of a robber entering
your home while you are sleeping. What occurs when you wake
up? The robber will run away the moment you wake up. Similarly,
these mistakes will get ready to leave the moment you wake up!
(430)
The Shortest and Methodical Pratikraman
Questioner: Dada, please explain the process of

pratikraman. Some people say that they did two hundred
pratikramans. How do they do them?
Dadashri: It is like this: as one goes deeper, he is able
to ‘see’ more mistakes.
Questioner: I can only ‘see’ my own mistakes.
Dadashri: That is because You have now been given the
Gnan; otherwise, you could not ‘see’ your mistakes before,
could you? You can ‘see’ them now, can’t you? You can ‘see’
them now and so you have to ask for forgiveness for the ones
You ‘see’. You begin to ‘see’ the mistakes as you do
pratikraman. Some can ‘see’ twenty-five mistakes daily, some
can ‘see’ fifty mistakes and some can ‘see’ a hundred mistakes.
It is possible for one to ‘see’ up to five hundred mistakes a day;
such is the vision that can open up. The darshan (vision as the
Self) will continue to open up.
If he is talking to you, he may use harsh words. But at the
same time he can ‘see’ his mistake that he did something wrong.
And can you see mistakes, or not?
Questioner: Yes, I can see my mistakes.
Dadashri: Then You are blessed, are you not?
What kind of pratikraman do our mahatmas do? They
do instant, ‘shoot-on-sight’ pratikraman. Then the mistake does
not arise, does it?
Questioner: Do I have to recite the full long special
ceremony (vidhi) of pratikraman or can I shorten it and do it
with positive inner intent?
Dadashri: Do it in short with the inner intent (bhaav).
We write ‘dravyakarma (effect karma), bhaavkarma (cause
karma) and nokarma (neutral karma; gross discharging karma)’
and all that in the pratikraman vidhi, however, you can shorten
it and that is acceptable.
454 Pratikraman

Questioner: So, Dada, how should I do short
pratikraman?
Dadashri: You should feel that what occurred is not good.
Questioner: Yes, but what is the way to do the shortest
pratikraman?
Dadashri: Say, ‘In the presence of Dada Bhagwan, I am
asking for forgiveness for this mistake which just occurred and
I will not do it again.’ That is all. That is considered the shortest
pratikraman. There is no need to say ‘…separate from his
mind-speech-body, bhaavkarma, dravyakarma and
nokarma…’; all that is to teach the newcomers.
Now, when a person has enmity (veyr) towards someone,
he has to say this methodically so that it reaches the other person,
and then he can be freed from the enmity. When he keeps
saying it methodically in details, then enmity in all will continue
to go down. And, at the same time, the other person will know
that his mind is getting better towards you. There is a tremendous
energy in pratikraman.
Questioner: With reference to the mistakes, can I say
that I am doing pratikraman for ‘this life, countless past lives,
mistakes of speech from countless past lives, all mistakes related
to attachment and abhorrence’ – can I say all that?
Dadashri: Yes, you should say all that. For mistakes with
certain people, you can also do it another way. Ask for
forgiveness. If you repent for the mistakes, that will be acceptable.
(432)
That is Our Subtlest Discovery
You should start the ‘sacrificial fire’ (yagna) of intense
pratikraman with whomever you have had excessive atikraman.
You have done so many atikramans and all these problems that
you have are because you have not done pratikraman.

This pratikraman is ‘our’ most subtle discovery. If you
can understand this discovery of pratikraman, then you will not
have any problems with anyone at all.
One Can Even See His Past Life in Deep
Pratikraman
The one who dwells deep into pratikraman can also
‘see’ right through to his past life. Some can also ‘see’ their past
life; not everyone can do that. For some, that occurs naturally
– they can ‘see’ clearly through it. Now what will you do by
‘seeing’ your past life? We want moksha, do we not?
Collective Pratikraman
Questioner: In the pratikraman I do, I recall all the
mistakes and ask for forgiveness for them. If there are many
mistakes and I have forgotten them, why should I invite misery
by revisiting them again?
Dadashri: It is not to invite misery. However much of
your book of accounts of karma you clear, that much becomes
clear. You will eventually clear the book, will you not? What is
wrong in using an hour of your free time for that?
Questioner: My list of mistakes is very long.
Dadashri: If it is long, then for a hundred different kinds
of mistakes with just one person, you should do collective
pratikraman – ‘I am asking for forgiveness from you for all
these mistakes that I have committed.’
Questioner: The collective (jathu) pratikraman we do,
is that the same as ‘samuhik’ (collective) pratikraman?
Dadashri: Yes, that is the samuhik pratikraman.
Individualized Target, Specific Pratikraman
For whom do you have to do individualized pratikraman?
It is specifically for the one with whom you do atikraman.
456 Pratikraman

Collective (samuhik) pratikraman is done for karma of the
past life, all other karma of those who are not related to you, or
incidents you are not aware of where you may have hurt someone.
For all that, you have to do collective pratikraman. And if I
know that I have hurt you with my leg, then I have to do
individual pratikraman for that. That has to be done immediately.
Powerful Circumstances Obstruct Pratikraman
Questioner: Dada, many times when I make a mistake,
I remember You and all I say is, ‘Dear Dada, I am asking for
forgiveness for the mistake I made.’ I do not do a lengthy
pratikraman.
Dadashri: There is nothing wrong in asking for forgiveness,
but make sure you do the pratikraman. Ask for forgiveness if
you are not able to do pratikraman.
Questioner: Sometimes the circumstances are so strong
that they prevent me from doing pratikraman. (434)
Dadashri: Ask for forgiveness for that.
Bombardment of Atikraman
Questioner: Five to twenty-five atikraman occur within
an hour.
Dadashri: Then you can combine them and do
pratikraman for them together. If they occur together, then say
that you are doing collective pratikraman for them.
Questioner: How do we do collective pratikraman?
Dadashri: Say, ‘All these atikramans have occurred for
which I am doing collective pratikraman.’ If atikraman has
occurred on a certain topic, then say that, ‘Atikraman occurred
on this subject, on this subject and on this subject; so I am doing
a collective pratikraman for atikraman done on all these
subjects.’ And so they will all be resolved. And if some still

remain, then I will wash them off for you. But do not sit around
because of that. Everything will remain stagnant within if you sit
idle. There is no need to get entangled in all this.
One man tells me, ‘I have to do up to two thousand
pratikramans a day. I get tired of it. What should I do?’ So
‘we’ told him to do collective pratikraman. How can a man do
two thousand pratikramans at a time? How can one say and
do it two thousand times over? Now whatever mistakes You
‘see’, they go away and then others come. Whatever mistakes
You ‘see’, they fall off, whereas someone else would say, ‘I see
the same mistake again and again.’ So ‘we’ tell him that the
same mistake cannot come back. An onion has many layers. As
you remove one layer, another layer comes forth. Similarly, these
mistakes have layers. When one layer is removed, it is replaced
by the next one. So it is not the same layer; the previous layer
is gone. If there were thirty layers, twenty-nine will remain. Then
when you remove another layer from that, twenty-eight layers
will remain.
This is a receptacle of infinite mistakes. You may ‘see’ up
to three thousand mistakes a day. That man got tired so ‘we’
lowered the level for him. One cannot do so much. He could
‘see’ many mistakes because his awareness has increased a lot.
Now he would find it very difficult to do that many pratikramans
as he is a working man, would he not? Therefore, ‘we’ dimmed
his awareness and told him to do collective (jathu) pratikraman.
Jathu means to do pratikraman of everything together. However,
what should our pratikraman be like? It should be ‘shoot-on-
sight’ pratikraman. It should be ‘cash.’
Pratikraman is done the moment the mistake occurs.
There are some who go as far as to tell me, ‘Dada, I cannot
bear it. I cannot do pratikraman at all. I have to do so many
pratikramans that in doing them one by one, there is no end to
them. I can see that many mistakes.’ So ‘we’ tell them to do
458 Pratikraman

collective pratikraman. What can you do when so many
mistakes occur? It is a warehouse full of mistakes. And, in his
mind, he thinks, ‘I am something special…I am something
special.’ You will know exactly what you are when someone
insults you!
Solution for the Residual Mistakes
Questioner: If, by mistake, we forget to do pratikraman,
will they go away with collective (samuhik) pratikraman?
Dadashri: Yes, collective pratikraman will remove a lot
of mistakes. That is the greatest way to quickly remove the
balance of pratikraman of many days. On the contrary, that is
a better way.
Mistakes Before Gnan
Questioner: How can one do ‘shoot-on-sight’
pratikraman for all the mistakes that occurred prior to attaining
Gnan?
Dadashri: Those mistakes are ‘thick’ and, therefore, they
will keep showing up in the non-Self (prakruti). So you will
recognize that they are from the past. You have to do more
pratikraman for them.
Questioner: They can be recognized more by a samayik,
can they not?
Dadashri: Yes, you can recognize a lot more in samayik.
But when this mistake comes before you, it is of the prakruti,
so these mistakes were there before. Therefore, you have to do
more pratikraman for them. And you don’t have to do anything
for mistakes you don’t have. (436)
You Can Become Free from Karma through
Gnan
Questioner: Can karmas be bound after attaining Gnan?

Dadashri: If you say anything negative, you will not bind
any new karma, but you will not be free from the karma either.
When can you become free from karma? It is when you clear
them according to Gnan. Therefore, it can be resolved with
understanding and Gnan. They were bound through agnan
(ignorance of the Self) hence we can be free of them if they are
resolved through Gnan. Even if you do not like them now, you
have to resolve them through Gnan. Come into Your state as ‘I
am Shuddhatma’ and keep ‘seeing’ what occurs; that is how
You are to resolve everything.
Energies Arise At the Feet of the Gnani
Purush
Questioner: What if I do pratikraman? Will that not
bring about a quicker resolution?
Dadashri: When?
Questioner: When I do Charan Vidhi at Your feet.
Dadashri: No, at that time You are filling energy within.
Pratikraman has to be done later on its own.
Pratikraman Even at the Time of Marriage
Questioner: I keep on washing and yet there are so
many sticky karmas.
Dadashri: Worldly life (sansar) means atikraman. It
has to be washed off with pratikraman. Do you not eat regularly,
drink and breathe air all day? Similarly, pratikraman has to be
done regularly every day.
Did you not feel embarrassed wearing a tassel headgear
on the head when you were getting married? Did everyone not
get married wearing a tassel that way? Did you not think at that
time that you will have to do pratikraman for all that? Now
when you have to do collective pratikraman, you find it difficult.
460 Pratikraman

The Mistake is There and The ‘Seer’ is Also
There
Questioner: Dada, do something so that the mistakes
cease to be ‘seen.’
Dadashri: No, mistakes will be ‘seen.’ The mistakes are
‘seen’ because the ‘Seer,’ the Self, is there and the mistakes are
‘gneya’ – that which is to be known.
Questioner: But can something be done so that one does
not see them?
Dadashri: No, if they can no longer be ‘seen,’ then the
Self will leave. It is because the Self is there that You can see
the mistakes. But now they are not mistakes anymore. They are
now ‘gneya’ and You are the Knower (the Gnata).
Be Tired of Atikraman Now
Questioner: I still have many files and, therefore, I ‘see’
so many mistakes all day long that I am completely tired and
frustrated.
Dadashri: That will occur.
Questioner: Every moment of the day I can see so many
mistakes.
Dadashri: Those mistakes are being ‘seen’ and, therefore,
they are going away. The mistakes will be ‘seen’ for sure. If you
can ‘see’ your mistakes, then You have become the Self – the
Atma. You can only ‘see’ them when you become ‘shuddha
(pure),’ will you not? (438)
Questioner: But the whole day, every moment of the
day?
Dadashri: Yes, on the contrary, it is good that you can
‘see’ them. You are told to do penance (tapa) so that You can

‘see’ the mistakes. That is awareness. The awareness is verily
the one that shows you the mistakes.
The Repenting is Done by Chandulal
Questioner: When I make a mistake and then do
pratikraman for it afterwards, why do I not become pure despite
doing pratikraman? Why does the mind continue to feel
unhappiness? Why does that state still remain stuck with me for
a day or so?
Dadashri: What is wrong with that? A mistake will not
be repeated if your repenting is more. Awareness will prevail so
there is no harm. Let the mistake latch on to you; the mistake
will not be repeated.
Questioner: When I repent, my focus (dhyan) shifts from
other things to repenting. Is that true?
Dadashri: It is better if you repent. You (the Self) are not
to repent, ‘Chandulal’ has to repent. You (the Self) have not
made the mistake.
Can a Movie be Stopped in the Middle?
Questioner: It will be better if this drama of life comes
to an end quickly.
Dadashri: Why did you say such a thing? Then who will
wear these bangles?
Questioner: I do not want to wear them any more.
Dadashri: No, wear them, go out, enjoy. You cannot ask
to end it quicker. There is still a lot of work for You to do. You
have to take care of this body. Why are you saying such things?
Questioner: You were in this city for twenty days and I
was not able to attend even one of your satsangs.
Dadashri: Do you have to bring an end to your life
462 Pratikraman

because of that?
Questioner: But how weak it all is.
Dadashri: You have come to know ‘Dada Bhagwan’
through your body, so You should be indebted to it. You must
take care of it. You have to take whatever medicine is necessary
to care for it. It is through this body that you have met Dada.
You have lost countless bodies; all of them were wasted away.
This body has become a second friend because you met Dada
through it, so look after it. Tonight do pratikraman for having
spoken this way. Do you do pratikraman for what you say?
Questioner: Yes, Dada.
Dadashri: If you are sitting in a cinema, what should you
do if the movie stops in the middle?
*****

464 Pratikraman
[25]
Understanding the Principles of Pratikraman
To Become One with the Non-Self
Questioner: You have suggested that we do pratikraman
immediately for any atikraman that occurs in our worldly
interactions, but what should we do if we get drawn from the
Self into the non-Self, or when we become one with the non-
Self (tanmayakar)? Is this an atikraman against pure Soul?
(440)
Dadashri: You should do pratikraman. Now, the one
who remains in ‘our’ Agnas can never go into the non-Self. He
cannot go there even if he wants to. Therefore, start applying the
Agnas so that You will not at all go into the non-Self. You will
never be drawn into the state of the non-Self (par-dravya). So
do not worry. Even if you become engrossed (tanmayakar),
you are not into being the non-Self (par-bhaav) or in the non-
Self state (par-dravya). If you practice the Agnas, then you
cannot be in that state, and if that state were not to be, then you
could not practice the Agnas. That is how scientific this all is.
Questioner: When I become tanmayakar (one with the
non-Self), the awareness becomes veiled and consequently the
karmas are not discharged completely. The realization comes
later on, so is there a way to do pratikraman for this so that
karma gets discharged properly?
Dadashri: When you do pratikraman, the karmas will
become lighter. When they come again, they will be even lighter.
But if you do not do pratikraman, then the same burden will

return with the same weight. All these are discharge karma and
through repeated pratikramans, they will become progressively
lighter and then end.
Questioner: You say that atikraman is ‘neutral’ (does
not create new karma for mahatmas) so why is there a need
to do pratikraman?
Dadashri: Atikraman is indeed ‘neutral,’ but a seed is
planted (for the one who is not separated as the Self) when one
becomes one with it (tanmayakar). If he does not become
tanmayakar during atikraman, then a new cause is not created.
Atikraman in itself does not do anything. And pratikraman is
occurring even when You do not become one with it. You are
the Knower of, “Chandubhai – the ego’ has become one with
the non-Self, and also when he is not.’ You (the Self) never
become tanmayakar. It is the mind, the intellect, the chit and
the ego that become engrossed and You are the Knower and
the Seer of these.
Questioner: If ‘Chandubhai’ becomes tanmayakar, then
I have to tell ‘Chandubhai’ to do pratikraman, right?
Dadashri: Yes, ‘Chandubhai’ has to do pratikraman
Pratikraman and Dreams
Questioner: Is it possible to do pratikraman in a dream?
Dadashri: Yes, very good pratikraman can occur in a
dream. The pratikraman that occurs in a dream is better than
the one that occurs in the awakened state. Right now you ‘do’
them quickly, but whatever work gets done during the state of
dreaming is very methodical. It is also very good when You
‘see’ Dada in your dream. You can ‘see’ Dada better in a
dream than you can in your wakeful state. This is because a
dream is a natural and spontaneous state (sahaj) and here, this
awake state is unnatural (asahaj).
[25] Understanding the Principles of Pratikraman 465

Questioner: If I have committed a sin, a hurtful act, in a
dream, can I do pratikraman for it upon awakening?
Dadashri: Of course you can. Whenever it arises in your
awareness (laksha), you can do pratikraman for it because
you were the one in the dream.
Questioner: Does it then become cleansed? (442)
Dadashri: Yes, the guilty one may confess at any time.
The laws in the worldly courts are different, but here you can
confess anytime.
Questioner: Karma occurs in a dream. When should I
do pratikraman for that? Am I to do them after awakening?
Dadashri: Yes. If you remember when you wake up,
then do it. In the dream, if you hit someone, there is a violent
intent (himsak bhaav) behind it; that is for certain, isn’t it? And
whether it hurt the other person or not, is a different matter. So
you have to do pratikraman. You can get irritated even in your
dream. You see your uncle and you get irritated.
Questioner: Many a times, pratikraman for a mistake
made in a dream occurs in the same dream.
Dadashri: Yes, that can occur.
Questioner: But, Dada, sometimes pratikraman does
not occur in the dream, and then I realize that I did not do
pratikraman for it when I woke up in the morning. So should
I go ahead and do the pratikraman in the morning?
Dadashri: Yes, do that. You can do pratikraman anytime.
When you fight with your husband and then you ask for
forgiveness with pure Soul (Shuddhatma) as a witness, then
that is acceptable too. When you get upset with him, it is
acceptable to just say, ‘I am asking for forgiveness in the presence
of Shuddhatma.’ These are technical words, but simple words
will do also. The ‘cloth’ has to be washed, one way or another.
466 Pratikraman

Dream is Always a Discharge Karma
Questioner: When I have sexual dreams, it leaves its
effect on me.
Dadashri: You can do pratikraman for that, can you
not?
Questioner: That can be done.
Dadashri: On the contrary, that is even better. It is
beneficial if pratikraman occurs. There is no problem with that.
And pratikraman must be done. If You let go, then it will
remain unresolved and pending. By doing pratikraman, you
remove it from its roots. And that is good. When that occurs,
you say that ‘this is wrong,’ don’t you? If you feel it was wrong,
that is good.
What is a dream? It is a discharge (galan), not charge
(puran). That which has no new charging (puran) at all is called
a dream. And in the awakened state, both charge and discharge
occur due to the presence of the ego, whereas in a dream there
is only discharge. Discharge means galan and no one has to
worry about discharge. Stop worrying about something that has
already occurred.
What Can One Do Where There is No Solution?
Questioner: After attaining this ‘Gnan,’ you have called
the worldly life interaction (vyavahar) a discharge (nikaali) and
that is fine. But there are some interactions that are such that
they cannot be avoided and there is no cure for it. Where is the
danger point for charging there?
Dadashri: There are no danger points, situations, at all
where charging (of karma) occurs. But charging may occur where
there are doubts and suspicion. Whenever suspicion arises,
recognize that there is danger there for charging. What kind of
suspicion? The kind of suspicion that will not let one sleep at all;

not little suspicion which goes away (the kind that is easily
forgotten). There is no significance to suspicions.
Questioner: So then should one remain carefree and
nonchalant?
Dadashri: No. You will suffer if you are carefree. Why
do people not stick their hands in a fire? (444)
Questioner: Then what kind of appropriate action should
one take?
Dadashri: What other action will You take? The only
action needed there is repenting and pratikraman.
Do Mahatmas Charge Karma?
Questioner: The most important thing I wanted to know
is, can mahatmas bind karma?
Dadashri: You do not charge karma. But it is better to
do pratikraman. Doing pratikraman means You are following
‘our’ Agna. Do pratikraman when atikraman occurs. You
(the Self) never do atikraman. You (the Self) do not even like
to do atikraman and nor do You have a desire to do so, do
You?
Questioner: No, no desire at all.
For mahatmas, when every karma is a discharge, then is
there a need to do pratikraman?
Dadashri: Because it is a discharge, there is no need to
do pratikraman. Pratikraman is to be done when atikraman
occurs. Pratikraman is not to be done for eating or drinking.
Do I keep asking you, ‘Have you eaten a mango or not? Why
did you eat fritters? Why did you go to a hotel?’ Do ‘we’ ask
you all that? No, because ‘we’ know that all of that is discharge.
If you accuse or hurt someone as part of discharge intent
(discharge bhaav), then do pratikraman.
468 Pratikraman

Questioner: Should the one who is blamed also do
pratikraman?
Dadashri: Yes, he too should do pratikraman by saying,
‘What mistake did I commit that caused him to accuse me?’
Nevertheless, the accuser is more at fault.
Questioner: Are new bhaavs (inner intents) not caused
by becoming tanmayakar (one with the discharge)?
Dadashri: Yes, everything carries a danger. Everything
gets washed off when you do pratikraman. Doing pratikraman
if one is not Self-realized binds merit karma (punya). The one
binding the karma is not the Self. Binding of merit (punya) or
demerit (paap) karma is all of the non-Self. When you deal with
them with equanimity (sambhav), it will decrease by that much.
After Gnan, You have to Continue ‘Seeing’
Questioner: After Gnan, if I insult someone and then I
feel I want to do it again, and I also do it, then I ‘see’ that
‘Chandubhai’ was the one who felt like doing it and that he did
it again, and I ‘see’ ‘Chandubhai’ doing it again. What is that
called? Is that considered ‘charging’ of karma?
Dadashri: Did You keep ‘seeing’ all that occurred?
Questioner: Yes.
Dadashri: Then that is gone. You, the Self, have nothing
to do with it.
Questioner: When someone insults me, ‘I’ (the Self) feel
that ‘I’ should not insult him back. But ‘Chandubhai’ says no,
and that I should insult him and then he goes ahead and does it.
But even then, from within, ‘I’ feel it was wrong. ‘I’ continue to
‘see’ all that but ‘I’ (the Self) am not able to stop ‘Chandubhai.’
Dadashri: There is no problem with that. That is not
Your responsibility, but it is the responsibility of ‘Chandubhai.’

That other man will scold ‘Chandubhai’ and tell him, ‘You are
worthless. Why do you keep talking in this manner?’ Or he may
even slap you - ‘Chandubhai’; the guilty one has to take the
beating. (446)
Questioner: So does that mean that he ‘charged’ that
karma?
Dadashri: No. That is why pratikraman has to be done.
But You do not have to do the pratikraman, ‘Chandubhai’ has
to do it. You (the Self) have to tell ‘Chandubhai’, ‘Why did you
do atikraman? Do pratikraman for it.’
Questioner: But suppose that ‘Chandubhai’ does not do
pratikraman, then what?
Dadashri: Then it can be acceptable.
Questioner: So it got ‘charged,’ did it not?
Dadashri: No. It does not get ‘charged.’
Questioner: Pratikraman should be done.
Dadashri: All the files will be cleared if you do it. They
got cleared with Gnan and got put away. Whatever clothes you
wash, put them away. They will go for ironing automatically.
When Does Karma Get Charged?
Questioner: Does charging of karma take place after
Gnan?
Dadashri: How can charging take place? When does
charging occur? Are you convinced that vyavasthit (scientific
circumstantial evidences) is the doer?
Questioner: Yes.
Dadashri: And that ‘Chandubhai’ is not the doer – are
you convinced of that?
470 Pratikraman

Questioner: Yes.
Dadashri: If ‘Chandubhai’ were the doer, then the charging
would take place. So that question no longer applies. Do you
understand? Did you get a clarification to your question?
Questioner: If I do pratikraman, will I not charge a
new karma?
Dadashri: If the Self becomes the doer, only then will
karma be charged.
No New Credit or Debit after Gnan
Questioner: Is there a charging of the good karma, just
as there is charging of the bad karma?
Dadashri: No. Even bad deeds do not get charged after
Gnan. We do pratikraman when atikraman occurs during
discharge of past karma. Atikramans that were done in the past
are such that they hurt others now.
Questioner: Do I have to do pratikraman for the
attachment-abhorrence (raag-dwesh) that occurs during
discharge?
Dadashri: You have to do pratikraman for the discharge,
and there is no charging, so that is out of the question. So, for
‘us,’ there is no new credit or debit of karma.
If credit takes place, one will get a life in the celestial
world. If there is debit, one will spend a life in the animal world,
but that does not occur anymore for you mahatmas. But we are
talking about this current credit-debit, which is discharge; when
there is atikraman during that then you have to do pratikraman.
Correct Understanding of Doership
Questioner: Some individuals say that we have been given
a state of Shuddhatma – the pure Self. The Self does not do

anything and, therefore, nothing obstructs us. There is no need
to do anything. There is no need to do pratikraman.
Dadashri: That is all wrong.
Questioner: Now that is one viewpoint. Others say that
one needs to do pratikraman when certain karmas come into
effect.
Dadashri: If there is no need to do anything then ask
him, ‘Why do you eat? Especially when you are saying ‘nothing
needs to be done’?’ If he stops eating, then there is nothing to
be done. But has he stopped eating? (448)
Questioner: No, that still continues.
Dadashri: Does, ‘nothing needs to be done’ mean that
You should not have any sense of ‘doership’? One becomes a
spinning top (binding karma life after life) through doership.
Pratikraman is Discharge Too
Questioner: If nothing affects me, raag-dwesh no longer
occurs; then is there a need to do pratikraman?
Dadashri: Raag-dwesh do not occur to You, therefore,
You do not have to do pratikraman. But if raag-dwesh do
occur to ‘Chandubhai,’ then he has to do pratikraman, does he
not?
Questioner: Many times my conduct occurs as ‘I am
Chandubhai.’ I realize this after a long time. Sometimes I do not
even become aware of that, so should I do pratikraman for
that?
Dadashri: Do pratikraman for whatever is in Your
awareness.
Questioner: Why do I have to do it?
Dadashri: You (the Self) are not doing pratikraman, are
472 Pratikraman

You? It is ‘Chandubhai’ that has to do it.
Questioner: Why does ‘Chandubhai’ have to do it?
Dadashri: Why?
Questioner: When everything is in the form of discharge?
Dadashri: No. Pratikraman has to be done if your
conduct hurts anyone. If your action causes someone pain, then
you have to do pratikraman, otherwise you do not have do
anything.
Questioner: But this ‘Chandubhai’ is a discharge, is he
not? Then what is the need for pratikraman? I still do not
understand that.
Dadashri: Even pratikraman is a discharge. Saying,
‘What is the need for pratikraman?’ is also discharge.
Questioner: So when one thinks, ‘Why should I do so
many pratikramans?’ is that also a discharge?
Dadashri: That, too, is a discharge. Do not object to
pratikraman. If you say or do something that hurts someone,
do pratikraman. You should tell ‘Chandubhai’, ‘Do
pratikraman, and don’t behave in a way that hurts people.’
Questioner: If ‘Chandubhai’ becomes obstinate and says,
‘I do not want to do pratikraman’?
Dadashri: No problem. He will settle down in time, and
then make him do pratikraman. Make him do a big pratikraman
in the evening. If he becomes obstinate, then tell him to go to
sleep.
Why Do Pratikraman?
Questioner: Here in America, people immediately say,
‘Sorry,’ even when a mistake has been made unknowingly. Is
that saying ‘sorry’ something like pratikraman?

