Pseudo-Vedantic Student

[Guest guest]

result if he eats Rasagullas and Laddus at this stage? The bowels will rupture

and he will die of bleeding from the bowels or intestinal haemorrhage

immediately. He is also like the patient who selects himself a medicine from

the almirah, Liquor Arsenicalis or Tr. of Opium, and says, “I like this medicine

only. I want to taste this now.” What will happen if he tastes this medicine

without consulting the doctor? He will die of arsenical or opium poisoning. He

does not know the dose of the medicine. Instead of taking a few drops he may

take them in a large quantity and give up his vital breath at once. It is the

doctor alone who can select the right medicine for the patient.

Roman'"> Everybody cannot want to become a Commissioner or District Collector

or Governor without possessing the necessary qualifications. Can anyone become

an M.A., Ph.D., without undergoing the course for Matriculation, F.A. and B.A.?

It is the Guru alone who can select the right type of Yoga for the aspirant

and right kind of books for him. He knows the degree of evolution of the

student and he alone can chalk out the right path for the aspirant. He will ask

him to study first Atma-Bodha, Tattva-Bodha, Atma-Anatma-Viveka. But the raw

self-willed student goes to the library and at once takes up the highly

advanced books, Yoga-Vasishtha and Brahma-Sutras, for his study! He

becomes a pseudo-Vedantin or lip-Vedantin within six months and enters into

discussions with elderly aspirants. A little knowledge is a dangerous thing.

After studying Yoga-Vasishtha and the Karikas on Mandukya Upanishad for six

months, he says: “There is no world in the three periods of time. Aham Brahma

Asmi—Sivoham Sivah Kevaloham.” He is puffed up with empty pride, vanity and

hollowness, and walks in the streets with his head erect. He will never make

any prostration to elderly Sannyasis and Sadhus, but chant the formula very

often, “Sivoham, Sivoham.” Such aspirants are formidable Asuras on this

earth. They are a great burden on this earth. They pollute the atmosphere and

create dissensions and quarrels everywhere, by entering into heated debates

with sincere devotees and Karma Yogis. They cannot prosper in the spiritual

path. Vedanta in the hands of raw and unregenerate persons who lack purity

and devotion and who have not removed the impurity of their hearts through

untiring selfless service with Atma-Bhava and Kirtan and prayer, is perilous.

It is like a sharp razor in the hands of a child. Instead of expanding

their hearts the Vedantic study will thicken and fatten their egoism. They fall

into the deep abyss of ignorance. There is no hope, for them, of being lifted

up, as their heart is filled with foolish, Tamasic, obstinacy, false Vedantic

pride and self-superiority and false Tushti (satisfaction). May this land be

free from such impotent, pseudo lip-Vedantins! May this world abound with real

Vedantins like Dattatreya, Yajnavalkya and Sankara!

------------Sri Swami Sivananda Sivaya Namah

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[Guest guest]

hi,ss,

nice mail.

you have given right.

devotees have oppertunities to take to bakti,karma or

gnana margas depending on exposure.

on bakti and karma no confusion.

they can give chita sutti and lead to repeated birth

and death it is said.

gnana marga leads to HIM directly!

you dont have to undergo any cult.

keep quiet it is said.

meditation or tapas is to make mind blank and

concentrate upon blank!

without His blessings one cannot do any one of the 3!

nobody can escape effect of panchabootha!

a jeeva has to be born undergo all karmas and end

without knowing anything!...like a prisoner in jail.

atleast he knows his date of release.

chinmaya study circle imparts vedantic knowledge

without insisting on other cults.

when a seeker learns that ,what is wrong in negating

karma/bakti.

he need not be baked.

he requires some more knowledge as to the path.

even here he is in delusion,

he is seeker..sishya,he is guru..he is parabramam!

he is perplexed!

but enjoys reading vedanta.

as good as a detective novel.!

what a gnana marga vedantin should do.

pl elaborate.

sarathy

 

 

--- Selvaratnam Selvakumar <selvauk

wrote:

 

> Om Namah Sivaya

>

> A young aspirant says: “I have taste for Vedanta

> only. I do not like either

> Bhakti or Karma Yoga. They are far inferior to

> Vedanta. Only Vedanta elevates me. Only Vedanta

> inspires me and raises me to the magnanimous heights

> of Divine Splendour and Glory.”

