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all your activities (kriya). The actions being carried out at present are the result of the meditation (dhyan) done in your past life. These actions are indicative of your independent efforts (purusharth) in your previous life, whereas the present day meditation (inner dhyan) is the independent effort for the next life, in other words it is the 'design' for your next life!
Now, what is dharma dhyan? The effort you make to change the circumstances that create adverse meditation, is dharma dhyan. An integral part of dharma dhyan is sincere alochana, pratikraman and pratyakhyan (sincerely recalling and acknowledging the wrongful act, repenting for it and resolving never to repeat it, respectively; collectively referred to as doing pratikraman). This act of pratikraman however, cannot be carried out according to one's own understanding; it should be done according to the Gnani's teaching.
How does one change adverse internal meditations of arta dhyan and raudradhyan? It is to apply the knowledge that 'these adverse internal meditations are happening because of my own karma of past life and no one is at fault here.' On the contrary, one should repent by saying 'Others have to endure pain because of me. I will never do it again', one should make a firm decision like this. Pratikraman and pratyakhyan should be 'shoot on sight'; i.e. they should be done the instant the fault occurs. Mistakes and faults can only be washed away if pratikraman and pratyakhyan are done the instant the mistake is made. When one understands dharma dhyan well, it will bring instant results.
By giving us great examples that are useful in our everyday life, Dadashri has made it simple for us to come out of negative and adverse meditative states and remain in dharma dhyan. Every person will be able to adjust to this in his or her
own way.
The one in whom all negative passions are gone can
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attain the status of Godhood. However, rare indeed are those where no negative passions arise within them, but also through their being, they do not incite negative passions to arise in others either. Such beings are the ones the world will worship. As such, the Gnani Purush is beyond all adjectives; to give Him the adjective of 'Bhagwan' (God) is the same as trying to compare that which is incomparable and in doing so, we lower His unparalleled status. Yet, to let the world know about Him, people use the terms 'Bhagwan', 'Sarvagnya' etc. What does sarvagnya mean? It means the One who knows all that is meant to be known; an Omniscient. There are two types of the Omniscient (sarvagnya). One is a causal omniscient (karan sarvagnya) and other is effect omniscient (karya sarvagnya) i.e. omniscience that has come in one's worldly conduct.
The Lord regards all ongoing activities in this current life as activities that have already been completed (they are simply effects of causes that were created in the past life).
For example, if someone left home to go to Baroda, and five minutes later, somebody asks you, "Where did he go?" What answer will you give? You will say, "He has gone to Baroda." Now he has barely reached the railway station. Lord Mahavir regards the action that is in progress, as completed action (its full causes having been laid in the past life). Thus, the one who is harboring the causes to become omniscient verily is called the causal omniscient. Dada Bhagwan is causal omniscient -karan sarvagnya.
The law of the world is that the one whose mistake is clearly visible is the one at fault, whereas the law of nature states, "The fault is of the sufferer.'
'If anyone is hurt even to the slightest extent, you should believe that it is your fault.' Dadashri
The person who lives according to the law 'fault is of the sufferer' does not have to suffer anything in this world; he does
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