If you can afford to live in this worldly life, then there is nothing you need to understand further, and if you find the worldly life bothersome then you need to understand spirituality. In spirituality, we need to know the nature of the Self (Soul). When ‘who am I?’ is known then all puzzles will be solved.

For the one whose adverse internal meditation that results in hurting the self (artadhyan) and  adverse internal meditation that results in hurting the self and others (raudradhyan) have ceased, he can attain final liberation in just one more lifetime (ekavtari). 

Does one have to do dhyan (meditation) to reduce his attachment- abhorrence (raag-dwesh)? No, one needs to know the science of the vitrags (the enlightened ones), to reduce them.

This (Science of Akram Vignan) is a real thing, it is the truth, and every truth will always bring results.

There is only the function of Seeing and Knowing within One's domain as the Self. There is nothing else at all. There is Parmatmapanu (the function as the absolute Self)! The moment One moves strays from the function of Knowing and Seeing, there is trouble!

To See and Know the relative (vyavahaar), is verily known as the Self (Atma). The one that engages in attachment and abhorrence in the relative is not the Self.

Where there is speech that accepts all viewpoints and does not hurt anyone's viewpoint (syadvaad vani), there is Knowledge of the Self (Atma Gnan). Where there is speech that accepts only one viewpoint, there is no Knowledge of the Self.

We' (the Gnani Purush) are neither indifferent (nispruha) nor are 'we' with inclination (saspruha) We are saspruha-nispruha. 'We' have indifference towards your worldly matters and 'we' have interest in matters regarding of your Soul (Atma).

If the realization of the absolute Self (Parmatma) happens, then there is Samkit (right belief of 'I am pure Soul'). If One experiences the absolute Self, then One himself is the absolute Self indeed!