>

> This foolish Vedantic student is like the greedy

> typhoid patient with ulcers in his bowels, who wants

> to eat and says, “I have taste for sweetmeats. I

> want to eat them now.” What will be the result if he

> eats Rasagullas and Laddus at this stage? The bowels

> will rupture and he will die of bleeding from the

> bowels or intestinal haemorrhage immediately.

>

> He is also like the patient who selects himself a

> medicine from the almirah, Liquor Arsenicalis or Tr.

> of Opium, and says, “I like this medicine only. I

> want to taste this now.” What will happen if he

> tastes this medicine without consulting the doctor?

> He will die of arsenical or opium poisoning. He does

> not know the dose of the medicine. Instead of taking

> a few drops he may take them in a large quantity and

> give up his vital breath at once. It is the doctor

> alone who can select the right medicine for the

> patient.

>

> Everybody cannot want to become a Commissioner or

> District Collector or Governor without possessing

> the necessary qualifications. Can anyone become an

> M.A., Ph.D., without undergoing the course for

> Matriculation, F.A. and B.A.?

>

> It is the Guru alone who can select the right type

> of Yoga for the aspirant and right kind of books for

> him. He knows the degree of evolution of the student

> and he alone can chalk out the right path for the

> aspirant. He will ask him to study first Atma-Bodha,

> Tattva-Bodha, Atma-Anatma-Viveka. But the raw

> self-willed student goes to the library and at once

> takes up the highly advanced books, Yoga-Vasishtha

> and Brahma-Sutras, for his study! He becomes a

> pseudo-Vedantin or lip-Vedantin within six months

> and enters into discussions with elderly aspirants.

>

> A little knowledge is a dangerous thing. After

> studying Yoga-Vasishtha and the Karikas on Mandukya

> Upanishad for six months, he says: “There is no

> world in the three periods of time. Aham Brahma

> Asmi—Sivoham

> Sivah Kevaloham.” He is puffed up with empty

> pride, vanity and hollowness, and walks in the

> streets with his head erect. He will never make any

> prostration to elderly Sannyasis and Sadhus, but

> chant the formula very often, “Sivoham, Sivoham.”

>

> Such aspirants are formidable Asuras on this

> earth. They are a great burden on this earth. They

> pollute the atmosphere and create dissensions and

> quarrels everywhere, by entering into heated debates

> with sincere devotees and Karma Yogis. They cannot

> prosper in the spiritual path.

>

> Vedanta in the hands of raw and unregenerate

> persons who lack purity and devotion and who have

> not removed the impurity of their hearts through

> untiring selfless service with Atma-Bhava and Kirtan

> and prayer, is perilous. It is like a sharp razor in

> the hands of a child. Instead of expanding their

> hearts the Vedantic study will thicken and fatten

> their egoism. They fall into the deep abyss of

> ignorance. There is no hope, for them, of being

> lifted up, as their heart is filled with foolish,

> Tamasic, obstinacy, false Vedantic pride and

> self-superiority and false Tushti (satisfaction).

>

> May this land be free from such impotent, pseudo

> lip-Vedantins! May this world abound with real

> Vedantins like Dattatreya, Yajnavalkya and Sankara!

> ------------Sri Swami

> Sivananda

>

> Sivaya Namah

>

>

>

> To help you stay safe and secure online, we've

> developed the all new Security Centre.

