The intents that occur in the self has authority to do
intents, go through the self and into Nature, which in turn,
changes them into a non-Self complex that will materialize as an
effect in one’s next life. The Self does not participate in any
‘doership’ or activity (sakriyata) in this at all. Only the ‘scientific
circumstantial evidence’ (vyavasthit) will ‘adjust’ it all.
When the intent to remain in brahmacharya (celibacy)
becomes persistent and constant, one becomes bhaav-swaroop
(absolute intent filled state) in this life, and in one’s unfolding
karma for the next life, will then be one of extraordinary
brahmacharya. With the continual and constant intent of, ‘How
can I bring about the salvation of the world’, one becomes a
bhaavatma of jagat kalyan (salvation of the world). At first,
one becomes the ‘causal’ Tirthankar, and then one becomes
the Tirthankar in ‘effect’. Vikalp (‘I am Chandubhai’) gives
birth to intent (bhaav)! Whatever the subatomic particles
(parmanu) within one demand, scientific circumstantial evidences,
procures everything to fulfill it. Intent is, the winding of the string
around a spinning top (bhaav or ‘cause’), and the unwinding of
the ‘top’ is result (dravya or effect of the cause).
The pure Soul (Shuddhatma) does not have any intent at
all, but the ‘relative self’ (pratishthit atma) does. An intent
translates into form or action, when it becomes strong.
In the Kramic path (the traditional step-by-step path to
Self-realization), one has to keep breaking down the external
‘effect’ (dravya). In the path of Akram Vignan (the step-less
path to Self-realization), the external ‘effect’ (dravya) and the
intentions (bhaav), are both set aside, and thus the state of the
pure Soul (Shuddhatma) prevails.
The ‘intent-mind’ (bhaav-mun, the ‘causal’ mind) arises
because of illusion (bhranti), and the ‘effect-mind’ (dravya-
mun) is ‘physical’. The causes (bhaavkarma) of the previous
life are the effects (dravyakarma) of this life.
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