Knowledge With Manifest Divinity

7/29/2019 Knowledge With Manifest Divinity

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O Lord ! O MyLord ! May I never forget You !

Shri Hari

Knowledge with Manifest Divinity(Jnana sahit Vijnana)

Tvameva Maata Cha Pita Tvameva

Tvameva Bandhusha Sakhaa TvamevaTvameva Vidyaa Dravinam Tvameva

Tvameva Sarvam Mama Deva Deva

Swami Ramsukhdas

www.swamiramsukhdasji.net

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

Shri Hari

Knowledge with Manifest Divinity(Jnana sahit Vijnana)

Click on the play icon, to listen to"Knowledge with Manifest Divinity " in English.

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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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, whileApara (body and world) are kaleidoscopic


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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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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 thebody-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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[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 ofPara and Apara is wiped out

and "Vasudevah Sarvam" (All is God) is realized.


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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 distractionsof 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 turnoverthe 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 isBhoga.


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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 thatwe 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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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? Howwould 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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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 ofAmaavasyaa (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, abilityand 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) isdestitute 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" (Gita7/18); "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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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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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 thatby regarding anything or anyone else besides God as

ours, we renounce our relationship with God i.e. we have a disinclination forHim. 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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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 neednothing" 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 surrendershimself 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 notinsist 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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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 istotally 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 withattributes" 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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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 isdevotion (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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