The Transformational Quest of Awakening to Daily Life : a Phenomenological-Hermeneutic Approach

Total Page:16

File Type:pdf, Size:1020Kb

The Transformational Quest of Awakening to Daily Life : a Phenomenological-Hermeneutic Approach CORE Metadata, citation and similar papers at core.ac.uk Provided by OPUS: Open Uleth Scholarship - University of Lethbridge Research Repository University of Lethbridge Research Repository OPUS http://opus.uleth.ca Theses Education, Faculty of 2008 The transformational quest of awakening to daily life : a phenomenological-hermeneutic approach Evans, Kyler Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 2008 http://hdl.handle.net/10133/656 Downloaded from University of Lethbridge Research Repository, OPUS THE TRANSFORMATIONAL QUEST OF AWAKENING TO DAILY LIFE: A PHENOMENOLOGICAL-HERMENEUTIC APPROACH KYLER EVANS B.H.Sc., University of Lethbridge, 2005 A Thesis Submitted to the School of Graduate Studies of the University of Lethbridge in Partial Fulfillment of the Requirements for the Degree MASTER OF EDUCATION: COUNSELLING PSYCHOLOGY FACULTY OF EDUCATION LETHBRIDGE, ALBERTA January, 2008 © Kyler Evans 2008 Abstract In this thesis a phenomenological-hermeneutic method of inquiry, coupled with an embracement of ecological and transpersonal principles, was employed to delve into the paradoxical nature of the transformational quest to awaken to non-dual living. In particular there is a specific focus on the difficulty of embracing and living out a traditionally Eastern spiritual tradition for Western individuals. Analysis of interview transcripts with three participants, as well as, the author’s own journals, found four major “stages” in the journey to daily living in a non-dual state, with 13 sub-themes. These interpretive themes delineate the chronological path followed by the three co-researchers on their journeys into embracing non-dual living. The first major theme – heeding the call: honouring what is – outlines childhood experiences and answering a call to walk the path. The second theme– the unfolding process: pulling back the veil – illuminates the depth at which consciousness development can impact one’s lived experience. The third major theme – the wonderful land of oz: pointing to the answer within – explores the individuals’ experience with various teachers on the path of consciousness development. The fourth, and final, major theme – finding a lotus in the muddy waters of life – reveals the need for beings on the path to return to the particular moment to face unresolved attachments and demons. These findings suggest the significance of an integrative approach to therapeutic/counselling experience, an approach that includes Eastern practices and philosophies in the repertoire of counselling tools, to ensure the deepest possible understanding between, and connection within, the partners in the therapeutic alliance. - iii - Acknowledgements I would first and foremost like to acknowledge my wife, Gail, whom without her help and support this thesis would never have emerged in the form and formless ways that it has. In addition, I would also like to thank my thesis co-supervisor, Cynthia Chambers, for her assistance and the wisdom that she shared with me, greatly assisting me in one of the many forms of human expression. A special thanks to Gary Nixon, co- supervisor, and Jason Solowoniuk, both of whom with I share a connection and passion for the awakening process, for their great wisdom and friendship throughout the last few years. Lastly, a final thanks to my two committee members, Erika Hasebe-Ludt and Hillary Rodrigues for their support, editorial assistance and input in the writing of this thesis. - iv - Table of Contents Abstract .............................................................................................................................. iii Acknowledgements ............................................................................................................ iv Table of Contents ................................................................................................................ v CHAPTER ONE: THE DREAM FOR WHICH ONE IS AWAKE ................................... 1 Introduction ..................................................................................................................... 1 The Purpose of This Study ............................................................................................ 11 CHAPTER TWO: DEVELOPMENTAL AWAKENING ............................................... 13 Introduction ................................................................................................................... 13 Wilber’s Developmental Model of Consciousness Development ............................ 15 Table 1: Wilber’s Spectrum of Consciousness ......................................................... 17 Prepersonal ............................................................................................................ 17 Personal ................................................................................................................. 18 Transpersonal ........................................................................................................ 19 The Quest for Wholeness and Awakening ................................................................ 21 The “Unreachable Enlightenment” Versus Awakening ............................................ 23 Transformational Pathways to Awakening ................................................................... 25 The Pathless Path of Zen .............................................................................................. 