Akram Marg

 

 

The Scientific Path of Akram

 

The world is a puzzle. It simply exists. It has no creator. Scientific circumstantial evidences run the world. The Gnani Purush Dadashri has given the term Vyavasthit to these scientific circumstantial evidences. Vyavasthit keeps everything as is, exact and in its own interplay and interaction. The sun, the moon and the stars, all interplay according to the laws of vyavasthit. The world is the relative truth and the Self is the real truth.

 

            What is prakruti? Pra=additional, and kruti=that which has been done. That means that which has been done additionally or in excess. It means that which is beyond the natural limits. Prakruti has not been formed by the natural act of the Self. It is the result of going beyond the natural state of the Self. The natural state of the Self is called swabhaav. That which has arisen because of going beyond the nature of the Self is called prakruti. This process of going beyond the state of the Self is called vibhaav. Prakruti is like a a spinning top, a toy which spins in a spindle as it is thrown on the ground after the string that is wound on it side is thrown out in a lashing manner. Winding of the string is the creation and when it spins; as it is unwound it is seen as prakruti. There are three properties of prakruti: sattva (illumination), rajas (passion and desire) and tamas (darkness, sloth and dullness).

 

            It is the prakruti that makes one do things, but one says, “I dit it.” Jaap (chanting), tap (penance), dhyan (meditation), daya (mercy), ahinsa (non-violence) and satya (truth) are all characteristics of prakruti. The good habits and the bad habits too, are characteristics of prakruti. A person says that he did four samayiks (introspective meditation) and pratikramans (recall of aggression, apology, repentance and affirmation not to repeat the aggression) and read scriptures for two hours. Prakruti makes him do all these and yet he claims that he did it. He will do samayik one day but the next day he would not be able to, because he has a stomachache or is not able to cross his legs for the right posture in meditation. If he is indeed the doer then he can never say that ‘I cannot do it.’ The fact that he cannot do it means that he is not the doer. Even the practice of celibacy is forced upon one by prakruti, and yet he says, “I practice celibacy.’ It said in Gita:

 

Actions are really performed by the working of the three gunas;

 

but a man deluded by the ego sense insists, “I am the doer”.

 

Bhagavad Gita: 3-27

 

            Prakrut characteristics, those that are apparent, have no real eternal basis. These characteristics are transient and changing constantly.  These qualities depend on external things. The whole oak tree is contained in its seed. All the branches, leaves, the fruits, are hidden in a subtle form. Vyavasthit brings together all the circumstances for the oak tree to manifest its external or prakrut nature. It is not easy to know prakruti through the medium of the prakruti. The prakruti has to be understood after becoming a Purush, the realized awakened Self, separated from prakruti. As Purush, as Shuddhatma (Pure Soul) we are independent, but as prakruti we are dependant.  Whatever happens is prakruti and the absence of raag - dwesh, attachment or abhorrence over what happens is the state of The Self, Shuddhatma. The adherence to prakruti results in worldly life, sansaar.  Moksha (liberation) is the consequence of adherence to the Self.

 

            Atma (The Soul) does not have the gunas...properties of prakruti but is abundant in its own attributes. These attributes are infinite in nature: infinite knowledge, infinite vision, infinite strength and infinite bliss. The Soul is not separate from its attributes: A flower and its fragrance cannot be separate.

 

             The internal-external composition of a human is phenomenal. There are three forms of human bodies. The electric body called the tajas sharira is constantly with the Soul and imparts the luminance to the physical body. The aura and the luminance of a living body is due to this electric body.  Each event that unfolds in life, each karma leaves behind a subtle imprint of desire, via the subtomic particulate level called parmaanoos, which creates the kaaran (causal) body in humans. This causal body, also called the sookshma sharira, gives rise to the karya (effective) body or the sthoola sharira.  After death the causal and the subtle body remain together. When the atoms of the subtle body and the causal body come together because of vyavasthit, the physical (sthoola) body is created. Understand that this body is a friend who will help you in your spiritual progress, so get your work done. Awareness of the body is to be unconscious. Dehadhyas (the belief that ‘I am the body’) is itself agnan (ignorance). The knowledge of the Self is liberation. Through the medium of the subtle body, one does pratishthaa (instills the belief) of ‘I am the body’ and so he believes that he is the body and this is termed, pratisthit Atma. Exact establishment of the Self as, ‘I am pure Self’, eliminates the dehadhyas of ‘I am the body.’ This awareness of The Self should remain even in sleep. The physical body is composed of parmanoos…subatomic particles. By settling every circumstance and situation with equanimity through the medium of this body, God is to be experienced and perceived. Only the causal and subtle bodies are at work in the dream state. 

 

            Speech is a record. Speech is inanimate. Whatever was recorded in the previous life is now playing. Your speech is not under your control. But the words of an Awakened One, the Vitarag, the one without any attachments, have chetana…life. These words have the power to liberate. Such words inspire spontaneously and have never been heard before.

           

            Humans have antah:karan - the internal complex of mun (mind), buddhi (intellect), chitta (composed of gnan (knowledge) and darshan (vision)) and ahankar (ego). These four components work collectively to support one’s every action. The following example illustrates this: You are sitting in Santa Cruz and the mind will show a ‘pamphlet’ that you want to go to Dadar. The Chitta will immediately go to Dadar; even though you are in Santa Cruz, you are able to visualize Dadar. The mind will then say, “Let us go by bus.” So the chitta goes and sees the bus. The mind then shows you the third ‘pamphlet’ that says, “Let us go by taxi” and then the fourth time it will suggest going by train. Chitta, in the same sequence will go and see the taxi and the train. Finally the buddhi (intellect) will make the decision to go by taxi and the ego will endorse the decision.  Thus the work gets accomplished. Nothing happens without the endorsement of the ego. Without the agreement of the ego, one does not get up to drink a glass of water.

