There are two types of knowledge. One is about what is right and wrong, what is helpful and harmful in this world, and the second is about the path to final Liberation (Moksha). The one who attains the knowledge about Moksha will indeed get the knowledge about what is helpful and harmful in the world. Or else, there should be saints around who know about what is helpful and harmful in this world.

Dharmadhyan (auspicious contemplation, to not hurt anyone, to give happiness to others) is an indirect cause for moksha (liberation), and shukladhyan (awareness and contemplation as the Self, Pure Soul) is a direct cause for attaining Moksha (liberation).

The result of the discharging of karma tagged with shukladhyan (Internal state that renders the constant awareness of ‘I am pure Soul’) is moksha (liberation). And the result of discharging of karma tagged with dharmadhyan (absence of adverse internal state of being that hurts the self and others) is tremendous punya (merit karma). It binds punyanubandhi punya (merit karma that binds more merit karma).

The result of external penance and renunciation is worldly life, meaning that one acquires material pleasures and gradually one even attains the path to liberation. However, there is no liberation without Knowledge of the Self (Atma Gnan).

Those who say ‘no’ are on the side of the pudgal (the worldly self) and those who say ‘yes’ are on the side of moksha (ultimate liberation).

Where there is no superior or an underhand; that is called moksha (ultimate liberation). Where there is no effect of any negative kind; where there is eternal bliss, where one can remain in eternal happiness; that is moksha.

Absence of any kind of worldly unhappiness is the first moksha (liberation). To experience (continuous) natural happiness is the second moksha, that is complete moksha (complete liberation).

Freedom from ignorance of the Self is the intent moksha (bhaav-moksha) and then comes [into effect] the actual moksha (drayva-moksha).

When is it considered a true desire of moksha (ultimate liberation)? When it remains a constant stream. But here, in one direction there is a desire for moksha and in the other direction, there are so many desires for worldly things. This creates a “plus-minus” effect and takes away the main desire [for liberation]. A desire must be constant in just one direction, only then will it be realized.