The world is a puzzle. It simply exists. It has no creator. Scientific circumstantial evidences run the world. The Gnani Purush Dadashri has given the term Vyavasthit to these scientific circumstantial evidences. Vyavasthit keeps everything as is, exact and in its own interplay and interaction.

The sun, the moon and the stars, all interplay according to the laws of vyavasthit. The world is the relative truth and the Self is the real truth.

What is prakruti? Pra=additional, and kruti=that which has been done. That means that which has been done additionally or in excess. It means that which is beyond the natural limits. Prakruti has not been formed by the natural act of the Self. It is the result of going beyond the natural state of the Self. The natural state of the Self is called swabhaav. That which has arisen because of going beyond the nature of the Self is called prakruti. This process of going beyond the state of the Self is called vibhaav. Prakruti is like a a spinning top, a toy which spins in a spindle as it is thrown on the ground after the string that is wound on it side is thrown out in a lashing manner. Winding of the string is the creation and when it spins; as it is unwound it is seen as prakruti. There are three properties of prakruti: sattva (illumination), rajas (passion and desire) and tamas (darkness, sloth and dullness).

It is the prakruti that makes one do things, but one says, “I dit it.” Jaap (chanting), tap (penance), dhyan (meditation), daya (mercy), ahinsa (non-violence) and satya (truth) are all characteristics of prakruti. The good habits and the bad habits too, are characteristics of prakruti. A person says that he did four samayiks (introspective meditation) and pratikramans (recall of aggression, apology, repentance and affirmation not to repeat the aggression) and read scriptures for two hours. Prakruti makes him do all these and yet he claims that he did it. He will do samayik one day but the next day he would not be able to, because he has a stomachache or is not able to cross his legs for the right posture in meditation. If he is indeed the doer then he can never say that ‘I cannot do it.' The fact that he cannot do it means that he is not the doer. Even the practice of celibacy is forced upon one by prakruti, and yet he says, “I practice celibacy.' It said in Gita:

Actions are really performed by the working of the three gunas; but a man deluded by the ego sense insists, “I am the doer”.

The internal-external composition of a human is phenomenal. There are three forms of human bodies. The electric body called the tajas sharira is constantly with the Soul and imparts the luminance to the physical body. The aura and the luminance of a living body is due to this electric body. Each event that unfolds in life, each karma leaves behind a subtle imprint of desire, via the subtomic particulate level called parmaanoos, which creates the kaaran (causal) body in humans. This causal body, also called the sookshma sharira, gives rise to the karya (effective) body or the sthoola sharira. After death the causal and the subtle body remain together. When the atoms of the subtle body and the causal body come together because of vyavasthit, the physical (sthoola) body is created. Understand that this body is a friend who will help you in your spiritual progress, so get your work done. Awareness of the body is to be unconscious. Dehadhyas (the belief that ‘I am the body') is itself agnan (ignorance). The knowledge of the Self is liberation. Through the medium of the subtle body, one does pratishthaa (instills the belief) of ‘I am the body' and so he believes that he is the body and this is termed, pratisthit Atma. Exact establishment of the Self as, ‘I am pure Self', eliminates the dehadhyas of ‘I am the body.' This awareness of The Self should remain even in sleep. The physical body is composed of parmanoos…subatomic particles. By settling every circumstance and situation with equanimity through the medium of this body, God is to be experienced and perceived. Only the causal and subtle bodies are at work in the dream state.

There are two aspects of the mind: The manas or the mun are words used for the inner mind. There is the sthool (gross) or dravya mun (effective, physical) mind; and there is the shookshma (subtle) or bhaav mun (causal mind, mind that creates the causes). The bhaav-mun is a cause and dravya mun is its effect. That which modern psychology calls the conscious and unconscious mind is sthool mun, or dravya mun. Only the Gnani Purush can grasp the subtle mind. The subtle mind…the bhaav mun is that which creates causes for next life. The sthool effect mun, the dravya mun is the result of the cause mun of past life. Only the sarvagna (Omniscient) can reach the realms of the bhaav-mun. Only the Gnani Purush can put a ‘cap' on the bhaav-mun so that it cannot be charged or filled. After that only the ‘discharging' mind remains, whose effects have simply to be witnessed. The path of Akram Vignan is to shut the charge mind and become the knower and seer of the discharge mind.

Mun, buddhi, chitta and ahankar (mind, intellect, inner complex of knowledge and vision, and ego) function within their own characteristics and nature. The moment you say, “I did it” you are stuck. There is no problem if you remain in your pure ‘shuddhatma' state. You are the Knower and the antahkaran is that which is being known, therefore it remains continuously separate from You.

The Akram path is without rules. One can only attain Moksha without rules. When no rules are imposed, one becomes natural. In the Akram path, one maintains dharmadhyan in the relative world and is in shukladhyan , the State of the Self. In this path the external kriya (activity) remains the same like that of an ignorant one, but the entire dhyan-inner mediation changes. No jaaps (incantations) or tups (penance) are required. One experiences moksha without any effort. One receives the fruits of the vision of the Gnani from the Gnani and this brings forth the fruit of liberation. The fruit of service to others, is worldly prosperity.