29 Finding Your Original Face ...................................................................................... 32 1) Seeking the Ox .................................................................................................. 34 2) Discovering the Footprints ............................................................................... 36 3) Perceiving the Bull ........................................................................................... 36 4) Catching the Bull .............................................................................................. 38 - v - 5) Taming the Bull ................................................................................................ 39 6) Riding the Bull Home ....................................................................................... 40 7) The Bull Transcended ....................................................................................... 41 8) Both Bull and Self Transcended ....................................................................... 42 9) Reaching the Source ......................................................................................... 43 10) In the World .................................................................................................... 44 Non-dual Reality, Advaita Vedanta .............................................................................. 45 Ramana Maharshi: Who Am I .................................................................................. 48 Papaji: The Lion of Lucknow ................................................................................... 51 Sri Nisargadatta Maharaj: “I am That” ..................................................................... 53 Gangaji: Stop and Experience ................................................................................... 56 End of Seeking .......................................................................................................... 58 Psycho-spiritual Meld ................................................................................................... 60 Integrative Practices .................................................................................................. 63 Jack Kornfield ........................................................................................................... 64 John Welwood .......................................................................................................... 66 A. H. Almaas ............................................................................................................. 68 Summary ....................................................................................................................... 72 CHAPTER THREE: INTERPRETIVE RESEARCH ...................................................... 74 Introduction ................................................................................................................... 74 Specialized Qualitative Method ................................................................................ 74 A Return to Things Themselves................................................................................ 75 A Turn to Hermeneutics ............................................................................................ 77 - vi - Loss of Ecology ........................................................................................................ 82 The Three Levels of Research .................................................................................. 87 Interview Processes ................................................................................................... 91 Research Procedures ..................................................................................................... 93 Selection of Co-researchers ...................................................................................... 93 Interview Procedure .................................................................................................. 94 Textual Interpretation of the Interviews...................................................................
Recommended publications
  • Ranjit: I Saw Him and He Conquered Me
    QUESTION :The first time you met Siddharameshwar Maharaj, at the age of twelve, how did you know that he was your Master? Ranjit: I saw him and he conquered me. That's the main point. Since my birth my thoughts have always been on the side of the gods – Lord Krishna, Rama and other gods in Hindu mythology. I was praying with all my heart from the age of six. I was very much engrossed in worshipping Lord Krishna with very much devotion. I would go to temples and go on pilgrimages. All my family members were also worshipping along with me. At that time, my health was very weak and I was fasting and doing many, many things. There's one extra month that comes in India, it's called Krishna Purushottama, Lord Krishna's month. During this month I was not speaking, even when I was having my meals. I just want to say that during this period I was doing so many things. Later on I got into an accident. I was walking together with my father and a cart conductor ran over my leg. The bones were broken in three places. It was completely bandaged. Also, at the time my mother was pregnant, so my neighbour took charge of me. She was a very religious minded old lady. In the end, I lived with her for twenty years. And as she was very religious minded, more of these kinds of thoughts came upon me. Her nephew was working in a solicitor's office where the managing clerk was named Mr.
