of ‘interim government’ (antaratma). When all karmas are
discharged one becomes Parmatma (the absolute Self). After
attaining the pure Self all tendencies (vruttis) of the chit flow
towards the Self.
Whether the chit is kept in the pure Soul or in Dada
Bhagwan, it will remain pure. Chit that is wandering around in
worldly matters is called impure chit; it is mishrachetan
(mixture of the Self and the non-Self), and when the chit
becomes pure, it is the same as pure Soul. Once the laksha
(awareness), ‘I am pure Soul’ has set in; that verily is Self-
realization and that is considered the interim state of the Self
(antaratma dasha).
What is the difference between chit and pragnya?
Pragnya is the direct light of the Self. The chit wanders around,
however, after it becomes pure, it does not wander. Pragnya
shakti (liberating energy of the Self) does not go out of the
body. Pragnya is a part of the Self; it is a direct energy; it keeps
Gnan separate from ignorance (agnan) at all times!
By understanding that which is in the understanding of the
Gnani, the total karma of the illusion (mohaniya karma) can be
destroyed. ‘Avoid clashes’. It is only when one becomes free
from all prejudices, that one attains salvation.
After attaining Self-realization, through Akram Vignan,
the awareness, ‘I am pure Soul’, should remain. It should be in
the vision that, ‘in every living being there is pure Soul’, whether
that living being is the one who insults you or the one who has
picked your pocket! After knowing the Self everyone has to
settle with his pudgal (non-Self complex) and its interactions.
Every individual has the obstruction of the religion that he follows
and that is called the religious pudgal. A Jain has a Jain pudgal,
a Vaishnav has a Vaishnav pudgal; which is the obstruction in
the path of moksha. Moksha is only possible when these pudgals
are settled.
27