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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!
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 Knower-
Seer, 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 par-
dharma. Moksha is attained through swa-dharma (being the