"In the witness within — I am the Gyayak, the knower… the knower… I am; the attachment and the rest are not me." One who lays down this impression in himself will certainly have the work accomplished.

When a kashay — a passion — arises, that you make it known is your lordship. To do the kashay, and to hold that the kashays are mine — that is not your lordship; that is wretchedness. — Pujya Gurudev Shri Kanjiswami

Blessed is that mumukshu state — the state of one who seeks liberation!

The mumukshu's condition is unearthly, full of wonder. His udasinata — his standing apart from things — and his restlessness are so great that others notice them too. The Gyani's dispassion may sometimes not show; the mumukshu's dispassion always shows. The one who does not know has no discernment of his own states, because he has no pity, no anxiety, no care for the soul. For him the worship of the world goes on with relish. Where, then, would discernment of states come from? (This is avirati, the want of restraint.) In the Gyani too the discernment — the tending of one's states — is not seen, but for the opposite reason: the mind that identifies with the passing mode is simply no longer there. In the strength of Dravyadrishti, the view from the substance, the notions of doership, of mine-ness, of being one with what happens, have been destroyed. "Shall I do this, or shall I not do this" — from that net of vikalps, of thought-constructs enjoining and forbidding, the Gyani has become free. Attachment too arises of itself, according to the rising of former karma and according to what that moment's mode is fit for; and the Gyani merely knows it. So in his unfolding no discernment is seen.

With the mumukshu it is quite otherwise. The observation of his own faults runs without pause. Feeling the agitation of the states that fill him moment by moment, he abides in such udasinata that if even slightly harmful states arise, refusal and regret come at once from within. The mumukshu does not go where his own wakefulness will be lost. Where he must go, his purushartha — his own exertion — of avlokan continues with a remarkable resolve and a heightened wakefulness. And so discernment of states, wakefulness, dispassion, the going-flat of relish, and udasinata are in him without his contriving them.

A good mumukshu's ground is so beautiful that worldly people, seeing how he unfolds, come of themselves to revere satsang and the Shriguru. Seeing his unfolding, his ardour, his bhavna, what worldly people expect of him falls away, and so the hold they have on him loosens by itself. The road opens. More than that — because of the pure bhavna that has come out of chaitanya, consciousness itself, even nature gives way. Even the lines on the hand are altered. The grace of Dinbandhu is exactly this: one who has the longing to be free is not to be bound. — Shraddheya Shri Devchand Kalyanji Shah

Blessed is the mumukshu state of Paramkrupaludev!

Through impressions carried from before, his dispassion grew of itself; and when Param Krupaludev began the experiment of avlokan from Patrank 108, then within only three and a half months, as Patrank 128 shows, the aim of completeness was fixed. Because of that aim he went further than the impartial observation of faults in the present moment, and there arose in him an unprecedented longing to remain in satsang and near the feet of a Sadguru present before him, so as to learn the art by which those faults are destroyed. In Patrank 128 he writes out of a perplexed heart: where is there such a place that we might go and stay — which is to say, where are the saints in whose shelter we might remain?

As the fruit of that inner cry, which had pure bhavna behind it, the deshanalabdhi — the capacity gained from a teaching directly heard long before — awoke; and although he had jatismaran, remembrance of former births, the method of bhedgyan, the method of swanubhav, which had been forgotten, returned to memory. Whether the Sadguru is met in person or the deshanalabdhi is remembered, there is in truth no difference at all between the two, because what was needed was to go beyond avlokan and obtain the bhedgyan mantra, by which faults are destroyed.

Without the devoted practice of the bhedgyan mantra, Samyak Darshan — right insight — does not come about, nor does the absence of every fault at the level of abhipray, of settled conviction.

The method of avlokan is only the method of seeing the vibhav fault, the alien state that blocks the seeing of one's own nature. For the destroying of the fault, the method of bhedgyan is needed, and nothing else.

So Krupaludev's practice stands as a living demonstration of how indispensable these are on the path of liberation: avlokan, the aim of completeness, the longing for the Sadguru, deshanalabdhi, and the bhedgyan mantra. — Shraddheya Shri Devchand Kalyanji Shah

Swadhyay is not the reading of scripture, nor the study of it.

Sva + adhyay = swadhyay.

Sva means the soul — that is, knowledge experienced and known as one's own.

Adhyay means the experiment, the practice, the application made again and again. Pujya Gurudevshri used to say publicly, over and over, that a mumukshu should do at least four hours of swadhyay every day. The meaning of that is precisely this: the experiment of experiencing knowledge as one's own ought really to go on day and night; but if, helpless under the rising of former karma, unbroken wakefulness cannot be kept, then at the very least four hours of practice must be done. Yet a soul that does not grasp what the Gyani intends takes scripture-reading to be swadhyay in place of the inner experiment. Pujya Gurudevshri felt much sorrow at this mistake of the mumukshus. Giving a discourse on Pujya Behenshri's Vachanamrut no. 24 (12 June 1978) he said: "People have acquired a taste for outward ritual, and this inner thing has been left aside… Without understanding what the substance is, a soul wants to get straight on with religion." — Shraddheya Shri Devchand Kalyanji Shah

"Without the words of the scriptures the heart should be unravelled. The lift must come from the root. If other things are less understood, it does not matter… Let all other vikalps fall away, and let thoughts concerning the soul alone go on of themselves and keep their hold. The whole of one's existence is being churned in knowledge. The experiment is one that only he himself can make… Confidence must be given. If there are other anxieties, how is this to go on?… This needs practice again and again." — Pujya Gurudev Shri Kanjiswami, from the "Drishti na Nidhan" Vachanamrut