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Aptavani-4
Self is the Gnata. But because of illusion (bhranti) he perceives himself as the gneya. He believes that he is indeed the acharya: 'I gave that discourse, I read the scripture, I did the penance and the renunciation of my worldly goods.' However, the 'doer' (the non-Self) is not the Knower (the Self) and the Knower is not the 'doer'. The 'doer' (karta) and the Knower (jaananaar) have never become one; they are not one and they never will be one. And yet he claims, 'I am the acharya and I gave the discourse.' Whereupon I know what 'station' he was stuck at!
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You are sitting at Matunga station (Mumbai railway) and you say that the next station is Kolkata, when in fact; it is Mahim (suburb station on the way to Kolkata). You can wander around for countless lives and still you will not arrive at Kolkata.
The Knower (Gnata) is the Self, and the object to be known (gneya) is the non-Self. 'Chandubhai' is the object to be known (gneya). 'I am his brother' is gneya, 'he is owner of this business' is gneya, 'he is the owner of this house' is gneya and You are Gnata.
If You remain the Knower of all that is to be known, then You will experience samadhi (blissful state; the state of the Self). What is 'your' dharma (religion; function)? It is to remain the Knower of all that is happening, and to remain as the KnowerSeer, and in absolute bliss (parmanandi)! What is dharma (true nature of a thing)? If gold is in its own dharma, it means that it stays within the properties of its nature. It would not be gold's dharma if it displayed the attributes of brass. That would be called par-dharma (the nature of the other). You have become Chandubhai, believing that the body's dharma is your own dharma, and dharma of the antahkaran (the inner complex of the self comprised of mind, intellect, chit and ego) is your dharma. That is par-dharma (the nature of the non-Self).
One can never attain moksha (liberation) through pardharma. Moksha is attained through swa-dharma (being the
