Amritanubhava - [An Interesting article on the philosophy of Jnaneshwar]

[Guest guest]

Namaste:

 

Nirmalaji just called me to inform me that she will be posting

tomorrow her introduction to Amritanubhava by Jnaneshvar. I saw this

excellent article by Professor Viswanath Karad in an electronic

magazine (one of the editors of this magazine is member of this

list). Also I have blanket permission to repost any article from this

magazine to this list for discussions. This article will definitely

motivate the members of this list to get motivated to read and

understand Jnaneshwar;'s classic - Amritanubhava.

 

warmest regards,

 

Ram Chandran

 

=============================

 

Philosophy of Saint Jnaneshvara

"A Path Way to Universal Peace"

 

VISHWANATH D. KARAD

Founder, Director MAEER's MIT, Pune and Managing Trustee, Kshetra

Alandi-Dehu Parisar Vikas Samifee.

 

Since undenklichen times various circulations and changes on earth

develop. Some surely served for the increase of the quality of the

human existence and contributed to the fame mankind, but one fought

against each other also for futile reasons or because of large

Imperien for the dishonor of mankind. Unfortunately no end of such

events is to be foreseen, instead increases it in our time of the

modern sciences and technologies. But in the course of mankind

history there were also ' golden ages ', in which living together

could be arranged perhaps therefore relatively harmonious and

peaceful, because humans strove also for mirror-image-ritual

illuminating and less for material prosperity and materialistic

entertainments required. Riot, blood pouring and massacres for

religious, social and national reasons speak volumes of the

destructive potential in the nature of humans and spread despite the

high education level, the breath-robbing scientific development and a

never dagewesenen economic boom over the whole world.

If we more meaningful bases such as peace, harmony and universal

fraternity, which are missing nowadays completely, for which human

living together the upper hand win to let want, we should use

interior innenschau and philosophical thinking regarding the large

men of the past and present. It is worthwhile itself to experience

something over those the system of the universe and humans on earth

steering parameters before we discuss the world view or philosophy of

the holy Jnaneshvara regarding the world peace.

The complex system of the universe consists of numerous heavenly

bodies, which hold themselves by mutual influencing in perfect

equilibrium. The earth carries as only as far as today well-known

planet organisms, whereby the intelligent human species affects the

two other kinds directly or indirectly of organisms.

Humans of this subsystem constantly stand regarding their differently

minted feelings such as demands, greed, annoyance, Ego, temptation

and envy under the influence of the cosmic forces. Research resulted

in that unrest, disorder and chaos in the society with rising portion

of these feelings to increase. Large philosophers, educator, holy

one, way, Seher and scientists always tried in the course of mankind

history to illuminate humans with their valuable teachings and to

energize them to a decrease of the chaos and the confusion.

The influence of the different heavenly bodies one on the other,

order and equilibrium in the universe and are explained by numerous

scientific laws and principles. Sun, moon, merkur, Saturn, Uranus,

Neptun, stars and galaxies do not affect each other mutually and also

the earth and humans are immune to it. The attraction or repulsive

force between two bodies is directly proportionally to the product of

their masses and in reverse proportionally to the square of their

distance from each other. The universe is determined among other

things by the following clear principles and laws of nature:

Universe, space and time are infinite. Changes in the universe take

place only in the manifested forms continuously, mass and energy

remain constant, creation and destruction are inherent in the laws of

nature. It gives no identical two humans or things, to each humans in

the world has its own way of thinking and its individual, of who

become other different nature, besides mental behavior and nature of

an individual, as affects already said, of unknown forces. The holy

Jnaneshvara expressed these principles and laws of the universe in

its writings in most poetic language.

While the tendency of nature lies in the preservation of the

equilibrium, humans bring it frequently in disorder. Something

superordinate receives the equilibrium and connects the entire

universe, called to consciousness, the highest reality, cosmic

strength, the final condition of the subject or the unknown form of

the energy. The heavenly bodies as well as humans, animals and plants

are affected by this consciousness. This process of the influence of

the human spirit is rather difficult to understand and by self

implementation into the correct actions convert. Indian philosophy

tried to find to these problems scientific and logical answers. The

community of the scientists looks for therefore solutions to these

questions in philosophical consultation with important philosophers.