 

 

 

 

 

 

[Guest guest]

form of Lord Dakshinamurti taught this ONE progressive steps to Sages Sanaka,

Sanandana, Sanatana and Sanatkumara ( the first mankind on earth), He

demonstrated the inner secrets of the final step Jnana by keeping Mouna

(Supreme Silence). Worldly-minded people often misunderstand Vedanta, one

example would be, a sadhu was living close to Sri Ramakrishna's place. The

sadhu used to talk much about Vedanta before others. One day Sri Ramakrishna

heard the sadhu had llicit connection with a woman and he asked the sadhu 'You

talk so glibly about Vedanta; but what is all this they talk about you?', the

sadhu simply said 'I shall show you that there is no harm in it. If the whole

world is unreal at all times, how can my fall alone be real?. That is equally

unreal.' Sri Ramakrishna was utterly disgusted and said to the sadhu, 'I spit

on such knowledge of Vedanta! It is not real Knowledge but merely sham, falsely

professed by the

worldly-minded, by wiseacres with gross worldly attachment.' Sri Swami

Vivekananda has reformed Vedanta, he advocated people to practice all yogas if

possible ( Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga). You talk of

Chinmaya mission but if you read the life of Sri Swami Chimayananda, you will

find that he was actually practicing Karma Yoga and Bhakti Yoga before His Guru

Sri Swami Sivananda asked him to take up Jnana Yoga Sadhana. Please read the

following link. http://www.dlshq.org/saints/chinmaya.htm You may find the

following article written by Sri Swami Sivananda very useful. If you read the

Logo of the Divine Life Society (founded by Sri Swami Sivananda). It says,

Serve, Love, Meditate and Realize. This is exactly what Lord Dakshinamurti

(Siva) taught, the Supreme Lord. Please see the Logo

of the Divine Life Society using the link http://www.dlshq.org/ Jnana Yoga

(The Path of Spiritual Insight) Jnana Yoga is the path of knowledge. Moksha

is attained through Knowledge of Brahman. Release is achieved through

realisation of the identity of the individual soul with the Supreme Soul or

Brahman. The cause for

bondage and suffering is Avidya or ignorance. The little Jiva foolishly

imagines, on account of ignorance, that he is separate from Brahman. Avidya

acts as a veil or screen and prevents the Jiva from knowing his real, divine

nature. Knowledge of Brahman or Brahma-Jnana removes this veil and makes the

Jiva rest in his own Sat-Chit-Ananda Svarupa (Essential Nature as

Existence-Consciousness-Bliss Absolute). Spiritual Insight And Intellectual

Knowledge The Jnana-Yogin realises that Brahman is the Life of his life, the

Soul of his soul. He feels and knows that God is his own Self. He realises that

he is one with the Eternal through spiritual insight or intuition,

Aparoksha Anubhuti or divine perception, but not through mere study of books or

dogmas or theories. Religion is realisation for him now. It is not mere talk.

He plunges himself in the deep recesses of his heart through constant and

intense meditation—Nididhyasana—and gets the wonderful pearl of Atman, a

wonderful treasure much more valuable than all the wealth of the world.

Jnana is not mere intellectual knowledge. It is not hearing or acknowledging.