    [Show full text]
  • Maharaj R and Vernon a the Way of the Bird
    The Way Of The Bird Quotations of Ranjit Maharaj Commentaries by Andrew Vernon 1 January: The Illusory Nature of the World 1.1 "The world is not true." The world is not external. Perception of the world happens spontaneously in the Self, against the unchanging background of reality, like the dream that occurs in sleep. You are that Self, not an individual, but you have forgotten about it. In fact, the individual person that appears to have forgotten is also happening spontaneously as one of the characters in the dream of life, while the Self rests peacefully in its own completeness, like Vishnu sleeping on the cosmic ocean. If a world appears, there is consciousness of it; if nothing appears, there is no consciousness of it. The world that appears could be a dream world or it could be this waking world. The appearance and the one who perceives it arise together and are not separate. Both the dream world and the waking world disappear when you are deeply asleep. If they were true, they would remain. 1.2 "The body is dead at this moment." The body is like an appliance that works when electricity is connected to it and which ceases to function when the power is disconnected. The body itself, like the appliance, is an inert thing-it doesn't have any life of its own. The life that animates the body is a power that transcends the sense of individual existence. What is the nature of that power that gives life to all that lives? That power is pure knowledge or universal consciousness.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • {Download PDF} Seeds of Consciousness : the Wisdom of Sri
    SEEDS OF CONSCIOUSNESS : THE WISDOM OF SRI NISARGADATTA MAJARAJ PDF, EPUB, EBOOK Sri Nisargadatta Maharaj | 215 pages | 31 Dec 1990 | The Acorn Press | 9780893860257 | English | Durham, United States Seeds of Consciousness : the Wisdom of Sri Nisargadatta Majaraj PDF Book This article will be permanently flagged as inappropriate and made unaccessible to everyone. I got my order today. Seller Inventory He is brutally straightforward, completely devoid of sugarcoated civility, but in reality he has no desire to assert or dominate. The achievement of this fruit—this Godhead—is accomplished through unshakeable faith in the pure Self. Knowing the very ocean of wisdom Needless, the sacred thread of knowledge Precious jewels—ruby, pearly, amethyst Fade, as thou art Lord, gloss of all When thou art the fragrance, blossoming Flower garlands, can they adorn thee? M: You know that you are, and you love to be, hence the necessity. Thou are all-pervading! List of modern Eastern religions writers List of writers on Hinduism. The book of my conversations [I Am That] should not be taken as the last word on my teachings. Going further, however, one must find out: what is the transcendent Source of this all-manifesting consciousness? Download holy books, sacred texts and spiritual PDF ebooks in full length for free. Call him Krishna, Shiva, or any other divine Name. Nisargadatta's "I Am That" in Hindi. M: Give it a fair trial. The living, breathing Nisargadatta Maharaj, about 5'4" tall, was usually dressed in a simple white cotton short-sleeved shirt or long- sleeved white kurta, sometimes going bare-chested in the heat or, in the cooler periods, wearing over his white shirt a beige kurta or an old orange sweater vest, sometimes including a dark wool jacket.
    [Show full text]
  • Remembering Nisargadatta Maharaj
    Remembering Nisargadatta Maharaj I was sitting with a visitor recently, looking at a new book on Nisargadatta Maharaj that consisted of photos and brief quotes. I knew some of the people in the pictures and narrated a few stories about them. This prompted a wider and lengthy discussion on some of the events that went on in Maharaj’s presence. After she left I felt prompted to write down some of the things I had remembered since I had never bothered to record any of my memories of Maharaj before. As I went about recording the conversation, a few other memories surfaced, things I hadn’t thought about for years. This, therefore, is a record of a pleasant afternoon’s talk, supplemented by recollections of related incidents that somehow never came up. Harriet: Every book I have seen about Maharaj, and I think I have looked at most of them, is a record of his teachings. Did no one ever bother to record the things that were going on around him? Ramakrishna had The Gospel of Ramakrishna, Ramana Maharshi had Day by Day, and a whole library of books by devotees that all talk about life with their Guru. Why hasn’t Maharaj spawned a similar genre? David: Maharaj very rarely spoke about his life, and he didn’t encourage questions about it. I think he saw himself as a kind of doctor who diagnosed and treated the perceived spiritual ailments of the people who came to him for advice. His medicine was his presence and his powerful words. Anecdotes from his past were not part of the prescription.
