By the relative viewpoint (vyavahar), the relative self (atma) is the doer, by the real viewpoint (Nischay) it is the non-doer! Therefore, the pudgal is a non-doer by the relative viewpoint and a doer by the real viewpoint!!

Without purification of worldly interactions, speech that accepts all viewpoints and does not hurt anyone's viewpoints (syadvaad vani) will not come forth.

What is nature like? It does not allow any living being to do what it wants even to the slightest extent. But the one through whom no-one is hurt even to the slightest extent, be it through mind, speech or conduct, nature gives such a person all the authority to do what they want.

When the mind is not spoilt, the speech is not spoilt, the conduct is not spoilt, that is absolute humility [param vinaya].

Who is worthy of Moksha? When one says exactly as his mind thinks, and also acts like that, when he becomes like that; he begins to become worthy of Moksha.

He whose speech, behavior and humility captivates people’s minds, becomes worthy of worship by people.

What can be considered as conduct that is universally accepted (syadvaad vartan)? It is conduct that appears fascinating, it appears to win over people's minds.

As long as the tendency for unity of the mind-speech and body prevails, it is considered acceptable to undertake worldly interactions. In this era of time cycle, it is not possible for this unity to prevail. That is why, on the Akram path, this worldly interaction has been entirely placed in the category of 'to be settled' (discharge). Even then, in Akram, the worldly interactions are completely ideal.

Through worldly interaction (vyavhar), the doctor seats one in the car. Really speaking, vyavasthit (result of scientific circumstantial evidences), seats one in the car.