Jnaneshwari and Bhagwat Geeta

[v2birit]

426. Then, the four-armed force (consisting of elephants, horses, chariots and foot soldiers) of resolution(imagination/ideas), the whole of it, they have destroyed completely. At that time, "Victory has happened", uttering shouts like this, the kettledrum of DHYANA⁷ starts beating.

428.(Look) how the one-rule(soverign rule), of the engrossed state, at that time looks shining.

429.That which is the unbroken kingly bliss of the richness of SAMADHI⁸ state, filled with self-realisation. A good coronation of that bliss, has happened unto them, by virtue of union (with Brahman)

431. O Arjuna, deep, is this worship of mine, (I) will tell you more, listen now.

7 DHYANA - refer above post
8 SAMADHI - refer above post       

[v2birit]

432. Inside the clothes, (extending) upto both the edges, there exists vertically & horizontally, one single thread (fibre) Like that, in the movable & immovable, I only am the one who exist, like this itself, pervasive, whose knowledge is.

434. From (Lord) Brahma (right) upto an insect, knowing all to be my form. Then small & great, such a discrimination, living & non-living (such a discrimination) not knowing.

436. Any thing that is seen (by them), I myself am that, speaking like this, they straight away do a rolling over (of themselves).

437. Thier own importance, forgetting really, not knowing appropriate-inappropriate that is to follow, whichever person meets (them), to fall at his feet, this is what they like really.

[v2birit]

439. The water which has fallen from a high altitude place, it reaches the bottom automatically, Like that, to bow by bending to the whole class of creatures, know that this is the very nature of theirs'.

441. By the weight of the fruits, just as the branch of a tree, bends down just naturally, like that, becoming humble in front of all creatures, they do a bowing unto them.

443. Humility, this itself is thiers' wealth, (they are in) ego-less state always. And by (uttering the) victory mantra (of mine), all of that wealth, o know, they offer  at my place.

445. Honour-Dishonour have dropped & gone away, no sooner that such a bowing happens. That is why, o look, how they have become (one with) my form, automatically, all of a sudden.

[v2birit]

447. Like this becoming one (with me) trully, they forever worship me. Arjuna, this, such a great devotion of mine, herein, i have told for you.

449. Now give your careful attention for still more of my devotees, those who worship me with the knowledge-sacrifice. Thiers' that way, is known unto you, which i have described earlier, on a (convenient) occasion itself.

451. Then Partha (Arjuna) said, by your grace only i do know really, all of that. But when served with a meal of nectar, will anybody say 'enough'?

453. Listening to these words (of Arjuna), God realised that his intellect has stuck unto knowledge. Becoming satisfied, then, God started swaying (back & forth out of excitment) & came forward to speak again.

[v2birit]

455. He said, you did well (in asking) O Pandu-Suta (Arjuna). Otherwise by all means, this is an inappropriate time. But you do have faith in the place of knowledge. That (faith) itself compels me to speak herein.

457. Then immediately Partha said, O Lover of devotees (Lord Krishna), Is the moonlight for the CHAKOR* bird alone. The nature of moonlight, really, is such itself that, the movable-immovable all is made peaceful.

459. The CHAKOR birds turn thier beaks towards the moon, to do thier own satisfaction. Like that, really how big is that, ours' convincing (It is so small). God is full of grace, by his very nature.

461. The cloud-king satisfies the (whole) world. Therein of what (significance) is the desire of the CHATAK** birds! (It is so small). But even to have a mouthful of Ganga-water, one has to take the meeting of Ganga itself.

* CHAKOR - A bird which feeds on moonlight
** CHATAK - A bird which drinks only the pure water from the clouds

[SaiShriRam]

om sairam...

kindly tell me that is there any difference between shrimad bhagwat and shrimad bhagwad geeta??

plz guide in detail.

jai sairam

[v2birit]

Dear Sai Bhakta,
it is really a good & lucky omen, when good people like you make such spiritual enquiries.
 
Yes there is a difference between this two books.

Shrimad Bhagwat is the famous Bhagwat Purana (one of the 18 Puranas). It glorifies the supreme person lord Hari (Shri Krishna).

Shrimad Bhagwat Gita is the popular GITA that we know was told by Shri Krishna to Arjuna on the battefield of Kurukshetra.

These two books are the 2 most important books of Bhagwat Dharma. These 2 books along with a GURU are sufficient to give liberation (permanent happiness) to aspiring Jeevas.

Om Sai Ram

[SaiShriRam]

THANKS A LOT VAIBHAV JI...

FOR claryfying my doubt so timely..

actually i wanna read these books....plz tell me where from online can i buy these books??
but i m confused that will i be able to understand the highly literary content in these holy books??

hoping to receive ur reply

jai sairam

[v2birit]

Dear Sai Devotee,

You can download the complete Bhagwat Purana book from here

http://www.esnips.com/doc/5358bc59-b4e3-4351-94e0-1c21130be9a3/BhPuran

You wont have any difficulty in understanding this, since this contains stories of Lord Hari accompanied by spiritual insight.

You can download Bhagwat Gita book from here,

http://www.esnips.com/doc/b136dd65-c253-4fb7-a1db-6754dbe9800f/Bhagwat-Gita

Bhagwat Gita meaning is as deep as one's understanding goes. People of all types can read this. As you progress spiritually, you get deeper & deeper meaning. However even if you are a beginner, you will get inspired with your understanding of the message of Lord Krishna. When i was a begineer in the spiritual world, i got great inspired by reading this book.

