Gita in Daily Life: Jnaneshvara says experiencing advaita is bhakti

[Guest guest]

Namaste

 

In the thread on 'Existence of Ishvara is not mAyA; or is it?',

Anil -ji says in

 

http://www.escribe.com/culture/advaitin/m25718.html

 

the following:

 

"Most of the seekers find it difficult to give up worship of God

even after understanding "Shabdadhnyan". Everybody understands, "Neh

Nanasti Kin chan" and "NaTu TadDwityamAsti" but is unable to make up

mind (Nishch aya) that "Dhnyate Dwaitam Na Vidhyate"."

 

I would recommend in this connection the following site from

Jnaneshvara for Anil-ji's reading:

http://www.here-now4u.de/eng/wp-koi1e.htm

 

It has a beautiful summary of Jnaneshvara's approach to Bhakti. Just

to give a few examples, here are some quotes from that site:

 

"According to Jnaneshvara, all misunderstanding about bhakti such as

dvaita in bhakti and bhakti is action-oriented, etc. is caused by

language"

 

"He calls Bhakti as JnAna-bhakti only "

 

"Real state of bhakti is not 'to do' something but 'to be' something"

 

"Bhakti is considered as an end even greater than moksha"

 

And all this is justified there by means of proper quotes from

Jnaneshvara's writings.

 

 

PraNAms to all advaitins

profvk

[Guest guest]

Prof. Shri V. Krishnamurthy,

 

I appreciate you quoting from Saint Jnaneshwar's (Dhnyaneshwar) writings. He

was one of the promoters or Warkari Bhakti Sampradaya who have their millions

of followers in Maharashtra, especially from towns and villages.

 

I do not belong to any sampraday, cult, Akhada or "ism" or do not advocate any

opinion. My writing was casual. (Sahaj) and could not be intended against

anything and anybody, not even against Bhakti.

 

However, just to inform you about Bhakti of Jnaneshwar, let me invite your

attention to the

first sloka of his great work "Jnaneshwari" which is regarded by Maharashtrians

more than Veda and Gita. It is a general convetion to remeber God or Guru

(generally Ganesha) in most of the Prakrit writings on Adhyatma. You will

wonder to understand that first such salutation

is addressed by Jnaneshwar to "Atma", and not to any God or his own Guru, his

elder brother Shri Nivritti Nath. Here is the sloka,

 

Om Namo Jee Adhya

( Omkar, I salute to the first i.e. "Sat")

Ved Pratipadhya

(that "first" is only revealed and stated by the Veda-s on this earth)

Jai Jai SwaSamVedhya

( Jai Jai for that which is sensed by itself and not by any other sense)

AtmaRupa

(That is the Atma Rupa)

 

This is the first sloka of Shri Jnaneswari, largest commentry on Shri Bhagwat

Geeta.

 

This is queer but true that the promoter of largest Bhakti Sampraday in

Maharashtra,

or probably in India has not even mentioned any name of God at the begining of

Jnaneshwari

which is really a unparallel work in Marathi language.

 

I shall request you to read real Manogat (his mind) in Amritnubhava, where in

he has

explained his own true experience of "Adwaita" and also his work "Changdeo

Pasasti".

Both of these are great books for those who love Adwaita.

 

Before his Samadhi he ( Shri Jnaneswara) had some discussion with another great

saint

Namdeo. This conversation has been given in the poetry of Saint Namdeo

Maharaj.

He (Shri Jnaneswara) has advised very clearly that there need not be anything

in between a devotee (sadhak) and his Swaroop. The Alambhanas (Name and Form

of God) be given up gradually and not be insisted upon.

 

I do not disagree that for almost all of us it is very very difficult to imagine

Atma or Parbrahma., and we need to go by some Adhar (I do not know English word

for this). But please

believe me that your Guru has that power to show you your Swaroop in Paroksha

or even Aparokha way. All Shruti, Smriti and religious Granth therefore, tell

us the truth only to certain extent and then advise us to go to Brahmavetta.

 

Incarnations like Shankara were too kind to humanity. Bhagwan Shankar by

writing

commentry on VishnuSahastraNaam has opened his mind that he wanted to guide

everybody,

including those whom it was difficult to understand Avyakta.

 

However, kindly note that unltimately you are guided by by "You" only, hidden

inside you.

No Shastras or human Guru or Gods can take you there. This is my experience.

 

Thank you,

 

Yours,

 

Anil

 

 

 

 

"V. Krishnamurthy" <profvk wrote:

Namaste

 

In the thread on 'Existence of Ishvara is not mAyA; or is it?',

Anil -ji says in

 

http://www.escribe.com/culture/advaitin/m25718.html

 

the following:

 

"Most of the seekers find it difficult to give up worship of God

even after understanding "Shabdadhnyan". Everybody understands, "Neh

Nanasti Kin chan" and "NaTu TadDwityamAsti" but is unable to make up

mind (Nishch aya) that "Dhnyate Dwaitam Na Vidhyate"."

 

I would recommend in this connection the following site from

Jnaneshvara for Anil-ji's reading:

http://www.here-now4u.de/eng/wp-koi1e.htm

 

It has a beautiful summary of Jnaneshvara's approach to Bhakti. Just

to give a few examples, here are some quotes from that site:

 

"According to Jnaneshvara, all misunderstanding about bhakti such as

dvaita in bhakti and bhakti is action-oriented, etc. is caused by

language"

 

"He calls Bhakti as JnAna-bhakti only "

 

"Real state of bhakti is not 'to do' something but 'to be' something"

 

"Bhakti is considered as an end even greater than moksha"

 

And all this is justified there by means of proper quotes from

Jnaneshvara's writings.

 

 

PraNAms to all advaitins

profvk

 

 

 

 

 

 

 

 

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

and Brahman.

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