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in hindu scripture bhagavatam there are many verses indicating unity of bramhan(krishna) and jeeva. hinduism, lord Krishna supreme bramhan itself reveals the secret of four types of liberation and which among them is the highest. sant eknath exactly explained which is superior liberation and why devotees don't desire any liberation. cuz he was free from three gunas and most imp he was devotee of lord krishna. ( explained by sant eknath, topmost maharashtrian devotee of lord krishna who spread naam sankirtana of krishna in all over the india. he was realised one and from the order of dattatreya avatar of hari he wrote commentry on 11th skanda of bhagavatam most imp canto) with bhagavatam verses. Lord krishna says: My devotees surely, without mistake come to me only. ( Those who have some personal aim, some selfish desire in the worship they do for me, have to remain satisfied with the fruit of their desire which is as a Law given to them by me. But those who are unselfish reach total unity with me. I always remove the desires of my devotees by fulfilling them once for all and make them unselfish and then only I, the Supreme Person take them to my abode. O Uddhava, it was in this way that fulfilling the sexual desires of Gopis I made them free of that bondage, the desire which binds everybody, and gave them Sayujjya Liberation. Without verifying whether I practised debauchery with them or I killed out their very desires, ignorant people criticize my behaviour and accuse me of adultery. If my devotees like Salokata Liberation I take them to Vaikuntha. If my devotee wants Sameepata, I have the pleasure of being their friend. O Uddhava, as I like you because I want to talk friendly private things, sweet things in my mind with you, so, similarly I love that devotee to have any time the sweetest dialogue. If my devotee wants Saroopata, I give him four arms and give him the lotus etc and make his as beautiful as dark cloud, I give him crown, ear-rings, waist-band, yellow apparel with golden border, rings around ankles, Kaustubh gem. The shape of the body, virtues with their signs, courage, valour, serenity are also given, which are similar to my ornaments, and he appears just like me in all respects. If Laxmi, my spouse would look at us both, she would not be able to recognize me separately. My servants stop in their service because they cannot find out who is the devotee and who is the Lord -, myself. The attendant who holds umbrella over my head is also confused if my devotee is with me, as to who is his Lord and who is the devotee. And the man who uses feathered fan (Chawri) cannot make out whom he has to serve. Brahma and other deities come to bow before me but they also cannot identify me and this devotee. We cannot know which is the first candle and which is the second candle lit by the flame of one candle, similarly when the devotee attains SAROOPATA (identical appearance), others cannot make out me separately. Just as the image in the mirror being exactly similar to the object in front of it, we feel that the image is itself the object, Saroopata is such similarity! (Though the Lord gives this Saroopata to the devotee, he does not give him the Shreevatsa sign, which is the symbol of the kick of the Brahmin Bhrugu). The Lord Vishnu says – I have no power to give that imprint of the foot of the Brahmin on my chest to others. Only Brahmins can do so. If the devotee holds with faith in the heart, the feet of the Brahmin, he will get the sign by the grace of the Brahmin. In this Saroopata state, the only difference is “Shreevatsa” imprint. He who has this is the Lord and the other is the devotee. Though “Saroopata” state is gained there is still the notion of duality as “This is God and That is his devotee”. So as long as this notion remains in the mind of the devotee, the term Saroopata is not yet fully applicable. So long as the consciousness does not grasp the essential unity, the devotee does not enjoy the highest bliss, the highest joy. he wise devotee therefore does not seek only Saroopata. He prays for the final state of Sayujjyata. I know the details of this extra ordinary state and now I shall tell you about it. This ecstasy of this state is only known by myself. O Uddhava, I shall tell you! Though the bodies of the devotee and the God are identical with each other, there is in the mind of the devotee, a sense of “I am” and “the God is separate from me”. So, wise people do not give much value to Saroopata”. My devotees do not touch duality. They become one with me and that is itself the true and highest worship of Me. The devotees and the God are one and only one, eternally, ever perfectly united, but