Guest guest Posted July 5, 2006 Report Share Posted July 5, 2006 Four types of Bhkathas are mentioned in Gita.Three are the Aaartha,the Artha-arthi,and the Jijnasu-all these adore the Lord in an implicit form,as Paroksha. They seek the Lord as a means for the realization of their desires and goals. Of course they all will be in prayerful and worshipful mood always and remembering Him at all times.The Jnani is the fourth type mentioned in Gita. He has Ekabhakthy,while others hv Anekabhakthy., the others are attached to the objects or the states they desire and for their sake are attached to the Lord also.They are devoted not merely to the Lord,but to the objective world also.The Jnaniwill not raise his eyes towards anything other than God.Even if he does,he sees the Lord wherever his eyes are cast.That is the reason why the Lord declared that Jnani is the dearest to Him.Surely all are the same for the Lord,but among those who hv reached His presence and are present there,love is explicit,prathyaksha,immediate directly cognisable and experienceable. Therefore it can be referred that the Jnani is nearest to the Lord and so the dearest. When one shivers from cold it is the nature of fire to warm one up.But how can it help one to keep warm if he does not approach it but keep away at a distance?Similarly,those who are earnest to remove the chillness of worldly ills hv to seek the fire of Jnana,which is won by the Grace of God and be in the immediacy of God.The sadhakas in the midst of their efforts sometimes imagine God to be less glorious than He really is.They feel that He differentiates between sinners and saints,good and bad,jnanis and ajnanis.These are unsound inferences.The Lord does not separate men thus.If He really did so,no sinner can survive His anger on earth for even a minute.All are living on earth,since God has no such distinction.This truth is known only to a Jnani.Others are unaware of this.They suffer under the false belief that God is somewhere far far away from them. The Jnani is free from Maya neither he is affected by the Gunas.The Jijnasu,the seeker of knowledge,however is different.He uses his time for unbroken contemplation of the Divine,in pious deeds and holy thoughts.The other two Arthaarthi and Aaartha,they gather elevating experience and ruminate over the real and unreal and transform theselves into Jijanasus,seekers of knowledge. And later they become Jnanis and are saved.The goal is reached thus stage by stage.Nobody can attain the goal in one leap.This is just like ,if Jnana can be dubbed as thru train where the jnani need not detrain enroute to enter another train on the way to reach his destination,the jijnasu enters through carriage and though he may not get down from the carriage but the carriage can be detached and attched to another train enroute and he reaches somehow the place he wants to reach.The Aartha boards the ordinary train and the carriage he is in is neither through nor one in a through train,he has to alight at a number of places enroute and wait until another train comes by,so that he he can reach the destination by stages.It is a long and arduous journey.But,in spite of these difficulties,it can be accompolished by the Aartha,if he persists.The goal is attained by all, only the process and pace are different.No wonder Sri Krishna declared more than once that all these four types of bhakthas are 'My Own'. Why has He so declared?Because they all seek the same High Goal. The bhakthy or devotion of the jnani is what is termed as Sahajabhakthy,direct bhakthy.The bhakthy of others can be called derived bhakthy,indirect bhakthy. The Jnani cognises the lord as his own Atma,bhakthy is anu-rakthi,attachment towards or affection upon God.'Poojyaeshvanura-ago bhakthy',it is said,affection towards the reverend is bhakthy.,said Krishna.The jnani becomes so as the result of the merit accumulated thru many lives.It is not a stage attainable on the spur of the moment,nor is available ready-made in shops for a price and it is not a marketable commodity.It is the culmination of the spiritual endeavour practiced in many lives.Doctors can be produced for ministering to the people.But years of study and experience alone can supply them,if those un-equipped are appointed as doctors in the hospitals and if they start prescribing and operating,they are bound to kill where they shuld cure.So too,if a person has become a jnani today it can be imagined the years and years of sadhana he must hv put over many lives to reach such a position. All kinds of people now a days call themselevs as Jnanis.Perhaps they do't