1 " The path of moksha (ultimate liberation) has to be understood. This study of the self, doing penance, doing chanting is being done by Pudgal (Complex of intake and output; body complex). What is the benefit of that? Any Action done without the main (root) vision being changed, causes karmic bondage. "
2 " What is this satsang (in Akram) like? Here, there are no such botherations of, 'do this', 'do good', 'do that', 'ask for forgiveness', 'do introspection', 'do chanting', 'do penance'. Here, One does not have to 'do' anything. Here, One just needs to Know and to understand. The right belief of 'I am pure Soul' (Samkit) can be attained only through understanding and Knowledge of the Self (Gnan) arises through Knowing. And the One who has Known and understood, He can have the right Conduct as the Self (samyak Charitra). "
3 " Changes can be made at the time of planning (charging of new karma), however once those plans [discharging of karma] start taking effect, they cannot be changed, because the world itself has attained the gross state from a subtle one. Meaning it has come into the ‘second stage’. It is not in the ‘first stage’. Changes can be made in the ‘first stage’. "
5 " The penance and renunciation that one is told to do is actually under the authority of the non-Self (parsatta). So how can that happen? Penance-renunciation, it is all a resultant effect of the non-Self (parparinaam). It is neither an effect of the Self (Swaparinaam) nor is it independent (swadhin). "
7 " The one with form (sakaar; self) will have to be made formless (nirakaar, Self). The Self is formless. However, opinions about it, reflects the formed state. To have a formed state for that, which is formless, is a contradiction in itself. In order to get rid of the contradiction, one will have to come into the formless intent. ‘We’ (the Gnani) see the formless as formless and we remain in the intent of the formless. To project a shape or form for the Self that is formless is tantamount to chopping off the Self. What a grave mistake is committed! "
8 " As long as someone gets hurt in the slightest, on your account; its effect will fall upon you. So beware. If the other person keeps “disadjusting” and you keep “adjusting”, then you will cross this worldly life. “Fault is of the sufferer” – if one is able to understand only this much, then not a single clash will remain in the home. "
9 " The mind and the chitt (internal component of knowledge and vision) are being discharged and the world believes them to be charging. That is the reason they are trying to hold the mind and the chitt still, but that is not possible. "
10 " In shukladhyan (Internal state that renders the constant awareness of ‘I am pure Soul'), entire world begins to be perceived as faultless. In dharmadhyan (absence of adverse internal state of being that hurts the self and others), despite seeing the other person at fault; one will uphold him as being faultless, that is ‘dhramadhyan’. ‘What is the other person’s fault? He is only an evidentiary instrument. It is due to the effect of my own karmas that I have encountered him! "
12 " In whatever work that you do in this world, the work has no value. You will be ‘binding responsibility’ for next life only if there is attachment and abhorrence involved in it. There is no responsibility if the attachment and abhorrence do not occur. "
17 " The whole world is indeed trapped by misery. What is the misery about? Due to ignorance of one’s own Real Self (agnanta). Due to ignorance of one’s own Real Self (agnanta), attachment-abhorrence (raag-dwesh) keeps on occuring, which leads to this misery. Only through Gnan [Knowledge of the Real Self] can one prevail in a misery-free state. There is no other solution at all. "
18 " Like-dislike is a ‘discharge moha’ (illusory attachment that is dissipating and not binding new karma), while attachment-abhorrence is a ‘charge moha’ (illusory attachment that binds new karma). "