Jnaneshwari and Bhagwat Geeta

[v2birit]

86. Now, O Arjuna, there is nobody else other than you, who is prosperous, with these characteristics. That is why, even the secret, should not be kept concealed from you.

88. Just by extolling it as "Secret Secret", can you come to know about it, anyhow. Hence now i shall easily tell you 'knowledge', alongwith 'science'.

90. Just as genuine and fake coins be mixed and then seperated by carefully examining them or just as the swan, by using it's beak itself as a prong, seperates milk and water, similarly, O Partha(Arjuna), now we will seperate and give you 'knowledge' plus 'science'.

93. Look, on nicely winnowing against a stream of wind, then automatically, just as a heap of grains get collected below and the husk gets blown away...

[v2birit]

95. ...similarly, on knowing which (knowledge), it ties the illusory appearance of mundane existence to mundane existence, and makes the Mumukshu to sit on the throne of Moksha(liberation), know this, O Dhananjaya.

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् ।
    प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् ॥ २ ॥

97. That knowledge which has the honorable designation of being a GURU in the village of all knowlegdes. Amongst all the secret knowledges, knowledge that is superior, That which is the holiest among the holy.

99. That which is the very own home of relegion, similarly the best of all, which causes birth and death to end. That which appears to be rising slightly from the mouth of the guru, but which is already self existent in everybody's heart.

101. it's experience automatically comes, at the time when Guru's grace occurs.

[v2birit]

102. Likewise, climbing the path of happiness itself, one is able to take the meeting of that knowledge. and then, on having the meeting of that knowledge, the object of enjoyment, the enjoyer and enjoyment all become one (disappear).

104. Even if the mind is standing on this side, of the border of enjoyment, still it attains happiness. That which is, like this, so convienient and easy to tread, and also gives the position of Para-Brahma

106. There is one more greatness of this (knowledge). it does not go away, o look, once it comes in hand. On experiencing it, it does not become old and inferior. Unchangingly, it is ever new.

108. How it escaped from the hands of people, although this knowledge is so great and good. It is natural that such a doubt will arise in you, since you are skillful in reasoning, O Dhananjaya

[v2birit]

110. Those who take a jump in burning fire, so as to gain compound interest*, those greedy people, how can they leave such self-happiness, which is easy to gain.

112. That which is holy and charming, that which is attained by traversing the path of happiness, that which is the greatest thing sanctified by religion, that which is pure. that which is present in our own self, that which is attained by us. that which is ever new, unchanging and best.

114. Like this, it is entirely blissfull, still why do people ignore this facility. Herein, there exists a scope, to take such a suspicion, but it is unnecessary, O Partha. 

अश्रद्दधाना: पुरुषा धर्मस्यास्य परंतप ।
    अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ३ ॥

116. The milk exists just close-by, it is pure and sweet, it is just behind the fold of the skin (of the cow). but that tick-worm** ignores it, and lives by drinking the blood itself.

            *Compound interest - by this rule one gets interest on interest, hence his wealth increases
            **tick-worm - A parasitic insect which lives on the bodies of animals.

[v2birit]

118. The root of the lotus plant lies inside the pond. Just there, that frog also resides. Yet, the honey inside the lotus is consumed by the honey-bee. For the frog, remains the mud itself.

120. At his house, inside the ground, there are pots fully filled with wealth. but the unfortunate person, not knowing this, does fasting, sitting right there and spends a life of poverty.

122. Like that, although I, who am the resting place of all happinessess, exist inside one's own self as the bliss-giving RAMA. but the foolish, not knowing me, gets captivated, at the place of the sense-objects.

124. Just while swallowing, as one would spit a mouthful of nectar, on seeing a big mirage(illusory water body), Just as one would break the touch-stone*, which is tied to his neck, because he got a shell...

         * touch-stone - When iron comes in contact with this stone, it gets converted to gold !!!

[v2birit]

126. ...Like that, those ignorant and helpless people, do not attain me, having embraced ego-affection (i.e. I and mine). Then they rise and sink at both the banks of birth and death, again and again.

128. Otherwise, i am really directly present in front (of everyone), just as the sun is in front of sight. But it has rising and setting, it has day and night, even that drawback, does not exist in my place.

मया ततमिदं सर्वं जगदव्यक्तमूर्तिना ।
    मत्स्थानि सर्वभूतानि न चाहं तेष्ववस्थित: ॥ ४ ॥

130. Is not the universe, my own extension, just as out of the milk itself, becomes the curd. As a matter of fact, the seed itself assumed the form of the tree or gold itself became the ornaments.

132. Like that, all the movable & immovable (animate & inanimate) is my own extension, know this really, O Dhananjaya. What was in the unmanifest state, lying freezed, that itself has spread out in the form of universe.

[v2birit]

134. In the form of the three worlds, I who am formless, have come to form, herein, O Dhanur-dhara(Arjuna).

135.  and beginning from the Mahat-tattwa* , right upto the embodied, all of those elements, they appear, O Partha, to be in my place, know this, just as the foam-bubbles appear to be inside the water. But on looking inside those foam-bubbles, water is never seen

138. or just as the appearance of plurality in the dream, is not experienced in the waking state. Likewise, although the elements appear to be at my place, but i am not at all inside them.

140. This very logical theory, O Arjuna, i have told unto you earlier, nicely. Hence, what word, i have spoken truly, let there be no (further) extension of that, now.