 

            The mind is made up of complexes or knots and is very subtle. It is made of potential bulb, which sprout. These are subtle.  It is a state between atoms and sub-atomic particles. One can understand the nature of the complex based on one’s thoughts. The larger the complex, the more the thoughts will arise.  The smaller the complex, the fewer the thoughts will arise. In my life, if I do not have a single thought about drinking alcohol, it means that there is no such complex about alcohol within me. The mind becomes immersed in whatever situation arises.  In such a situation it causes raag and dwesh…attachment and abhorrence and becomes ‘avasthit’… tainted by its colors of the attachment and the abhorrence, the like and the dislike. This then creates the ‘causal mind’. The resulting consequences are brought forth by vyavasthit in the form of an ‘effective mind.’ When the circumstances are right, the complex of the mind presents itself in the form of thoughts. This all happens based on the laws of vyavasthit.

 

            If one had the independent ability to think, then, one would have only good thoughts. Nobody would have bad thoughts. When one has pleasant thoughts, he is under the illusion that it is he that is thinking the thoughts.  In fact, the good or bad thoughts will continue to come according to the inner complex of the mind.  You cannot do anything to change this. As it is said in The Gita:

 

                        “The wise man knows that when objects

                          act on the senses, it is merely

                          the gunas acting on the gunas;

                          thus, he is unattached.

 

                        “Deluded by the gunas, men grow

                          attached to the gunas’ actions;

                          the insightful should not disturb

                          the minds of these foolish men”

                                                                        Bhagavad Gita:3-28,29.

 

            One becomes attached to pleasant and one develops an aversion to unpleasant thoughts.  Any attempt to control the mind is the greatest of all contradiction. ‘He’ himself is chetan (animate) and the mind is achetan (inanimate). The problem can only be solved when the animate does the work of the animate and allows the mind to do its own work.  One should have the awareness of not interfering in the functions of the mind and not to become engrossed in it.

 

A ‘snapshot’ is taken when the mind does sankalp-vikalp.  Vikalp is ‘I’ as in “I am Chandubhai”, and sankalp means ‘my or mine’ as in “This is my bungalow”. A ‘negative film’ is created of the snap shot. When this film is played, it is like watching a movie on screen. All one has to do is to watch and know whatever is on that screen. One does not have to become emotionally involved in it.  One does not have to cry or laugh as the movie unfolds in front.

 

            One only has to be a witness to the tendencies of the thoughts. Our relationship with the thoughts should be like a mere handshake; one should not become attached to them. Lord Mahavir also did the same. He could actually see the coming and going of the thoughts. You exist, because your thoughts exist. They are the gneya (the object to be known) and you are gnata (the knower). How can there be a knower if there is nothing to know?

 

The ‘movie’ of the mind can be seen all the way, until one attains moksh…final liberation. One is liberated when the movie ends. Thoughts come and go but all we have to do is ‘watch’ them and ‘know’ them. We should maintain extraordinary awareness at the time. Who are we to stop or change the ‘effective’ mind? It is the fruit, the result and the ‘effect’. Why should we be afraid of it? The mind will play the music and we will listen to it. If we try to obstruct it, it will run twice as fast. Let that mind which is disobedient run feverishly until it gets exhausted.

 

 “Even the wise man acts

   in accordance with his inner nature.

  All beings follow their nature.

  What good can repression do?”

                        Bhagavad Gita: 3-33

           

The nature of the mind is such that wherever it goes, it creates sansaar (worldly life). Even in the Himalayas it creates a sansaar. It is not possible to control the mind. Its nature is peculiar. The one you love today will be very unpleasant tomorrow. So be very awake constantly. Do not be indolent in this awareness. Keep observing the play of the mind but do not be controlled by it. Yes, with Gnan… knowledge of the Self, the mind surrenders. The Gnani dissolves the complex of the mind through swaroop gnan…the knowledge of the Self. When the tuber like complex of mind sprouts as thoughts, the Gnani Purush, simply knows and observes them.  When the enlightened vision of the Self falls on the complexes of the mind, they are gradually dissolved. Whether the thoughts are good or bad, they all should go away. The mind is inanimate and mechanical. It is a machine. It is a computer.

 

There are two aspects of the mind: The manas or the mun are words used for the inner mind. There is the sthool (gross) or dravya mun (effective, physical) mind; and there is the shookshma (subtle) or bhaav mun (causal mind, mind that creates the causes).  The bhaav-mun is a cause and dravya mun is its effect. That which modern psychology calls the conscious and unconscious mind is sthool mun, or dravya mun.  Only the Gnani Purush can grasp the subtle mind. The subtle mind…the bhaav mun is that which creates causes for next life. The sthool effect mun, the dravya mun is the result of the cause mun of past life. Only the sarvagna (Omniscient) can reach the realms of the bhaav-mun. Only the Gnani Purush can put a  ‘cap’ on the bhaav-mun so that it cannot be charged or filled. After that only the ‘discharging’ mind remains, whose effects have simply to be witnessed.  The path of Akram Vignan is to shut the charge mind and become the knower and seer of the discharge mind.

