him self this state of a lib era ted be ing.

For this reas on, in the Gita Sri Krishna ad

vises as pi - rants to simu late the cond uct of ear lier mas- ters and perf ected
souls as reg ards do ing no work in the midst of act ivi ty.
!he "nanis #iew of the $orld %n this con te&t ano ther 'uest ion natu rally arises in
our mind. %f, to a (nani, the world mani fests as a rea pp eara nce of what has al -
ready been tran scended, how then does he re - late to it) *e may re gard the uni
verse cre ated bymaya as il lu sory like a dream and at tach no im port ance to it.
!hat is, even though it ap- pears ref lected like a dream in his psyc he, he may dis
dain fully with draw his mind and pay lit tle att ent ion to it. Seco ndly, he may reg
ard it as the mani fes tat ion of Gods power, look at it curs o rily, and yet keep
hims elf aloof. $e may re call that Shankaracharya con cedes that maya is the in
con ceiv able power of God. !hirdly, in - stead of evinc ing such ap a thy, he may
see the world as the man i fes tat ion of the e& 'ui site beauty of God en dowed with
maya, and es - tabl ish a lovi ng rel at ion with it. +ll these att i- tudes may be found
among +dvaitists. ,ven monks re cite rev er ently a good many de vo - tional
hymns, tra di tion ally at trib uted to Shan- karac harya. -ne of his hymns con tains
the fol - low ing verse. Satyapi bhed/pagame n/tha tav/ha0 nam/mak1nastvam2
S/mudro hi tara3go nakvacana samudrast/ra3ga4. - 5ord, even though there is no
dist inc- tion be tween you and %, yet % be long to you2 it does not beh ove me to say,
67ou be long to me.8 +l though it is true that there e& ists not a bit of dis tinc tion be
tween the sea and the wave, yet peo ple say that the wave be longs to the sea2 nob
ody says that the sea bel ongs to the wave.9 :adhusudanaSaraswati too con
sciously har mo ni;ed knowl edge and dev o tion. !he fol - low ing well-known verse
is at trib uted to him. +dvaitas/mr/(ya path/dhir<=h/s
t>?1k>t/kha?=alavaibhav/@ca2 AaBhenaken/pi vaya0 haBhena
d/s1k>t/gopavadh<viBena. $e have em barked on a (our ney to the +dvaitic emp
ire and have spurned %ndras riches as though they were mere grass. 7et we have
some how been forc ibly en slaved by that de ceit ful se ducer of the gopa women.
Shridhara Swami too is a way farer on the same road. +nd the au thor of the Chaga
vata writes. Dtm/r/m/@ca munayo nirgranth/apyurukrame2 Kurvantyahaituk10
bhaktim itthambh<tagu?o hari4. Sages who re main abs orbed in the +t- man are de
void of all at tachm ents, yet they re- main de voted to the 5ord with out any mot
ive2 such is the glory of the 5ord.E !he con clu sion we reach from the above dis
cuss ion is that, even in the +dvaitic tra di - tion, there are cert ain stages in the life
of an il - lu mined per son wherein there is si mul ta- neous man i fes ta tion of
knowl edge, work and de vo tion, at least as seen by an emp ir i cal ob - server2 an
asp i rant cult i vates the same con - sciously in his life. %t is nat u ral to pres ume
that this per spec tive af fected to a great e& tent the thinki ng of Swami
#ivekananda, an +dvaitin that he was. Furt herm ore, in his opin ion such an act ive
+dvaitism alone can be the starti ng point and un shaka ble bas is of ev ery rel i
gion, mo ral ity and so cial or der. !here is no other doc - trine which has such a uni
ver sal and lib eral outl ook and which calls peo ple to march un- wa ver ingly to
wards the !ruth. Fi& ity of the goal com bined with a ceasel ess on ward strug- gle to
reach it, can be found in +dvaita alone2 and we will be dis cussi ng this point in due
course. 5et us Frst take up the app li cat ion of +d vaitism in the Feld of spiri t ua li
ty. Geconciling Heti, Heti and Sarva0 Khalvida0 Crahma +s we pro ceed to dis cuss
+dvaitic spiri - tual pract ice as de lin eated in the Ipanishads,
JKL Mrabuddha CharataNOK