Bhakti and Jnana

[Guest guest]

Namaste All,

 

IMHO Bhakti and Jnana are just different methods of reversing the

process of advidya.

 

True Bhakti isn't emotion but loss of Ego, and the merging of devotee

and Ishtadevata. Bhakti that doesn't surrender the Ego ends up in the

Brahmaloka until maha pralaya and then moksha occurs.

 

Jnana is working the mind back to a point where it becomes obvious

there isn't one and therefore the Ego is given up.

 

Bhakti and Jnana meet at Moksha anyway. For there is the merging with

Saguna/Self and simultaneously Nirguna becomes realised, whichever

path one is on...................ONS...Tony.

[Guest guest]

advaitin , " Tony OClery " <aoclery> wrote:

 

advaitin , " Tony OClery " <aoclery> wrote:

>

> advaitin , ombhurbfor

> the intellect ultimately doesn't exist, neither does Saguna

Brahman.

> So ultimately there are no reasons for the heart to

> have.....ONS..Tony.

>

> List Moderator's Note: Please state your points within the

framework

of Sankara's advaita philosophy. What do you mean by 'intellect

ultimately doesn't exist?' Give reference to the works of Sankara

where he says that intellect doesn't exist? The discussion is on the

philosophy of Sankara and pelase provide appropriate logic behind

the

conclusions that you derive. Otherwise, your statements could be

misinterpreted or confusing to the members. thanks,

>

Namaste,

 

Yes I should not have confused the issue.

Chapter Seven of his Upadesasahasri- (The Thousand Teachings),

entitled " Located In the Intellect. " This chapter, which follows,

describes the error in the superimposition of the Atman on the

intellect.

 

1.Everything located in the intellect is always seen by Me in every

case [of cognition]. Therefore, I am the highest Brahman; I am all-

knowing and all-pervading.

 

He further addresses this concept in verse 2:

2.Just as am the Witness of the movements in My own intellect,

so

am I [also the Witness of the movements] in others' [intellects]. I

can neither be rejected nor accepted. Therefore, I am indeed the

highest [Atman].

The object of knowledge in the intellect exists when the intellect

exists-, otherwise it does not exist. Since the Seer is always seer,

duality does not exist.

The same is covered in the Vivekacudamani. That some validity is

given

to the intellect only as an adjunct or reflection of the Atman and

that ultimately it doesn't exist on Moksha...........ONS...Tony.

--- End forwarded message ---