 

Buddhi (intellect) is an indirect light, which comes through the medium of the ego. Prior prejudices have influenced it. Wherever there is buddhi, there is always a presence of the ego that claims ‘doership’, which is why worries remain. Suffering increases as the buddhi increases. Example: Upon seeing a temperature of the body of 105 degrees on the thermometer, thoughts of death will be caught on by the intellect. In the ignorant worldly state, there is a need for buddhi. One should use one’s buddhi only for the preservation of one’s well being in the worldly life.  The samayak buddhi (right intellect, enlightened intellect) only arises after acquiring samyak darshan (enlightened world-view). Until then viparit buddhi (deluded or wrong intellect) is in action.

 

Surrendering to buddhi’s confirmatory role, a previous life opinion about stealing, two thieves bring stolen goods. Of the two, one is caught because of the fruition of his paap  (bad deeds) karma, while the one who goes free, uses up his punya (fruits of his good deeds). The confirmatory role of intellect is worthy only when used for matters of the religion of the Self.  Punyas (good deeds) result because of the confirmatory opinions of the buddhi in past life. The buddhi is needed for worldly interaction; so do not lash out against it. The knowledge of the Self is such that there is no need for buddhi. If you want liberation then do not listen even a bit, to your intellect. Buddhi does the work of the folks of the world. Vyavasthit does the work of the Awakened Ones…the Gnanis. What is buddhi? It is the viewpoint of our past life. If one steals in this life, he may change his viewpoint about stealing when he associates with a good person. His viewpoint of today becomes his buddhi for his next life and he will act according to that buddhi.

 

The right buddhi shows the positive and the wrong buddhi shows the negative. Ultimately both kinds of buddhi lead to more sansaar…the world.

 

Buddhi cannot see the gneya (object to be known) as the gneya, and the gnata (knower) as the gnata because buddhi itself is gneya.  You are completely responsible when the buddhi begins to become viparit (deluded or wrong).

 

            Buddhi enquires outside where there are endless gates and avenues. The result is exhaustion. Internal inquiry only will bring forth benefit. Buddhi only shows the negative. Happiness perceived through the buddhi ultimately results in unhappiness. Buddhi establishes happiness in something because of an attraction towards it. If neutral or unbiased buddhi arises, then the work is done. There is bound to be prejudices and differences of opinion where there is discriminating buddhi. Buddhi can elevate a person and also depress him, whereas an enlightened understanding will lift him higher. Darshan (observing) is the inherent quality of the Soul and buddhi is the attribute of the prakruti. Scripture is knowledge that arises from the buddhi. The body is made of earth and the buddhi is made of light. Use buddhi if you want to sow seeds for your next life. Whatever one brings from his past life through the viewpoint of his buddhi, only that is being discharged in this life and nothing else. Vyavasthit does all this, but the buddhi interferes in it.

 

The power of concentration arises from the buddhi; it does not arise from Gnan. Concentration can increase in an instant, and if you overeat it may even go down.

 

The chitta and the mind negotiate before the buddhi makes a decision.  They both stop once the decision has been made.  The tendency of the chitta is to accumulate whatever it sees and when the time comes it shows everything. If the chitta gets stuck on something, it attracts subatomic particles called parmanoos, which then form complexes.

 

            Anything that unsettles the chitta or whatever it becomes stuck on, is vishaya (object of sense and pleasure). There is nothing wrong in eating anything but when the chitta becomes stuck on it and you keep yearning for the same food, then that is vishaya. The chitta keeps on wandering wherever one’s desires lie. It wanders wherever it experiences happiness. Whatever one has experienced the most in one’s past life there the chitta visits the most. There the chitta will get stuck for hours on end. Mishrachetan (mixture of the Pure-Self and Non-Self), the impure chitta, which is neither animate nor inanimate, can wander anywhere.  Mishrachetan is like polished brass, which has the appearance of gold but in reality it is not gold.

 

The ego puts the final signature on the decision made by the buddhi together with the mind or the chitta. Nothing gets done until the ego puts its final signature on the decision. “I am pure”, it is only with this exact location of the ego, liberation is attained. 

 

            Atma (the Pure Soul) does not enjoy anything. It is the ego that enjoys when one says, “I enjoyed it”. The antahkaran…the inner quartet of mind, chitta, buddhi and ego remains as it is, after Self-realization. When the worldly ‘I’ reverts to the real ‘I”, the residual ego within the antahkaran will run your daily activities. Ego is not to be destroyed but it has to be made a lifeless, non-enjoyer.  Ego runs the worldly affairs; it is not to be destroyed. The nature of the ego is such that it will do everything for you exactly like a worldly drama well acted, provided your tendency to join in the sweet tastes and to run from the bitter tastes of life is gone. This is possible with discriminating knowledge of the Awakened Self.

 

            Ego is gneya swaroop (the object to be known, non-Self) and ‘You’ (the Pure Self) are the Knower. If you support one ego, then you have to support all the gneyas…all the objects…the world.  There is no problem with the ego, but care should be exercised to be aware of it and not to blend with it. That is called tapa…penance, unseen tapa…unseen internal penance. As the ego becomes insignificant, things will begin to resolve. The inner or invisible penance is the awareness that keeps the gneya and the gnaata separate.