Dadashri: That ‘sorry’ is not pratikraman, but it is a
good thing. It is good because, in that way the other person will
not have an ‘attacking’ intent in his mind. It will stop the attacking
intent. So it is very good that he has learned to say ‘sorry’ to
others. But there is nothing comparable to pratikraman.
Questioner: If the Self is the non-doer, then whether one
does atikraman or pratikraman, what does it matter to ‘me’?
Do I not have to just keep ‘seeing’ all that? (450)
Dadashri: You (the Self) continue to ‘see’ who does the
atikraman and tell him, ‘Why did you do atikraman? Now do
pratikraman for it. I would not have asked you to do
pratikraman had you not done atikraman.’ That is what You
say to him.
Questioner: Do we do pratikraman so that the next life
will be easy?
Dadashri: It is to cleanse everything. You are removing
the stain immediately after it occurs, otherwise you will have to
come back to wash it off. Wash off the stain. A stain occurs
when you do atikraman. Whatever the ‘color’ of the stain,
wash it off and then you can relax. If ‘Chandubhai’ is being
obstinate at that time, then wash the whole thing off at night. If
five or seven or ten atikramans have occurred, then do collective
pratikraman and cleanse them.
Questioner: Is doing pratikraman part of the fourth Agna
(Dadashri’s five directives prescribed after Self-realization) of
‘settling with equanimity’?
Dadashri: Settling with equanimity and pratikraman have
nothing to with each other. Settling of files is a different thing.
Pratikraman in the Akram Path
Questioner: One person had so much aversion to
pratikraman that he told me that when you do pratikraman,
474 Pratikraman

you are not the Atma (the Self) and that in doing pratikraman;
you are losing your Self.
Dadashri: The Kramic path is such that, once you attain
the Self, there is no pratikraman. He loses the Self if he does
pratikraman.
Questioner: But, Dada, the pratikraman we do is done
according to your Agna (special directive), ‘by remaining
separate.’
Dadashri: Yes, ‘Chandubhai’, the one who made the
mistake, the one who did atikraman, he does the pratikraman.
In the Kramic path, there is no need for pratikraman
after attaining the Self. Pratikraman is considered poison in
that. ‘We’ too do not have to do pratikraman (in the Akram
path). ‘We’ make ‘Chandubhai’ do it, because this is Akram
and all the karmic stock is still present within. There is all kind
of stock within. How can one cope with all of that? And people
keep wondering what this is all about. They think, ‘These people
are crazy; so how can they do satsang about moksha?’
Therefore, the world says that crazy people have no right to
moksha or to do satsang about moksha; they have a right to
do satsang on good and bad (shubhashubh). So then I have
to tell them that the Gnan that I have discovered is a discovery
of a very high level.
Pratikraman in the Kramic Path
Questioner: Is there pratikraman in the Kramic path?
Dadashri: There is pratikraman in the Kramic path, but
it is not of this type. In the Kramic path, doing pratikraman
after attaining the Self is like poison, because one would never
do atikraman in the Kramic path. A person who has attained
the Self in the Kramic path will never do atikraman. So then
why does he have to do pratikraman? They do kraman (natural

and neutral activities), and their atikraman is only about two-
five percent. And for that he will have to suffer the consequences.
Otherwise, they would never do atikraman.
Whereas here (in the Akram path), we have attained Gnan
out of the blue and, therefore, will have to do pratikraman for
whatever kind of stock we have filled, whenever it comes out.
In the Kramic path, there is no need to do pratikraman
after Self-realization. But because ours is the Akram path, we
still have a large stock of baggage of karma and, despite this, we
became the pure Soul (Shuddhatma), so doing pratikraman
will wash away the stock! But ‘we – the Self’ do not have to
do pratikraman. ‘We’ have become the pure Self and so ‘we’
have to tell ‘Chandubhai’, ‘Dear man, you had spoilt this and so
now improve it.’
This pratikraman stops all enmity between people. If you
have any problems with this man, if he were to say something
unpleasant, then you would feel very hurt and consequently you
will think badly of him. You will have a negative meditation about
him, so you should do pratikraman directly to his Shuddhatma
and become free from that mistake. You have to do pratyakhyan
that you will not do it again and so that mistake will be washed
away. (452)
The Self is Never the Doer of Pratikraman
It is not acceptable if I don’t tell you to do pratikraman.
What you are saying is completely true, that pratikraman
is considered poisonous. If one were to do pratikraman after
attaining the Self and the natural meditation as the Self
(shukladhyan), then it can never be a shukladhyan. But this
pratikraman is not to be done by the Self. Who do you ask to
do pratikraman?
Questioner: I make ‘Chandubhai’ do pratikraman, but
476 Pratikraman

who is the one that tells ‘Chandubhai’ to do pratikraman?
Dadashri: The pragnya shakti (the awakened energy of
the Self) that is within is the energy that does all the work.
Questioner: That which is leaving naturally, it is being
halted and being given a home.
Dadashri: If you go deeper than that, you will find mud.
This is all circumstantial evidence. Everyone will say that one
does not need a blanket in the summer. Everyone will say that
but ‘circumstantial evidences’ will make one use a blanket. What
if you are running a fever in the summer? So that is evidence.
Evidence cannot be measured by saying, ‘Why are you asking
for a blanket when you said that you will not need it for the
summer?’ Hey, you! It is because I have a fever, so just give me
the blanket. You do not have the understanding. Besides, the
Self does not have to do pratikraman. You have to make
‘Chandubhai’ do pratikraman. When the Self is not the doer
of atikraman, why should the Self do pratikraman?
‘He’ Does Not Have To Do Pratikraman
When ‘we’ give you Gnan, You say, ‘I am Shuddhatma’;
is that not exact? Yes, then what is left? Your vyavasthit! What
does vyavasthit mean? Just keep on ‘seeing’ what ‘Chandubhai’
is doing; that is vyavasthit. If ‘Chandubhai’ causes someone a
damage of two hundred thousand, You have to keep ‘seeing’
that. But when you don’t understand, then ‘we’ tell you to do
pratikraman. Vyavasthit means to ‘see’ it exactly as it is;
whatever it may be; so then You are free.
You have to do pratikraman because you are facing the
circumstances due to your interference-related effects
(viparinam). Pratikraman will erase that. The exact scientist
does not need to do pratikraman. But people make the mistake
of becoming ‘Chandulal’; that is why they need pratikraman. A
real scientist will never ‘stick his finger, interfere (dakho)’ in it.

The world is the science.
Not a Slightest Contradiction in This
Questioner: Your speech is dependent on the nimit and,
therefore, sometimes ‘Dada’ says to do pratikraman and
sometimes he says not to. So what is that?
Dadashri: ‘We’ will never tell you that there is no need
to do pratikraman. And if ‘we’ have ever said that, it is for the
circumstances that were of no significance. ‘Our’ speech is
circumstance-dependent.
Questioner: That is why this puzzle has arisen. (454)
Dadashri: No, there is no need to give rise to that puzzle.
And our statements are never one-sided and they are
dependent upon circumstances. They depend on the
circumstances of the other person.
Questioner: That is correct.
Dadashri: If a person is likely to get tired, ‘we’ would go
a little further and help him progress. If a person is tired, then
what will happen if ‘we” put the extra burden of pratikraman
on him? ‘We’ would tell him he does not need to do
pratikraman and that he may do something else. In this way,
‘we’ would help him move forward. So ‘we’ speak according
to circumstances. But ‘our’ main opinion is that ‘one has to do
pratikraman.’
Questioner: It is because the other person’s enthusiasm
does not die…
Dadashri: If he is doing just this much, he will not be able
to tolerate it if you give him the burden of pratikraman; then he
will drop everything. So ‘we’ have to say different things to
different individuals.
Therefore, if ‘we’ have said one thing once, and then
478 Pratikraman

another thing at another time, understand that ‘our’ speech is
dependent upon circumstances. That is why people do not
misunderstand. But those who want to get hold of the wrong
thing, they will find a way to do so.
And there is nothing wrong with that either; if he takes it
the wrong way, he will get rid of it himself. This science is such
that if he gets hold of the wrong thing, then that in itself will
trouble him. Therefore, do not worry about that.
So what ‘we’ are saying is that you have to do
pratikraman, if you do atikraman, and when pratikraman is
going on, You keep ‘seeing’ what is going on.
What Forgiveness You Ask for As The Self?
Questioner: The one that asks for forgiveness, it is the
relative self (the pratishthit atma) that is asking for it, right?
Dadashri: Yes. Why would the Self have to ask for it?
The one who makes a mistake has to ask for it. Pratishthit
atma (the one who believes I am ‘Chandulal’) makes the mistake
and pratishthit atma asks for forgiveness.
It is not just atikraman, but ‘Chandubhai’ does everything
else too. The Self does not do anything in it; it simply gives the
light.
Lord Mahavir Continuously ‘Saw’ Only One
Pudgal
Dadashri: Now what kind of fear do you expect to arise?
Questioner: What do I have to fear? Now that I have
surrendered everything to You, why would I want anything?
Dadashri: But do you not have any fear that still remains?
If you have surrendered your all, then you should not have the
slightest fear. Not even a palpitation of your heart remains; that
is how wonderful this is.

Whatever you surrender is good. Having surrendered, sit
down and have a nice meal in comfort. Then there is no one out
there to scold you. There is no one superior to boss you around.
Your mistakes (I-ness) and your blunder (my-ness) were your
superiors before. Dada has destroyed your blunder and you will
have to wash off your mistakes. Do you ever see some five or
ten of your mistakes?
Questioner: I am beginning to see them. Five or ten
mistakes at a time – I ask for forgiveness for them.
Dadashri: No. You will have to learn to do pratikraman
because this is the Akram path. The Acharya (spiritual master
in Jain faith) may ask you why you are doing pratikraman,
having attained Self-realization. Do you understand? But this is
the Akram path so what do You (the Self) have to do? You (the
Self) do not have to do anything. You (the Self) have to tell
‘Chandubhai’ that, since he has done atikraman, he has to do
pratikraman. This is because You are free, but You cannot be
freed completely until ‘Chandubhai’ also becomes free. You will
have to cleanse all these subatomic karmic particles (parmanus)
within before you let them go. They had been spoilt through you
as the nimit.
Questioner: The bungling mess of ‘Chandubhai’ is still
there and it needs to be cleansed. (456)
Dadashri: Yes, it is not the Self that does the vidhi (special
ceremony) of Dada. ‘You’ have to tell ‘Chandubhai’ to do Dada’s
vidhi. You still have to purify things. So You as the Self have to
continue to ‘know’ as to how ‘Chandubhai’ did Dada’s vidhi
today? Did he do it well?
Continuously ‘knowing’ is ‘our’ job and constantly ‘doing’
is ‘Chandubhai’s’ job. ‘Chandubhai’ is the servant and You (the
Self) are the boss!
Questioner: I am glad I became the boss. I like this.
480 Pratikraman

Dadashri: Yes, and since ‘Chandubhai’ is the servant,
You have to maintain your royalty and aura. You (the Self) have
to tell ‘Chandubhai,’ ‘Sit at the table and eat well. I am with you
now.’ He will say, ‘But, Maharaj, subatomic karmic particles
within said not to.’ So you can tell him, ‘The Maharaj may say
no, but you just eat with splendor. You have now met Dada!’
Make the one who did the atikraman do all the
pratikraman. You (the Self) do not have to do it. You (the Self)
are the Knower of what ‘Chandubhai’ does. Is there any problem
then? Lord Mahavir did the same. He constantly saw just one
body complex (pudgal). He would not see any other pudgal,
just His.
Pratikraman by Force
Questioner: Dada, even when I feel ‘this is not mine,’ I
still get trapped there.
Dadashri: There is no problem with that. Who gets
caught?
Questioner: I know that certain things are wrong and
that I should not do them, but even then I end up doing them.
Dadashri: But ‘Chandubhai’ does it, does he not? You
are not doing it, are You?
Questioner: That is when I feel that there is so much
worthlessness in ‘Chandubhai.’
Dadashri: No, no, ‘Chandubhai’ will be caught because
he has done it. Therefore, tell him to do pratikraman even if he
is reluctant to do so. Make him do pratikraman ‘by force.’ Tell
him, ‘Why did you do atikraman? So now do pratikraman.’
‘Chandubhai’ is the one who gets caught; You do not get caught,
do You?
As a neighbor, You have to tell ‘Chandubhai,’ ‘How are

you going to become free if you make such mistakes? You will
have to become free from ‘Me’ (Self) and you have to become
clean. So do pratikraman.’ That is all You have to tell him.
That is all You have to say. Pratikraman has to be done
whenever atikraman occurs. You do not have to get it done it
for good things.
You Begin To Be Free with That
Questioner: With some of the insistence (pakkad) that I
tend to get into, I know that it is wrong and yet that insistence
occurs even when I do not wish. Then I repent and do
pratikraman. But why does the insistence not go away?
Dadashri: You (the Self) are letting go of it and it leaves
You. You are becoming free from it, if you do pratikraman.
They go further away from you as you do pratikraman.
However many pratikramans you do, that much further (not
return in memory) they go.
Questioner: Then I go in front of Dada’s picture and cry.
(458)
Dadashri: Yes, but as many pratikramans as you do,
You become free and separate by that much. You do one
pratikraman and it is pushed away. Then you do pratikraman
again, and it is pushed away even more. Then, as it goes farther,
it becomes separate and less.
This lady causes problems at home only once in three
months now. She used to do it two to four times every day, so
for every ninety days she would do it three hundred and sixty
times! But now, she clashes only once. That will occur for you
too. There was another lady just like her who would fight every
day at home. She would say only negative things. Only through
pratikraman was she able to get rid of it. She does pratikraman
every day.
Questioner: I have made a firm decision (nischay) that
482 Pratikraman

I do not want to enjoy (suffer) a single worldly thing, but when
certain desires arise within, I end up behaving accordingly. So
what should I do?
Dadashri: Then do pratikraman for it. Ask for forgiveness
that, ‘Despite having no new desires, I made this mistake. I ask
for forgiveness, so please forgive me so that I do not do that
again.’
Pratikraman is the Purusharth of Awareness
Questioner: Pratikraman is considered of the non-Self
(paudgalik), so then is it not under the control/influence of
vyavasthit?
Dadashri: No. Pratikraman is not the Self. It is of and
by the non-Self (paudgalik). But it is a spiritual, inner effort
(purusharth); it is dependent on awareness (jagruti). Awareness
is verily purusharth. Once awareness prevails, you will not have
to do it; it will occur on its own.
Questioner: When I do pratikraman, I do it for all the
infinite phases created of the non-Self and all the obstacles created
in countless past lives.
Dadashri: Here we do pratikraman for all the mistakes;
the phases of the non-Self (pudgal paryaya) are automatically
included in that.
Pudgal (the relative-self or the non-Self)
Runs the World
Questioner: How does the pudgal (the non-Self) do
atikraman?
Dadashri: The pudgal doesn’t do just atikraman; this
whole world is being run only by the pudgal. All the fighting is
carried out by the pudgal. All this is run by the pudgal. How
is anyone else to comprehend the language of the Gnanis? The

Gnanis tell you everything, having ‘seen’ it all, whereas others
have to bring it into their conviction (pratiti). All this is nothing
but pudgal.
Questioner: Everything that occurs with and to the pudgal
is being dictated by vyavasthit, but how does it do atikraman?
Dadashri: It can do kraman and it can also do
atikraman.
Questioner: It can only occur when the energy of the
Self (chetana) enters into the body (pudgal), is that not so?
Dadashri: That verily is called pudgal. These pudgal
parmanus (the smallest part of matter), ‘we’ call it ‘pudgal,’
that is all. The Lord has called that pudgal as ‘mishrachetan.’
What is pudgal parmanu? Mishrachetan is that which is charged
with ‘the life energy of the Self (chetan bhaav)’ and is called
‘puran’ (to fill) and which will empty (galan) in the next life.
Then it charges again. It gets charged (puran; filling or coming
together) and discharges (galan; emptying or dissipating).
Atikraman is considered galan (discharge of past karma).
But if atikraman occurs after Gnan, and if it has occurred
through the self (mishrachetan), then it is considered puran.
(This does not occur after Gnan because the Self is not the doer;
the mishrachetan is the doer).
Questioner: If ‘Chandubhai’ does it, he does not have
any attachment-abhorrence (raag-dwesh), so for him there is no
such thing as atikraman or pratikraman!
Dadashri: Raag-dwesh all belongs only to ‘Chandubhai’
(the one with the wrong belief).
Who is Asking for Forgiveness and from Whom?
Our pratikraman is one that follows atikraman; it is not
for kraman (that which is occurring without kashay). When you
484 Pratikraman

make a ‘phone call’ to the pure Soul of the other person, it
reaches Him immediately, and his pure Soul also passes your
‘phone message’ on to his pudgal non-Self complex.
Pratikraman has to be done with living beings, not with the
jada (inanimate, non-living).
Questioner: ‘You are the Self (Shuddhatma)’, so the
Self does not have to do pratikraman. When one does
atikraman, it is not directed towards the pure Soul
(Shuddhatma); it is directed towards the other person’s pudgal.
So when I ask for forgiveness in pratikraman, do I have to ask
for it from the other person’s Shuddhatma or his pudgal? (460)
Dadashri: The forgiveness has to be asked from the
Shuddhatma. But who is asking for forgiveness? The pudgal.
And you have to ask for forgiveness from the Shuddhatma of
the other person: ‘Dear Shuddhatma Bhagwan, with you as a
witness, I am asking for forgiveness.’
Pratikraman Even of the Pudgal
Questioner: The pratikraman we do – is it of the pudgal
or of something else?
Dadashri: It is only of the pudgal, the non-Self complex,
who else?
Questioner: It is of the pudgal! So can similar
pratikraman be done for my own pudgal too?
Dadashri: It has to be done for verily your own pudgal.
You do pratikraman of the other person if you have hurt the
other person’s pudgal. Otherwise, you have to do pratikraman
of your own pudgal, do you not?
Questioner: Who does the pratikraman of our pudgal?
Dadashri: All that is done by ‘our’ pragnya shakti (the
energy that takes the awakened one in Akram Vignan to final

liberation); pragnya shakti makes ‘Chandubhai’ do it.
Who Tells Us To Do Pratikraman?
Questioner: But, Dada, in the pratikraman vidhi we
say, ‘Dear Shuddhatma Bhagwan, who is completely separate
from the mind, body and speech…,’ do we not? So then how
can we say it is of the pudgal?
Dadashri: You are asking for forgiveness from the
Shuddhatma for the mistake you made.
Questioner: But we have to ask for forgiveness (maafi)
from the Shuddhatma and do pratikraman of the pudgal?
Dadashri: No. Pratikraman and forgiveness are the same
thing. You have to ask for forgiveness from his Shuddhatma
saying, ‘I have made a mistake with your pratishthit atma (the
relative self, the one wrong belief); for that I am asking for
forgiveness.’
Questioner: The one who has not received the Self in
Akram Vignan, the one who has not taken Gnan, does he have
to do pratikraman the same way?
Dadashri: He cannot do that. It will not work. The one
who has not taken Gnan has to apologize in a simple, standard
way.
Questioner: What if I have taken Gnan and the other
person has not, what then?
Dadashri: No problem with that. There is no problem if
the other person has not taken Gnan. You can still do the
pratikraman.
Questioner: Who tells ‘Chandubhai,’ from within, that
you have made a mistake so do pratikraman? Who is the one
saying that?
486 Pratikraman

Dadashri: It is our energy (shakti), known as pragnya,
that is alerting and calling for the need to do pratikraman.
Questioner: When we do our own pratikraman, then is
it the pudgal doing pratikraman of the Shuddhatma?
Dadashri: He is doing it to the Shuddhatma. Therefore,
the Self (shuddha chetan) and pragnya shakti (energy of the
Self), are working in pratikraman.
Questioner: Atikraman can occur towards one’s own
self and not just towards others, right? (462)
Dadashri: You have to do pratikraman with your
Shuddhatma for your own self. You have to say, ‘Dear
‘Chandubhai’, do pratikraman; why do you make such
mistakes?’
The Mistake and the Knower of the Mistake
are Separate
Questioner: When ‘I’ ‘know’ (janavoo) the mistake,
then how can it be considered a mistake?
Dadashri: You are the Knower. Then it is not the mistake
of the Knower. But You know what ‘Chandubhai’ is doing.
There is no problem with kraman (neutral activities). But when
he is scolding someone, You tell ‘Chandubhai’ that it is his
mistake. This is the path of Akram and in this path, if the
discharging stock is ‘seen’ (by the non-Self) as good (shubha),
then there is no problem.
Questioner: If one is the Knower (gnayak), then what
is wrong with even the bad (ashubha)?
Dadashri: But one does not have such awareness
(jagruti), does one? That is why ‘we’ tell you to do
pratikraman.
This ‘packing’ (the body complex, the relative-self) should

become just like the image of the Self. It, too, has to be made
Godlike. That is why you have to do pratikraman, do you not?
In the Kramic path, everything is good, auspicious (shubha).
That is why they do not have to do pratikraman. Pratikraman
is considered a mistake in the Kramic path. There, there is only
kraman (neutral activities) and shubha (good).
There is No Pratikraman For The ‘Seer’
Questioner: Do I have to do pratikraman when a bad
thought arises about someone?
Dadashri: Yes, that thought reaches him immediately and
then his mind is spoilt. If you do pratikraman, then even if his
mind is spoiled, it will get better. You should never have bad
thoughts about anyone.
Questioner: A bad thought that arises about anyone, I
only ‘see’ that thought.
Dadashri: There is nothing wrong if there is the ‘Seer.’
But if You fail to ‘see,’ then do pratikraman. It will automatically
go away if You ‘see.’ Through Gnan, if you are able to ‘see’ it
‘correctly,’ then there is no problem.
Questioner: If one is able to remain separate and ‘see,’
then no such thoughts will come at all?
Dadashri: They will come. They will come even if You
remain completely separate. It is a stock of karma that was
within, is it not? Effect of karma will come without fail.
The Mistake Vanishes Where the Knower is
Questioner: What if the mistake has occurred only from
my side?
Dadashri: Those are to be ‘seen.’ When you see others
mistakes you should dissolve them with pratikraman.
Questioner: If I remain the Knower-Seer of the mistakes,
488 Pratikraman

will they go away or do I have to do pratikraman?
Dadashri: Then the mistakes do not remain, do they?
However, one is not aware and does not ‘know’ at the time of
the mistake. He does not remain the Knower-Seer (Gnata-
Drashta).
There is Nothing to be Done When One is
the Knower-Seer
One is the Knower-Seer (Gnata-Drashta) only if he has
awakened awareness (jagruti) – and pratikraman occurs only
with such awareness. Now You do not have to do the
pratikraman. The one who is the Knower-Seer does not ‘do’
anything. The one who ‘does’ anything, he cannot be the Knower-
Seer. Hence, ‘Chandubhai’ has to do the pratikraman. The
one who does the atikraman has to be told to do pratikraman.
Tell the one who has the attacking nature to do
pratikraman. When You tell ‘Chandubhai’ to do pratikraman,
it can occur only if You are a Shuddhatma.
Ego in Atikraman and Pratikraman
Questioner: Who does the pratikraman? (464)
Dadashri: The one who does the atikraman.
Questioner: But who does the atikraman?
Dadashri: The ego does atikraman.
Questioner: If the ego does atikraman, then does the
ego have to do pratikraman?
Dadashri: Yes, even the pratikraman has to be done by
the ego. But who does the cautioning? It is pragnya shakti (the
liberating energy of the Self). Pragnya says, ‘Why did you do
atikraman? So do pratikraman.’
Questioner: So does pragnya come from the real or

from the relative?
Dadashri: It comes from the real. It is the energy arising
from the real. There are two kinds of energies. One arising from
the real is pragnya. And that arising from the relative is called
agnya. Agnya will not allow one to get out of the worldly life
(sansar) and pragnya will not let You go until You attain moksha.
During the time when the body is discarded and one’s moksha
is ready, at that time pragnya shakti becomes one with the Self.
It is not a separate energy.
Questioner: So then the ego comes under the relative,
does it not?
Dadashri: Everything goes only into the relative.
Questioner: Then, Dada, the real and the relative are
separate so why did we have to be in the middle? What is the
need for us to do pratikraman? Why do we have to interfere
with the relative?
Dadashri: There is no need to interfere with the relative.
But when someone gets hurt, You have to tell ‘Chandubhai’ (the
relative self), ‘Why did you hurt him? Now do pratikraman for
that.’ That is it; wash it off. Wash off the stain that occurs. You
also have to keep the ‘relative’ cloth clean.
Questioner: Dada, the one causing the pain, is it the real
that does it?
Dadashri: The ‘Real’ does not do anything. Everything is
in the ‘relative plane.’ Even the pain is experienced by the relative;
it does not touch the real at all.
Who Experiences the Pain?
Questioner: When the other person gets hurt, is it his
ego that experiences the pain and hurt?
Dadashri: Yes. It is the ego that experiences the pain
(dukh).
490 Pratikraman

