DwarkaMai - Sai Baba Forum

Indian Spirituality => Stories from Ancient India => Topic started by: v2birit on April 15, 2008, 11:01:03 AM

Title: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 15, 2008, 11:01:03 AM
Dear devoted Sai bhaktas,
      By Sai baba's grace & blessings, i got this book Jnaneshwari and i have been reading it for about an year now. The Lord has revealed his innermost knowledge & secrets in this book. This is the highest knowledge. The original book i read is in marathi, but let us try to bring it in english.
      Saint Jnaneshwar who wrote Jnaneshwari was none other than the Lord himself, being a self realised soul. That is why Jnaneshwari is like the Lord himself explaining his own Bhagwat Geeta. There are so many commentaries on the Bhagwat Geeta, but this is unique, since it is the Lord's own commentary. Sai baba always used to fold his hands in admiration, when the aarti of Saint Jnaneshwar used to be sung during Shej aarti. 
      Sai baba asked Shri B.V. Deo to read Jnaneshwari, which initially, he could not understand. One needs the grace of his Guru, then it is easily understood.

Photo of Saint Jnaneshwar
(http://vaibhav.birit2.googlepages.com/dnyandev-oiop.jpg)

Sai bhaktas, now in this thread let us try to bring out the jnaneshwari in good english. Sai baba himself will do it for us.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 16, 2008, 10:15:43 AM
Jnaneshwari falling in a devotee's hand, he getting to read it & understanding what he read, all entirely depends on the Guru's grace. Hence let us invoke Sai baba's grace.

Om Sai Ram Om Sai Ram Om Sai Ram

(http://vaibhav.birit2.googlepages.com/saibaba_on_stone.jpg)

Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 17, 2008, 10:13:43 AM
There are 18 chapters in Bhagwat Gita & hence in Jnaneshwari. All of those are full in knowledge but out of those chapter 9 is special. It contains some very extra-ordinary knowledge, disclosed by the Lord. Sai baba said to Shri B.V. Deo "Read 9th adhyaya of Adhyatma" when he gave him a dream vision. Hence it is good for us to have that chapter first.

|| Shri Ganeshaya Namaha ||
|| Shri Sharada Namaha ||
|| Shri Sadguru Namaha ||

Jnaneshwari Chapter 9

1. Now give your careful attention just once, then you become eligible for enjoying heavenly happiness. This is my assurance unto you, with promise, listen, i declare openly, o saintly people
 
3. In your assembly of all-knowing people here, o i am not talking with pride and arrogance. Please give your careful attention, o you saintly people, this is my pleading unto you with fondness

5. When somebody gets rich maternal houses in your form, then even the best of one's fondnessess gets fulfilled. The highest of one's desires, all of those get fulfilled without any doubt.

7. By the water in the form of your gracefull looks, the orchards (vegetable-farms) of cheerfullness have been filled. I am so tired and exhausted (by worldy indulgence), now i will happily relax myself there finding some cool shade.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 18, 2008, 09:25:29 AM
9. You (listeners) are the deep waters of bliss-giving nectar. (From it) we will take moisture, as per our desire. If we get scared here to make intimacy with you, then where else can we satisfy ourselfs ?

11. As a matter of fact, a child always talks crooked and puts his feet (walks) crookedly but the mother praises even that and becomes happy and satisfied.

13. Similarly, let we somehow attain the love of you saints and good people. It is with this single desire alone in mind, that we will fondle with you (by explaining the Gita).

15. Otherwise (I know), you saintly people are all-knowing. Therein, what can an ignorant like me, tell ! Is it necessary for the son (like you) of Goddess Saraswati, to memorise anything to gain knowledge !
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 22, 2008, 09:24:15 AM
17. Look at the Glow-worm, no matter how big it is, can it's splendour stand in front of the sun. O which delicious recipes can be brought, fit for serving in a plate of nectar !

19. One whose rays are cool by nature, unto him when does fanning happen ! How can sound be made to hear singing. How can ornaments be decorated with ornaments !.

21. Tell me, what is it that the fragrance can smell. Where can the ocean take it's bath !  Where is that other thing, huge enough, which can enclose the entire sky ?

23. Just like that, who has got such a (powerful) oratory, by which you having become contented of listening, and attaining satisfaction in mind, will utter words of thankfullness by your mouth !
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: GOLDENEARTH on April 23, 2008, 02:28:23 AM
Sai Ram!

I think this is great.....looking forward to more chapters.
Can you also provide some background about Sant Jnaeshwar? Would be interested.

Thanks again and good work...!!

Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 24, 2008, 09:34:27 AM
Dear Sai devotee
   Sai Ram. You can know about Saint Jnaneshwar at many places on the internet. but this link is so nice.
Bhakta Vijaya (http://books.google.co.in/books?hl=en&id=EQDyZA1y2nMC&dq=stories+of+indian+saints&printsec=frontcover&source=web&ots=Rq1VQkEJAL&sig=WSbP2WFrm9wJ2lH8OMYhGA7zAJc) book by Mahipati. Sai devotees will remember that a mention of this book is made in the Sai satcharitra. The above link is an English translation of the Bhakta-vijaya book by Justin Abott. In this book, there are lifes of so many saints. Do search for Dynandev in the index.

Om Sai Ram
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 24, 2008, 09:40:54 AM
25. But one who illumes the whole world, unto that Surya-Narayana, look, can we not light a lamp and wave it around him with devotion and real feeling !

27. Or by taking water in the palms, can we not offer it to the ocean ! I consider you as Mahesh (Lord Shiva) with form, o gods, o listeners, o saints and good people.

29. Although i am your devotee, who lacks strength, i do your worship with love. Still (i know) you will accept the Nirgundi1 leaves in the form of my speech considering them as Bela Leaves.

31. The child sits in front of his father's plate and starts giving morsel of food to the father itself. Then just as the father also becomes satiated with love and puts forth his mouth (to receive the morsel)...


        1. Nirgundi is a medicinal herb. It's leaves are tri-foliate just like the bela leaves.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 25, 2008, 09:17:37 AM
33. ...similarly although i am of childish slow intellect, and although i do talk a lot in front of you, yet you will obtain satisfaction by that, this is a special characteristic of love.

35. You saintly people have lovingly accepted me, treating me as your own. That is why, naturally, you do not feel the burden of my fondling with you.

37. The calf dashes against the udder again and again. The cow only releases milk even more and more. Look o saintly people, by the anger of the lover, love only gets doubled !

38. Listening to mine i.e. your child's oratory, the dormant compassion in you became awake, Only on realising this, i said "Please give your carefull attention".  
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 29, 2008, 09:28:02 AM
41. Otherwise, does anybody cause the moonlight to ripen by putting it in a warm enclosure. How can anybody, anyhow, enclose the sky. Does anybody give speed to the wind ?

43. It is not required to make the water thinner. It is not required to churn the butter. Just like that, words shy and retreat on seeing the deep Gita-principle.

45. O look, where, even the vedas became quite and slept peacefully at that place, therein how can i tell the Gita-meaning in marathi, where do i have the right here (to do so).

47. Although i am like this (incompetent), i do feel a strong desire, having a longing internally, that i should secure your love, by telling the Gita-meaning with confidence.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 30, 2008, 10:52:06 AM
49. Hence, that which is, naturally, cooler than the moon and that which can save life without nectar, kindly give me such a careful attention and thereby fulfill my desire.

