directly, on the basis of direct or indirect ‘command’ or
instigation (anumodana); this carries more liability. And in the
second type, there is only a “yes, yes” (approval). However, in
the latter, even if the ‘yes’ is not there, the action will not differ;
this type of instigation does not carry that much liability. The
wrong type of encouragement or persuasion that may be given
in matters of religion, will bind karma of very serious
consequence.
[36]
Bhaav, Bhaavya and Bhaavak
There are the bhaavako that make one do intentions
(bhaav). The Self however, does not ‘do’ intentions. Within us
there are bhaavako that make one ‘do’ intentions (bhaav): a
‘krodhak’, which makes one ‘do’ anger (krodh); a ‘lobhak’,
which makes one ‘do’ greed (lobh); the ‘nindak’ which makes
one ‘do’ hurtful gossip (ninda) and even the ‘chetak’ which
makes one become cautious (chetak). When the bhaavak
makes one ‘do’ the intent (bhaav), the self becomes involved
(bhaavya - one doing the intent). This is because the self has
not become awakened and aware! When the self (bhaavya)
mixes with the one that makes one do bhaav (bhaavak), the
seed for the next life is sown. If he can remain separate, without
mixing with the bhaavak (which makes one do bhaav-
intention), and is restricted to the ‘seeing’, there will be no
bondage of karma. Only this much of science of the Self need
be understood.
The bhaavak the one that makes one do bhaav
(intention) that is not the one who suffers, nor is it a vikalp (false
belief). It is not a part of the antahkaran (the inner complex of
the self: the mind, intellect, chit and ego). Even the inner
instrument of the self (antahkaran) is directed by the bhaavak
(which makes one do intention). When the bhaavak makes one
do intentions, the worldly self (not the realized Self), becomes
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