file:///C:/Users/cin/Downloads/Amritanubhava..pdf
amruta.org
above link for amrutanubhava, haripath, Changdev pasashti
amruta.org
above link for amrutanubhava, haripath, Changdev pasashti
10. The yogi should meditate constantly remaining alone in solitude, controlling his mind and body,
and having no desires and possessions.
When the sun of non-dualism rises in him never to set again, he remains whole in his pristine
11. He should set up in a clean place a firm seat for himself, neither too high nor too low, made of
cloth, deer skin and kusha grass, one below the other
12. Seated there in that seat, making his mind one-pointed, and controlling the functions of his mind
and senses, he should practise meditation for the purification of the mind
14. Then with a serene mind, and becoming fearless and firm in the vow of chastity, the yogi should
control his mind, thinking of Me and remain devoted to Me.
Then the volition subsides, activity becomes calm, and the functions of the body and the mind
stand still. Then thoughts of hunger and sleep do not bother him and he does not even remember
them. The in-breath which was confined by the anal constriction (mulabandha) moves
backwards and being excited and puffy, it grows in its place of confinement and bangs at
the naval centre (manipura). Then this expanded in-breath churns the belly from all sides
and removes the impurities collected therein from childhood
15. By applying himself thus constantly the self-controlled yogi attains peace consisting of infinite bliss,
that abides in Me.
18. When his mind well controlled rests in Self alone, he becomes indifferent to all enjoyments; then
When the external senses are so regulated, the internal organs become full of happiness. In
this way the yogi attains to Yoga, without any effort. Just as when fortune smiles at a person,
prosperity walks to his door-step without much effort on his part, in the same way when
one practices Yoga with ardour, one attains self-realisation (352-355). Therefore, O Arjuna,
the fortunate person who has mastered the art of self-restraint, adorns the throne of
emancipation
19. Like a lamp kept in a windless place that flickers not, this metaphor is thought of in the case of
the mind of the yogi who has controlled it by practicing meditation on the Self.
20. That in which his mind finds peace, restrained by the practice of Yoga and in which he, seeing
the Self by the mind, rejoices in the Self.
21. That in which he experiences absolute bliss, which can be grasped by the intellect, but is beyond
the senses and in which, being established, he swerves not, in truth, from it,
Only when the senses become restrained through the practice of Yoga, the mind,
of its own accord, realizes the Self (361-365).
When the mind turns away from the sense objects
and becomes introspective, it perceives the Self and identifies itself with the Self.
Thereafter it experiences the kingdom of permanent bliss and become one with the self.
Then
the mind abides in the self beyond which there is nothing which is beyond the senses.
22. That by gaining which, he thinks no greater gain beyond it and in which being established, he
is not shaken by sorrow, however great,
23. That one should know by the name Yoga, which is detachment from the bond of pain, that Yoga
should be practiced with conviction and with undespairing mind.
When the mind has savoured of this bliss of Self, it forgets all desires and withdraws itself
from the worldly life. This bliss is the grace of Yoga, the kingdom of contentment and the
experience of wisdom. This bliss is realised directly through the practice of Yoga and one who
realizes it, becomes one with it.
24. Abandoning without exception all desires born of volition, and restraining on every side all the
senses by the mind alone.
Nevertheless, O Arjuna, this Yoga is a simple path in one way. This Yoga is easy to attain,
if one (destroys desire) and so makes volition mourn the death of its child (371-375). When
volition realizes that with the elimination of the sense-objects the activities of the senses are
completely brought under control, it will die of a broken heart. When dispassion fills every
pore of the body and mind, then volition stops functioning and the intellect dwells happily
in the mansion of fortitude.
25. Gradually he should cease from action by means of his intellect sustained by steadiness; and fixing
the mind on the self, he should think of nothing else.
26. From wherever the mind wanders, fickle and unsteady, by restraining it there from, he should bring it under his control.
If the intellect has the strong support of fortitude, it brings the mind gradually on the path
of self-realisation and establishes it in the temple of the Supreme Self. If this cannot be done,
then I shall tell you another easy way, please listen. We should first make a rule and resolve
not to deviate from it (376-380). if the mind becomes steady by means of this rule, then it
has served its purpose. If this does not happen, the mind should be left to itself. Wherever
then this uncontrolled mind wanders, it should be arrested from there and brought back.
In this way, it will gradually become steady of its own accord
27. Supreme bliss comes to the yogi whose mind is at peace, whose passion has subsided and who is
stainless and has become one with Brahman.
When the mind remains steady for a long time, it gets near the Self and when it perceives
the true Self, becomes one with it. Then the duality merges into unity, and all the three worlds
become radiant in the light of this unity. As when the clouds scatter, there remains the all pervading
sky (381-385), so when the mind becomes merged in the Self, the whole world
becomes permeated by the radiant light of the Self. By this way, it is possible to achieve self realisation
without much effort.
28. Constantly applying his mind thus, the yogi who is free from stain, enjoys with ease the infinite
bliss of contact with Brahman.
29. Absorbed in meditation, he sees the Self in all beings and all beings in the Self and sees the same
everywhere.
30. He who sees Me everywhere and sees all beings in Me - I am not lost to him nor is he lost to Me.
Entertain no doubt about the fact that I dwell in all bodies and that all beings also live in
me. You must grasp the notion that this world and all the beings therein are mutually connected.
So my devotees, O Arjuna, see Me in all creatures with the feeling of unity and worships
Me with equanimity. He sees me alike in all beings without distinction, although these seem
many and different. Then it becomes needless to say that he and Myself are one (391-395).
Just as the lamp and its light are one, so he exists in me and I exist in him. Just as there
is fluidity in water or vacuity in the sky, such a yogi abides in a form like Mine.
31. He who worships Me in all beings established in unity, in whatever condition he lives, that yogi
dwells in Me.
33. This Yoga, which you have declared as equanimity, O killer of Madhu (Krishna), I do not see how
it can remain stable owing to our fitfulness.
34. For the mind is fickle, O Krishna, impetuous, strong and stubborn; I think its control to be as dificult
as that of the wind.
35. Without doubt, O mighty-armed Arjuna, the mind is fickle and hard to curb. Yet, O son of Kunti,
by constant practice it is held in check.
There upon the blessed Lord said, O Arjuna, what you say is indeed true. The mind is by
nature fickle. But it is possible to make it steady after sometime, if one takes recourse to
dispassion and directs the mind to the path of Yoga. It is the quality of the mind that if it
takes a liking for a thing, it forms an attachment of it. You should, therefore, create a liking
in it for the experience of Self (416-420).
36. I agree that Yoga is hard to achieve by a person who has not subdued his mind. But this can be
achieved by the right means by a self-controlled person who makes the effort.
I concede that those who are not indifferent to the world and do not practise Yoga cannot
possibly control the mind. But if we do not proceed along the path of self-control, never even
remember what dispassion is, but keep on plunging in the waters of sense-objects and do
not apply the cane of self-restraint, how can you make the mind still? Therefore, adopt the
means by which you can restrain the mind and then let us see how the mind does not become
steady. Do you think that the path of Yoga which has been laid down is all empty talk? The
most that you can say is that you are unable to practise Yoga (421-425). if you acquire the
strength of yogic discipline, how can the mind remain fickle? Will you not be able to bring
with the aid of Yoga the great principle (mahat) and others under your thumb? Then Arjuna
said, “O God, what you say is true. The strength of the mind is feeble before the power of
Yoga. So far I had not known what this Yoga is and how one can practise it. I, therefore,
thought that it is difficult to control the mind. It is only now, for the first time, in my life,
that I have come to know, through your grace, O Supreme person, what Yoga means.”
37. (If) he who is unrestrained but has faith, with his mind wandering from Yoga, fails to achieve perfection
in Yoga, what state does he reach, O Krishna?
38. Fallen from both, does he not perish like a rent cloud, lacking firm support, O mighty armed Krishna,
bewildered in the path of Brahman?
39. Pray, dispel fully this doubt of mine, O Krishna, for there is none other than you to resolve this
doubt.
40. Neither here nor hereafter, O Partha, is there doom for him, for no one who does good, dear friend,
treads the path of evil.
41. Having attained the worlds of the virtuous and living there for many years, he who has strayed
from the path of Yoga is born in the house of the pure and prosperous.
42. Or may be, even in the family of yogis possessed of wisdom, it is indeed very difficult to attain
in this world a birth of this kind.
43. There he regains the knowledge acquired in the former body and thence he strives evermore for
perfection,
44. For by that very former practice, he is pushed forward involuntarily; a mere seeker of Yoga too
transcends the Vedic ritual.