It is not mere intellectual assent. It is direct realisation of oneness or

unity with the Supreme Being. It is Para Vidya. Intellectual conviction alone

will not lead you to Brahma-Jnana (Knowledge of the Absolute). The student

of Jnana Yoga first equips himself with four means, viz., discrimination

(Viveka), dispassion (Vairagya), the sixfold virtues (Shat-Sampat)—viz.,

tranquillity (Sama), restraint (Dama), satiety or renunciation (Uparati),

endurance (Titiksha), faith (Sraddha) and concentration (Samadhana)—and strong

yearning for liberation (Mumukshutva). Then he hears the scriptures by sitting

at the lotus-feet of a Guru, who is not only learned in the sacred scriptures

(Srotriya), but is also one who is himself well-established in Brahman

(Brahma-Nishtha). Afterwards, the student practises reflection, which

completely dispels all doubts. Then he practises deep meditation on Brahman and

attains Brahma-Sakshatkara. He becomes a Jivanmukta or liberated sage. He is

released even while he is in this body. There are seven stages of Jnana or

Knowledge: viz.; Aspiration for the Right (Subhechha), Philosophical enquiry

(Vicharana), Subtlety of mind (Tanumanasi), Attainment of Light (Sattvapatti),

Inner Detachment (Asamsakti), Spiritual Vision (Padarthabhavana) and Supreme

Freedom (Turiya). The Analogy Of The Two Birds There are two birds on the

same tree. One is perched at the top and the other below. The bird which is

sitting on the top is perfectly serene, silent and majestic at all times. It is

ever blissful. The other bird, which is perching on the lower branches, eats

the sweet and bitter fruits by turns. It dances in joy sometimes. It is

miserable at other times. It rejoices now and weeps after some time. Sometimes

it tastes an extremely bitter fruit and gets disgusted. It looks up and beholds

the other wonderful bird with golden plumage which is ever blissful. It also

wishes to become like the bird with golden plumage, but soon forgets

everything. Again it begins to eat the sweet and bitter fruits. It eats another

fruit that is exceedingly bitter and feels very miserable. It again tries to

become like the upper bird. Gradually, it abandons eating the fruits, and

becomes serene and blissful like the upper bird. The upper bird is God or

Brahman. The lower bird is Jiva or the individual soul who reaps the fruits of

his Karmas, viz., pleasure and pain. He gets knocks and blows in the battle of

life. He rises up and again falls down as the senses drag him down. Gradually

he develops Vairagya (dispassion) and

discrimination, turns his mind towards God, practises meditation, attains

Self-realisation and enjoys the eternal bliss of Brahman. The Yoga Of

Synthesis Some maintain that the practice of Karma Yoga alone is the only

means for salvation. Some others hold that devotion to the Lord is the only way

to release. Some believe that the path of wisdom is the sole way to attain the

final beatitude. There are still others who hold that all the three paths are

equally efficacious to bring about perfection and freedom. Man is a strange,

complex mixture of will, feeling

and thought. He wills to possess the objects of his desires. He has emotion and

so he feels. He has reason and so he thinks and ratiocinates. In some, the

emotional element may preponderate, while in some others, the rational element

may dominate. Just as will, feeling and thought are not distinct and separate,

so also work, devotion and knowledge are not exclusive of one another. The

Yoga of Synthesis is the most suitable and potent form of Sadhana. In the mind

there are three defects, viz., Mala or impurity, Vikshepa or tossing and

Avarana or veil. The impurity should be removed by the practice of Karma Yoga.

