When does the ‘voluntary’ part (of the Self) arise? It is when one attains the awareness of [the answer to], ‘Who am I?

The relative (vyavahaar) is worldly, dramatic [as one would in a drama, not real]; and the Self (Nischay) is beyond the world, real, original, decided.

Nischay (the firm resolve to remain as the Self) is within One's [the Self] control (Swadhin), vyavahaar (the relative; worldly interactions) is out of One's control (paradhin; subject to scientific circumstantial evidences) whereas the resultant effect [of vyavahaar] is even further out of One's control. We [the Self] only have to make the firm resolve to remain as the Self and not worry about vyavahaar. Vyavahaar is subject to external factors such as scientific circumstantial evidences.

When is one considered to be in the awareness of ‘one’s own Self’? It is when all the desires become mild.

Complete shuddha upayog (pure applied awareness as the Self) is keval gnan (absolute Knowledge)

I am Chandubhai’ (name used by Dadashri to refer to the relative self) is good or bad upayog (applied awareness). ‘I am Pure Soul’ is shuddha upayog (pure applied awareness as the Self). Instillation of life in the world occurs with good or bad upayog.

If a person wants to walk on the path of the Vitrag (Enlightened Ones), he should turn the upayog (applied awareness) from bad to good. And if the person wants to attain moksha (ultimate liberation), he should keep shudha upayog (pure applied awareness as the Self). The person who wants to attain moksha should not get into the intricacy of good or bad, and should keep them both as things to be ‘discharged’.

Shuddha Upayog (pure applied awareness as the Self) is the same as Parmatma Swaroop (embodiment of the absolute Self).

As much upayog (applied awareness) as one can keep, that much authority has been created. If one can keep upayog for five hours, then the authority for five hours has been created. If complete swa-satta (authority of the Self) occurs, then he has become God.