Then he acquires the wisdom which he had attained at the end of his previous birth. Just
as a fortunate person born with the legs foremost is able to discover, by applying antimony
to his eyes, and underground treasure, in the same way his intellect is able to grasp abstruse
philosophical doctrines without receiving instruction of a teacher. His hitherto unbridled senses
come under his control, the mind merges in the life-breath (prana) and the prana along with
the mind merges in the cidakasha (456-460). One knows not how, but Yoga accrues to him
without any effort on his part and samadhi comes in search of him. Then he appears as if
he is Lord Shiva (Bhairava) on the seat of Yoga, of the glory of the commencement of Yoga
of the experience of dispassion become visible in a human form. Or this yogi becomes the
measuring rod of worldly existence or the island of the eight branches of Yoga. Just as fragrance
takes the form of sandalwood, it looks as if contentment has taken on his form. His spiritual
excellence displays itself in the stage when he is yet a seeker, as though he has emerged from
the treasure-house of perfection.
45. But the yogi who strives with assiduity is purified from sin; being perfected through many births
he reaches the Supreme goal.
46. The yogi is thought to be greater than the ascetics, greater than even the men of knowledge, greater
than also the men of action. Therefore, be a yogi, O Arjuna.
47. And among all the yogis too, he who, full of faith, worships Me, with his inner Self absorbed in
Me, is deemed by Me to be the best of yogis.
chp 8
He remembers that spotless Brahman at the time of death with a steady mind. He sits in the lotus posture, facing the north, thinking of the joy of karmayoga in his mind and hastens to attain the true nature of Brahman by collecting his mind and holding it dear.
Then he leads his prana through the vein known as sushumna first into the plexus known as ajnachakra and then to the Brahmarandhra. When the prana enters the cidakasha, he sees the combination of body and mind as an unreal appearance (91-95).
Then with a steady mind full of devotional love, controlling him through the power of Yoga and keeping his mind steady on the center of the eyebrows, he tries to dissolve his body and mind. Then just as the sound of a bell becomes dissolved in the bell, or the flame of a lamp kept under a vessel is extinguished without anybody coming to know of it, he leaves behind his body in peace. He then attains to the Supreme Self also known as the Supreme Person, and My highest light
.
15. ....Those who have attained My infinite nature, will never be united with this body.
27. Knowing these two paths, O Partha, the yogi in not deluded, therefore, at all times, O Arjuna, remain engrossed in Yoga.
Chp 2
55. When a person abandons all desires which enter his mind and remains satisfied in his Self alone,
O Partha, then he is called a man of steady wisdom.
52. when your mind passes beyond the maze of delusion, then you will become indifferent to what
has been heard and what is yet to be heard.
49. Inferior by far is mere work to this Yoga of discernment. Take refuge in right-mindedness. Wretched
are those who seek reward.
53. When your mind, bewildered by hearing, will become unshakeable and steady in contemplation
then you will attain to Yoga.
55. When a person abandons all desires which enter his mind and remains satisfied in his Self alone,
O Partha, then he is called a man of steady wisdom.
56. He whose mind is unperturbed in sorrow and has no craving for pleasures, and who is free from
passion, anger and fear is called a sage of steady wisdom.
57. He who has no attachment and who, meeting with good or evil, does not welcome the one or hate
the other, his wisdom is well-poised.
58. And when he withdraws from all sides his senses from the sense-objects, even as a tortoise (draws
in) its limbs, then his wisdom is well-poised.
59. The sense-objects turn away from an abstemious person except the taste; this too turns away after
he sees the Supreme.
60. For the rebellious senses of a wise person, O Arjuna, even while he is striving otherwise, forcibly
carry away his mind.
61. Holding them all in check, the yogi should remain fixed in Yoga, intent on me. For when his senses
For in a person with a serene mind wisdom
66. He who is not imbued with Yoga has neither knowledge nor meditation. For the unmeditative there
is no peace, for the unpeaceful whence happiness?
He is surely caught in the net of the sense-objects, in
67. For the mind which yields to the wandering senses loses his wisdom, as a ship on waters caught
in a gale.
68. Therefore, O mighty-armed (Arjuna), of him whose senses are completely restrained, his wisdom
is well set.
69. The man of self-control keeps awake in that which is night to all creatures. And that in which
the creatures keep awake is night to the discerning sage.
That (self-knowledge) in regard to which the ordinary persons are in the dark is like dawn
to the yogi; The yogi remains as if asleep (i.e. indifferent) to that (sense-enjoyment) in regard
to which they are wide awake (351-355). Such a person, O Arjuna, is free from limiting
conditions and steady in wisdom; know him to be a great sage free from all limitations.
70. Even as the waters flow into the sea, which, though ever being filled, remains unaffected, so he,
in whom all desires enter, attains peace, and not one who hankers after objects of desire.
71. The man who forsakes all desires and goes about free from craving, possessiveness and pride, attains
to peace.
72. This, O Partha, is the brahmi state; after achieving it, no one is deluded. Abiding therein at the
time of death, he remains absorbed in Brahman.
chp 3
17. But the man who delights in the Self is satisfied with the Self and is contented in the self, has no
duty to perform.
25. As the ignorant attached to action work, O Bharata, so the wise should work without attachment,
desiring the welfare of the world.
26. Let him not unsettle the minds of the ignorant that cling to action. Rather the enlightened man
should by working in the spirit of Yoga, encourage devotion to the works.
37. It is desire, it is anger, born of rajas quality all-consuming, most evil; know this to be the foe on
earth.
38. As fire is enveloped by smoke, as mirror is covered with dust, as the embryo is encased in the womb,
so is (knowledge) obscured by it.
Even as a serpent seeks the root of a sandal tree and encircles it, or the womb encloses the
foetus (256-260), or as the sun becomes obscure without his light, or as there is no fire without
smoke or a mirror without dirt, so we have not seen knowledge singly without this desire,
just as the seed is born covered with husk,
39. Wisdom is smothered, O Arjuna, by this constant enemy of the wise in the form of desire, which
is insatiable like fire.
Wisdom is enveloped by desire and wrath,
40. The senses, the mind and the intellect are said to be its seat; clouding the wisdom by these means,
it deludes the embodied Self.
41. Therefore, O best of Bharatas, restraining these senses at first, cast off this evil desire, destructive
of wisdom and knowledge.
42. The senses are superior, but higher than the senses is the mind. Higher than the mind is the intellect,
but higher than the intellect is he (i.e. the Self).
43. Thus knowing him to be higher than the intellect and controlling yourself by the Self, crush this
desire, your unassailable foe.
Their first habitation is in the senses from which all activity proceeds. You should, therefore,
62
3 : KARMAYOGA
bring your senses under control. Then your mind will cease to wander, and your intellect
will escape from their clutches, and these evil ones will lose their support. Since the mirage
cannot exist without the sun’s rays so if they are banished from the heart, they will certainly
cease (266-270). When desire and wrath are both extinguished you will attain the kingdom
of God and enjoy supreme bliss. This union between the Self and God is the secret between
teacher and disciple. When one remains steady in this state, one will never stray from it.
chp 4
10. Many, freed from passion, fear and wrath and absorbed in Me have taken refuge in Me; and purified
by knowledge and austerities, they have attained to My state.
19. When these actions are free from desire and (selfish) purpose, and are burnt by the fire of wisdom;
the learned call him wise.
34. The wise who have realised the Truth will instruct you in wisdom. Learn it by falling at their feet,
by questioning and serving them.
37. Even as the blazing fire reduces fuel to ashes, O Arjuna, so the fire of wisdom burns all actions.
38. There is nothing so purifying on earth comparable to wisdom. He, who is perfected in Yoga realises
it within himself, in time.
39. The man of faith attains to wisdom, being devoted to it and restraining his senses. Having attained
wisdom, he soon finds the highest peace.
41. Actions, O Arjuna, do not bind him, who has mastery over himself, has relinquished his karma
through Yoga and destroyed his doubt by wisdom.
chp 5
16. But to those whose ignorance of the Self is destroyed by wisdom, this wisdom, shining like the sun,
reveals the Supreme.
17. With their mind and intellect directed to Him, founded in Him and devoted to Him, they go (to
the abode) from which there is no return; for they have cleansed their sins by wisdom.
21. He whose mind is not attached to external contacts (of objects) finds joy within himself. With his
mind immersed in meditation of Brahman, he enjoys eternal bliss.
22. For the enjoyments which arise from sense contacts are indeed sources of sorrow. They have, O Arjuna,
beginning and end; in them a wise man does not rejoice.
27. Shutting out all external sense contacts, fixing the gaze between the eye-brows, and equalising the
outer and inner breaths, moving within the nostrils;
28. The sage, who is fully intent on liberation, with his senses, mind, and intellect subdued, and who
is free from desire, fear and anger, is indeed ever free.
chp 9
19. But as for men who worship Me, thinking of Me alone and none else, to them ever absorbed in
Me, I grant Yoga and eternal bliss.