 

            Mun, buddhi, chitta and ahankar (mind, intellect, inner complex of knowledge and vision, and ego) function within their own characteristics and nature.  The moment you say, “I did it” you are stuck. There is no problem if you remain in your pure ‘shuddhatma’ state.  You are the Knower and the antahkaran is that which is being known, therefore it remains continuously separate from You.

 

            When we combine ‘I’ and ‘my’ it is called ‘pratisthit atma.’ This unnatural relationship of “I am this,” and “This is mine,” is that of pratisthit atma (relative or charged Self). Shuddhatma is nirvikari (beyond desire, pure, immutable). It is the pratisthit atma that does everything; shuddhatma does not do anything. All these activities and motion are the properties of the non-Soul and not those of the Soul The Soul is eternally at rest and sleeps day and night. The rest is needed for the one who does any kriya…activity. That which carries out any activity needs rest. The Pure Soul is one who knows that the pratisthit atma had a good nights’ sleep. Shuddhatma is the knower, the Seer and in eternal bliss. Pratisthit atma is gneya. Who suffers misery? It is the pratisthit atma. Your aropit atma…the one who is falsely accused to be the Self, is not the Self , but is a worldly being with a name. You are pratisthit atma because you instilled an ego (I) and an attachment (my) into it. The Shuddhatma does not do anything. It is simply the Knower and the Seer.

 

            The pratisthit atma is the owner of the antahkaran. It is separate from it. When the mind says it wants to do something, it will not happen if the pratisthit atma says no. The ‘charge’ and the ‘discharge’ the inflow and the out flow that occurs is pratisthit atma, it is mishrachetan (blending of the Pure-Self and Non-Self).  Even the body is mishrachetan, it is nischeten-chetan (inert consciousness).

 

            Humans are nischetan-chetan. That which is not under your control is nischetan-chetan, where there is aadhi (mental ailments), vyadhi (physical ailments) and upaadhi (suffering created by external forces). Once the awareness of the Pure Self is established, it never reverts to nishchetan-chetan.

 

            Human life appears to be establishing certain orderliness. All of one’s behavior, eating, drinking, sleeping, digestion, circulation of blood, breathing etc is under the control of vyavasthit. It is the prakruti that makes one do things and yet one claims to be the doer.  That which one believes to be his purusharth (effort) is an illusion. If the inside of a human being functions automatically, then wouldn’t the external work the same way? Why do you believe that you are the one who is doing it? Even a Gnani’s body is a ‘top.’ The string gets wound when the breath enters the body and then as long as the breath is there, the top turns. What effort does the bitter Neem tree make towards making its leaves bitter? Whatever is in the seed is what manifests.  Every human behaves according to his prakruti, yet the ego takes credit for it. What did he do in it? When something happens as a consequence of the karma, one takes the credit by saying, “I did it.” That is ego. The true effort (purushaarth) occurs only after Self-Realization; only after one becomes a Purush (Self-Realized). In this state he is the absolute non-doer. In The Gita, purush has been described as ‘Pure Witness, anugnata, bharta, bhokta, Maheshwar’ The only activities of the Soul are Gnan (knowledge) and darshan (Vision).  It is purushaarth, when the Soul remains solely in the state of Gnan and darshan.  This is said in the Gita:

 

 

“The man who has seen the truth

  thinks “ I am not the doer”.

  at all times - when he sees, hears, touches,

  when he smells, eats, walks, sleeps, breathes,

 

  when he defecates, talks, or takes hold,

  when he opens his eyes or shuts them:

  at all times he thinks, “This is merely

  sense-objects acting on the senses.”

                                                Bhagavad Gita: 5-9

 

            Prarabdha (destiny determined by previous karmas) and purushartha (freewill endeavor, Pure-Self-Oriented efforts) are unsupported securities. Vyavasthit is the true support. Everything in life is mandatory but because people believe it is under the control of their will, all the problems arise.  Being born is mandatory, educating and getting married and even dying is mandatory. It is only when one becomes a Purush (Self-Realized) that he becomes independent in his will and acquires a voluntary state in a mandatory world.

 

            There cannot be an effect without a cause. It is because of the causes from the past life that one’s current body is in the form of an effect. Everyone would be equal, if there was such thing as God creating everyone. An effect can only be stopped if the cause is stopped. As long as the belief “I am Chandubhai” exists, the causes can never be stopped. Causes stop when one acquires the knowledge of the Self. New seeds are not sown when there is no raag-dwesh (attachment-abhorrence). No one can change the effect of karma. All vikalps (contrary thoughts, ego-centric approach) come into the prakruti. If vikalps have not occurred, then they do not come into the prakruti. Anything charged, has to be discharged. The puran (charging) and the galan (discharging) of atoms and sub-atoms into the body continue to occur. That is why it is called pudgal.  Whatever subatomic particles…parmanoos existed in the body at age nine, no longer remain at the age of twenty-five. There is a discharge of the old ones and a charging of new ones.  Therefore think before you charge anything. Be fully aware during charging. While carrying out bad deeds or making dishonest money, remember that it too will be discharged. Even if you put that money in a bank, it will go away.