    [Show full text]
  • Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Open Theology 2017; 3: 257–273 Phenomenology of Religious Experience Open Access Olga Louchakova-Schwartz* Qualia of God: Phenomenological Materiality in Introspection, with a Reference to Advaita Vedanta DOI 10.1515/opth-2017-0021 Received March 14, 2017; accepted April 26, 2017 Abstract: Applying Michel Henry’s philosophical framework to the phenomenological analysis of religious experience, the author introduces a concept of material introspection and a new theory of the constitution of religious experience in phenomenologically material interiority. As opposed to ordinary mental self-scrutiny, material introspection happens when the usual outgoing attention is reverted onto embodied self-awareness in search of mystical self-knowledge or union with God. Such reversal posits the internal field of consciousness with the self-disclosure of phenomenological materiality. As shown by the example of Vedantic self-inquiry, material introspection is conditioned on the attitude ‘I “see” myself’ and employs reductions which relieve phenomenological materiality from the structuring influence of intentionality; the telos of material introspection is expressed by the inward self-transcendence of intentional consciousness into purified phenomenological materiality. Experience in material introspection is constituted by the self-affection and self-luminosity of phenomenological materiality; experience is recognized as religious due to such essential properties as the capacity of being self- fulfilled, and specific qualitative “what it’s like”(s). Drawing on more than 5000 live accounts of internal religious experience, it is shown that introspective attention can have different trajectories, producing, within a temporal extension of material introspection, different spatial modifications of embodied self- awareness and a variety of corresponding religious experiences.
    [Show full text]
  • Yoga Vasishtha Maharamayana
    Yoga Vasishtha Maharamayana Volume 3, part 1-2 Containing Upasama Khanda and Nirvāna Khanda [First Part] [March 2013. This text is currently being processed at Distributed Proofreaders (DP) at www.pgdp.net for publication in the public domain. It is presented here as a preview, until final publication at Project Gutenberg. The introductory chapters—Preface and “Prolegomena”—have been published separately, as well as the other volumes (1, 2 and 4). There is a collection at Scribd from where all updates of all volumes can be viewed and downloaded. See also Transcriber’s Notes.] Contents Chapter Book 5. Upasama Khanda 54-93 Book 6. Nirvána Prakarana 1-128 (Detailed Contents) Transcriber’s Notes Part 1 in 4 vols. in 7 pts. (Bound in 4.) Vol. 3 (In 2 pts.) Bound in one. Containing Upasama Khanda and Nirvāna Khanda Translated from the original Sanskrit By VIHARI-LALA MITRA CONTENTS OF THE THIRD VOLUME.—UPASAMA KHANDA. [Part 1] BOOK V. CHAPTER LIV. PAGE. Quiescence of Uddālaka 992 CHAPTER LV. Transcendentalism of Uddālaka 993 CHAPTER LVI. Investigation into Meditation and Contemplation 997 CHAPTER LVII. Negation of Dualism 1004 CHAPTER LVIII. Legend of Suraghu; and Admonition of Māndavya 1008 CHAPTER LIX. Tranquillity of Suraghu 1014 CHAPTER LX. Extinction of Suraghu 1019 CHAPTER LXI. Meeting of Suragha and Parigha 1021 CHAPTER LXII. On the nature of Quietism and Quietus 1026 CHAPTER LXIII. The Conclusion of the Above 1029 CHAPTER LXIV. Sermon on Self-Knowledge 1031 CHAPTER LXV. Story of Bhasa and Bilāsa 1037 CHAPTER LXVI. The Transitoriness of Life and Evanescence of worldly things 1041 CHAPTER LXVII.
    [Show full text]
  • KAKAD ARATI (Early Morning Bhajan)
    EARLY MORNING BHAJAN - 1 Marathi expression: “Where my devotees sing about me and talk about me, I stay there." KAKAD ARATI (Early morning bhajan) 1 RAJA-DHI-RAJ SADGURUNATH SHRI SIDDHARAMESHWAR MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI BHAUSAHEB MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI GURULINGJANGAM MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI KADSIDDESHWAR MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI NISARGADATTA MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI RANJIT MAHARAJ KI JAY RAJA-DHI-RAJ SADGURUNATH SHRI RAMAKANT KI JAY NARAYANA, NARAYANA, NARAYANA, NARAYANA It is dawn, it is dawn, it is dawn, it is dawn BELA-GA-YITU, BELA-GA-YITU, BELA-GA-YITU, BELA-GA- YITU ELU NARAYANA ELU LAKSHMI-RAMANA, Awake, Lord Narayan (who enjoys the world/illusion with ELU SHRI-GIRI-VASA SHRI-VYANKA-TESHA ..aa.. understanding). Awake Lakshmiramana (I know I play in everyone). Awake dweller of Shri Giri, oh great Lord Vyankatesha. KASIDA HALU-GALU KAVA-DI-YALLI TUMBI, Vessels are filled with warm milk, and freshly churned butter LESAGI HALUMA-SARU BENNI-YANU KADEDU...aa... made from milk and curds. SHESHA-SHAYANA-NE ELU SAMUDRA-MATHA-NAVA By churning this knowledge you have understood that the MADI DESHA KEMPA-YITU ELU HARIYE...aa.... world is nothing. But You are always the One remaining, the balance of the world. ELU NARAYANA ELU LAKSHMI-RAMANA, ELU SHRI-GIRI-VASA SHRI-VYANKA-TESHA ..aa.. ARALU-MALLI-GE-JAJI PARIMALADA PUSHPA-VANU All the gentle people have brought blooming jasmine and "jaji" SU-RA-RU TAN-DI-TTARE SUJANA-RELLA...aa..