51. When the shower of your grace falls on me on all sides, then, the crop of rich knowledge will grow fully in my intellect, without any doubt.
 
53. But the sprout of knowledge will dry and wither, if you are going to remain disinterested here. If food, in the form of careful attention is obtained here, then the oratory will easily become healthy...

54. ...and to the words of the orator, easily, will sprout, the free-bies in the form of axioms. (Then) the meaning only waits for the words to come, and through the meaning mainfests the import.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 02, 2008, 10:54:22 AM
57. Then, so many imports like these, arise one from the other, and the flowers in the form of real feeling really blossom on the intellect.

59. Hence, if favourable wind in the form of dialogue (union between the speaker and listener), flows everywhere, then the juicy clouds of literature will rain profusely inside us.

61. and if the hearers are disinterested and indifferent, the juice (essence), that has been so arranged, will melt away.

63. O look, the Chandrakant jewel oozes(waters), this is indeed true, but this is the skill of the moon itself.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 06, 2008, 10:38:37 AM
65. Like that, from where will come, the oratory of the orator, if the listener is not carefully attentive. Let it be so. "Sweeten us and eat us", should the rice grains convince (anybody) like this.

67. Or why should the puppet doll, pray in vain, to her string-puller (to make her dance). Does he make her dance, for her sake. (No) he enhances (displays) his own skill (by making her dance).
 
69. Hence, what is the necessity for me to say "Please give your careful attention". At that time, my Shri Guru easily said, "O what happened to you, Jnandeva"

71. "Whatever you are praying for, all of that has been conveyed to us, now please reveal the Gita-meaning. Lord Narayana told the essence (of Gita). Tell that quickly to the audience."
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 07, 2008, 09:08:00 AM
73. Then having become satisfied, the servant of Nivritti* (i.e. myself), becoming joyful, says like this. Now listen O saints and good people what God said to Partha(Arjuna)...

श्री भगवानुवाचः इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे ।
    ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्षसेऽशुभात् ॥ १ ॥

75. O Partha (Arjuna), I will tell you again, this seed, which is the innermost secret of my heart. Like this, why should I unravel and show my own inner secret

77. It is natural that such a doubt will arise in you. Hence, O knowledgeable, listen, now we(I) will tell you. To hear and to get things understood-- such a desire fully exists in you

79. and whatever we tell you, O knowledgeable, you do not disrespect that. (Hence) what should not be told, let it be told. Let our(my) secretiveness get broken.


     *Saint Nivritti is the guru of Saint Jnaneshwar. Infact he his own elder brother, elder by 2 years.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 08, 2008, 10:36:07 AM
79. but the secret of my heart, let the understanding of that, dawn on you. The milk lies secretly in the udder, but it does not taste sweet to the udder.

81. Hence, on getting an earnest child, let him get happiness of desire fulfillment (by drinking the milk).

82. Or else if a seed is taken out from a pitcher and sowed in a tilled land, then can it be said, O Dhananjaya(Arjuna), that it has been spilled and gone waste.

84. It is for this reason that, those who are of pure mind and pure intellect, those who are single-mindedly devoted and who do not cavil at others, for them, even the secret should be happily told, by our own mouth.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 09, 2008, 09:22:07 AM
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...
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 12, 2008, 09:45:47 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 13, 2008, 09:37:30 AM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 14, 2008, 09:27:34 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 15, 2008, 10:16:01 AM
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 !!!
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 20, 2008, 08:37:10 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 22, 2008, 10:08:32 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 23, 2008, 09:19:53 AM
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. 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 02, 2008, 09:05:37 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 04, 2008, 09:44:25 AM
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. 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 05, 2008, 10:41:05 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 11, 2008, 09:51:53 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 13, 2008, 11:09:26 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 16, 2008, 09:19:20 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 17, 2008, 10:44:16 AM
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...
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 18, 2008, 10:44:00 AM
203. ...Just as  wave merges in water or just as air merges calmly in the sky or else the dream in the mind, disappears in the mind, when complete wakefulness comes.

205.  Like that, what is created out of Prakriti, merges in the Prakriti (Maya), O Arjuna, when the end of the millenium happens.

206. Then, at the start of the millenium, I myself create the world, those who speak like this, in the world, about that subject also, the correct explaination, listen O Savya-Sachi* (Arjuna), i will tell.


प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।
    भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥ ८ ॥

208. There is an everlasting connection of the thread itself (with the cloth),  that is why, is seen the weave in the cloth. Then by her support (the weave's support), know that, the cloth gets filled by small small squares.   
 

 *Savya-Sachi - Arjuna is known by this name, because of his ability to use both his left hand as well as right hand to draw the bow.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 19, 2008, 11:05:10 AM
210. Like that, when i easily do accept Prakriti, who is really my own, then the Prakriti herself, nicely decorates herself in the form of five elements, having taken many forms.

212. Just as, when the coagulating substance happens to make contact unto the milk, then naturally, it reduces and becomes curd, like that the Prakriti herself, comes, O Dhananjaya, to take the form of world-ness.

214. When the contact of water is received by the seed, then of the seed itself, becomes the tree, like that i am only the instrumental cause (alleged reason) of the world. Herein the Prakriti herself expands.

216. The city was established by the king, they speak like this, and although that is true, but on going and looking, really, therein, were the hands of that king exhausted ?
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 23, 2008, 10:44:25 AM
218. Just as one who is in dream, he himself later enters into the wakeful state, look O Dhananjaya, really just like that, i do the acceptance of Prakriti.

220. Now, while coming from dream to wakeful-ness, are efforts caused unto the feet, or else, when one is in dream, unto him, does travelling happen, tell me.

222. The doership of this world of elements, O look, does not lie with me, even a little bit. This very import, which is by all means true, O Dhananjaya, herein, take into your mind.

224. Just as by the support of the king, the people of the kingdom, do conduct thier own trade, in reality. Like that, by my support, know that the Prakriti herself, does create the world, by all means.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 24, 2008, 10:40:18 AM
226. The moon of the full moon night, when it meets really, a very high tide comes in the sea. but therein, does it cause even a little bit of efforts for the moon, tell me.

228. In the proximity of the magnet, o look, the iron moves along with it, although it is heavy, yet for attracting that iron, are efforts caused unto the magnet.

230. What more should i tell, in this way really, i do the acceptance of Prakriti and then all of a sudden, that Prakriti starts giving birth to the world of elements.

232. To  produce the creppers and sprouts of greenery, know that the ground is capable, like that O Dhananjaya, all the class of creatures, are by all means under the control of Prakriti.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 26, 2008, 10:31:39 AM
234. For the states of childhood etc., o look, the one support, is the body-association. Or for hoards of clouds to originate in the sky, the only one support is the rainy season.

236. Or else, just as for the dream, sleep itself is responsible, know O Dhanurdhara, like that, of the entire element-sea, the true mistress is the Prakriti herself.   

238. (Whether it be) the immovable or movable, subtle or gross, for the (whole) world, the root is the Prakriti herself. That is why, to bring about the creation of elements or take care of them etc. of all these actions, the doership, does not come unto me at all.