 

In the world of karmas, there is only one natural justice: “Fault is of the sufferer”. When your children make mistakes and it affects you, then understand that you are the one at fault. If it does not affect you then you are not at fault. If your finger were to get caught in the spokes of a turning wheel, would the wheel release it? In this case is it the wheel that is at fault? It is your fault that you suffered. This is how all the external ‘machinery’ operates. Your children and your spouse are all like the machinery. Two friends could be walking along and lightening strikes only one of them. The other is saved. Such is this Vyavasthit. Whatever account was outstanding from the past life has come to be settled. Therefore one should not repeat the same mistake or else suffering would follow. Suffer that which comes along with a sense of detachment (vitraag bhaav), so that the debt is paid off.

           

            The world is an ocean. If you do not throw a stone in it there will be no ripples of vibrations nor will there be any cross-waves created from someone else and therefore you will remain unaffected. Ripples and waves are only created when things are thrown into it. Alas! What can one do? Everyone creates vibrations and waves. Some create small ones and some create large disturbances.  There is a real problem with vibrations of the body; hence these must be stopped, if you want to live in peace. There is no problem if the vibrations occur after Self-Realization.  It is not the ocean that stands in the way, but it is the ripples created by the stones we have cast that hinder us. First the vibrations arise in the mind and that is called samrambha (the origin).  When the thought of going to Bombay first arises, it is samrambha (origin of the idea). Then the resolve to go to Bombay and the ensuing arrangements to go there take place internally, is the sowing of the seed, which is called samarambha (implementing the idea in action). Finally when he physically starts to go to Bombay, he is swept up in the waves of vibrations, and that is called aarambha (beginning of any action). The resulting vibrations of the past deed and the newly occurring reactions due to ignorance, both create vibrations. Because there is agnan (ignorance of Self), no on knows when the ripples will occur. If one makes a face in the mirror, the same face will be reflected back to him.  If you scream, “You are a thief!” into a well, you will hear the echo, “You are a thief!” The principle is that the actions and reactions are equal and opposite. The world becomes what you envision it to be.

 

            The human suffers mental miseries, physical ailments and miseries caused by external forces. The ‘I’ (ego with its attachment maaya) and her six sons: anger, pride, deceit, greed, attachment and abhorrence remain evergreen. This maaya and her six sons create all the conflicts of the world.

 

Three travelers had taken shelter in a lodge on a cold, blizzard filled night. One of the travelers, preoccupied with sensory comforts, kept complaining how cold it was and that he was going to die from the cold.  The next morning his fellow travelers found him dead.  The second one, although not overly concerned with his comforts, kept saying it was very cold but that he did not care, because it was his body that suffered from the cold, and that ‘he’ himself was not affected. He spent the entire night with this ego. In the morning his body was frozen stiff and his breathing was shallow. The third traveler experienced the happiness beyond the senses (atiindriya); as the snow continued to fall, he retreated into the ‘shelter’ of his Gnan”. Throughout the night he was completely detached from the body and his focus remained on his eternal happiness. In the morning his travel continued. 

 

            Desire is a living fire, which keeps burning until it is quenched. One will continue to desire that which one brings in this life as the confirmatory decision and opinion of his buddhi of past life. Contemplation paints the picture of what is to come in the next life and desires reflect the account of past life. Contemplation plans the accounts of the future. Desire is an effect whereas contemplation is a cause. Desires will come; there is no need to push them away.

 

            In these trying and difficult times and in this difficult world, man will have to take shelter in dharma (religion). What is dharma? When something exhibits its true property it is called dharma. Dharma is the innate property of a thing and to exhibit that property is its dharma (duty). A mango carved of wood, is a mango only in name. It does not have the properties of the real mango.

 

 When one believes that he is the body (non-soul) it is not the real thing (avastu).  It is vibhaav (an emotional state towards the non-self, not a state of the Self.).  It is pardharma (religion of the non-self), not svadharma (of the Self).  It is vastu, it is the real thing when the Soul is considered to be the Soul.  That is svabhav (in one’s own nature).  That is Atmadharma, (the religion of the Self). Emotions of the non-Self arise when delusion of the self arises.

 

            You will come across a lot of paths, opinions, principles and religions. If you have ‘syaadvaad’ (a balanced vision; vision of relative pluralism; a balanced vision) then you will be able to enter these situations and transcend them as you move on. When you are in the center you are able to see and understand everyone’s viewpoints and levels. You are free from obstinacy, self-opinion and previous prejudices. A free mind is a prerequisite for spiritual practices. Dada has given us a mixture of 20% scriptures, 70% param vinay (absolute humility) for the Gnani and 10% bhaav (desire) for worldly affairs. By ‘drinking’ only the scriptures one will get dysentery.

 

  All kinds of people live in this world. Those who gloat over ruining things for people are abusing their own self (ashuddha upayog). If one steals to feed one’s family but repents for his action, it is ashoobha use of the self. If one does not turn to dishonest means to feed one’s starving family and is happy for others who are happy, then that is shoobha (auspicious) use of the self.  Shuddha (perfectly pure) use of the self only starts after one becomes Self-Realized. That person is able to look at every living being from the elemental view.

 

            It is by means of shoobha and shuddha use of the Soul that a spiritual aspirant will have to progress with faith. Faith is undecided knowledge and Gnan is decided and experiential knowledge. If we are sitting in a park and we hear some noise, we would both agree that something is there: That is called faith or darshan. When we look around, we find a cow: That is called gnan. Samyak darshan (enlightened world-view) and samyak gnan (enlightened knowledge) gives rise to samyak conduct (enlightened conduct); and the natural process that follows this triad is liberation.

