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Identity of Bhakthi and Jnana
There is no distinction between Bhakthi and Jnana. Just as Suguna becomes Nirguna, Bhakthi too becomes Jnana. I will not agree that Karma, Bhakthi and Jnana are separate. I do not even like to classify one of these as first, the other as the second and next as the third. I will not accept a mixture of all the three or even a samuchchaya, a merger of the three. Karma is Bhakthi and Bhakthi is Jnana: A block of Mysorepak has sweetness, weight and shape; the three cannot be separated, one from the other. Each little part of it has sweetness, weight and shape. We do not find shape in one part, weight in another and sweetness in a third. And when it is placed on the tongue taste is recognized, weight is lessened and shape is modified, all at the same time. So too, the Jiva, the Atma, and the Paramatma are not separate; they are one and the same.
Therefore, each individual deed must be full of the spirit of Seva, of Prema and of Jnana. In other words each group of life's activities must be saturated with Karma, Bhakthi and Jnana. This is verily the Purushothama Yoga. It has to be acted in practice, not merely spoken in words, Sadhana should be done constantly with ever-expanding heart full of Bhakthi and Jnana. The sweetness of nectar or the Lord's name is the charm of life; the internal joy derived from the Name is akin to the external joy of the outer life.
When one performs a kriya as an offering to the Lord, his good, the higher good and the highest good Swartha, Parartha and Paramartha, all become one. First I and you become we. Next we and He becomes identified. The Jiva (i.e. the Individual soul, I) should accomplish identity, with the Paramatma (i.e. the Prakrithi, You) and then with the Paramatma (i.e. the Supreme Soul, He). This indeed is the significance of the mantra, Om Tat Sat.
Today, yesterday and tomorrow Om Tat Sat is, was and will be. 'He' and
'I' are there always. The Sadhana is also there always. Just as the sun
is inseparable and is never apart from its rays, under no circumstances
should any aspirant be without his sadhana. It is only when the sadhak
adheres to his sadhana in such an incessant manner can he be said to be
one with Om.