Have you read the Odia Bhagavad Gita?

Srimati K. Saberwal, professor of philosophy at the University of Lucknow, had come. As soon as she entered to have Master's darshan, he gave her a copy of his commentary on the Brahma Sutras. A discussion followed.
"Swamiji, how was it possible for Sri Shankara to develop devotion to Brahman with form when he was an advait and his philosophical treatises proved that he believed in nameless and formless being?"
"It is because jnana (path of knowledge) and bhakti (path of devotion) are essentially the same," said the master. "Look at the many poems Sri Shankara has written. They clearly show that he is in one has developed a high degree of devotion, self-denial leads to jnana and jnana is a synonym for para bhakti (highest devotion).
Some people today reject bhakti thinking that it is inferior to jnana. They don't understand bhakti. They think they can start practicing Jnana Yoga right away. You have no faith in God. You only get an intellectual concept of God. That doesn't help them. Jnana Yoga is of no use without the necessary preparation. "
"Then who is ready for Jnana Yoga Sadhana, Swamiji?"
“When there is only the veil of ignorance and the mind is free from impurities and restlessness, then one can practice Jnana Yoga. The impurities of the mind can be removed through selfless service, and restlessness through devotion. In the case of the vast majority, all 3 yogas are necessary - karma yoga, bhakti yoga, and jnana yoga. "
“That is absolutely true, Swamiji. Only your yoga of synthesis brings the students forward on the spiritual path in this day and age. Unfortunately, we have only developed the intellect and this proves to be an obstacle at every level. The intellect does not allow us to have faith in God and to practice devotion. He asks questions and doubts. "
“We shouldn't allow the intellect to put obstacles in our way. The intellect may or may not believe in something that is beyond the senses and the mind. He may not believe in happiness outside of objects, but deep sleep proves that happiness is not really in the objects or in the contact of the senses with the objects.
Happiness does not mean joy. Joy is the other side of pain. Joy and pain cannot be separated from each other. Our goal is not to get joy. Our goal is to achieve absolute happiness. Only Brahman alone can be this happiness. There is no duality in Brahmin consciousness; there is only unity. Brahman is truth and awareness.
The happiness of Brahman is indescribable. Even the happiness of deep sleep is indescribable. In the morning you wake up and say, 'I slept well.' But when you sleep you are unable to describe the experience of sleep. It's like the state of a man who lost a ring in a pond. He dives into it, finds the ring, but is not immediately able to say, 'I found the ring.' He is only able to do this when he comes to the surface of the water. Everyone has to experience this happiness for themselves. "
“What a blessing it would be to experience such a thing, Swamiji! I'm tired of theory. I have to teach philosophy to my students. I only know Vedanta from theory. I tell them what is in the books, but I have no real knowledge of the reality. It is a miserable state. I want to give up everything and spend the rest of my life here in meditation. "
"Theory is good," said the master, "because it elevates your thoughts and keeps showing you the ideal. It encourages you to search for the nature of Brahman. The spiritual truth will then gradually awaken in you. Meditate; meditate regularly, then you will understand everything. "
Srimati Saberwal told Master that she regularly repeated the Gayatri mantra.
"That is wonderful!" Said the master. "Gayatri is a great mantra. It combines Brahman with and without form. Now you have admitted yourself that you can combine Jnana and Bhakti. You cannot separate them. You are also working on at university and teaching philosophy to thousands of girls there. That is a great service. You shape their character and show them the high ideals of Vedanta. This is selfless service of the highest kind. At the same time, you have to try to realize that you are only a witness of all of this is that you are the Self. Then you will make rapid progress on the spiritual path. "
“That is always the difficulty, Swamiji. We work, but we don't do it with a selfless mind. We work for money or to fulfill our worldly ambitions. "
“That is true, but by constantly trying to hold up the Vedantic feeling, one day it will be possible to solidify the thought. You may fail a thousand times, you don't have to worry. But after each failure, when you get up again, you will rise a little higher than before. Nothing is lost. Every effort brings you closer to the goal.
When you have a few days off, come here and spend the time in silent meditation and other spiritual practices. Once the mind realizes that there is happiness in the spiritual practice, it will not give up on it. Then you will be established in yoga. May god bless you!"

How to Cultivate Dispassion: Master asked Swami Chidanandaji, “How is Sri S. doing in Viswanath Bagh? Did you send him all the groceries for his board? "
"Swamiji, I have offered it, but Sri S. prefers to take alms from the nearby alms-house and do some work in the garden," replied Swami Chidanandaji.