241. The moon creepers, have spread out in the water, thier growth has not been done by the moon. Like that all the actions, know O Dhananjaya, stand far away from me.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 01, 2008, 09:04:01 AM
न च मां तानि कर्माणि निबध्नन्ति धनंजय ।
    उदासीनवदासीनमसक्तं तेषु कर्मसु ॥ ९ ॥

243. How will a dam made of salt, stop the water of Sindhu, once the heavy flow begins. Like that i am the end for all actions, then why will they (actions) bind me ?

245. Tell me, does a cage of smoke particles, resist a storm, or else, can darkness enter, tell me, in the disc of sun.

247. Just as the showers of rain, do not pierce in the stomach of a mountain, O Dhanurdhara, like that the whole class of actions of Prakriti, O look, do not become binding for me.

249. Otherwise, in this world, O Savya-Sachi (Arjuna), remember that i am the only one (existing). but in the world, i remain as a disinterested one. I do not get done, or do not do anything.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 04, 2008, 10:44:24 AM
251. Just as a lamp, inside the house, does not put forth any rule or does not say no to anybody and, who does what behaviour, this also, truly, it does not know anything. 

253. For the activities of the house to happen, know that, just as it is the witness-cause, like that although i am in the place of the elements, i remain disinterested in the activities of the elements.

255. Let it be so, making many of these examples, what should i tell you, again and again. Herein take, just this one good import, once in your understanding.


 
मयाध्यक्षेण प्रकृति: सूयते सचराचरम् ।
    हेतुनानेन कौन्तेय जगद्विपरिवर्तते ॥ १० ॥

257. For all the activities of the people to happen, just as the sun is only an instrumental cause (pretext), like that, for the evolution of the universe, know that, i am the cause, O Pandu-suta* (Arjuna)

* Pandu-suta - son of king Pandu i.e. Arjuna     
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 09, 2008, 10:35:05 AM
259. On doing acceptance of my own Prakriti, the universe along with its movable and immovable, gets birth. Hence, i become the cause for the universe, such a logical reasoning befits.

261. O Dhananjaya, all the elements are in my place, but verily i am not inside the elements. Holding this facility of light of knowledge, o look at this divine glory of mine.

263. Or else, the elements do not exist in my place at all, and i am also not inside the elements. Like this itself, is this secret hint of understanding of one's own real nature (the self). Let there be no forgetfullness of it, really.

265. O Arjuna, this secret is our (my) whole and sole, yet i have shown it to you openly. Now enjoy the happiness of the self, in your inside itself, making your attitude* introverted.               

*attitude - state of mind
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 10, 2008, 04:17:05 AM
267. Until this secret import of knowledge comes in hand, till then, O Pandu-Suta (Arjuna), the meeting of true nature does not ever happen, just as in husk, grains are not found.

269. Otherwise, it feels that by the power of logical argument (Tarka), as if it is understood correctly. But tell me, the moisture of a mirage, by that, will the ground get wet ?   

271. Just as, inside water, on spreading a net, the image of the moon gets trapped in the net. but on bringing the net at the shore & shaking it, does the image come in hand, therein.

273. Like that, those knowers of theoretical knowledge, who by their power of speech, show the pomp of experience in vain, unto them, how it will happen that the true knowledge will manifest.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 10, 2008, 09:46:27 AM
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम् ।
परं भावमजानन्तो मम भूतमहेश्वरम् ॥ ११ ॥

275. What should i tell you more. Fearing the worldly existence, internally if you are seeking my attainment, for that reason, i have shown you the secret, do preserve it by the soham (I am you) feeling.   

277. Just as someone may say that the moonlight is yellow, when his eyes are affected due to typhoid. Like that in the place of my pure nature, those who observe, they see so many faults.

279. Or someone on having his mouth bad due to fever, says bitter poison even to the milk, like that, they consider me as having a body, although i am beyond bodily functions.

281. Hence, i tell you again and again, let there be no forgetfullness of this secret. or else if accepting a gross vision (to look at me), then that seeing, O Partha, goes in vain.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 11, 2008, 05:10:58 AM
283. Those who go & look at me by gross vision, i am not seen unto them trully, just as by drinking nectar in a dream, nobody becomes immortal.

285. Those who say by gross vision that, now they have understood me firmly, of those ignorant people, that knowledge itself, know O Arjuna, comes in the way of true knowledge.   

287. In water, there is created an illusion of constellation of stars. assuming them to be diamonds & pearls, just as the swan did his own loss, entering into the water, by greedfulness.         

289. Coming close to a mirage, assuming it to be Ganga, what is the gain to anyone? Tell me, worshipping the Babhul tree, assuming it to be the Kalpa-Vriksha, is that not fruitless?
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 12, 2008, 08:21:59 AM
291. Assuming a snake to be a two fold necklace of emeralds, as one may run to pick it in hand. or just as someone may pick up pebbles, assuming them to be rows of diamonds.
 
293. Or else as one would tie red hot coal in the fold of his cloth because (assuming that) he got hidden treasure Or just as the lion may take a jump into the well, not knowing his own shadow.

295. Like that, those who try to see me in worldy existence, keeping firm intellect therein, those people, for catching the moon, have given an embrace to the image of moon in water. And that resolution of thiers' has also gone waste, O Dhananjaya, know this.

298. Drinking rice water and thereafter really expecting it to have the effect of nectar, like that, what is perishable & of gross form, tying faith in the intellect therein, those who try to see me, who am imperishable, for them, how will my attainment happen.   
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 13, 2008, 05:54:39 AM
301. Starting to walk on the eastern path really, is the western shore encountered ? Or by making a finely pounded straw of husk, from where will grain be found in that ?

303. Like that, this entire universe which has been transformed & created in gross form out of the five elements, by it's knowledge, how will the pure nature be understood, tell me.   

305. O Dhananjaya, drinking foam (lather), is it equivalent to having drunk water? Having become attracted to illusive ideas and imagination, they see me in worldly existence. Then birth-death and such other conditions also they attribute them to me.

308. I who am nameless, they keep me a name. (For me) who am actionless, they allege me of doing actions. They consider me, who am bodyless like this, to be full of bodily duties.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 15, 2008, 02:43:45 AM
310. They imagine cause, to me who am causeless, form to the formless. To me, whom am beyond all rules and regulations, they ascribe rules of conduct and dealings etc. really.

312. Colour to the colourless, attributes to the attributeless and feet to the feetless. To me who am without hands, they imagine hands also, they try to measure, what is immeasureable and although i am present in every place, know that, they imagine a place for me.

315. Just as, to one who is sleeping, he may get a dream, and see a garden in his sleep, like that they give me a form, whichever they like, although i am by nature, formless.

317. They imagine ears to the earless, eyes to the eyeless, clan (dynasty) to the clan-less. They consider one who is unmanifest as being mainfested, who is desireless as being afflicted with desires and longing, one who is self-satisfied as being subject to satisfaction.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 19, 2008, 09:56:30 AM
319. For me, who cannot be wrapped in clothing, they plan clothing, they plan ornamentation for the unornamentable. For the original cause, they see a cause, know that they create, what is self-existent.

321. Although I am permanent, they do my invocation (calling me) & immersion (bidding farewell). They do my own life-establishment (Prana-Pratishtha) although i am really self established.

323. Although i am permanently, the one self established, they assume (states such as) childhood etc. as related ( to me ). To me who am non dual, they bring me in duality. They drag into actions, one who is beyond actions.

