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The word philosophy has a very large connotative expanse. In olden days this word used to bring in its connotative fold different concepts like Self
consciousness, ethics, psychology, ways of state administration etc. in the Western countries in an oriental country like India the concept of Religion encompasses in itself all the aspects of life. It includes
philosophy and its focus is on the knowledge of spiritual matters. The term Religion used by us brings under its perview all the comprehensive aspects of human life. To transcribe all such comprehensive aspects of
life, by using the word Religion would be incorrect. In western countries Religion and Philosophy are two different matters. Not only that the areas they encompass are also different. In short, it is quite necessary
to take into consideration the similarities and dissimilarities of the import or the meaning of the term philosophy in Indian context and in the global context.
Philosophy is the quest of the ultimate Truth which is the basis of this creation. Search of this ultimate Truth is the content matter of Philosophy
like:
- What is the nature of our living
- Wherein lies the ultimate fulfilment of our life
- How is individual life related to life in the universe
- What is the nature of interrelation between the body or matter and the Universe
- Which is the way to peace and prosperity out of the duel or conflict between happiness and the unhappiness
- What is the mystery behind the rise of the Universe and its development, how to analyse and explain the mutual relationship between life, Universe and the Universal Supreme authority
- How to free the man from the catacomb of life and death which makes man uneasy and restless
Philosophy covers subjects which sublimate the human life and man's culture. It can be said in essence that upon the search of the ultimate truth in
this creation, we have to tune ourselves harmoniously with that truth and this is in a real sense the philosophy of life.
Western and Indian Perspective
Knowledge is characteristic to a man and curiority is his instinct. A curious man looks at any phenomenon with questions - why, how, what and when. He
becomes dumbfounded with such questions in his mind, he looks at his own life and life around in the universe. Man gets agonised or distressed by his doubts and questions such as how he is born, what is his end, how
has universe come into existance, whether the vast expanse of the Universe has any meaning. He tries to search for answers to these questions by his sense of logic, imagination and the potential genius in him or
personal experiences. Philosophy arises from this man's process. That he should live and not die is his desire and that he is going to die is also known to him. That he is going to die is the real fact and that he
should not die is his condition of mind. From this duelity arises the philosophy. Similarly, his state of mind engrossed with the question of intreguing relationship of his with the surrounding universe leads him to
grave philosophical thoughts. Here lies the origin of philosophical thoughts. In short, it can be said that from his all-time human curiosity about the questions like - who am I, what is going to happen to me, how
am I related to the Universe in which I live and what is the future - start his philosophical deliberations. All religions have recognised the concept of man's self-driving force and the Divine Force to quench the
curiority of the man. All the religions have been founded on the five co-ordinating principles:
- mortality of body
- continuity of self principle
- intense desire for inner peace
- ethics for self-realisation
- social brotherhood
The origin of philosophy lies in this religious thinking. However, this religious thinking in western countries is faith-oriented and not philosophy
oriented. That is why in those countries philosophy and religion are not one but their areas are different. Generally, religion has at its base the faith, whereas philosophy has at its base the intellect, and on
this premise, the westerners have built up their cultural process. Hence they do not seem to have made efforts to co-ordinate both or to build religion on the foundation of philosophy. The result is that with
westerners, the religious practices, knowledge are faith-oriented and the philosophical thinking, is logic-oriented. Unless tinged with intellect and tatwa-darshan is tested on the touchstone of faith and intellect, curious persons and persons desirous of emancipation will not be get real satisfaction.
Unless intellect comes together, life cannot go on in a system. Else religious faith based only on sentiments and philosophy based on arguments will
both be one-sided and the very object of life will not be fulfilled. Ceremonial prayer offered in the temple is not dharma, nor ceremonial philosophical exposition made or spelt out through a book or before a meet of learned person, is not real philosophy. Philosophical
thought appealing to intellect and religious faith appealing to mind, if constantly coupled together, human life get sublimated and herein lies the fulfilment of the religion and philosophy. To sum up in the west,
because the religious thoughts and the philosophical thoughts are two different entities, the devotional path of the temple and the path of knowledge of the philosophers do not meet. Hence man cannot have a
delightful walk on his path for peace. A second point regarding western philosophy is very important and it is that it has its base in only logical thinking Western philosophy is only an intellectual exercise. It is
not a life's rite. While saying so, there is no intention to underestimate the western intellectual thinkers. It is undoubtedly true that in the arena of philosophy, many thinkers have made good efforts with their
genius to propound the mystery of this creation. There is also no doubt that the influence of their thoughts have given a new vision of intellectual happiness to many to look at this creation. But the happiness is
momentary and does not lead to happy life.