those who create a sense of duality, are really to be considered as without devotion and bound by Maya. The categories of devotees are only within the field of Maya and only those who worship me being united and undivided from me, attain Sayujjyata. Sayujjyata is for them who feel same sympathy for the king and beggar He who considers his body as false as our own shadow, seemingly attached to the body, and is not attached to it, reaches this state. The shadow is born together with us, and is always with us, but generally, nobody feels proud and says – ‘This is my shadow’. Similarly, one who is not disturbed by what happens to his physical body reaches this Sayujjyata. O Uddhava, please understand that he, faithfully, and devotedly worships me dropping all his attachments to objects of senses. This state can be reached only by a person, who does not see I-ness in his body, and You- ness in any other Being. O Uddhava, my consciousness and his consciousness are equally vast, and that is why he is having Sayujjyata. He has no desire that his body should look like Lord Vishnu. He knows that the body of Lord Vishnu and his own body are unreal, and, therefore, he does not desire Saroopata. If we ourselves think about this matter, we realize that any physical body as such is everywhere unreal. Then where is the scope for similarity of appearance between man and God? And how will any wise man pray for it? When this state is achieved, the person does not find any place empty, where Brahman is not. The definition of Sayujjyata is to see ourselves everywhere in every creature. Such a person looks at thousands and thousands of figures and bodies by which the world is filled, but realizes that all this is within him, and he is unbroken, continuous universal Atman. One who feels that occupying everything in and out is himself, he is the Atman of all the living and the non-living in all creatures, finds that this highest state is living with him in his house. Only the man, who has the concept that he is singly occupying the entire world without division can reach this state. In short, I give my devotees everything that my devotees ask or wish for whatever they want according to their natural thinking. So, as described, my devotee attains all the four liberations. There are other devotees also whom I love, whose power of devotional involvement is such that they are always indulgent selflessly in my worship. These great devotees do not care about the three types of devotion, in which the devotee is in difficulty, or the devotee is inquisitive about Me or the devotee wants to achieve the human perfections. They simply, without any motive and with great love always worship me. They do not desire the stages of liberation known as Salokata, Sameepata, Saroopata and even Sayujjyata but only selflessly worship Me and this is the real devotion. The effect of worship is very miraculous. By love more love is created towards me and every moment the joy of love goes on increasing. Such a devotee, in the ecstasy, gives up his whole life but his trust in me is so great that he does not care a bit, his mind is never sorry about anything given up in this way. His confirmed faith makes him think that he himself and Me, as Atman and as God are permeating in every creature. This faith is never moved, is never spoiled though others may make efforts to create doubt distrust and disbelief in him. He is so great in his attitude that all men and women are for him, My living images and he has so much respect for Me dwelling in all these creatures that he offers salutations most humbly even to dogs and swine. These devotees simply discard liberation, freedom at any level in the extreme force of their emotions for me. However great the calamity may be, they are not afraid, nor do they request others for any help because they believe that all these calamities are nothing, faced with the din of the name of Rama. Such a devotee calmly continues to recite my name with love even if there is total catastrophe or the Earth may collapse before his eyes. When I see such loyal one-pointed love I am won over by him and without considering his caste or status I run to his home to meet him. Such devotees have not to go to Vaikuntha. I make their home Vaikuntha itself. Then the dawn of knowledge arises there and groups of saints begin to gather. Upanishads make friends with them and Religion comes to stay happily with them. Further such great devotees like Narada, Sanaka etc have great love for their Lord. Such devotees loudly proclaim the importance of repeating the name of God, sing about my fame with great love and as the name of Rama is ruling in their mind the troubles arising out of pain and pleasure