325. I enjoy the fruits, they speak like this, O Pandu-suta (Arjuna), although i am the non-enjoyer. Of me, who am clan-less(dynasty-less), they describe my clan (dynasty), forgetting the original nature (of mine). 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 22, 2008, 09:17:06 AM
327. Of me, who am permanent, imagining my death, they cry bitterly having become sorrowfull, For me who am present inside everybody, they imagine for me, various designations such as enemity, friendship etc.

329. Know that for me, who am always fully engrossed in self-happiness forever, for such a me, there exists a desire for (enjoying) various happinessess, they do (preserve) a feeling like this itself.

331. Although my presence in all places is equal, they say (that i) belong to one region (country).

332. Becoming angry, i kill dead someone, for some other person, i take his care and protection. Although i am the (same) single soul present in all the movable and immovable, o look, they publish (information) like this itself.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 23, 2008, 04:23:58 AM
334. What more shall i tell, o Dhananjaya (Arjuna), herein. Whatever are the natural ways of mankind, those itself, they imagine all of them (to be present) in my place, like this, their knowledge is inverted.

336. Carving an idol, they keep it in front and (thus) those ignorant people do (practice) my devotion, later when the idol breaks, thinking that the god-ness is lost, they throw it. 

338. In this manner, O Partha, they really give a human form unto me, That is why, thiers', that knowledge itself, o know, does hide the true knowledge.


मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः ।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः ॥ १२॥

340. O Dhananjaya herein, what (is the use of) that taking birth, just as the clouds are without the rainy season or just as the waves of a mirage, one should see them, but only from far.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 23, 2008, 05:33:20 AM
342. Or else, just as ornaments of magic are, or as the horse-rider made of mud. Or else, just as the village-border of the gandharva city (heavenly city), illusively appears in the sky.

344. The trees of cactus, have grown straight, (yet they bear) no fruit, also (they are) hollow from inside, or just as the udders at the neck of a goat, without milk they are meaning-less.

346. Just as fruits have come in vain to the silk-cotton tree, it does not become possible to give or take them. Like that itself is that life of those foolish people, (it is) meaning-less, know O Dhananjaya.

348. and that work-affairs of thiers', be it condemned by all means.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: kulamani08 on November 25, 2008, 12:23:43 AM
Baba is only one who is looking for his child every where And he is always love her child and I also love him very much.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 27, 2008, 01:27:18 AM
Yes Sai baba loves all his children & always eager to uplift them.

Om Sai Ram
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 27, 2008, 01:29:50 AM
349. Just as a blind person would find a pearl, or in the hands of a monkey, (he would get) a coconut, like that, whatever study of religious scriptures they did, it has really gone in vain, know this.

351. What more should i tell. Thiers' those shastraas (understanding of religious scriptures) are just like weapons in the hands of a girl child, and like wise the knowledge and actions also, they have gone in vain, of those dull-minded.

353. The demoness in the form of Tamo-guna (mode of ignorance), know that, she who swallows and ends good intellect and does not allow remaining of any trace of Viveka (discrimination between real and unreal), she who always roams freely in Avidya*...

355. ...of that same Prakriti, they have come under control, having become fully of deluded intellect.


* Avidya - taking the gross unreal worldly expanse to be real.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 30, 2008, 03:46:10 AM
356. In whose mouth, the tongue in the form of violence, rolls in the saliva of hope, and taking chewables of satisfaction, sits chewing always.

358. Coming out, upto the ears, it licks a long area around the lips. Like this, she who is the valley of the sin mountain, is the demonaic Prakriti, always intoxicated.

360. In whose mouth, (there are) jaws of envy, which do breaking into pieces of awakening knowledge and understanding. Just as (there exists) a mud pot enclosure for Agasti*, like that she(Prakriti) who completely envelopes the foolish ignorant person...

362. ...Inside the mouth of that very Prakriti, know that, the elements(creatures) have fallen, having become victims. In the water-body of illusion, they have got drowned, they have got caught up in the slit of ignorance.


* Agasti- sage Agasti, who was born out of a mud-pot
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 06, 2008, 03:38:46 AM
364. The (helping) hand of thought, is not got unto them, thereby thier trace (whereabouts) does not remain. But these worthless talks, let these be so, now. why (to engage in) the story of fools?

366. By doing a detailed description of them (the fools), why should one give tiredness unto the speech. Listening to this, such a speech of god, Arjuna also nodded his neck(head).

368. Then god said, listen to the stories of saints, where unto the speech, rest is obtained.


महात्मानस्तु मां पार्थ दैवीं प्रकृतीमाश्रिताः ।
भजन्त्यनन्यमनसो ज्ञात्वा भूतादिमव्ययम् ॥ १३॥

369. I, having become a KSHETRA-Sannyasi*, stay in whose pure mind. Unto whom, look, how even in sleep, O Partha, that dispassion does serve.

KSHETRA-Sannyasi* -- A sannyasi who stays in just one place throughout his lifetime.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 06, 2008, 10:09:59 AM
371. And inside whose desires, religion and righteousness do rule forever. In this manner, (who have) consideration and goodness, whose nature is full of Viveka*

373. Having done a bath in the Knowledge-Ganga, those who have become completely pure, in whose forms, peace has sprouted, those who have attained to satisfaction in completeness.

375. Those who are the pillars of the stage in the form of courage (or as if) sprouts have come out unto Brahman. in the overflowing ocean in the form of self-happiness, those who are (like) what has been taken out after immersing a mud pot (in this ocean).

377. Having become engrossed always in the bliss of devotion, those who regard as inferior, even Mukti (liberation). and in whose natural actions, righteousness (morals) can be seen to have remained alive


Viveka* - ability to discrimate between real and unreal (i.e. permanent & temporary things).
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 07, 2008, 04:42:59 AM
379. In the place of all senses, O Arjuna, those who have donned ornamentation in the form of peace. At all times, those whose intellect pervades me, who am all pervading.

381. O Dhananjaya (Arjuna), those who are really such great souls, those who are the good-fortune of the divine creation. Those who are in growing and increasing love (for me), at all times. Knowing everything, they are verily, my form.

383. Those great souls, do sing my glory, but dropping duality (i.e. not considering them as different from me). They serve me, becoming me myself, Now listen to that true wonder.


सततं किर्तयन्तो मां यतन्तश्च दृढव्रताः ।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते ॥ १४॥

385. As for atonements* (for sins), thier work is really over (they are no longer required), like this goes on the NAMA-SANKIRTANA**. In the Nama-Sankirtana, on dancing, being fully engrossed, the sins have got burnt away, all of them. 

atonement* - a self imposed punishing act undertaken to erase one's sins.

NAMA-SANKIRTANA** - singing of the names & glory of Lord, being absorbed in deep love for him, with a feeling of great ecstacy.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 09, 2008, 08:37:36 AM
387. The greatness of holy places has easily become extinct (disappeared). The YAMA-DAMA* have become non-lustrous. All of the business in the Yama-Loka(hell), has stopped really, automatically.

389. Yama (self control) says now what to control. whom to restrain says Dama (self restrain). What to eat, Fault (sin) really does not remain (in them). Like this itself, do all the holy places say.

391. They (my saintly devotees) do the clearing away of all sorrow and suffering by the loud utterances of my name, really. Then the entire world itself, they do resound and fill with great happiness.

393. Without the onset of dawn, those who give light,. Without giving nectar, those who save (life). Without conducting yogic practices and eight fold practices, they cause the vision of immortality (liberation) to be seen.


