Bhakti yoga swami vivekananda

DEFINITION OF BHAKTI Vivekananda Complete Works Volume 3 Bhakti Yoga Chapter I

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Complete Works of Swami Vivekananda

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volume 3 bhakti-yoga chapter 1 prayer he

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is the soul of the universe he is

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immortal

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his is the rulership he is the

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all-knowing the all-pervading the

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protector of the universe the eternal

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ruler none else is there efficient to

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govern the world eternally he who at the

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beginning of creation projected Brahma

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that is the universal consciousness and

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who delivered the Vedas unto him seeking

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liberation I go for refuge unto that

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affluent one whose light turns the

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understanding towards the Atman

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definition of bhakti bhakti-yoga is a

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real genuine search after the Lord a

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search beginning continuing and ending

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in love one single moment of the madness

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of extreme love to God brings us eternal

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freedom bhakti says Narada in his

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explanation of the bhakti aphorisms his

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intense love to God when a man gets it

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he loves all hates none he becomes

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satisfied forever this love cannot be

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reduced to any earthly benefit because

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so long as worldly desires last that

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kind of love does not come back T is

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greater than karma greater than yoga

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because these are intended for an object

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in view while bhakti is its own fruition

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its own means and its own end bhakti has

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been the one constant theme of our sages

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apart from the special writers on bhakti

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such as chandelier or narrator the great

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commentators on the vyasa’s sutras

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evidently advocates of knowledge naina

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have also something very suggestive to

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say about love even when the commentator

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is anxious to explain many if not all of

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the texts so as to make them import a

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sort of dry knowledge the sutras in the

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chapter on worship especially do not

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lend themselves to be easily manipulated

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in that fashion there is not really so

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much difference between knowledge naina

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and love bhakti as people sometimes

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imagine we shall see as we go on that in

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the end they converge and meet at the

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same point so also is it with Raja yoga

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which when pursued as a means to attain

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liberation and not as unfortunately it

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frequently becomes in the hands of

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charlatans and mystery mongers as an

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instrument to hoodwink the unwary leads

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us also to the same goal the one great

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advantage of bhakti is that it is the

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easiest in the most natural way to reach

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the great divine and in view its great

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disadvantage is that in its lower forms

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it oftentimes to generates into hideous

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fanaticism the fanatical crew in

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Hinduism or Mohammedanism or

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Christianity have always been almost

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exclusively recruited from these

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worshipers on the lower plains of bhakti

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that singleness of attachment nishta to

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a loved object without which no genuine

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love can grow is very often also the

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cause of the denunciation of everything

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else all the weak and undeveloped minds

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in every religion or country have only

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one way of loving their own ideal that

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is by hating every other ideal herein is

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the explanation of why the same man who

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is so lovingly attached to his own ideal

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of God so devoted to his own ideal of

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religion becomes a howling fanatic as

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soon as he sees or hears anything of any

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other ideal this kind of love is

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somewhat like the canine instinct

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regarding the Masters property from

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intrusion only the instinct of the dog

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is better than the reason of man for the

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dog never mistakes its master for an

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enemy in whatever dress he may come

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before it again the fanatic loses all

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power of judgment personal

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considerations are in his case of such

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absorbing interest that to him it is no

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question at all what a man says whether

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it is right or wrong but the one thing

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he is always particularly careful to

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know is who says it the same man who is

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kind

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good honest and loving to people of his

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own opinion will not hesitate to do the

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vilest deeds when they are directed

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against persons beyond the pale of his

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own religious Brotherhood but this

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danger exists only in that stage of

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bhakti which is called the preparatory

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Gorney when bhakti has become ripe and

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has passed into that form which is

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called the supreme para no more is there

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any fear of these hideous manifestations

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of fanaticism that soul which is

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overpowered by this higher form of

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bhakti is too near the God of love to

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become an instrument for the diffusion

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of hatred

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it is not given to all of us to be

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harmonious in the building up of our

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characters in this life yet we know that

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that character is of the noblest type in

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which all these three knowledge and love

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and yoga I ammonius leaf used three

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things are necessary for a bird to fly

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the two wings and the tail as a rudder

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for steering

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snah knowledge is the one wing bhakti

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love is the other and yoga is the tail

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that keeps up the balance for those who

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cannot pursue all these three forms of

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worship together in harmony and take up

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therefore bhakti alone as their way it

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is necessary always to remember that

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forms and ceremonials

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though absolutely necessary for the

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progressive soul have no other value

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than taking us on to that state in which

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we feel the most intense love to God

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there is a little difference in opinion

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between the teachers of knowledge in

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those of love though both admit the

