http://svayambhu.blogspot.ca/2009/09/jnanadev.html
Changdev Paasashti
(Translation by Swâmi Abhâyânanda)
Salutations to the Lord of all, Who is concealed within the visible universe.
It is He who causes this universe to appear and it is He who causes it to vanish as well. //
When He is [fully] revealed, the universe disappears; when He is concealed, the universe shines forth.
Yet He doesn’t hide Himself, nor does He reveal Himself; He is always present before us at every moment. //
No matter how diverse and varied the universe appears, He remains unmoved, unchanged; and this is just as one would expect, since He is always One, without a second. //
Though gold may be wrought into many ornaments its “gold-ness” never changes. In the same way, He never changes, though the universe contains so many varied forms. //
The ripples on the surface of a pond cannot conceal the water; this universe of many forms— can it conceal His Being? (1-5) …
Truly, everything is Himself, and He is the cause of everything. (8)
The condition of separation does not exist in one whose vision is clear;
No matter how diverse and varied the universe appears, He remains unmoved, unchanged; and this is just as one would expect, since He is always One, without a second. //
Though gold may be wrought into many ornaments its “gold-ness” never changes. In the same way, He never changes, though the universe contains so many varied forms. //
The ripples on the surface of a pond cannot conceal the water; this universe of many forms— can it conceal His Being? (1-5) …
Truly, everything is Himself, and He is the cause of everything. (8)
The condition of separation does not exist in one whose vision is clear;
He remains alone, amidst all duality.
To him, the perceiver and the perceived are one. (10)
It’s the one pure Consciousness that becomes everything— from the gods above to the earth below.
It’s the one pure Consciousness that becomes everything— from the gods above to the earth below.
Objects may be seen as pure or impure, but the ocean of Consciousness, ever pure, is all that ever is. (12) // …
Though the shadows on the wall are ever changing, the wall itself remains steady and immobile. Likewise, the forms of the universe take shape upon the one eternal and unchanging Consciousness. (13) //
Consciousness always remains in its pristine state, unmoved by feelings of sorrow or joy; even though It may suddenly become aware of Itself, Its state and Its unity remain forever undisturbed. (16) //
From within Its own divine pure depths, It gives birth to the perceivable world. The perceiver, the perceived, and the act of perception: these three form the eternal triad of manifestation. //
Throughout the triad of perceiver, perceived, and the act of perception, One pure and primal Consciousness enchantingly shines and sparkles alone. //
Though It always has existence, It sees Itself only when this “mirror” [the triad] is present. Otherwise, there is no vision; there is only the [formless] Awareness of Itself. //
Without causing any blemish in Its unity, It expresses Itself through this triad as substance; these three are the ingredients in the creation of this perceptible universe. (18-21) // …
The three dissolve [ultimately] into absolute unity; then, only One exists.
Though the shadows on the wall are ever changing, the wall itself remains steady and immobile. Likewise, the forms of the universe take shape upon the one eternal and unchanging Consciousness. (13) //
Consciousness always remains in its pristine state, unmoved by feelings of sorrow or joy; even though It may suddenly become aware of Itself, Its state and Its unity remain forever undisturbed. (16) //
From within Its own divine pure depths, It gives birth to the perceivable world. The perceiver, the perceived, and the act of perception: these three form the eternal triad of manifestation. //
Throughout the triad of perceiver, perceived, and the act of perception, One pure and primal Consciousness enchantingly shines and sparkles alone. //
Though It always has existence, It sees Itself only when this “mirror” [the triad] is present. Otherwise, there is no vision; there is only the [formless] Awareness of Itself. //
Without causing any blemish in Its unity, It expresses Itself through this triad as substance; these three are the ingredients in the creation of this perceptible universe. (18-21) // …
The three dissolve [ultimately] into absolute unity; then, only One exists.