YAMA-DAMA* - self control (of mind) and self restrain (of senses)
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 14, 2008, 03:55:54 AM
395. King and pauper like this, they do not consider any differentiation. They verily keep equal relation (with both). (Look) how for the great and small, for all, really, they become the very maternal home of happiness.

397. (Rarely) just one (person out of many) reaches the locality of Vaikuntha. But these (saintly devotees ) have made all (places) as Vaikuntha*. By the greatness of the loud utterances of my name, they have made the whole world itself pure, like this.

399. Look, O Dhananjaya (Arjuna), an effulgence, just like the sun, is really (present) in thier place. But even that sun sets, it has this drawback, (whereas) thier light is unbroken (continuous).

401. Once in a month, the moon is (seen to be) full, but these (saintly devotees) are full in perfection, always. Those clouds are generous, but they recede (go away), (hence) they fall short for resemblance (with these devotees).


* Vaikuntha - the abode of Lord Vishnu. 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 19, 2008, 04:17:47 AM
403. For such great souls, 'merciful lions', is what it feels like calling, without doubt.

404. On worshipping me for hundreds of births, what comes in hand (just) once, such a my Name, dances in front of whose mouth forever, with love.

406. For such a me, once i may not be found in Vaikuntha, I may not be found in the (effulgent) disc of the sun. On the top of that, i may even transcend and go beyond the mind of yogis...

408. ...But those who do a continuous good loud utterance of my name, O Pandava, on losing me, one must search (me) there itself. Near them, really, i am found.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 23, 2008, 07:54:30 AM
410. Singing my glories, how they have become satiated, look they have forgotten time and place. Having become engrossed in the NAMA-Sankirtana, they have become happy, in full, in the nature (of the self) itself.

412. KRISHNA, VISHNU, HARI, GOVIND, these names, rumbling with love again and again, in the NAMA-Sankirtana, they abundantly do an open dissertation on the nature of the self. 

414. Let this extended description (of my devotees) be so, (now) listen o Dhanurdhara(Arjuna), like these, there are so many of my devotees. Of me who am attribute-less, singing on and on (about) my attributes (glories), they roam in the world with delight.

416. And there are still more (types of devotees), now listen (about them) O Pandu-suta (Arjuna), they who by thier very nature keep carefull-ness. Unto whom, the five pranas and the mind, these together show the (correct) path...   
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 29, 2008, 07:39:33 AM
418. Putting the thorny fence of YAMA-NIYAMA1-2 outside in the surrounding, Inside it, a good fort in the form of MULA-BANDHA3, those who have created, which is strong

420. On the top of it (the fort), then, the executive cannon gun in the form of PRANAYAMA4, those who have mounted. By that, when the KUNDALINI* faces the top, carefully observing her light...

422. ...and by the strength of the wind in the form of mind, the moon-nectar-lakes** they have captured, all of a sudden. look therein how, by PRATYAHARA5 then, they have displayed most excellent prowess.

424. Spoiling the entire class of VIKARAS***, they have turned inside, all the senses. Driving in the horse in the form of DHARANA6 therein, they have collected together the five great elements.
   

* KUNDALINI - the secret serpent power, that lies inside dormant inside everybody at the base of the backbone. This can be awakened by Yoga & gives blissfull results.
** moon-nectar-lakes - Just as the moon emots light, which nourishes the vegitation, similarly there exists in the brain, a point which emits nectarine bliss. This point is termed as moon-nectar lake.
*** VIKARAS - deviations of the mind from it's normal state (lust, anger, greed, avarice etc.)

Herein is a mention of the 8-fold Yoga & how the yogi merges in the Brahman by successively following it's steps. This Yoga is compared here with conquering a territory

The Eight Limbs of Ashtanga Yoga (8 succesive steps of 8-fold Yoga) are

1 YAMA (Principles or moral code)
  * Ahimsa - A principle of non-violence
  * Satya - A principle of Truthfulness
  * Asteya - A principle of non stealing
  * Brahmacharya - Continence / celibacy
  * Aparigah - A principle of non-hoarding or non possessiveness
2 NIYAMA (Personal Disciplines)
  * Shoucha - Purity
  * Santosh - Contentment
  * Tapa - Endurance
  * Swadhyaya- Self study
  * Eshwar Pranidhan- Dedication
3 MULA BANDHA or ASANA - (Yoga Postures / positions) A stable and comfortable posture which helps attain mental equilibrium.
4 PRANAYAM - (Yoga Breathing) Extension and control of breath.
5 PRATYAHARA - (Withdrawal of Senses) A mental preparation to increase the power of mind.
6 DHARANA - (Concentration on Object) Concentration of mind on one object and its field.
7 DHYANA - (Meditation) With drawing mind from all external objects and Focusing it on one point and meditating on it.
8 SAMADHI - (Salvation) State of Super bliss, joy and merging individual consciousness in to universal consciousness. Union between Jivatman and Paramatman. Union of Shiva and Shakti in Sahasrar Chakra (the top of the head). Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate achievement of Human Birth.          
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 01, 2009, 09:59:10 AM
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       
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 03, 2009, 02:57:38 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 10, 2009, 03:54:28 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 12, 2009, 04:19:24 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 27, 2009, 07:45:21 AM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: SaiShriRam on January 30, 2009, 09:52:18 PM
om sairam...

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

plz guide in detail.

jai sairam
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 30, 2009, 11:42:04 PM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: SaiShriRam on January 31, 2009, 01:54:36 AM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 31, 2009, 05:30:55 AM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 07, 2009, 09:41:02 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: vkwadhwa on February 20, 2009, 10:36:18 PM
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।
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 21, 2009, 03:18:09 AM
Thankyou vkwadhwa ji, you just gave timely advice.

Om Sai Ram
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 21, 2009, 09:32:01 AM
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.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 07, 2009, 07:52:15 AM
(http://vaibhav.birit.googlepages.com/GajendraMoksha.JPG)
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 11, 2009, 09:48:08 AM
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
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 14, 2009, 05:12:12 AM
485. '...the Army in the dream, it was not real. I alone, was the only one present there'. Like that, the entire world, comes to the understanding, unto that sacrificer, in one-ness.

487. Then, the Jiva-feeling ends and he gets filled throughout the whole universe, with the perception of (himself as the) Super soul, completely. By the knowledge Sacrifice, like this, so many worship (me), knowing everything, by one-ness.

489. Now, O Arjuna, there are many names & forms etc., without any origin, that also different (from one another). Like this, although there are differences in the world, of so many kinds, yet the knowledge of thiers' does not get pierced (by duality).

491. Different different organs of one single body. One single Sun, so many different rays. Or else, there are branches, big and small, really, but the tree is only one...
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 05, 2009, 06:13:58 AM
493. Like that, different-different names, different-different kinds of persons, and those behaviourial characteristics, which are different-different. Like this, there are different different creatures, yet, really, (all the creatures are) of me alone, they know.

495. Such a good knowledge-sacrifice they perform, accepting the different-different parts (diversity). But they are knowers, hence thier knowledge of one-ness, does not get pierced at all.

497. Or whenever, wherever, whatever they see, (that is) not (existing) without me, this itself is (thier) understanding.

498. Look at the bubble, wherever it goes, at it's place, there is water itself. Then, whether it remains as it is, or dissolves, then all of that also, (happens) in water itself.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 25, 2009, 11:33:49 AM
500. When the wind blows away particles of earth (dust), does the earth-ness of them disappear ? And even if they come down back, then, the earth itself collects them.