At all times the world brought outstanding philosophers out. They

left indelible traces in the human civilization and affected the

world happening even beyond that at their time and, in addition

belong Plato, Aristoteles, Sokrates, Spinoza, Confucius, Kant, Vyasa,

Shankaracharya, Madhva, Jnaneshvara and Galaxien others. Their

Herangehensweise and conceptions might have been different, but last

end used themselves they all for the well-being of mankind.

On the Veden, the Upanishaden, which became Bhagavad Gita and other

large writings which is based thinking of Indian philosophy less

meaning measured out than it earned, probably, because these books

were regarded as religious writings, although this is far distant

from the truth. Actually give these books, jewels of the wisdom and

the knowledge, which entire mankind well-known, protect the bases of

harmonious lebensfuehrung love, affection and universal fraternity.

Their universal appeals go beyond each religious and social

affiliation and to be based on liberty of suffering and ultimative

luck blessedness for entire mankind. Although the holy Jnaneshvara

contributed much to it, he was not seriously taken. Even Indian

philosophers did not take it being entitled to the knowledge, because

they found its theories of only religious nature.

Each philosopher exerts itself in his own way for the well-being of

mankind, but Jnaneshvara was not only advocate of humans but all

organisms on ground connection. Probably he prayed as first Visionaer

for harmony, peace, love and universal fraternity of all organisms in

the world. In order to underline, we confront Indian philosophy, in

particular the Jnaneshvaras of western philosophy. In the west there

is generally no relationship between philosophy and religion, whereas

Indian philosophy is very closely connected with religion, because it

is occupied with the relationship of humans to the world and with

beginning and end of the human life.

Western philosophy exists to the largest part of intellectual

exercise regarding social aspects of living together, while Indian

philosophy with priority treats the relationship of humans with the

universe. The actions of humans should not disturb the equilibrium of

nature, otherwise one everything, humans is included, pulled

unfavorably in; A goal of Indian philosophy is the search for the

highest reality.

Philosophy is regarded generally as thought process of the logical

analysis, which in intellectual exercises sometimes lands, whereby

mainly consequences are stated over relevant social systems for the

well-being of mankind. Indian philosophy penetrates the life

rationally and critically in an alive process.

The western view of philosophy is based on two acceptance:

i. Religion and philosophy are differently from each other

regarded, mentioned like already before,

ii. Perception, consequence and logic.

 

Indian philosophy adds still Anubhati , the self experience of the

ultimative reality. In addition it does not differentiate between

philosophy and religion, since religion help as way of life finally

to develop a getistic society. The western concept of philosophy

strives for acquisition of knowledge and meets the demand out of

intellectual curiosity. However it does not supply a solution for

durable harmony, durable peace and durable luck. It offers only

temporary solutions and provides momentary pleasure. Indian

philosophy however makes durable solutions for the problems of the

human existence, there to self implementation, self realization and

satisfaction available their main objectives is. This is possible

only by self experience (Anubhati). This affects directly the human

life and affects all ranges of human activity, all questions why and

how the human existence is answered.

The Indian idealism with its origin in the Upanishaden aims at the

education of humans regarding the well-being of the community and at

the understanding of the nature of the highest reality, which is

after natures pure consciousness, in the Upanishaden Brahman or Atman

mentioned. Consciousness as the prominent principle of the universe

is thus the main aspect of the idealism, Jnaneshvara added still

innate love or goettliche love (Bhakti) .

Religion is based on faith, philosophy on reason and experience.

Indian philosophy is regarded to Swami Vivekananda, Rabindranath

Tagore, Aurobindo and Dr. S. Radhakrishnan generally as anti-

socially, religious and mirror-image-ritually, disproved this opinion.

In three masterly papers Jnaneshvari, Amritanubhava and Changdev

Pasahti present its philosophy to Jnaneshvara. The Jnaneshvari is

based a poetic comment to the Bhagavad Gita , Amritanubhava as the

largest mahratisches work of philosophy on Jnaneshvaras own

experiences, which are sixty-five verses of the Changdev Pasahti

addressed to the Hatha Yogi Changdev, which had become somewhat

wonderful because of its achievements in the life.