Questioner: Then what is the need for pratikraman?
Why is the need there to enter the relative again?
Dadashri: But the ‘stain’ of pain caused to that person
remains on our relative, does it not? You are not to keep the
relative stained. You will have to remove the stain eventually.
You have to make this ‘cloth’ (non-Self complex) clean, do you
understand? You will have to leave this cloth (non-Self complex)
in a clean state (before Your liberation).
There is nothing wrong with kraman. Kraman is that
which occurs without kashay. There is nothing wrong; when it
gets dirty on its own, there is no problem. If it suddenly gets
stained due to atikraman, then you have to wash off the stain
immediately.
Questioner: So it is imperative to keep the relative clean,
is that so?
Dadashri: Not like that. The relative will get old. There
is nothing wrong with the cloth getting old with kraman. But if
it stains suddenly, then it goes against you. So you must remove
that stain. Hence, do pratikraman if such atikraman occurs.
And that occurs only sometimes, not every day. And if
pratikraman does not occur, then it is not a big mistake. But,
it is better to do pratikraman.
Questioner: If atikraman is not under our control, then
how is it that we have control over pratikraman? (466)
Dadashri: Atikraman is not under your control.
Pratikraman, it is the cautionary warning that comes from
pragnya shakti of the Self (chetan) that resides within. It is that
energy that cautions.
The Science of Akram in Operation
Questioner: Then who does the pratikraman?
Dadashri: The one doing atikraman is made to do

pratikraman.
Questioner: Tell me the most obvious thing here; is it the
body that does pratikraman? If I go and tell ‘Chandubhai,’
‘Forgive me for hurting you yesterday,’ that pratikraman is
carried out by the body. So that is at the gross level; so what
is the subtle (sookshma) part in that?
Dadashri: Why? The inner intent (bhaav) that occurred
within, that is the subtle part. And all that which occurred
externally, that is all gross. It is fine even if the gross does not
occur, but it is more than enough if you do the subtle. And the
one who did atikraman, make him do the pratikraman. Tell
him, ‘You did atikraman, so now do pratikraman and become
pure.’ So the one who did the atikraman, he has to nullify it.
Tell him, ‘Sir, why are you doing all this now?’ There is no other
solution, other than pratikraman.
If Gnan remains ‘scientifically’ (vignan in operation), then
there is no problem even if You remain silent (maun). There is
no internal conversation either. But it does not remain
‘scientifically’ for our people (mahatmas), so you have to say
something like this, because the one doing the saying is not the
pure Soul (Shuddhatma); it is the energy known as pragnya
shakti that is saying so. Do you understand? So the Shuddhatma
has no need to say anything, does it? The energy known as
pragnya says, ‘Why are you doing this? This should not be so!’
That is all it says and that is enough. Do you understand? Or if
your conduct is such that it has hurt someone, pragnya will say,
‘Do pratikraman and pratyakhyan.’ That is all. Is there anything
difficult in this?
Pratikraman Again and Again
Questioner: One does pratikraman once, but what if he
does the same atikraman again?
Dadashri: If that occurs again, then do pratikraman
492 Pratikraman

again. If pratikraman is done again, eventually it will all end.
Questioner: If a person hangs on to these talks about
pratikraman, not through words but through experience, then
he will readily have awareness. It does give results.
Dadashri: Our mahatmas have already experienced that,
but for people elsewhere to experience that will take time.
Whatever the distance you have traveled in the wrong direction
as atikraman, if you do a corresponding amount of pratikraman,
you will come back to the starting point, so then have you lost
anything?
Questioner: Then no more loss remains.
Got On the Right Path
Dadashri: After Gnan, everything within runs on the right
track. Before, the entire day used to pass with the inner state in
turmoil and wrong direction. This Gnan ‘does’ everything right.
Even if you slap someone, it will tell you from within, ‘No, no,
you cannot do that; do pratikraman,’ whereas before Gnan, it
would say, ‘He deserves more! This is the way he needs to be
treated!’ So now everything that is going on within is the energy
of the Self-realized (samkit bud). It is a tremendous energy. It
works day and night. It works constantly.
Questioner: Is pragnya doing all that? (468)
Dadashri: Yes, pragnya is doing it all in order to take
You to moksha. It will take you to moksha, dragging along your
bedding and luggage!
Absolute Conviction of Akram Vignan
Our mahatmas’ conviction (pratiti), ‘I am pure Soul,’
does not leave even when they are clashing with someone.
They may slip from their awareness (laksha) but they will
never lose their pratiti, because it is absolute (kshayak)
conviction (pratiti). It will not leave them even for a moment.

If they are fighting with someone, ‘we – Dadashri’ will not
rebuke them. Even if two gnanis (mahatmas) are quarrelling,
‘we’ will not rebuke them. ‘We’ recognize that they are settling
their files. Then they immediately turn around and do
pratikraman. ‘We’ do not have to say anything; they will do
pratikraman on their own. This is how pratikraman is in this
path.
The Self is a Shuddhatma and the one within that carries
out the internal actions is called pragnya bhaav. And it is this
pragnya bhaav that says, ‘Do pratikraman.’ That is how, in
a different way, the dialogue is carried out within. ‘It,’ pragnya
shakti, tells ‘Chandubhai’, ‘You did atikraman, so do
pratikraman.’ Atikraman means if you were coming here and
his bhaav (inner intent) changes even a little (it becomes negative),
you would not be aware of it, nor would anyone else. But he
would know that his inner intent became spoilt. So then pragnya
shakti will immediately tell him, ‘Do pratikraman for that
person.’ So he will do pratikraman in your name; he will do a
‘shoot-on-sight’ pratikraman in your name. Not a single
pratikraman will remain to be done.
Make the Neighbor Do Pratikraman
Questioner: When I keep awareness of the Self, the
Self does not bind karma, so then why do I have to do
pratikraman?
Dadashri: This is all a neighborly duty. You are taking
Your closest neighbor, Your first neighbor (‘Chandubhai’), and
explaining to him that he has done atikraman, so he should do
pratikraman. Otherwise he will have to face the liability.
Pratikraman has to be done for atikraman. This is the path of
Akram and so nothing will burn out (mistakes will not be
destroyed) on its own. Without alochana, pratikraman and
pratyakhyan, not a single thing in this world will burn out and
one will not attain moksha.
494 Pratikraman

Bails and Bails of Mistakes
Questioner: Pratikraman should be done only if a
mistake has occurred, is that not so?
Dadashri: There is nothing but mistakes. One is full of
mistakes (aparadha). He is indeed covered with mistakes. Even
those at the fourth gunasthanak (spiritual level) are considered
to be with mistakes. One has not become without mistakes
(niraparadhi) at all, not even for a moment.
One becomes niraparadhi only when he attains the Self.
When one becomes niraparadhi, it means that the ego
(ahamkar) and my-ness (mamata) is gone. But the neighbor
(‘Chandulal,’ non-Self complex) is aparadhi. So then here ‘we’
have separated everything into two parts, the prakruti (the non-
Self) and the Purush (the Self). Having become the Purush (the
Self), You are letting the prakruti know that, ‘You are my
neighbor. That is why I advise you to do pratikraman for the
atikraman you do.’
So all this occurs naturally, does it not? This Gnan is such.
And then we have the Agnas. So the Agnas will take it up and
get things done. The Self does not have to do anything. With our
Agnas, everything can be done. Therefore, this ‘file’ (file number
one) will not see the other file at fault (doshit). No man appears
as doshit (at fault) to ‘us’ whatsoever. Whether he offers flowers
or throws stones, he is flawless. This Akram Science is available
very rarely, once in a million years.
Mistakes Are Washed Through Repenting
Insistence (aagraha) is the greatest poison. Insistence in
any matter is poisonous. ‘We’ do not have any insistence
(niragrahi). Whatever part of you becomes free from insistence
(niragrahi), that much has been corrected.
Not a single living being is at fault in this world; that is the

vision of a Gnani. If one appears at fault (doshit), that is a
mistake of our own vision (drashti); it is our own raag-dwesh.
(470)
If anyone appears at fault, it is all egoism; it is all raag-
dwesh (attachment-abhorrence). If someone were to slap us, to
‘us’ he would appear flawless (nirdosh).
Questioner: I regret a lot after seeing someone at fault.
But it still happens again.
Dadashri: Repenting begins to wash off whatever mistakes
are created against him. Whatever mistake you created, it will
wash off.
The world cannot see others as nirdosh (faultless). To the
world, the court system is the only place to resolve faults.
Otherwise, everyone appears as doshit, at fault; whether it is his
father or his mother, regardless of who it is, they all appear at
fault.
You haven’t seen anyone at fault, have you?
Questioner: Fundamentally, everyone is nirdosh; I
understand that much but the ‘seeing mistakes’ starts again
sometimes. But at the same time, pratikraman starts instantly.
Dadashri: So then they get washed off. Whatever mistake
occurs, it gets washed off. When a mistake occurs and You can
‘see’ it and you wash it off, that itself is the process of ‘seeing’
the world as nirdosh (faultless). You have to do that. Even for
‘us’, ‘we’ have to do this pratikraman.
Questioner: When we do pratikraman, does that mean
we are adjusting again?
Dadashri: It occurs automatically. There are some people
who do a hundred to six hundred pratikramans a day. They do
pratikraman for the atikramans they do.
496 Pratikraman

We Have To Do Pratikraman for This
When I go to Aurangabad, all the ministers, members of
parliament and M.L.A. (member of legislative assembly), they all
came to visit me. Now, when they come, I have to do everything.
One will say, ‘I am a M.L.A.; I want to increase my fame in this
way, so please do a vidhi for me!’ Now the man may have no
substance whatsoever; there is nothing within! He is not even
worthy of being given a job!
Questioner: In plain language, they have the intellect of
a bull.
Dadashri: What can ‘we’ do? But, if ‘we’ say something
like this, then ‘we’ have to do pratikraman; ‘we’ have no
choice! There is no way out. ‘We’ would never say such a thing
but ‘we’ do pratikraman afterwards. What else can ‘we’ do?
Even this karmic stock has been stored and that is why it comes
out, does it not? Would it come out otherwise? In return ‘we’
have to do pratikraman for it; ‘we’ have no choice! It is not
acceptable for ‘us’ not to. Such irresponsible conduct is not
acceptable from anyone.
The Cause, The Effect And The Effect of Effect
The consequences of actions (kriya) are not to be received
in the future. The consequence of the inner intent (bhaav) will
be received in the future. The consequences of action are received
here and now.
‘We’ also have to do pratikraman but it is on a very rare
occasion. ‘Our’ subtle discharging karma (dravya) is also
completely clean. Not a single kriya (action) of ‘ours’ can be
criticized. They are all actions that win over people’s minds
(manohar).
Questioner: None will warrant criticism or censure.
Dadashri: They will not warrant criticism and they will

win your mind over. That speech, conduct and humility will win
over minds. It wins the minds of others. And only then is it
possible for this world to become free. Otherwise, if they read
books, scriptures and do other kriyas (rituals), those actions will
give results. Many kriyas are such that they will give effects.
God’s law is that whatever kriya (action) you do; you will have
to suffer the consequences, pleasant or painful, of that action…
without fail. So if you have the desire to enjoy the fruits of your
actions, then continue doing the actions which, in turn, will sow
new seeds of causes. Hence this problem of cause and effect
will continue!
Dadashri Talks About His Pratikraman
Questioner: I liked one thing you had said. You said that
your pratikraman occurs even before the mistake occurs. (472)
Dadashri: Yes. These pratikramans that occur are the
‘shoot-on-sight’ kind. They start even before the mistake has
occurred. We could not even know where it came from. That
is because it is the fruit of awakened awareness (jagruti). And
absolute awareness is called Keval Gnan (absolute knowledge).
What else? Awakened awareness is the main thing.
Just now ‘we’ did atikraman towards the sanghapati
(the head of the association), and pratikraman for that is already
done. Our pratikraman occurs simultaneously. ‘We’ talk and
‘we’ even do pratikraman. If ‘we’ do not speak, things will not
occur.
Questioner: Dada, the same thing happens to us too
sometimes. We could be saying something hurtful and
pratikraman is also occurring simultaneously. But the way You
are doing it and the way we are doing it; we see the difference
between the two.
Dadashri: ‘Ours’ is different. How can we compare this
difference? It is like the difference in the smoothness between
498 Pratikraman

black hair and white hair.
Questioner: Tell us how you do pratikraman, please.
Dadashri: Alas, you cannot find its method. After attaining
Gnan, and until the intellect (buddhi) goes away, do not try to
look for the method. You should continue to climb on your own;
whatever progress you make, that much is good.
Questioner: We do not want to look for the method; we
just want to know, Dada.
Dadashri: No, but that method can never be found. When
everything has become ‘clean,’ where everything is ‘clear,’ what
else remains to be done there? On the one hand a mistake is
being made, and on the other hand it is being washed off. Here
there is no other interference. Elsewhere, everything is ‘unclear’
– there are piles and piles of dirt and rocks lying around; that
is not acceptable. Nevertheless, now that You are beginning to
‘see’ the dirt on the road, understand that you will reach your
destination. What is the problem now that You are able to ‘see’?
Questioner: No, I simply asked because I wanted to
know.
Dadashri: As long as You can ‘see’ your mistake, realize
that your work is done.
When a person from Bhadran comes, I may even say to
him, ‘Your uncle was like this.’
Questioner: It is different for You.
Dadashri: No. No matter how different it is for ‘us,’
‘we’ still have to do pratikraman for the other person, for that
mistake. ‘We’ cannot let even one word slip by because he is
God. What do you think? Should a person stop backbiting and
criticize negatively (ninda)?
Questioner: A person would not do ninda (backbiting)

if he had awareness.
Dadashri: One has the awareness. On the one hand there
is awareness and on the other hand he is also talking that way;
he even realizes that what he is saying is wrong; he has
knowledge of that also.
Questioner: That is applicable to the Gnani Purush.
Dadashri: No, the same is the case with You too!
Questioner: What occurs is that the awareness is there
and, at the same time, ninda is occurring; both are occurring at
the same time. And at that time pratikraman occurs.
Our Mistakes Are Subtler and Subtlest
Our prakruti is free from mistakes. No one can find any
mistakes in ‘us’ because ‘we – the Gnani’ are without mistakes.
What kind of mistakes do ‘we’ have? ‘We’ do not have any
gross (sthool) mistake. ‘We’ do not have any subtle mistake.
Your gross mistakes are gone, but the subtle ones still remain,
whereas ‘we’ have neither gross nor subtle mistakes. ‘We’ have
subtler (sookshmatar) and subtlest (sookshmatam) mistakes,
which cause no harm to anyone. These mistakes of the level of
sookshmatar and sookshmatam do not hurt anyone. (474)
There is no superior over a person who is able to ‘see’
his own mistakes. As long as You cannot ‘see’ your own
mistakes, there is a superior above you. There is no one above
you when You ‘see’ your own mistakes. This is the law of
nature.
Whatever mistakes I ‘see’ occurring by ‘Me – the Gnani
Purush,’ if I were to disclose it to the world, the world would
be full of praise and awe (aafrin). Is this considered a mistake?
‘We’ no longer have these kinds of mistakes (gross and subtle).
That is all garbage. My mistakes that I can see, if I were to
declare them to everyone, people would be awed and question
500 Pratikraman

as to how it can be regarded as a mistake. So imagine what the
Lord is like! What absoluteness (keivalya), what Godly qualities
(aishwarya); full aishwarya! Everywhere in the world. That is
why ‘we’ tell you to remain close to me even if you do not
understand.
Questioner: Dada, give one example of one such mistake
that you said would amaze people.
Dadashri: When the time is right, I will give you the
example and you will be delighted.
‘We’ will not miss ‘seeing’ that mistake and, if you were
to look at that, you would question how it can even be considered
a mistake. ‘We’ can see the mistake when eating; ‘we’ can
‘see’ all the mistakes. The mistakes are of the pudgal, the non-
Self complex, nevertheless who is the owner? Ultimately, ‘we’
are responsible, are ‘we’ not? The ‘title’ belonged to ‘us’ before,
did it not? Right now ‘we’ have relinquished the ‘title,’ but are
the ‘attorneys’ likely to let ‘us’ off? They will hold ‘us’ to the
law, will they not?
Questioner: You are saying that the ‘ownership’ has been
relinquished, so how can they be Your mistakes? What do You
have to do with the mistakes of the pudgal?
Dadashri: They are not considered ‘yours,’ but you are
responsible for sure.
Questioner: No, I am talking about You.
Dadashri: ‘We’ can see that mistake; ‘we’ understand
that. O, ho, ho! How much energy has arisen in God – the Self
that He can still see mistakes within me – the Gnani Purush?
And I accept them as such. We understand where I am and
where ‘He’ is. What other problem is there? They are not worldly
mistakes.
Questioner: Are those mistakes very subtle (sookshma)?

Dadashri: Subtler than very subtle. That which ‘we’ call
sookshmatam – the subtlest. Therefore, I can understand, ‘O,
ho, ho! Where this Gnani is and where the Lord (Dada Bhagwan)
is!’ Would I not understand that?
Questioner: Yes.
Dadashri: That is why I do this (Dadashri folds his hands
towards his heart) and say, ‘Dada Bhagwan na aseem jai
jaikar ho!’
I got hold of the real God! I showed Him to you. And I
will continue to show the world this real God in this world!
People have no faith in whether there is God or Soul. Even the
ones who did not have faith have now seen Him. People are
convinced that there is a Soul (Atma).
We show you the mistakes. The mistakes that You are not
able to ‘see’ in you, will remain as your superior even in the
future. You need someone to show them to you, do you not?
That is why I have had to become your ‘superior’; otherwise,
I should not have to become your ‘superior.’ I am free after
giving you Gnan. But I have to remain your superior because
you need someone to show you your mistakes. It is because you
are not able to see your mistakes. Whatever few that You are
able to ‘see’ are because of the vision that I have given You.
Are You now able to ‘see’ more and more, or not? (476)
Questioner: Yes, I am.
Dadashri: Nevertheless, you have still not reached the
subtle (sookshma) level. All this is still at the gross (sthool)
level.
The Gnani’s Vision towards His Followers
The subtlest of mistakes (within the Gnani Purush) do not
escape ‘my’ vision. ‘We’ immediately become aware of the
subtlest mistake the moment it occurs. None amongst you can
502 Pratikraman

tell that these mistakes are occurring because they are not gross
(sthool).
Questioner: Can you see our mistakes too?
Dadashri: ‘We’ can see; ‘we’ can see all of them but
‘our’ vision is not directed towards the mistakes. ‘We’ will
immediately know about the mistakes of all of you, but ‘our’
vision is directed exclusively towards your pure Soul
(Shuddhatma). It is never focused on the unfolding effects of
your karma (udayakarma). ‘We’ are aware of everyone’s
mistakes but they have no effect on ‘us.’ And that is why Kavi
has written:
‘A mother never sees mistakes; Dada too does not see
mistakes in anyone.’
‘We’ know that such weaknesses will be there for sure.
And that is why ‘we’ have sahaj kshama – natural and
instantaneous forgiveness. And that is why we never have to
scold anyone. If ‘we’ feel that someone is making a grave mistake,
then ‘we’ will call for him and say a few words to him. ‘We’ will
only do so if ‘we’ feel that he is going to go astray from the
satsang or slip from the satsang. ‘We’ know that if he does not
wake up today, he will tomorrow because this is the path of
awareness (jagruti). There is constant alertness in this path.
No Laziness in the Path of Akram
Questioner: Who gives support to laziness (pramaad)?
Dadashri: That is talk of the Kramic path. There is no
pramaad (spiritual sloth or laziness) in the path of Akram.
Pramaad (idleness) means that if there is ego, then there is
mada (pride); there will be pramaad (spiritual laziness). There
is no such thing as that in the Akram path. This path is a
completely different path. This path is such that not even a day
will go by without one cleaning his books of karmic accounts.