Then if you remain intent on Yoga
of renunciation, you will come to Me.
31. Fix your mind on Me, be devoted to Me: sacrifice to Me and prostrate yourself before Me. You
shall surely come to Me by practicing Yoga, with Me as your Supreme goal.
chp 10
3. He who knows Me as the unborn, beginningless, Supreme Lord of the world, he is undeluded among
the mortals and is liberated from all sins.
7. He, who knows truly this creative power and manifestation of Mine, becomes united with unshakable
Yoga; of this there is no doubt
chp 11
54. Only through exclusive devotion, can I be known in this form, O Arjuna, and seen truly and entered
into, O scorcher of the foes.
chp 12
8. Fix your mind on Me alone, in Me repose your intellect; then you shall dwell in Me alone hereafter,
without any doubt.
9. If you cannot concentrate your mind finally on Me, then seek to reach Me, O winner of wealth,
by repeated Yoga.
10. If you are not capable of this repeated Yoga, then be intent on working for Me; performing actions
for My sake alone, you will attain to perfection.
14. Who is ever content practicing Yoga, self-controlled and of firm conviction, devoted to Me with
his mind and intellect - such a devotee is dear to Me.
10. Unflinching devotion to Me, through exclusive Yoga, resort to secluded spots and distaste for the
company of men,
11. Constant pursuit of knowledge of Self, and insight into the aim of true wisdom, all these are known
as (the means of) knowledge. Everything else is ignorance.
He is firmly convinced that the knowledge through which one experiences the Supreme Self,
is true knowledge and that the knowledge which leads to worldly prosperity and heaven,
is nothing but ignorance. He does not long for heaven, neglects his worldly affairs and becomes
engrossed in the thoughts about Self. Just as a wayfarer, makes careful enquiries at the crossroads
and avoids the by-path, he fixes his mind and intellect on the knowledge of the Self
(616-620). Then his intellect becomes steady like the mountain Meru with the conviction, that
the knowledge of the Self, is the only true knowledge and every other knowledge is delusive.
Just as the pole star remains steady in the sky, he keeps his mind steady on the knowledge
of the Self. There is no doubt that knowledge dwells in such a person.
When his knowledge of Self becomes impressed on his mind, he becomes one with Me. When
a person has just sat down, you cannot say that he is seated, the same is the case with knowledge,
unless knowledge becomes firmly implanted in his own mind, one cannot call him a man
of wisdom. Then he sets his sight on the fruit of that knowledge, which is the knowable
(Brahman) (621-625). If one does not realise the knowable, then he cannot be said to have
attained knowledge. Of what use is a lamp in the hand of a blind man? So if he acquires
knowledge but does not realise the knowable, then his knowledge becomes worthless. If the
intellect does not reach Brahman in the light of knowledge, then it is blind. He longs to attain
that knowledge by which he sees the supreme Brahman everywhere and then he becomes
endowed with that spotless knowledge by which he realises Brahman (626-630). The
development of his intellect keeps pace with the development of this knowledge. Then it does
not need to be said in so many words, that he has become knowledge incarnate. He, whose
intellect comes into contact with this knowledge, experiences the touch of God. Is there any
wonder if I say that he has become of the very nature of knowledge? Is it necessary to point
out the sun as the sun?
12. I shall now declare to you the Knowable, by knowing which one enjoys immortality. It is the
beginingless Supreme Brahman, which is said to be neither existent nor non-existent.
15. It is within and without all beings, whether stationary or moving. It is hard to conceive due to
its subtlety. It is far away and also nearby.
The Knowable is the sustainer of
all beings, as also (their) devourer and creator.
17. It is the light even of Lights; It is said to be beyond darkness. It is knowledge, the Knowable and
attainable by knowledge. It abides in the hearts of all.
18. Thus the field, the knowledge and the knowable have been described in brief. My devotee knowing
this becomes fit to attain My being.
24. Some see, through meditation, this Self in themselves by the Self (mind); others by the Yoga of
knowledge and still others by the Yoga of action.
34. Those who know with the eye of wisdom, the difference between the Field and the knower of the
Field thus, and also the (means of) release from the prakriti of elements, attain to the Supreme. chp 14
Gunatita
26. And he who serves Me exclusively with Yoga of devotion, goes beyond these qualities and qualifies
to become Brahman.
chp 15
10. The deluded do not see him departing or staying (in the body) or enjoying, as he is endowed with
gunas; but those with the eye of wisdom see him.
11. The yogis, exerting themselves, see him existing in themselves; but the thoughtless do not see him,
being of unformed minds, even if they try very hard.
chp 16
21. This is the triple gate to hell, which spells doom for the self-passion, anger and greed; therefore,
one should discard these three.
chp 18
20. That by which, one perceives in all beings a single immutable substance, indivisible though seemingly
divided, know that knowledge arises from sattva.
21. But that knowledge by which, one knows several manifold existences in all creatures as separate,
know that the knowledge arises from rajas.
33. That firmness, by which one upholds the activities of the mind, breath and senses by means of unfailing
Yoga, that steadiness, O Partha, arises from sattva quality.
50.
Learn from Me in brief, O Arjuna, how after winning perfection, one attains to Brahman, which
is the highest state of wisdom.
51. Endowed with pure intellect, controlling the Self with firmness and having abandoned the senseobjects
such as sound and casting away passion and hatred,
He follows the path indicated by the teacher and reaching the bank
52. Dwelling in solitude, eating sparingly, subdued in speech, body and mind, ever intent on the practice
of meditation, and resorting to dispassion,
53. Forsaking egoism, strength, arrogance, desire, anger and possessions, free from the sense of ‘Me’
and ‘Mine’, and serene, one becomes fit for the state of Brahman.
55. Through devotion he knows Me truly, who I am and how great; then having known Me in essence,
he forthwith enters into the Supreme.
57. Resigning mentally all works to Me, and making Me your goal, and resorting to buddhiyoga,
keep your mind constantly on Me.
58. Thinking of Me you will surmount all obstacles through My grace. But if you, through egoism,
will not listen, you will perish.
62. Take refuge in him alone, with your whole heart, O descendent of Bharata. You will attain by
his grace, Supreme peace and the eternal abode.
65. Fix your mind on Me and be devoted to Me, worship Me and bow down before Me, (then) you
shall come to Me alone, I promise, as you are dear to Me 66. Abandoning all duties take refuge in Me alone. Grieve not; I shall release you from all sins.
.......................................... ...................................
file:///C:/Users/cin/Downloads/Amritanubhava..pdf
Amrutnubhav
chp 2
4. By His mere glance,
Bondage becomes liberation,
And the knower becomes the known.
9. When he is absent,
One wears the lovely cloak of appearance;
When he appears,
The cloak of diversity vanishes.
15. When knowledge discovers him within,
He swallows up the knower;
And still he does not become impure.
chp 6
36. There is no moisture in the soil .Where there is no mirage;
But is there moisture where there is one?
180. When the perceiver and the perceived
Meet and unite,
There is no more perception.
183. Every moment,
A particular quality is swallowed up,
And its opposite emerges.
This is the opening and closing
Of the eye of Reality.
18. Even the ten Upanishads
Cannot approach this silent speech;
There, the intellect become
Absorbed in itself
19. Jñānadeva says:
‘This is the sweet Nectar
Of Mystical Experience.
Even those who are liberated
Should have a drink of it.
.............................. ..................................................
Haripath
13 Only when the mind
Becomes illumined by the experience of samadhi, will it attain perfect understanding.
There is no higher attainment for the mind than this.
When one attains to God
All miraculous powers are also attained;
23.
It’s the easiest pathway to approach to the Lord;
It involves no strain or pain.
Some speak of ajapa-japa as the practice that should be used;
This practice leads to a reversal of prana’s flow.
To pursue this practice, one needs much stamina and strength of will;
But the chanting of God’s name with love is free of all such difficulties.
Jñānadev says: ‘I’m convinced that a man lives in vain
If he does not resort to the Name.
That’s why I continue to extol the chanting of the Name
Chant aloud, ‘Rama-Krishna, Rama-Krishna, as loudly as you can.
Do not become conscious of your position and your wealth,
Your family lineage, or your virtuous acts;
All these considerations produce only pride.
Hasten only to sing Hari’s name with great love.
Jñānadev says: ‘Hari pervades my mind and my meditation;
I feel every moment that I’m living in Him.’
Jñānadev says: ‘The chanting of God’s name is the means to Samadhi;
This, I swear, is true.
This wisdom was bestowed upon me by Nivrittinath, my Guru.’
.................... ..................
Changdev Pasashti
55. It is only by the ‘words’ of silence
That Nothingness becomes revealed;
It is with this garland of silent words
That I went forth, and thus enjoyed that perfect meeting.
file:///C:/Users/cin/Downloads/Amritanubhava..pdf
I.