“It's good as a kind of exercise, but why is he acting like that now? Could it be because he had a little argument with Sri P.? "
“Yes, Swamiji. Even when he was here after the incident, he didn't feel at home and just waited for work in the garden to begin. "
"That is not good," said the master. "The correct spirit of sannyas is not understood even by many sannyasins. Of course, dispassion, keeping silence, living alms, seclusion, constant chanting of Om are all outward signs of a monk, but besides all of this, it is the correct inner attitude that constitutes the fundamental essence of a sannyas mind. It is the maintenance of absolute calm and serenity in the midst of pairs of opposites such as heat and cold, pain and joy, sorrow and happiness, failure and success, insult and honor The sannyasin receives and looks at all of them with the same inner feeling of calm indulgence. A true sannyasin stands above the pairs of opposites. For him, friend and foe are the same, praise and blame make no difference. How and why is it? because a true sannyasin has overcome body awareness, his view is not based on body awareness, he is constantly striving bt live with the thought that he is the pure spirit.
When taking the vow of renunciation and performing the Vraja Homa ceremony, the sannyasin offers everything - his body, mind, prana and senses - to the sacrificial fire. From that moment on, he sees himself as the pure spirit. He looks at everything that is said or done to the body, all things that the body experiences, as if they have no meaning to it. He finally solidifies himself irrevocably in the serene silence of his true, blissful, spiritual nature.
If a sannyasin does not make an effort to attain this spiritual attitude, who will? Just moving around among people of different temperaments and at the same time striving to maintain an inner alignment of peace and quiet will help him perfect the practice. To quickly feel attacked by unpleasant criticism, somewhat harsh treatment, or unpopularity, to get upset and to leave the place is a sign that the sannyasin has failed to hold onto his sannyas spirit. His ego is still established in the physical body. He was immediately touched and annoyed by something that was directed at the body. A sannyasin has no body. How absurd to be upset by something that has been said about that temporary garment that you are wearing and that will be thrown away in the next moment!
A sannyasin should not have an ego. The ego is to blame for feeling attacked about every little thing. Too great a sensitivity shows that one has not yet overcome the idea of ​​one's own importance or a superior sense of self. The destruction of the sense of self is true death for a sannyasin. Only courageous self-analysis will enable him to free himself from self-delusion and settle in the true sannyas spirit.
Let alone a little disrespect or insult - even if he is hit with a shoe or his throat is cut with a knife, even then a sannyasin should remain perfectly peaceful and calm. A garland of roses that is placed around his neck or a shoe that is thrown at him should be the same for him. Of course, the perfect posture does not come in all its fullness at once, but even then, every sannyasin rightly bearing this name should strive every minute to achieve the feeling of being the pure spirit. In some cases there may be some concern at the beginning. A sudden insult, an extreme provocation, a little harshness or disrespect may well upset a sannyasin for a while, maybe for a whole day, sometimes 2 days. But eventually the sannyas spirit will prevail. Discrimination and self-discovery should start working right away. 'Who am I? What does insult or honor mean to me, who is the pure spirit? What are all these passing experiences for this passing body? They are not real, insignificant and insignificant, and as such are not worth considering. In truth, I am the blissful, nameless and formless Supreme Spirit. Furthermore, who can be blamed for what happens to the physical body? Everything comes because of his karma. He just gets what he's due. How foolish of me to try to blame someone else for it! 'This is how the serious sannyasin should ponder and keep his peace. Such active service tests help one to determine one's inner progress toward the ideal of sannyas. They provide an invaluable training ground for the sannyasin to perfect themselves. They give him the space he needs for practically applied spirituality. Accept all experiences with a spirit of joy. Face difficulties and challenges with calm and strength. Remember that there is no difficulty or challenge for you because you are the pure spirit. Sometimes some karma may affect the mind, but it's just like a passing cloud. Push them aside and shine again in the full splendor of your true spiritual luminosity. Let all daily activities become as many welcome opportunities for you to develop and express your true inner spiritual nature. Learn the secret of only looking at everything from the standpoint of the highest spirit. The idea of ​​the body will pass and nothing will affect you in the least, for you will never forget that you are pure spirit in essence. May you all become ideal sannyasins! "
Swami Chidananda and all the other students, who followed Master's words with the utmost attention, were inspired and inwardly grateful to Sri S. for giving Master an opportunity to speak up on such an important subject.