Amritanubhav

[Guest guest]

The great Marathi Saint Dyandeva who lived in the latter part of the

thirteenth century A.D wrote this treatise. This work was completed by the year

1290.It is an attempt to convey his ambrosial experience of the supreme reality.

His

preceptor, Guru was his elder brother saint Nivruttinath who requested him to

write this composition in order that the wise men and women might have the

true Knowledge.

 

It is a superb poetic narration of the ambrosial experience of the final

state of liberation.

This will be a perfect text for the followers of Advaitin philosophy. Hence,

I have ventured to place it on this Advaitin list. I neither claim to have

understood it fully nor am I trying to give my understanding of this acclaimed

book.

I shall post excerpts from the following books.

 

1 Amritanubhava by R.K. Bhagwat

2 Philosophy of Dyandeva (Jnanadeva) by B.P.Bahirat

3 Mysticism in Maharashtra by Gurudev Ranade

 

Due to some technical difficulties in setting up my computer for this purpose

I was not able to post this earlier. However, I will try to post it more

regularly after February 12th.

Since Sundarji had already posted first five verses of auspicious prayers I

will begin with

first six verses of chapter one.

There are eight hundred verses and the book is divided into ten chapters.

The first chapter describes the Absolute (SIVA) and his active power (SHAKTI)

abiding together.

 

 

CHAPTER I

Shivsakti Samaveshan

The Absolute, Siva, and his active

Power, Sakti, abiding together

I pay obeisance to the God and Goddess who are thus unconditioned primordial

parents of the universe.

Note: There are two entities which bring about creation; the

instrumental cause and the material cause. Siva (father) and Sakti

(mother) both together have created the universe. Since they are two,

a doubt may arise as to how they are unconditioned. However, as

explained in verse 4 of the prayer, they are only two aspects of the one

and the same thing. Hence there is no limitation to the primal cause.

The very lover (Siva) impelled by a desire to enjoy himself assumes

a reverse position and becomes the Beloved (Sakti). occupying the

same beautiful place, having the same status as Siva, (or sharing the

same powers) and the same body features.

Note: Just as anyone desirous of enjoying his own beauty looks at

his reflection in the opposite mirror, Siva sees his reflection Sakti. For

identifying anything the description of its nature, appearance and

features is necessary. Here Sakti is described by stating that she has

the same base-Bliss, the same appearance and the same features. The

two are not separate as father and son or milk and curd; but they appear

as separate, though one due to change of state or position like an actor

appearing different when he plays the different roles of a king or a

pauper.

\The ideation of the evolution of the Unified Field (Supreme

Atman) into polarities (Siva and Sakti) is beautifully captured in words

appealable to the modem scientific mind. It is stated that the Supreme

lover turned about and became the beloved, the self-rotating action is

the primary cause of polarity setting in motion the process of evolution

 

 

|

of the universe. The simile of a lover and his beloved given to Siva

and Sakti explains eloquently how they match each other, being equal

and opposite. Siva is the static energy and Sakti, the dynamic energy;

the former is the condition of equilibrium and the latter, a condition

of motion and change of relative position. The comparison alsohigh-

liehts the inter-dependence of the two forms of energy (Siva-Sakti). ^

3

In the flush of love, they swallow each other's body; They how- |

ever emit each other to maintain duality.

Note- in the state of intense love, duality is forgotten but when there

is consciousness of enjoyment, duality appears again as the enjoyer

and the object of enjoyment.

The constant process of devouring and emitting each other s

body by Siva and Sakti can be well appreciated by observing the

phenomena of twilight. When the day begins it devours darkness and

emits light and when the night falls it devours light and spreads dark-

ness. Likewise Siva and Sakti play similar sport of consuming or

emitting the phenomena of The Supreme Atman or the world of

forms and names, depending upon the degree of knowledge or ignor-

ance of the viewer.

4

They are neither one, as they are not exactly alike; nor are they

two, as they are not very much different. How can we understand their

nature and form!

Note o The two things are said to be different when the substance

and existence of each is independent of the other. Here the substance

is one but the existence is interdependent e.g. water and ripples.

5

How intense is their desire to enjoy themselves! (While enjoying)

they merge their duality and become one so much so that even to?

sheer fun they do not allow their unity to break.

Note: The apparent duality is explained by 'Vivarta doctrine' of

the Advaita philosophy; viz. a thing without undergoing any change

in its form or substance, by mere change of position or situation can

appear dual, like a coin appearing different when its position is re-

versed. It is one of the fundamental principles of 'Siddha system' or

'Shambhavi lore'.