One will do pratikraman at night and will clear out his books
without fail. And no one will be seen at fault (doshit) in this
world. They will all be seen as faultless (nirdosh).
All the mistakes are one’s own. Hence the whole world
is nirdosh – flawless. No one is at fault. One’s mistakes are the
cause of everything in this world. Therefore, wash off all the
mistakes. What are ‘we’ saying? ‘We’ are telling you to do
pratikraman. This world has arisen from seeing mistakes of
others; and by ‘seeing’ your own mistakes, You will attain
moksha. No one can ‘see’ his own mistakes in this world, not
even the monks and the religious masters (the acharyas and
sadhus). It is because of the power of this Gnan, the power of
the Akram Vignan, that one can ‘see’ his own mistakes.
Otherwise, one would not be able to ‘see’ even one mistake,
and having done atikraman, one would not be able to do
pratikraman. How wonderful a science this is! It gives constant
samadhi (inner blissful state of being the Self) even while fighting.
Fighting, when it occurs, is the effect of a cause from the past
life. Yes, it is due to the stock of karma from the past life, but
this science gives constant samadhi!
Spontaneous and Natural Forgiveness of the
Gnani
Whether one does something positive or negative, it is
dependant upon vyavasthit.
Questioner: But what if one has a habit of seeing the
negative from time immemorial? (478)
Dadashri: Yes, but You have to maintain upayog (focused,
awakened awareness) and clear it off with pratikraman.
Questioner: If one is hurt from an insult, how can it be
improved - how can he do pratikraman?
Dadashri: Pratikraman for someone insulting you and
504 Pratikraman

you feeling hurt?
Questioner: Yes, how should I do pratikraman for that?
Dadashri: You do not have to do pratikraman for that.
He has to do it.
Questioner: With what inner intent (bhaav) can he be
improved?
Dadashri: He has to improve himself. You do not have
to improve him. You have to forgive him.
Questioner: So, on my part, I have to grant forgiveness,
do I not?
Dadashri: Whatever occurs, you have to say it in worldly
language, otherwise it is not the forgiveness of a vir purush –
an enlightened One in whom there is spontaneous forgiveness.
Questioner: It is mandatory for me to forgive?
Dadashri: No, it is only vyavasthit. In doing that, what
did you do for the other person? What new thing did you do in
that?
‘Ours’ is a spontaneous and natural forgiveness (a sahaj
kshama). When the other person makes a mistake, he regrets
it from within. I tell him, ‘Don’t feel bad, it is fine.’ Therefore,
there is always natural and spontaneous forgiveness from ‘us’
without fail.
Forgiveness should be natural and spontaneous (sahaj).
Questioner: When I make a mistake in Dadashri’s
presence, within a second I experience the feeling of tremendous
grace from Dada.
Dadashri: Yes, that is sahaj kshama.
The other forgiveness (kshama), which is not spontaneous

and natural, is the attribute neither of the Self, nor of the non-
Self. Forgiveness is such a thing. People use that word in the
worldly life and they ‘give’ ‘forgiveness’; they do it through the
ego. It still is good. It is good to use it as a language to
communicate. Still it is a good, ‘ornamental’ word. A greater
man forgives the lesser. One will say, ‘Sir, please forgive him.’
He will say, ‘Yes, I forgive you.’ That is good – ornamentally.
However, forgiveness should be natural and spontaneous
(sahaj). Forgiveness is an attribute; it is something that is
naturally there.
I have met many such people, but still ‘we’ remain vitarag
(absolutely without attachment and abhorrence). He may
become obstinate and awkward but ‘we’ will remain vitarag.
If ‘we’ punish him, he may suffer the punishment but it will
leave a stain on ‘us,’ will it not? Even those who deserve
punishment for their karma have our forgiveness and that
forgiveness is spontaneous and natural. They do not have to
ask for forgiveness from ‘us’.
Wherever there is natural and spontaneous forgiveness,
there people become cleansed.
Wherever one has to say, ‘Sir, please forgive me,’ that is
the very place they become stained and dirty. Where one can
get sahaj kshama (spontaneous and natural forgiveness), there,
one can become very much cleansed.
Questioner: If one gets sahaj kshama from me, then he
does not need to do pratikraman, does he?
Dadashri: He has to do pratikraman. He will be hurt if
he does not. But ‘we’ ask for him to be forgiven. The Gnani
Purush asks Ambalal to forgive the offender. Sahaj kshama can
only be found with ‘us’; no one else can give it, can they? If you
do pratikraman for ‘me,’ then your obstructions on the path of
liberation will break. There is never a reason for anyone to do
506 Pratikraman

pratikraman for ‘us.’ No one has to do pratikraman for ‘us.’
There is not a single mistake in ‘us’ such that the other person
has to do ‘our’ pratikraman. If you have erred and you do
pratikraman for it, you will benefit by that much. Otherwise,
spontaneous forgiveness is always there through ‘us.’
Questioner: Why should we make the effort to do
pratikraman if there is natural and spontaneous forgiveness from
You? (480)
Dadashri: Yes, but whatever you ruined for yourself still
remains unwashed, does it not? ‘We’ forgive you but what will
become of that which is spoilt on your part? Forgiveness means
that you will not be punished from this end.
Pratikraman for Loss of Spontaneity and
Naturalness
Questioner: Our awareness should be such that we should
not make Dada do many pratikramans.
Dadashri: It is very good if a person has this kind of
understanding. Without any purpose, if a person discusses
something he may have heard elsewhere, then he comes and
tells ‘Me’. At that time from within, the mind will not like it. His
intention may not be that way, but he has brought such a prakruti
and he is not at fault. The mistake is ‘ours’ so ‘we’ have to do
the pratikraman. The mistake is of the one whose time is wasted.
The ‘band’ will play the music. It is the nature of the band to
play music.
As long as there is naturalness (sahajikata) within ‘us,’
no pratikraman is required. This would also apply to you if you
were to become natural as well. The moment one loses the
natural state, he must do pratikraman. Whenever you see ‘Me,’
you will see naturalness. ‘We’ always remain in ‘our’ natural
state, the pure Self. There is never a change in ‘our’ natural
state.

Pratikraman in the Famous Pilgrimage with
Dada
Tremendous energies will blossom by doing pratikraman,
but only if it is done as per ‘our’ Agna.
Questioner: When and how should it be done?
Dadashri: If a person does it after taking ‘our’ Agna,
then his work will be accomplished. Especially in this pilgrimage
(jatra). Even in circumstances as these, one should do it
according to ‘our’ Agna.
In 1973, ‘we’ had gone on a thirty-eight day jatra
(pilgrimage). There too ‘we’ had the ‘law’ of ‘no-laws.’ That
meant that there was no law that people were forbidden to
quarrel or fight with each other. That did not mean that they
were given the freedom to fight and clash, nor were they
forbidden. In fact, they were free to fight with anyone they
chose. If they fought, then ‘we’ would just ‘see’ them fighting.
But at night, they would wash off their mistakes by doing
pratikraman in ‘our’ presence. They would ‘stain’ themselves
and then they would wash it off. This is a pure vitarag path and,
therefore, one has to do ‘cash’ (instant) pratikraman. Here
there is no fortnightly or yearly pratikraman. Pratikraman is
done the instant a mistake occurs.
Questioner: There is this awareness that ‘I am
Shuddhatma’ yet all that stuff from before...
Dadashri: Any garbage (of karma effect) that does not
come out will remain within. So it is better if it gets out. In the
jatra, some of them were Patels and some were Vaniks; they
would fight amongst themselves. They would fight so much that
others would come and tell me, ‘Dada, please separate them!
They are using bad words and they are fighting very intensely.’
My reply was if they fought in My presence, then their problem
would be resolved quickly and the poor people would not bind
508 Pratikraman

any karma. So even if they were physically attacking each other,
I would let them fight. I would tell them, ‘Go ahead hit to your
hearts’ content!’ That is what I used to say, ‘Hit properly!’ They
would hit only if they had the baggage within. How were they
going to hit if they did not have the baggage within?
Therefore, these problems would continue the whole day
long in the bus, so the bus driver tells me, ‘Dada, you are like
God… how did you come to have love for such people?’ I told
him, ‘These people are of the highest quality. They will improve
one day!’
Then, in the evening, they would all get together in the bus
and do offering prayer with sacred light (do arati) of Dada
Bhagwan. They would fight and hit each other, but they would
all do the arati. Then they would do pratikraman. All those
who fought would go over to each other, bow down and ask for
forgiveness and do pratikraman together.
So then the driver would say, ‘I have never seen anything
like this before in this world.’ They would do pratikraman right
away. Every day they would do pratikraman at least once a
day. They were to do pratikraman only for the fighting they did
and that, too, by bowing down at each other’s feet. Now is
there any problem?
‘We’ give you thoughts in the form of pratikraman. If
you do pratikraman as per Agna, then you will be blessed in
no time. You will have to suffer the demerit karma – sins, but not
so many. (482)
Pratikraman for Not Being in the Agnas
After ‘I’ give you this Gnan, ‘I’ also give you the Five
Agnas for your protection, so that You remain as the Self. And
if you remain within these Agnas, you will attain liberation. And
what was given as the sixth instruction? Whenever atikraman
occurs, you should do pratikraman. If you forget to remain in

the Agnas, do pratikraman. To forget is human, but do
pratikraman nevertheless. Do pratikraman in this way: ‘Dada,
I forgot to remain in Your Agnas for the last two hours. I want
to follow Your Agnas without fail. Please forgive me.’ Then
everything of the past will be forgiven. You will get full 100 out
of 100. Therefore, no liability remains. The one who does not
have the desire to repeat his mistakes is forgiven. ‘We’ have a
license to grant forgiveness.
Your work will be done if You remain within ‘our’ Agnas.
But what will occur if you churn things over and over again and
make them ‘sticky’?
You have to do pratikraman if you are not able to remain
within the Agnas. Leave home every day with the decision that
you want to remain within the Agnas and then immediately do
pratikraman if you cannot. Everything will be settled within six
to twelve months. Then it will be settled forever.
Everyone sitting in a train or a bus is free, is he not? What
do they care? They will look here and there and here, and have
all kinds of thoughts. One must not miss being in pure awakened
awareness as the Self (in shuddha upayog) in such situations.
Why do you not miss your awareness (upayog) when you are
counting money? You do not even take your eyes away from it.
If you were counting thousand rupee notes, you would not take
your eyes off them, whereas this Self that you have attained is
priceless! People keep counting even ten cent coins! And that
too without making a single mistake!
You (the Self) do not have to do anything. All You have
to ‘do’ is decide that you want to remain in Dada’s Agnas. Then
do not worry if you cannot. For your mother-in-law, who scolds
you, you have to simply make a firm decision (nischay), before
you even see her that you want to remain in Dada’s Agnas and
deal with her with equanimity, without fail! Then You are not
responsible if you are not able to do so.
510 Pratikraman

Your domain and energy is to remain in the Agnas. You
are the holder of Your determination (nischay), but have no
claim over its result. You should hold the nischay that You want
to remain in the Agnas. Thereafter, you do not have to have
remorse for not being able to remain in them. But you should do
pratikraman as I show you. Do pratikraman for the atikraman
that occurs. This path is so simple, straightforward and attainable;
all You have to do is understand it.
Pratikraman Pump
You should increasingly remain in the five Agnas. Nothing
else is worth attaining. Decide in the morning that You want to
remain in the five Agnas and if you cannot remain in them, then
do pratikraman at night. So, the next day You will be able to
remain in them. Then the force will increase later on. There is no
other ‘pump’ for it; just this one.
Questioner: Yes, a pump for pratikraman.
Dadashri: Pratikraman pump! So the rule ‘I’ made was
that you follow as many Agnas as you can. If you cannot, then
ask for forgiveness from Dada, ‘Dada I am trying to follow your
Agnas as much as I can, but what can I do about the ones I
could not follow? So I am asking for Your forgiveness.’ By
doing this, it is considered that you have followed all Agnas. But
don’t use this approach to avoid and bypass Your effort
(purusharth).
Questioner: Yes, that is correct. (484)
Dadashri: If you cannot follow it ‘heartily,’ with sincere
effort, then do it this way. Then I will accept it as if You have
followed all the Agnas.
This is because, how much can a person do? He will do
as much as he can. And ask for forgiveness for the rest. And for
all that I will ask God – Dada Bhagwan within, ‘What is wrong

with that? He is following Your Agnas for sure. What can he do
if he cannot follow Your Agnas?’
So all our rules are very wonderful! You have to do
pratikraman. And that pratikraman will take You higher; all
the way to the top. With pratikraman, You will be able to
reach the top.
‘We’ have the ways and the path and you have to remain
on this path. There is no need to have any tension or worries.
You do not lose anything here. All you need to do is to hold on
tenaciously to this path and to this Gnan.
Parmatma As Long As You Remain in the
Agnas
You are a Parmatma (absolute Self) as long as You remain
within the Agnas, but if you go out of the Agnas, that is the end
of it. There is no problem if you can follow it less, but You must
have a desire to be more in it. Have the inner intent to be in the
Agnas. However, if you follow them less, then you should do
pratikraman every day. If one does swachhand (to be guided
by one’s own whim and intellect) in Gnani’s Agnas, he qualifies
for a life in hell. He did swachhand where one is absolutely not
supposed to! He was deceitful there. This is a major betrayal.
No Obstacles in Pratikraman
Questioner: When obstacles or laziness arises in doing
pratikraman, what should I do?
Dadashri: No obstacles ever come in pratikraman.
Questioner: Dada, pratikraman does not occur properly.
Dadashri: You even have to do pratikraman for not
being able to do the pratikraman. You also have to do
pratikraman for not being able to remain in the Agnas, so that
there is no liability in the future.
512 Pratikraman

What is the meaning of shuddha vyavahar (pure worldly
interaction) in the path of Akram? It is to remain in the five
Agnas. Remain in them as much as You can and do pratikraman
for the rest.
Shuddha Upayog
The Self is nothing but knowledge-vision (gnan-darshan).
To be in shuddha upayog means to be the Knower-Seer
(Gnata-Drashta). What is pure knowledge-vision (shuddha
gnan-darshan)? That which is without attachment-abhorrence
(raag-dwesh) is shuddha gnan-darshan. The worldly gnan-
darshan has attachment-abhorrence in it. It is impure (ashuddha)
‘knowing-seeing’. What is it?
Questioner: Ashuddha (impure).
Dadashri: It is with attachment-abhorrence… and that
which is without attachment-abhorrence is considered pure
(shuddha) Gnan. Any kind of pure awakened awareness
(shuddha upayog) can be attained with pure Gnan. If not, then
if you just sit and ‘see’ everything by simply being in shuddha
upayog (by being in the awareness as the Self); that is fine too.
It will work even when you are walking on the street. If nothing
else, then keep doing pratikraman while at home. This all has
come together from the connection of so many past lives, has it
not? So even if you spend half an hour a day to do pratikraman,
so much of it (karmic baggage) will come out. Take the name
of each person at home and keep doing his pratikraman. Each
and every mistake of this and countless past lives will remain in
the upayog (focused, awakened awareness) and will be cleared.
You have many such things that need to be done – that is
considered shuddha upayog. Why have all these people become
your relatives? It is because of all the entanglements that have
been woven with them in the past life. You can become free
from them if you do pratikraman. It is one’s choice whether he
wants to be free or not. We have become free.

There is no one to bind the one who wants to be free.
Even Lord Mahavir was loved by many, but that did not
bind Him. But if the Lord showed any attachment then he would
have become bound.
So people ask me, ‘What will happen to me if the other
person hurts me?’ Hey! The other person can do whatever he
wants to. Why should you care? If people believe a man to be
a woman, can you tell them not to believe so? Then if one were
to file a complaint in the court, would you do the same? One can
do as he pleases; one is independent; one can do whatever he
wants to, can he not?
Questioner: Yes, he can. (486)
Dadashri: Why should we be concerned with that? You
take care of your own self. So you have to put many such things
in upayog (focused, awakened awareness). There is upayog
even when you are just ‘seeing.’ Your work does not end when
you become a Shuddhatma. Who is Shuddhatma? If someone
insults you and it affects you, then you are not a Shuddhatma.
You should be able to ‘see’ the Shuddhatma of the person
insulting you at that time. When he insults you, it is the unfolding
of your own karma (udayakarma). It is an ‘instrument’ that is
playing; it is a ‘taped record’ that is playing, nevertheless the
unfolding of karma is your own, is it not? To ‘see’ the Self as
being pure (shuddha) is called shuddha upayog. To ‘see’ every
living being as shuddha is called shuddha upayog.
Knowledge of Separation through Akram
Questioner: The superiority of this Akram Vignan is
that the separation between the Self and the non-Self has
occurred through a bheda-vignani – a scientist who separates.
That is the divinity of Akram, whereas in the Kramic path, the
mixture of the Self and the non-Self continues right until the
end (moksha).
514 Pratikraman

Dadashri: The ego is present until the end, but it does
decrease.
Questioner: In the Kramic path, the ego decreases
gradually. Here it has become separate from day one, and the
state one experiences due to that is the superiority (visheshata)
of Akram Vignan.
Dadashri: That is why one has to do pratikraman in
Akram. One has attained Gnan at an untimely state (one’s spiritual
state is not ready).
The Greatest Tool to Attain Moksha
Questioner: If one wants to go to the terrace, the stairs
are the only tool to get there. Similarly, if one wants to go to
moksha, after attaining this Gnan, pratikraman is the only tool
to do so. That is what I believe.
Dadashri: No, not like that. Pratikraman is one of
many other tools available. Knowledge of the Self (swaroop
gnan) is the only vehicle or tool for attaining moksha; there is
no other.
Questioner: Yes, you have given us that Gnan but after
that, is pratikraman not the main tool?
Dadashri: Some people do not have to do any
pratikraman.
Questioner: If one does not make mistakes, then he
does not have to do pratikraman.
Dadashri: For that reason, many people do not have to
do pratikraman. Hence that tool is used by those who find it
necessary to do so. The main thing is the Gnan. You can attain
moksha if you have Gnan. But if you do not have Gnan, then
no matter how many pratikramans you do, you will still remain
in the worldly life.

Questioner: But how can one do pratikraman without
attaining Gnan?
Dadashri: People do that! They do pratikraman with
the ego by saying, ‘I will not do it again.’ People are doing it
anyway! And their life goes on too. Just as they do atikraman
through the ego, they also do pratikraman through the ego. It
is all a doing of the non-Self (pudgal); it is all a creation of the
non-Self, there is no Self in it.
Moksha Only through Pratikraman of the
Akram Path
Questioner: But, Dada, this is one weapon with which
one is going to attain moksha. (488)
Dadashri: That is one way. And this is Akram, so
liberation (moksha) is its nature.
Questioner: That is true, but we will have to continue
doing pratikraman and pratyakhyan, will we not?
Dadashri: You will have to do it. But even then, only
those who can do it will do it. What about those who cannot?
If a person cannot walk, I have to carry him on my back. So
when they do it on their own, then the energy will arise within
them and they will do pratikraman again. They are not so
shameless that they will not do it at all. Those who have met
Dada do have shame.
Questioner: Dada, please explain that in detail.
Dadashri: For what I have to explain to you, I will tell
you to do alochana, pratikraman and pratyakhyan; and you
are to do all three. This is because you all have become free
from such pain. For these other people (those who do not have
Self-realization), they can never be free from pain. How is one
to become free from pain in this era, Kaliyug?
516 Pratikraman

This is a Scientific Discovery
Questioner: If I have done something wrong and I know
about it, and do pratikraman for it, then how does pratikraman
make me free? Do I become free from the liability of that mistake?
Dadashri: The mistake that occurs is an effect of past
karma. It is a result. So what was the cause (bhaav) behind it?
Those causes were bad, and that is why you do pratikraman
for the causes and not for the result-effect. The result in this life
can be anything. So this is how You get rid of all the mistakes.
Questioner: So pratikraman is for the causes?
Dadashri: Yes, pratikraman destroys the causes, not
the results (effect). Did you understand that?
We hurt someone, then we do pratikraman. Hurting him
is an effect. It is a result. The intention (bhaav, irado) to hurt
him was the cause (in the past life). So by doing pratikraman,
that intention is destroyed – and that is why pratikraman destroys
the causes. Otherwise, whatever occurs is a result and, by doing
pratikraman, it is cleared. This is a ‘scientific discovery!’
Questioner: How does pratikraman that cleanses our
mistakes and brings us in our pure form work? Does that
pratikraman reach the other person’s Shuddhatma and wipe
everything clean? What is it?
Dadashri: It is like this; if you press the button, the light
will come on and if you press the button again, the light will go
off. Similarly, if you have made a mistake and you do
pratikraman, the mistake stops.
Unique Atikraman of Dadashri
Questioner: Does atikraman ever give anyone
happiness?
Dadashri: Yes, one will laugh even when ‘we’ tell him,

‘Hey, you! You have no sense.’
Questioner: We, too, feel joy when You scold us.
Dadashri: That way, some people’s atikraman will give
happiness to others.
The Beauty and Exactness of Akram Vignan
Questioner: Many times, a lot of churning occurs in the
mind.
Dadashri: You have to keep ‘seeing’ it. (490)
Questioner: Then I do pratikraman and the problem
starts all over again.
Dadashri: Keep ‘seeing’ also the one who is doing the
pratikraman.
As much of the continuous state of knowledge-vision
(gnan-darshan) that accumulates, that much conduct (charitra)
of the Self will arise.
Now, where will that experience (anubhav) arise? By
‘seeing’ discharging illusory effect (charitra moha), the
experience of the Self (anubhav) occurs. So the experience
‘sees’ everything that ‘Chandubhai’ is doing.
Questioner: What about a bad thought that arises when
I am ‘seeing’ the charitra moha (discharge) of ‘Chandubhai’?
Dadashri: A bad thought that arises is also charitra moha.
Questioner: Does it go away merely by ‘seeing’ it
continuously, or do I have to do pratikraman for it?
Dadashri: Pratikraman is not to be done. Pratikraman
is for when after everything is over, and You feel that atikraman
has occurred, then You tell ‘Chandubhai’, ‘Do pratikraman.’
You (the Self) do not have to do it; the one who did the
518 Pratikraman

atikraman has to do pratikraman.
Questioner: So, does the entire charitra moha
(discharging illusory effect) dissipate by simply ‘seeing’ it?
Dadashri: They (non-Self subatomic particles) become
pure because they are ‘seen.’ Your vision as the Self
(atmadrashti) verily falls on it.
Questioner: ‘Chandubhai’ is constantly doing atikraman,
is he not?
Dadashri: The one doing the atikraman has to do
pratikraman.
Questioner: In doing so, are we asking for the energy
(shakti) from the other person’s Shuddhatma?
Dadashri: That is simply the vyavahar (interaction of the
non-Self complex; worldly interaction). There is no vyavahar-
nischay (relative-real) in pratikraman. (Pratikraman is done
entirely by the non-Self complex; the Self is never involved in it).
For the sake of humility (vinaya), You have to ask for the
energy (shakti).
Questioner: All the desires that occur are charitra moha,
is it not? But what about the desire which is not fulfilled, and that
for which proper pratikraman has not occurred?
Dadashri: What I am saying is that One who continuously
‘sees,’ does not even need to do pratikraman. He does not
have to ‘do’ anything.
Purification of Subatomic Particles by
‘Knowing-Seeing’
Questioner: Dada, in order to purify each and every
parmanu (smallest particle of matter) of this body, do they
become pure (shuddha) if I keep ‘seeing’ whatever occurs by
remaining the Knower-Seer (Gnata-Drashta) or by doing

pratikraman?
Dadashri: They become pure by remaining as the
Knower-Seer.
Questioner: So then what occurs with pratikraman?
Dadashri: What occurs in pratikraman is that if a major
mistake has been made which hurt the other person, then You
have to tell ‘Chandubhai’, ‘Please do not do that, and since
atikraman has been done, pratikraman is required.’ There is
no need to do pratikraman if atikraman has not occurred.
Questioner: But do parmanus not become pure with
pratikraman?
Dadashri: No, pratikraman is done in order to become
free. The parmanus do not become pure by doing pratikraman.
They remain as they are. ‘We’ have to ‘see’ the ‘Self’ in all.
‘We’ become free the moment ‘we’ ‘see’ them.
The non-Self complex (the pudgal) will make a claim,
‘You have become a Shuddhatma, but I will not attain moksha.’
‘We’ say, ‘Why? What is the problem? I have become pure. I
have realized the Self.’ So then the pudgal will say, ‘You will
not go to moksha. How are you going to go until I let go of
you?’ So then we ask, ‘Sir, what is your objection?’ The pudgal
will say, ‘You have spoilt us. We were in our nature. You have
become pure, now you have to make us pure. So you make us
the way we were to begin with so that we, too, become free!’
So that is why You have to ‘see’ the pure, the shuddha.
The world sees the impure (ashuddha), because they do it with
the inner intent (bhaav) of ‘I am the doer.’ Now the inner intent
is, ‘I am not the doer,’ so they (pudgal parmanus) become
free.
Questioner: What occurs with pratikraman? What is
the effect of pratikraman? You said that the subatomic particles
520 Pratikraman

(parmanus) do not become pure, so what occurs with
pratikraman? (492)
Dadashri: The parmanus only become pure through
‘seeing’ them. The effect of the hurt caused will remain, and so
when you do pratikraman, it will be washed away. As much
as possible, one should not be the cause (nimit) of that hurt.
Questioner: Can it be said that it becomes pure with
pratikraman?
Dadashri: You may in general gross terms.
Pratikraman Has Been Inserted in Akram
Vignan
Questioner: One life is to be spent by constantly ‘seeing.’
Is the ‘seeing’ to be done while doing pratikraman?
Dadashri: You should be constantly aware that ‘I am
not doing anything at all.’ If this remains continuously, then
there is no need for you to do pratikraman. ‘We’ have the
constant, continuous awareness. ‘We’ tell you what ‘we’
experience. After attaining the Gnan, ‘we’ constantly experience
that.
Nevertheless, pratikraman is not at all necessary in this
Gnan. This Gnan is the ultimate kind where pratikraman does
not exist at all. But here, ‘we’ graduate even the one who is at
the level of the fourth grade. So then what happens to all those
skipped middle grades? So ‘we’ have added pratikraman and
taken on the responsibility. Otherwise, there is no pratikraman
in this Gnan; nevertheless, it has been put in the middle at ‘our’
own liability.
Except for the Shuddhatma, everything else is garbage.
In that, one is kraman and the other is atikraman. Everything
other than the Shuddhatma are mistakes and pratikraman has
to be done for them.