The three exist in the void of imagination; only Oneness is real. All else is a dream. (25)
By no means may It be understood by the intellect. It is always complete and whole…. //
The pupil of an eye cannot see itself! … In the same way, even the Self-realized Yogi is helpless to see the Seer. Knowledge cannot know Itself; the Perceiver cannot perceive Itself. //
Where Wisdom-Knowledge (Jñâna) is perfect and full, ignorance cannot exist at all; so how could even the desire to know Itself arise in Knowledge absolute? //
Therefore, one should address It through silence by being nothing, if one would be free, all-knowing, all-pervading; for in that “nothing” all power exists. (30-3) //
It is Seeing, without an object; It is Vision, clear, perfect, and free. It exists alone, without anything else; within Itself is everything—and nothing. // …
It sees without any object to see. It enjoys without any object to enjoy; It is complete and whole in Itself. (35-6)
Jñânadeva says to Chângadeva: Your listening to my words is like my own hand accepting the clasp of my other hand. It is like words hearing themselves being uttered, or like taste having a taste of itself, or like a ray of light hoping to give light to other rays already bright. //
It is like the attempt to improve gold by mixing it with gold, or like a perfect face becoming a mirror in order to see itself. //
Our conversation, O Cakrapâni, … [is] like sweetness trying avidly to taste itself. Would its mouth not overflow with itself? So also shall our mutual love. (38-41)
A grain of salt went to fathom the ocean’s depths, but when it became immersed, where did it go? What can it do and what can it measure when it has altogether ceased to exist? //
My plight is like the plight of that grain of salt; though I desire to see you, to play my role, how and where shall I find you? It is beyond my imagination to conceive! //
Like one who awakes in order to encounter sleep, and misses encountering it, here I am in order to encounter you who are completely pure and free like Nothingness. //
It is certain that there is no darkness in the light of the Sun, and it is just as certain that there is no awareness of “I” in the absolute Self. //
Thus, when I embrace you in purity, “I” and “Thou” will swallow each other. Truly, our meeting shall take place when “I” and “Thou” are both devoured. (46-50)
… It is in this place of inner vision that we shall see the place where ‘I’ and ‘Thou’ both die. // Therefore, swallow altogether these limitations of ‘I’ and ‘Thou,’ and we shall meet, the pure harmony and joy of such a meeting we shall surely relish always. //
It will be like taste eating itself for the sake of enjoying taste, or like an eye becoming a mirror in order to see itself. // …
The perfect meeting with the Infinite is eternally within ourselves. // (52-4,57)
Regard yourself as a shining flame burning brightly, without name or form. (56)
Jñânadev says: You and I are one, without name or form; we are identical to the one blissful Existence in whom the blessed merge. //
O Chângaya, this knowledge has reached your door unbidden, of its own accord. Go now beyond both knowledge and what is known and reach the final state. //
O Chângadev! My Guru [and older brother], Nivrittinâth, has spread this delicious feast for you with boundless, motherly, love. Please enjoy its sweetness. Thus, Jñânadev and Cakrapâni have met and merged, like two mirrors reflecting each other in the eloquent silence that is Eternity. //
If anyone were to read these verses, using them as a mirror to see themselves, it’s certain they would find the pure and blissful Self of all. //
Where there is nothing, what can one know? The eyes can see, but can they see themselves? How can knowledge be of use when all is oneself? To become one with the Self, surrender all the impulses of the mind. //
Then you will know the ‘sleep’ beyond sleeping, the ‘awake’ which goes beyond waking.
http://www.speakingtree.in/blog/sant-jnaneshwar
By no means may It be understood by the intellect. It is always complete and whole…. //
The pupil of an eye cannot see itself! … In the same way, even the Self-realized Yogi is helpless to see the Seer. Knowledge cannot know Itself; the Perceiver cannot perceive Itself. //
Where Wisdom-Knowledge (Jñâna) is perfect and full, ignorance cannot exist at all; so how could even the desire to know Itself arise in Knowledge absolute? //
Therefore, one should address It through silence by being nothing, if one would be free, all-knowing, all-pervading; for in that “nothing” all power exists. (30-3) //
It is Seeing, without an object; It is Vision, clear, perfect, and free. It exists alone, without anything else; within Itself is everything—and nothing. // …
It sees without any object to see. It enjoys without any object to enjoy; It is complete and whole in Itself. (35-6)
