Objects are not simply passive phenomena hovering over against consciousness. Objects always appear with an overbearing claim to existence. Look around you! Everything that is is saying “I am.” The world is a voice pronouncing “I AM.” AUMMM
World is a tyranny of Being.
I am. Yet, I am a quite peculiar being: Though inert objects are oblivious to my “I am”, I am constantly aware of theirs, whether these objects are here or there, actual or possible, concrete or abstract, microscopic or macroscopic. I am that to whom the whole world is yelling “I am.” I am the supreme witness of all claims to existence. I cannot hear anything but “I am”. I am the supreme vessel. I am that I am.
By the nature of things we are bullied into accepting the reality of what appears before us. The glance of our consciousness is captivated with world and worldliness, and we are so in bondage of objects that we can’t hear their loud “I am.” Experience at once sees and accepts: It sees Being and accepts beings. But beings have Being before we give them a name or function. In reality the sound of “I am” is the first and the last thing heard.
I am that to whom everything is yelling “I am.” Everything is because I am, because I must be for their “I am” to be heard. And to be is to be heard.
I am that which is. Wake up to me and see my face. O’ seeker of truth! For how long shall I wait for your return.
NOEMAYA 
dear loving devout Tomajji,i copy paste few verses from Amrritanubav by Sri janeswarji in a way Guruji of Nisargaduttaji.
He takes the role of Witness
Out of love of watching Her.
But when Her appearance is withdrawn,
The role of Witness is abandoned as well.
The water of his grace(guru’s)
Washes the soul so clean
That he regards even Shiva as unclean,
And does not wish to be touched
Even by him.
If ignorance were as real as it seems,
Men would have been drenched
By the rain painted in a picture;
Fields would have been irrigated with it,
And reservoirs would have been filled.
Since ignorance is contrary to Knowledge,
It cannot retain its existence
Within Knowledge;
Nor can it exist independently.
The Self does not become anything.
He does not know what He is.
All the means of knowledge vanish in Him.
Innumerable forms and visions arise,
But it is one pure Consciousness
Which is the substance of all.
Supreme Consciousness regards the objects of the world,
Once created,
As old and uninteresting,
And therefore presents to vision
Ever-new and freshly-created objects.
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Thank you for sharing this. It is amazing and I love it very much.
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with the power of encouragement received from you i like to place below few words of 13th century .
i do this for the sake of people who read your blog to know the relation of your original writing now in present day and what is written few hundred years back. kindly bear with me for the length.
Where is the path and where the goal?
In this pathless land of Truth,
what you already are is the sought,
Where you already are is the goal.
Seek, and thou shalt never find.
In the ending of the `thou’ that seeks,
is itself the beginning of the finding
That is why the ultimate teaching by any sage always denies any goal, decries all paths,
even those taught by the same teacher in his own preliminary teachings. At the end, even
the Bhagavad Gita says sarvadharman parityajam (forsake all paths). And the
Uddhav Gita (Srimad Bhagavatam) says “I am the path and I am the goal.”
SUMMARY of Changdev Pasashti
He IS Himself the manifestation. (He, the Nirguna Brahman, the basic Essence of all that
exists, has Himself become the manifestation).
Yet He remains as He is, unchanged, unblemished.
It is the manifestation which reveals Him (we know of Him through the manifestation).
But, most of us are unaware of this reality because of maya or delusion. (That is why,
your seeking Brahman is futile, for all is already Brahman.you (the seeker), the seeking,
and the sought).
Our language tricks and conditions us into believing in a separate seer (subject) as
distinct from that which is seen (object). Actually, both are one, and that one is Him.
Whatever we may appear to be, we are all THAT (we are nothing but Brahman).
It remains unaffected, unsullied by whatever occurs or seems to occur in (its own aspect
as) the manifestation.
It is this (such) appearance of the manifestation (upon itself) which enables us to call
Brahman as the `Source’ of the manifestation, or the `Subjectivity’ which perceives the
manifestation.
Thus all the time, it is THAT alone which is experiencing Itself by means of this charade
of seer, seen and seeing. In fact, all there is, is THAT (all there is, is Consciousness).
Yet, Its Noumenal purity, its `Voidness,’ remains unchanged, unaffected throughout (even
when it is manifesting as the phenomenal universe). Its nature is indescribable, beyond
conceiving. Although It is Knowingness itself, it cannot know itself. How can one
describe it? It exists in manifestation as the underlying reality.
Alone, unseen, it exists as the very `seeingness’ itself. O Changdevaa, you are nothing but
Brahman, and so am I, and your listening to my words is also part of this charade, and
does not imply any breach in Its unity.In fact, I fear that the understanding of our
essential unity may overcome me and overwhelm my mind into silence, and thus spoil the
sport of our meeting.
Changdevaa, action and inaction do not have their source in you (you are not responsible
for either); for, in fact there IS no `you.’ Therefore, your attempting to know yourself is
futile.
Just as I can see that there is no separate `me,’ I can also see that there is (even now) no
separate `you’ (and therefore there is no need for you to pursue Enlightenment or seek
Brahman).
Our meeting is without duality. (To satisfy the requirement imposed by our respective
roles in this phenomenal world, our meeting will take place, but we shall meet in the full
understanding of our essential non-duality).
Thus have I described the indescribable in this poem. May you come to understand the
reality with its help.
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This is beautiful. It is truth. I really like to know this text. Can you kindly please let me know the name of the text or author or how I can read more about it. It is fascinating.
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dear Tomajji the comprehensive collection is by swami Abhayananda originally born as Stan trout. his link http://themysticsvision.weebly.com/uploads/1/3/9/2/13928072/________________________________________________________________________________________________________________________jnaneshvar__newly_rev._2009_.pdf
links below may interest you. but in noway i vouch Saibaba.
Click to access jnaneshwar_1.pdf
http://www.saibaba.us/texts/jnaneshwari/foreword.html
Click to access jnaneshwari.pdf
http://www.starsai.com/changdev-maharaj-beautiful-shirdi-saibaba-painting/
http://www.bookganga.com/eBooks/Books/Details/5716917060991718735
http://www.nonduality.com/jnan.htm
thanks and regards with love.
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I thank you so much. These are extremely valuable. I appreciate it.
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my dear child in disguise,
i love to share a link to one of very different and rare comments on Bhagavad Gita by Jnaneswar. any time you feel like what the Gita tries can be known from this (there may few exceptions wherein you might differ)
Click to access jnaneshwari.pdf
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