Just Look at the Beauty of the Akram
Vignan
Questioner: We are satisfied having heard the clarification
from You, personally.
Dadashri: So in all this, You are separate for sure.
Pratikraman occurs simultaneously. So then tell me who
is going to bother you?
Questioner: With this body, pratikraman continues every
moment, day and night. Due to this, before the pratikraman
even starts, atikraman simply vanishes.
Dadashri: This is a science that works instantly. This is
the Akram science. It is a whole siddhant (established,
incontrovertible principle which attains the ultimate) that will
produce results. Just as when you remove one layer of an onion,
all the qualities of the onion express (water in the eyes); in the
same manner if you were to cut a slice of this Gnan, it will give
you nothing but the reward of the siddhant of Gnan itself. In the
same token if you were to take a slice of ignorance (agnan),
you will get the fruit of ignorance. Even just a single slice will
show the attributes, will it not?
This is Akram Vignan. ‘Vignan’ means that it is a science
and, therefore, it gives immediate results. Where there is no
need to do anything, it is called vignan, and wherever one has
to ‘do’ something, that is called gnan (relative knowledge).
Would a thinking person not wonder how, without doing
anything, all this is? That is the wonder of Akram Vignan.
*****
522 Pratikraman

Pratikraman 523
PART 2
UNDERSTANDING SAMAYIK
Definition of Samayik
Questioner: What is a samayik?
Dadashri: There are two kinds of samayik. One is
prevalent in the world, where the doer of the samayik does not
allow the mind to move away from a certain circle defined prior
to the process. Thus, he attempts to keep the mind confined
within a circle, a boundary. Where the mind remains still in what
is occurring outside is called vyavahar samayik. (495)
And the other kind of samayik is the exact samayik that
Lord Mahavir had spoken of; the kind that we all do in this path
of Akram. (The samayik of Akram Vignan is where for forty-
eight minutes (gunthanu), one remains as the Self and ‘sees’ file
number one).
Questioner: Please explain the samayik of our Akram
path.
Dadashri: In our samayik, one becomes the Self
(atmaswaroop), and ‘sees’ (jovoo) what is going on within
‘Chandubhai’ (file number one). There You ‘see’ what kind of
thoughts ‘Chandubhai’ is having. We have to ‘see’ all of them,
and You are the Seer.
Thoughts are drashya – that which is to be seen. And
You are drashta – the Seer. Those thoughts we are able to
understand are called gneya (that which is known) and You are
Gnata – the Knower.

Then You have to ‘know’ what ‘Chandubhai’s’ intellect
(buddhi) is doing, what his chit is doing, that he has pain in his
leg and whether ‘Chandubhai’ is paying attention to it or not.
You have to ‘know’ all that. If he has hunger pangs in his stomach,
You have to ‘know’ that too.
When the thoughts of someone outside come, ‘see’ him
as pure (shuddha). That is our samayik. It is to remain pure
(shuddha) and to ‘see’ the pure (shuddha).
If he has quarreled all night with someone, then later when
sitting in samayik, ‘see’ the shuddha, the Self, and say,
‘Chandubhai, come, ask for forgiveness.’
Questioner: Dada, how can I do that samayik properly
and precisely?
Dadashri: Everyone here does such samayik. They take
a certain topic, and they do a samayik on that specific topic, so
that particular topic will begin to dissolve and will eventually
come to an end. Whatever you want to dissolve, you can do so
by doing this samayik. If you have a dislike for a certain taste
in food, then take that very subject in the samayik, and continue
‘seeing’ what ‘this’– pragnya shakti ‘shows’ You. Merely by
‘seeing’, all tubers (granthi) dissolve. The tubers of kashay will
dissolve by simply ‘seeing’ them in samayik. The worst and the
largest of tubers that trouble you can be dissolved in the samayik.
Do the kind of samayik that are being done here. (496)
Definition of Samayik-Pratikraman
Questioner: What is the connection between our samayik
(of Akram Vignan) and pratikraman?
Dadashri: Pratikraman is for any atikraman that occurs.
Your day-to-day activities is kraman (neutral activities that do
not hurt anyone), then if you say something that hurts someone;
that is called atikraman. Then you have to tell ‘Chandubhai’,
524 Pratikraman

‘Why did you do atikraman? So do pratikraman now.’ If you
do atikraman, you should do pratikraman for it.
Samayik means the awareness of, ‘I am Shuddhatma.’
Samayik prevails continuously in the five Agnas. To settle with
equanimity is the first samayik. To remain in a state of naturalness
as the Self constantly, is a samayik like ‘ours’ (the Gnani Purush
and the Lord within). To a lesser degree, this state can prevail
for You too.
When You ‘do’ samayik, at that time the prakruti (the
non-Self complex) is considered completely natural (sahaj). After
a series of samayiks, You will learn to catch onto the present
(vartman kaal). You cannot attain this directly. When you sit in
a samayik for an hour, you are only in the present.
Samayik of the Kramic Path and That of the
Akram Path
The samayik that people do in this world is different from
the samayik that we do here. This samayik that we do is
incredibly magnificent and supreme. Such a samayik cannot be
found anywhere, can it?
Elsewhere, when people sit to do samayik, they create a
little boundary and then, if they get a thought, they will push it
out of this boundary. If they think about their shop, they will
push that thought away, and then they will push out another
thought. So they just keep pushing away their thoughts and
when they pass one gunthanu (48 minutes) doing this, they call
it a samayik.
And our samayik is of a completely different nature. What
is this samayik for? It is for dissolving the tubers of anger-pride-
deceit-greed (kashays) in the non-Self complex, the external. It
can be done only after one has become the Self.
We say, ‘I know the habits and the nature of the habits
UNDERSTANDING SAMAYIK 525

of the mind, speech and body and I also know the nature of
‘my’ own Self.’ Therefore, You have to dissolve the nature of
the mind, speech and body. When someone asks me how it can
be dissolved, I tell him, ‘By ‘seeing’ what the nature of the mind,
body and speech is. By ‘seeing’ how intense and dense it is.’
Can you not know the density of it?
Questioner: Yes, I can.
Dadashri: So You have to take the nature (swabhav) of
that habit and make it the focus of Your samayik. In doing so,
that much of ‘the nature’ will be dissolved. Then you take another
‘nature’ of another habit. So the samayik is for the purpose of
dissolving these tubers of kashays. Our path is Akram and is
without any specific steps. So in order to dissolve the nature of
different habits, you have to ‘do’ the samayik. If it was not for
these kashays, this Gnan is such that one will be verily in samayik
the whole day long.
Absence of kashays (anger-pride-deceit-greed) is called
samayik. That is true samayik. But how are people to be free
from kashays? (498)
For us here, there is samayik the whole day long, but
why do we have to do this particular samayik? It is to get rid
of all the karmic baggage from the past life that still remains
within. There is a lot of baggage within. There are so many
‘spices’ within; you have even brought them from many other
markets. Hey, you! Why don’t you just buy from the Indian
market? But he will say, ‘No this looks like potatoes!’ In this
way, so many different kinds of things have been filled within. It
is shameful even to discuss this!
Worldly Samayik
In the vyavahar samayik, worldly samayik, one tries to
still the mind just like a cow that will be kept confined within a
certain area. If the mind wanders outside its limit, one will keep
526 Pratikraman

confining it. If one has a thought about her mother-in-law, she
will push away that thought. She will push that thought outside
her designated ‘circle’; she will not let it enter the circle. Any
thoughts that come along, one will keep pushing them away. But
even then, the mind has become weak and prone to temptations
(lapatu). It is bound to stray, isn’t it? By lapatu ‘we’ mean that
when a bottle topples over and loses its cork, its contents slowly
spill. So this method of trying to pull the mind back within a
boundary and keeping it there, this is the kind of samayik people
do elsewhere.
During that time, no one bothers him. He is able to sit
peacefully. He keeps an hourglass in one place. The sand will
fall into the section below. When the top section becomes empty,
he turns it over again. It takes forty-eight minutes for the sand
from the top section to fall into the bottom one. So when there
is a heap of sand in the bottom one, he will claim, ‘My samayik
is done.’ That is why he keeps an hourglass. But what does he
do? He will decide from the day before, ‘Tomorrow I don’t
want to think about my shop when I do samayik.’ So the
moment he closes his eyes in the samayik, the very first thing
that will raid his thoughts is his shop! That, which he does not
want to remember is the first thing that will come to him.
So the poor fellow gets tired and the next day he will tell
me, ‘This is what occurred.’ So I tell him, ‘Why do you remember
it by saying, ‘Tomorrow I don’t want to think about the shop’?’
You created an action and that is why the reaction came. Why
must you create an action in the first place? But what is he to
do in the samayik? He has not become a Shuddhatma, so
whatever thoughts he gets, he pushes them away. Thoughts that
do not belong within his circle, he will push away. And so the
time for the samayik ends. During the forty-eight minutes, he
goes on looking at the hourglass; still, there is some time left.
Even though the Lord said not to, he keeps looking at the
hourglass!

So be it; people say that at least he is sitting quietly in one
place instead of running around. Otherwise, outside the fishermen
are killing fish and this guy is killing fish (jumping thoughts) within.
This cannot be called a samayik at all! It is a kind of stillness
(sthirata). Nevertheless, from the overall perspective such
samayik is not wrong. At least he is able to remain still for that
amount of time. We cannot call it wrong at all.
Even in his shop, if a man is not able to sit still for three
hours, he would not be able to do business. His income is based
on how long he is able to sit there. He should stay put for three
hours in one place. Many people are so hyper that they cannot
sit for even five minutes.
Swadhyaya Samayik
Seeker: When we do samayik of two ghadis (forty-
eight minutes; one ghadi is twenty-four minutes), what action
(kriya) can be carried out in that?
Dadashri: It is like this; this samayik is the samayik of
the mind. When a person has thoughts about his shops, or the
kitchen, he will keep pushing them away.
Seeker: I do not get such thoughts. (500)
Dadashri: Then what do you get?
Seeker: Whatever occurs but I do not get thoughts. I
read books.
Dadashri: So samayik will occur by reading books. What
does samayik mean? It means that during the time of forty-eight
minutes, instead of being in other things, your meditation (dhyan)
remained in this; it remained in swadhyaya (here scripture study).
That is called (swadhyaya samayik). The relative awareness
(upayog) is in something else. However, the true samayik is
one which, if you were to do it just once, there would be no end
to Your bliss; all Your demerit karma – sins will be destroyed.
528 Pratikraman

Seeker: So is there no discharge (nirjara) of karma in
this?
Dadashri: There is nirjara (discharge of karma) but very
little. There cannot be significant nirjara. Everyone can do
samayik by reading a book. Reading books feels good. Instead
of reading fiction novels, one reads the scriptures. Even the
scriptures can be interesting. You can get a lot of joy from it. But
one will not gain anything from it. You will only gain if you do
the real samayik of the Self. Anything You ‘do’ as the Self
(Atma), after becoming the Self, will bring You salvation. But
you have to become the Self first (one must have Self-realization).
When You feel that you have become the Self, then you will be
able to say so. If you become the Self for only a minute, it is
more than enough.
So with this worldly samayik, it is acceptable for one to
sit in it reading scriptures, but that is all considered samayik of
the mind. Samayik of the mind means the Self has nothing to do
with it. That samayik will still the mind, it strengthens the mind.
The other benefit is that while he reads the scriptures, he will not
have any other thoughts.
Samayik through One’s Own Understanding
Seeker: What is the benefit of doing samayik every
day?
Dadashri: Yes, but you are talking about doing a samayik
through your own understanding, are you not? It is not the
samayik the Lord had prescribed, is it? It is a samayik of your
own understanding.
Seeker: We are doing it just the way the Lord had
prescribed.
Dadashri: Is that where one keeps looking at the hourglass
to see whether all the sand has fallen through or not?

Seeker: One needs to look to see if the time is over or
not.
Dadashri: You do not have to keep looking at that. When
you look and see that the sand has fallen through, you will know
that the samayik is over. Samayik is to increase the strength of
the mind (manobud) and it increases your faith in the Self.
Seeker: One will bind merit karma (punya) with it, right?
Dadashri: Yes, the punya increases. If you are able to
keep the mind confined within the circle, you will increase your
merit karma for sure.
Seeker: But the mind does not remain confined within the
circle. It wanders everywhere.
Dadashri: Then that samayik is not considered complete.
For however long the mind remains in the circle, that much of
it is samayik. That is worldly (vyavahar) samayik and the real
samayik is one which takes place everywhere you go.
Such a Samayik is Useless
Seeker: I do samayik, pratikraman and all other rituals
but I cannot maintain my attention in what I do.
Dadashri: Then what good is that? What good is it if
your dhyan (natural meditation and attention) is not in it? It is
only good if there is dhyan in it. Where does your attention
(dhyan) lie?
Seeker: It goes into the worldly life (sansar).
Dadashri: But what do you like about the sansar? When
it (the chit) leaves from here, it will go and sit somewhere else,
will it not? So where does your mind (mun) sit? (502)
Seeker: It goes into whatever work I may be involved
with at that time. If there is any work at home that I am doing,
it will go there.
530 Pratikraman

Dadashri: So then you should do that work. Do the
work where your dhyan goes. What will you gain by doing
things where it does not remain? All your efforts will be wasted
and you will not gain anything.
Living a Good Worldly Life is Itself a Samayik
Seeker: I have made a firm decision that I want to do
certain kriyas (rituals) every day, so what will occur about that?
Dadashri: It will go to waste. All your efforts will be in
vain. Spend less effort but make the effort meaningful. And live
well in the worldly life (sansar).
Do samayik in it; there is samayik in the worldly life.
Raising your children without scolding them, not getting angry
with them; that in itself is a samayik. What is the point of doing
this samayik? Do samayik with your children, with your husband,
with your mother-in-law, with your sister-in-law. Do all those
samayiks. It is worth doing if your mind is in it. What good is
a samayik in which your mind is not engaged?
Seeker: But these are daily rituals and routines, so I keep
doing them.
Dadashri: Yes, but what is the point in doing it if your
mind is not in it? Your chit should be in it, should it not?
Seeker: The chit does not remain in it.
Dadashri: Then what will you do?
Seeker: That is what we have come to ask from you.
Dadashri: Yes. So this is not dear to you. You do not
like this. You like your children and other things. The chit will
always go to things you like. Remove the value of your children,
devalue them and increase the value of this (samayik), then you
will benefit from it; how can it be otherwise?
If you want to do samayik, then do the samayik of

532 Pratikraman
repentance. Repentance for what? Repent for taking money from
others wrongfully; repent for any sexual desire that is not right.
Seeker: So should I not consider the samayik of the
Navkar Mantra as samayik?
Dadashri: Alas, it is because you have considered it as
a samayik that you find yourself in this predicament. You have
not recited the Navkar Mantra correctly even once. Don’t you
have to take into consideration the person that is prescribing
these rituals?
These Are All Gross Samayiks
Wherever there is artadhyan (adverse internal meditation
that hurts the self) and raudradhyan (adverse internal meditation
that hurts the self and others), there is no Jain religion.
Seeker: Is doing samayik not the Jain religion?
Dadashri: What do you consider as samayik? Do you
call samayik a samayik or asamayik (that which is not samayik)
a samayik?
Seeker: Please explain what samayik and asamayik are?
Dadashri: What kind of samayik do these people do?
The monks and religious teachers do gross (sthool) samayik.
Gross samayik means to bring a restless mind into concentration
on a target.
Some people take a book and read for hours. Some do
deep thinking, some are doing mantras, whatever it may be in,
but they remain in that samayik. But even then they do not
remain still. How can even God give them any credit for all that?
One does not remain still for even forty-eight minutes. What can
anyone do?
Even the laborers have such gross (sthool) samayik. All
the businessmen, whose minds have become restless, are not

able to do samayik. The laborers are able to do gross (sthool)
samayik, but it is of no use to them. It is only helpful if it makes
the restless mind still. (504)
The Essence of Jain Religion
The cessation of artadhyan (adverse internal meditation
that hurts the self) and raudradhyan (adverse internal meditation
that hurts the self and others) is the essence of the Jain religion.
Seeker: In pratikraman, we say, ‘May artadhyan and
raudradhyan go away, and may dharmadhyan (absence of
adverse internal meditation) and shukladhyan (meditation as the
Self) occur.’ Then we ask for forgiveness (michhami dukkadam)
for that.
Dadashri: Yes, but you gain nothing from that. Is that all
possible by just saying so? The consequences of artadhyan are
a life in an animal form, and of raudradhyan are a life in hell.
So what can one do? One may go into an animal life despite
being born a Jain! What a waste of this life!
Rituals of Other Religions
Seeker: Do other religions also have the rituals like those
in the Jain religion?
Dadashri: It is there everywhere. They too have rituals to
bring about a state of stillness. There they do bhakti (devotional
singing) and here they do samayik. All this stills the mind for a
while.
To Block Or Obstruct the Mind in Samayik
What samayik are you talking about?
Seeker: When we do samayik for an hour, what are we
to do in it?
Dadashri: In order to still the mind, you have to keep

pushing away all external thoughts. That kind of worldly samayik
is done in the worldly life.
Seeker: Is it what the ascetics and the monks do in a Jain
meditation hall (apasara, upashraya)?
Dadashri: All that involves the mind. It is all worldly in
nature. It is all aimed at making the mind still. The mind will not
remain still, will it? It is great if they can still the mind for an hour.
Then the energy of the mind will increase. And one gains that
much space. So for that duration of time, he stops binding karma
and that will improve his coming life. They obstruct the mind;
they make it still. This binds merit karma (punya).
Seeker: There may be a rare person whose mind can
remain confined within the circle. When they go to the Jain
monastery (the upashraya) where discourses are going on,
people will sit in samayik, but their minds are always wandering
outside; they never remain still.
Dadashri: The mind is not in the discourse; it is the chit
that remains in the discourse and that, too, if he likes the discourse.
If one likes the discourse of the guru, then his chit will remain
there for a little while; it will not wander off outside. And the
mind simply does the thinking on one side. Only when the mind
can be brought under control can one make any progress. That
is when samayik occurs properly.
Seeker: If someone has been told to recite the Navkar
Mantra a hundred times in the samayik, his attention will be on
when he will finish the hundredth mantra.
Dadashri: Yes, there they are always in a rush. Even
during the samayik, they will keep looking at the hourglass.
Then he says paushadha, but what good does that do sitting in
the monastery? People of other castes say, ‘When we take a
bull to drink water, we say posho… posho…- that is how the
bull is prompted to drink water.’ Paushadha-vrat means to
534 Pratikraman

nurture the Soul. So that is why they leave home and live a life
of a monk in the monastery. That is when they nurture (poshey)
a spiritual life, leaving aside their worldly life.
Samrambha, Samaarambha and Arambha
People use the word arambha but do they understand
what it means? They will use the word samaarambha, but what
is samaarambha? They do not understand even that. Even the
great scholars do not understand it. They do not know up to
what degree it is considered a state of samaarambha, and then
up to what degree it is arambha. They do not know the degrees.
They just use the words. These words are in the scriptures.
(506)
Questioner: Samrambha causes karma bondage, does
it not?
Dadashri: Samrambha itself is karma. That is the first
karma; it is considered a mental karma. Samaarambha is a karma
of both the mind and the speech. And arambha is a karma of all
three – the mind, speech and the body. And after attaining this
Gnan, if you curse someone, if you do such an arambha, it will
still not touch You. That is how this science is. The only thing You
have to do is to tell ‘Chandubhai’ to do pratikraman for the
atikraman he did in the process. That is all You have to do. It
is never our intent to hurt anyone. It is not possible to hurt anyone
and attain moksha, no matter what kind of a science we have.
Questioner: Is the binding of karma through samrambha
less or is it more when all the three come together?
Dadashri: Samrambha is considered less. Samrambha
means ‘only through the mind.’ It is a much larger karma when
all the three come together. That is why the Lord has called it
arambha.
Questioner: If I do karma only through the mind, and
then I stop, then will that not cause much bondage?

Dadashri: It will not remain for long. You will just think
about it and then you will become free; you will become free by
simply thinking about it.
Questioner: In the scriptures, one is told to put a limit to
arambha-parigraha (to move out of the confines of that which
is good and beneficial). So what is the difference between one
placing a limit or not placing it? Does it make a difference if one
does or does not place a limit?
Dadashri: If he puts a limit, then the consequences of
karma will be less. If he does that in this life, then the karma
effect will be less in the next life. In doing this, one will gradually
climb higher spiritually.
Questioner: Is it like that samayik?
Dadashri: Samayik means without any arambha, without
any involvement of mind, speech or body. To become free from
arambha-parigraha (being ‘Chandulal’), i.e., to be the Self for
an hour, is samayik.
Who Does Such A Samayik?
Seeker: When a person is doing a samayik, then even
if there is an earthquake, he should not leave his samayik, should
he?
Dadashri: Who does such a samayik? No one would
do such a samayik, would he?
So samayik in this sense is a process to make the body
still. If one remains still, then there will be a worldly benefit; he
will get more material wealth. How can wealth come to the one
who cannot sit still for even a minute? So that samayik is not
true samayik.
Samayik That is Not Given By an
Enlightened One
That which people have believed to be the soul (atma) is
536 Pratikraman

the mechanical atma – mechanical soul. It can never be the real
Self. That mechanical self is what they try to make still. Hey,
you! It is mechanical; it can never be made still!
Seeker: I did not understand that. (508)
Dadashri: This ‘vyavahar atma’ (the relative self; the
non-Self complex) is a mechanical self. It is not to be stilled. You
(the Self) are to simply study whether the mind can remain still
or not. That is all You have to ‘see.’ This samayik is done to
still the mind so that this body will remain still for a while. The
mind will remain still for awhile. This is meant to hold the mind
steady for a little while. Just as when a tired person sits down
to rest, that does not mean he is going to remain seated forever,
does he?
Seeker: No.
Dadashri: That is how this is.
This samayik is like sitting down when you are tired.
Here in Akram Vignan, this machinery runs day and night
and the Self remains constantly in the samayik. It is not outside
of samayik even for a moment. It constantly remains in samayik
even while moving about in the worldly life, or when at home
with wife and children.
And the Self is verily samayik. Elsewhere, the samayik
they do is vyavahar samayik. The vyavahar samayik is to be
done for the purpose of attaining the real samayik.
This worldly samayik should be given – prescribed by a
true Purush (the Gnani Purush)
Seeker: What is the definition of true Purush?
Dadashri: True Purush means, for example, say the
collector of the Thana district has written an order for you that
this much land has been given to you. Now what would occur

if he is really not a collector, and had just written the order, and
stamped it as if signed by the collector? That order would not
be valid, would it? It would not have any legal backing. Similarly,
all these ‘collectors’ – worldly spiritual teachers that prescribe
samayiks, are not true Purush.
Useless Samayik
I was sitting at a table drinking tea and a seventy-five year
old businessman (sheth) was doing samayik, when some glasses
fell in the adjacent room and broke. I am hard of hearing so I
did not hear them break, but the businessman had good hearing
and heard them. So then he calls out, ‘What broke?’ I said to
him, ‘Your atma broke! What else was going to break?’
Otherwise, if a woman were to fall, would she make such a
noise? Nothing else will break, only the glasses broke! It was
just the noise of the breaking glass. So while doing the samayik,
the man is asking, ‘What broke?’ How can you consider that a
samayik? When one does not leave the samayik even if his
wife is dying, that is called a samayik. How can you call this a
samayik? Why should you cry over broken glasses and cups?
Is it still like this everywhere?
Questioner: Yes.
Dadashri: Is that so? So then would the cups and glasses
come alive again because you left the samayik?
Gross Karma and Subtle Karma
When Acharya Maharaj (religious head or teacher) does
pratikraman, samayik, gives a discourse or a lecture; that is his
vocation and external conduct; that is his gross (sthool) karma,
but his inner state is important. What is being charged within him
is what is going to be of benefit to him in his next life. His
conduct of today is a discharge. The entire external conduct is
in the form of discharge. And yet people claim, ‘I did a samayik.
I did auspicious (dhyan) meditation, I donated money.’ For
538 Pratikraman

that, he will get the reward in this very life. What does all that
have to do with the next life? The Lord is not so naïve that he
will allow such hollowness.
One may be doing samayik on the outside, but God
knows what is going on within him! One businessman (sheth)
was sitting in samayik when someone knocked on his door. His
wife opened the door. The man outside asked her, ‘Where is
the sheth?’ The wife replied, ‘In the dumping yard.’ The sheth
heard that and when he checked within, he realized that that was
exactly where he was. There were negative thoughts going on
within him while externally he was doing the samayik. The Lord
does not allow such hollowness – insincerity. It is acceptable if
there is a samayik going on within, whereas it may not be on
the outside. This external pomp and showcasing is not acceptable
over there.
Lord Mahavir’s Samayik
What does the Lord consider as samayik? He has said
that the one who does not have artadhyan (adverse internal
meditation that hurts the self) and raudradhyan (adverse internal
meditation that hurts the self and others) is in samayik the whole
day. How wise is Lord Mahavir! He does not leave any effort
for You to make. (510)
The Lord would not accept any samayik these people
practice today. Artadhyan and raudradhyan should stop for
one gunthanu (forty-eight minutes), should they not?
One sits down to do samayik with the ego of, ‘I am
Chandulal.’ This samayik is like the Neem tree growing back
even after it has been cut down, and it will still remain bitter in
taste, will it not? If you put sugar on the trunk after it has been
cut down, will it not grow back bitter?
Seeker: Yes, because bitterness is in its roots, Dada.
Dadashri: That bitterness is its main nature (swabhav).