 

Nirmala

[Guest guest]

Namaste,

>The very lover (Siva) impelled by a desire to enjoy

>himself assumes a reverse position and becomes the

>Beloved (Sakti). occupying the same beautiful place,

>having the same status as Siva, (or sharing the same

>powers) and the same body features.

 

 

Sunderji and Nirmalaji has given us a great start on the

Amritanubhav. Regarding these words, though, I can't help wondering

what Shankara would have said. Based on what I know, I do not think

he was nearly so romantic or poetic. Perhaps I need to learn about a

new dimension to Shankara. Any comments?

 

Hari Om!

Benjamin

[Guest guest]

advaitin, Benjamin <orion777ben> wrote:

 

Regarding these words, though, I can't help wondering

> what Shankara would have said. Based on what I know, I do not

think

> he was nearly so romantic or poetic. Perhaps I need to learn about

a

> new dimension to Shankara. Any comments?

 

Namaste,

 

These metaphors are reminiscent of Shankara's Soundaryalahari

(which Prof. VK-ji has been posting), or the Radha-Krishna Leela in

the Bhagavata Purana. The 'Madhura-Bhava'('honey-sweet emotion') of a

devotee expressed in the 'Shringara-Rasa'('ornamented nectar') rhymes

of poetry, is a unique dimension in the mystical literature of all

cultures - eg Rumi, St. Teresa of Avila, etc. Translated poetry may

not be able to match the beauty of the original, but even if it

kindles a spark of devotion or love that can be called divine -

transcending the corporeal - it could spur one to explore one's own

potential in that dimension.

 

 

Regards,

 

Sunder

[Guest guest]

Namaste Benjaminji,

 

advaitin, Benjamin <orion777ben> wrote:

>

> Namaste,

>

> >The very lover (Siva) impelled by a desire to enjoy

> >himself assumes a reverse position and becomes the

> >Beloved (Sakti). occupying the same beautiful place,

> >having the same status as Siva, (or sharing the same

> >powers) and the same body features.

>

>

> Sunderji and Nirmalaji has given us a great start on the

> Amritanubhav. Regarding these words, though, I can't help

wondering

> what Shankara would have said. Based on what I know, I do not

think

> he was nearly so romantic or poetic. Perhaps I need to learn about

a

> new dimension to Shankara. Any comments?

>

> Hari Om!

> Benjamin

 

 

It is true that there are many dimensions to Shankara. The formal

language in which the Advaita doctrine is written gives the

impression of a young sanyasi that is far removed from the poetry of

life. But Shankara was a poet too, and his stotras are considered to

be exceptionally beautiful compositions of verse and metre. Shankara

was also an adept in Sri Vidya, which properly falls under the

umbrella of the Tantras. It might be mentioned here that Jnyaneswar

belongs to the Tantric tradition (in the line of Goraknath).

 

Shankara was supposed to have been all knowing. Shankara was one of

the four crowned Sarva-Jnanis, the all-knowing ones, and stands

beside the Upanishadic Yajnavalkya in this respect. It is mentioned

in the Shankara Dig-Vijaya that he learnt the science of erotics to

meet the challenge of Ubbaya Bharati, the wife of Mandana Misra. He

is supposed to have written some romantic-erotic poems when he was

occupying the body of king Amaruka. There is a book by Andrew

Schelling called "The Cane Groves of Narmada River" in which there

are a few poems attributed to Shankara when he was in the guise of

Amaruka. Shankara was surely a knower of Yoga if he could enter and

revive the body of the dead Amaruka. The kingdom of Amaruka is

supposed to have prospered during this time, from which we may infer

that Shankara was a good statesman. Shankara's breadth of knowledge

seems to have covered diverse fields including the intellectual, the

aesthetic, and many others.

 

With regards,

Chittaranjan

[Guest guest]

<slimaye

<advaitin>

Monday, February 02, 2004 10:17 PM

Amritanubhav

 

>

> The great Marathi Saint Dyandeva who lived in the latter part of the

> thirteenth century A.D wrote this treatise. This work was completed by the

year

> 1290.It is an attempt to convey his ambrosial experience of the supreme

reality. His

> preceptor, Guru was his elder brother saint Nivruttinath who requested him

to

> write this composition in order that the wise men and women might have the

> true Knowledge.

>

> It is a superb poetic narration of the ambrosial experience of the final

> state of liberation.