Indian Philosophy gives more importance to spiritual vision rather than to intellectual exposition. There is more stress on perception and inference in
western philosophy. The two are considered as the parameters of knowledge, while in Indian philosophy, Anubhutiis the third parameter. Intellect can not reach beyond the three limitations. Time, place and
result, and the questions like the primary cause of this Universe, interrelation of the matter and the spirit, the purpose and future of life and the Universe are beyond the reach of the three parameters and here
the intellectual process gets frozen.
To sum up, the Indian Philosophy through its proper co-ordination between experience, inference and Anubhuti have shown very effectively to the world
the integrated picture of the reality. That is why the Indian Philosophy does not render only occasional or ceremonial intellectual happiness but have been giving an incessant satisfaction in life. Hence, its
attraction to the rational and peace-thirsty man in the world. If philosophy is not life-pervading, it is onesided.
A good singer by his effective music gives a delightful experience to his listeners and derives pleasure. May that singer be virtuous or not, he and
listeners both derive happiness by his bliss of music. But what after the singing is over? There is no trace of happiness. Same happens in the case of philosophy which is based on intellect and logic guess. It
exhibits intellectual tricks. It does not show the way to salvation or liberated state or freedom from the cycle of birth and death. Indian philosophical exposition has convinced the world that instead of the
philosophical exposition based on intellectual inferences or guess, the confluence of mind, intellect and the soul which purifies the life by its darshanik philosophy can alone render unending happiness and peace to
the mankind. There is no doubt about this.
To sum up, Indian philosophy has covered all the aspects of human culture such as metaphysics, knowledge, devotion, ethics, religion, and on the basis
of experience, inference and Anubhuti all these three parameters, Indian philosophy has offered to the world the balanced picture of the man's foal liberation from the cycle of life and death. One very important
thing is that whatever the Truth the Researchers in philosophy could see through their own experiences, they stood well in their exposition. Although they had difference amongst themselves, Indian culture has
offered all of them their honoured place as rishis/saints. Indian philosophy has set a celestial tradition to honour (1 )
faith in the Truth rather than loyalty to any dogmatic theory, and (2) respect to the honesty of opposite views rather than to blind insistence on one's views.
That is why the enlightened world is attracted towards it. This country has also taken a charvak as rishi/saint although he sponsored atheistic
materialism by criticising the Vedas. It is better to leave to imagination what would have been his fate in other countries. This country (India) has given due opportunities to those philosophers who carried out
search for the truth by their honest convictions and also to those who propounded their philosophical thinking as per their views with the result that we could get a nectre of knowledge which can rejuvenate the
world of persons who are filled with curiosity and who are desirous of emancipation. Indian philosophy has encompassed many divergent views right from materialism to monism. This is the priceless treasure left to
the thinkers of the world.
On this background it is necessary to think of that philosophy which has the potential to be good for the mankind and for the universe. In the age of
science, it is the most cute question how to co-relate science with the knowledge of spiritual matters. While seriously dealing with this cute question, the philosophers should seriously consider that philosophy
should not be merely rationalistic but that it should be life oriented. All the alternatives right from Atheistic materialism to Theist Brahmawad should be considered and future of the mankind be kept in view while
philosophising.
Whatever the materialists or spiritualists contend about the origin of the Universe and the life in it, it should be remembered that this is a cute
question beyond our intellect and we can't have only one answer to it by the logic of inferences. Although alienation between a scientist and the one with the knowledge of self is increasing, scientific alienation
is diminishing. Formerly matter and energy were treated as two different. Now, atom and proton electron have been known to us. It is now accepted by all of us that matter can be transformed into energy and energy
can be transformed into matter. The Atheist and the Theist may now agree that before the existance of the Universe, there must be some such universal primary energy force and its transformation must have take place
into energetic - matter oriented universe. No intelligent person can state an answer to the fundamental question what is the nature of the Adishakti (Primary Force) from which originated oriented this Universe. If Adishakti is matter, it must not have knowledge of self and then we shall be stuck up in Atheist materialism. If that Adishakti is a spirit, having self consciousness it must have self-knowledge and then we will come to Theistic philosophy. We cannot answer the nature of this Adishakti with the help of inferences or intellectual exercises. Some presumption hypothesis has to be taken as basis, which cannot be proved by intellect or by any ingenious way. Other alternatives could be set aside by ingenious tricks. However our own alternative cannot be proved, because same objections will be levelled against it. Since the universe is created, some reason for it could be given because of God. If the reason is said to be nature, even then how can we prove? By ingenious explanations, we can only disprove the other side and establish our version and this is the limitation of inference theory or intellectual approach.