So when ‘Chandubhai’ sits in a samayik, having stopped all the
attachment-abhorrence (raag-dwesh), then what will he do the
samayik on? He has not known the Self, nor does he understand
mithyatva (to believe the illusion as real, the belief, ‘I am
Chandulal’). The one who understands mithyatva is bound to
attain samkit or samyakatva (established in the right vision, ‘I
am the Self’). So when the sheth sits down in the samayik, he
does not know how to do anything else. So what does he do?
He sets himself a circle (boundary) and then, if he has any
thoughts about his shop, money, sex, etc., he will push them out
of that circle. Just as cows and dogs get entry into a closed
yard, he will drive out his thoughts and will not allow them back
in. They call that a samayik. Nevertheless, they are able to do
that samayik because there is no artadhyan or raudradhyan
while doing it.
Seeker: If there is no artadhyan or raudradhyan, then
that is considered equanimity (samata), is it not?
Dadashri: But artadhyan and raudradhyan do not go
away. They are always there. In order for them to go away, you
have to establish some discipline before doing samayik. You
have to say, ‘Dear Dada Bhagwan, I surrender this ‘Chandulal,’
my name, my body, my wrong beliefs, all to You. Please give me
vitarag bhaav (intent free of attachment and abhorrence) while
I am doing the samayik.’ It will work if you do it with such a
vidhi.
True Samayik Gives Moksha
Seeker: Can one attain moksha by doing the
dharmadhyan via samayik and pratikraman?
Dadashri: Yes, one can, but not with the samayik and
pratikraman that people do today. These ‘products’ are not
authentic. If the samayik was real, then doing just one samayik
will give you moksha. Right now, no one is to be blamed. It is
540 Pratikraman

the nature of the current time cycle.
Seeker: How can we know that the samayik we are
doing is wrong? We do it with the assurance and hope that we
are doing the right thing.
Dadashri: You can do the right samayik after knowing
the Self, not until then. Until then, it is a good tool to still the
mind and the body.
They are all worldly (laukik) samayiks, whereas this is
beyond the worldly, of the Self (alaukik). It is to still the
‘vyavahar atma’ (relative self, non-Self complex). After attaining
Gnan, You can still the relative self, can You not? How is it
possible to do so without knowing the Self? The Gnan that is
attained will keep making the relative self still. There is great
awareness (jagruti) here, whereas over there, there is no
awareness at all.
Who is the Doer of Samayik?
If a person does samayik, he will tell people, ‘I do four
samayiks every day. That man does only one.’ So you will
understand that he has the egoism of doing samayik, and that
is why he sees the mistake of the other person by saying, ‘He
does only one samayik, whereas I do four.’ Then, if you were
to visit him after a few days and ask him, ‘Why are you not
doing samayik today?’ He will tell you, ‘My legs are hurting.’
So ‘we’ ask him, ‘Do your legs do the samayik, or do you?
If your legs do the samayik, then you were lying before when
you told me that you did the samayik.’ Therefore, one needs
his legs to be healthy, his mind to be healthy, and his intellect
and ego must be accommodating in order to do samayik. All
the circumstances have to be right for a samayik to occur.
(512)
Even the ego has to be straight at that time; otherwise, the
samayik will not occur. Therefore, when all these circumstances

come together, then the work gets done. So in all this, why do
you take the credit for doing it? What is your contribution in
what external circumstances accomplish? Do people not take
credit for doing such things? It is just the egoism people have of
doing something. Scientific circumstantial evidences do everything
and yet a person claims, ‘I am doing it.’ That is all to taste ‘the
sweet juice of doership’ (garvaras). And as long as one has the
habit of tasting this sweet juice (ras) one gives rise to the worldly
life (sansar). You will have to understand the facts, won’t you?
Will such falsehood work?
That is why we have the expression of a ‘noose around
the neck.’ When a person takes credit for doing samayik,
pratikraman; it is the same as having a noose around the neck,
because they enjoyed the taste of doership.
Samayik of Puniyaa Shravak
Questioner: What was the samayik of Puniyaa Shravak
like?
Dadashri: It was just like the one we do here in Akram
Vignan. He took it to that level in the Kramic path.
When King Shrenik was doomed to spend a life in hell,
he asked Lord Mahavir to show him ways to prevent this. He
said to the Lord, ‘Lord, I have just met you and I have to go
to hell?’ the Lord said, ‘What can anyone do now? No one can
do anything about it. Once the karma for the next life is bound,
it is bound, and nothing can be done about it.’ But even then,
he pleaded with the Lord to give him a solution, so the Lord
showed him a way. The Lord told him to accomplish one of four
tasks and, if he were successful, he would avoid a life in hell.
Three of the solutions failed. That left the samayik of Puniyaa
Shravak. So the King said he would go to Puniyaa Shravak and
get the samayik from him.
King Shrenik goes to Puniyaa Shravak and tells him, ‘Give
542 Pratikraman

me the samayik. You live in my kingdom. I will give you whatever
you ask for it. Give me the fruit of your forty-eight minute
samayik; give it to me. Just say to me, ‘I give it to you; I
surrender it to you.’ That is all!’ So Puniyaa Shravak replies,
‘Sir, I cannot give you that. It is not something that I can give
to you.’ So the King asks, ‘Why not? You will have to give it
to me. I do not want to hear the word ‘no.” Shravak says, ‘I
cannot give it to you until the Lord says so.’
The King tells him, ‘The Lord has told me to get the
samayik from you, so name your price.’ So then Shravak gives
in and agrees to give it to him, since the Lord had said so. The
King thought it would be a promise that would exchange hands
and so he asked Puniyaa Shravak for his asking price. Since he
was the King, naturally he would not do anything that would
bring an obligation on him. So the King asks Puniyaa Shravak
again, ‘Tell me your price,’ to which Puniyaa Shravak replies, ‘I
will charge you whatever the Lord says to.’
The King thought, since Puniyaa Shravak has agreed to
give it to me, Lord will not have any problems. So he comes to
the Lord and says, ‘I had a good fortune today.’ The Lord
asked him, ‘What was that good fortune?’ And the king replied,
‘Shravak has agreed to give me the samayik. He has happily
agreed to do so. So now I will not have to go to hell, will I?’
The Lord asked, ‘How did he give it to you?’ The King thought
the Lord would make him pay Shravak five or ten hundred
thousand rupees; what else would he do? All that for forty-eight
minutes!
He thought, now I will not have to go to hell. The Lord
replied, ‘Then you will not have to. But who told you this? How
did he give you the samayik?’ The King replied, ‘He has left it
up to You, my Lord. You just tell me the price and I will pay
him.’ The Lord questioned, ‘He left it up to me? Of course, I
would know its worth, wouldn’t I? And I cannot say anything
wrong, can I?’ So then the King said, ‘Tell me the price so that

I can pay him right now.’
So the Lord replied, ‘Let me explain to you. Do you
realize the value of that samayik? Your entire kingdom will go
into paying only the commission for it. The commission alone,
which is three percent of your entire kingdom! The rest will still
remain to be paid. How are you going to pay that?’ So the King
says, ‘My entire kingdom will go into commission? So then
where will I get the rest? So that means that my life in hell cannot
be avoided, can it?’
The Lord said, ‘This samayik is worth so much that you
can never pay for it.’ So the King agreed and accepted that he
could not afford it and so he stopped trying, and went to hell.
He will come back as the first Tirthankar by the name of Lord
Padmanabha in the next chovisi (a time cycle of twenty-four
Tirthankars). That is the kind of samayik ‘we’ have you do
every day, but people do not realize or appreciate its value.
They ‘chew’ paan (betel nut in leaves) and then they spit it out.
They have no appreciation for its value. (514)
Questioner: If you give a diamond to a primitive man,
will he not see it as a piece of glass?
Dadashri: Yes, that is the way it is. It is like giving a
diamond to a child; that is what has occurred. Still, someday it
will start working. The child will grow up. Once or twice someone
will take it away from him, but then he will come to ‘Dada’ and
get it again and then he will never give it up. He will not be
deceived again when he has been punished once. He will not
give it up again, will he?
And at that time, there is great bliss (anand). When such
a samayik is done, like the one of Puniyaa Shravak, there will
be great bliss. It does not matter if, at that time, the body is
emitting vibrations; it may continue emitting vibrations. The bliss
that one feels during the samayik is because there are no
vibrations of kashays.
544 Pratikraman

With Kayotsarg
What kind of samayik has the Lord said to do? It should
be done with the meditation, ‘This body and all in it, is not
mine.’
Samayik should be with renunciation of the body complex
(kayotsarg). Those who have attained this Gnan, their samayik
is inclusive of kayotsarg. That is very valuable.
Now, how was kayotsarg done? The ganadhars
(enlightened masters who managed the masses who came to the
Lord) and other prominent disciples used to do kayotsarg. They
would stand like this, like a pole, and then they first decided, ‘I
am not the leg; I am not the stomach, not the chest, not the
head,’ and so on; they did such inner renunciation (utsarg). And
then they meditated from within, ‘I am Shuddhatma (pure Soul).’
If you were to ask them, ‘Atma of what kind?’ They would say,
‘One with infinite knowledge (anant gnan), infinite vision (anant
darshan), infinite energy (anant shakti).’ They would know
five or six such attributes of the Self and they would tell you of
them. Based on these scriptural words, they would keep churning
these sentences over and over again. First they renounce (do
utsarg). The Lord has considered kayotsarg as the ultimate
solution (upachaar).
The meditation, the awareness that, ‘I am not this mind-
body-speech; I am a Shuddhatma,’ is kaoosagga or kayotsarg.
Now, people do not understand this kaoosagga. This kaoosagga
or kayotsarg occurred just now when ‘we’ made you speak the
sentences of the Gnan Vidhi.
When ‘we’ made you say, ‘I am the manifest Shuddhatma
who is absolutely separate from mind-speech-body’; all that
was kayotsarg.
The Gnan Vidhi is the Samayik of the Self
The one hour Gnan Vidhi that was conducted for you by

Me, is a samayik in itself. Samayik means to remain in one
meditation state in the spiritual realm. Human beings of this era
cannot complete that samayik properly on their own. For that,
one needs a Gnani Purush to wash away the demerit karma
(sins). Until then, nothing can be attained.
What do ‘we’ say when ‘we’ give Gnan again? We tell
you to sit in it, Gnan Vidhi, again. Such a samayik will not occur
again. Therefore, if you do not have anything to do, sit in the
Gnan Vidhi again. If you do not have free time, then finish what
you have to do and then come here. (516)
Constant Samayik in Akram Vignan
Questioner: What is the special significance of samayik
in our Akram path?
Dadashri: ‘We’ are constantly in samayik all day long.
For us all, the state is more than a samayik. ‘We’ have the
awareness (laksha) of ‘I am Shuddhatma.’ That itself is
considered a samayik. And furthermore, it is true samayik. It
stays with ‘us’ the whole day.
‘I am Shuddhatma,’ when it remains for one hour, that
itself is samayik. To ‘do’ sambhave nikaal (settling with
equanimity) is samayik. To ‘see’ the relative and the real is
samayik. Our five sentences (Agnas) are in the form of samayik.
Questioner: Is Puniyaa Shravak’s samayik, the highest
samayik in the Kramic path?
Dadashri: Yes, it is the same as the samayik you are
‘doing.’ When you leave home in the morning and you see a
cow through your physical eyes, and with your inner vision (Gnan)
You ‘see’ the pure Soul in it, that is the samayik of Puniyaa
Shravak. That is why I tell you that I have given you Puniyaa
Shravak’s samayik – pure samayik. Now, if you know how to
enjoy this, then do so.
546 Pratikraman

Such a samayik is possible in the current era. Is it not a
mistake if you do not take advantage of it?
If you keep the upayog (focused, awakened awareness)
of seeing the relative and the real as separate for one hour, the
Lord has called this upayog, shuddha upayog – pure awakened
awareness. If that pure upayog can be maintained for forty-eight
minutes (one gunthanu), then it is possible to attain Puniyaa
Shravak’s samayik. So take advantage of that if you can.
No matter what the mind instigates from within, tell it,
‘Stay out right now and come back in an hour if you want to.
Whatever is to come, come later.’ Inside, there are all kinds of
things that will come to complain and make noise. Tell them all
to be quiet for an hour. Tell them to come back in an hour
because your samayik is going on. No one has a right to enter
the ‘home department.’ Tell them, ‘Shut up and stay in the
relative department. I will deal with you when I come out of my
home department after an hour.’ If you say this, they will stop
automatically. They will behave the way you order them to,
because all those things are non-living (nischetan), but they
have been powered with the energy of the animate (sachetan),
so they have become alive – sachetan. So do Puniyaa Shravak’s
samayik for an hour and everything will be shed and vanish!
That Which Makes You Forget the World is
Samayik
What does samayik mean? It is that which makes you
forget the world. Even if there is ‘interesting’ discussion about
fugitives and outlaws, it makes you forget them. When you go
home and the dinner is not ready, you get upset and irritated. So
then you start reading a book. After awhile, your wife calls out
saying that dinner is ready, but you don’t get up to eat. Hey,
you! How come? You say you became engrossed reading the
book. That is because habits (sanskars) that make men fall
(attributes that impact negatively, against spirituality), will make

a man become focused faster in them; his concentration will be
very strong. He is so strongly focused, that he will not get up.
Now at that time, he forgets the world (too), but that will
take him to a lower life form. It will cash in your own ‘wealth’
(spiritual), give you a beating and make you suffer. Whereas the
samayik that takes you spiritually higher takes longer time. It
will take longer time for you to forget the world there.
Dada On Your Mind Makes You Forget the
World
Does everyone (mahatmas) have Dada on his or her
mind the whole day? And what occurs when Dada remains on
your mind the whole day? One forgets the world. You can have
only one thing on your mind. Either you have the world on your
mind or you have Dada on your mind. And when you have
Dada on your mind, you will forget the world. Karma will seem
less when you forget the world. Krupadudev Shrimad Rajchandra
used to speak about forgetting the world. He has put a
tremendous value for that state, where one is able to forget the
world (vismrut) for just one hour.
What can one do if the mind is that way (remains absorbed
in worldly things)? That may well be on the mind, but it is
separate from the Self. Even the sheth (businessman) that sits
down to do the samayik will know that his mind is wandering
around in dirt. Now, who is the ‘Knower’ that ‘knows’ this?
The mind gets pleasure from it, so it runs there again. Because
he gets pleasure from it, he starts a collection of things there. He
starts a collection! (518)
Right now, in my presence, have you forgotten everything
or not? That is called a samayik. Here there is no talk at all
about the worldly life. Here there is only talk of two things; the
Atma (pure Soul) and the Parmatma (Supreme Soul). You
forgot everything didn’t you; that is the greatest samayik. If you
do not know how to do anything else, come and sit here, even
548 Pratikraman

for an hour, and then you can leave. You will see that so many
of your demerit karmas will be washed away. They will be
destroyed. In this samayik; demerit karma gets destroyed. That
is the wonder of the Gnani Purush!
Settling with Equanimity is Samayik
What is the samayik of the Jains? It nurtures the intent of
equanimity (samata-bhaav).
Now, when you practice the Agna of settling with
equanimity (sambhave nikaal, to be without kashays), that verily
is samayik. And to remain in visham-bhaav (to be in kashay)
is worldly life (sansar). And what is this worldly (vyavahar)
samayik? It is to not come into any other thoughts for forty-
eight minutes; it is to remain in one thought. That is that samayik.
When only the thoughts of the Self are there, and there
are no other worldly thoughts, that is considered shuddha
samayik (pure samayik). This is possible for forty-eight minutes,
not any longer. No one can do it longer than that.
The Exact Definition of Samayik
Questioner: Can you please explain the meaning of the
word (bhaavarth) samayik?
Dadashri: Samayik does not mean ekagrata
(concentration on one topic). It exists when you hear ten pieces
of your precious china break in the next room, and equanimity
remains within you. The scale of equanimity does not tip on
either side, neither towards raag, nor towards dwesh; that is
called a samayik. Samayik means that the needle of the scale
is exactly in the center.
The other samayik means that whatever (thoughts) is
coming in, he keeps pushing it away. So then who remains? He
does (is the doer of) this samayik. He can never do the other
samayik of equanimity. Equanimity can never be maintained,
can it?

Before sitting down to do the samayik, if he decides that
he does not want to think about his shop, the moment he closes
his eyes, his shop is the first thing that will raid his thoughts.
Whereas here (in the Akram Path) we say, ‘Shop or whatever
else that wants to, come; let them do so. You can all come and
create your mischief in samayik.’ And all of them will run away.
They will wonder what you have done and that maybe you must
have some medicine with you. If they light the fireworks, what
should we do? Why do you feed the flame by saying, ‘I don’t
want to think about the shop.’ You have to challenge it, ‘Come,
I am sitting here.’ But here he says, ‘Dear Lord, do not let
thoughts of my shop come in my samayik.’ Hey, you! What
kind of foolishness is this? If you don’t get thoughts about your
shop, you will have thoughts about your wife, but the thoughts
will come for sure. She too is a ‘shop,’ is she not? Is the wife
not a shop?
Questioner: A big shop!
Dadashri: Just look! This man is saying that the wife is
a big shop!
The real meaning of samayik is to not allow (visham-
bhaav) attachment-aversion (raag-dwesh) to occur under any
circumstances. Equanimity (sam) may not prevail, but do not
let visham-bhaav occur, meaning equanimity may not prevail,
but do not react with attachment-abhorrence. That is considered
a samayik.
A son may be insulting his mother and the father happens
to overhear, but the father will not allow visham-bhaav
(kashay bhaav) to occur. He may get a little agitated from
within, but he will bring everything into balance. Just as when
one is weighing on a weighing scale. If the scale tips to the left,
he will add weight on the right side to balance it, and vice
versa. The scales would not work like that if one used a frog
as a weight!
550 Pratikraman

That Which Does Not Allow Kashay to Occur
When you go to buy vegetables in the morning, ‘seeing’
Shuddhatma (pure Soul) in everyone, is anyone likely to get
upset with you? Is that so? Will the donkey complain, ‘Why are
you looking at the Shuddhatma in me?’ Will it say that? Therefore,
that is equanimity (samata) and not vishamta (imbalance;
uneven). It becomes a problem when you try to balance using
‘frogs’ as weights! You will not find equanimity there. (520)
It is like this: say you have a five-pound weight on a scale
and you want to increase it to ten pounds, then you have to put
five pounds weight on the scale. So having used the five pounds,
you have to add another five pounds; then you will be able to
weigh ten pounds. What does one do to add another five pounds
of weight if one does not have anything to increase the weight
with? So what did one man do? He put frogs on the scale! But
by the time he went to add two more frogs, the other three
would jump off. So as he tried to catch them and put them back
on, the others would jump off. So he would never be able to
keep the scale steady. That is what occurs with these people’s
samayik.
So their scales would keep tipping back and forth. In this
manner, one can never do a samayik using ‘frog weights.’ If we
were to compare it with ‘frog weights,’ people would start
quarrelling. ‘Hey, you! You are calling our samayik ‘frog
weights’?’ Very well, we will not call it that. We will just say that
the scales keep tipping back and forth. But otherwise, it is like
the ‘frog weights,’ is it not? By the time you get two of them on,
three would jump off. Can you have a stable scale?
Questioner: No.
Dadashri: So the exact meaning of samayik has been
revealed today. That which was in the hearts of the Tirthankars,
is not what is being practiced today. For two thousand years, no

one has known that real samayik means to not allow visham-
bhaav (kashay) to occur. To begin with, one does not have
Gnan (knowledge of the Self) and then not to allow visham-
bhaav to occur – my goodness that is a great wonder! Mind
you, that is not the meaning of samayik that prevails currently,
but that is the true definition of samayik.
A man cannot bear it when his son is cursing his wife. But
if he is sitting in the samayik, he is certain that he does not want
to do any vishamta – raag-dwesh. If he were to do such a
samayik, then his work is verily done. Our mahatmas have
such equanimity (samata) of the samayik. There is no question
about it.
In Samayik, the Married One Becomes a Monk
Questioner: In doing samayik, even a seeker – listener
(shravak) becomes like a monk (sadhu).
Dadashri: What is the definition of a monk (shraman)?
It is one who has greater equanimity (samata). Those who have
attained equanimity are called shraman. So such a seeker
becomes like a sadhu, does he not?
Questioner: My understanding of a shravak is someone
who leads a worldly life, someone who is a householder
(grahasthi).
Dadashri: Yes, but a married person (grahasthi) cannot
have equanimity (be shraman). But when he does samayik for
an hour, he becomes like a shraman for that day. If the real
meaning of samayik did not come out as it just did, then saying
that one becomes like a shraman (monk), would cause problems.
This is because concentration (ekagrata) is done even by
the bavas (bavas - those who renounce their worldly life and
live through begging; the ascetics) and all others including married
people who practice different yogas.
552 Pratikraman

Nothing Can Compare to the Samayik that
Exists Continuously
Questioner: It is said that one should do all kinds of
samayiks. What are the different forms of samayik? (522)
Dadashri: Yes, by various forms, it means that the one
we do for forty-eight minutes is considered samayik, but when
you go out on a street and happen to get into a clash with
someone, take that incident into a samayik. You should come
back into equanimity. Wherever you find yourself in such
situations, You should come into the balanced state (equanimity).
And that is our path; the path of equanimity. Our whole path is
that of samayik. This path of ours is the ultimate path of
alochana, pratikraman, pratyakhyan and samayik.
Is there anything else you want to know?
Questioner: Why should we come into samayik for just
forty-eight minutes? Do we not only have to remain in equanimity,
all twenty-four hours?
Dadashri: There is nothing better than that, is there? That
is completely unique. You know, you cannot put a value on the
pratikraman that we do here. People forget the world for two
to three hours, and they continue to see their own mistakes!
Whatever mistakes You ‘see’ will go away. That is
considered live pratikraman. The other is non-living (nirjiv)
pratikraman, but one binds merit karma with that. It will not go
unrewarded.
How Critical is Padmaasan in Samayik?
One man asked me if he should sit in a crossed-leg sitting
posture (padmaasan) when he does samayik. I told him, ‘In
this time cycle, do not do padmaasan, otherwise you will have
to go for therapy for your knees. But do sit still during samayik
and if you cannot do that, then you can do it lying down. Close

your eyes when you do. Only a Gnani Purush can do samayik
with the eyes open. Others do not have the capacity to do so.
You Have To Continue To ‘See’ In The
Samayik
Questioner: It is fine, I remain the Knower-Seer during
a samayik, but what is the state of the mind, the intellect, the
chit and the ego during that time? What should I pay specific
attention to during the samayik?
Dadashri: You have to ‘see’ what the mind, the intellect,
the chit and the ego are doing. Just like a supervisor. What does
a supervisor do when his boss tells him to supervise a task?
Questioner: He has to keep an eye on everyone and see
what each one is doing.
Dadashri: He only has to supervise everything and not
go and slap or interfere with anyone. In the same way, You have
to ‘see’ what the mind, intellect, chit and ego are doing, and
only keep ‘seeing’.
In samayik, you have to keep separating the Self and
keep ‘seeing’ the rest within (the chit, the mind, the intellect, the
ego and what they are doing). To ‘see’ and ‘know’ are the two
functions of the Self, that is all. The Self does not get involved
in anything else. It continues to ‘see’ ‘what happened, what the
mind is doing (dharma of the mind), what the intellect is doing
(dharma of the intellect). Just like when you are watching a
movie and in the movie people are fighting, you do not become
part of the movie, do you? You do not become emotional, do
you? Similarly, just as you watch a movie, You have to watch
the ‘cinema’ inside. That is samayik. It is very beneficial if you
do it for forty-eight minutes.
Questioner: So then, is there no need to remember the
past in this?
554 Pratikraman

Dadashri: You are not to recall the past; you are to do
the samayik. Samayik means the Self continues to simply ‘see’
that which jumps around within. During that time, the Self is
completely the Knower and the Seer (Gnata-Drashta).
Samayik is For Shuddha Upayog
Questioner: Is there a need for samayik in the path of
Akram?
Dadashri: If you have the awareness of ‘Dada’ (the Self),
if other awareness prevails, if You have learned to remain within
the Five Agnas, then it is fine if you do not do samayik. (524)
However, you all have to do samayik for wherever you
have entered into the mistakes of sexuality (abrahmacharya) or
other similar mistakes.
Questioner: The interest to do samayik has not arisen
yet.
Dadashri: It is not mandatory that you do samayik. There
is no problem if you can maintain ‘shuddha upayog (pure
awareness as the Self)’. Samayik is to be done in order to
maintain ‘shuddha upayog’ and not the other way around,
meaning you don’t have to maintain shuddha upayog in order
to do samayik.
Tuber of Sexuality Dissolves with Samayik
Questioner: I am young so, my tuber of sexuality (vishay
granthi) is large. So that tuber will only dissolve if my upayog,
focus of awakened awareness, is in samayik, am I right?
Dadashri: Yes, it will dissolve just by ‘seeing’ it.
Questioner: Yes, so I have to dissolve it by constantly
‘seeing’ it. That is why it is good if I sit in the samayik, is it not?
But I do not feel that I want to sit in the samayik.

