Dharma II

Dharma - II  (Siddh Bhoomi Gyanganj, written by Gopinath Kaviraj, translated in Hindi by SN Khandelwal.)

In the view of a knower of the essence, the form of Dharma is sovereign. It is not a subject of understanding because where there is understanding their is the element of 'to know' and in the presence of it knowledge divides into three parts (Knowledge, that which is be known and Atma) as discussed in previous article. When apart form imagination knowledge has no other existence then understanding and imagination represent one and the same thing. Imagination is false and hence dharma coming out of it is also same.

Dharma can not be understood because we can understand only that which is to be understood, if dharma is beyond our knowledge then it can not be a subject of understanding in context to our present knowledge. When knowledge turns into an entity 'to be known', then only experience arises for it. That which is different from our knowledge and beyond it, that also we can not understand. The percentage by which knowledge is different from the entity to be known, by that very percentage it is not possible to know it. When we try to understand any subject then knowledge understands 'the entity to be known' in the form of one who is trying to be know it, as different. Till knowledge divides into three forms, it can not be understood. Thu it is clear that whenever we want to understand religion or dharma then in actuality we do not understand but only in our imagination. Whenever dharma is thought to be learnt, in-fact one is learning its form in our imagination only. We are satisfied in understanding adharma as dharma. The form of Atma alone is the real dharma. That only is the subject of experience. It can neither be understood and nor explained. All understandings are less than atma. When understanding starts to understand dharma then it becomes weaker than "I". Hence, dharma which we understand with our intellect only strengthens our ego. The atma which is real meaning of dharma, will keep on getting farther and farther. 

By mixing of imagination in the form of the subject, intellect gets generated. The form which is there in the intellect, in that imagination resides. The real form of subject is not the subject of intellect, it is beyond it and we can not understand dharma through it. Some can counter with the argument that experience of senses is in-fact truth for the sense knowledge. But if we take out the imagination part from the sense experience then its impossible to understand it. Thus dharma of senses or dharma beyond them can not be taught or explained. In Gita Lord has called Dharma experienced through senses as Adharma. There, Dharma has been explained as experience of the self only. There can never be any existence of a lack in the form of Dharma. Form of Atma is complete in itself and there is not any kind of dearth in it. Imagination changes, hence Dharma which comes under knowing, takes birth from imagination, is also ever changing.....................Om! Shaktanand.(to continue to Dharm - III).