At the age of only 16 years Jnaneshvara wrote the Jnaneshvari with

amazing enthusiasm for intensive striving to God. In following

calling it expresses its innate need, its self-confident

Brahman/Atman to understand:

 

OM namoji adya/ved pratipadya

Jai Jai Svasamvedya Atmarupa

 

In the verse quoted above Jnaneshvara says:

I slope me and greet the highest reality

The final condition of the subject and the self-confident its

Formulates clear in the vedischen sciences

At the conclusion of its most famous writing Jnaneshvari it expresses

hope that this philosophical description humans may be an assistance

understand the nature of the self implementing of the highest reality

so that peace and harmony in the world prevail.

Jnaneshvaras calling quoted above describes philosophically the

principles of the universe and nature, it supplies the scientific

statement of the human life and the universe.

Jnaneshvara took alive simple humans and portion to its well-being

being issued and published before nearly 700 years its concept of a

social and ganzheitlichen society. A short rendition of its

philosophy shows that it is philosophical and mirror-image-ritually a

Monist. The highest reality is for it mirror-image-ritually a unit.

The spirit is pure consciousness, the goettliche Shakti energy

inhabits the entire universe. Important aspects of philosophy

Jnaneshvaras constitute the unit of realization, recognizing and

recognizing. Shiva, the highest mirror-image-ritual teacher, and

Shakti, the conscious goettliche energy, form a unit. The devotion to

the goettliche love cleans the spirit and reduces all vices, it

controls the senses and leads to the realization of the highest one.

Purity of the spirit, the thoughts and the actions for the setting up

of a natural and harmonious society to self realization the bases

lead and form.

Jnaneshvara speaks further of the strength, which is contained of

names the God in expressing. It prefers this expressing names of God

to different other rituals, which many humans follow blindly. He

believes in prayers as the highest kind of the realization and the

most precious experience of the Goettlichen. Jnaneshvara advises the

trailers over the meaning of mirror-image-ritual teachers and

criticizes religious superstition, rituals and the Heuchelei

contained in it.

Jnaneshvara spreads the theory of the Chidvilas, which playfulness of

goettlichen consciousness, in which the universe is expression of the

highest one, Brahma. He believes in Shanti (peace), which it with

Bhakti equates, the feeling of the deep love for God. A true trailer

is one with God and always ready, it to serve by its service at

mankind.

Amritanubhava is based on Jnaneshvaras of own conception of religion

and philosophical understanding. It describes its theory of

Sphurtivada, in which the world of the highest creator Brahma

constantly one leaks out. He disproves other theories like the

dualism of the Sankhya philosophy, the subjective idealism as well as

the Nihilismus of the Buddhismus. It reveals the secret of the deep

love too and devotion at God, on which philosophy for the Bhakti

religion in Maharashtra and other parts of India is based.

Jnaneshvara understands the reality revealing themselves and

illuminating as, it must by none their not associated means be

proven, knowledge and ignorance is relative terms. The highest

reality consists of pure intelligence and realization. For the

refutation of Mayavadait speaks different arguments: Maya has in its

opinion no basis, because they will not experience can, it can exist

neither independently nor with realization exist at the same time and

by nothing prove. Maya cannot stay in the pure condition of the at on

self-confident unity.

At on self-confident its cannot be described, it is eternal and can

neither be created nor destroyed. To the following verses from the

Bhagavad Gita this theory applies:

 

naina.n chhindanti shastraaNi naina.n dahati paavakaH .

na chaina.n k{}ledayantyaapo na shoshhayati maarutaH .. 2\.23..

 

ach{}chhedyo.ayamadaahyo.ayamak{}ledyo.ashoshhya eva cha .

nityaH sarvagataH sthaaNurachalo.aya.n sanaatanaH .. 2\.24..

 

Translated that means that Atman can be hurt neither by a weapon, be

burned still in the fire can or moistened by the water or drained by

the wind can.

God as the highest, which is humans and the world three important

emphasis of the philosophy, for which the material test consists of

finding a satisfying explanation for their contemporaneous harmonious

existence. Jnaneshvara has its own philosophical concept, which is

rooted in the well-being being issued of whole mankind and never

terms such as caste, faith affiliation or religion takes up. After

its opinion the problems of mankind can be reduced by faith in God

and love for God. He regarded each humans, each creature as a

substantial component of the soul of God, which comes in the

following verses to the expression:

 

ahaM sarvasya prabhavo mattaH sarvaM pravartate .

iti matvaa bhajante maaM budhaa bhaavasamanvitaaH .. 10\.8..

