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
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
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.