know,that jnani is marked by certain characteristics.The mark that proves him genuine is of course,his declaration based on his own experience that 'Vaasudevassarvamidam', 'Vasudeva is all this'.The steady assimilation of that experience is the true sign of the jnani.By Vasudeva is meant here not the son of Vasudeva,but He who made all beings His Home.It is only a pesron who perceives the Lord in all beings that deserves to be called a Jnani.Instead if others call themselves jnanis,they are only so in name.They hv no genuine experience of jnana.What exactly is this Jnana?It is the possession of that knowledge which enables one to hv knowledge of all..and so enables one to dispense with the knowledge of all else.This is the height that a true jnani reaches.On the other hand,no one can claim to be a jnani who has simply learnt a few slokas by heart,or skipped thru a few books,or ascended platforms and lectured for hours in the full pride of scholarship,reeling off ponderous sentences pouring out what has earlier been swallowed.We hv umpteen number of such self styled jnanis.Their dress is ochre, but their hearts are ogre.How can stones shine like gems?All stones are not precious stones.Who will assess a stone as equal to a gem?Only people without knowledge will be misled.For they know neither the one or the other. Bhagawan Sri Krishna declared the king of Manthras, 'Vaasudevassarvam' in the Gita,just to counteract such pseudo-Jnanis,whose emergence He anticipated. That one Manthra is suffice to save all mankind.That is His indirect Gift.consider it as such and concentrate on it and its meaning.That is the highest good,that is the highest goal.Those letters alone can make human lives worthwhile.Krishna was referring to such real jnanis when He said that the world will shine in splendour through the Jnanis.A man,without Jnana,is as a home without light. Hare Krishna. India Answers: Share what you know. Learn something new Click here Catch all the FIFA World Cup 2006 action on India Click here Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 6, 2006 Report Share Posted July 6, 2006 Dear Sri Ganapthy Ramanji, Many thanks for this useful article . Could you please provide the names of a few living Jnanis . What is your opinion on Mata Amritananda Mayi Devi ? . Regards, Krishnadaya guruvayur , GANAPATHY RAMAN <agraman62 wrote: > > Four types of Bhkathas are mentioned in Gita.Three are the Aaartha,the Artha-arthi,and the Jijnasu-all these adore the Lord in an implicit form,as Paroksha. > They seek the Lord as a means for the realization of their desires and goals. > Of course they all will be in prayerful and worshipful mood always and remembering Him at all times.The Jnani is the fourth type mentioned in Gita. > He has Ekabhakthy,while others hv Anekabhakthy., the others are attached > to the objects or the states they desire and for their sake are attached to the > Lord also.They are devoted not merely to the Lord,but to the objective world > also.The Jnaniwill not raise his eyes towards anything other than God.Even > if he does,he sees the Lord wherever his eyes are cast.That is the reason why > the Lord declared that Jnani is the dearest to Him.Surely all are the same for the Lord,but among those who hv reached His presence and are present there,love > is explicit,prathyaksha,immediate directly cognisable and experienceable. > Therefore it can be referred that the Jnani is nearest to the Lord and so the > dearest. > > When one shivers from cold it is the nature of fire to warm one up.But how can > it help one to keep warm if he does not approach it but keep away at a distance?Similarly,those who are earnest to remove the chillness of worldly ills > hv to seek the fire of Jnana,which is won by the Grace of God and be in the > immediacy of God.The sadhakas in the midst of their efforts sometimes imagine > God to be less glorious than He really is.They feel that He differentiates between > sinners and saints,good and bad,jnanis and ajnanis.These are unsound > inferences.The Lord does not separate men thus.If He really did so,no sinner can survive His anger on earth for even a minute.All are living on earth,since God > has no such distinction.This truth is known only to a Jnani.Others are unaware of this.They suffer under the false belief that God is somewhere far far away from > them. > > The Jnani is free from Maya neither he is affected by the Gunas.The Jijnasu,the > seeker of knowledge,however is different.He uses his time for unbroken > contemplation of the Divine,in pious deeds and holy thoughts.The other two > Arthaarthi and