One who ascends, even for a moment,
To the threshold of God
Will assuredly attain the four stages of Liberation.
Therefore, chant the name of Hari.
Yes, chant the name of Hari!
The value of chanting His name is immeasurable;
So let your tongue eagerly chant the name of Hari.
The authors of the Vedas and the various scriptures
Have all proclaimed this path with their arms upraised.
Jñānadev says: ‘Chant Hari’s name;
The Lord will then become your slave,
Just as Krishna became the servant of the Pandavas,
As Vyasa, the poet, has so excellently told.’
II.
In all the four Vedas, Hari’s praise is sung.
The six systems of philosophy, and the eighteen Puranas
Also sing Hari’s praise.
Just as we churn curds for the purpose of getting butter,
Likewise, we churn the Vedas, philosophies, and the Puranas.
For the purpose of tasting the sweet butter of Hari.
Hari is the goal; the rest is mere tales
Hari is equally in everyone.
150
He’s as much in all our souls as He is in the Gods;
He’s the inner Self of all.
Therefore, don’t weary your mind with strange practices;
Jñānadev says: ‘You will experience heaven
Just by chanting Hari’s name Everywhere you look, you’ll see only Him.’
III. This insubstantial Universe, this web Of interacting qualities (gunas), Is but His superficial form; His essence is the formless ‘I’ Which is always the same, Unaffected by the interplay of the qualities. If you discriminate in this way, you will understand That the continual remembrance of Hari Is the supreme goal to be attained. Hari is both the Formless and the changing forms;
Just by chanting Hari’s name Everywhere you look, you’ll see only Him.’
III. This insubstantial Universe, this web Of interacting qualities (gunas), Is but His superficial form; His essence is the formless ‘I’ Which is always the same, Unaffected by the interplay of the qualities. If you discriminate in this way, you will understand That the continual remembrance of Hari Is the supreme goal to be attained. Hari is both the Formless and the changing forms;
Remember Him, lest your mind wander idly away.
He, Himself, has no form; He cannot be seen,
He cannot be bound to a single form;
He’s the Source of all forms,
Both the animate and the inanimate.
Jñānadev says: ‘Rama-Krishna, the Lord,
Has pervaded my mind; He is all I meditate on.
Blessed is this birth!
I seem to be reaping infinite fruits
From the good deeds I performed in the past.
Remember Him, lest your mind wander idly away.
He, Himself, has no form; He cannot be seen,
He cannot be bound to a single form;
He’s the Source of all forms,
Both the animate and the inanimate.
Jñānadev says: ‘Rama-Krishna, the Lord,
Has pervaded my mind; He is all I meditate on.
Blessed is this birth!
I seem to be reaping infinite fruits
From the good deeds I performed in the past.
My dear, why do you never think to turn to Hari with love?
Jñānadev says: ‘It’s enough, if only you chant His name;
At once your fetters will fall.’
V.
You may perform the rites of sacrifice,
Or follow the eight-fold path of yoga,
But neither will bring you to peace;
These are only tiresome activities of the mind,
And usually bring only pride.
Without, true, heart-felt love for God,
You’ll not attain knowledge of Him.
How is it possible to experience union with Him
Without the Guru’s grace?
Without the discipline of sadhana,
He cannot be attained.
In order to receive, one must know how to give;
Give your love, and He’ll shower you with grace.
Is there anyone who would be intimate with you
And teach you your highest good,
If you felt no love for him?
Jñānadev says: ‘This is my judgment based on experience;
Living in the world is easy in the company of the saints.’
VI.
When one receives the grace of a saint,
His ego-consciousness dissolves;
Eventually, even God-consciousness will dissolve.
If you light a piece of camphor,
It produces a bright flame;
But after awhile, both camphor and flame disappear.
In the same way, God-consciousness
Supplants ego-consciousness at first,
But eventually, even the awareness ‘I am He’ dissolves.
One who comes under the influence of a saint
Has arrived at the gates of Liberation;
He will attain all glory.
Jñānadev says: ‘I delight in the company of the saints!
It is due to their grace that I see Hari everywhere
In the forest, in the crowds, and also in myself.
VII.
Those who have no love in their hearts for God
Accumulate a mountain of sin
Which surrounds them like a diamond-hard shell.
He who has no love for God
Is totally deprived of love.
He who never even thinks of God
Is undoubtedly an unfortunate wretch.
How can those who are ceaselessly gossiping
Ever attain the vision of God?
Jñānadev says: ‘That which lives as the Self
Of everyone and everything
Is my only treasure.
That is Hari.
It is He alone I adore.’
VII.
Those who have no love in their hearts for God
Accumulate a mountain of sin
Which surrounds them like a diamond-hard shell.
He who has no love for God
Is totally deprived of love.
He who never even thinks of God
Is undoubtedly an unfortunate wretch.
How can those who are ceaselessly gossiping
Ever attain the vision of God?
Jñānadev says: ‘That which lives as the Self
Of everyone and everything
Is my only treasure.
That is Hari.
It is He alone I adore.’
When their Kundalini Shakti awakes. Love for the Name arose early in Prahlada; Uddhava won discipleship to Krishna Through his love of the Name. Jñānadev says: ‘The way of Hari’s name is so easy; Yet, see how rare it is! Few indeed are those who know The infinite power of His name.’ IX. He has no knowledge Whose mind does not dwell on Hari, And whose tongue speaks of everything but Hari.
He is a miserable person Who takes birth as a human And yet fails to seek the awareness of Unity. How could that person find rest in the name of Hari? Unless the Guru sweeps away the sense of duality, How could he who has no knowledge Relish the sweetness of chanting God’s name? Jñānadev says: ‘Repetition of the Lord’s name Is really a meditation on Him; By chanting Hari’s name, All illusion is dissolved.
X. You may take a bath in the confluence of the three holy rivers; You may visit all the sacred pilgrimage places; But if your mind does not always rest In the name of the Lord, All your efforts are in vain. He is very foolish who turns away From remembrance of God’s name; When the soul is drowning in misery, Who else but God will rush to its aid? Valmiki, who is certainly worthy of respect, Has proclaimed the value of chanting God’s name; The Name, he says, is the one trustworthy means For salvation in all the three worlds. Jñānadev says: ‘Please chant Hari’s name; Even your children will be saved.’
XI. It is enough to chant ‘Hari’ aloud; In an instant, all your sins will be burnt. When a pile of grass is set ablaze, The grass is transformed into fire; Likewise, one who chants Hari’s name Becomes transformed into Him The power of chanting the name of Hari Cannot be fathomed or gauged; It has the power to drive away All manner of devils and ghosts.
Jñānadev says: ‘All-powerful is my Hari; Even the Upanishads have failed to express His greatness.’ XII. Taking baths in various holy rivers, Observance of vows, and other such outward trappings, Cannot grant fulfillment, If in your heart no faith or love exists. My dears, it seems that you’re needlessly engaged In the performance of unfruitful deeds! It is only by the path of love That God may be approached; There is no other way Give love to God, And He will be as tangible to you As a fruit in the palm of your hand. All other means of attaining God Are like the attempt to pick up liquid mercury That’s been spilled out upon the ground. Jñānadev says: ‘I have been entrusted by my Guru, Nivritti, With the possession of the formless God.’ XIII. Only when you have the continual experience of God As equally existing in everyone and everything Will you be truly established in samadhi. This experience is unavailable to one Who is addicted to duality
Only when the mind Becomes illumined by the experience of samadhi will it attain perfect understanding. There is no higher attainment for the mind than this.
When one attains to God All miraculous powers are also attained;
But of what use are these powers by themselves without the bliss of samadhi?
In such a case, they are only obstacles To one’s progress on the path.
Jñānadev says: ‘I have become supremely fulfilled. In the continual remembrance of Hari
XIV. The Goddess of destruction will not even glance at you If you chant fervently and unceasingly the name of Hari. The chanting of His name Is equal to a lifetime of austerities; All your sins will fly away. Even Shiva chants the mantra, ‘Hari, Hari, Hari! Whoever chants it will attain Liberation. Jñānadev says: ‘I am always chanting The name of the Lord; That is how I have realized my Self, The place of supreme inner peace
XV. Let the chanting of Hari’s name Be your sole determination; Throw away even the mention of duality. But, alas, such mastery In the awareness of Unity is rare. First you must practice the vision of equality; Only Hari must be seen everywhere. In order to do this, The mind and senses must be restrained. When all these essential requirements are fulfilled, One merges in Hari, And becomes Hari, Himself. Just as one solitary Sun Manifests in countless rays of light, One solitary supreme Being
Manifests Himself in all these countless forms. Jñānadev says: ‘My mind is fixed on one unfailing practice: The chanting of Haris name. Thus, I’ve become free of all future rebirths.’ XVI. It is an easy thing to chant the name of God, Yet they are few who chant His name With full awareness of its power.