502. Like that, the class of things & beings, let it exist or do not exist, wherever it wants, in whatever state it wants, O Partha (Arjuna), yet by all means, i myself am all that, like this itself is thier experience.

504. O Dhananjaya (Arjuna), as much (big) this pervasiveness of mine is, that much (big) is the experience (comprehending) of thiers also.

505. Like this, they, having become one with my form, O look, they roam in so many different forms. 
 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 02, 2009, 03:40:39 AM
506. On going & seeing, just as the disc of the sun is always seen in the front of the face itself, for all. Like that, all pervading is thiers', that knowledge. Hence they are in front of face (naturally available), for all.

508. For thiers' knowledge, there is no front and back (sides), just like the all-pervading air in the sky. Like that, that much itself is thiers' goodness (virtuousness), as much a completely perfect god i am.

510. That is why, thier worship happens, without doing (it explicitly), o know, naturally itself !

511. Otherwise, everything is me only, then who does not worship me automatically (implicitly) & where ? (I am automatically worshipped everywhere, since i am 'everything')
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 02, 2009, 05:25:53 AM
512. But for those, who do not have this knowledge (that I am everything), for them the worship (of them) does not happen.

513. Let it be so, doing an appropriate knowledge-sacrifice,(how) those devotees worship (me), i have told (you). By all, everything gets offered unto me , who am the god of all.

515. Always, continuously, such itself, o know, does this natural (automatic) worship (of mine) happen. But the people of slow intellect (fools), do not know anything of this. That is why, they do not have my attainment.


अहं क्रतुरहं यज्ञः स्वधाहमहमौषधम् ।
मन्त्रोऽहमहमेवाज्यमहमग्निरहं हुतम् ॥ १६॥

517. The rising of the knowledge, when it will happen inside (oneself), then verily that basic Veda, is me myself. And whatever ordinances & rites that it dictates, then that 'KRATU'*, that also, o know, is me myself.

Kratu * - An animal sacrifice
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 27, 2009, 09:00:39 AM
519. From those actions (ordinances & rites), the full sacrificial fire, that manifests later, that also i am myself.  The oblations that are given unto gods & fore-fathers (in the sacrifice), that food, O Kiriti (Arjuna) , is me myself, O know.

521. I myself am SOMA* and such other vegetation (plants) of different kinds. The clarified butter (ghee), i am  O Arjuna, the SAMIDHA** i am. The Mantra (hym), the items that are to be offered, the Ritwik*** also i am myself. My form itself, is that (sacrificial) fire also.

523. In that (fire) whatever is done (offered) as an oblation, all of that, O know, i am myself.


पिताहमस्य जगतो माता धाता पितामहः ।
वेद्यं पवित्रमोंकार ऋक्साम यजुरेव च ॥ १७॥

524. By whose, bodily association, the Prakriti, which is eight fold, gives birth to the world, that father is me.

*SOMA - A sacred plant that is used as an offering in the sacrifice.
**SAMIDHA - Wooden sticks that are used to kindle the sacrificial fire
*** RITWIK - The priest who presides over the sacrifice
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: GaneshHariharan on May 27, 2009, 09:09:58 AM
dear v2birit ji, it is incredible to see one attain such a command of sprituality at such a young age. we are indeed fortunate to have you among us. om shri sainathaya namaha.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 28, 2009, 08:15:23 AM
Dear bhakta Ganesh ji, this is the supreme knowledge given the LORD & cherised by saints & sages. As the Lord says, this is already present in everyone, but hidden from their view, because of the Lord's very own avidya (maya).
    The doership lies with the Lord & Sai baba himself. I am a mere admirer & beneficiary of it.

Om Sai Ram
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 28, 2009, 08:21:40 AM
525. Look, just as in the half-woman* form of god, the man who is the woman, he himself becomes (the woman), like that in the movable & immovable, the mother of the universe, I am myself. I myself am the creator, really, of this world.

527. Having been created, where the world resides, and this life grows, by all means, really, O Arjuna, that place, o know, is none other than me.

529. The Prakriti-Purusha have come to be born, in whose mindless** mind, i am really, that great grandfather in the three worlds, of the entire universe, o Pandu-suta (Arjuna).

531. All the knowledge-paths come into which village, unto whom, the Vedas call 'Vedya' (to be known). Getting understanding, where the different-different opinions, attain to union (agreement), naturally itself...


*half-woman form - the form taken by Lord Shiva in which he appears as half Lord Shiva & half goddess Parvati. Also the form taken by Lord Vishnu, in which he appears as half Lord Vishnu & half Mohini
**mindless mind - A mind without any resolutions (sankalpa). The Lord transcends the mind.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 01, 2009, 08:40:12 AM
533. And where, O Dhananjaya (Arjuna) look, the recognition of one another has happened unto the Shastras. Where the knowledges, which were lost (separated from one another), do unite, like this, that which is holy, that also i am myself.

535. The four-fold speech, that who is the (resting) place of these, O Dhananjaya (Arjuna) know, like this that OM-kaar, that who is the sprout of the seed of Brahman, i am myself verily.

537. The A U M letters, on originating, in whose womb, become the three Vedas. Hence, the Rigveda and the Yaju-Saam(veda), says the Atma-ram (Lord), i am myself all the three.

539. Like this, that which is the Veda-Tradition, really, all of that, i am myself, O Dhananjaya (Arjuna)
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 03, 2009, 09:11:02 AM
गतिर्भर्ता प्रभुः साक्षी निवासः शरणं सुहृत् ।
प्रभवः प्रलयः स्थानं निधानं बीजमव्ययम् ॥ १८॥


540. O Dhananjaya (Arjuna), that PRAKRITI, in whose stomach, the movable & immovable world, is stored (resides), having become exhausted, where she takes rest, by all means, i am that supreme end.                                                         
542. Without whose presence, this PRAKRITI really, would not have come to existence itself. And merely by whose ruling, really, she who gives birth to all movable & immovable

544. Having become under the control of that very PRAKRITI, he who enjoys the three Gunas*, such it appears. That husband of the Goddess Lakshmi of the world, i am myself, herein, O Arjuna, truly know this.

546. And the master of the entire three-worlds, how i am that, listen now. That the sky should reside always everywhere, That the wind should not be calm even for a moment...

* Gunas - the three material modes of nature - Satva, Raja, Tama
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 10, 2009, 08:37:04 AM
548. ...That the fire should burn everything, that the cloud-king should shower down with rain water. That the mountain should never leave (it's) sitting place, That the ocean should not cross (it's) border.

550. That the earth should do hold (maintain) the creatures (living beings), O Arjuna, know this to be my order.

551. Only if i cause it to speak, does the Veda speak. (Only) if i cause it to work, does work, that sun also. Only if i move it, does the life-force move. This entire world, one who tickles (that i am).

