Alignment of thought, word and deed where someone does not think one thing, say another and then perhaps even do the third. Every mind contains blind spots, escape routes, perversions, secret agendas and projections (the mind itself is a projection). To get out of this requires a comprehensive approach.

First of all, to develop ārjava, I will have to keep my promises. If I keep promises to myself, I will also keep them to others. In particular, have clarity about the commitment to myself. I have to know what I want and then be sincere to myself. This will yield dignity, a healthy self-image and self-confidence.

If I want freedom, I have to dare to look honestly at all the distraction tactics that are playing out in my mind to get out of it. I will also have to muster the courage to arrange my life according to truthfulness. First realize dharma (īśvara) as my most important value and implement it in my life, then a correct, complete view of ātman. This is the living through of contemplation in all situations of daily life (nididhyāsana).

Speech is also an important aspect here. Both ṛta vada, speaking attuned to the relative truths of human life (orientation on well-founded objective facts) and satya vada, transparency and honesty in my speech, are the result of ārjava.

Furthermore, I want to be punctual and keep to agreements. Every agreement is an agreement with īśvara. This value from the thirteenth chapter of the Bhagavad Gītā is therefore a very beautiful value.

We can also sublimate this value to the greater plan. When I have my affairs in order in my mind and know the laws of īśvara, my life goes like a rocket, and everything flows easily, because I am always in line with the good life. Living with īśvara means good living.

By fulfilling all my vows, I will develop self-respect and self-confidence. A white lie may then be appropriate to consciously prevent the suffering of others.

Furthermore, I should not help others without their consent. When I talk about Vedānta, am I not enhancing my self-esteem? Only when I have my inner affairs in line with the outer world can there be a pure agreement about the setting between speaker and listener.