Whoever has attained the experience of samadhi By chanting His name Has acquired all the miraculous powers as well.
If you unfailingly commit yourself to chanting His name, Then miraculous powers, intellectual brilliance, And a disposition toward righteousness, All will be yours; Thus will you cross the ocean of illusion. Jñānadev says: ‘The Lord’s name has become engraved on my heart; Because of this, I see Hari, my Self, everywhere.’ XVII.
By chanting the name of Hari and singing His praise, Even one’s body becomes holy. By practicing the austerity of chanting His name, One makes a home for himself in heaven That will endure for ages and ages.
By chanting His name, Even one’s parents, brothers, and other loved ones Will become united with God. Jñānadev says: ‘The secret of His name’s infinite power Was laid in my hands by my Guru, Nivritti.’ XVIII.
One who reads the scriptures devotedly, Who repeats Hari’s name, And keeps company with no one but Hari, Attains heaven; He earns the merit of bathing in all the holy rivers. But piteous is he who chooses
To indulge his mind in its wandering ways. He alone is blessed and fortunate Who continues to chant the name of God. Jñānadev says: ‘I love to taste the name of Hari; Every moment I am meditating on Him.’ XIX. The proclamation and command of the Vedas And all the holy scriptures Is ‘Repeat the name of Hari, The Supreme Lord, who is the Source of all’. Without the remembrance of Hari, All other practices, such as rituals and austerities, Are only futile exertions. Those who have dedicated themselves To remembrance of His name Have found unending peace and contentment.
They have become enveloped in its sweetness Like a bee who, in its search for honey, Becomes enveloped in the closed petals of a flower. Jñānadev says: ‘Hari’s name is my mantra; It is also my formidable weapon. Out of fear of this weapon, The God of death keeps his distance From me and from my family as well.’
XX. The repetition of God’s name Is the only treasure desired by His lovers; By its power, all their sins are destroyed. The chanting of His name is equal To lifetimes of performing austerities; It’s the easiest pathway to Liberation. For one who chants the name of God, Neither yoga nor the ritual of yajna is needed; The injunctions of duty do not pertain to him; He transcends all illusion. Jñānadev says: ‘No other practices, Or rituals, or rules of conduct are necessary. For one who chants the name of Hari with love.’
XXI. There are no limitations of place or time. For the chanting of Hari’s name. Hari’s name will save your family On both your mother’s and your father’s side. His name will wash away every blemish and stain Hari is the savior of all who have fallen into ignorance. Who can think of a word adequate to describe The good fortune of one whose tongue is restless To chant the name of Hari, the Source of all life? Jñānadev says: ‘My chant of Hari’s name is always going on; I feel that I have thereby made An easy path to Heaven for my ancestors as well.’ 162 XXII. There are very few who make the chanting of His name An unfailing daily practice; Yet, it is in this way that one may gain The company of Hari, Lakshmi’s Lord. Chant ‘Narayana Hari, Narayana Hari, And all material happiness As well as the four stages of Liberation Will dance attendance at your door. If there is no room in your life for Hari, That life is truly a hell; Whoever lives such a life will surely Suffer hell after death as well. Jñānadev says: ‘When I asked my Guru The value of the name of God, Nivritti told me, ‘It is greater than that of the sky above.’.’
XXIII. Some philosophers say that the Universe is made of seven basic principles; Others say the number is five, or three, or ten. When Hari is realized, He reveals that, No matter what the number, All those principles emanate from Him alone. But let us not be concerned with philosopher’s games; The name of God is not like that. It’s the easiest pathway to approach to the Lord; It involves no strain or pain. 163 Some speak of ajapa-japa as the practice that should be used;
This practice leads to a reversal of prana’s flow. To pursue this practice, one needs much stamina and strength of will; But the chanting of God’s name with love is free of all such difficulties. Jñānadev says: ‘I’m convinced that a man lives in vain If he does not resort to the Name. That’s why I continue to extol the chanting of the Name.’
XXIV. The practice of japa, austerity, and rituals Is futile without true purity of heart.
One must have the heart-felt conviction That God lives in every form.
Please hold onto that conviction, And throw away your doubts! Chant aloud, ‘Rama-Krishna, Rama-Krishna, as loudly as you can.
Do not become conscious of your position and your wealth, Your family lineage, or your virtuous acts; All these considerations produce only pride. Hasten only to sing Hari’s name with great love. Jñānadev says: ‘Hari pervades my mind and my meditation; I feel every moment that I’m living in Him.’
XXV. To Hari, the learned and unlearned are the same; By repeating His name, Eternal Freedom is won. The Goddess of destruction will never even enter That home where ‘Narayana Hari’ is sung. How can we know His greatness, When even the Vedas could not explain Him? Jñānadev says: ‘This vast Universe has turned into Heaven for me; Such luscious fruit has come into my hands. Only because I cling to His name.’ XXVI. O my mind, cherish remembrance of Hari’s name, And Hari will shower His mercy on you.
It is no great difficult chore. To chant the name of the Lord; Therefore, please chant His name With a voice that is sweet with love. There is nothing greater or more uplifting Than the chanting of His name; So why should you wander on difficult paths, Forsaking the sweet path of His name? Jñānadev says: ‘I keep silence without, And keep turning the rosary of His name within; Thus my japa is always going on.’
XVII. There is no pleasure as sweet as His name; All the scriptures declare That it’s the secret to be attained. So do not spend even a moment Without enjoying the nectar of His name. This world is only a superficial play; It is only an imagination, after all Without the remembrance of Hari, It’s only a futile round of births and deaths. By remembering His name, All your sins will go up in flames; Therefore, commit your mind to chanting Hari’s name. Take the attitude of adherence to Truth, And break the spell of illusion. Do not allow the senses to bar your vision of the Self; Have faith in the power of chanting His name. Be kind, serene and compassionate
toward all; In this way, you’ll become the welcome guest of the Lord. Jñānadev says: ‘The chanting of God’s name is the means to Samadhi; This, I swear, is true. This wisdom was bestowed upon me by Nivrittinath, my Guru.’
haripath notes
One who ascends, even for a moment, To the threshold of God Will assuredly attain the four stages of Liberation.
Just as we churn curds for the purpose of getting butter, Likewise, we churn the Vedas, philosophies, and the Puranas. For the purpose of tasting the sweet butter of Hari. Hari is the goal; the rest is mere tales
Jñānadev says: ‘You will experience heaven Just by chanting Hari’s name Everywhere you look, you’ll see only Him.’
This insubstantial Universe, this web Of interacting qualities (gunas), Is but His superficial form; His essence is the formless ‘I’ Which is always the same, Unaffected by the interplay of the qualities. If you discriminate in this way, you will understand That the continual remembrance of Hari Is the supreme goal to be attained. Hari is both the Formless and the changing forms; Remember Him, lest your mind wander idly away. He, Himself, has no form; He cannot be seen, He cannot be bound to a single form; He’s the Source of all forms, Both the animate and the inanimate. Jñānadev says: ‘Rama-Krishna, the Lord, Has pervaded my mind; He is all I meditate on. Blessed is this birth! I seem to be reaping infinite fruits From the good deeds I performed in the past.’
To speak of performing strenuous deeds When all one’s strength is spent Is nothing but foolish talk; To speak of one’s love for God When there is no feeling in the heart Is also worthless and vain Only when true feeling arises Can love for God bear fruit Will the Lord appear to you at your sudden call? No. You must yearn for Him in your heart! It’s sad to see that you weary yourself With so many worthless tasks. Day after day, you anxiously fret For your petty worldly affairs. My dear, why do you never think to turn to Hari with love?
Jñānadev says: ‘It’s enough, if only you chant His name; At once your fetters will fall.’
Without, true, heart-felt love for God, You’ll not attain knowledge of Him.
How is it possible to experience union with Him
Without the Guru’s grace? Without the discipline of sadhana, He cannot be attained.
Is there anyone who would be intimate with you And teach you your highest good, If you felt no love for him? Jñānadev says: ‘This is my judgment based on experience; Living in the world is easy in the company of the saints.’
In the same way, God-consciousness Supplants ego-consciousness at first, But eventually, even the awareness ‘I am He’ dissolves. One who comes under the influence of a saint Has arrived at the gates of Liberation; He will attain all glory. Jñānadev says: ‘I delight in the company of the saints! It is due to their grace that I see Hari everywhere In the forest, in the crowds, and also in myself.’
Those who have no love in their hearts for God Accumulate a mountain of sin Which surrounds them like a diamond-hard shell. He who has no love for God Is totally deprived of love. He who never even thinks of God Is undoubtedly an unfortunate wretch. How can those who are ceaselessly gossiping Ever attain the vision of God? Jñānadev says: ‘That which lives as the Self Of everyone and everything Is my only treasure. That is Hari. It is He alone I adore.’
