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Dadashri : No, the fault can never be anyone else's. You encounter a nimit (person who is instrumental) because of your own faults. The one who suffers is verily the one at fault. There are consequences in doing something yourself, in making others do or encouraging others into doing. You will have to face the consequences for encouraging and instigating (anumodan) others into doing. Without an action (cause) there can be no reaction (effect).
Questioner: What does anumodan mean?
Dadashri : If a person is hesitant about doing something and you tell him, "Go ahead and do it. I am here with you." That is called anumodan (to give encouragement) and the one who encourages, carries a greater liability. Who faces a greater liability for doing something? The consequences are distributed heavily upon the one who uses more intellect. People find mistakes in others but none in themselves. If the mind runs contrary to one's wishes, he will say he is fed up of this world. If the intellect interferes, he will say that the intellect is being obstinate. There is endless Ramayana and Mahabharata (wars) within one and he becomes the owner.
Who is the owner of the universe?
Every jiva (embodied soul) is the owner of this universe. But one lives like an insect (jivadu) because of ignorance of the Self. He who has no ownership of the body becomes the owner of the entire universe. Realization that you are the owner of the whole world is moksha in itself. Why then are you still not able to understand this? It is because your mistakes still bind you; otherwise the whole world belongs to you. When someone insults you, he does so because there must be an outstanding karmic account pending with him, so you should accept it and credit it in your account. Who would start a new business of creating new karmas again? If you deposit that insult into your account, that particular karma will end and thereafter you will
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see good ones.
If you press your eyelid with your finger, you will see two objects instead of one. The eyes are not the soul; they are part of the relative self. Nevertheless, even with just one mistake, you see two instead of one, do you not? If a few pieces of glass were lying on the ground, you will see many eyes reflected in them, will you not? With just a slight error on the part of the eyes, you see so many eyes, do you not? Similarly, the soul itself is not affected, but due to the pressure of surrounding circumstances, you see infinite forms instead of one. The basic nature of all living beings is godly. A mere thought of chopping down a tree binds karma. Negative thoughts about other living beings bind demerit karma (paap) and positive thoughts bind merit karma (punya). Even negative thoughts that come to your mind, is a fault on your part. When you come to satsang and see a lot of people standing around and you think, "What are they standing around here for?" then you have to immediately do pratikraman for that negative thought.
Previously, in the Kramic path, you did penance and renunciation but even then you could not see your mistakes. So now that you have attained this Akram path, get your work done. People go to their guru and ask for his help for liberation but how can he free others when he himself is bound? How is one likely to become free when he uses tricks and deceives others? There is no one who has the power to bind you. If there were, then if you were to beseech him and ask for forgiveness, he would. But it is not so. One is bound by one's own mistakes. Mistakes can be broken when a Gnani Purush points them out and gives instructions to break them. Another solution is to abide by the Gnani Purush's Agnas (special instructions after the Gnan Vidhi).
The Lord says, "What keeps you in bondage? Nothing but continuous hate and vengeful attitude keeps you in bondage
