Dharm - I

Dhram Swaroop - I (Siddhbhoomi Gyanganj written by Gopinath Kaviraj and Hindi translation by SN Khandelwal.)

There are many interpretations about Dharma, which have not only gross differentiations but subtle too. Seeing so many interpreted variations of Dhrama, that the real seeker wishes to know correct interpretation.  He wants to know what is real Dharma? The dharmas which are presently being practiced are based only on the level of senses only. People seek dharma for four fruits of Dharma, Earth, Kaam and Moksha; for alleviation of pain, suffering, obstructions and death. But all these are experienced by senses. Dharma in real sense is that which is other than this.

Jeev is basically always lacking in something and for this he looks towards the world, but even then he can not experience complete satisfaction. It seems that the provision of material objects, lack in atma can never be fulfilled. Atma has its own entity which is different from the objects around, attaining which all the lack will disappear. Due to the aspect of thing to be known, the lack of knowledge comes into picture. In the absence of need to know, knowledge remains unchanged. On experience of knowledge, various aspects of all that desired to be known arise. This is the cause of experience of lack in us. In the form of knowledge there is no lack but the moment idea to know anything arises then this lack is experienced. In the Atma there is no desire to know. This there is no desire to know in it, hence there is no change in it and hence till then knowledge remains in its unchanged form. In the jagrit state when knowledge falls from its state, then it realizes its state of lacking. When knowledge experiences itself in the thing to be known at that very moment it experiences lacking or incompleteness. The experience of need of knowing in the absence of thing to be known, that itself is imagination. This is the cause of fall from realization of the self.

Real dharma is based on truth. All imagination and illusion is untrue. The form of Atma and Knowledge which is bliss and vibration less or motionless that itself is truth and full of light. Dharma which is not based on it is not Dharma but Adharma. The entity of knowledge is without the entity of that which we want to know. When due to imagination the need of knowing dawns at that very moment, knowledge breaks into three parts namely, 1.Knowledge, 2.Thing to be known and 3.Atma. Thus multi polarity itself is falling from the self. Thus one alone is experienced in three forms, this is deformation of knowledge. Due to this division, the idea of knowing anything with imagination feels like the essence. The dharma which represents that knowledge, which likes to know something else, is in effect Dharma for disillusioned knowledge. As per this, presently in the world such Dharmas are only propagated and is far away from the real Dharma. Base is always more important than the thing standing on it. Present knowledge evolves due to imagination only and the dharmas of today represent that which is to be known by knowledge. Present day dharmas are under the purview of imagined knowledge and it can not break any change in us. That is why there are different dharmas being practiced, dharma of one place does not match the dharma of other place. Actually, all these Dharmas are an obstruction on the path of real one. ...Om!

(to continue to Dharm - II).