his day in 1296 CE, Sant Jnaneshwar, a Yogi, philosopher, poet attained Samadhi at Alandi at the Siddheshwar temple complex after having a feast at Pandharpur in Maharashtra. He was then aged 21. He was also known as Dhyaneshwar. He was born as Dnyaneshwar Vitthal Kulkarni on a Janmastami day at Apegaon village in Aurangabad. Sant Jnaneshwar was from the Nath Vaishnava tradition and started the Vithoba-Krishna (Varkari) Bhakti movement at a very young age.
Sant Jnaneshwar authored, before the age of 21, ‘Dnyaneshwari’, a commentary on the Bhagavad Gita and ‘Amrutanubhav’, a composition that describes his experiences in yoga and philosophy – both in Marathi. Both these works are considered milestones in Marathi literature.
Sant Jnaneshwar’s thoughts reflected the Advaita Vedanta philosophy that emphasizes on seeking spiritual liberation through knowledge of the identity of the self as Atman, which is same as Brahman, the highest metaphysical reality. Advaita Vedantins believe the soul is not different from Brahman. Sant Jnaneshwar also believed in the oneness of Mahadev and Vishnu.
Though Sant Jnaneshwar attained Samadhi, devotees believe he is still alive. His chief disciple was Namdev who carried forward the Varkari Bhakti tradition. Details with extracts in comments section.
Note: As Hindu tithi and Gregorian calendar date don't remain same every year, date mentioned may not be exact.
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Atma is all pervasive and immovable, in advaita we don't believe that there are many Atma, we believe that there are many jeevas and these jeevas are subtle bodies and these subtle bodies alone takes rebirths again and again until it realizes itself as all pervasive and immovable Atman, which is nondual underlying reality.
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physical pain is felt by our physical body when we get physically hurt for example road accidents,cut from a knife etc...whereas mental pain which we get from experiancing emotions is felt by our subtle body(mind).
Pain is a emotion itself which a energy
Soul is emotionless or beyond all emotions,stable.
Only subtle body can feels emotion ,flow through each emotion..and body only can compile those emotions.. For example if we are depressed or sad then we will feel it and our body will compile those emotions into tears...then we can even cry also.
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Experience hameshaa mind ke kaaran aur mind me hotaa hai , atman is beyond mind, so how can it experience anything.
Wo bass drastaa hai .
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CONSPICUOUS CONSUMPTION
This is kalyuga yha lene ki pravratti adhik hai
USKE BAAD KYA - UKB
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Advaita Vedanta Group💥, [14/10/2022 08:37]
Jo vyaapak ho wo kya karsaktaa hai, jaise ye space element kucch nhi kartaa kyuki wo Vyaapak hai.
Atma wo chaitanya hai jiske kaaran sabkucch hotaa hai per jo svayam kucch nhi kartaa.
Jiski chaitanyataa se sabkucch move kartaa hai per jo svayam immovable hai.
LIKE PETROL DRIVES CAR, ELECTRICITY DRIVES MACHINE BUT DOES NOT DO ANYTHING ALONE
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Gita me khud kahaa hai ke sab karya prakriti ke teen gun he karte hai.
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U take the example of human body which is at rest...अनगिनत biochemical reactions body k andar chal rhi h lekin body me koi movement nhi dikhta h bhr se dekhne pr
Usi prakar wo param tatva h achal lekin sb kuch ghatit usmein hi ho rha h!
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As per Puranas we go in 84lkh yonis according to our karmas and our last thoughts during death is a case of exception.
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Who is it that will reborn?
If atman is all pervasive then definitely it can't be atman. Atman nevers takes a birth so no question of rebirth.
Now if we consider sukshma sharir its
Sukshma sharir1 = atma + (man buddhi chit ahankara)1
Now in next birth there is some sukshma sharir
Sukshma sharir2 = atma + (man buddhi chit ahamankara)2
Now how can you say sukshma sharir 2 is rebirth of sukshma sharir1? In both the equation you were only atman.
That atma at any TIME identified with man buddhi chit ahankara appears as a limited jiva. There is no relation between jivas from birth to birth. The tendecies and memory gives illusion of continuity.
Truth is that we all are atman right now and the ego "I" that we feel we are will not continue in next births.
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Sookshma sharir is made up of gunas, in next birth even if there are small variations in guna which I think will be there, a new sukshma sharir is formed. And can we say its related to old sukshma sharir?
I think the common way in which we think rebirth only goes well with dvaita philosphy where there are multiple selves so they can say that there is one individual self on which gunas keep on changing
But if we consdier advaita there is no entity called self separate from everything, so everytime our gunas change ideally we are a new ego but memory gives us the illusion that there is some individual self over which these change in gunas are happening
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Gita 18.40 says that nothing in universe exists that is not trigunatmika. It includes sthoola deha. :)
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Ego doesn't exist in paramartha. It exists in vyavahara.
Even right now it is constantly charging. Yet, your identification with a particular jiva is not changing.
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What is the meaning of Maya? Is it energy rhrough which god creates world or is it illusion (materialistic things)?
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Seeing things in totally different forms than they are is maya.
Seeing a rope as a snake is maya.
Usage of terms like energy etc cannot be used in common conversations to describe maya. These terms are used to describe how maya works and her origin.
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BRAHMAN
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COM
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Vivekachudamani, Verse 178
Verse 178: Deluding the Jīva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Prāṇas, the mind causes it to wand...
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STILLNESS SHIVA
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I heard a scientist quoting, whenever I start to talk about quantum theory, I feel like am talking classes on Vedanta
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