The tossing should be removed by worship or Upasana. The veil should be torn

down by the practice of Jnana Yoga. Then only is Self-realisation possible. If

you want to see your face

clearly in a mirror, you must remove the dirt in the mirror, keep it steady and

remove the covering also. You can see your face clearly in the bottom of the

lake only if the turbidity is removed, if the water that is agitated by the

wind is rendered still, and if the moss that is lying on the surface is

removed. So too is the case with Self-realisation. The Yoga of Synthesis

alone will bring about integral development. The Yoga of Synthesis alone will

develop the head, heart and hand and lead one to perfection. To become

harmoniously balanced in all directions is the ideal of religion. This can be

achieved by the practice of the Yoga of Synthesis. To behold the one

Universal Self in all beings is Jnana, wisdom; to love this Self is Bhakti,

devotion; and to serve this Self is Karma, action. When the Jnana-Yogin attains

wisdom, he is endowed with devotion and selfless activity. Karma Yoga is for him

a spontaneous expression of his spiritual nature, as he sees the one Self in

all. When the devotee attains perfection in devotion, he is possessed of wisdom

and activity. For him also, Karma Yoga is a spontaneous expression of his divine

nature, as he beholds the one Lord everywhere. The Karma-Yogin attains wisdom

and devotion when his actions are wholly selfless. The three paths are in fact

one in which the three different temperaments emphasise one or the other of its

inseparable constituents. Yoga supplies the method by which the Self can be

seen, loved and served. Sivaya Namah Parthasarathy Gopalan

<gsarathy32 > wrote: hi,ss,nice mail.you have given right.devotees

have oppertunities to take to bakti,karma orgnana margas depending on

exposure.on bakti and karma no confusion.they can give chita sutti and lead to

repeated birthand death it is said.gnana marga leads to HIM directly!you dont

have to undergo any cult.keep quiet it is said.meditation or tapas is to make

mind blank andconcentrate upon blank!without His blessings one cannot do any

one of the 3!nobody can escape effect of panchabootha!a jeeva has to be born

undergo all karmas and endwithout knowing anything!...like a prisoner in

jail.atleast he knows his date of release.chinmaya study circle imparts

vedantic knowledgewithout insisting on other cults.when a seeker

learns that ,what is wrong in negatingkarma/bakti.he need not be baked.he

requires some more knowledge as to the path.even here he is in delusion,he is

seeker..sishya,he is guru..he is parabramam!he is perplexed!but enjoys reading

vedanta.as good as a detective novel.!what a gnana marga vedantin should do.pl

elaborate.sarathy Lord shiva

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[Guest guest]

hi,

thank you very much.

you have given a detailed reply.

i have studied all topics told in mail .

i am also practicing all.

the problem is ..we try to seek god by different

means.

our effort is sincere.

we dont get reciprocation equally.

we say with the grace of god only we can achieve him.

like an engineering student not passing in maths only.

here if he does not pass in maths he will not get

degree.

you have been very nice,

sarathy

 

--- Selvaratnam Selvakumar <selvauk

wrote:

 

> Om Namahn Sivaya

>

> Dear Sri Sarathy,

>

> By merely reading Vedanta alone does not serve

> you. You just acquire some intellectual conception

> of God. Jnana Yoga without the the necessary

> preparation is of no use. To practice Jnana Yoga

> effectively you must have

> discrimination, dispassion, self-control, celibacy

> is an absoulte must qualification. You should

> ideally renounce the world both internally and

> externally.

>

> We Saivites DO NOT regard Karma Yoga, Bhakti Yoga,

> Raja Yoga and Jnana Yoga as four different paths to

> Salvation. We belief that Charya (Karma yoga), Kriya

> (Bhaki Yoga INCLUDES reading scriptures such as

> Vedanta), Yoga (Medition) and Jnana (the wisdom

> state of the REALISED soul) are the sequence of the

> soul's evolutionary process, i.e four steps to

> Salvation.They are like the bud, flower, unripe

> fruit and ripe fruit. Please note that Lord Siva in

> the form of Lord Dakshinamurti taught this ONE

> progressive steps to Sages Sanaka, Sanandana,

> Sanatana and Sanatkumara ( the first mankind on

> earth), He demonstrated the inner secrets of the

> final step Jnana by keeping Mouna (Supreme Silence).

>

> Worldly-minded people often misunderstand Vedanta,

> one example would be, a sadhu was living close to

> Sri Ramakrishna's place. The sadhu used to talk much

> about Vedanta before others. One day Sri Ramakrishna

> heard the sadhu had llicit connection with a woman

> and he asked the sadhu 'You talk so glibly about

> Vedanta; but what is all this they talk about you?',

> the sadhu simply said 'I shall show you that there

> is no harm in it. If the whole world is unreal at

> all times, how can my fall alone be real?. That is

> equally unreal.' Sri Ramakrishna was utterly

> disgusted and said to the sadhu, 'I spit on such

> knowledge of Vedanta! It is not real Knowledge but

> merely sham, falsely professed by the

> worldly-minded, by wiseacres with gross worldly

> attachment.'