Those who single-mindedly chant His name Will realize Him, and be freed from duality; They’ll revel forever in the awareness of Unity
Those lovers of God who drink the nectar of His name, Enjoy the same sweetness that yogis enjoy When their Kundalini Shakti awakes.
Jñānadev says: ‘The way of Hari’s name is so easy; Yet, see how rare it is! Few indeed are those who know The infinite power of His name.
He has no knowledge Whose mind does not dwell on Hari,
And whose tongue speaks of everything but Hari.
He is a miserable person
Who takes birth as a human And yet fails to seek the awareness of Unity.
How could that person find rest in the name of Hari?
Unless the Guru sweeps away the sense of duality, How could he who has no knowledge Relish the sweetness of chanting God’s name?
Jñānadev says: ‘Repetition of the Lord’s name Is really a meditation on Him; By chanting Hari’s name, All illusion is dissolved.’
You may take a bath in the confluence of the three holy rivers; You may visit all the sacred pilgrimage places;
But if your mind does not always rest In the name of the Lord, All your efforts are in vain.
He is very foolish who turns away From remembrance of God’s name; When the soul is drowning in misery, Who else but God will rush to its aid?
When a pile of grass is set ablaze, The grass is transformed into fire; Likewise, one who chants Hari’s name Becomes transformed into Him The power of chanting the name of Hari Cannot be fathomed or gauged;
If in your heart no faith or love exists. My dears, it seems that you’re needlessly engaged In the performance of unfruitful deeds!
It is only by the path of love That God may be approached; There is no other way
Give love to God, And He will be as tangible to you As a fruit in the palm of your hand. All other means of attaining God Are like the attempt to pick up liquid mercury That’s been spilled out upon the ground.
Only when you have the continual experience of God As equally existing in everyone and everything Will you be truly established in samadhi. This experience is unavailable to one Who is addicted to duality.
Only when the mind Becomes illumined by the experience of samadhi Will it attain perfect understanding. There is no higher attainment for the mind than this.
Jñānadev says: ‘I have become supremely fulfilled. In the continual remembrance of Hari.’
Jñānadev says: ‘I am always chanting The name of the Lord; That is how I have realized my Self, The place of supreme inner peace.
Let the chanting of Hari’s name Be your sole determination; Throw away even the mention of duality. But, alas, such mastery In the awareness of Unity is rare. First you must practice the vision of equality; Only Hari must be seen everywhere. In order to do this, The mind and senses must be restrained. When all these essential requirements are fulfilled, One merges in Hari, And becomes Hari, Himself. Just as one solitary Sun Manifests in countless rays of light, One solitary supreme Being Manifests Himself in all these countless forms. Jñānadev says: ‘My mind is fixed on one unfailing practice: The chanting of Haris name. Thus, I’ve become free of all future rebirths.’
If you unfailingly commit yourself To chanting His name, Then miraculous powers, intellectual brilliance, And a disposition toward righteousness, All will be yours; Thus will you cross the ocean of illusion. Jñānadev says: ‘The Lord’s name has become engraved on my heart; Because of this, I see Hari, my Self, everywhere.’
Jñānadev says: ‘No other practices, Or rituals, or rules of conduct are necessary. For one who chants the name of Hari with love.’
Chant ‘Narayana Hari, Narayana Hari, And all material happiness As well as the four stages of Liberation Will dance attendance at your door. If there is no room in your life for Hari, That life is truly a hell; Whoever lives such a life will surely Suffer hell after death as well.
When Hari is realized, He reveals that, No matter what the number, All those principles emanate from Him alone.
Jñānadev says: ‘I’m convinced that a man lives in vain If he does not resort to the Name. That’s why I continue to extol the chanting of the Name.’
The practice of japa, austerity, and rituals Is futile without true purity of heart. One must have the heart-felt conviction That God lives in every form. Please hold onto that conviction, And throw away your doubts!
Jñānadev says: ‘Hari pervades my mind and my meditation; I feel every moment that I’m living in Him.’
There is nothing greater or more uplifting Than the chanting of His name; So why should you wander on difficult paths, Forsaking the sweet path of His name?
All the scriptures declare That it’s the secret to be attained. So do not spend even a moment Without enjoying the nectar of His name. This world is only a superficial play; It is only an imagination, after all Without the remembrance of Hari, It’s only a futile round of births and deaths. By remembering His name, All your sins will go up in flames; Therefore, commit your mind to chanting Hari’s name
Take the attitude of adherence to Truth, And break the spell of illusion. Do not allow the senses to bar your vision of the Self; Have faith in the power of chanting His name. Be kind, serene and compassionate toward all; In this way, you’ll become the welcome guest of the Lord. Jñānadev says: ‘The chanting of God’s name is the means to Samadhi; This, I swear, is true. This wisdom was bestowed upon me by Nivrittinath, my Guru.’
amrutanubhava
When the Master of the house sleeps, The Mistress stays awake, And performs the functions of both. 14. When He awakes, the whole house disappears, And nothing at all is left.
. While He sleeps, She gives birth To the animate and inanimate worlds; When She rests, Her Husband disappears.
their duality would vanish If their essential unity were seen.
45. Jñānadev says, ‘I honor the primal pair of Shiva and Shakti Who, by swallowing up the sweet dish of name and form, Reveal their underlying unity.
All levels of speech, from Para to Vaikari, merge into silence When their true nature is realized, Just as the ocean and the Ganges both merge Into the primal Waters When the universal Deluge comes.
Likewise, while attempting to see Shiva and Shakti, Both the seer and his vision disappear. Again and again, I offer salutations To that universal pair.
50. They are like a stream of knowledge From which a knower cannot drink Unless he gives up himself.
51. When such is the case, If I remain separate in order to honor them, It is only a pretended separation.
52. My homage is like that Of a golden ornament Worshipping gold.
53. When my tongue says the word ‘tongue’, Is there any difference between the Organ which utters the word And the object signified by that word?
4. By His mere glance, Bondage becomes liberation, And the knower becomes the known.
He is a mirror in which the Self Sees the reflection of its own Bliss.
9. When he is absent, One wears the lovely cloak of appearance; When he appears, The cloak of diversity vanishes.
11. The water of His Grace washes the soul so clean That he regards even Shiva as unclean, And does not wish to be touched Even by him.
15. When knowledge discovers him within, He swallows up the knower; And still he does not become impure.
29. The object of knowledge reveals itself When the means of knowledge cease to be. It is this non-being that He loves the most.
30. Though we may wish to have a glimpse of him, Even that seeing, in His kingdom, Is a stain.
34. The Sun is called the destroyer of darkness, But when did the Sun perceive any darkness?
65. When you look in a mirror and see your own face, You realize that both are only yourself.
Then one may be sure that he is both The awakened and the awakener as well.
67. Just as the awakened and the awakener are the same, The Guru is both the receiver of knowledge And the one who imparts it as well. Still, he continues to uphold the relationship of Master and disciple.
75. Likewise, Nivritti is the cause of Nivritti. He is like a flower become a nose In order to enjoy its own fragrance
Absolute Knowledge consists of unity; relative knowledge consists of duality
19. If the Self, which is pure Knowledge itself, Requires the help of another knowledge, Would that not be like the Sun seeking help Of another light?
20. It is meaningless to say that the Self is, itself, Knowledge If its greatness depends on some knowledge other than Itself. If a lamp desires another lamp To give it light, It must be that it has gone out.
21. Could one who was ignorant of his own existence Wander about to various countries in search of himself?
22. How might one declare That he was happy to remember himself After so many days?
23. Also, if the Self, Who is, himself, pure Consciousness, Thinks, ‘I am conscious of myself; I am He! Such knowledge would be bondage. 24. This kind of knowledge is deplorable, Since it conceals the original Knowledge And fosters the illusion of freedom.
26. When ignorance, being utterly dejected, Enters the fire of Consciousness Along with her organs, Nothing remains but the ashes of knowledge.
30. Though one’s shadow may not be seen at noontime, Still, it remains under one’s feet.
31. So, also, the Knowledge That swallows everything other than Itself Is merged in the ultimate Reality, But remains as knowledge.
2. By looking in a mirror, one perceives his own identity; But that identity was already there.
5. Fire, in the process of annihilating camphor, Annihilates itself as well.; This is exactly what happens to knowledge In the process of destroying ignorance.
11. If the final deluge were to occur, It would engulf all water and space And leave nothing outside of it.
13. Awakening dispels sleep, And then it dispels itself, Becoming the steady state of wakefulness.
14. In the same way, That knowledge which shines By virtue of the existence of ignorance Is swallowed up by absolute Knowledge
15. This absolute Knowledge is like The intrinsic fullness of the Moon, Which is unaffected By its apparent waxing and waning.
