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the vyavahar atma - the relative self. But people do not understand what goes on within the relative self. You have no understanding about the vyavahar atma; the creator of another (new) pratishthit atma is 'you' yourself. Because you do pratishtha, it gives rise to the pratishthit atma. By having the belief of 'I am Chandulal' and being Chandulal, your (new) pratishthit atma arises again; another pratishtha is being formed within. Because you believe in the one with a form, you are doing pratishtha in the form and that is why the one with a form will be born. With the belief 'I am a pure Soul' everything will fall away.
Pragnya (the direct light of the Self) is biased only towards the Self
Questioner: Does not the intellect (buddhi) also say, 'I am Shuddhatma (pure Soul) and not the body?'
Dadashri: Here it is not the buddhi that says so. The buddhi will not allow you to say, 'I am Shuddhatma.' It is selfdestruction for the intellect to say so. It will lose its own existence. Therefore the intellect will never side with the Shuddhatma. If it says, 'I am Shuddhatma,' then the mind, body, chit and ego will lose their existence; so even the mind will not accept this. They understand it but they will not accept it. The intellect will always side with the worldly life and the worldly soul; it will never side with the pure Soul. It will always oppose the pure Soul. Now there is an energy within you called 'pragnya shakti'; it has become separated from the Self. As long as it is involved in the worldly life, the Self does not have to do anything. This energy of the Self, called pragnya shakti, does the 'work' on behalf of the Self. What is its function? Day and night, it will keep guiding the relative-self towards the Self. The whole day it is constantly working to take the self towards the Self. And the energy called agnya shakti (ignorance of the Self) which is what we call buddhi (intellect), works day and night to take the relative self towards the worldly life. There is
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a constant and an on going tug of war within, between the two. Agnya is the intellect (buddhi) and pragnya is the main thing. the real thing. Pragnya always cautions and alerts You, the awakened Self inside and it is always trying to take You towards moksha. This pragnya shakti has arisen within You. The spiritual level of pragnya shakti in Akram Vignan is much higher than the level of sthita pragnya. In the state of sthita pragnya one is an expert of the worldly interaction and will not criticize anyone. He will consider himself to be the state of sthita pragnya because his intellect has become still. But this pragnya shakti is the energy that will take You to moksha, whereas the one who has sthita pragnya will need to find a path further ahead to go to moksha.
When suspicions about the Soul goes away completely, then know that you have attained moksha. When one is convinced, 'This verily is the Self', then the work is attained.
Nihshankta (suspicion-less-ness): Nirbhayta (fear-less-ness): Asangata (a state of being
free from all association): Moksha
Wherever there is suspicion, there is misery. And 'I am pure Soul', is the state of suspicion-less-ness (nihshankta). Nihshankta is moksha. One's spiritual work will be done only when one becomes without any suspicion whatsoever. So you can ask anything you want here. This Gnani Purush is here to get rid of all your suspicions. The Gnani can make you nihshank when all kinds of suspicions arise. Suspicion-less state gives rise to fearlessness (nirbhayta). Fearlessness then leads to the state of being asang. The one who is asang is not associated whatsoever with any activities of thoughts speech or actions, even as they are being carried out. Asangata verily is moksha.
What has Krupadudev said?
Suspicion less state (nihshankta) gives rise to fearlessness
