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PREFACE All five senses are in their individual functions. The mind (mun), intellect (buddhi), chit (vision and knowledge), and the ego (ahamkar) are also in their individual functions (dharma). Then who has failed to remain in its own function? The Self has. The ears hear and one believes, 'I am hearing'. The eyes see and one believes, 'I am seeing. Similarly, one believes the function of each of the senses as one's own. The function of the Self is to 'see', to 'know, and to remain in the absolute blissful state. Instead, one misses the function of the Self and enters into the functions of others. One believes the religion (dharma) of the non-Self to be one's own and has forgotten one's own religion! When the one with the experience of the Self (Atma-anubhavi) imparts the awareness of the Self to the seeker; he attains the awareness of the religion of the Self and then one automatically stops believing the religion of the non-Self to be one's own religion. Once he is in the religion of the Self, liberation (moksha) prevails here and now for him!
Mithya drashti (wrong vision) is to believe that which one is not.
Samyak drashti (right vision) is to believe what one really
steals! And while stealing, if he repents for his intent and actions, if he does pratikraman (to recall the hurt caused, repent for it and resolve to not repeat it); he becomes free from it! In the path of Akram Vignan, one becomes free from both bhaav (intent) and abhaav (lack of intent) and becomes the Seer and the Knower.
Every living being is flowing forward in the current of life. No one is a doer here. The doer that appears to be the doer is an evidentiary (nimit, instrumental) doer, not an independent doer. If one were an independent doer, one would be in permanent captivity (bondage). The evidentiary doer can never be made captive. The world naturally goes on as a result of forces of natural circumstances. Only the wrong belief, 'I did it', arises in this! Because of this wrong belief of doership the seed of karma for the next life is sown!
That is why renowned saint Akha Bhagat said: Jo tu jiva toh karta hari; jo tu Shiva toh vastu khari. If you are mortal then God is the doer; if you are Self
realized then it is the right state.' Karta mitey toh chhutey karma, ey chhe mahabhajan no
marma. If doership leaves, karmas leave; that is the essence of the
highest quest. In the ignorant state (agnan, not Self-realized) the self (atma; soul) is the doer of discharge karma, due to unavoidable worldly interactions. The relative self is sachar (mobile); it is the *mechanical self, and the real Self is achar (still). The whole world is trying to stabilize the relative self, which by nature is unsteady, so how can it be stabilized? My Self is still and all the rest is only the unsteady relative self and it is completely separate from Me; only this much is to be known. After that the relative self will remain as the relative self and the Self will remain as the Self and both will remain separate!
Attempt at knowing worldly matters is mithya gnan or agnan (wrong knowledge; relative knowledge or ignorance). Once the wrong faith (shraddha) sets in, the knowledge (gnan) resulting from it will be wrong and therefore the conduct (charitra) will be wrong. Once the Self is known; that is samyak gnan (right knowledge).
Intent (bhaav) is charge (cause of new karma) and incidents that happen are discharge (effect of past causes). By making a bhaav to steal, one charges karma for stealing and this gives effect in the next life. Then, on the basis of this effect, he
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