 

            Shrimad Rajchandra has said:

 

“Look for nothing more

  except  for a Sat Purush;

  surrender all emotions to him

              and go about your life.

              If after that you do not find moksh,

              come get it from me.”

 

            Vairaagya (non-attachment to sense pleasures) of the true spiritual aspirant does not stem from misery. He does not renounce his worldly life because of unhappiness. He is not even enticed by the acquisition of disciples, fame or honor. His vairaagya is not based on moha (attachment).  His vairaagya is based on Gnan. It is for Gnan that he accepts vairaagya. There are four kinds of devotees that have been identified in the Gita: Aarta, Jiganasu, Arthaarthi and Gnani. Of the four, the Lord says that the Gnani is the highest.

 

            To prevent worldly obstacles during the process of worship, three mantras have been given; (1) Navkar Mantra, (2). Om Namo Bhagvate Vasudevaya  and (3) Om Namo Shivaya.

           

Tri Mantra

 

                                    (1)                Namo Arihantanam

Namo Siddhanam

Namo Aayareeyanam

Namo Uvzzayanam

Namo Lo Ye Savva Saahunam

Aiso Pancha Namukkaro

Savva Pavappanasano

Mangalanam Cha Savvesim

Padhamam Havai Mangalam

 

                                (2)      Aum Namo Bhagavate Vasudevaya

 

                                (3)                Aum Namah Shivaaya

 

 

 

 

 

 

            Many practice yoga. What is the yogsadhana all about? (yog=join or to come together. Sadhana-to seek, to go on seeking, practice of rituals).  But what is this yogsadhana of? Is it of the known or the unknown? One has not known the Atma; one has only known the body and so one’s sadhana is of the body. Can one meditate on an unknown face? How can one then meditate on the Atma when one does not know the Atma? Whatever he does is the sadhana of the physical body. Liberation is not possible without  ‘union’ with the Soul. Yog of the body brings forth worldly fruits. People do yoga of the body, the mind or the speech, through these they can increase their worldly strength but they cannot attain liberation. Any knowledge besides the knowledge of the Self, is considered agnan (ignorance). The yog (union) with the Atma is  Self-Realization.

This type of worldly meditation is helpful for the one who suffers from a dissipated and frenzied chitta…the disease of vyagrata and by concentration he benefits from the temporary peace of ekaagrataa. The union of the mind, speech and body is not a natural principle.  Union with the Self, is the principle.

 

There are four different kinds of dhyans (meditation):  Raudra, aarta, dharma and shukla.

 

Thoughts of taking away others’ happiness or hurting others for one’s own happiness, is raudra dhyan. Aarta dhyan is when one does not bother others or cause anyone any harm but he is in a state of anxiety and turmoil within. Dharma dhyan is when the previous two adverse meditations do not exist. In dharmadhyan one is worry-free and free from internal kashaya (attachment and abhorrence), free from any internal trumoil. Shukla dhyan has four stages: aspashta vedan (partial and indirect experience) of the Soul; spashta vedan (the full direct experience) of the Soul, the status of absolute Enlightenment known as Kevala Gnan and finally, moksha (liberation). The actions of the spiritual aspirant are of no importance; his actions are dependent upon the effects of his karma. But what is important is his dhyan (described above). While performing the external kriya of samayik (introspective meditation) or pratikraman (recall, apology and affirmation not to repeat the transgression), it is his dhyan that will yield fruits. It is the physical body that is involved in the action, but if ‘you’ become involved in the action, then you support that action. If you do not become engrossed in the action, but maintain awareness and witness the action, then your actions are separate from you, the Soul. The only dhyan that brings real results is the dhyan done while one remains in one’s natural state; witnessing the event as a Pure Soul. The only dhyan that brings results is when the dhyeya is that of swaroop and shuddhatma is the dhyata. Of what use is the dhyan that stems from the belief, “I am Chandubhai, and it is Chandubhai that decides the focus of his meditation based on his is own ability and imagination? How is he to get anywhere by doing this? It is when the dhyeya (object of meditation), dhyan (meditation itself) and dhyata (the one who meditates) become one; when the Self remains within the Self, that one experiences the bliss within.

 

            The samadhi (peace) that results from arduous attempts and exercises of the body is short-lived and dependent upon repetitive rituals. Everlasting bliss, the real definition of samadhi is only achieved after acquiring the knowledge of the Self and this is called nirvikalp samadhi (being free from “I”-ness and “My”-ness). Nirvikalp samadhi means natural samadhi. It does not leave you even when you eat, drink and fight etc. The body and the Soul remain separate at all times no matter what the circumstances, they do not become one. That is called nirvikalp samadhi. The Soul becomes nirvikalp only when the sankalp-vikalp (“My-ness and “I”-ness) ceases.

 

 

            The exact way of the seeker is this: The mind, the body and the speech are a baggage; the weight of which can be completely eliminated by simply observing it and knowing it as baggage.

 

Vishaya is defined as that in which one is occupied. Vishaya is also used for sexual activity, internal or external. If the body has enjoyed sex, then freedom results. If the mind has enjoyed the sex, then the seed of sex has been sewn. People do not live for sex. They live to feed the ego of sex. They seek that which is beyond sex (the Self) by seeking sex. How can that ever work? Whatever has been done, involvement in that with a sense of doership is all vishaya.. Whichever vishaya was filled in the past life with ego behind it, will come forth in this life. When the ego is completely eradicated and when the subatomic particles (parmanoos) dissipate having delivered the karma effect, the body will depart. You will be liberated when each and every parmanoo of this body has been settled with equanimity.