      * Mahat-Tattwa - the great principle, from which further all objects in the universe are formed.

[v2birit]

142. But O Partha, my nature, which is real, let your sight be kept just there.

न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥ ५॥

143. My form, which is on the other side of MAYA, on looking at it, leaving resolution*, then the idea that all elements are inside me is also in vain(wrong), since i am everything, actually.

145. Otherwise, at the evening time in the form of resolutions, the eyes of the intellect also get shut. That is why, although i am unbroken (one), still in the twilight i appear as many.

147. Just as, when the doubt goes away, the snake-ness of the rope, really disappears instantly, similarly when the evening of resolutions fades away, (one comes to realise that) i am inherently unbroken(one) by my very nature.      

         * resolution - Living beings always make resolutions, that they have to do this and that, that they have to acheive this and that. When they drop all resolutions & become carefree, then the eyes of their intellect open. 

[v2birit]

149. Otherwise, do sprouts of pots automatically arise from inside the earth. Thier creation, always happens, know this, out of the intellect of the pot-maker.

151. Or else, O Arjuna, inside the ocean, are there mines of waves ? but just when the contact of wind happens, do not the waves arise in the ocean ?

153. Look, O Dhananjaya, inside the stomach of cotton, does there exist a trunk of cloth ? but from the point of view of the wearer, know, is that (cotton) not a cloth, really ?

155. Even if gold ornaments are made, still the gold-ness does not come to an end. but superficially, the illusory appearance of ornaments, appears to the wearer, to be real.

[v2birit]

157. Look, the echo appears to be true, but really, it is our own word. On looking, whatever appears in the mirror, all that is our own form.

159. Like that, one who imagines and sees the different elements, in the place of my pure nature (form), to him, according to his resolution, the illusory appearance of the elements appears to be true.

161. Then, the disappearing of that MAYA(illusion) happens, and no sooner does the sleep of resolution end, then that illusory appearance of elements also goes away automatically, and my pure from remains.

163. When dizziness, fills in our own body, then immediately, it appears that the whole world is turning around. Like that, look, our own imagination sees many in (what is) one. 

[v2birit]

165. Now, dropping that imagination truly, and on looking, O Partha, at my form, then, i am in the elements and the elements are in my place, like this, should not be imagined even in dream.

167. 'I alone do hold all the elements and remain as the indweller of them'. Unto whom the disorder of resolution has happened, they only really speak in vain (wrong) like this.

169. Hence, listen properly, O best of my beloved, i am the universe, and along with that i am (also) the soul of the universe. And all this illusory collection of elements, for it, i am the support, forever.

171. It is only on the basis of the sun rays, that the illusion in the form of mirage appears. Like that the whole class of elements appears to be in my place, but i am unbroken (one), know like this.

[v2birit]

173. Like this, the class of creatures exist by my support, but i am not different from them. The light and sun are entirely one and the same, similarly i am non-different from the elements.

175. This Divine glory of us(mine), have you understood it, O Partha, clearly ?

176. Now where does that question of distinction of elements remain here, really, tell me. Do not consider the elements as different from me, I am also not different from them.

यथाकाशस्थितो नित्यं वायुः सर्वत्रगो महान् ।
    तथा सर्वाणि भूतानि मत्स्थानीत्युपधारय ॥ ६ ॥

178. Look, O Partha, as much is the sky, the air in the sky is that much itself. Only on moving it, it appears as different (from the sky), otherwise it is the sky itself.

[v2birit]

180. Like that, the entire class of elements is in my place, this if imagined then only it appears to be true. However, when in the Nirvikalpa state, there are no elements, Filling all everywhere, i am the only one present.

182. That is why, the existence of elements is out of imagination, else there is lack (of elements). In association with imagination, does occur the appearence of elements. It goes to extinction, when being resolution-less.

184. Out of MAYA, the living entity (jiva) has been afflicted with resolution. Once she disappears entirely, then where does all this trade, of existence or lack of existence of elements, arise ?

186. That is why, this divine glory, which is in existence, look at this one alone, again and again. In such a knowledge-ocean of discovering-experience, you become the one surging wave, O Partha.

[v2birit]

188. Then automatically, in the movable and immovable, you will see your own form.

189. Then God said, O Partha, hasn't the awakening of this knowledge come unto you. The dream of duality, has or has it not become illusory, please tell me quickly now.

191. The sleep in the form of imagination, if it comes again anytime, O Partha, unto the intellect, then you will get entangled in the dream of worldly existence, having lost the knowledge of non-duality.

193. Hence, for this sleep to break entirely, for wakefullness to last forever, by which the jiva will get the form of pure knowledge itself, such a significant knowledge, we will truly show you now.

[v2birit]

195. Hence, now give your careful attention and listen, what one thing I shall tell unto you. The MAYA does create all the elements. Know that, she only does, the destruction also.

  सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम् ।
    कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥ ७ ॥

                                                                         
197. Unto whom, the name 'Prakriti' is given, i had told you about her earlier. The eight forms is her one type and the life-form is her other type, like this, she is of two types, O Partha.

199. Let it be so, all this is known unto you, it is not required to tell that itself again. At the end of the millenium(Kalpa), all the class of elements does merge in my unmanifest Prakriti.

201. In intense summer, the dried grass blades along with the seeds, get fully absorbed, inside the ground or just as at the end of rainy season, when autumn time arrives, the hoards of clouds disappear from the sky...