|| Shree Hari ||
(Vijnana sahit Jnana)
(Vijnana sahit Jnana)
"Nothing is mine" - by accepting this fact, a man becomes free from the sense of mine (possession); "I need nothing" - by accepting it, he becomes free from desire; and "I have to do nothing (for me) - by accepting this, he becomes free from the sense of doer-ship. Having become free from the sense of mine, desire and the sense of doer-ship, a man gets established in the self i.e. attains liberation (Gita 2/71-72). If an aspirant surrenders himself to God i.e. "I am God's and God is mine" - he accepts this intimacy (inseparability) with God, he gets established in God, Who is his own i.e. he becomes a devotee.
If an aspirant following the path of Knowledge (worships attributeless Absolute), insisting on his own path; neglects, disrespects, refutes, blames or disdains the Path of devotion (worship of God endowed with attributes), he having attained salvation, will not attain devotion. But if an aspirant does not insist on his own spiritual discipline and does not neglect and disdain devotion, but respects it, he will naturally attain devotion. Therefore in the Gita, the Lord by the expression - "yen bhootaanyasheshen drakshyasyaatmanyatho mayi" (Gita 4/35) has declared "On self-realization you shall see all beings in your self" (drakshyashi aatmani) - this is attainment of salvation and "after that you shall see Me" - this is attainment of devotion. In fact we can never be identified with the body and can never be separated from God. Therefore attainment of salvation and devotion is the essential nature of the self.
Having attained salvation, - the Self realized soul has a trace of subtle ego by which there are ideological differences between non-dualism, dualism and special non dualism etc., but in the attainment of devotion (love), ego is totally annihilated*[1] and all differences of opinion are wiped out and then "Vasudevah Sarvam" (All is God) i.e. the entire form of God with Para-Apara (high Nature - lower Nature) is realized. This is "Knowledge with Manifest Divinity", having known which nothing remains to be known - Yazgyaatvaa neha bhootonyazgyaatavyamavashishyate" (Gita 7/2) and having known which an aspirant is released from the evil of worldly birth and death - "Yazgyaatvaa mokshaseshubhaat" (Gita 9/1). The description of "Knowledge with Manifest Divinity" has been given in the seventh, ninth, tenth and eleventh chapters. Then in the twelfth chapter it has been decided that "Knowledge with Manifest Divinity" is superior to just knowledge. The reason is that in Jnana (Knowledge) there is worship to attribute-less God and in Vijnaana (Manifest Divinity) there is worship to God endowed with attributes (entire). The worship to God endowed with attributes, is the worship to entire form of God. But worship of attributeless God, is the worship to a part of the entire , because in attibuteless God there is negation of attributes, so within the Absolute (Supreme), "God endowed with attributes" cannot be included, while in "God endowed with attributes" there is no negation of anyone; whereby "attributeless God" is also included in Him. Therefore the worshipper, who worships God endowed with attributes, knows knowledge with Manifest Divinity i.e. the entire form of God*[2] including God endowed with attributes, as well as, attributeless God, God endowed with form as well as, formless God.
Jnana i.e. Knowledge leads to the attainment of Salvation while Vijnana i.e. Manifest Divinity leads to the attainment of devotion. In salvation the aspirant becomes Inseparable (sense of oneness) with God - "Jnaani tvaatmaiva me matam" (Gita 7/18). The ultimate essence to be attained is devotion (bhakti); therefore it is only in attaining this that man's life is complete.
[1] Prem bhagati jal binu raghuraayi | Abhiantar mal kabahun na jaayi (Manas, Utter. 49/3)
[2] Jaraamaran mokshaaya maamaashritya yatanti ye |
Te Brahma tadviduh krutasnamadhyaatmam karma chaakhilam ||
Saadhibhootaadhidaivam maam saadhiyagyam cha ye viduh |
Prayaanakaalepi cha maam te viduryuktachetasah || (Gita 7/29-30)
Narayan ! Narayan !! Narayan !!!
If an aspirant following the path of Knowledge (worships attributeless Absolute), insisting on his own path; neglects, disrespects, refutes, blames or disdains the Path of devotion (worship of God endowed with attributes), he having attained salvation, will not attain devotion. But if an aspirant does not insist on his own spiritual discipline and does not neglect and disdain devotion, but respects it, he will naturally attain devotion. Therefore in the Gita, the Lord by the expression - "yen bhootaanyasheshen drakshyasyaatmanyatho mayi" (Gita 4/35) has declared "On self-realization you shall see all beings in your self" (drakshyashi aatmani) - this is attainment of salvation and "after that you shall see Me" - this is attainment of devotion. In fact we can never be identified with the body and can never be separated from God. Therefore attainment of salvation and devotion is the essential nature of the self.
Having attained salvation, - the Self realized soul has a trace of subtle ego by which there are ideological differences between non-dualism, dualism and special non dualism etc., but in the attainment of devotion (love), ego is totally annihilated*[1] and all differences of opinion are wiped out and then "Vasudevah Sarvam" (All is God) i.e. the entire form of God with Para-Apara (high Nature - lower Nature) is realized. This is "Knowledge with Manifest Divinity", having known which nothing remains to be known - Yazgyaatvaa neha bhootonyazgyaatavyamavashishyate" (Gita 7/2) and having known which an aspirant is released from the evil of worldly birth and death - "Yazgyaatvaa mokshaseshubhaat" (Gita 9/1). The description of "Knowledge with Manifest Divinity" has been given in the seventh, ninth, tenth and eleventh chapters. Then in the twelfth chapter it has been decided that "Knowledge with Manifest Divinity" is superior to just knowledge. The reason is that in Jnana (Knowledge) there is worship to attribute-less God and in Vijnaana (Manifest Divinity) there is worship to God endowed with attributes (entire). The worship to God endowed with attributes, is the worship to entire form of God. But worship of attributeless God, is the worship to a part of the entire , because in attibuteless God there is negation of attributes, so within the Absolute (Supreme), "God endowed with attributes" cannot be included, while in "God endowed with attributes" there is no negation of anyone; whereby "attributeless God" is also included in Him. Therefore the worshipper, who worships God endowed with attributes, knows knowledge with Manifest Divinity i.e. the entire form of God*[2] including God endowed with attributes, as well as, attributeless God, God endowed with form as well as, formless God.
Jnana i.e. Knowledge leads to the attainment of Salvation while Vijnana i.e. Manifest Divinity leads to the attainment of devotion. In salvation the aspirant becomes Inseparable (sense of oneness) with God - "Jnaani tvaatmaiva me matam" (Gita 7/18). The ultimate essence to be attained is devotion (bhakti); therefore it is only in attaining this that man's life is complete.
[1] Prem bhagati jal binu raghuraayi | Abhiantar mal kabahun na jaayi (Manas, Utter. 49/3)
[2] Jaraamaran mokshaaya maamaashritya yatanti ye |
Te Brahma tadviduh krutasnamadhyaatmam karma chaakhilam ||
Saadhibhootaadhidaivam maam saadhiyagyam cha ye viduh |
Prayaanakaalepi cha maam te viduryuktachetasah || (Gita 7/29-30)
Narayan ! Narayan !! Narayan !!!
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Date : 27th November, 2012 (Vijnana sahit Jnana)
From book "For Salvation of Mankind" by Swami Ramsukhdasji
Ram Ram