>

> Sri Swami Vivekananda has reformed Vedanta, he

> advocated people to practice all yogas if possible (

> Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga).

>

> You talk of Chinmaya mission but if you read the

> life of Sri Swami Chimayananda, you will find that

> he was

> actually practicing Karma Yoga and Bhakti Yoga

> before His Guru Sri Swami Sivananda asked him to

> take up Jnana Yoga Sadhana. Please read the

> following link.

> http://www.dlshq.org/saints/chinmaya.htm

>

> You may find the following article written by Sri

> Swami Sivananda very useful. If you read the Logo of

> the Divine Life Society (founded by Sri Swami

> Sivananda). It says, Serve, Love, Meditate and

> Realize. This is exactly what Lord Dakshinamurti

> (Siva) taught, the Supreme Lord. Please see the Logo

> of the Divine Life Society using the link

> http://www.dlshq.org/

>

>

> Jnana Yoga

>

> (The Path of Spiritual Insight)

>

> Jnana Yoga is the path of knowledge. Moksha is

> attained through Knowledge of Brahman. Release is

> achieved through realisation of the identity of the

> individual soul with the Supreme Soul or Brahman.

> The cause for bondage and suffering is Avidya or

> ignorance. The little Jiva foolishly imagines, on

> account of ignorance, that he is separate from

> Brahman. Avidya acts as a veil or screen and

> prevents the Jiva from knowing his real, divine

> nature. Knowledge of Brahman or Brahma-Jnana removes

> this veil and makes the Jiva rest in his own

> Sat-Chit-Ananda Svarupa (Essential Nature as

> Existence-Consciousness-Bliss Absolute).

> Spiritual Insight And Intellectual Knowledge

>

> The Jnana-Yogin realises that Brahman is the Life

> of his life, the Soul of his soul. He feels and

> knows that God is his own Self. He realises that he

> is one with the Eternal through spiritual insight or

> intuition, Aparoksha Anubhuti or divine perception,

> but not through mere study of books or dogmas or

> theories. Religion is realisation for him now. It is

> not mere talk. He plunges himself in the deep

> recesses of his heart through constant and intense

> meditation—Nididhyasana—and gets the wonderful pearl

> of Atman, a wonderful treasure much more valuable

> than all the wealth of the world.

>

> Jnana is not mere intellectual knowledge. It is

> not hearing or acknowledging. It is not mere

> intellectual assent. It is direct realisation of

> oneness or unity with the Supreme Being. It is Para

> Vidya. Intellectual conviction alone will not lead

> you to Brahma-Jnana (Knowledge of the Absolute).

>

> The student of Jnana Yoga first equips himself

> with four means, viz., discrimination (Viveka),

> dispassion (Vairagya), the sixfold virtues

> (Shat-Sampat)—viz., tranquillity (Sama), restraint

> (Dama), satiety or renunciation (Uparati), endurance

> (Titiksha), faith (Sraddha) and concentration

> (Samadhana)—and strong yearning for liberation

> (Mumukshutva). Then he hears the scriptures by

> sitting at the lotus-feet of a Guru, who is not only

> learned in the sacred scriptures (Srotriya), but is

> also one who is himself well-established in Brahman

> (Brahma-Nishtha). Afterwards, the student practises

> reflection, which completely dispels all doubts.

> Then he practises deep meditation on Brahman and

> attains Brahma-Sakshatkara. He becomes a Jivanmukta

> or liberated sage. He is released even while he is

> in this body.

>

> There are seven stages of Jnana or Knowledge:

> viz.; Aspiration for the Right (Subhechha),

> Philosophical enquiry (Vicharana), Subtlety of mind

> (Tanumanasi), Attainment of Light (Sattvapatti),

> Inner Detachment (Asamsakti), Spiritual Vision

> (Padarthabhavana) and Supreme Freedom (Turiya).

