O’ Lord ! O’ My Lord ! May I never forget You !

॥ Shri Hari ॥

Knowledge with Manifest Divinity
(Jnana sahit Vijnana)

Tvameva Maata Cha Pita Tvameva Tvameva Bandhusha Sakhaa Tvameva Tvameva Vidyaa Dravinam Tvameva Tvameva Sarvam Mama Deva Deva

Swami Ramsukhdas
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O’ Lord ! O’ My Lord ! May I never forget You !

॥ Shri Hari ॥

Knowledge with Manifest Divinity
(Jnana sahit Vijnana)
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There  are  two  divisions  of  all  the  scriptures  (philosophies)  ­  theistic  and atheistic.  Among  the  theistic  scriptures  the  Gita  is  an  important  one.  The basic  principle  of  the  Gita  is  "Vasudevah Sarvam"  i.e.  "All  is  only God".  The philosophers,  who  are  satisfied  with  their  philosophy,  with  their  opinion  only, stopped  there,  without  any  further  progress.  But those  who  were  not satisfied with  their  philosophy,  realized  "Vasudevah  Sarvam"  i.e.  "All  is  God".  Having realized  "All  is  God",  all  ideological  differences among  philosophers and  their philosophies (ideologies) are totally wiped out and they all become one.

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O’ Lord ! O’ My Lord ! May I never forget You !

In  the  scriptures  there  is  description  of  the  world,  the  soul  and  God, because there  is  no  other  entity besides these three, in the entire universe.  In the  Gita  these three  have  been called  out by various names;  as Jagat  (world) has  been  called  Aparaa  (lower  Nature),  Kshetra  (field),  body,  Kshara (perishable)  etc.,  Jeeva  (soul)  has  been  called  Paraa  (higher  Nature), Kshetrajna  (knower)  and  Akshara  (imperishable)  etc.,  and  Paramatma(the Supreme  Soul)  i.e.  God  has  been  called  Brahma  (the  Absolute) andPurushottam  (Supreme  Person)  etc.  In  the  Gita  the  Lord  has mentionedApara  (world)  and  (Para)  Soul  ­  Both  His  Prakriti  (Nature  or Power)*. As  without  the  powerful,  the  power  has no independent  existence, similarly  without  God,  the  world  and  the  soul  have  no  independent  existence. The soul is  a  part of  God  and  the  world  is a  part  of the  soul  because  the soul has sustained  the  world  ­  "yayedam  dhaaryate  jagat"  (Gita 7/5).  Therefore  in the  Gita  the description of the world (universe), the soul and the Supreme Soul (God) does not  mean that  they  are different  entities,  but  it means that they  are one and the same.*

God is equally related with both the higher Nature and the Lower Nature.  But the higher Nature (Para) bears no relation with the lower Nature (Apara).  The reason is that the nature of the two is totally different from each other.  Para is unchanging and imperishable, while Apara (body and world) are kaleidoscopic

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O’ Lord ! O’ My Lord ! May I never forget You !

and perishable.  Para Prakriti, being a part of God is of God's nature  i.e. as God is unchanging and imperishable, so is His Para Prakriti (soul).  It means that the soul is an indivisible part of God, while the body is an indivisible part of the world.

The soul and the Supreme Soul are Praapta i.e. existent; and the gross, subtle and causal bodies and the world are Prateeti i.e. illusive. The existent is real while the illusive is unreal. The unreal has no existence while the real never ceases to be - "Naasato vidyate bhaavo naabhaavo vidyate satah" (Gita 2/16). That which is existent, is not seen but it exists and the "Illusive" is seen but in fact has no existence at all. "I belong to a particular "Varna" (order of life) and Ashrama (stage of life) etc." these pertains to the illusive and "I am a spiritual aspirant" (Yogi, seeker of salvation, devotee)" - this pertains to the existent. When there is predominance of the illusive in a man, then he is worldly; and when there is predominance of the existent in him, then he is an aspirant. Therefore there should be predominance of the existent in an aspirant. If there is predominance of the illusive, a striver (aspirant) faces a lot of difficulty in attaining perfection (salvation). Salvation or devotion is not attained to the illusive, but to the existent (self). Therefore the Lord having mentioned his devotees of the four kind (the seeker of wealth, the afflicted, the seekers of knowledge and the wise) in the seventeenth verse of the seventh chapter, in the ninth chapter from the thirtieth verse to the thirty third verse, declared

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O’ Lord ! O’ My Lord ! May I never forget You !

that even the vilest sinners, those born of sinful wombs, women, Vaishyas, Shudras, Brahmanas, Kshatriyas - all these people can become one of the four kinds of devotees. In other words it can be said that God is not realized by sinners or by those born of sinful wombs or by women, Vaishya, Sudras, Brahmanas, Kshatriyas, but He is attained to a devotee (the self)[1] (Gita 9/33). Therefore any person who is attached to the body-senses-mind-intellect, can be a voluptuary but not a Yogi (equanimous, having union with God).