40. Similarly, The ultimate Reality exists in Itself, And is beyond the conceptions Of existence or non-existence.
chp 4 ends............................................
5. Just as a cloudy day vanishes When the clouds disappear, So do both knowledge and ignorance vanish When the word disappears in the universal Deluge[of Consciousness]
‘Why should He who is complete in Himself Cause Himself to be an object of perception? 217. ‘It makes no sense to say That what already exists is revealed; Such revelation is pointless.
3. It is because of Him That knowledge knows, Sight sees, And light illumines.
41. Therefore, God must worship God With God, in one way or another.
Even the ten Upanishads Cannot approach this silent speech; There, the intellect become Absorbed in itself.
19. Jñānadeva says: ‘This is the sweet Nectar Of Mystical Experience. Even those who are liberated Should have a drink of it.
20. There is nothing wrong With the state of Liberation, But the Nectar of Mystical Experience Is so pure and sweet That even the timeless state of Liberation Yearns for a taste of it.
25. Some souls have attained Liberation; Some are seeking Liberation; And some others are still in bondage. These remain different [in understanding] Only so long as they have not tasted This Nectar of Mystical Experience.
31. Jñānadeva says: ‘May everyone in the Universe Enjoy this feast of The Nectar of Mystical Experience’
https://amit.chakradeo.net/religious-stotra/paravachaa/hari-path/
दॆवाचियॆ द्वारीं उभा क्षणभरी . तॆणॆं मुक्ति चारी साधियॆल्या .. १.. हरि मुखॆं म्हणा हरि मुखॆं म्हणा . पुण्याची गणना कॊण करी .. २.. असॊनि संसारीं जिव्हॆ वॆगु करी . वॆदशास्त्र उभारी बाह्या सदा .. ३.. ज्ञानदॆव म्हणॆ व्यासाचिया खुणा . द्वारकॆचा राणा पांडवां घरीं .. ४.. २ चहूं वॆदीं जाण षट्शास्त्रीं कारण . अठराहीं पुराणॆं हरीसी गाती .. १.. मंथुनी नवनीता तैसॆं घॆ अनंता . वायां व्यर्थ कथा सांडी मार्ग .. २.. ऎक हरि आत्मा जीवशिव सम . वायां दुर्गमी न घालीं मन .. ३.. ज्ञानदॆवा पाठ हरि हा वैकुंठ . भरला घनदाट हरि दिसॆ .. ४.. ३ त्रिगुण असार निर्गुण हॆं सार . सारासार विचार हरिपाठ .. १.. सगुण निर्गुण गुणांचॆं अगुण . हरिविणॆं मत व्यर्थ जाय .. २.. अव्यक्त निराकार राहीं ज्या आकार . जॆथुनी चराचर त्यासी भजॆं .. ३.. ज्ञानदॆवा ध्यानीं रामकृष्ण मनीं . अनंत जन्मांनीं पुण्य हॊय .. ४ ४ भावॆंवीण भक्ति भक्तिवीण मुक्ति . बळॆंवीण शक्ति बॊलूं नयॆ .. १.. कैसॆनि दैवत प्रसन्न त्वरित . उगा राहॆं निवांत शिणसी वायां .. १.. सायासॆं करिसी प्रपञ्च दिननिशीं . हरिसी न भजसी कॊण्या गुणॆ .. ३.. ज्ञानदॆव म्हणॆ हरिजप करणॆं . तुटॆल धरणॆं प्रपंचाचॆं .. ४.. ५ यॊग याग विधी यॆणॆं नॊहॆ सिद्धि . वायांचि उपाधि दंभधर्म .. १.. भावॆंवीण दॆव न कळॆ निःसंदॆह . गुरुवीण अनुभव कैसा कळॆ .. २.. तपॆवीण दैवत दिधल्यावीण प्राप्त . गुजॆवीण हित कॊण सांगॆ .. ३.. ज्ञानदॆव मार्ग दृष्टांताची मात . साधूचॆ संगती तरुणॊपाय .. ४.
६
साधुबॊध झाला तॊ नुरॊनियां ठॆला . ठायींच मुराला अनुभवॆं .. १..
कापुराची वाती उजळली ज्यॊती . ठायींच समाप्ती झाली जैसी .. २..
मॊक्षरॆखॆं आला भाग्यॆ विनटला . साधूचा अंकिला हरिभक्त .. ३..
ज्ञानदॆवा गॊडी संगती सज्जनीं . हरि दिसॆ जनीं आत्मतत्त्वीं .. ४..
७
पर्वताप्रमाणॆं पातक करणॆं . वज्रलॆप हॊणॆं अभक्तांसी .. १..
नाहीं ज्यांसी भक्ति तॆ पतित अभक्त . हरीसी न भजत दैवहत .. २..
अनंत वाचाळ बरळती बरळ . त्यां कैंचा दयाळ पावॆ हरी .. ३..
ज्ञानदॆवा प्रमाण आत्मा हा निधान . सर्वांघटीं पूर्ण ऎक नांदॆ .. ४..
८
संतांचॆ संगती मनॊमार्गगती . आकळावा श्रीपति यॆणॆं पंथॆं .. १..
रामकृष्ण वाचा भाव हा जीवाचा . आत्मा जॊ शिवाचा राम जप .. २..
ऎकतत्त्वी नाम साधिती साधन . द्वैताचॆं बंधन न बाधिजॆ .. ३..
नामामृत गॊडी वैष्णवां लाधली . यॊगियां साधली जीवनकळा .. ४..
सत्वर उच्चार प्रल्हादी बिंबला . उद्धवा लाधला कृष्णदाता .. ५..
ज्ञानदॆव म्हणॆ नाम हॆं सुलभ . सर्वत्र दुर्लभ विरळा जाणॆ .. ६..
९
विष्णुविणॆं जप व्यर्थ त्याचॆं ज्ञान . रामकृष्णीं मन नाहीं ज्याचॆ .. १..
उपजॊनी करंटा नॆणॆं अद्वय वाटा . रामकृष्णीं पैठा कैसा हॊय .. २..
द्वैताची झाडणी गुरुविण ज्ञान . त्या कैंचॆं कीर्तन घडॆ नामीं .. ३..
ज्ञानदॆव म्हणॆ सगुण हॆं ध्यान . नामपाठ मौन प्रपंचाचॆं .. ४..
१०
त्रिवॆणीसंगमीं नाना तीर्थॆं भ्रमीं . चित्त नाहीं नामीं तरी तॆ व्यर्थ .. १..
नामासी विन्मुख तॊ नर पापिया . हरीविण धांवया न पावॆ कॊणी .. २..
पुराणप्रसिद्ध बॊलिलॆ वाल्मिक . नामॆं तिन्ही लॊक उद्धरती .. ३..
ज्ञानदॆव म्हणॆ नाम जपा हरिचॆं . परंपरा त्याचॆं कुळ शुद्ध .. ४..
११
हरि{उ}च्चारणीं अनंत पापराशी . जातील लय्आसी क्षणमात्रॆं .. १..
तृण अग्निमॆळॆं समरस झालॆं . तैसॆं नामॆं कॆलॆं जपता हरी .. २..
हरि{उ}च्चारण मंत्र पैं अगाध . पळॆ भूतबाधा भय याचॆं .. ३..
ज्ञानदॆव म्हणॆ हरि माझा समर्थ . न करवॆ अर्थ उपनिषदां .. ४..
१२
तीर्थ व्रत नॆम भावॆवीण सिद्धी . वायांची उपाधी करिसी जनां .. १..
भावबळॆं आकळॆ यॆरवी नाकळॆ . करतळीं आंवळॆ तैसा हरी .. २..
पारियाचा रवा घॆतां भूमीवरी . यत्न परॊपरी साधन तैसॆं .. ३..
ज्ञानदॆव म्हणॆ निवृत्ति निर्गुण . दिधलॆं संपूर्ण माझॆ हातीं .. ४..
१३
समाधि हरीची सम सुखॆंवीण . न साधॆल जाण द्वैतबुद्धि .. १..
बुद्धीचॆं वैभव अन्य नाहीं दुजॆं . ऎका कॆशवराजॆ सकळ सिद्धि .. २..
ऋद्धि सिद्धि अन्य निधि अवघीच उपाधी . जंव त्या परमानंदी मन नाहीं .. ३..
ज्ञानदॆवीं रम्य रमलॆं समाधान . हरीचॆं चिंतन सर्वकाळ .. ४..
१४
नित्य सत्य मित हरिपाठ ज्यासी . कळिकाळ त्यासी न पाहॆ दृष्टी .. १..
रामकृष्णीं वाचा अनंतराशी तप . पापाचॆ कळप पळती पुढॆं .. २..