 

The translation means that the true nature of an individual is God

equal. Jnaneshvara described this with beautiful Gleichnissen. It

feels the relationship between individual, the world and God as very

intimate, naturally and material.

The reality is accepted in Indian philosophy as Sat, Chit and Ananda -

existence, pure consciousness and pure joy -. This triad is

summarized as unit in the only reality. Is senseless, the highest

reality as existent or not existent to describe, it is pure

existence, pure consciousness and pure joy. The recognizing and the

recognized are not separate units, it are inseparably united,

manifested in the various objects of the world.

Bhakti or loving devotion at God is an important component in the

religious and mirror-image-ritual life of India. Bhakti is in

accordance with Jnaneshvara the ideal way of life, the terrestrial

life in the spirit of God. Jnaneshvara regards the world as

manifestation of the Goettlichen and supports therefore the

renunciation of the world not. He regards a settling of the tasks

placed in the life as service and recommends to implement each action

obligation-consciously and in prayer attitude. It regards Karma as

the ethics of the acts. One should not act regarding any rewards,

since an action trusting in their sense will carry surely also

fruits. The following verse reveals this philosophy:

 

Karmanye vadhikasraste maphaleshu kadachan

 

The absolute in philosophy and God in the religion are identical for

Jnaneshvara. The highest reality consists of pure consciousness,

goettlicher love and creative energy. Love is not anything material

separates alive spirit, its and self implementation. Each object in

the world is important for a trailer. For it it is not an object of

bare sense joy as for a materialists, but expression of the love of

God and thus the true origin of its life. For Jnaneshvara Bhakti has

the highest value not only from human view but also from the view of

the absolute experience.

The medium for the expression of the love of God is our life, which

we can realize by the combination of our finite even with the

Goettlichen. That is the largest, which can be achieved in the life

and lies in the range of each humans, independently of box and faith

affiliation, religion, time and geographical barriers.

The important dynamics in philosophy Jnaneshvaras exist in the

acknowledgment of feeling, contrary to its western counterpart, which

stresses the intellectual aspects more strongly. Jnaneshvara

understands the outside world as realistically, natural and positive.

God enjoys to recognize each other in the infinitely various

existence forms. It embodies the love, why is called to recognize it,

it to love. This love inspires to noble acts and important social

services. This aspect in Jnaneshvaras philosophy is from large

consequence for the today's world.

In philosophy Jnaneshvaras we find a lucky harmony between Bhakti

(love for God) and Karma (ethics of the acts). The aspect of feeling

in philosophy is stressed without the aspect of realization to

sacrifice. Lay affairs can be regarded thereby completely differently.

In the Jnaneshvari find we a generally understandable, to poetic-

strong analytic comment to the Bhagavad Gita regarding the ethical

works of the Karma. Jnana Yoga (ethics of the realization) and Bhakti

Yoga (ethics of the goettlichen love) stress the philosophy of the

Karma Yoga(ethics of the acts) as an important component in the life

of each individual. Jnana and Bhakti (realization and goettliche

love) follow that actually automatically. They cause humans to

thinking about the duality of temptation and obligation. As soon as

an intensive demand for the execution of an action exists, it is

possible for Jnaneshvara. Temptation or attraction takes place

without each consciousness or completely unconsciously, while anger

for other reasons develops. From temptation or greed one cannot free

oneself without self realization. Demands, greed or temptation know

we everything, them lead to indecision and create finally problems

for one, for the family and for the society.

In the Bhagavad Gita lord Krishna instructs the confused Arjuna about

his obligation. Arjuna was devoured by Maya in materialistic love for

its blood relatives. Lord Krishna described the applicable conception

of realization and ignorance in the following verse, which is

interpreted words most suitable by Jnaneshvara for simple humans in:

 

mayyaasak{}tamanaaH paartha yogaM yuJN{}janmadaashrayaH .

asa.nshayaM samagraM maa.n yathaa GYaasyasi tach{}chhR^iNu .. 7\.1..

 

GYaanaM te.ahaM saviGYaanamidaM vakshyaamyasheshhataH .

yajGYaatvaa neha bhuuyo.anyajGYaatavyamavashishhyate .. 7\.2..

