How might one declare
That he was happy to remember himself
After so many days?
Also, if the Self,
Who is, himself, pure Consciousness,
Thinks, “I am conscious of myself; I am He!”
Such knowledge would be bondage.
This kind of knowledge is deplorable,
Since it conceals the original Knowledge
And fosters the illusion of freedom.
Therefore, when the ego of the individual is
destroyed,
And ignorance vanishes,
The four levels of speech,
Which are ornaments of the four bodies, also
vanish.
When ignorance, being utterly dejected,
Enters the fire of Consciousness
Along with her organs,
Nothing remains but the ashes of knowledge.
Similarly, these three,
Chit, Sat, and Ananda,
After awaking the seer to his Self,
Disappear into silence.
Whatever may be said about Him−
He is not that.
It is not possible to speak about His real nature,
Just as it is impossible
For one to measure himself
By taking the measurement of his shadow.
For, when the measurer
Becomes conscious of himself,
He feels ashamed,
And give us trying to measure himself
By his shadow.
Of course, what exists cannot be said not to exist;
But can such existence be called“Existence”?
Can what has become conscious
By destroying unconsciousness
Truly be called “Consciousness”?
In perfect wakefulness
There is neither sleeping nor waking;
Likewise, there is no consciousness
In the pure, absolute Consciousness.
In blissfulness
There is no feeling of unhappiness;
But, can it, for that reason, be called “Bliss”?
Existence vanishes along with non-existence,
Consciousness along with unconsciousness,
And bliss along with misery;
In the end, nothing remains.
Discarding the veil of duality
And all the pairs of opposites,
That alone remains
In Its own blessed state.
If we count It as one,
It appears to be something other
Than the one who counts.
Not from the viewpoint of enumeration,
But from the absolute viewpoint,
It is One.
If It were able
To be something other than Bliss,
It could enjoy bliss.
But, since It is Itself Bliss,
How can It enjoy.
Sri Jnaneshvar
Dear Sri Subramanian Sir and Sri Nagaraj Ji,
Ji, yes. The Verses cited above and in my previous post are from Sri Jnaneshvar’s Amritanubhav, many, many thanks to Sri Nagaraj Ji who was kind enough to mail me the same. Before this I had a copy of the Hindi version of His Jnaneshvari which is said to be Sri Jnaneshvar’s earlier Work.
Ji, yes. Amritanubhav is like an experience of tasting Nectar as the name itself suggests. I do not hesitate to say when I say that except Sri Bhagwan, Sri Jnaneshvar’s Name is the only One which causes my mind to stop and experience the nectarine Atma-swarupa.
Thanks very much, sir.
Pranam,
Anil