do not remain there. When there is such devotion, the Atmic bliss runs with love towards them and forgets to leave their house. Every blemish which comes and tries to spoil their character actually becomes their virtue. This is the complete happiness in my devotion. All the four liberations come to serve them in their life and whatever objects these devotees use or experience become part of the Sayujjyata, which is their servant. Though all powers and all pleasures and capacities become their housemaids such devotee does not turn their attention to them, their whole faith is in the devotion only. I also love these devotees and whenever such devotee looks I myself become the object of their sight. I become the speech of such devotee. I live in and out of his speech in the form of the content and the meaning of their sentences. He may play with pebbles. I become the pebbles and I release from bondage of this worldly life of the man towards whom this devotee looks with grace and kindness. I shower happiness wherever he glances and I myself uplift and take him to the highest state that man about whom he intends to do so. Even if such devotee is faced with slight nuisance I jump to remove that trouble. Not only this but I release from bondage those people who recite the name of that devotee. My care about these devotees is like the love of a mother for her little child. I do not hesitate to do any work to serve them. As the mother pampers her child I also do so in case of my devotees. I like their love for me and various offerings in the performances of worship are not so important to me. I am the body and he is my Atman. I like a devotee who loves me and all the greatness of devotion reaches its limit in that love. I love such devotee that I become a fortress to protect him from death. To protect such devotees from Death and destruction, I guide them towards the path of realisation of Absolute Brahman and bring them to the state of Unity with me so that they live in the bliss of the Atman.

This is for hare krishnas who motivates women to chant gayatri mantra which is opposite to shatras.Here is my request to hare krishna not to spread anti vedic dharmas Only hare krishna mantra is opened for all. Not the gayatri.Now i will tell u why women cant chant gayatri mantra.Above comments are not expert. The people who commented they dont know the vedas. Iskcon is spreading anti vedic dharma. Vedas dont.Allow women to recite gayatri mantra. Iskcon dont know the vedas.Womencan't chant gayatriHere is the expert comment all from vedas.Let me try to give you the rationale in some detail and related aspects of this much misunderstood subject.The Sastras have advised women not to chant Vedas. There are a number of reasons. Before we begin, it has to be understood that Vedas are not to be equated to devotional songs or namaavalis. When you recite Vedas, three things are vital: the swaras, the maatras and the pronunciation. Unless these are perfect, the benefit of chanting Vedas cannot be attained. It has been established that men have the bodily and the biological structure to chant Vedas and that women do not. The nerve formation in the female anatomy is not compatible with the swaras that you have to use in chanting Vedas. The Veda swaras generated from the nabhi or the abdomen can actually harm a woman. Veda parayana generates great heat in the body, and this again is not conducive to the feminine nature. Besides the pronunciation that arises from ’Jataraagni’ goes against the natural ethos of the female structure. Secondly Veda adhyayana demands that you learn from a Guru – and this is difficult for a woman. Though men are qualified to learn Veda, they cannot do it unless men have had upanayana samskara. And you are aware that women cannot wear yagnopaveeta.Incidentally men from all the three varnas, viz., Kshatriyas, Vysyas and Brahmins can learn and chant Vedas – not only Brahmins.Whether the reasons given above are convincing or not, one reason is enough. our dharma sastras do not permit chanting of Vedas by women. When we say women cannot learn Vedas, it does not mean that they should not study things like commentaries on Vedas. Even in the ancient days we come across ladies possessing good knowledge of Vedas and vedangas.There are many powerful devotional chants like Soundarya Lahari, Lalita Sahasranama, Vishnu Sahasranama, Subrahmanya Bhujanga etc., that women can chant. In addition to these, we have slokas on deities like Siva, Lakshmi, etc. Then we have Divya Prabandha, Ramayana and Mahabharata. In addition to these, we are all aware that there are numerous bhajans and kirtanas that women can learn and practise regularly.There are several vratas exclusively