 

Jnaneshvara explains the difference between true wisdom and

knowledge. Jnana is the complete understanding of, of consciousness,

from the highest reality, from true wisdom; the information about

possibly something outside of the soul Atman is science Vijnana. It

continues to stress seriously that those, which think the fact that

the knowledge is about the outward material world true knowledge so

that over the exact definition protects their ignorance knowledge

expresses. He believes firmly that without the full confidence and

true knowledge of the highest one - the highest Brahman - no really

natural and ganzheitliche family and thus society can be developed.

Jnaneshvara shows, apart from its views of different philosophical

theories, its knowledge over different scientific principles, if he

says:

 

(Sanskrit verse couln't be reproduced)

 

This verse shows its distance vision and his reference to

staedteplanerische aspects, it recognizes the meaning of

afforestation and energizes the application of fresh water lakes

close of the cities. That addresses its purchase for its interest and

to ecology and environmental questions. Similarly he states that it

is illusionary, if one sees the alleged movement of the sun from the

east to the west. This shows clearly its correct view of the fact

that the earth moves around the sun.

Jnaneshvara lends numerous similar scientific statements in its

poetic clear language expression and gives very suitable examples, in

order to explain its scientific concepts. By these examples it

describes the laws of the creation and destruction, to the expansion

of the universe and the parameters, which nature, which spirit and

the subject control. Likewise it confirms seriously that the universe

from complete the anything (Big Bang) did not develop and to itself

collapsing again to the absolute will return.

In its other paper, Changdeva Pasashti, asks Jnaneshvara the large

Yogi Changdeva, which had attained large yogische power to give the

Ego up. Ego and addicted motives form the basis practically all

conflicts and all mischief, which finally leads finally to unrest,

instability and to disorders in the life.

That, which seeks to attain self realization and which its

obligations and his responsibility sincerely opposite is, can be

Scherflein to well-being of the community to contribute. In addition

one can lead a lucky and content life, if one masters its desiring,

his Wollust, his anger, his greed, his Ego, his temptations and his

envy. Likewise peace and harmony can in-turn into the society, if

nowadays the sumptuously rampantly growing tensions and acts of

violence are reduced. Such mastering helps to keep the families

intact which brings form into the life. The concept of the family

promotes the social reconstruction, which is said also in the

Bhagavad Gita. That is not mirror-image-ritual, but a completely

terrestrial social problem. Jnaneshvara believed firmly in it that a

natural, ganzheitliche society on the basis well of a connected

family system can develop, on mutual understanding and for each other

a standing been based.

All philosophers, holy one, Seher and scientist have the well-being

and luck of mankind to the common goal. Their whole life they all

were long on the search for the understanding of the principles and

laws of nature, the life and the highest reality. The scientists

tried to discover and invent solutions for problems of the material

world and expressed scientific laws and principles of nature in the

form of equations and formulas of mathematics and physics. But the

holy ones, the ways and the Seher, which were also large Visionaere,

expressed the principles and laws of nature in their most poetic and

clear language likewise.

At the end we state afterwards that the laws must agree each society

or nation with the rules of the life and nature, because the rules of

nature are the laws of the cosmos, the law of the highest one, the

creator, Brahmans. Actually that actually reflects the talent of

philosophy Jnaneshvaras, which is at all times truthful and universal.

If one studies the Jnaneshvari of full humility and concentration,

one finds a masterpiece of philosophy, literature, poetry,

Metaphysik, science, Spiritualitaet, religion, Yoga and a genuine

manual for a content life, which lets different live also lucky. If

the theories of the holy Jnaneshvara and those of the large masters

of the past could form a part of the education system, it would help

the students to develop reverence and attention and their parents to

respect older humans and teachers. Beyond that it would prevent a

breaking of families and home, what became world-wide everyday. The

unit of science and religion can possibly bring over the medium

education peace to the world and contributes for living together

humans in a ganzheitlichen society to the necessary character

formation.

The international community of the intellectual ones, philosophers

and guidance personalities can arrange the fate of the world, if it

decides itself to take over the task peace and harmony to donate. It

is at the time and corresponds to the requirement of the hour to

integrate and convert into the practice philosophy Jnaneshvaras into

the universal education system.

 

Source: Now4You Online Magazine.

URL: http://www.here-now4u.de/eng/philosophy_of_saint_jnaneshvar.htm

 

 

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

> advaitin, "Sunder Hattangadi" <sunderh>

> wrote:

>

> Namaste,

>

> Nirmalaji has informed me that the postings have been

delayed

> due to some technical problems, and expects to start them soon.