Aptavani 02

Author(s): Dada Bhagwan
Publisher: Mahavideh Foundation

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Aptavani-2
Real Dharma : Relative Dharma There are two types of dharma: relative and real.
Relative dharma encompasses workings of the mind, the speech, the body and all other activities of the non-self. Chanting mantras (apa) is the dharma of speech. Meditation is dharma of the mind. Bathing performing religious rituals are the dharma of the body.
Everything remains within the parameter of its own dharma. The mind remains in the dharma of the mind, the intellect remains within its own dharma, the chit remains in the dharma of the chit, the ego remains in the dharma of the ego, the ears remain in the dharma of the ears. Ears do the work of listening: they are not involved in the action of seeing. The eyes perform the action of seeing and not listening. The nose is involved in the action of smelling, the tongue plays its role by tasting and the tactile sense is involved in the feeling of touch. Every sense is always involved in the function of its own subject matter (dharma).
When the mind is involved in its dharma, the mind may have good thoughts or bad thoughts but nonetheless, it is in its own dharma. When thoughts are good, one says, "My thoughts are good," because of the illusion (bhranti). Here one becomes one with the thoughts (tanmayakar). When thoughts are negative, he remains separate from the thoughts saying, "I have these terrible thoughts even when I do not want to." The function (dharma) of each component of the antah-karan (the internal functioning mechanism in every human being composed of the mind, the intellect, chit and ego) is separate. The function
of the mind is separate, function of the chit is separate, function of the intellect is separate and function of the ego is separate. But one interferes in their functioning and creates a mess! To become one with thoughts is the illusion. When interference of becoming the owner of the thought ceases? It is when the Gnani Purush bestows the knowledge of the Soul; the knowledge of one's real Self, one ceases to become one with everything that takes place within and without. As the Self, one becomes impartial. Then there will be no support for the mind, the chit, the intellect, the ego or the body. You become one with them because of the false projection (aropit bhaav) 'I am the body. Once you attain the Self, you remain separate as the knower and the seer
Everyone in the world is practicing relative dharma. They are engaged in the dharma of the body, the speech and the mind. They believe the dharma of the mind to be their own dharma, True dharma is where one believes the Self to be the only dharma. All others are relative dharmas. Dharma of the Self is the only real dharma; that is the dharma of the Self (swadharma) and that is liberation (moksha). One needs to know dharma of the Self. All others are the dharmas of the non-self.
'Dada Bhagwan' within you is the living Lord. He is the absolute supreme Self (parmatma). This very Lord is fully manifested within me and within you. He has yet to manifest. Here there is no religion; here you have to get your work done. How long will you go on sitting in religious schools? All you have to do is to get your work done by that 'We' mean you have to attain the knowledge of your Self from the Gnani Purush. The Gnani's lamp is lit, all you have to do is touch the wick of your lamp to his, and your lamp too will be lit. Very rarely, only once in a while is there a presence of a Gnani Purush on this earth. A Gnani of the Akram path (the short-cut path to Selfrealization) comes about once every million years, but when that happens, it is possible for you to realize your Self (Soul) within