    [Show full text]
  • Names of Trains
    NAMES OF TRAINS Agniveena Express 2341/ 2342 Howrah – Asansol (ER Howrah division) In Bangla it means “The Fiery Lute”. This is the name given to the collection of poems by the celebrated Bengali poet, musician, revolutionary and philosopher, Kazi Nazrul Islam. He was born in Burdwan district in 1899 and died in Dhaka in 1976. He is the national poet of Bangladesh, and also honoured in India. Ahilyanagari Express 6325/ 6326 Indore – Thiruvananthapuram Central (SR Thiruvananthapuram division) Rajmata Ahilyadevi Holkar (1725-1795, ruled 1767-1795) also known as the Philosopher Queen was a Holkar dynasty Queen of the Malwa kingdom. She took over reigns of the kingdom after the death of her husband and father-in-law. She moved the capital to Maheshwar south of Indore on the Narmada River. She also built temples and Dharamshalas (free lodging)at sacred sites outside her kingdom, at prominent religious places like Dwarka, Kashi Vishwanath in Varanasi, Ujjain, Nasik, Parli Vaijnath and Somnath. The city of Indore is sometimes called Ahilyanagari in her memory. Ahimsa Express 1095/ 1096 Ahmadabad – Pune (CR Pune division) The name is also sometimes given to 1087/ 1088 Veraval – Pune Express, 1089/ 1090 Jodhpur – Pune Express and 1091/ 1092 Bhuj – Pune Express, as all these trains are “derived” from 1095/ 1096. Ahimsa is a Sanskrit term meaning “to do no harm” (literally, the avoidance of violence or himsa). Ahimsa was one of the main principles which Gandhiji followed in his life. Pune was the place where Gandhiji was imprisoned and where his wife passed away, and Ahmadabad was where he set up his Ashram.
    [Show full text]
  • Via Kundalini: Psychosomatic Excursions in Transpersonal Psychology
    The Humanistic Psychologist ISSN: 0887-3267 (Print) 1547-3333 (Online) Journal homepage: https://www.tandfonline.com/loi/hthp20 Via Kundalini: Psychosomatic excursions in transpersonal psychology Olga Louchakova & Arielle S. Warner To cite this article: Olga Louchakova & Arielle S. Warner (2003) Via Kundalini: Psychosomatic excursions in transpersonal psychology, The Humanistic Psychologist, 31:2-3, 115-158, DOI: 10.1080/08873267.2003.9986928 To link to this article: https://doi.org/10.1080/08873267.2003.9986928 Published online: 13 Aug 2010. Submit your article to this journal Article views: 162 View related articles Citing articles: 6 View citing articles Full Terms & Conditions of access and use can be found at https://www.tandfonline.com/action/journalInformation?journalCode=hthp20 Via Kundalini: Psychosomatic Excursions in Transpersonal Psychology Olga Louchakova Institute of Transpersonal Psychology John F. Kennedy University Arielle S. Warner Institute of Transpersonal Psychology ABSTRACT: A model of psychosomatic mysticism (PM) is pro- posed that reintroduces the body into transpersonal psychology. The argument for PM develops links between transpersonal psychology and neuroimmunology and includes scientific notions of the mind as embodied not just in the brain but more widely throughout the body, as well as the comparative analyses of perspectives on the body in various spiritual traditions. PM is used to examine how transpersonal psychology can integrate the body, thus meeting the goals of the cli- nician, the standards of the researcher, and the emerging needs of psychosomatic medicine. The core principles of PM are explicated, such as: 1) decentralized consciousness, 2) structural phenomenol- ogical correlations between the psyche and the body, 3) in-depth un- derstanding of energy as intentionality, and 4) the possibility of actu- alizing cosmic awareness in the individual psyche.
