In common parlance; the imminent universal process of NAMASMARAN and realizing the true SELF; by billions; and the holistic renaissance - the individual and universal blossoming - a changing contingent without a regimentalized uniform pattern; is the will of God!

1. INTRODUCTION
TO
THE GREATEST EVER MASTERPIECE
ON THE PINACLE OF HOLISTIC HEALTH
AMRUTANUBHAVA
DR.
SHRINIWAS
KASHALIKAR

2. 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

3. 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 Shaliwahan’s 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 (vadya-
paksha) 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

4. 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 one’s 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

5. 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.

6. 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.

7. 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;

8. 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!