for women, which are powerful. They include Chaturthi vrata, Uma Maheswara vrata, Rishi panchami vrata etc. Our worship methods include special puja-s and vratas that are exclusive for women. And for practising spiritual acts like atma-vichara women are equally qualified.Hence Hindu dharma has many. many ways and means by which ladies can offer prayers. Just because a woman cannot do a certain thing because of her natural bodily or anatomical makeup or there is no permission from our Sastras, it does not make her inferior in any way.Finally, if despite all the points set out above that justify the proscribing of Veda chanting by women, if a lady should want to try it out, by all means let her do so. This is a free country and in Kaliyuga you can expect anything. So let us not stand in her way; Let her get the experience for herself and decide.What to call hare krishnas a vaiahnwa or asura who challenges vedas ??? Answer me

Namaste , Here is my attempt to expose true philosophy of bhagavata purana. I salute to the lord ganesha and godess saraswati . I salute to the divine rukmini and Krishna ! The highlighted points of this thread : * Secret of veda* * Aim of bhagavat purana or all shastras * * atman is bramhan. * * jiva merges in Krishna/atman * * Method of worship of Krishna * * Duality is an illusion ( path of duality is the support of sorrow) * * Who is bhagavata * * Relation between multiplicity of atma and inequality between gunas* * Jivahood is a false thing * * Atma has no bondage or liberation * * Who is ishwara * * There is nothing other than atman * * Some verses from uttara gita * Aim of all vedanta Sutaji said to the shaunak : “ sarvavedanta saram yadbramhatmaikatva lakshanam Vastwadwitiyam tannishtham kaivalaikaprayojanam “ ( 12.13.12) [ You have already know that the essence of all upanishadas is the the non-dual unity of atma and bramhan . Only this is the given subject of bhagavat purana . The aim of this ( bhagavat purana ) is “kaivalya moksha “ ( unity of atma-bramhan) only . ] SECRET OF VEDA Vedas are having three divisions. Finally, aiming at unity of Brahman and Atman. The sages are in the habit of writing indirectly and I also like indirect suggestive statements. ( BP 11.21.35) Vedas has three divisions dealing each with karma, Worship and Knowledge (Karma, Upasana, Dnyan) by which, through purity of mind, the soul reaches Brahman. Everything is nothing but Brahman. ! Where is the division and where is the awareness of Unity or one-ness? What is the bondage and what is the freedom? There is total eternal bliss! And this is what the Vedas mean! If, however, this is clearly stated and taught to all, the core intention of Vedas to teach life of virtue to the people will be defeated and, therefore, Krishna has arranged to keep the unity of atma and bramhan hidden. This is the essence of the secret of Vedas and the store of hidden knowledge. Everyone is not eligible for thinking about unity of atma-bramhan knowledge. Great sages have considered this point and kept direct meaning hidden, giving expression only to the obvious meaning of encouragement to worldly activities and dualities. Krishna also considers it the proper approach in order to maintain the evolutory nature of social structure, because normally all people like to think self different from bramhan or because they don’t understand this. “The Vedas enjoins me alone in the form of Yadnya, me alone in the form of various deities in Devata Kanda nay whatever is super-imposed on me first and then negated in Dnyana kandas is me alone taking this stand on me as the cause of all causes and the highest reality, the Vedas posit (states) diversity as a mere illusion and then denying it, ultimately becomes quiet. This much is the import of all the Vedas. (BG 11.21.43) I tell you the division related to the knowledge. The spirit which is reflected in the field of the Maya is called you. Because of ignorance it is called the soul, the Jeeva. In our dream all the objects or persons which are seen, are projected by our single mind. Similarly this state of the soul id bound to a limited place because of ignorance. This is Jeeva”. Now there is that spirit which is the cause of the beginning of the world, all-seeing, allknowing, It is eternally glorious beyond our concept. Who is God who is the doer of all actions but in reality not doer at all and there is natural eternal freedom, not born of any other object, being self-existing? This is Shiva whose natural power is never curbed by anything and anybody, who is always fully identical with the highest bliss (Paramananda) and just as Jeeva is called you or Twam(वम्). This is called THA (तत्) When the ignorance of Jeeva is left out and the