Whatever is existent is Para Prakriti (the self) and whatever is illusive and temporal is Apara Prakriti (the body and the world) - both of them being God's are Divine manifestation - "sadasacchaahamarjuna" (Gita 9/19). But the embodied soul (Para) has sustained the world (Apara) i.e. he (self) having given independent existence and value to Apara has accepted it as Its own - "manah shashthaaneeindriyaani prakrutisthaani karshati" (Gita 15/7). This is the basic error of a "jeev" (embodied soul) that he, by identifying himself with the body, has become Jagat (world) *[2] i.e. he has become the kaleidoscopic mortal world (embodied soul). In order to rectify this error, an aspirant should surrender Para i.e. the self to God and Aparai.e. the body-senses-mind-intellect to the world i.e. serve the world with the body-senses-mind-intellect.

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O’ Lord ! O’ My Lord ! May I never forget You !

[1] "I am neither a Brahmana, nor a Kshatriya, nor a Vaishya, nor a Shudra; nor a

celibate, nor a householder, nor an ascetic; but I am a very humble servant of the lotus feet of the Lord Krishna, the lover of cowherds" - women in the form of the overflowing ocean of the entire supreme blissful nectar."
[2] Tribhirgunamayairbhaavairebhih sarvamidam jagat |

Mohitam naahbhijaanaati maamebhya paramavyayam || (Gita 7/13) "Beguiled by these threefold dispositions (gunas) of Nature (Prakriti) this world (embodied soul) does not know Me, who is beyond these and imperishab;e as well. (Gita 7/13)

"I am God's and only for God" - acceptance of this fact is the self's surrender to God; and "the body is of the world and for the world" - this realization means "to surrender the body to the world". In this manner,God's thing is offered to God - this is the Path of Devotion (Bhaktiyoga) and the world's thing is offered to the world - this is the Path of Action (Karmayoga); and not desiring anything from either God or the world, the self being detached from the world is Path of Knowledge (Jnanayoga). Thus having attained perfection by these three Yogas - Karma, Jnana and Bhakti, the assumption of the independent existence of Para and Apara is wiped out and "Vasudevah Sarvam" (All is God) is realized.

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O’ Lord ! O’ My Lord ! May I never forget You !

The person who wants to attain salvation, if he regards the world as true, he should practise Karmayoga (Discipline of Action); if he regards the self as true, he should practise Jnanayoga (Discipline of Knowledge, and if he regards God as true, he should practice Bhaktiyoga (Discipline of Devotion). If he does not regard anyone of the three as true, he can also attain salvation. The reason is that, if he does not regard anyone as true, he will not be affected by the world etc., and naturally he will be free from all distractions of the world and will remain established in the self. A man is affected by the things which he regards as true.

We have turned over the things of the world to the world; now we have no right to desire anything from the world. Similarly if God's things are turned over to God, then love (devotion) for God will naturally be attained. Nothing excels love, then what else should we desire from God? To turnover the things of the world back to the world is Yoga (equanimity) and to desire something from the world is Bhoga (indulgence). To offer the Lord's gift back to Him is Yoga (equanimity or union with God) and to demand anything from Him is Bhoga.

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O’ Lord ! O’ My Lord ! May I never forget You !

In fact, the human life is neither Karmayoni (life for performing actions only) or Bhogayoni (life for indulging in pleasures) but it is a Saadhanayoni (life for practising spiritual disciplines) or Premayoni (Life of devotion, love of God) because God has created man only for love - "Ekaaki na ramate". God did not delight in alone-ness. It is only in human birth that one can attain Love. Out of all the various forms of births in various species, it is only human beings who can regard God as his very own and can say to God, "I am Yours and You are mine" or "There is no other existence besides You." The reason is that God has created the universe for beings, but He has created man for Himself. God has bestowed upon man the ability and power that he can regard God as his and can discard the world as his. It is by the ability and power bestowed upon man by God that he loves God. The world is kaleidoscopic, i.e. constantly changing (non-existent) and is not ours, yet it seems to be dear to us; while God pervades everywhere, all the time, is ever existent, and is our very own, yet He is not dear to us. The reason is that we find fault with the world but we don't realize the reality that the world has no existence, no value and it is not ours. Similarly, we chant the glory of God, but we don't accept Him as ours by accepting His existence and value. Therefore the fundamental duty of an aspirant is not to regard the world as his own, and by applying His faith and belief

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O’ Lord ! O’ My Lord ! May I never forget You !

accept God has his very own, which is as such a fact.