Dadashri: If you cannot sit in the samayik, then whenever
the tuber within sprouts and sexual thoughts arise, cleansing them
with Gnan is called awareness (jagruti). Ultimately, if nothing
else, then even if You say, ‘This thought is not mine,’ You become
free from it. Whenever the thought arises and the ‘vision’ is
spoilt, and it becomes sexual, saying, ‘This is not mine,’ will stop
it.
Questioner: So in doing that, it is not necessary to do an
hour long samayik.
Dadashri: It is good if you can do this samayik. But if
you cannot, then as the mistakes arise within, you have to keep
getting rid of them in this manner.
Questioner: My desire is to do samayik and yet why is
it that I am not able to sit and do it?
Dadashri: You will be able to do so when you sit down
to do it as a group. You will not find it easy to do it by yourself.
There is strength in numbers. A special environment arises when
people sit in a group. So you should all sit down again as a
group for samayik.
Questioner: How can we arrange it such that we reap
the most benefit?
Dadashri: The more people that get together, the greater
the benefit. There is an effect of the satsang. When you sit
down to do samayik, if there are ten-twelve people, then the
samayik will go well. It will not have the same effect if you were
to do it alone. The effect arises from the group.
There is No Doership in This
Questioner: This is about our science; that is why. You
have said that we should do samayik for forty-eight minutes to
dissolve our tubers of kashay?
556 Pratikraman

Dadashri: Ours is Akram Vignan. Therefore, this
samayik is to sit still and dissolve the tubers. Samayik is not the
ideal word for this in Akram Vignan. ‘We’ have to give it
another unique name but because ‘we’ cannot find another name,
‘we’ are making do with this one.
And samayik does not mean anything but to remain the
Knower-Seer (Gnata-Drashta) of whatever sprouts from the
mind (gneya).
Questioner: Are samayik and pratikraman considered
a kriya (ritual)?
Dadashri: No, samayik and pratikraman are not kriyas.
They are gnan-kriya. That which is carried out in ignorance is
agnan-kriya and that which is ‘done’ – occurs through Gnan
(the Self) – is gnan-kriya. Gnan-kriya liberates, whereas this
agnan-kriya brings worldly happiness.
Questioner: My personal experience is that awareness
(jagruti) increases a lot with samayik. (526)
Dadashri: Jagruti will increase a lot. There is nothing
better than a samayik for awareness.
Questioner: But I understood it to be a kriya (ritual).
Dadashri: No. It is a gnan-kriya. Gnan-kriya is not
considered a kriya action. As far as worldly interaction
(vyavahar) is concerned, you have to say that you are ‘doing’
samayik.
‘We’ just use the word ‘doing,’ that is all. You (the Self)
have to ‘remain’ in samayik, not ‘do’ the samayik. It is an old
habit of speaking and using such words and that is why we
speak that way. The language has developed such that we say,
‘We have to ‘do’ the samayik,’ but otherwise, samayik is what
You have be ‘in.’ In our path of Akram, there is no ‘doership,’
is there? The language has simply become so and that is why we

have to speak that way. We in the Akram path do not have to
‘do’ anything, do we?
Inner Purity through Samayik
Questioner: When I am sitting in samayik and a bad
thought arises, should I do pratikraman right away at that time?
Dadashri: Yes, You should do everything at that time.
You, the Self are not to ‘do’ it; You are the Knower (Gnata)
of that thought, and ‘Chandubhai’ does not have the awareness
and he is the doer (karta). Therefore, You have to tell the doer,
‘Why did you do that? Do pratikraman for it.’ You are the
Knower and he is the ‘doer.’
When you come here next time, ‘we’ will show you (the
vidhi of) dhyan-sadhana (the way to meditate as the Self).
There is one such a samayik by which You will be able to ‘see’
within, all the mistakes of your entire life. You (the Self) will be
able to ‘see’ all those mistakes and by simply ‘seeing’ them,
they will decrease. ‘We’ will show you such a samayik when
you come here next time. But until then, why don’t you try and
remain in the Five Agnas.
Samayik Dissolves All Tubers
Questioner: My mind is weak and that is why I am not
able to sit in our samayik.
Dadashri: You will be able to do it when you sit down
to do samayik in a group; in doing so, there is a mutual effect
of others around. You do not have to place any particular tuber
(to ‘see’ a specific tuber) in the samayik. You just have to ‘see’
what the mind is doing. You just have to spend the entire samayik
‘seeing’ within. Keep ‘seeing’ what the weakness of the mind is
doing. Sooner or later, You will have to dissolve these tubers,
will You not? Whatever You dissolve, that much will be the
benefit in this very life. The energy of the free state (saiyam-
control of kashay) will increase greatly.
558 Pratikraman

This path, this opportunity, will never come again and
again, so get Your work done. No matter what kind of tuber
(problematic karma effect which recurs, usually of pride, greed
or sexuality) there is, it will be dissolved with this samayik. This
path of ours is one of constant samadhi (the state of the Self
which is free from any effects of mental, physical or externally
induced pain). However much You remain in ‘our’ Agna; that
much You will be in samadhi. The more You remain in ‘our’
Agnas, the more You will reap the benefit of samadhi.
The Science of the Samayik of Akram Vignan
There is no need for samayik after Self-realization
(Atmagnan). Shuddhatma, the Self, is verily samayik. We do
not have to do the samayik that the world does no longer.
Nevertheless, why do we do the samayik that is done here? In
the Akram path, we have gone high (spiritual level of the Self)
in the ‘lift’ (elevator), without having taken care of (settling with
equanimity) the discharging karma. The karmic tubers are still
intact and so the samayik is done to dissolve these tubers.
Large tubers are ‘placed’ as gneya (that which is to be known)
and You ‘see’ them, as the Knower (Gnata), for forty-eight
minutes. Thereby, that tuber will dissolve by that much. If the
tuber is large, it will need many hours of samayik. If one takes
one hour daily, then such a tuber will be dissolved completely.
In this very life, everything will come to dissolution.
What does one do in samayik? Our Gnan is, ‘I ‘know’
the habits of the mind, speech and body and their nature
(swabhav) and ‘I’ (the Self) also ‘know’ My swabhav (nature).’
But what occurs with the nature (swabhav) of those habits?
Some habits have a strong nature and some have a mild nature.
Now, in the samayik, if You ‘place’ that nature in it, it will
dissolve. If You become the Knower-Seer (Gnata-Drashta) of
that nature, then it will begin to dissolve.
What is ‘our’ samayik like? It is a samayik of the Gnata-

Drashta (Knower-Seer); it is inclusive of internal renunciation of
the mind, speech and body complex (kayotsarg). No one does
this samayik, do they? This is a completely different type of
samayik. (528)
Whatever needs to be dissolved, that swabhav (nature)
has to be placed in the samayik and it will dissolve as You
‘know’ it. And the other benefit is that You experience the bliss
of the Self. The Self is still, and so You will experience the bliss
if You ‘make’ the non-Self still. If the external becomes still, then
You will taste the blissful sweetness of it. That is why other
people do samayik, they do kayotsarg (internal renunciation of
mind, speech and body complex) and experience the sweetness
of it within. They thus come to believe that happiness does not
lie in the senses (indriyas); it lies within. Whereas we know that
it lies within, so now we have to do samayik to experience this
bliss, to enjoy the ‘juice, the essence’ of the Self (atmaras).
And others have to do it to become aware that this bliss is there
within.
The Nature of the Mistake and the Intensity
of Interest
‘The Self (Shuddha chetan) knows the nature (swabhav)
of the mind, body and speech and also knows its own nature –
because it illuminates the Self as well as the non-Self (it is ‘swa-
par prakashak’).’
The nature of the Self is to move towards liberation; it is
the Knower-Seer. And after attaining the knowledge of the Self,
You know Your own nature and You also know the habits of the
mind, body and speech. Would You not ‘know’ (jaano) that the
mind is like this, this is the habit of speech, it is not pleasant to
others, it is bad language, etc.? You ‘know’ this and you ‘know’
the ‘other-the non-Self’ as well, because You illuminate the Self
and the non-Self; whereas an agnani (without the knowledge of
the Self) can only illuminate the non-Self but not the Self. He
560 Pratikraman

does know that the mind is very bad, but where can he go from
there? Whereas, the one who has the knowledge of the Self
(Atmagnan) remains separate from the mind.
Questioner: I did not understand the term, ‘habits and
their nature.’
Dadashri: Not only the habits of the mind, body, and
speech but also their nature have been mentioned along with
them. Nature (swabhav) means that some habits are very strong
and some are very weak; the latter can be dissolved with just
a few pratikramans. Those that are very strong need a lot of
pratikraman. You will have to constantly keep scrubbing away
before they dissolve completely.
The habits of the mind, body and speech will not go away
until one dies, but You need to erase their nature (swabhav).
Those habits that were bound by light interest (ras) can be
removed with two to five pratikramans, whereas those that
were bound by very deep interest will require up to five hundred
pratikramans a day. And there are some tubers, such as tubers
of greed (lobh), which are so large that even if you do two to
three hours of pratikraman a day for them, they will not be
gone even after six years! While others have such a tuber of
greed that they can get rid of them within a day or even a few
hours. That is how there are all intensity of interest inherent in the
nature of the habits of the mind, speech and body.
The samayik of our Akram Vignan is different altogether.
We take all tubers of mistakes within and place them in the
samayik. Tubers of greed, anger, pride, etc., are placed in the
samayik. These ‘tubers’ are all ‘gneya’ (that which is to be
known) and You, the Self, are the ‘Gnata.’ This is how You do
samayik for forty-eight minutes. The tubers can dissolve through
the ‘Knower-known’ (Gnata-gneya) relationship. The samayik
that they do elsewhere is a samayik for concentration (ekagrata),
whereas our samayik is for the purpose of dissolving the kashay

tubers within. The tuber that harasses you the most, the greater
the number of thoughts about a certain topic, the bigger that
tuber is within you.
During this pratikraman, the mind is absent; nothing else.
There is a relationship of Gnata-gneya with thoughts. No thoughts
will come during pratikraman; they will stop. However, if you
do have thoughts then if you ‘see and know’ those thoughts,
then the thoughts are ‘gneya’; and You are the Gnata.
Samayik Related to Sexuality
Once ‘we’ made mahatmas do samayik for mistakes
related to sexuality. They were to ‘see’ deep within, going back
from their current age of forty years and ‘see’ what occurred.
Then they were to go back to when they were thirty-nine years
old and they were to ‘see’ what occurred then. They were to
keep going back in this manner. Some even reached the age of
ten! It is a different matter that they went so far back but
afterwards, they continued to ‘see’ those mistakes for up to
eight days. They could not stop. They continued at home even
while eating and drinking. It kept gnawing and scratching them
from within; they got very tired of this. So then they came and
told ‘us’ they were exhausted from it and wanted ‘us’ to stop
it, and so ‘we’ had to have it stopped. It remained ‘turned on’
from within and kept finding mistakes within, non-stop. They
could ‘see’ all the phases like what they did at the age of twenty-
five and so forth. To ‘see’ the phases of that which was established
in the past is our samayik. (530)
Mistakes can be washed off in this samayik. This is a
samayik to ‘see’ all the mistakes that occurred prior to attaining
Gnan. What mistakes do you want to ‘see’? By ‘seeing’ the
mistakes which occurred prior to attaining Gnan, in the samayik
they can be washed off. They will get washed off even if You
were to ‘see’ them now. But if you try to recall them in your
memory, you will not remember any. It is through this Gnan that
562 Pratikraman

You are able to ‘see’ them all. In the presence of the Self,
everything can be ‘seen.’ You can ‘see’ it all the way back; You
can see your entire life and all the mistakes related to sexual
matters…
Questioner: I did samayik on sexuality related mistakes.
Dadashri: Yes, You will be able to ‘see’ all sexual
mistakes that took place all the way back. As You keep ‘seeing,’
You will ‘see’ them all the way back to when you were twelve
years old. You will see all the way back to when they started.
Whatever You ‘see,’ from the beginning until the end, will all go
away.
Keep Tearing Away All the Paintings That
You Had Painted
And what is a samayik? Whatever habit you have, for
example, like that man who said that he has a habit of reading;
so to break the habit of reading, imagine a pile of books in front
of you, then remain the Knower-Seer and keep ripping those
books. Do that for an hour. You just ‘see’ and tell ‘Chandubhai’
to rip all those books. Thus the tuber of reading will dissolve. If
you have a tuber of greed, then place the tuber of greed in your
samayik. Samayik is an instrument to dissolve tubers. You have
all these tubers within you and so you will have to become
tuber-free (nirgranth) one day. You have no choice but become
tuber-less.
Begin Samayik in This Manner
Questioner: How many atikramans must I have done in
my past life? What kind of atikraman? What did I do in the
past life? I have no knowledge of that. How can I know about
them?
Dadashri: What do you have to do with the past life?
You have to wash off the atikramans you have done in this life.

Questioner: I do not even know all the atikramans I
have done in this life.
Dadashri: You will be able to ‘see’ in detail all the
atikramans you have done in this life, if You make it a point that
you want to track it all down in a samayik. Then you will be
able to find it very precisely.
Today, do one samayik.
Questioner: Yes, how should I do the samayik?
Dadashri: Yes. From the time you were young up until
now, whomever you have made mistakes with, made mistakes
of violence (himsa) with any living being, whomever you have
hurt, whomever you have spoken harshly to and hurt; these are
all mistakes related to himsa (violence).
Then ‘see’ mistakes about lying, cheating, mistakes of
sexual nature, attachment to things and acquisitiveness
(parigraha). Whatever mistakes of this nature you have
committed, recall all these mistakes, bow to Simandhar Swami
or Dada Bhagwan, and ask for forgiveness. Do this much; can
you do that much?
Questioner: I can. However many I am able to remember,
I will.
Dadashri: Do them for as long as you can recall these
mistakes; continue doing pratikraman for them. The one who
has the desire to see his own mistakes will not refrain from
‘seeing’ them. In the Lord’s path, straightforwardness is the
easy path to liberation. It is the highest path. If a person does
not become straightforward, then he is not in the Lord’s path.
(532)
If you have hurt any animals in your childhood; if you have
thrown a stone at a monkey, You will be able to ‘see’ all that
within. You will be able to ‘see’ all the different phases, if you
564 Pratikraman

do many samayiks. You may not be able to see all of a sudden
in the first few samayiks. However, after you do more samayiks,
You will be able to ‘see’ in great detail.
First, hold Dada in your meditation (dhyan), recall Him,
read one or two pads (Dada’s spiritual hymns), recite the
Trimantra and repeat several times, ‘I am pure Soul,’ and come
into the stillness of the Self. Then whatever You ‘see,’ starting
from today going back to your younger years, whatever mistakes
committed with reference to violence (himsa), lying, fraud, deceit,
sexual mistakes, etc.; start doing pratikraman for whatever You
‘see.’ Go back in time starting from today. Recall all that You
can from your childhood, or else recall with whomever you did
atikraman yesterday and the day before, and so on; they will
naturally come to you. If they do not come to You naturally, do
not worry.
Once you begin, there will be a very heavy ‘rainfall’; it will
‘rain’ even in the desert! Then, if you have hurt anyone through
any wrongdoing, through speech, deceit, greed, pride; if you
insulted or talked negatively about any religion; do pratikraman
for all that and move forward. Then, if you have made mistakes
regarding sexuality, adultery, or even had thoughts about them,
recall them, too, and do pratikraman. Where anything occurs
that the world looks down on, are the acts which bring on a
future life in a lower life form; and so do pratikraman for all
that.
This speech (of the Gnani Purush) is filled with life (chetan),
thus this speech will verily do the work, take you to liberation.
Start doing pratikraman with purity. There are five Mahavrats
(five cardinal vows of non-possession, non-violence, not stealing,
not lying and celibacy) and you have to do pratikraman for
wherever you have violated these mahavrats; you do not have
to do anything else. You don’t have to do pratikraman if you
have gone out, eaten a paan, smoked a cigarette, etc. Human

beings have to do pratikraman for atikraman done against
each other; meaning do pratikraman for mistakes against
mishrachetan (the one who believes ‘I am Chandulal’). So I
am telling you to do pratikraman for mistakes committed against
other people (mishrachetan).
This is now being given to You as Dada’s Agna and
follow it as such. As it is, you do pratikraman every day. If you
have had any sexual thoughts about another living being, or any
other such mistakes, recall them, going back to your childhood
and do pratikraman for them. Because this pratikraman is
through the Agna of the Gnani Purush, everything will be erased.
What are human beings not capable of doing? But if you follow
My Agna, everything will clear up.
Questioner: What falls in the category of mishrachetan?
Dadashri: Mishrachetan means, if you have kicked a
dog, this means you have bound vengeance with it. If you have
pushed at or shoved someone in the way, that too is a mistake
against mishrachetan. Recall all such mistakes committed against
every mishrachetan (mixture of the Self and the non-Self); do
alochana, pratikraman and pratyakhyan. You can ‘operate’
on all your mistakes by remaining in the Agnas of the Gnani
Purush. This is a ‘lift (elevator; a quick shortcut)’ path. You
happen to come across it in passing (it is not something you have
worked to earn), so by remaining in the Agnas, You will clear
everything. In so doing, You will be able to go to moksha.
Questioner: What if I am not able to remember my
mistakes? (534)
Dadashri: Then recall Dada and tell him, ‘Oh, Dada
Bhagwan, I can’t remember anymore,’ and it will come to You.
As many mistakes You are able to ‘see,’ that many will be
destroyed. Now, Your experience of your inner bliss has begun
but whatever mistakes you have committed with other
566 Pratikraman

mishrachetan will come for collection. So instead of shaping up
after taking a beating, if you start asking for forgiveness for
mistakes committed with all mishrachetan, your load of liability
will begin to lighten. Do pratikraman for your children, your
wife, your father and your mother; these are all mishrachetan.
Do pratikraman for all of them. The energy and power of the
Gnani’s speech is behind His Agnas, and so Your work will be
accomplished.
Now keep on ‘seeing’ and go all the way back and ‘see’
into your life when you were very young. Go from the age of
one year to the next and You will be able to ‘see’ everything –
all the way to when you were young.
You can start ‘seeing’ either from your young age to now,
or start from now and go all the way back to when you were
young; whatever it may be. But do one of the two studies. ‘See’
it through the Self; continue ‘seeing’ even if you get stuck. So
You will be able to ‘see’ further and further ahead. Many times
there are no obstacles, but if one has obstacles, then he will get
stuck. If a person has no obstacles, then he will be able to ‘see’
all the way to his childhood. You will ‘see’ everything that you
did when you were young.
The Vidhi of Samayik
For Those Who Have Attained the Self
through Gnan Vidhi
Niruben: Dear Dada Bhagwan, Dear Simandhar Swami,
give me the energy to do samayik – pratikraman, with pure
awakened awareness, of all the mistakes of sexuality done in my
life.
Dadashri: Energy to ‘see’ the mistakes.
Niruben: Give me energy to ‘see’ the sexually related
mistakes.

I surrender my mind-body-speech, all the illusory
attachments associated with my name, bhaavkarma (charge
karma), dravyakarma (subtle discharge karma), nokarma (gross
discharge karma), at Your lotus feet, Oh manifest absolute Self.
Dadashri: I am pure Soul (Shuddhatma).(5 times)
I am absolutely pure Soul (Vishuddhatma).
I am the light of Absolute Knowledge.
I am pure Soul that is completely separate from mind,
speech and body.
I am pure Soul free from bhaavkarma.
I am pure Soul free from dravyakarma.
I am pure Soul free from nokarma.
I am full of infinite knowledge. (5 times)
I am full of infinite vision. (5 times)
I am full of infinite energy. (5 times)
I am the abode of infinite bliss. (5 times)
I am pure Soul.(Hoo Shuddhatma chhu.)(5 times)
Now go deep within.
(After the forty-eight minutes samayik…)
Questioner: Samayik does wonders.
Dadashri: When you do it alone, it does not work as
well as You would like it too. When ‘I’ (Dada) make you say
the vidhi, everything separates within.
Questioner: This is the first time I did a samayik. I liked
it. (536)
Dadashri: It will work out. In our samayik, that non-Self
568 Pratikraman

complex ‘thing’ (tuber) is made to come in front of the Self. This
is considered the samayik of the Self. The non-Self complex
(pudgal) has nothing to do with it. There is no exchange between
the pudgal and the Self. This samayik is such that it works by
being the Gnata (Knower) of the pudgal.
‘You’ have not ‘seen’ anything like that before, have You?
Questioner: No.
Dadashri: It is absolutely new. It may not work properly
for someone in the beginning, but this is the best solution. How
far could You ‘see’?
Questioner: From the time when I was young, until now.
Dadashri: Everything can be ‘seen’ just like seeing
photographs. You will even ‘see’ where you pinched someone
or bit someone.
Dadashri addressing a seeker: You should not worry
too much if you did not see anything. You will not see anything
yet because ‘I’ have not given you that vision (drashti) yet. You
will see all that after ‘I’ give you such a vision. Where will you
sit when everyone is doing samayik? Where could you have
gone when they were all doing samayik?
Seeker: I can try to see.
Dadashri: Yes, for sure, otherwise you will feel, ‘Why
has Dada put me in this jungle?’
Different Kinds of Experiences in Samayik
Dadashri: Is this your first samayik?
Questioner: Yes.
Dadashri: Now, no one else (non-mahatma), no saint,
monk or ascetic can do such a samayik.
Questioner: This samayik that was done today is the

most powerful technique.
Dadashri: This is not a samayik; this is ‘our’ discovery.
Samayik means to be in equanimity. It is to not allow attachment-
abhorrence (raag-dwesh) to occur. You experience that all day
anyway, do You not? You are in samayik the whole day. You
do not experience any attachment-abhorrence and, therefore,
your whole day, your days and days that unfold, are in samayik.
And when You went deep within to ‘see,’ at that time
what did the Self become! How much energy it has! During that
time, You were not ‘Chandubhai,’ You were not anyone’s
husband, You were nothing to anyone; that is why You could
‘see’ all that. Otherwise, what is the one who has become a
husband, the ‘blind’ (ignorant) one, going to see? That will require
the full light of the Self.
You will not think of a single such phase if you try to recall
it from the memory, and yet look at all the phases You ‘saw’!
Otherwise, memory cannot work that fast. This samayik will
continue to show You everything that occurred when you were
young, when you were growing; it will continue to showing You
everything.
Now that which is ‘seen’ is different for everyone. Some
can ‘see’ it very clearly, some ‘see’ it through a veil; there is a
difference in what everyone ‘sees’ and with what clarity it is
‘seen.’
Questioner: The ‘film’ came to an end within fifteen to
twenty minutes into the samayik.
Dadashri: Yes, it will end.
Questioner: What should I do then?
Dadashri: Then remain still as You are; there is nothing
wrong with that. Or else You may switch the upayog on to
something else.
570 Pratikraman

Questioner: But, I saw that film twice. (538)
Dadashri: Good, nothing wrong with that. Whatever You
can ‘see,’ you have that much time to wash it off. This is a pure
(shuddha) Self (Atma).
Otherwise, if you want to remember all your mistakes,
you will not be able to. But if you sit in a samayik, You will
‘see’ them effortlessly. So the Seer that saw that ‘film’ is the Self
who is the Knower-Seer. The Self ‘sees’ what you are doing.
Does anyone else want to talk about his experience of the
samayik?
Questioner: I absolutely feel at peace; I was able to see
lots of my mistakes.
Dadashri: Whatever mistakes You saw are gone. Now
the remaining small ones, if there are any, will go away when you
do a samayik like this again.
Did anything else come to you?
Questioner: Yes, I ‘saw’ all the mistakes from the young
age up until now. And now I have a special prayer and request,
Dada, please do something so that I will not repeat any mistakes
in sexuality.
Dadashri: Yes, ‘I’ will do that for you. But up to what
age did you see them?
Questioner: From a very young age.
Dadashri: Did You ‘see’ all the mistakes, beginning from
a very young age up until now? That is very good.
The Seer is the Self (Gnata-Drashta); you ‘saw’ the Self
(experienced the Self)! Otherwise, if you try to recall the mistakes,
you will not be able to do that at all, whereas here You ‘saw’
all this. That is a lot. Still, whatever You saw, it is all gone. Those

mistakes will not come again.
The Mind is Not Involved In Samayik
Questioner: When I am ‘seeing’ my ‘film’ and the mind
gets involved in it, it likes it, gets stuck in places, yet in all that
there is no feeling (bhaav) of ‘I have done something bad or
wrong’; how does that appear?
Dadashri: The mind is not present at all during samayik.
There is no existence of the mind at that time. You were only to
‘see’. You are not to see whether anything was good or bad.
Questioner: After ‘seeing,’ do I not have to say that I
am asking for forgiveness?
Dadashri: Pratikraman is a different thing. But you
cannot say things like, ‘It was like this and like that, that it got
stuck’; there is nothing there to get stuck. It is not the activity
of the mind; it is the ‘activity’ of the Self. You (the Self) can
‘see’ all that because it is the activity of the Self; and that is why
the mind has nothing to do with it.
You Can See the Conduct of the Atma
Questioner: If I do pratikraman once, will they (mistakes)
come back again?
Dadashri: If it is with very thick and heavy veils (of
karma effect), then it will keep coming back. If it is long in
duration, that karma will stay with you right until the end. And
that is why You have to ‘see’ it again, and keep ‘seeing’ it until
it comes to an end. And all this time, You got to ‘see’ –
experience the conduct (charitra) as the Self, in the samayik.
This is called charitra (conduct); it is pure conduct (shuddha
charitra).
Anyone here that was able to ‘see’ properly, raise your
hand please. You too could see! Even one from a patidar (Patel
572 Pratikraman

community) could ‘see’?
Questioner: I ‘saw’ very clearly.
Dadashri: They will not let even a snake go by without
killing it first. Such are the patidars. If such patidars can ‘see’
too, then what kind of an Atma they must have attained?
This is considered the wonder of the world! To attain one
hour of Puniyaa Shravak’s samayik, it would take King Shrenik’s
entire kingdom just to cover the commission for it, so imagine
the total value of this one hour! Do you now understand what
Dada has given to you?
Then It Will Automatically Keep Searching
for Mistakes Within
Dadashri: Have you lost anything by sitting the whole
day with ‘me’?
Questioner: I have not lost anything. (540)
Dadashri: So then why do you not run around with ‘me’?
What is wrong with running around with ‘me’ instead of running
around the world?
Questioner: That is major running around; this with You,
Dada, cannot be called running around.
Dadashri: You have been given the reign of the whole
universe. I have given you something that no sadhu or acharya
will ever attain.
I have helped You launch Your kite with, ‘I am
Shuddhatma.’ A while ago, I had people do samayik on
violence (himsa), so when they went home, they kept seeing
their mistakes of violence even when they went to the bathroom.
It would not stop. It continued like that for three days. It kept
bothering them because it kept going deeper and deeper, seeking
mistakes of violence. I had to put a stop to it by doing a vidhi.