हरि हरि हरि मंत्र हा शिवाचा . म्हणती जॆ वाचा तया मॊक्ष .. ३..
ज्ञानदॆवा पाठ नारायण नाम . पाविजॆ उत्तम निज स्थान .. ४..
१५
ऎक नाम हरि द्वैतनाम दूरी . अद्वैत कुसरी विरळा जाणॆ .. १..
समबुद्धि घॆतां समान श्रीहरी . शमदमां वरी हरि झाला .. २..
सर्वांघटी राम दॆहादॆहीं ऎक . सूर्य प्रकाशक सहस्ररश्मी .. ३..
ज्ञानदॆवा चित्तीं हरिपाठ नॆमा . मागिलिया जन्मा मुक्त झालॊं .. ४..
१६
हरिनाम जपॆ तॊ नर दुर्लभ . वाचॆसी सुलभ राम कृष्ण .. १..
राम कृष्ण नामीं उन्मनी साधली . तयासी लाधली सकळ सिद्धि .. २..
सिद्धि बुद्धि धर्म हरिपाठीं आलॆ . प्रपंची निमालॆ साधुसंगॆ .. ३..
ज्ञानदॆवीं नाम रामकृष्ण ठसा . तॆणॆं दशदिशा आत्माराम .. ४..
१७
हरिपाठकीर्ति मुखॆं जरी गाय . पवित्रचि हॊय दॆह त्याचा .. १..
तपाचॆ सामर्थ्यॆ तपिन्नला अमूप . चिरंजीव कल्प वैकुंठीं नांदॆ .. २..
मतृपितृभ्रात सगॊत्र अपार . चतुर्भुज नर हॊ{ऊ}नि ठॆलॆ .. ३..
ज्ञान गूढगम्य ज्ञानदॆवा लाधलॆं . निवृत्तीनॆं दिधलॆं माझॆं हातीं .. ४..
१८
हरिवंशपुराण हरिनाम संकीर्तन . हरिविण सौजन्य नॆणॆ कॊणी .. १..
त्या नरा लाधलॆं वैकुंठ जॊडलॆं . सकळही घडलॆं तीर्थाटण .. २..
मनॊमार्गॆं गॆला तॊ तॆथॆं मुकला . हरिपाठीं स्थिरावला तॊचि धन्य .. ३..
ज्ञानदॆवा गॊडी हरिनामाची जॊडी . रामकृष्णी आवडी सर्वकाळ .. ४..
१९
नामसंकीर्तन वैष्णवांची जॊडी . पापॆं अनंत कॊटी गॆलीं त्यांची .. १..
अनंत जन्मांचॆं तप ऎक नाम . सर्व मार्ग सुगम हरिपाठी .. २..
यॊग याग क्रिया धर्माधर्म माया . गॆलॆ तॆ विलया हरिपाठी .. ३..
ज्ञानदॆवी यज्ञयाग क्रिया धर्म . हरीविण नॆम नाहीं दुजा .. ४..
२०
वॆदशास्त्रपुराण श्रुतीचॆं वचन . ऎक नारायण सारा जप .. १..
जप तप कर्म हरीविण धर्म . वा{उ}गाचि श्रम व्यर्थ जाय .. २..
हरीपाठी गॆलॆ तॆ निवांताचि ठॆलॆ . भ्रमर गुंतलॆ सुमनकळिकॆ .. ३..
ज्ञानदॆवीं मंत्र हरिनामाचॆं शस्त्र . यमॆं कुळगॊत्र वर्जियॆलॆं .. ४..
२१
काळ वॆळ नाम उच्चारितां नाहीं . दॊन्ही पक्ष पाहीं उद्धरती .. १..
रामकृष्ण नाम सर्व दॊषां हरण . जडजीवां तारण हरि ऎक .. २..
हरिनाम सार जिव्हा या नामाची . उपमा त्या दॆवाची कॊण वानी .. ३..
ज्ञानदॆवा सांग झाला हरिपाठ . पूर्वजां वैकुंठ मार्ग सॊपा .. ४..
२२
नित्यनॆम नामीं तॆ प्राणी दुर्लभ . लक्षुमीवल्लभ तयां जवळी .. १..
नारायण हरी नारायण हरी . भुक्ति मुक्ति चारी घरीं त्यांच्या .. २..
हरिविण जन्म नर्कचि पैं जाणा . यमाचा पाहुणा प्राणी हॊय .. ३..
ज्ञानदॆव पुसॆ निवृत्तिसी चाड . गगनाहूनि वाड नाम आहॆ .. ४..
२३
सात पांच तीन दशकांचा मॆळा . ऎक तत्त्वी कळा दावी हरी .. १..
तैसॆं नव्हॆ नाम सर्वत्र वरिष्ठ . तॆथॆं कांहीं कष्ट न लागती .. २..
अजपा जपणॆं उलट प्राणाचा . यॆथॆंही मनाचा निर्धार असॆ .. ३..
ज्ञानदॆवा जिणॆं नामॆंविण व्यर्थ . रामकृष्णीं पंथ क्रमियॆला .. ४..
२४
जप तप कर्म क्रिया नॆम धर्म . सर्वांघटीं राम भाव शुद्ध .. १..
न सॊडी हा भावॊ टाकी रॆ संदॆहॊ . रामकृष्ण टाहॊ नित्य फॊडी .. २..
जाति वित्त गॊत्र कुळ शीळ मात . भजकां त्वरित भावनायुक्त .. ३..
ज्ञानदॆव ध्यानीं रामकृष्ण मनीं . वैकुंठभुवनीं घर कॆलॆं .. ४..
२५
जाणीव नॆणीव भगवंतीं नाही ं . हरि{उ}च्चारणी पाही मॊक्ष सदा .. १..
नारायण हरी उच्चार नामाचा . तॆथॆं कळिकाळाचा रीघ नाहीं .. २..
तॆथील प्रमाण नॆणवॆ वॆदांसी . तॆं जीवजंतूंसीं कॆवीं कळॆ .. ३..
ज्ञानदॆव फळ नारायण पाठ . सर्वत्र वैकुंठ कॆलॆं असॆ .. ४..
२६
ऎक तत्त्व नाम दृढ धरीं मना . हरीसी करुणा यॆ{ई}ल तुझी .. १..
तॆं नाम सॊपॆं रॆ रामकृष्ण गॊविंद . वाचॆसी सद्गद जपॆ आधीं .. २..
नामापरतॆं तत्त्व नाहीं रॆ अन्यथा . वायां आणि पंथा जाशी झणी .. ३..
ज्ञानदॆव नाम जपमाळ अंतरी . धरॊनी श्रीहरी जपॆ सदा .. ४..
२७
सर्व सुख गॊडी साही शास्त्रॆं निवडी . रिकामा अर्धघडी राहूं नकॊ .. १..
लटिका व्यवहार सर्व हा संसार . वायां यॆरझार हरीविण .. २..
नाममंत्र जप कॊटी जा{ई}ल पाप . रामकृष्णीं संकल्प धरूनी राहॆ .. ३..
निजवृत्ति हॆ काढी माया तॊडी . इंद्रियांसवडी लपूं नकॊ .. ४..
तीर्थीं व्रतीं भाव धरीं रॆ करुणा . शांति दया पाहुणा हरि करीं .. ५..
२८
अभंग हरिपाठ असती अठ्ठावीस . रचिलॆ विश्वासॆं ज्ञानदॆवॆं .. १..
नित्य पाठ करी इंद्रायणीतीरीं . हॊय अधिकारी सर्वथा तॊ .. २..
असावॆं ऎकाग्रीं स्वस्थ चित्त मन . उल्हासॆं करून स्मरण जीवी .. ३..
अंतकाळीं तैसा संकटाचॆं वॆळीं . हरि तया सांभाळी अंतर्बाह्य .. ४..
संतसज्जनानीं घॆतली प्रचीती . आळशी मंदमती कॆवीं तरॆं .. ५..
श्रीगुरु निवृत्ति वचन प्रॆमळ . तॊषला तात्काळ ज्ञानदॆव .. ६..
२९
कॊणाचॆं हॆं घर हा दॆह कॊणाचा . आत्माराम त्याचा तॊचि जाणॆ .. १..
मी तूं हा विचार विवॆक शॊधावा . गॊविंदा माधवा याच दॆहीं .. २..
दॆहीं ध्याता ध्यान त्रिपुटीवॆगळा . सहस्र दळीं उगवला सूर्य जैसा .. ३..
ज्ञानदॆव म्हणॆ नयनाची ज्यॊती . या नावॆं रूपॆं तुम्ही जाणा .. ४..
.. इति श्रीज्ञानदॆव हरिपाठ समाप्त .
https://amit.chakradeo.net/religious-stotra/paravachaa/hari-path/
also haripath of namdev, eknath
..........................................end.....................
No comments:
Post a Comment