Om Sai Ram

[v2birit]

463. Like that, let the desire be small or big, whole of it should be told to God himself.

464. On that, God said, stay relaxed O Partha, Looking at (your) earnest-ness, i have been contended. On the top of that, now, praise can be endured, such a state has not remained (for me).

466. Know that, being careful, you do hearing, that itself is the invitation for (my) oratory. Giving him (Arjuna) such an encouragement, (listen) Lord Narayana said what

ज्ञानयज्ञेन चाप्यन्ये यजन्तो मामुपासते ।
एकत्वेन पृथक्त्वेन बहुधा विश्वतोमुखम् ॥ १५॥

468. He said, listen, the sign (indication) of knowledge sacrifice, i will tell you in true perspective (perfectly). The base-resolution (idea/imagination) is the sacrificial post* therein, the five great elements is the stage...

*sacrificial post - The rod to which the animal to be sacrificed is tied. Here the Knowledge sacrifice is compared to an animal sacrifice.

[vkwadhwa]

एक संत रोजाना नदी में स्नान करने जाते थे। एक दिन जब वे स्नान करने पहुँचे तो उन्होंने देखा कि एक बिच्छू नदी में डूब रहा है, उन्होंने तुरंत पास के पेड़ से एक पत्ता तोड़ा और बिच्छू को उस पर चढ़ाकर किनारे रखने लगे, पर उस बिच्छू ने संत के हाथ पर जोर से डंक मारा और वापस नदी में जा गिरा और छटपटाने लगा।

संत ने अपना दर्द भूलकर उसे फिर से पत्ते पर चढ़ाया और ज्यों ही किनारे पर रखा, फिर से उसने संत के हाथ पर डंक मारा और झटका लगने से वह फिर नदी में गिर गया। फिर तो संत ने बार-बार उस बिच्छू को किनारे रखने की कोशिश की और हर बार उस दुष्ट बिच्छू ने संत को चोट पहुँचाई।

संत का हाथ लहूलुहान हो गया, पर संत ने हार नहीं मानी। अब बिच्छू थककर लस्त हो चुका था और आखिरी बार वह किनारे पर पड़ा रहा। 
 
एक दूसरे संत भी नदी में स्नान कर रहे थे। वे बोले- 'जब बिच्छू बार-बार आपको चोट पहुँचा रहा था, तो आपने उसे क्यों निकाला?' पहले संत बोले- 'जब बिच्छू अपनी खराब आदत नहीं छोड़ सकता है तो मैं अपनी अच्छी आदत क्यों छोड़ूँ?'

बात बिलकुल सही है, जब सामने वाला व्यक्ति गाली देता है, खराब व्यवहार करता है और अपनी गलत आदतों को नहीं छोड़ता, चाहो तो उसे लाख बार समझाओ। अब समझदारी इसी में है कि अपने अच्छे व्यवहार से उसे समझाएँ। यदि वह अपनी खराब आदतें नहीं छोड़ता तो हम अपनी अच्छी आदतों को क्यों छोड़ें? सामने वाला कैसा भी हो, हमें अपने आचरण, व्यवहार, नम्रता कभी नहीं छोड़ना चाहिए।

[v2birit]

Thankyou vkwadhwa ji, you just gave timely advice.

Om Sai Ram

[v2birit]

470. The Duality, that itself is the animal (to be sacrificed), whose killing, they do, by tying (him) to the sacrificial post.

471. The gunas*, those which are special, i.e. sound-touch etc., the senses and the five life forces, this is the raw material of the sacrifice, know this. And the ignorance, that is indeed the clarified butter (ghee)

473. In the sacrificial enclosure (Kund), in the form of mind and intellect, lights fiercely, the knowledge-fire. The equi-mindedness in the duals such as happiness-sorrow etc., know it to be the decorative platform (of the sacrificial enclosure)

475. The proficiency of wisdom (wise-intellect) that exists therein, constitutes the greatness of the science of Mantras (in the knowledge sacrifice). There are two ladles (spoons) Shruk-Shruv** in the form of peace. The Jiva is the host (performer) of the knowledge-sacrifice.

* Gunas -  Sound,touch,taste,form and smell are the 5 gunas (attributes) of the 5 great elements. The 'guna' of space is sound, of air is touch, of fire is form, of water is taste and of earth is smell.
* Shruk-Shruv - The names of the two wooden spoons that are used to offer rice, ghee etc. in the sacrificial fire.

[v2birit]

[v2birit]

477.  Taking the vessel of discovery-of-the-self, he recites the great mantra of Viveka*. Like this, the knowledge incarnate Agni-hotri, know, does do the disappearing of duality.

479. The Sacrificer, the Sacrifice, such a language disappears. The clarified butter (ghee) of ignorance, that also gets exhausted.

480. At the time of union with self, when the host jiva does the concluding bath**, at that time, the (five) great elements, sound & such other subjects and all the class of senses, he says that they are not different, He knows (thier) one-ness, having attained oneness with Brahman.

483. Just as someone, look O Pandu-suta (Arjuna), on coming from sleeping state to waking state, says, 'that characteristic army in the dream, i myself had become that, isn't it...' 

* Viveka - the power to discriminate between real & unreal
** concluding bath - A bath taken at the end of a sacrifice