This is why where inference or logic is of no avail, there, intuition comes to our assistance. Where, intellect cannot work, there faith comes to our
assistance. This is the characteristic of Indian Philosophy. Unless we take this kind of support, we have to accept that divine spiritual power has created this universe or if this not acceptable to some, they have
to be content saying that the material universe has been evolved in its way. Both the presumptions are beyond logic and that because they could not be comprehended, they are to be presumed. That God is there for the
Universe and God is not there for the Universe are both presumptions to be accepted by intuition and faith rather than the logical reason.
Both points of view, to think that God is there or he is not there, are approaches of faith. Both approaches are beyond the reach of intellect. You may
believe in God or not, but you should believe in each other and this ethics is a must.
Although, both the presumptions are there, we have to decide on the strength of rational thinking as to which of them is better. The theists, consider
that our universe which is so beautiful, has been created by no other force than the omnipotent creator. Adishakti/Brahma is the only truth. The Brahma desired that I am alone, I must be many and from that, the whole creation of the universe came into existence according to Bharatiya Vedanta Philosophy. On the contrary, those who are materialistic Atheists think that there is no God and this universe goes on in terms of time by no one regulating it. They regard that, due to some natural process, life got created in this universe. Both are assumptions but we have to decide on rational basis which of them is more appealing. It is also a cute question as to how the expanse of the Universe has taken place out of the concept of spiritual force, and also it is a cute question as to how spirit got into the matter. According to us, this approach is more appealing to intellect that instead of life coming into existance out of matter by permutation combination, it came into existence because the omnipotent Brahma could give shape to the matter as well as it could expand it. From the believer's point of view, it is very pleasing to us to consider that this creation came into existence due to the creativity of the great God. On the contrary, from the materialist point of view, about all the activities of the universe, they have to say that, the universe and its activities are only an accident. Taking this into consideration, we can confidently say that, the theists are more on the intellectual and rational side than the materialists (Atheists). In short, the theory that, behind all the creation, is only "Brahma" or "Sat" and that, all the expanse of the universe is out of this concept. This Brahma-Dnyan,
is best suited for World Philosophy. There is no doubt about this. The concept of absolute of the western philosophy is more or less consistent with this "Brahma-Dnyan". However, the "God in their
religion" and the "Absolute in their philosophy" - these two are not one. In Indian philosophy, the "Brahma", is the Brahma in worldly affairs and it is also known as "Ishwar" or
the "God". This should not be forgotten. Once we agree, to the concept that, origin of the Universe Adikaran, maintenance of the Universe sthithikaran, and decline of the Universe layakaran are happening as per the wishes of the great God, then, the mystery of the life in this universe could be resolved more easily. Although, the God Paramatma, the living being Jivatma and the Universe Jagat - all the three appear to be different, they are in fact, part of "Maya" and "Leela" of the omnipotent God. This, we can experience.
From the other point of view, it is worth noting how man looks at himself. There is one Shlok of Shankaracharya, which gives a critical understanding
of how an ignorant man, a wise man and man of knowledge looks at himself.
The ignorant says, "body is what I am" and he cannot think beyond his body. But, a dead body is also a body. That is why, a wise man regards
that, he is a mixture of both body and the spirit. Without body there is no being. Without being, there is no body. However, the death will dissolve or break this mixture. This worries him very much. But, those who
are visionaries, seers and saints, because of their rational and scientific thinking maintain that, "I am not body, nor I am the mixture of body and spirit and that all this is hallucination, I am Brahma, Atma". This is the ultimate flight of Mokshaof the philosophy of man. The ignorant is Dehavadi, and while the wise is Sadehavadi. And the saint or Rishi is Videhavadi. The Dehavadi man should abandon Sadehavad and take to Videhavad.