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power of bhakti Vignelli’s hold bhakti

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to be an instrument of liberation the

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back does look upon it both has the

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instrument and the thing to be attained

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to my mind this is a distinction without

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much difference in fact bhakti when used

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as an instrument really means a lower

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form of worship and the higher form

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becomes inseparable from the lower form

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of realization at a later stage each

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seems to lay a great stress upon his own

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peculiar method of

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ship forgetting that with perfect love

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true knowledge is bound to come even

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unsought and that from perfect knowledge

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true love is inseparable bearing this in

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mind let us try to understand what the

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great of identic commentators have to

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say on the subject in explaining the

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sutra of retire sacra do you page hat

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meditation is necessary that having been

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often enjoined Bhargav and shankar says

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thus people say he is devoted to the

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king he is devoted to the Guru

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they say this of him who follows his

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guru and does so having that following

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as the one end in view similarly they

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say the loving wife meditates on her

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loving husband here also a kind of eager

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and continuous remembrance is meant this

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is devotion

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according to Shankara meditation again

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is a constant remembrance of the thing

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meditated upon flowing like an unbroken

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stream of oil poured out from one vessel

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to another when this kind of remembering

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has been attained in relation to God all

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bandages break thus it is spoken of in

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the scriptures regarding constant

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remembering as a means to liberation

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this remembering again is of the same

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form as seeing because it is of the same

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meaning as in the passage when he who is

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far and near as seen the bonds of the

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heart are broken all doubts vanish and

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all effects of work disappear he who is

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near can be seen but he who is far can

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only be remembered nevertheless the

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scripture says that he have to see him

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who is near as well as him who is far

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thereby indicating to us that the above

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kind of remembering is as good as seeing

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this remembrance when exalted assumes

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the same form as seeing worship his

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constant remembering as may be seen from

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the essential texts of scriptures

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knowing which is the same as repeated

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worship has been described as constant

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remembering thus the memory which has

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attained to the height of what is as

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good as direct person

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is spoken of in the shruti as a means of

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liberation this Sackman is not to be

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reached through various sciences nor by

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intellect nor by much study of the vedas

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whomsoever this Atman desires by him is

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the Atman attained unto him this Atman

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discovers himself here after saying that

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mere hearing thinking and meditating are

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not the means of attaining this Atman it

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is said whom this Atman desires by him

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the Atman is attained the extremely

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beloved is desired by whomsoever this

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Atman is extremely beloved he becomes

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the most beloved of the Atman so that

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this beloved may attain the Atman the

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lord himself helps for it has been said

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by the Lord those who are constantly

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attached to me and worship me with love

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I give that direction to their will by

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which they come to me therefore it is

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said that to whomsoever this remembering

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which is of the same form as direct

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perception is very dear because it is

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dear to the object of such memory

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perception he is desired by the Supreme

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madman by him the supreme Atman is

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attained this constant remembrance is

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denoted by the word bhakti

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so says bhargavan Rahman youa in his

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commentary on the Sutra athato brahma

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jijnasa hence follows a dissertation on

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brahman in commenting on the sutra of

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paté anjali ishvara prana and adver

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that is all by the worship of the

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supreme lord Bowa says pranayama is that

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sort of bhakti in which without seeking

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results such as sense enjoyment set

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cetera all works are dedicated to that

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teacher of teachers

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Bhargav and Vyasa also when commenting

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on the same defines pranayama as the

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form of bhakti by which the mercy of the

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Supreme Lord comes to the yogi and

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blesses him by granting him his desires

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according to chandelier bhakti is

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intense love to God the best definition

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is however that given by the king of

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back tears Prahlada that deathless love

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which the ignorant

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have for the fleeting objects of the

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senses as I keep meditating on thee may

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not that love slip away from my heart

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love for whom for the supreme lord

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Ishwara love for any other being however

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great cannot be bhakti for as remain Uwe

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says in his Schreiber Shire quoting an

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ancient to a carrier that is a great

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teacher from Brahma to a clump of grass

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all things that live in the world are

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slaves of birth and death caused by

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karma therefore they cannot be helpful

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as objects of meditation because they

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are all in ignorance and subject to

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change in commenting on the word a

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Nawrocki used by chandelier the

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commentators fat inch vara says that it

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means a new after and rack t attachment

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that is the attachment which comes after

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the knowledge of the nature and glory of

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God else a blind attachment to anyone

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for example to wife or children would be

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back T we plainly see therefore that

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bhakti is a series or succession of

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mental efforts at religious realization

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beginning with ordinary worship and

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ending in a supreme intensity of love

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fresh vara

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