When man regards the world as his and for him, then he feels that "Para" i.e. self) and the world (Apara) have independent existence. The result is that man (the self) becomes dependent on the world and suffers by following the circle of birth and death. In order to be free from this dependence, an aspirant should follow the following three important points : 1.    Nothing is mine 2.      I need nothing 3.      I have to do nothing for me. 1. The self is merely an existence. The self has nothing with itself. Neither a thing nor an action of the world has an access to the self. It means that we (the self) have nothing with us besides the self. The gross-subtle-causal body which we call as "I" is also not with us (self) nor we are with it. Had the body remained with us (the self) how would we have taken numerous births? How would we (the self) have assumed numerous bodies? If we had accompanied the body, we would have never attained salvation. Space, time, things, persons, actions, circumstance, states etc - all are kaleidoscopic (constantly changing), they are born and destroyed but the self never undergoes any change in the least and it is neither born nor is destroyed. We realize the

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O’ Lord ! O’ My Lord ! May I never forget You !

appearance and disappearance of space and time etc., but never realize the disappearance (non-existence) of the self. How can the kaleidoscopic and perishable body-world stay with the unchanging and imperishable reality and be of any use to the self? How can the dark night of Amaavasyaa (the last day of the dark half of a month) come in contact with the Sun and be of any utility to the Sun? The worldly body, power, intellect, knowledge, ability and beauty etc., are useful for the world, they are of no use in the least to us (self). It means that by the Apara Prakriti (lower Nature) and its evolute, the body and the world, we (self) don't gain anything, we are not invigorated in the least; they are neither of any good to us, nor can be of any good to us (the self). Even the infinite universes cannot satisfy and fulfill us. Therefore in the infinite universes, there is not even a single thing which is ours and which is for us. The soul and the Supreme Soul (God) - both are destitute. The man (self) is destitute because in the universe there is nothing that is his i.e. he has no relationship with anyone or anything else besides God; and God is destitute because there is nothing else besides Him "mattah parataram naayatkincchidasti" (Gita 7/7), "saddasacchaaham" (Gita 9/19) (I am real and also unreal). So long as a man (self) holds that the world exists, he has nothing as his in the world; but when the world loses its independent existence, then nothing remains besides God – "Vasudevah Sarvam". He becomes one with God (aatmiyata) - "Jnaani tvaatmaiva me matam" (Gita 7/18); "Mayi te teshu chaapyaham" (Gita 9/29) i.e. "They are in Me and I am in them." Therefore Lord Krishna said to Rukminiji, "We have ever been destitute and we love destitute devotees only and they love us." Nishkanchanaa  vayam  shashvannishkanchanajanapriyaah  |  (Srimad Bhagwat  10/60/14)

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O’ Lord ! O’ My Lord ! May I never forget You !

God grants His vision only to the destitute devotees "tvaamakinchngocharam" (Srimad Bhagwat 1/8/26). Therefore when we, having accepted the fact, realize that there is nothing mine and for me, we become destitute and thus become dear to God "Priyo hi jnaaninotyarthamaham sa cha mama priyah" (Gita 7/17)

1.  A desire is born when there is shortage (lack of something). In the "Existent" self there is no shortage - "Naabhaavo vidhyate satah" (Gita 2/16). Therefore in the self there is no desire. When in infinite universes there is nothing mine and for me and when nothing can have an access to the self, and thus we (the self) can't obtain it, then what for should we desire and why should we desire? The body, which we assume as "I", "mine" and "for me", that body too we have not attained (gained) till now nor will it be gained, nor is it ever possible to gain. The reason is that the body ever undergoes changes and we (self) ever remain the same. The point is that the body has never been in contact with the self because both of them are opposite to each other in nature. Therefore we (self) need nothing either from the world or from God. We need nothing from the world because the world has nothing which it can give to us. We also want nothing from God such as peace, liberation, God-Realization, His vision because it is God's duty to

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O’ Lord ! O’ My Lord ! May I never forget You !

bestow them upon man for those who are dependent upon Him. It is not our duty to explain God's duty to Him but we should discharge our own duty. It is our duty that without regarding anyone else besides God as ours, we should totally surrender ourselves to Him and have no demand from Him at all because in fact, no one else besides God is ours.

There is a vital fact that by regarding anything or anyone else besides God as ours, we renounce our relationship with God i.e. we have a disinclination for Him. Similarly if we demand anything from God, we are attached to that thing and are detached from God. Man commits an error that he regards the things bestowed upon him by God as his, but he does not regard the giver of these things as his. The things bestowed upon him will desert him but God will never desert him. 2. In the self there is no action. An action takes place in Prakriti(Nature). The self does nothing in the least - "naiva kinchitkaromeeti" (Gita 5/8), "Naiva kinchitkaroti sah" (Gita 4/20). Whatever a man does, he does it to acquire something. When in the entire universe, there is nothing that is ours and for us, then to acquire what should we act? Therefore we have to do nothing for ourselves.

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O’ Lord ! O’ My Lord ! May I never forget You !

If we consider anything such as the body etc., ours, then we can never become entirely free of desires (i.e. work in a disinterested spirit); because the body needs food and clothes etc. Moreover without the total disinterested spirit, actions can't be renounced, because actions will have to be done in order to satiate desires. Therefore having realized, "nothing is mine", a man becomes capable to realize "I need nothing", and on realizing that "I need nothing" he becomes capable of realizing "I have to do nothing for me." "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 theGita, 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.

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O’ Lord ! O’ My Lord ! May I never forget You !

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

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O’ Lord ! O’ My Lord ! May I never forget You !

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 !!!

From book in hindi "Vaastavik Sukh" by Swami Ramsukhdasji.

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