INTRODUCTION

TO THE GREATEST EVER MASTERPIECE ON THE PINACLE OF HOLISTIC HEALTH

AMRUTANUBHAVA

DR. SHRINIWAS KASHALIKAR

Shaniwar; Phalgun shuddha 7 shaka 1932 Saturday; March 12, 2011; 11:25 am Amrutanubhava means the indescribable experience of being beyond birth and death. It is the experience of being beyond body, instincts, emotions and intelligence. It is the experience of being a true self (the field); encompassing; everything in universe from all eternity to all eternity; including space, time and consciousness (the contingent)! The Maharashtrian saint of 13th century Shri Dnyaneshwar Vitthal Kulkarni (Shri Dnyaneshwar Maharaj or Jnaneshwar Maharaj or Dnyanoba Mauli); wrote this all time masterpiece, which can be described as the cosmic consciousness crystallized into words, which in turn; blossom the careful, discerning and intense reader himself or herself; into eternal cosmic consciousness! He actually dictated this fountainhead of super life to Shri Sacchidananda Baba, who penned it; after completing the first masterpiece viz. Dnyaneshvari; the world famous commentary on Bhagavad Geeta; in similar manner; in compliance of the articulate inspiration of his guru (and elder brother) Shri Nivruttinath. Dnyaneshwar (or Jnaneshwar) Vitthal Kulkarni (popularly, fondly reverently addressed as Sant Shiromani Shri Dnyaneshwar Maharaj or Jnaneshwar Maharaj or Dnyanoba

Mauli); was born on the same day as Lord Krishna on Thursday midnight; the 8th day called ashtami of the second fortnight (vadya-paksha); of the month Shrawan in the year 1193 of (King Shaliwahans calendar called Shaliwahan shaka) i.e. 1271 AD. He did not die! He voluntarily reassumed or re-ascended to his pure and free immortal state; amrutavastha; described in Amrutanubhava or Anubhavamrut; by entering and sitting in samadhi in an underground place; in a place called Alandi; (district Pune in Maharashtra state of India [Bharat]) in the noon of 13th day (trayodashi) of the second fortnight (vadyapaksha) of the year 1215 (Shaliwahan Shaka) i.e. 1293 AD. This phenomenon is referred to as sanjeevana (ever enlivening, ever vitalizing, ever empowering, ever inspiring, ever blossoming) samadhi (the state of being eternal cosmic consciousness). Amrutanubhava is in old Marathi referred to as Prakrut. Hence it is difficult to understand even for a person whose mother tongue is Marathi and/or who is well versed with Sanskrit. However it is not difficult merely by virtue of its language; but by virtue of its being truly beyond every possible reach of human genius. One can hope to understand, appreciate and experience its purport by not only reading it with acute, pin point attention

and concentration; but by actually getting submerged, dissolved and reunified into cosmic consciousness; through the practice of NAMASMARAN. There are ten chapters in Amrutanubhava The first is; Shiva Shakti Samavesha Namana. When we reach the root of our consciousness we experience the inseparable two in one principles Shiva and Shakti. These probably correspond to yin and yang. These are beyond space and time and barely reachable through individual consciousness. In fact the individual consciousness begins to dissolve and allowing such dissolution of ones individual consciousness into these cosmic principles is called NAMANA. The second chapter is titled Shri Guru Stavana Kathana. The chapter includes the praise and reverence to the guru of the author. In routine sense; the author and his guru lived as human beings. But going deeper one realizes that; they have been the beating heart of the cosmic consciousness. Guru Stavana Kathana is narration of the surrender of individuality to the Guru i.e. cosmic consciousness, beyond the dimensions of matter, space and time and beyond languages of

letters and digits and beyond all possible concepts conceivable human genus. The third chapter is called, Wacha Runa Mochana. There are four modes of expressions of an individual, which are called PARA, PASHYANTI, MADHYAMA and VAIKHARI. Crudely speaking; these are originated from physical, instinctual, emotional and intellectual strata of individual consciousness. The experience of transcending these is called VACH RUNA MOCHANA. The fourth chapter is Dnyana Abheda Kathana. Dnyana here pertains to pure knowledge or realization and embodies barrier less unifying experience. This state of dnyana is beyond all the concepts of the very existence and on existence, origin and end and creation and destruction. The fifth chapter is Sacchidananda Padatraya Vivarana. Padatraya means combination of three words.

Sacchidananda (Sat-Chit-Ananda; Sat is eternal, controlling; Chit is vitality or sprit or light; and Ananda is ecstasy or bliss) is a word that is used to imply the experience of infinity in every sense. It is indicated here that that the experience is beyond this descriptive semantics of SACCHIDANANDA also! The sixth chapter is called Shabda Khandana. It is proved here that every expression is a result of interaction between an individual consciousness and stimuli which are born from ever changing universe and hence the experience beyond change is independent of any word! The seventh chapter is Adnyana Khandana. Adnyana here; means absence or void or non existence. It is shown here that there is nothing like absence, void or nonexistence. The concept of zero itself is a function of the descent of cosmic consciousness into transient individual consciousness and hence unreal in absolute terms. The eighth chapter is Dnyana Khandana.

Dnyana when contraposed to Adnyana is rendered subjective and hence in an absolute state of consciousness there is no interaction of knower, knowing and knowable. Hence the realm of knowledge vanishes in objective state of consciousness. The nineth chapter is Jeevana Mukta Dasha Kathana. Here there is depiction of a state of an individual who ceases to live as an individual with respect to his or her body, instincts, emotions and intelligence. He lives in consonance with or inseparable from cosmic consciousness. The tenth i.e. the last chapter is titled as Grantha Mahima Varnana. Grantha is the book, Mahima means significance or potential and Varnana means description. In this chapter; the author inspires and enables the reader to see what invaluable cosmic bounties he or she is bestowed with; through this capsule of immortality articulated; in terms of the highest possible fulfillment or achievement of life for an individual and the whole universe. ====================================== One feels;

This book gives not merely the solution to the unperceived and perceived problems; but enables us to see the solution, empowers us to rise and be the solution and also reaffirms unequivocally that we ARE the solution! One also feels; What appears to have sedimented from the cosmic consciousness, timelessness and dimensionlessness, wordlessness, questionlessness, omnipresence and immortality; into time, dimensions, words or semantics, questions, individual existence; consciousness and mortality; is assumed as I! The true I the GURU described by the word SACCHIDANANDA; eternally exists; irrespective and independent of anything and everything conceivable by any conceptual framework or experience; of existence and nonexistence!