Aptavani 01

Author(s): Dada Bhagwan
Publisher: Dada Bhagwan Foundation

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not hurting anyone. Aarta-dhyan does not hurt others. Anger, pride, attachment or greed does not occur in aarta-dhyan. Aartadhyan is not to be found in this day and age. Raudra-dhyan is by far the most predominant meditation in this day and age whereas there was very little of it in the satyug. It is aarta-dhyan when parents worry about the marriage of their ten-year-old daughter. It is aarta-dhyan when you are anxious for your unwanted guest to leave. It is also aarta-dhyan to keep wishing that your guests would not leave because you like them or you are attracted to them. A guru, who is internally agitated with his disciple because he does not serve him well, is also in aarta-dhyan.
What are the consequences of aarta-dhyan? It is a life in the animal kingdom.
Dharma-dhyan is absence of worries and all internal conflicts. Dharma-dhyan is the absence of any aarta-dhyan and raudra-dhyan; it is to remain in that which is good for all. Such a person is fearless, has patience, is worry-free and remains steadfast in his opinion. God does not have any objection to one being ignorant about one's real Self, but one must always remain free from both internal and external conflicts.
In the current time cycle of kaliyug, only a few people have dharma-dhyaan. Only about two to five percent have dharma-dhyan. In this Kaliyug, it is not just the ordinary family man who has to endure worries and externally induced miseries but also the sadhu (male ascetics), sadhvis (female ascetics), acharyas (spiritual preceptors) and mendicants. When there is nothing to worry about, one will be annoyed with his disciples.
What are the consequences of dharma-dhyan? If there is only dharma-dhyaan, then one will be born as a celestial being (devgati), but if there is dharma-dhyaan along with any aartadhyan, then one will be born as a human.
Shukla-dhyan : There are four stages of shukla-dhyan :
In the first stage, there is not a clear but a vague and indistinct experience of the Soul. In the second stage there is a constant, clear and distinct experience of the Soul. My state is the second stage of shukla-dhyaan. The fully enlightened beings are in the third stage of shukla-dhyaan. And the fourth stage is the final liberation.
The clear and distinct experience of the Soul takes place when one comes to know the Supreme Lord completely, but does not have complete knowledge of all that is to be known. And absolute and complete knowledge (Keval Gnan) is where all and everything knowable is known.
An analogy of first stage with lack of clarity of the Self is when you can sense the presence of ice in a dark room. Even though you cannot see it, you can feel the coolness of the air that flows over the ice throughout the room. And the direct experience, the second stage of shukla-dhyan of the Soul, is the experience of actually touching the ice itself.
I have not kept much difference between you, Kevli Bhagwan (fully enlightened One) and myself. The current time cycle has obstructed absolute knowledge for me; I am stuck at three hundred and fifty-six degrees, short of four degrees required to achieve Keval Gnan. But upon you I bestow Absolute Knowledge.
What is the consequence of shukla-dhyan? Liberation.
I am considered a meddlesome vitarag (one without any attachment); I am not a complete vitarag. I am absolutely detached in all aspects except one : I meddle by telling people. "Come, I will grant you liberation'. I meddle all I can in order to bestow liberation onto others. Transmigration According To Meditation and Intention
What does the Lord say? The Lord says that he does not