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Aptavani-4
31
Questioner: There is ego in dharmadhyan (absence of artadhyan or raudradhyan), is there not?
Dadashri: There is no ego in that either. There is no ego in dhyan. But there is ego in kriya (action).
Questioner: Is the ego not a nimit (instrumental evidence) in artadhyan and raudradhyan?
Dadashri: Not just a nimit, but actions also belong to the ego. Action is not dhyan. But the result that arises from the action, is dhyan. And the dhyan resulting from that has no ego. When artadhyan occurs there is no, "I am doing artadhyan" in it, and that is why there is no ego in such a dhyan.
When the ego is used in other places, (in mundane matters, away from the Self), it gives rise to dhyan.
Questioner: There is no ego in dhyan, and there is no 'doership' in it, so then how does it bind us?
Dadashri: After artadhyan occurs, when one's belief is: "I did artadhyan," one then becomes the 'doer' there, and consequently binds karma.
Questioner: You said that dhyan arises when the goal (dhyeya) is decided and one becomes a dhyata. The ego is not needed in that, is it?
Dadashri: The ego may or may not be involved. If the dhyata (one who meditates is egoless), then shukladhyan (meditation as the Self) itself will arise. Otherwise, dharmadhyan, artadhyan or raudradhyan will occur.
Questioner: The state of dhyata can be egotistic or nonegotistic, but there is no ego in the dhyan that occurs as a consequence of it.
Dadashri: Yes and there will be moksha when it results in shukladhyan.
