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Jnana Yoga
The Atman is changeless, destitute of Gunas, pure, self-luminous, unobserved by anything and like fire which illumines or shapes molten matter, whereas the body is non-intelligent. So, which of these could be subject to Samsara? The one is the operator or mechanic and the other is the instrument. The chain of births and deaths cannot attach to either. How then does it arise?”
The Lord said: “So long as there is contact between Atman and the body, the senses and the Pranas, the Samsara is real to one who has no discrimination. So long as the organs of sense and action draw the mind outwards, till then, the chain of births and deaths must continue as the result of delusion and ignorance.
Though the world is unreal, yet the Samsara does not vanish to him who is thinking of the objects, like evil experiences in dreams.
The dream brings troubles only to a sleeping man, but it no more deludes one who is wide awake. Similarly ignorance creates delusion and the chain of births and deaths to a man. When one attains ‘knowledge or Self-realisation he is free and such delusion vanishes.
Grief, joy, fear, anger, covetousness, delusion, desire, as well as birth and death are seen in relation to Ahamkara but not to Atman.
Man is attached to the body and identifies himself with body, organs, the Pranas and the mind. He abides in them and becomes the Jiva. He puts on a form made up of Gunas and Karma (tendencies and activities) and runs about in Samsara under the sway of Kaala or Isvara, known by various names such as Sutra, Mahat etc.
The sage cuts off by means of meditation and the sword of knowledge obtained from the preceptor and sharpened by service to the preceptor, this baseless Ahamkara which is imbedded in mind, speech, Pranas and body and wanders in this world free from attachment.
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