This is the essence of Indian Philosophy. There is a consensus of all the religions in many important matters. They are: Our life is for a short time, the Universe is temporary and not everlasting. However, in this
not-ever-lasting world, there is 'Brahma', 'Chaitanya', or 'Paramatma Chaitanya'or the God which is immortal and Omnipotent. The fulfilment of life of a human being lies in associating with
that. Body and soul are two. We are reborn in this or that form. The God is there in his essence in all the creatures. It is 'Moksha Sadhana' to develop this essence and merge completely in the Divine Spirit. We must forsake body-oriented approach and develop self-knowledge approach, for which we must be prepared for Neeti-Dharma Deeksha.
All these main principles of "Jeevan-Siddhi"have been accepted by all the religions. Indian philosophy has effectively brought out a harmonious co-ordination of all these things.
Whatever may be the controversies in philosophy, man has the intense desire that he should get satisfaction. While he is living there should be no
sorrows and miseries and while dying, he should die with satisfaction. The role of philosophy is the co-related thinking of contended life and contended death. Indian philosophy has given a comprehensive guidance as
how to get incessant happiness through different Sadhana marg. If man seriously thinks that he is not body but Atman, then by virtue of this Dnyana Sadhana, a man desirous of emancipation, shall
abandon demands of the body and shall commence Sadhana of "Atma Swaroop". In this state of life, he will not be afflicted by happiness or sorrow. Those who cannot get the experience from Dnyana
Sadhana, believing that they are not body but Atman, they should act the role in this life drama assigned by the God and do that role faithfully by surrendering to God and then they will not experience the
afflictions of sorrows and they will lead the life with satisfaction by devotion to God. Those who are engrossed in doing their duties (Karma) faithfully and are doing it with no expectation of any fruits from the same shall also get incessant satisfaction. One can arouse his "Kundalini",
by Yoga marg by harmonious co-ordination of body, mind and intellect shall also get satisfaction.
To sum up, Indian philosophy, has given a message to the world by explaining how persons desirous of emancipation in all walks of life can get
satisfaction. That is why all people, old, educated or uneducated, have derived more peace and prosperity than those in other countries and there is no doubt about it.
Despite all this, some deficiencies in Indian philosophy attract our attention:
- A country which proclaims "Advaita Philosophy", and contends that there is one Brahma in all the creatures, there are disparities on account of caste, varna, class and religion with the result that there are great social
inequalities in the society. This disharmony is regrettable, it must stop the contradiction in the form of "Advaita in thinking" and "Dvait in practice."
- Although knowledgeable persons and Yogis who are Sadhakas oriented in the Sarvatma Bhav of Vedanta Philosophy, strove for 'Moksha' for themselves and this led to the negligence of the spiritual elevation of the society. These Sadhakas neglected this.
- In the meantime, these knowledgewise people who have preached – ‚This world is Mithya, Maya (illusion) or Brahma,‘ to the people might have got Brahmananda (Devine happiness). But they could not see that people in general, get simple happiness.
- Paying more attention on the concept of how to get good birth in the next birth, almost all the Sadhakas did not pay attention to the progress in
this world.
- Instead of going after incessant Jeevan Sadhana on the basis of Indian Philosophy, ceremonial, purposive, and superficial Sadhana marg got undue importance with the result that the process of change in the life of man got weakened.
- Most of the people have followed one way instead of the marg which co-ordinates harmoniously Dnayan, Bhakti, Karma and Yoga, with the result that in their whole life they could not see the direction of Karmayog or Jeevanyog.
- Although life needs to go through the process of observance of Dharma, Artha, Kama, and Moksha - the four purusharthas,
the people of philosophical thinking could not co-ordinate the efforts for the Dharma, Artha, Kama and Moksha.
- Because of the fact that the treasure of knowledge was in Sanskrit, and because in addition to that, the Indian society was based on varna system,
the common people remained bereft of the rich Indian Philosophy.
