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.