omniscience of Shiva is also negated what remains is to be held and embraced with our totality. For example a husband who was young and beautiful, went to other countries and after some years returned. At that time he looked older more strong and more powerful. His wife recognizes him as her husband negating both his younger form and also his new strong youth, but follows her understanding of the man, the spirit in his body. Similarly krishna and jiva are the two qualifications of one Brahma and these two are to be set aside and our mind should catch hold of the aloneness, as abstract existence which is Brahman. One has to unite the Jeeva and Shiva and remain eternally steadfast in my real spirit. This is mainly the subject of Dnyana Kanda. How one should worship krishna "aham bramha param dham bramhaham paramam padam,evam samikshya chatmanamatmanyadhaya nishkale " (11) Meaning : You should meditatelike this :'I am all pervading bramhan ,I am all pervading parabramhan only .In this way,you should do your self steady in ever-lasting,endless Atman. } Atma is bramhan / jiva merges in Krishna “kalo mayamaye jive jiva atmani mayyaje Atma kevala atmastho vikalpapayalakshanah “ ( BP 11.24.27) Meaning : The Time merges into Jeeva (Purusha), and the Jeeva merges into me, the Atman which has no birth. Atman is Atman itself, where there is not Vikalpa. (Duality). Explaination : When the Purusha is disturbed it becomes Time-Spirit and the creation, the existence and the dissolution of forms comes into being. When these three are finished, the function of Time is also finished and naturally it gets merged into Jeeva. Purusha who gives life to the lifeless and makes living beings from matter is called Jeeva. By the power of Prakruti, the pure Brahman, or Purusha becomes Jeeva. Prakruti is like a mirage; it appears but has no real existence. If a man falls into the apparent water of mirage, he will not find actual water there, and he would not be drowned. Similarly, Prakruti is unreal and Jeeva also is unreal! For example, if we look at the ocean, we feel that sky has fallen in it, but it will be foolish to think that the sky has fallen. Similarly, the form, the name, the quality, the Karma – are all illusions within Maya. even if Prakruti is supposed to exist, the Jeeva-hood is false. I shall tell you the facts. When we look into the mirror, we see ourselves as reflection, but we are aware that, we exist ourselves quite separate from the image. similarly, though I appear to be within the created universe, i.e. Prakruti while the process of creation etc is going on, you should remember that Krishna is different from Prakruti. The sky is seen as reflected in the water, but it does not get wet. Similarly, though atma works using Prakruti, he is not affected in any way. When we consider on these lines, the facts, we come to the conclusion or realization that Prakruti or Maya does not exist at all, the two names viz Jeeva and Shiva are false, because what is known as Jeeva is really the Paramatman. When the existence of Jeeva is negated, its counterpart Shiv is also finished, and what remains is Atman, one complete non-duality. When the Jeeva remembers that it is not Jeeva, but Atman, at that moment, Jeeva becomes Absolute Reality, the Paramatman, which is having no birth, no destruction, no division, and is endless. When in the Brahman, there is no awareness that itself is Brahman, where is the scope to say I or bramhan, and who will say it? at that stage, there is only the highest bliss! “ avam samahit……..jyotishi sanyutam “ (BP 11.14.45) Meaning: With his intellect thus established, he sees me in himself and himself actually merged in me (bramhan) like an individual light in the element of fire. Explaination : When the I consciousness of the seeker becomes one with my pure nature and when he is identified with bramhan, the very urge ‘I am’, becomes merged into oneness, the non-duality. Thus the awareness of separate I and you disappear and only the cosmic joy of Krishna remains everywhere. Just as the brilliance of two flames become one when they are put together so the Jeeva and the energy become one in non-duality. Jeeva is of the nature of knowledge, or “chit” in the state of non-duality. With the association of body and organs the Jeeva is wrongly conceived as a separate entity but when understanding of non-duality arises the Jeeva merges into cosmic Atman. Then there is only divine happiness and there is nobody to make this statement. Only joy of Atman remains as joy. What is that state? It is like sugar eating sugar, or water bathing in water or ghee entering into ghee to enjoy the fragrance. “ vishayan dhyayetchittam……mayyeva praliyate “ ( bP 11.14.27) Meaning: When the mind thinks and broods about objects, it becomes attached to them and when the mind remembers me, it merges into me (atma) . Explaination: When one thinks about the woman who is not present she is manifest before the eye of the mind, then it is natural that if one thinks about krishn who is constantly in one’s heart he will be equally manifest in one’s mind and there will be identity of both the devotee and krishna. Then the thinker, the mind, the worries and the state of meditation-all these factors disappears and the man becomes embodied knowledge which is also called unity with bramhan. Atma / jiva is Krishna/ bramhan . "ghate bhinne ghatakash.....jivo bramha sampadyate punah"(BP 12.5.5) { When a pot is broken, the portion of sky within the pot remains as the entire sky, just as before.But because of disappearance of portion of sky within pot one thinks that it has been connected to entire sky -but in reality, it was already connected to entire sky, In the same way, when the gross and subtle bodies die, it is just like jiva has become bramhan.(In reality jiva was already bramhan .His abramhata is just a false appearance.) “satvam chabhijayed ………jivam vihay mam “ ( BP 11.25.35) Meaning: The Jeeva having been free from Gunas, and having dropped the idea that it is Jeeva, attains Me and thus Jeeva freed from its separateness and liberated from Gunas unites with Me. ( bramhan) Explaination: Thus when the sense of separate existence of the soul is no more, the division between I am Body and I am Atman has no place. Then what remains? Only completeness, alone-ness which we call Brahman remains. So, krishna’s devotees become Brahman, which is their original state. . “ jivo jivavinirmukto…..purno na bahirnantaratchharet “ ( BP 11.25.35) Meaning: Such a person is complete Brahman as I am and he does not move either within himself or outside. Explaination: Just as the inner side of sugar is not separate from its outer side, so Brahman is the same inside and out, and it is flawless and full of self-bliss.When the man becomes one with Brahman, there is no death for him and if he lives further according to destiny, he has no sense of I about his body. He does not look at outer objects. There is no place in his mind for any thought about object. One should be sincere in his worship of krishna, in order to be free from this ignorance and that is the reason why saints are loving the path of devotion with all their heart. There is nothing higher than my devotion and if that devotion is one-pointed, then all the four liberations are his servants. “avam krushnatmanatheshu…..nrushu sadhushu “ (BP 11.3.29) Meaning: He should also learn to love those persons who have realized Shri Krishna as their Atman, and as the Lord of their life, to serve human beings especially those among them who are Mahatmas and sages. “ natma jajan…..vikalpitam sat “(BP 11.3.38) Meaning: This Atman was not born, will never die. It neither grows nor decays; because it is the witness of the different states of those objects, which are created and destroyed. It is omnipresent and eternally abiding pure consciousness; yet it appears as many (like Prana) under the limited power of the senses. “ avamamagnairkya….hi sah “ ( BP 11.3.55) Meaning: thus he who worships the God, as Atman, in the fire, in the Sun, in the water etc., and in the guest or visitor, or in his own heart, really becomes liberated without much delay. “ avam gurupasanayyekabhaktya……..sampadya chatmanamatha tyajastram (11.12.24) Meaning : Having subdued yourself and remaining alert all the time, cut at the root of your astral body with exclusive devotion to me, acquired by sitting at the feet of a Guru or by means of the sharp axe of wisdom and having thereby realized the self, cut off immediately the weapon with which you have removed the veil of ignorance in the form of your Jeevahood. “avam vimrushya….makhilasanshayadhim “ (BP 11.13.23) Meaning: You should think like this and arrive at the conclusion about the nature of the self that the three states of mind born out of three Gunas are falsely superimposed on Me as the Jeeva, by my delusive Power (Maya) and should cut at the root of egoism, the basis of all doubts, with the sword of Wisdom fortified by reasoning, the precepts of saints and the texts of Shruti (Upanishads), and join in the Unity with Me seated in your heart. “ guneshwavishate cheto…….madatmanah “ (BP 11.13.25) Meaning: O my sons! The mind enters into the Gunas and the Gunas get imprinted on the mind, but the objects and the mind, both constitute the adjuncts on the Jeeva, which is I, and if Jeeva contemplates on its essential nature which is Brahman, He can easily disconnect the sense objects and the mind