Aaartha,they gather elevating experience and ruminate over the > real and unreal and transform theselves into Jijanasus,seekers of knowledge. > And later they become Jnanis and are saved.The goal is reached thus stage by > stage.Nobody can attain the goal in one leap.This is just like ,if Jnana can be dubbed as thru train where the jnani need not detrain enroute to enter another > train on the way to reach his destination,the jijnasu enters through carriage > and though he may not get down from the carriage but the carriage can be > detached and attched to another train enroute and he reaches somehow the place he wants to reach.The Aartha boards the ordinary train and the carriage > he is in is neither through nor one in a through train,he has to alight at a number > of places enroute and wait until another train comes by,so that he he can reach the destination by stages.It is a long and arduous journey.But,in spite of these > difficulties,it can be accompolished by the Aartha,if he persists.The goal is > attained by all, only the process and pace are different.No wonder Sri Krishna > declared more than once that all these four types of bhakthas are 'My Own'. > Why has He so declared?Because they all seek the same High Goal. > > The bhakthy or devotion of the jnani is what is termed as Sahajabhakthy,direct > bhakthy.The bhakthy of others can be called derived bhakthy,indirect bhakthy. > The Jnani cognises the lord as his own Atma,bhakthy is anu- rakthi,attachment > towards or affection upon God.'Poojyaeshvanura-ago bhakthy',it is said,affection > towards the reverend is bhakthy.,said Krishna.The jnani becomes so as the > result of the merit accumulated thru many lives.It is not a stage attainable on the > spur of the moment,nor is available ready-made in shops for a price and it is not > a marketable commodity.It is the culmination of the spiritual endeavour practiced > in many lives.Doctors can be produced for ministering to the people.But years of > study and experience alone can supply them,if those un-equipped are appointed > as doctors in the hospitals and if they start prescribing and operating,they are > bound to kill where they shuld cure.So too,if a person has become a jnani today > it can be imagined the years and years of sadhana he must hv put over many > lives to reach such a position. > > All kinds of people now a days call themselevs as Jnanis.Perhaps they do't know,that jnani is marked by certain characteristics.The mark that proves him genuine is of course,his declaration based on his own experience that > 'Vaasudevassarvamidam', 'Vasudeva is all this'.The steady assimilation of that > experience is the true sign of the jnani.By Vasudeva is meant here not the son > of Vasudeva,but He who made all beings His Home.It is only a pesron who > perceives the Lord in all beings that deserves to be called a Jnani.Instead if others call themselves jnanis,they are only so in name.They hv no genuine > experience of jnana.What exactly is this Jnana?It is the possession of that > knowledge which enables one to hv knowledge of all..and so enables one to > dispense with the knowledge of all else.This is the height that a true jnani reaches.On the other hand,no one can claim to be a jnani who has simply learnt a few slokas by heart,or skipped thru a few books,or ascended platforms and > lectured for hours in the full pride of scholarship,reeling off ponderous sentences > pouring out what has earlier been swallowed.We hv umpteen number of such > self styled jnanis.Their dress is ochre, but their hearts are ogre.How can stones > shine like gems?All stones are not precious stones.Who will assess a stone as > equal to a gem?Only people without knowledge will be misled.For they know > neither the one or the other. > > Bhagawan Sri Krishna declared the king of Manthras, 'Vaasudevassarvam' in the > Gita,just to counteract such pseudo-Jnanis,whose emergence He anticipated. > That one Manthra is suffice to save all mankind.That is His indirect Gift.consider > it as such and concentrate on it and its meaning.That is the highest good,that is > the highest goal.Those letters alone can make human lives worthwhile.Krishna > was referring to such real jnanis when He said that the world will shine in > splendour through the Jnanis.A man,without Jnana,is as a home without light. > > Hare Krishna. > > > > India Answers: Share what you know. Learn something new Click here > Catch all the FIFA World Cup 2006 action on India Click here > Quote Link to comment Share on other sites More sharing options...
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