 

Namaste to All:

 

Yes, it is, Nirmalaji. I am pleased to see that the subject this month will

still include Jnaneshvar. He is one of my favorite poets. I suppose he

should also be considered a mystic. Sometime last year I had been searching

the Internet for information about him. I came upon a biography which I had

posted on Harshaji's list. I thought some of you might appreciate it here,

so I post it along with the link to where it can be found.

 

Also, I just uploaded some selected verses of Amritanubhav to my website.

When I was looking for the information and found the biography, I was

specifically looking for the totality of the work.

 

This and other excerpts can be found at http://www.nonduality.com/jnan.htm.

I posted these verses a few months ago when ProfVK began the Soundaryalahari

discourses. They are quite beautiful, poetically presented, with no

commentary except that which resonates within your own soul.

http://www.omshaantih.com/Two lamps.htm

 

Love,

 

Joyce

 

 

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

Jnanadeva *

If you ask a person from Maharashtra (a state in India) what the greatest

philosophical work of his state is, he would most likely reply

'Jnanaveshvari written by Jnanashvar (also known as Jnanadeva).'

 

The dates proposed for Jnanadeva are 1271-1293 (or 1275-1297). He

voluntarily abandoned his body at the age of 22. He is quite famous for the

excellent commentary on Bhagvad-gita called Jnaneshvari. He received hatha

yoga teachings from his brother, Nivritti-natha and tries to combine this

yoga with the gita. As he correctly notes, hatha yoga practiconers (most of

them anyway) measure the wind with upstretched arms day and night and lack

the slightest devotion. They should expect only sorrow in their path.

 

Jnanadeva's father was Vitthalpant, who tradition identifies as belonging to

the Nath sampradaya (lineage). However, at a young age, Vitthalpant was

disinterested in life, and decided to take sanyas. He took permission from

his wife (though she actually did not want to give him permission) and went

to Benares, and beacme a renowned disciple of the famous Swami Ramanand.

Vitthalpant's wife, Rukhamabhai, hearing the news decided her married life

was over and practiced chanting and other devotional austerities under a

tree and many people in the village of Alandi considered her pious.

 

Once, when Swami Ramanand visited Alandi, Rukhamabhai prostrated towards him

in reverence. Seeing the spirituality in her face, Ramanand blessed her with

good spiritual children. Rukhamabhai smiled wryly and told him that her

husband was an ascetic and was actually his disciple. Ramanand went back to

Benares and told Vitthalpant to go back to Alandi and resume the married

life and have progeny.

 

Vitthalpant went back and shocked the whole community by resuming his

married life (In India, once a person takes sanyas, one can not resume the

material life under any circumstances). They had four children in quick

succession. Jnaneshvar (hereafter refered as Jnanadeva) was the second

child. The eldest was nivritti and Sopana was the third male child. The last

child was his sister, Mukti. One may appreciate the names: nivritti, and

jnana are sopana (ladder) for attaining mukti.

 

Because the four children was born to a person who was once a sanyas, all of

them were ostracized from the community and lived in a small hut. At the age

of seven/eight, Nivritti had to be invested with the sacred thread to become

a Brahmin. However, no one in Alandi was even willing to look at the

children, let alone perform ceremonies for them. Therefore, Vitthalpant

moved his family to Nasik, and the whole family used to circumbulate the

hill from which the holy river Godavari originates (this is a beautiful

sight, even to this day. One finds the river originates drop by drop, and

passes thro' a linga at the bottom of the hill before becoming a full

fledged river). They circumbulated the hill to expiate their sins. However,

one day, as fate would have it, a tiger attacked the family. When the family

ran away, Nivrtti got separated from the family. He took refuge in a cave

where he met Gahininatha, the fourth in the Natha lineage who initiated him.

However, the problem of the scared thread ceremony remained and the family

returned to Alandi.

 

The brahmins at Alandi were stubborn and would not perform ceremonies for

the child of a sanyas. Finally, they said the only expiation from the sin

was death of the parents. Therefore, Vitthalpant and his wife went to Prayag

and drowned themselves in the river Ganga (While it is true that Hinduism

prohibits suicide, it is not completely forbidden. In fact, scriptures give

four different methods of dying in Prayag by which one can attain

liberation. However, it does prohibit suicide as an escape from material

life). Even after the self-immolation, the brahmins could only advise them

to visit Paithan, the center of learning and obtain a testimonial from the

pundits.