from Him. “ahametatprasankhyanam….. bhavo vidyate kwachit “ (BP 11.16.38) Meaning: The Lord said - I am the knowledge of these principles and the counting of them. I am the Jeeva, I am the God, I am the wielder of Gunas and I am the Gunas themselves; and without me, who am the Atman of all, there is nothing separate existing. “ na hi tasya vikalpakhya……sampadyate maya “ ( BP 11.18.37) Meaning: There is no longer any perception of difference in him; whatever there was is uprooted by realization that God is the self of all. What does appear in him at times while begging for food and taking meals etc even now as a recurrence of what has already been set aside will constitute my force of destiny till his death where after he will bet United with Me. What is jiva ? “dehendriya pranamayo…..adhavati kalatantrah “ (BP 11.28.16) Meaning: The spirit hidden behind the body, the senses, the vital airs and the mind and identifying itself with them is called the Jeeva. The subtle body constituted of the Gunas and karmas is its material manifestation and is variously known as the Sootrama or the Mahat-Tattwa and controlled by God in the form of the Time-spirit) it revolves in Sansara. (World) “satwam rajastam……tayoho param yat “(BP 11.3.37) Meaning: That which was one before creation became known as Pradhana (or Prakriti) of triple nature, consisting of Sattva, Rajas and Tamas. Then by its active power it became as the Sutratma and by its power of understanding it became known as Mahat Principle. Again as a condition investing the Jeeva or individual soul, it became known as Ahankara (the ego). The incomprehensible Brahman alone shines as deities presiding over the senses and their objects and the pain pleasure experience. The effect and the cause – are all Brahman only, because it is cause of both. Method of worship of Krishna “bhayam dvitiyabhinivishetah……gurudevatatma “ (BP 11.2.37) Meaning: One who has turned away from the Lord loses the memory of his real self, due to His Maya, and falls prey to the mistaken belief that he is the body. He is then seized by the fear caused by duality, which is the identification with “other” thing than the self. Therefore, the wise should worship God by only the devotion believing that he himself as Atman, his Guru and the God are one! Who is bhagavata (devotee ) : “sarvabhuteshu yah…….bhagavatotamah “ (BP 11.2.45) Meaning: Hari said – “ One who sees God in all the beings and all the beings in God as well as within himself is the best Bhagawata. (devotee of Bhagwan)” Who is ishwara ? “daridro yastvasantushtah……viparyah “ (BP 11.19.44) Meaning: He who is not satisfied is the Poor, he who has no control over his urges is called the unfortunate miser, He who is not attached to Gunas is “God” and the attachment to Gunas is the downward journey of the soul. There is nothing other than atma (soul) : "na tatratma swayamjyotiryo...dhruvoanantopamastatah" (BP 12.5.8) { But just as because of disappearance of flame of lamp ,tatwa of agni is not destroyed,in the same way self luminous soul is not destroyed.Because that soul is beyond karya-karana,manifestation and unmanifestation,he is support of all things like sky ,soul is ever existing,omnipresent and ananta(endless).Really example of atma is atma only.} “atmyaiva tadidam vishwam srujyate……nirmula bhatiratmani “ (BP 11.28-6,7) Meaning: The Lord, the Atman is Himself what is created as the Universe and the creator as the Atman only, one with it, by whom it is coming into existence. He protects it, it is protected by Him as Vishwatma, the All-pervading God, and He also sums up and withdraws it in Himself. Therefore there is nothing else but Atman, described to be Reality. All these things coming, existing or ending – the three states only falsely appear on the true base of Atman. Path of duality is the support of sorrow / differences are illusions . “yavadasyasvatantratvam tavadishwarato……shucharpitaha “ (BP 11.10.33) Meaning: While the Jeeva is not dependent and free, there is fear of God, and those who follow the path of duality become greatly disturbed, given to sorrow. Differences or dualities are not real in any case. ( about bramhan and atma) “kim bhadram kimabhadram…..manasa dhyatameva cha “ (BP 11.28.4) Meaning: What is good and what is bad in that duality which itself is not Real? What is spoken or thought or imagined by the mind is equally false. Muliplicity of jiva and inequality of gunas –leads to sorrow “yavatsyat gunavaishamyam…….tadaiva hi “ (BP 11.10.32) Meaning: As long as there is dependency ,there is fear of god.Those who get entangled in ‘I’ ,those who considers multiplicity and dependency of soul and those who don’t follow detachment , they get only sorrow . Hari Narayana