My dear Pranav,
Vinoba's pravachans used to be with all kinds of people. Once he
was asked a question. Bhakti of God assumes that God and Bhakta are
a duality. They are two (Dwaita). How can he then equate Jnana
(knowledge of the ultimate reality) and Bhakti (devotion to the
ultimate reality as one) in Adwaita? Jnanadeva says: "Only know Vitthal.
This is bhakti, this is jnana." Bhakti and jnana are two names for
the same thing. Knowing the Lord and loving Him are not two
An act performed through love is very different from an ordinary act.
As the son comes home tired from the field, the mother looks at
him with natural love, and says, "You are tired, my child." Look, how
much power there is in this small action. Weave all the actions of
your life with the warp and woof of bhakti and jnana. This is what
is called Purushottama-Yoga.
Vinoba said, "The Vedas are not hidden in the Samhitas (collection of
Mantras) or in your books and treatises. They pervade the whole
universe. Shakespeare speaks of:
Tongues in trees, books in running
brooks, sermons in stones....
The idea is that the Vedas are neither in Sanskrit nor in the samhitas, but
in all creation. When we say, prabhate karadarsanam, all the Vedas are
in that palm, and they say, "serve." Consider whether your hands
worked yesterday, whether they are fit to work again today and
whether they carry the marks of service. When the hands are worn
out with service, then the destiny that Brahma ordained for you
becomes clear. This is the meaning of looking at one's palm in the
morning. Where are the Vedas? They are in your hands. I am the
Vedas living and awake.
The truth is that the essence of the Vedas is in our hands. We
have to build our lives on the foundation of service, love and
knowledge. This is what is meant by saying that the Vedas are in
our hands. (1)
This is how Vinoba combines love, knowledge and action as a trinity.
He draws this meaning out of Gita. Gita itself is considered the
essence of all Vedanta (or Upanisads).
Vinoba's commentary on the
Gita is considered one of his more memorable works. He gave these
lectures on the Gita every Sunday in Dhule Jail, where he was
imprisoned by the British during 1932. They were recorded by Sane
Guruji, another major Marathi author, who was imprisoned in the same
jail. They were delivered to the inmates of the jail, who included
dacoits, murderers, thieves and other jail birds, along with political
prisoners such as Vinoba and Sane Guruji. He gave these lectures
even to the women prisoners, where Vinoba, a bramachari, was given a
special permission by the jailor. The jail rules were ignored and
Vinoba delivered his Pravachans to all the prisoners in Dhule Jail. (2).