It is Saint Dnyaneshwar who removed all these deficiencies and placed the Indian Philosophy on the social and universal foundation. We must know this
in its essence. The main contradiction in Indian culture is, that the Philosophy is based on "Advaita principle", the religious traditions are based on disparities on the basis of caste and creed. The
country which proclaims this celestial philosophy is afflicted by social disparities based on high and low levels of man and the social disparities have been cruelly afflicting its very people. In the days of
"Rishis" and "Munies", birth (in what caste or varna) did not matter. "Vyas" was the
child born out of wedlock. Walya became Valmiki. Many sadhaks from ordinary families became extra-ordinary rishis. This is the glorious history of rishi period. In the times predominated by the rishis, various
Indian disciplines of learning progressed. Indian culture offered Deeksha(Learning) to many erudites of the world. Due to historical events, the influence of religion and culture which was predominated by
rishis began to vane, and the Indian Society came under the influence of the kings who belonged to Kshatriya Varna and the Purohits who belonged to Brahmin Varna and inequality-oriented four varna based society began to show its ugly head. We have been witnessing the mutual contradictory system of equality in spiritual matters and inequality in social interaction, since many centuries. Equality in spiritual matter is Indian Culture and Inequality in Social Matters is Indian Vikruti. Sant Jnaneshwar was born in India with a mission to remove the traditional vikruti and to imbibe on the minds of knowledgeable and the ignorant the message of social equality in the society which has proclaimed that there is divine spirit in all beings.
He preached social equalities and denounced discrimation on the basis of caste, kul etc. In his times, saints of all castes and religions came forth. They are Saints - Namdeo, Gora Kumbhar, Sawata Mali, Visoba Khechar, Muktabai, Janabai.
Second deficiency in the Indian philosophy and religious traditions was being noticed and it was that many knowledgewise persons, and yogis were doing
Sadhana for Moksha or peace of the self. Most of them were not thinking of social responsibilities. India attracts the world by its philosophy, but half of its number could not write the word Brahma. This is the
most unfortunate thing which makes us to introspect. One of the main reasons for this is that even the people of Dnyanand Bhakti were oblivious of the relation between a man and his society. In a country which has proclaimed to the world the importance of four Purusharthas like Dharma, Artha, Kamaand Moksha, there appeared a big gap between Purusharthaand Parmarth (good for the other). Meantime we were under the adversity of foreign rule. Many reasons can be cited to substantiate the fact that many races, many religions, many castes and hence heterogeneity in the society could not go to help the development of humanitarian religion (Manav Dharma) and national culture (Rashtra - Dharma).
But if we may think of our religions, since the Dnyanis and Yogis were in persuit of peace for themselves, the common people remained bereft of the benefit of these rich personalities and their knowledge. There is
seen a great deficiency in the Indian culture in the form of lack of Purushartha and selfishless Parmartha.
At the same time, the influence of Mayawad increased in our philosophy. These appeared a travesty of the Siddhanta which says: "Brahma satyam, Jagatmithya." The world is Maya,
it is an illusion. If world is maya, why to think of it. It is enough that we may attain peace with the self. This was the attitude of Dnyani, Yogi and Bhakta Sadhak . They were great by their penance . They might have got divine happiness, but common people could not benefit from them, this was the great tragedy. Saint Jnaneshwara brought about renaissance in these days: "There is Brahma everywhere, Universe is Brahma." He propounded this revolutionary spiritual teaching.
Saint Jnaneshwara propounded a Universal Dharma which contended that we should not neglect vishwa as mithyaand we should serve the vishva
as were it Brahma itself. This is metaphysical vaishvik darshan. A golden ornament does not loose its quality of gold. In the same way vishva is the ornament of the creator, its quality of Brahma is not lost. Mayawad preached to disrespect the world whereas chidvilaswad of Saint Jnaneshwara taught us to look at this world with reverence. This units the Almoddhar and Lokoddhar. It makes one's Sadhana, Sadhana for the people. There is a harmonious blending of Sadhana, Seva, Dnyan, Bhakti, Swadharma and Vivshdharma. In fact those who believe that same soul or atma prevails in all creatures, they should make sadhana for the welfare of all the beings. This philosophy of Saint Jnaneshwar has shown the way that one can bring heaven (Vaikuntha) on this earth on the strength of "Adhyatma Bhakti" and by that, he can unite his personal elevation and development with that of the society. This philosophy, no doubt, encouraged the atma-chintak and social service persons for the welfare of all.
Saint Jnaneshwar has shown to the world that it is the philosophy of our Bharatiya Saints to achieve both things - to be virtuous oneself and also to
bring about social change.
