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Introduction
realized person performs actions, but he is un-affected by those actions. He performs actions for the benefit of others. His actions are ideal for society. Without action, without practice, just knowledge is futile. Without walking, just by standing in one place, no one can reach his destination.33 The highest goal of self realization can also be achieved by following the religious and moral duties. So, without conduct, knowledge cannot lead us to reach our destination. Actions are to be performed to develop spiritual qualities and to keep Samyama steady34. Following the code of conduct only one attains the state of Sthitaprajna35. Wrong knowledge is destroyed by both Right Knowledge and Right Action. So, both can be simultaneously pursued. There are some hypocrites in the world who claim that knowledge alone is enough to lead us to self realization and action is not necessary. Really speaking they are neither men of knowledge i.e. Jnani nor men of action. Equal respect is to be shown to both knowledge and action.36 Chapter 4: Samya-yoga-shuddhi
In the fourth chapter Mahāmahopādhyāya Shri Yašovijayaji m.s. describes the state attained by the Yogi. An aspirant of Moksha, riding on the chariot of sameness along with knowledge and action reaches the transcendental state37. It is a state of desirelessness and equanimity. He is unmoved by any kind of worldly attraction. This state itself is like blissful ocean. In this state all kinds of illusion vanishes. Reaching this state one enjoys only bliss and nothing else 38. To reach this state of sameness (Samatva) one has to give up ‘mineness (mamatva), In this state Atman shines in its pristine purity. In this state of permanent bliss, neither worldly pain nor pleasure exist.39 It is a real state of liberation. Mahāmahopädhyāya Shri Yasovijayaji m.s. tells that for common people it (Samatā) is a means to ach ieve liberation but for liberated, it is a state of liberation itself.
This work of the author is undoubtedly an out-come of profound knowledge and experience. His originality can be seen in presenting the same old ideal presented by Umasvatiji in a different and convincing manner. He tries to reconcile different philosophical view-points on the basis of Anekantavada. Mahāmahopādhyāya Shri Yasovijayaji m.s.'s specialty is that he, like the Upanisadic sages, describes his mystical experience in similar terms. This book of the learned author is a very important contribution to philosophy and deserves more attention of the scholars of comparative religion and philosophy.
- With gratitude from 'Traverses on less trodden path'
33. 34. 35. 36. 37. 38. 39.
Chapter III - Shloka 13 Chapter III - Shloka 12 Chapter III - Shloka 3 Chapter III - Shloka 13, 37 to 42 Chapter IV - Shloka 1,2 Chapter IV - Shloka 5,6 Chapter IV - Shloka 8 to 23
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