 

“ Oh Lord, I am a receptacle

   of infinite faults.

   If I cannot see my own faults,

   How can I be freed from them?”

                                    Shrimad Rajchandra

 

As many faults as one is able to see within himself, he will be rid of those faults.  A burglar will only manage to remain in a house, as long as the owner is unaware of his presence.  One should not look at faults in others. If you want to, why not look at your own? The mind, the speech and the body are full of faults and they need to be seen every moment. While maintaining alert awareness you are to wash of these faults.  One should constantly lessen the burden of these past life faults as they express in this life..  

                       

Laotse has said: “Losing a little each day, let go of everything”. Therefore awakened awareness must remain.

 

As this awareness increases, one begins to see all his faults and shortcomings. As one begins to shed his sthool-sookshma (overt or obvious - subtle, not easily perceivable) faults, he becomes fragrant. It is sheer neglect and laziness if a person is not able to see his own faults. What is the shuddha upayog (purest level of awareness) of the Self?Shuddha upayog is not to leave the Self alone even for a second. One cannot doze off even once in this matter.  As far as the Atma is concerned, one cannot be inattentive. The Pure Soul has no faults but you have to continue to get rid ‘Chandubhai’s’ faults as they become visible.  The subtle (sookshma) faults will be rid of.  But you will have to become the absolute ‘seer’ and ‘observer’ of faults that are sookshmatar (more subtle) and sookshmatam  (subtlest).  Lord Mahavir used to do the same. Not even the slightest of attachment should remain. Lord Mahavir could see his faults up until the time he acquired Keval Gnan (Absolute Pure Knowledge).  As the ‘seeing’ of one’s last of the faults comes to an end, simultaneously one acquires Keval Gnan: That is a rule.  All events are related.  It is because of one’s own faults that one binds everything.  By continuously looking at one’s own faults, one becomes liberated. Looking at one’s own faults is Samkit (the establishment of right belief).  How is one bound in the world? Because of one’s own faults. Sooner or later, one will need a vision. Every living being should be viewed as being innocent (without faults).  This rule applies not just to human beings but all living things. 

 

One is not able to forget the past. The memories remain as a result of raag-dwesh (attachment-abhorrence).  That which one has intense raag or dwesh towards will come into his memory frequently. Thoughts, which come spontaneously are said to come in ‘memory’. Once they are erased, the memory will come to an end.  It is the memory that keeps pulling on the mind. The mind remains torn and that is why a person lacks luster.  Memories themselves ask to be erased.  If they did not come, then what would you erase? How are you to know where the raag-dwesh exists?  Memories come along to be erased.  Memories come to tell you that this is where you are stuck and therefore this is what you need to erase.

 

Numerous different events will arise. With awareness; exercise care not to become engrossed in them.  If one is able to remain gnata-drashta (the knower and seer) of the event, then he will not bind any karma.  Whether one has good bhaav or bad bhaav, it is merely an event.  They do not belong to the pure Soul.  An event does not last permanently. That, which comes and goes, is not a quality of the Soul.  How can we believe something is ours when it is not?  Whatever bhaav comes to you, all you have to know is that ‘this is not mine’. You should not take ownership of the bhaav under any circumstances; whether they are they good thoughts or bad thoughts. If things were under one’s control, one would not allow unpleasant circumstances to occur. Gnan is to know that whatever is short lived and that, which comes to an end, is not mine. Settle events that confront you with equanimity. We are the knower and the seer of circumstances before us and not the circumstances that are not present before us.

 

            At the end of all spiritual quests, pragna awakens after one receives the knowledge of the Self. Pragna is the direct light of the Soul. Pragna is a phase of Gnan (Gnanparyaya).  Pragna is actually a part of the Soul and its work is to liberate the Soul. The work of pragna ends when the soul attains Keval Gnan (Absolute Knowledge). Pragna is associated with the illumination of the Self. This light is love. This love does not discriminate between the good and the bad, the worthy or the unworthy. It is like the rays of the sun, which fall on all. Love is like this. It is impartial.

 

             There could not have been a samsaran margh (path of spiritual evolution, starting from the entry of a jiva from nigod ending with liberation) if the circumstances were not right. This world is slipping away. Gnani Purush is the end of the samsaran margh.

 

             There are two paths to liberation: one is the Kramic path in which one has to progress step by step. If he finds satsang (association with people who seek the higher self) he could climb 500 steps but if he finds kusang (company of people without integrity) then he can fall down 5000 steps! The Kramic path is very difficult.  It requires penance, renunciation, jaap (incantation) etc., in order to progress. Even then, there are no guarantees that one will reach his destination. The second is the Akram path, which is a step-less, elevator path.  One can progress spiritually even while living with his wife and children. One can enjoy worldly comforts and still attain final moksha. The grace of the Gnani Purush bestows within you an eternal awareness of the Self.  This awareness remains continuously.  The awareness of the Pure Soul remains.