 

The pundits at Paithan took pity on the four small children, but still could

not decide since there was no precedence in the scriptures. Finally, an

interesting episode happened here. A brahmin decided to make fun of the

children and asked the meaning of their names. Jnaneshvar replied that his

name signified Jnana, to which the brahmin retorted that the buffalo on the

road was also named Jnana. Jnaneshvar replied that the essence of the

buffalo and himself were not different. Irritated by this, the brahmin took

a whip and flung it at the buffalo. When the whip hit the buffalo, it left

scars on Jnaneshvar, a young child of seven. The crowd of pundits were

astonished at this. Jnaneshvar went to the buffalo and asked it to recite a

verse from the Vedas to prove that the essence of the buffalo and himself

were not different. Lo and Behold, the buffalo spoke ! All the Brahmins and

pundits prostrated at the feet of Jnaneshvar. On their return to Alandi, the

news of the miracles had already reached them and they gladly performed the

ceremonies for the boys.

 

Jnanadeva wrote his exposition on Bhagvad gita at Nevase and called it the

Bhavartha-dipika (the lamp of simple explanation) which later became known

as Jnaneshvari. He met Namadeva, the well known bhagavata of pandharpur and

toured various pilgrimage spots in North India.

 

Jnanadeva attained eternal samadhi in Alandi, near Poona in 1296 at the age

of 22 (25 by some other scholars). That he not only produced the exposition

but also other works at such an age stands testimonial to the greatness of a

person. He himself remarks in the sixth chapter that knowledge can be

brought over from the previous birth but does not mention him as an example.

That's a mark of humbleness, considering that he produced Jnaneshvari at the

age of 15 (or 19). Though the brahmins had made fun of him as an outcaste,

he never ridiculed them in retaliation. Maybe he considered them to be God's

children also, or rather the same as himself.

 

Jnanadeva brought together the advaitic tradition, the saiva outlook and

yoga of the Nath sampradaya and the bhakti of the bhagavatas and is not

unlike the work of Madhusudana Sarasvati. Jnanadeva founded the vaarakarii

sampradaya.

 

Among his four works are Amritanubhava, Cangadeeva-pasasti, gatha and, of

course, Jnaneshvari itself. The gatha-s are a collection of beautiful

devotional poems. Amritanubhava (the nectar of divine experience) is well

known among Advaitins, especially those in the Nath sampradaya. This

beautiful book talks in detail about the unity of Shiva-Shakti,

consciousness at rest and at motion i.e noumenon and phenomenon. The

Jnaneshwari contains nearly 9000 verses written in the ovi meter of old

marathi. The Jnaneshwari is highly poetical and differs in style from

bhagvad gita commentaries by Shankara. Jnanadeva's intention was not to

write an explanation of gita for upholding a philosophy but born out of pure

love. For example, his 42 verse explanation for 9.32 brings out that he

treated everyone equally with Love and no one was barred from singing the

glory of God. In the same chapter, he describes the miseries of the world,

and says we should pray to God all the time just like one should escape

while being surrounded by fire. It teaches that the path of devotion

(bhakti) is supreme and a devotee finally attains unity with the Lord.

Jnanadeva's bhakti for Krishna, his reverence for his guru are supreme. No

wonder that Saint Eknath, who established the text, says that Jnanadeva is

the mother and father of all Sadhakas. Namadev, the famous saint, has

written a brief biography of Jnanadeva's life.

 

His commentary of the Bhagvad gita is chanted to this day in the temples of

Maharashtra.

 

The following books are many favorites, in that order in each category.

 

Amritanubhava :

Experience of immortality : English rendering of Jnaneshwar's

"Amritanubhava" by Ramesh Balsekar (student of Nisargadatta Maharaj, of the

Nav Nath Sampradaya). Published by Advaita Press

The philosophy of Jnanadeva by Bahirat. Published by Motilal.

 

Cangadevapasasti :

Cangadevapasasti : English commentary by Madhav; Pune, India.

 

Gatha :

Garland of divine flowers : selected devotional lyrics of Saint Jnanesvara

by P.V. Bobde ; published by Motilal.

 

Jnaneshavari:

Jnaneshwar's Gita : a rendering of the Jnaneshwari by Swami Kripananda

published by SUNY Press, NY.

Jnaneshvari (Bhavarthadipika) by V. G. Pradhan.

Sri Jnanadeva's Bhavartha dipika by R. K. Bhagwat; published by Samata

Books, Madras.

 

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

 

*(this article can be found at

http://www.geocities.com/Athens/8107/bios1.html#jnanadeva