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, attachment-
abhorrence departs naturally.
[3]
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 ‘non-
doership’? 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 self-
effort 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
16