Aptavani Shreni 04

Author(s): Dada Bhagwan
Publisher: Dada Bhagwan Aradhana Trust

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absent. Meditation (dhyan) is not 'done' (it cannot be 'done'); it happens (naturally). Artadhyan and raudradhyan just happen by themselves. There is no 'doer' in dharmadhyan.
Shukladhyan (meditation as the Self) is a natural state. After artadhyan occurs, if there is the belief that, "I am doing artadhyan," then the ego of 'doership' is present. The ego is the dhyata (the one that meditates) in artadhyan, raudradhyan and dharmadhyan. In shukladhyan, however, the ego is not the dhyata, so therefore it is a natural state. It is the state of the Self (Atma-parinati).
For the purpose of attaining moksha, no other meditation is as important as the meditation of pure Self (Atmadhyan or shukladhyan). The meditation of the Self (Atma) keeps one in constant bliss.
To remove attachment-abhorrence, meditation is not required. If the science of the Vitarag is known, attachmentabhorrence departs naturally.
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Prarabdha - Purusharth
Without understanding the line of demarcation between destiny (prarabdha) and self-effort (free will; purusharth), how can one understand one's own 'doership' or 'nondoership'? The whole world is engulfed in this unsolved problem. Who else can show you the difference between the two, other than the Gnani Purush, who has attained the exact state of real purusharth? In the world, in this day and age of the time, the subtlest differences between destiny and selfeffort have been exposed through the speech of the deeply revered Gnani Purush Dadashri. It opens up a new way for the seekers!
Whatever is done through the five senses is not self-effort (purusharth), but destiny (prarabdha). From morning till
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