karma; whereas, the ‘doer’ of subtle (intent) karma is the
ego. The Akram science, says that through the intent of, “I
did”, one binds karma. Your everyday life is run by ‘scientific
circumstantial evidences’ (vyavasthit shakti), and not by
karma. The karma is already there behind the actions, but
what brings it into action is vyavasthit shakti (scientific
circumstantial evidences). Karma is just one component of the
scientific circumstantial evidences!
The power of the energy of the Self is such, that the
wrong belief gives rise to vikalp; ‘I am this’ and so instantaneously
the subatomic particles (parmanus) which, by their very nature,
are prone to activity, become ‘charged’, and they wrap around
It (the Atma; the Self). This is what is known as karma.
Whatever is done without hesitation, and with complete
unity of the mind, speech and body, results in the binding of
terribly ‘sticky’ karma. It is very difficult to be free of this. The
only way out of this is through alochana (acknowledgment of
mistake), pratikraman (repentance) and pratyakhyan (remorse
and avowal to not repeat the mistake). When you do these
repeatedly over and over, countless number of times, it will free
you from karma.
Whatever karma is done with the belief of ‘I am
Chandubhai’, regardless of whether it is done without expectation
of its outcome (nishkaam), such a karma is binding. Unless one
becomes the ‘non-doer’, how can nishkaam karma be done?
Unless the answer to “Who am I?” is decided, how can one do
nishkaam karma? As long as there is the existence of anger,
pride, deceit and greed, how is nishkaam karma possible?
How can the belief of, “I am doing nishkaam karma,” be
removed? Nishkaam means to do karma without expectation
of its outcome. Who is capable of doing this?
The instigation (anumodana) given to the doing of karma
is of two types. In the first type, the action is done precisely and
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