553. Only by my order, does Kala (death) swallow the living beings. Like this, all of these, are obedient unto whom really, such a one who is omni-potent (all-powerful), that Lord of the universe I am, know O Partha (Arjuna).   
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: Anupam on June 15, 2009, 07:59:03 AM
V2BIRIT JI You are special child of Sai Baba, as you rightly said that Jnaneshwari can be understood only with Grace of Guru, and you have understood it.
It is indeed a stroke of good luck to have you and have such enlightened discourse. You area a really really loved by Sai. My most humble salutations to you and Sai. You ARE FAR REALLY ADVANCED SPIRITUALLY.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 16, 2009, 12:15:46 AM
Dear Bhakta Anupam ji,
    This knowledge is unparallel, given by the Lord himself for the welfare of humanity. It indicates the greatness of the saints, how they awaken souls snoring in deep ignorance. 
"Causeless mercy" is how Bhgawat Purana descibes this.
    It is very nice to have bhaktas like you, who milk this knowledge & drink cups of it. Sai baba bless you & all.

Om Sai Ram
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 01, 2009, 08:16:04 AM
555. Although being present everywhere like the sky, one who remains disinterested, that also i am myself.     

556. In the movable & immovable (world) of names and forms, look, one who remains filled inside and outside. Likewise, one who remains being a support of even the names & forms, naturally.

558. Just as, of the water itself, have become the waves and just as in the waves, there is that water. Like that where the construction of the world happens, O Arjuna, i am that residence.

560. If (someone) comes to single-pointed surrender unto me, his birth and death, i ward off (put an end to). Hence for the surrendered, i am the only one refuge, forever.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 14, 2009, 09:05:45 AM
562. O Partha(Arjuna), as much is the diversity of Prakriti (nature), having become of that many different kinds itself, in the whole class of living creatures, in the form of Prana (life force) herein, i myself am the only one, who lives in the world. 

564. Just as in the ocean, like wise also in the puddle, the sun reflects equally itself. Like that, from Lord Brahma etc. upto an insect, i am the friend for everyone.

566. Know that, the life of the three worlds, i am really. The root of the destruction of the creation, that i am.

567. Just as the branches (of a tree) manifest from the seed and again in the seed, is absorbed back, that tree-ness. Like that on account of resolution* manifests the world. In the resolution itself, (it) becomes extinct, again.


* resolution - ideas, imagination
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 17, 2009, 09:15:32 AM
569. Like this, the resolution,which is root cause of the creation of the world, which is of the nature of instinct, extremely subtle. By it's very nature, where it stays at the end of the millennium*, that place is me, know O Partha(Arjuna).

571. Know O Partha(Arjuna), that one formless place, where all the names and forms are lost. And religious orders** & persons (of those order) dry up, where the distinctions of caste get destroyed.

573. All the resolutions-instincts-mannerisms, for creating again the movable & immovable, residing where are immortal, that place really, also i am myself.


तपाम्यहमहं वर्षं निगृह्णाम्युत्सृजामि च ।
अमृतं चैव मृत्युश्च सदसच्चाहमर्जुन ॥ १९॥

575. In the form of sun, i myself casting the sunshine, do throughly absorb the whole world. Then i myself having become Lord Indra, on showering (rain), then no sooner prosperity (abundance) is attained again.

* millennium - A day and night of Lord Brahma, a period of 4,320,000,000 years
** religious orders - The 4 classes of persons - Brahmin, kshatriya, vaisya, sudra
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 01, 2009, 08:02:06 AM
577. Look O Partha(Arjuna), just as fire eats up wood, then that (wood) itself becomes of the form of fire. Like that, whatever exists, which is killable-and-killer, that is my own form, know this.

579. That is why, whatever is in the share of death (perishable), O Dhananjaya(Arjuna), that also is my form. And in the entire class of things, the (one) principle (Brahman) that is immortal, that than naturally, is me myself.

581. Whatever can be told by much speaking, take all of that, once itself. So the imperishable, and likewise the perishable, know that all of these, i am myself.

583. That is why, where i do not exist, like this, there is no place. Everywhere, Always, completely Full, i am !
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 17, 2009, 05:33:56 AM
584. But the creatures, look how they are fortune-less. They do not take my darshan, continually.

585. The waves have gone dried away, without water. Rays of light, without a lamp, are not seen. This wonder is like that. Although being of my form, they do not know their own nature.

587. In the universe, filled inside-out (throughout), i am the one. Of my form itself, O look, are these three worlds. But (look) how (their own) work has come in the way of the Jivas (living entities). They do not know my nature, those non-believers*.

589. Having fallen in a well of nectar really, as one would say, take me out (of here). Of those wretched (people), like that happens the state. Therein who can do what, really !


*non-believers - people not beliving in God, atheists
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 28, 2009, 09:43:32 AM
591. For getting morsel-full food, just as a blind runs here & there. On the Chintamani*, then falls (his) feet, yet he goes forward kicking it.

593. Like that, if knowledge goes leaving (a creature), such a state happens of the creature. That is why, whatever has been done without knowledge, all that is in vain, know O Dhanurdhara (Arjuna)

595. Of the blind eagle, although the wings are good, but what is the use of them ? Like that, the efforts of good deeds that happen, they really go in vain without knowledge


त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते ।
ते पुण्यमासाद्य सुरेन्द्रलोकमश्नन्ति दिव्यान्दिवि देवभोगान् ॥ २०॥

597. Abiding with the duties of Varna-Asharma**, O Kiriti(Arjuna), those who become standards for the path of rites & observances.

Chintamani* - Wish fulfilling stone
Varna-Asharma** - Varna:The four classes of people (Brahman, kshatriya, Vaishya, Shudra)     Asharma:The four stages (Brahmacharya, Grahasta, Vanaprastha and Sanyasa)    &   the duties prescribed for them.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on September 03, 2009, 08:36:21 AM
598. How all the three Vedas, sway the neck(nod the head) in praise, when the sacrificial offering happens. In front of whom, stands, the sacrificial rite with form (really), taking in hand, the enjoyment of fruits.

600. Such sacrifice-incarnate knowledgeable priests, they who do the drinking of the Soma-juice, O Partha, they have, in the name of that merit (punya), earned entire sin itself (for themselves) .

602. In all the three Vedas, they become experts, & even if (they) perform a hundred sacrifices, yet, that sacrificial offering, they do not offer to me, holding the reins (having the desire) of (enjoying) the bliss of heaven.

604. Although sitting under the Kalpa-vriksha*, just as a fortune-less, stitches a bag of cloth and then he runs for asking alms (begging), like that itself, o look is this (thing) of the sacrifice performers.


Kalpa-vriksha* - wish fulfilling tree
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on September 09, 2009, 08:30:19 AM
606. By hundreds of sacrifices, worshiping me, they desire for the heaven, those enjoyment-greedy (people). Tell (me), should this be called a meritorious conduct, Is this not, sin itself, verily ?

608. Without me, (even if) the bliss of heaven is obtained, yet, the meritorious path of the fools, is that. Unto that happiness, the knowledgeable (wise) call as loss, that is a hindrance, hence they disregard it.

610. Otherwise, (only after) looking at the sorrow of the hell, unto the heaven, 'happiness', is the name (given). But that which is true, full of constant bliss, fault free is that form of mine.

612. Heaven & Hell, these looting the jiva, take him away from myself. Hence know O Dhanurdhara (Arjuna) properly, that both of these are stray paths of the thieves.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 15, 2009, 08:57:08 AM
614. By merit-constituting sin, (one can) come to the world of heaven, (one can) fall in the hell, by sin-constituting (sin). Then, by which, attainment of my form (happens), that alone really, O Kiriti (Arjuna), is pure merit.