 

Akram path is the eleventh wonder of this era

 

The whole world is trapped in trying to understand the prakruti. In the Kramic path one can only recognize the Purush (Pure Soul) after one recognizes the entire prakruti, and this is not accomplished for endless lives. Whereas in the Akram Marg, once the Gnani Purush establishes a person as a Purush  (the state of the Self), the Purush is then able to understand the prakruti as it is.  Thereafter both remain separate forever.  In the Kramic path, it is through the prakruti itself, that one has to understand the prakruti.  When would that ever come to an end?  One has to understand the prakruti after becoming a Purush.  Only then is one able to understand each and every parmanoo of the prakruti ( the non Self comprised of the three gunas of sattva, rajas and tamas)

 

In the Kramic path, one is asked to destroy an illusion by another illusion.  One needs soap to clean a dirty cloth.  In the process of cleaning, the soap will leave behind its residue on the cloth.  To remove that residue, one will need Tinopol (cloth whitener).  The Tinopol will remove the soap residue but leave behind its own.  In this manner each leaves behind its own residue.  Purity is never achieved. Purity is only achieved through meeting a Gnani Purush, who is Absolutely Pure.  Only a Gnani Purush is able to separate each and every parmanoo and destroy your sins and give you the Pure Soul in your hands, so that you achieve liberation.  In the Kramic path, one has to sacrifice every step of the way.  What is the Kramic path? It is to purify the ego.  The ego of the Non-Self has to be purified.  In the Kramic path, one has to bring about a state of disinterest for charitra mohaniya karma(conduct deluding karma), which is why heavy penance and renunciation are required.  It is through these that one develops disinterest in that which unfolds and invite involvement (charitra moha). In the Kramic path the rule is such that if one has become an 80% Gnani, he will not bow down to one who is 70% Gnani.  He would only bow down to someone higher than himself. 

 

A tremendous amount of turmoil exits in the Kramic path. The aspirant himself becomes the support for the penance.  In this process the ego has to be cleansed through the ego.  In the Kramic marg, one renounces everything and retreats to the forest where he practices his jaaps, but the mind, the speech and the body are still with him; they are still attached and so the parigraha (attachment to material objects) is always there.  It is because of this he starts a new vyavahar  (worldly dealings). 

 

If one is going to do penance in the Kramic path, one should only do so to eliminate his anger, pride, attachment and greed.  It is not considered penance if these increase as a result of the penance.  In the Kramic path, nirvikalp samadhi (being free from “I”-ness and “My”-ness) occurs when the Soul becomes completely pure.  Wherever there is renunciation or accumulation, there is vikalp.  Vikalp is bound to occur when there is acquisition of important things and renunciation of small things.  There is not only one but endless vikalps. Even when one becomes strict with one’s disciples, it is vikalp.

 

What is the Kramic path?  It is where one is asked to purify the ego.  The ego that has become vibhavik (emotional involvement with the non-self) has to be purified.  Progress is made only after the ego becomes completely pure. In the vibhavik ego there is pride, deceit and arrogance.  The ego of the Kramic path is a karma-chetna.  Because of that, a new ego is created.  In the Kramic path the ego binds karmas through penance and renunciation.  The renunciation is done through the ego of the past life. And now through the ego of the present life, one continues to bind new karma.

 

            In the Karmic path where one has to continue purifying the ego, there one has to employ the mind.  In the Akram path, it is all done through Pragna Shakti (the light of the Soul). After acquiring the Soul, the support of buddhi is fractured and pragna becomes the guiding light to moksha. 

 

The vehicle used to reach moksha in the Kramic path is ‘Thou art that! Thou art that!’ (Tu hi, Tu hi), in this, the Atma is kept separate. Whereas in Akram, we say “I am that, I am that”. 

 

 

In the Kramic path imitation is acceptable.  But this is the Akram path where the candle has been lit instantly. 

 

Kramic path means first comes the worship and then comes the liberation.  In Akram, there is liberation first and then worship.

 

In the Akram path the support for ignorance is destroyed, so nothing remains to be renounced.  In the Akram path, the Atma, which needed to be acquired, has been acquired.  The ego and attachment have been renounced and the work is done. No rituals like that of pulling hair out, no penance, no renunciation nor any fasts. In spite of living in this world, one is not touched by its influences.

 

In the Akram path one is letting go of one’s Charitra Mohiniya (conduct deluding karma) with equanimity. Upon receiving ‘Gnan’ one’s Charitra Mohiniya becomes passionless (nirass) so that new passions does not arise. Darshan Moha (right belief deluding karma) have been eradicated in the Gnan Vidhi at the time of Self-realization. Without passion new karmas cease to be charged. The Akram path is wide open. One finds an answer immediately. It is a path that gives instant results.  One can never become ‘intoxicated’ by one’s progress.  Only the exact awareness and conviction of the Self remains.

 

The Akram path is without rules. One can only attain Moksha without rules. When no rules are imposed, one becomes natural. In the Akram path, one maintains dharmadhyan in the relative world and is in shukladhyan , the State of the Self. In this path the external kriya (activity) remains the same like that of an ignorant one, but the entire dhyan-inner mediation changes. No jaaps (incantations) or tups (penance) are required. One experiences moksha without any effort. One receives the fruits of the vision of the Gnani from the Gnani and this brings forth the fruit of liberation. The fruit of service to others, is worldly prosperity.

 

Absolute humility is the highest service (seva). Worldly prosperity is a byproduct of this service. When one yearns for the Soul, one’s needs and wants are definitely fulfilled. Do you want to understand the Akram Path? Then go to The Gnani.

 

 

Jai Sat Chit Anand

The Awareness of The Eternal is Bliss.

 

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Last Update : September 15, 2002