Why Only for Forty-Eight Minutes?
Questioner: Whose Agna should I take for samayik in
your absence?
Dadashri: ‘We’ (the supreme Self; Dada) are never
absent; ‘our’ presence is always there. And as far as You are
concerned, there is never an absence of ‘us’ for you; you are
very particular and shrewd!
Questioner: What is the minimum time one should do a
samayik for?
Dadashri: The minimum is eight minutes and the maximum
is forty-eight minutes.
Questioner: When I do samayik in the morning, then
after forty-eight minutes, bliss overflows.
Dadashri: Of course, there will be! Because what I have
given to you is the Self; and it is unshakable Self and You are in
samayik as the Self. Hence you will have tremendous bliss (anand).
The more still you become; the more bliss you will experience.
Questioner: Why is the samayik kept for forty-eight
minutes?
Dadashri: Not forty-seven minutes, it is for forty-eight
minutes. Do you know that if you can do a forty-eight minute
samayik for even one day, that is more than enough. It is the
glorious Self! It is the tested experience!
If one’s mind-speech-body stops for eight minutes, the
Lord has called it the beginning of a samayik, and if it stays like
that from eight minutes to forty-eight minutes, He calls it a
samayik. No one can maintain more than forty-eight minutes.
Samayik means to remain as the Self.
Samayik in the Akram Path
Questioner: In the samayik, thoughts come and at the
574 Pratikraman

same time, ‘Dada Bhagwan na aseem jai jaikar ho’ continues
within. What is that?
Dadashri: If there is an oil mill in your neighborhood and
you hear the churning of the wheels in the mill, and you are
sitting here spinning a spinning wheel, what would you do? It is
the same with the mind; the mind keeps spinning round and
round. You just have to keep ‘seeing’ it. Whether it is a good
thought or a bad thought, You just have to keep ‘seeing’ it.
Now how can you stop your neighbor from speaking?
Say we are doing satsang here, in your study room, what is it
to you if there is a riot going on outside? The mind is a gneya
(that which is to be known) and You are a Knower (Gnata);
and this is how the mind is under Your control. ‘We’ too have
a mind until ‘we’ attain final moksha. But what is ‘our’ mind
like? It continues to move forward like the second hand on the
clock; it does not stop anywhere. ‘Our’ mind has come to an
end. The mind comes to an end if You remain its ‘Knower-
Seer.’
Questioner: What is the difference between vyavahar
samayik (worldly samayik) and nischay samayik (samayik of
the Self)? Which is more beneficial?
Dadashri: Nischay samayik! Vyavahar samayik
(worldly samayik) occurs through the mind and nischay samayik
occurs through the Self. Vyavahar samayik is to focus the mind
and not allow it to wander around on the outside.
Questioner: What is the fruit of the vyavahar samayik?
(542)
Dadashri: Punyanubandhi punya (merit karma which
binds more merit karma).
Nischay samayik makes You further established as the
Self- Shuddhatma. Then It (the Self) starts to ‘see’ sexual

mistakes from one’s current age, say age 35 to 34 to 33, and
all the way back. Then It (the Self) ‘sees’ violence (himsa)
related mistakes, and kashay mistakes (mistakes of anger-pride-
deceit-greed). There is only the Self in all this. The mind, the
intellect (buddhi), etc., remain idle.
To keep ‘seeing’ is considered samayik, whereas this
worldly samayik is considered pratikraman.
Questioner: Can karma be washed off just with samayik
or do I have to do pratikraman for it?
Dadashri: One has to do pratikraman. This is called
samayik-pratikraman. Samayik means that external interactions
stop and pratikraman means that it continues within.
Questioner: We get together and do samayik. What
should we all do in that?
Dadashri: Do more samayik on the topic of sexuality
(vishay). First take the pratikraman for mistakes of sexuality
and go back all the way to your childhood. Then do
pratikraman for the roonanubandha. Roonanubandha means
all those you have met (interaction with others due to karmic
connection from the past) and do their pratikraman. Then by
seeing himsa (violence) related mistakes, the subatomic particles
(parmanus) of himsa will go away. By doing samayik on
sexuality, the subatomic particles (parmanus) of sexuality will
go away.
One can recognize that there are tubers of kashay or
vishay, but it is not possible to understand them through external,
worldly interaction. And that is why ‘we’ tell You to ‘see’ those
tubers in samayik. When You try to dissolve one tuber in the
samayik, another tuber will sprout within, then you will ‘see’ the
thoughts. This will not allow You to have upayog (focused,
awakened awareness) on the tuber. During such a time, ‘see’
whatever arises in front of You.
576 Pratikraman

Questioner: If one ‘sees’ mistakes in the ‘samayik-
pratikraman’ process and does pratikraman, then one still has
to suffer the effect of those mistakes, does one not?
Dadashri: No, they are washed off. Some sticky ones
may remain. But what are they like? They will stick to the wall,
but the minute you touch them, they will fall away.
Questioner: How should I do pratikraman of the
mistakes that I ‘see’ in the samayik?
Dadashri: There is no need for pratikraman of all that
You ‘see’ in the samayik. That which You ‘see’ is all gone.
Pratikraman has to be done for those that are not ‘seen’
(‘seeing’ was not done through the Self, or when the person gets
hurt). What You ‘saw’ is cleared. It became clean the moment
You ‘saw’ it.
Questioner: But it will be ‘seen’ again, will it not?
Dadashri: You ‘see’ different phases, layers again. By
‘seeing,’ it is like peeling away of one layer of an onion at a time.
It will still look like an onion.
Questioner: But I can ‘see’ the same scene (drashya),
that which is to be ‘seen’ again, can I not?
Dadashri: You (the Self) cannot ‘see’ the same drashya
(scene) again; You cannot ‘see’ it twice.
Questioner: If I do pratikraman for an enmity (veyr)
towards someone, do I have to do pratikraman for the same
person again?
Dadashri: Yes, when you do pratikraman for a major
mistake that exists, you peel off one layer, but hundreds of
thousands of other layers still remain intact. Those layers are
deeper. So you will have to keep on doing pratikraman until
those layers are finished. With some people, your account of
karma will be paid off in a month or two of pratikraman. And

with some, it continues for the whole life. That tuber (granthi)
is very large. When you peel off one layer of this onion, will you
not see the onion again? Similarly, mistakes have layers. So by
doing pratikraman once, you definitely peel one layer off. So
you do not have to do pratikraman for that layer again. One
layer requires only one pratikraman. (544)
Effect of Dada’s Presence or Absence
Questioner: The experience we have when we do this
pratikraman and samayik in Dadashri’s presence, does it also
occur in Dadashri’s absence?
Dadashri: No, the experience is much better if Dada’s
presence is there. There will be no external effect and the
atmosphere is of a very high level. And when I also say, ‘I am
Shuddhatma’ five or six times, that works a lot for You too.
‘Our’ words have a lot of effect.
Questioner: But the effect is still there, even in Dadashri’s
absence, is it not?
Dadashri: You can do it, you can do it; it is just that
things will go back and forth, that is all. Even then, it is more
than enough even if it occurs for two minutes. Some people have
an immediate experience. The samayik that ‘we’ have You do
here is a great purusharth (spiritual effort as the Self). It is a
vitamin for the Self. In the worldly dealings, you have to take
vitamins for the body. This is the vitamin that you have to take
for the Self. For You, the whole day and the whole life is a
samayik. Does it not remain even when you are driving the car?
That is how it should be. Atma (the Self) itself is samayik.
There is infinite energy within, it is just that it has not manifested
fully yet.
Samayik of Separation
‘We’ are showing you the samayik to separate the Self
578 Pratikraman

and the non-Self today. This is the greatest method of separating
‘Chandubhai’ (non-Self) and Shuddhatma (the Self). In this
samayik, you have to keep saying this:
1.‘Dear Shuddhatma Bhagwan! You are separate and
‘Chandubhai’ is separate.’
2.‘Dear Shuddhatma Bhagwan! You are real and
‘Chandubhai’ is relative.’
3.‘Dear Shuddhatma Bhagwan! You are permanent and
‘Chandubhai’ is temporary.’
Do this for forty-eight minutes. ‘I’ (the Self) and
‘Chandubhai’ are absolutely separate; give me such energy to
remain so. Give me energy to remain separate like You and let
‘Chandubhai’ remain separate. Dear Dada Bhagwan! Shower
me with Your grace. ‘My’ only ‘work’ is to ‘know’ and ‘see,’
what ‘Chandubhai’ is doing.
You can ask Shuddhatma Bhagwan for whatever energy
you feel you are lacking, when you are doing samayik. This will
definitely result in complete separation. Whenever you think about
it during the day, if you say these three sentences five or twenty-
five times, even then everything will separate and become clear
within.
Samayik in Front of the Mirror
In the mirror you will see ‘Chandubhai’ in front of you. In
that, one is the Self (Atma) and the one standing across is
‘Chandubhai’. You (the Self) can tell him, ‘Chandubhai, how
long are you going to keep making these mistakes? You need to
be scolded a little.’ You can even say that.
Do you ever look into the mirror and scold ‘Chandubhai’?
Seat ‘Chandubhai’ in front of the mirror, look at him in the
mirror and say, ‘You have helped in printing Dada’s books with
your donations. You have done good work. But then why do

you go and make mistakes like this?’ Should you not be telling
the self – ‘Chandulal’ this? Should only Dada keep saying it?
But instead, ‘Chandubhai’ will listen more if You, too, were to
say something to him. He will listen to You more. If I were to
tell you that, how would you feel? You would feel, ‘Why does
Dada not say anything to the one who is next to me, and why
is he telling me?’ So You should reprimand him yourself. (546)
One is generally very good at pointing out others’ mistakes
but he cannot see even one of his own mistakes. But You do not
have to look for mistakes; You just have to scold ‘Chandubhai’
a little. You know ‘Chandubhai’s’ mistakes, so now ‘You’ have
to scold ‘Chandubhai.’ But then ‘Chandubhai’ is full of pride
(maani). So you can achieve everything when you cajole him.
Now when will You practice scolding him? You can employ
one or two people to do that, but they will not truly scold him,
will they? Only when you have someone who truly scolds will
you get results. Artificial scolding will not produce results. You
should take advantage of the situation when someone scolds
you. But you do not know how to arrange for it, do you?
Questioner: I would not like it if there was someone to
scold me regularly.
Dadashri: You do not like that, but if you find someone
to scold you every day, then would you not know how to settle
it because you would accept that it is an everyday thing, so
when is it likely to end? Instead, why not just go back deep
within the Self?
Questioner: You have told me that I am not mortal (jiva)
and I am immortal (Shiva), but that separation does not occur.
Dadashri: It – the non-Self complex (prakruti) will not
let go of its nature (bhaav), will it? He will not let go of his
claim, will he? Therefore, You have to slowly coax him into
getting your work done, because he is naïve (bhodo). What is
580 Pratikraman

the nature of the non-Self complex (pudgal)? It is naïve. So You
can catch him with this technique. Jiva and Shiva are both
separate, are they not? When he comes into jiva bhaav, he will
eat potato fritters and everything, and when he comes into shiva
bhaav, he will do darshan.
Questioner: But is the mind of a jiva (that which lives
and dies), independent?
Dadashri: Absolutely independent. Have you or have
you not seen the mind confront and oppose you? Hey, you!
How can it confront or oppose you if it were ‘your’ mind? You
will realize whether it is independent or not when it confronts
you.
Questioner: Because I do not have control over my
speech and that is why I have no control over the mind.
Dadashri: You do not have control over anything that
confronts or opposes you. Before, you believed that ‘I am jiva’
(I am living). Now that belief has been destroyed and You have
the realization of ‘I am Shiva’ (I am eternal), but the jiva part
will not let go of his bhaav, he will not let go of his claim or his
rights. But he will let go if you coax him gently. Just as when bad
company (kusang) touches him, he becomes a kusangi (tainted
by bad habits of the company); when satsang touches him, he
becomes a satsangi; and when you explain things to him, he will
listen and leave the bad habits; he is good in that way.
Now what you have to do is to sit down with ‘Chandubhai’
and talk to him, ‘You have been coming to satsang every day
even at the age of sixty-seven years; you are doing a good job
of making sure of that.’ But, at the same time, you have to make
him understand and give him advice, ‘Why are you taking so
much care of this body? If this occurs to the body, let it occur.
Why don’t you come and sit here at the table with ‘me.’ There
lies infinite bliss with ‘me.’ That is what you should tell

‘Chandubhai.’ If you were to sit ‘Chandubhai’ in front of You,
can You or can You not ‘see’ him exactly?
Questioner: My talks with him go on for hours. (548)
Dadashri: But there are others within him who also accept
the ‘phone call (conversation)’; that is why You have to make
him sit in front of You and talk to him, loudly and directly. That
way some one else will not take the phone.
Questioner: How should I make him sit across from me?
Dadashri: ‘Chandubhai’ will become very wise if You
seat him across from You and keep scolding him. You should
scold him personally. Say to him, ‘Chandubhai, should you be
doing this? What nonsense is this? Why don’t you become
straightforward?’ What is wrong in speaking to him this way?
Does it look good if someone else has to correct you? That is
why ‘we’ tell You to scold ‘Chandubhai,’ otherwise he will
continue walking in complete darkness. What the pudgal is saying
now is, ‘You have become a Shuddhatma, but what about
me?’ He will put in a claim; he has a right too. He too has a
desire that he wants something. He is naïve so you can coax
him. Naïve, because in the company of fools, he becomes a fool
and in the company of wise, he becomes wise. In a company of
thieves, he becomes a thief. Jevo sang evo rang! One becomes
like the company that he keeps.
You have to seat him in front of the mirror, and then start
this process. You can see his whole face in the mirror. Then You
tell ‘Chandubhai’, ‘Why did you do that? You are not to do that.
Why do you have separation due to difference in opinion
(matbhed) with your wife? Is this why you got married to her?
Why are you doing this after getting married?’ You have to tell
him such things. When you scold him like this, in front of the
mirror for one hour, then tremendous energy will manifest. This
is considered the highest of all samayik. ‘You’ ‘know’ of all
582 Pratikraman

‘Chandubhai’s’ mistakes, do You not? Whatever mistakes You
‘see’, when You seat ‘Chandubhai’ in front of You in the mirror
for an hour and tell him about them, that is the highest samayik.
Questioner: If I do not do it in front of the mirror, but
instead I talk to the mind within, will it work?
Dadashri: No, that is not possible. ‘You’ should be able
to ‘see’ ‘Chandubhai’ in the mirror. You will not know how to
do it if You do it alone within. Only the Gnani Purush can do
that. But You have to be taught at kindergarten level. It is good
that mirrors exist abundantly; otherwise you would have to buy
a mirror worth hundreds of thousands of rupees. Mirrors
nowadays are inexpensive. Only Emperor Bharat had built a
palace of mirrors in the time of Lord Rushabhdev (first
Tirthankar). And today, one sees large mirrors everywhere.
All this is the science of smallest indivisible parts of matter
(parmanus). But if You seat him in front of You in a mirror and
do the scolding, then it is possible to achieve a lot. But no one
does that, does he? He does it once or twice, when ‘we’ instruct
him; then he forgets.
Lord Rushabhdev gave the knowledge of Akram Gnan
to Emperor Bharat and ultimately, when the Emperor Bharat
took the help of the mirrors in his palace, that is when the Gnan
expressed precisely. When he looked in the mirror, he noticed
that one of his fingers looked different from his other fingers.
Then he realized that the ring on that finger had fallen off. That
is when he started thinking, ‘The finger looks different. Was it
the ring that made the finger look beautiful? It looked beautiful
because of the ring and not me?’ In this way, he went on thinking
and questioning deeply within. Then by process of elimination,
‘This is not mine, this is not mine…’ he attained Keval Gnan
– absolute enlightenment. So you should take advantage of the
mirrors in the home. Ours is the science of Akram. Whoever
takes advantage of this will get his work done. But no one can

know about this, can he? It does not matter if he is not Self-
realized; even then, the mirror samayik can give great benefits.
Samayik of Scolding
You should go to your room and say to ‘Chandubhai’,
‘Chandubhai, who do you think you are? Take your left hand
and slap your right cheek!’ A young man could not get rid of his
anger, so I told him, ‘Scold him!’ The poor man would do
pratikraman all day, but still he would not listen to the
pratikraman. He would go back to the way he was. So I told
him to go up to the terrace and scold him. So He scolded his
file number one, ‘Who do you think you are?’ He scolded him
so hard that he burst out crying. ‘He’ did the scolding and he
began to cry and the Self became separate. The Self separates
when You do such scolding. (550)
So you should go into your room and scold ‘Chandubhai.’
You are to do this scolding samayik only after taking ‘our’
Agna (after taking Dada’s permission). Only then will pragnya
(energy of the Self that arises in Gnan Vidhi) remain, otherwise
something else will latch on and cause problems.
Questioner: The process of doing samayik in the mirror
and talking to the prakruti seems good when You show us; and
it lasts for two to three days but then it becomes weak.
Dadashri: When weakness arises, then you should start
that process all over again. Once it becomes old, all kinds of
weakness will come. The nature of the pudgal is that once it
gets old, it loses interest and energy. You have to start by making
it new.
Questioner: So I am not able to accomplish the work
through this process as I ought to, and the process ends midway.
Dadashri: That is how it will be accomplished gradually;
it cannot occur all of a sudden.
584 Pratikraman

Questioner: One process remains unfinished and I start
a new one. I leave that unfinished and start a third one, so they
all remain unfinished.
Dadashri: You should take them up again, and complete
those processes gradually. It is not yet over, is it?
Samayik is Occurring
Questioner: I can never do the samayik.
Dadashri: Then You should do a samayik for, ‘Can’t do
it, can’t do it.’
The only thing the Lord asks is whether You were attentive
(in dhyan) or inattentive (bedhyan). Yes, there was no
inattentiveness (bedhyan). One was aware of ‘I can’t do it,’ and
the other person had the awareness (dhyan) of ‘I can do it.’
There are no other issues. It is one and the same thing, whether
You look at it this way or that way. If you were to turn and face
this way, this would be your back; and if you were to turn
around and face the other way, this would be your back.
So ‘we’ acknowledge this negative—wrong of ‘I cannot
do it.’ But ‘I, as the Seer’ do not have to give in to it, be moved
by it. So all the obstacles or anything else would all go away.
The obstacles will say, ‘We cannot conquer him. He is doing the
contrary.’ If one direction or way is not working out for ‘us,’
‘we’ simply turn the other way. Then if ‘we’ go forward in that
direction, it will be contrary to this side, so then ‘we’ turn the
other way. Direction will keep on changing, but it is all the same.
But there, one should not become unaware (bedhyan). If the
dhyan is on ‘I can’t do it…I can’t do it…’ that should be the
only thing that prevails, then you should not be thinking of your
home or anything else. Here Dadashri’s hair looks all grey. For
some people in their dhyan they look all black. There is no
problem with that.
What is of significance to us all? It is whether there was

unchanging meditation (ekagra dhyan) or not? When can it be
said that dhyan has occurred? It is when there is only one thing
in the dhyan (ekagra). Elsewhere, when people recite the Lord’s
name ‘Ram… Ram,’ that is not dhyan.
And this dhyan is called ‘Dadayi’ dhyan (meditation as
awakened by Dadashri, the Gnani Purush, meditation as the
Self). That is considered a wonder!
The one doing the meditating (dhyan) is ‘Chandubhai,’
the one experiencing the dhyan is ‘Chandubhai,’ and the Knower
(jaannaar) is the Self. So You know that the meditation is not
occurring properly when you say ‘I can’t do it, I can’t do it.’
The Self of the other person knows that, ‘it is occurring, it is
occurring.’
So all the paths are open. When Gnan is there, then all the
paths are open; and when Gnan is not there, then only one path
is open. Any other path will lead to confusion.
You ‘Saw’ the Seer in Samayik
You saw the Seer in the samayik. All the mistakes are
washed off in the samayik! At the time of samayik, You are the
absolute Self, and You are also seeing the Seer (jonaaro;
awakened one, gnani bavo) within. Otherwise, a human being
does not have the capacity to remember so much, does he?
Here the Seer ‘sees’ every layer.
Did You ‘see’ some of it within? Is that so? What are you
saying! And what about you, what is it like for You within? Did
you find some solution? You got the benefit of this samayik
because this is the samayik of the Self. And what is vyavahar
samayik? It is the samayik they do out there (in the Kramic
path); it is a samayik to still the mind. Even that is very good…
if the mind does become still. And here, in Akram Vignan,
there is no mention of the mind, is there? These are all samayiks
of Puniyaa Shravak!
586 Pratikraman

Questioner: I did not quite understand what You just
said about, ‘seeing’ the Seer in the samayik?
Dadashri: Besides the Self, even the intellect (buddhi)
has its own energy (shakti) and that is why it is able to see
everything on the outside; it can see all worldly things. And ‘it’
(pragnya) ‘sees’ all these mistakes. And so this ‘knowing’
(janavani) energy is of the Self.
The Self is swa-par prakashak (that which illuminates the
Self and the non-Self). So it can ‘see’ both.
Questioner: But you said that ‘it’ ‘sees’ the Seer.
Dadashri: Yes, there, it is actually the absolute Self that
is ‘involved.’ That is why ‘we’ made the distinction. It is verily
the swa-par prakashak (the awakened Self, the gnani bavo,
the one who attained the Gnan) who is working there. And that
is why You have the assurance that there is the swa-par
prakashak (awakened one within), and that is the entity doing
the work; this You have ‘seen.’ Hence You have ‘seen’ the Seer
(the swa-par prakashak). There is no other study for the Seer
other than to ‘see.’ Now here ‘we’ are convinced about who
did the ‘seeing.’ The answer is the Seer. That is why ‘we’ say,
‘I’ ‘saw’ the Seer.
Questioner: You are in samayik twenty-four hours, are
You not?
Dadashri: Yes, the samayik is always there. Samayik is
a natural attribute, is it not? That is because the Self is sam, and
it verily is samayik. When the self comes into the Self (swabhav),
it is a state of samayik. But the Gnani Purush is beyond samayik.
He has many other attributes that are manifest. He has many
natural attributes.
The Self is Samayik
You are not the doer of the samayik; You are not the

doer of pratikraman. It is the unfolding karma effect
(udayakarma) that makes you do them, and yet these sadhus
claim out of ignorance, ‘I did samayik. I am doing it.’ It is all
ignorance (agnan) that has taken hold.
Questioner: Equanimity (sambhav) means samayik, so
does one have to do samayik if he can maintain equanimity?
Dadashri: The Self verily is samayik. You have attained
this Gnan and if You remain in my Agnas, that is considered
samayik all day long.
And you do not have to do that other samayik. This is
just to wash off past mistakes. This is a kind of very elevated
pratikraman. It washes off past mistakes. People call it a
samayik. However, the Self is itself samayik and having attained
the Self, one can remain in samayik the whole day.
Jai Sat Chit Anand
588 Pratikraman

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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Pratikraman: The Key That Resolves All Conflicts (Full Version) Part-3