>

> The Analogy Of The Two Birds

>

> There are two birds on the same tree. One is

> perched at the top and the other below. The bird

> which is sitting on the top is perfectly serene,

> silent and majestic at all times. It is ever

> blissful. The other bird, which is perching on the

> lower branches, eats the sweet and bitter fruits by

> turns. It dances in joy sometimes. It is miserable

> at other times. It rejoices now and weeps after some

> time. Sometimes it tastes an extremely bitter fruit

> and gets disgusted. It looks up and beholds the

> other wonderful bird with golden plumage which is

> ever blissful. It also wishes to become like the

> bird with golden plumage, but soon forgets

> everything. Again it begins to eat the sweet and

> bitter fruits. It eats another fruit that is

> exceedingly bitter and feels very miserable. It

> again tries to become like the upper bird.

> Gradually, it abandons eating the fruits, and

> becomes serene and blissful like the upper bird. The

> upper bird is God or Brahman. The lower bird is Jiva

> or the individual soul

> who reaps the fruits of his Karmas, viz., pleasure

> and pain. He gets knocks and blows in the battle of

> life. He rises up and again falls down as the senses

> drag him down. Gradually he develops Vairagya

> (dispassion) and discrimination, turns his mind

> towards God, practises meditation, attains

> Self-realisation and enjoys the eternal bliss of

> Brahman.

> The Yoga Of Synthesis Some maintain that the

> practice of Karma Yoga alone is the only means for

> salvation. Some others hold that devotion to the

> Lord is the only way to release. Some believe that

> the path of wisdom is the sole way to attain the

> final beatitude. There are still others who hold

> that all the three paths are equally efficacious to

> bring about perfection and freedom.

>

> Man is a strange, complex mixture of will, feeling

> and thought. He wills to possess the objects of his

> desires. He has emotion and so he feels. He has

> reason and so he thinks and ratiocinates. In some,

> the emotional element may preponderate, while in

> some others, the rational element may dominate. Just

> as will, feeling and thought are not distinct and

> separate, so also work, devotion and knowledge are

> not exclusive of one another.

>

> The Yoga of Synthesis is the most suitable and

> potent form of Sadhana. In the mind there are three

> defects, viz., Mala or impurity, Vikshepa or tossing

> and Avarana or veil. The impurity should be removed

> by the practice of Karma Yoga. The tossing should be

> removed by worship or Upasana. The veil should be

> torn down by the practice of Jnana Yoga. Then only

> is Self-realisation possible. If you want to see

> your face clearly in a mirror, you must remove the

> dirt in the mirror, keep it steady and remove the

> covering also. You can see your face clearly in the

> bottom of the lake only if the turbidity is removed,

> if the water that is agitated by the wind is

> rendered still, and if the moss that is lying on the

> surface is removed. So too is the case with

> Self-realisation.

>

> The Yoga of Synthesis alone will bring about

> integral

=== message truncated ===

 

 

 

 

 

 

[Guest guest]

To behold the one Universal Self in all beings is Jnana, wisdom; to love this

Self is

Bhakti, devotion; and to serve this Self is Karma, action. When the Jnana-Yogin

attains wisdom, he is endowed with devotion and selfless activity. Karma Yoga is

for

him a spontaneous expression of his spiritual nature, as he sees the one Self in

all.

When the devotee attains perfection in devotion, he is possessed of wisdom and

activity. For him also, Karma Yoga is a spontaneous expression of his divine

nature,

as he beholds the one Lord everywhere. The Karma-Yogin attains wisdom and

devotion when his actions are wholly selfless. The three paths are in fact one

in which

the three different temperaments emphasise one or the other of its inseparable

constituents. Yoga supplies the method by which the Self can be seen, loved and

served.

 

Wah Wah..Aati Utyam , SS Ji...is there any person in the list who has attained

this

state..or nearest to the state ??

 

Om Namah Shivaya

anil