Jeevanyoga
Jnana, Bhakti, Karma, Yoga are the four ways to Jeevanyoga or Jeevanmukti and only if they are coordinated, Jeevanyoga of incessant peace in one's self will be attained. This is the message of the teachings of saints, and this is the message of India's Philosopher Saints. These four ways are dormant in each one's life. Man thinks and hence he has knowledge. He feels and hence he has devotion. There is activity and hence there is karma. Science is there as there is experimentation. Blind faith grows where there is stress on feeling. If there is stress on intellect, there is Parkhand. Hence, there should be a harmonious blend of "Dnyana" and "Bhakti" and through that, the Karmayoga should make headway. This is the excellent philosophy for human life. God prevails in all the creatures. In it, there is a confluence of all pervading knowledge of the spirit, "Bhakti" originating from good feeling for all and "Karma" for the welfare of all. The Jeevanyoga of our saints is proved by the message of Metaphysical spirit of Brahma, social brotherhood and merciful service to humanity.
In order to make each person experience this Jeevanyoga, saints like Jnaneshwar have done celestial work. He broke the monopoly of vedic pandits for
their knowledge of religion and philosophy. He opened the door of Manavmukti for all. To achieve this, he wrote marathi sahitya to understand this philosophy for simple 'Marathi' people. He convinced the world that an ordinary man even in his 'prapanch'(wrodly affairs) can attain a level of a Saint. He gave a "Vishwa Geet", (universal prayer).
This universal prayer resounded beyond the borders of caste, religion, sect, class of all the countries. I am confident that this World Philosophers
Meet will highlight this universal prayer of Saint Jnyaneshwar thorough its various modem means and media.
To sum up, because there is curiosity for the truth in all the people and desire for eternal happiness, philosophy is on the horizon for the people. In
the west, there have been efforts to search for the truth, mainly with the help of inferences with the result that there could be no blend of intellectual and mental approaches. The areas of philosophy based on
inferences and religious devotion became separate and they could not be co-ordinated. Hence, western philosophy and religion both became one-sided. In India, anubhav, anuman and intution are treated with more regard than knowledge. Because of this, the thinking of the truth and feeling of the good, the sense of logic and purification of the mind, Dnyan' and 'Dhyan' could be blended together harmoniously. This made the Indian philosophy an authority for incessant peace and prosperity for peace-loving people and for those curious to know the truth. As in the west, there is no such situation in India wherein, the platform of religion and platform of knowledgeable people are different. Here, temples became the temples of knowledge and they also became sevalaya (a platform for service) due to the saints. Body and soul are different. Body lasts for little time, the soul is immortal. Western and Indian philosophers have explained the origin as well as the relation between Atma and Vishvatma and also their relation with the whole world, Jeevatmaand Parmatma. But only, the Indian "Adhyatma" and authorities on it showed the people the way to peace and prosperity (prachiti).
This is the speciality of Indian Philosophy. In order to see that, this prachiti is felt by the common man through the confluences of Dnyan, Bhakti, and Karma, Saint Jnaneshwara gave to the world Bhagwat Dharmabased
on humanity and humanitarian principles. This saint bloomed the garden of happiness in the thorny life of the people. Lord Krishna tells Arjuna, "He is 'Sanyasi' in whose heart, where is no trace of I and mine.
In his philosophy, he preached that we are not body but atma. We are actors with assigned role by God and we should do it by submitting to Him.
We should not expect any return for our Karma (Duty). Thus, Dnyaneshwara's philosophy blended harmoniously, Dnyan, Bhakti, and Karma. Hence people who seek knowledge perform Bhakti and do their
duty with no expectation of any return, will derive new inspiration from Dnyaneshwara's philosophy. I am confident of this. There is, differences of opinion regarding the relation between science and Adhyatma (Knowledge of the soul). Both are mutually supportive and necessary. Evolution and development of the universe of living beings is the work of science and vision for human beings and its development is the work of science for the soul. Science can intercept the space; but it cannot enter the innermost soul of man. Antaranga being
selfish, can lead us to ruin in the name of development of science. Only, if Antaranga becomes amenable to yoga and universe, science will lead us towards welfare of the Universe. The only way for the bright future
of mankind lies in giving our scientific experiments, the base of spiritual yoga, and for this, we have before us, Dnyaneshwara's PASAYADAN, which is the prayer for Divine Grace:
"MAY THE DARKNESS OF IGNORANT DISAPPEAR!
MAY THE UNIVERSE SEE THE SUN OF SELF CONSCIOUSNESS,
MAY WHATSOEVER ASPIRATIONS OF THOSE BE FULFILLED!
OF ALL LIVING BEINGS!"
This is the resolve of all the thinkers and philosophers of the world. I am confident that they would be more successful in fulfilling this resolve by
the Jeevan Darshan philosophy of Saint Dnyaneshwara.
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