Jñânadeva says to Chângadeva: Your listening to my words is like my own hand accepting the clasp of my other hand. It is like words hearing themselves being uttered, or like taste having a taste of itself, or like a ray of light hoping to give light to other rays already bright. //
It is like the attempt to improve gold by mixing it with gold, or like a perfect face becoming a mirror in order to see itself. //
Our conversation, O Cakrapâni, … [is] like sweetness trying avidly to taste itself. Would its mouth not overflow with itself? So also shall our mutual love. (38-41)
A grain of salt went to fathom the ocean’s depths, but when it became immersed, where did it go? What can it do and what can it measure when it has altogether ceased to exist? //
My plight is like the plight of that grain of salt; though I desire to see you, to play my role, how and where shall I find you? It is beyond my imagination to conceive! //
Like one who awakes in order to encounter sleep, and misses encountering it, here I am in order to encounter you who are completely pure and free like Nothingness. //
It is certain that there is no darkness in the light of the Sun, and it is just as certain that there is no awareness of “I” in the absolute Self. //
Thus, when I embrace you in purity, “I” and “Thou” will swallow each other. Truly, our meeting shall take place when “I” and “Thou” are both devoured. (46-50)
… It is in this place of inner vision that we shall see the place where ‘I’ and ‘Thou’ both die. // Therefore, swallow altogether these limitations of ‘I’ and ‘Thou,’ and we shall meet, the pure harmony and joy of such a meeting we shall surely relish always. //
It will be like taste eating itself for the sake of enjoying taste, or like an eye becoming a mirror in order to see itself. // …
The perfect meeting with the Infinite is eternally within ourselves. // (52-4,57)
Regard yourself as a shining flame burning brightly, without name or form. (56)
Jñânadev says: You and I are one, without name or form; we are identical to the one blissful Existence in whom the blessed merge. //
O Chângaya, this knowledge has reached your door unbidden, of its own accord. Go now beyond both knowledge and what is known and reach the final state. //
O Chângadev! My Guru [and older brother], Nivrittinâth, has spread this delicious feast for you with boundless, motherly, love. Please enjoy its sweetness. Thus, Jñânadev and Cakrapâni have met and merged, like two mirrors reflecting each other in the eloquent silence that is Eternity. //
If anyone were to read these verses, using them as a mirror to see themselves, it’s certain they would find the pure and blissful Self of all. //
Where there is nothing, what can one know? The eyes can see, but can they see themselves? How can knowledge be of use when all is oneself? To become one with the Self, surrender all the impulses of the mind. //
Then you will know the ‘sleep’ beyond sleeping, the ‘awake’ which goes beyond waking.
http://www.speakingtree.in/blog/sant-jnaneshwar
आता विश्वात्मक- ें देवें । येणे वाग्यज्ञें- तोषावें । तोषोनिं मज ज्ञावे । पसायदान हें ॥1॥
जें खळांची व्यंकटी सांडो । तया सत्कर्मी- रती वाढो । भूतां परस्परे पडो । मैत्र जीवाचें ॥2॥
दुरितां- े तिमिर जावो । विश्व स्वधर्म सूर्यें पाहो । जो जे वांच्छिल तो तें लाहो । प्राणिजात ॥3॥
वर्षत सकळ मंगळी । ईश्वरनिष्ठ- ांची मांदियाळी । अनवरत भूमंडळी । भेटतु भूतां ॥4॥
चलां कल्पतरूंचे- आरव । चेतना चिंतामणींच- ें गाव । बोलते जे अर्णव । पीयूषाचे ॥5॥
चंद्र्म- जे अलांछ्न । मार्तंड जे तापहीन । ते सर्वांही सदा सज्जन । सोयरे होतु ॥6॥
किंबहुन- सर्व सुखी । पूर्ण होऊनि तिन्हीं लोकी । भजिजो आदिपुरुखी । अखंडित ॥7॥
आणि ग्रंथोपजीव- िये । विशेषीं लोकीं इयें । दृष्टादृष्- ट विजयें । होआवे जी ।|8॥
येथ म्हणे श्री विश्वेशराओ- । हा होईल दान पसावो । येणें वरें ज्ञानदेवो । सुखिया जाला ॥9॥
1. May the Self of the universe be pleased with th is sacrifice of words and bestow His grace on me.
2. May the sinners no longer commit evil deeds, may their desire to do good increase, and may all beings live in harmony with one another.
3. May the darkness of sin disappear, may the world see the rising of the sun of righteousness, and may the desires of all creatures be satisfied.
4. May everyone keep the company of saints devoted to God, who will shower their blessings on them.
5. Saints are walking gardens filled with wish-fulfilling trees, and they are living villages of wish-fulfilling gems. Their words are like oceans of nectar.
6. They are moons without blemish and suns without heat. May these saints be the friends of all people.
7. May all beings in all the worlds be filled with joy, and may they worship God forever.
8. May all those for whom this book is their very life be blessed with success in this world and the next.
9. Then, Nivrittinath, the great Master said that this blessing will be granted. This brought great joy to Jnaneshwar.
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