    [Show full text]
  • Research Paper History Shivasharana Philosophy on Emancipation of Women in Karnataka
    Volume-3, Issue-10, Oct-2014 • ISSN No 2277 - 8160 Research Paper History Shivasharana Philosophy on Emancipation of Women in Karnataka Post Doctoral Fellow, Department of History, Gulbarga University, Gulbarga: Dr. Jagannath K 585 106, Karnataka Dr. Manjula B. Professor and Chairperson, Department of History, Gulbarga University, Chincholi Gulbarga: 585 106, Karnataka ABSTRACT Women were suffered from secondary and subjugated position since medieval period in India. Though Government has made policies for achieving caste and gender equality, still equality is not achieved. Against this background, it is highlighted that there was caste and gender equality of all people in Karnataka in 12th Century as the people were following Shivasharana philosophy. The Shivasharanas (Philosophers) have written literary verses (Vachanas) to communicate their ideas and they were also practiced the equality among different castes and gender. Even there were Shivasharaneyas (Female Philosophers), who were contributed towards Vachana literature. There were discussions in Anubhava Mantapa related to life experiences, especially related to meditation, devotion, work, Dasoha (serving food), etc. Females were equally treated with male and participating equally in the discussions of Anubhava Mantapa. It shows that the contributions of Shivasharanas for the emancipation of women in 12th century are much appreciated. KEYWORDS : Introduction: preached by the Shivasharanas is quite unique, for spirituality is the In the history of humanity, woman has been as important a factor as starting point for any transformation to take place. Therefore the sha- man, yet she was always looked down upon as an inferior creature. It ranas propounded the concept of equality between men and women is harsh reality that women have been ill-treated in every society for first from the spiritual level.
    [Show full text]
  • Encyclopedia-Of-Hinduism-Pt.02.Pdf
    Jyoti, Swami Amar 215 J birth and rebirth but remains alive. Most Shaivite Jnanasambanthar See SAMBANTHAR. traditions, and the VEDANTA of SHANKARA, accept the possibility of jivanmukti (living liberation). Other Hindu traditions, such as VAISHNAVISM, do jnana yoga See BHAGAVAD GITA. not accept the concept; they insist that full libera- tion occurs only at death. Neither Jains nor Sikhs believe in jivanmukti. jnanedriya See SAMKHYA. Historically, many of the earlier philosophies of India, such as SAMKHYA, had no place for the idea. A strict reading of YOGA SUTRA would not Jnaneshvara (1275–1296) poet-saint allow for it either. Jnaneshvara was a Vaishnavite (see VAISHNAVISM) poet-saint from Maharashtra, who wrote hymns Further reading: Andrew O. Fort, Jivanmukti in Transfor- of praise to VITHOBA and RUKMINI, the Maha- mation: Embodied Liberation in advaita and Neo-Vedanta rashtran forms of KRISHNA and RADHA who are (Albany: State University of New York Press, 1998). worshipped at Pandharpur. He is most famous for his commentary on the BHAGAVAD GITA writ- ten in old Marathi, a beloved and revered text jivatman See VEDANTA. in Maharashtra. It is said that Jnaneshvara died at the age of 22, at Alandi on the Krishna River. This is now an important pilgrimage site; his jnana shrine is visited there at the time of the poet’s Jnana (from the root jna, “to know”) literally death in November. means “knowledge” but is better translated as “gnosis” or “realization.” Specifically, it is the Further reading: P. V. Bobde, trans., Garland of Divine knowledge of the unity between the highest real- Flowers: Selected Devotional Lyrics of Saint Jnanesvara ity, or BRAHMAN, and the individual self, or JIVATMAN.
    [Show full text]