616. Although, inside me, are all the jivas (creatures), I the God, go away, by which actions, for those (actions), on calling them as meritorious actions, does not, O Partha, the tongue break, therein ?

618. Let it be so, In this way, worshiping me, in the intellect, they desire enjoyments of heaven.

619. By which is not obtained, O Arjuna, my form, such a sin-formed merit that which is. By that merit, then, gaining strength, they reach the beautiful world of heaven.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: priya.sri2009 on November 27, 2009, 12:57:46 AM

om sai, jai sai, sri saisai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai sai
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 03, 2009, 09:32:48 AM
621. Where immortality, this itself is the throne. The capital place (city) is Amravati. Where there is a vehicle (carrier) like Airavata*. The storehouses are also full of nectar.

623. Where there are treasuries of eight great mystic powers** and herds of Suarbhis (wish fulfilling cows). Where of Chintamani jewels (wish fulfilling stones), is the ground (and) standing are the whole class of gods, for service.

625. Of the Kalpa-Vrikshas (wish fulfilling trees) itself, wherein there are play-gardens. Always happens (plays) the song of Gandharvas***. Among the sportive pleasure giving women, Urvashi is the chief and Rambha and such other female dancers.

627. In the sleeping room, by joining his hands, is standing the form incarnate cupid****. Where the moon does sweeping, sprinkling, smearing (of the floor), by scattering rays of nectar.


*Airavata- The white elephant in the heaven, who is the carrier of Lord Indra
**Eight great mystic powers - Anima, mahima, laghima, prapti, praakashya, Ishita, vashita, praakamya
Anima - ability to make body very small
mahima - ability to make body very big
laghima - ability to make body very light
prapti - ability to take control of other's senses
praakashya - ability to have knowledge of even invisible things in other worlds
Ishita - supreme freedom to do, not to do or do something quite diffrently, like god. (Kartum, Akartum, Anyatha Kartum)
vashita - ability to enjoy sense objects without getting attached to them
praakamya - to get whatever happiness is desired limitlessly.

***Gandharvas - heavenly singers. They are a class of demigods that sing songs in heaven, for pleasure.
****Cupid - God of lust
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 17, 2009, 07:10:41 AM
629. And running messengers, like the wind, really look & wait only for order. Doing (employing) Brihaspati* and such other Brahmins, they desire well-being by (their) blessings.

631. Of the worth of rulers (kings), famous, exist military commanders at which place. Making rows, the gods have standed erect, In the front, walks the horse, Uchhai-shrava**

633. Let this be so, (So long as) the merit (punya) remains, only uptil then, o look, such a happiness of heaven do they enjoy.


ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति ।
एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते ॥ २१॥

634. But, of that merit, on exhausting the store, recedes (goes away) the effulgence of Indra-hood. Then from that very beautiful & divine world, they come returning to the mortal world (earth)

*Brihaspati - The Guru of Gods
**Uchhai-shrava - The horse in the heaven
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 19, 2011, 07:06:09 AM
636. In the course of enjoyment of a prostitute, when the wealth is exhausted, she does not allow to stand, even at the door. Like that, shameful becomes the life of those merit-less sacrifice performers.
 
638. Of me the permanent, not knowing the secret, they became heaven-desiring, by virtue of meritorious deeds. The immortality of theirs, going waste, in the end, again for them is the mortal world (earth).
 
640. Just as in the dream, the wealth found, gets lost, in the waking state, O Partha, of the knowers of the vedas, like that is the heavenly-happiness, by all means it is momentary, this should be known really.
 
642. In the science of Vedas, one becomes proficient, but my knowledge, if not be there, then know, like that wasteful is that pitiful fellow, just as without (any) grains, (only) the husk has been winnowed.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 09, 2012, 10:30:05 AM
644. That is why O Partha, these religious injunctions as spoken by the Vedas, without me, become meaningless. Knowing me, if you shall not know any (other) thing, only then you, O Look, will become happy.

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् ॥२२॥

646. Those who, for me, have submitted theirs intellect, by all real feeling (whole heartedly)

647. In the stomach of the mother, the child who is confined in the womb, remains calm, just as...Like that, other than me, anything else good, is not seen naturally, unto whom...

649. Constantly My, should be done the worship, only then life feels meaningful. Like this single-mindedly faithful, becoming by life, contemplating on me by all real feeling (whole heatedly), those who continually worship me the God, theirs the service, I myself do.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 10, 2012, 11:30:00 AM
652. Then, in me, when they become engrossed, carry the care(worry) of thiers, i myself.

653. The female bird's life, just as is in her young ones, the wings have not come unto whom. Like that i myself do, everything of thiers, whatsoever my devotees expect (from me).

655. Forgetting her own thirst and hunger, does the upbringing of the child, the mother. Like that, with heart & mind, those who are single-pointedly surrendered, thiers protection, i myself do.

657. Even if, unto them, exists a desire of my Sayujya (merging in me), then those fondnesses also I provide. If they desire for (devotional) service, then continually, the upper fold of the sari of Love, I keep in between. (I protect them with the sheath of motherly Love)
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 17, 2012, 10:27:35 AM
659. Whatsoever they aspire for, I myself should give it to them. What i have already given (to them), keeping that also protected, such a YOGA-KSHEMA* of thiers entire, by all means, the looking after of, I have to do... 

661. ...For those who whole-heartedly, unto me alone, forever, consider as the support.


येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः ।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम् ॥९- २३॥

663. Unto me the all pervading, not knowing, various religious sects, accepting. Unto Fire, Indra, Sun, Moon giving oblations, worship those who all...

665. Theirs all of that, also is obtained, unto me alone, since in all, i myself exist. But of devotion, that is not the correct manner, theirs real feeling is mistaken.


*YOGA-KSHEMA - livelihood, Bestowing the things wanted, and preserving in security the things already possessed.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 20, 2012, 08:29:55 AM
666. Look, unto the Tree, the branches and Leaves which exist, although they are of one seed alone, really. Yet the root does the absorbing of water, Knowing this, one should put it (the water) there itself.

668. Or else, of one body itself, although are, all the ten of these sense organs, O Look. And whichever sense-objects they should enjoy, the enjoyer of thiers', although is one

670. Still, making delicious food items, how one should fill them in the ear (instead of in the mouth)? Flowers which are fragrant, bringing them nicely, should one touch them, O tell me, unto the eyes (instead of unto the nose)?

672. Therein the juice (taste) which exists, that should be enjoyed, by mouth itself. The fragrance should be taken by the nose. Like that in all beings, I myself exist, knowing this, should worship of mine be done, O Partha. 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on September 02, 2012, 08:30:57 AM
674. Not knowing me, if they do bhajan (worship), then that is really unnecessary labour. Knowledge, this itself, O know, is the eyes of Karma(action), It should be completely faultless(clear).

अहं हि सर्वयज्ञानां भोक्ता च प्रभुरेव च ।
न तु मामभिजानन्ति तत्त्वेनातश्च्यवन्ति ते ॥२४॥

676. Of all the sacrifice-material, the enjoyer, other than me O Partha, who (else) is? Of all the sacrifices, i myself am the beginning & end, Not knowing this, the bewildered people, worship (different) demigods.

678. Just like the Ganga-water is offered to Ganga, (though) targeted at demigods & forefathers, Like that, mine to me, offer they all, but keeping a different(wrong) feeling.

680. Wrong feeling is present in thier intellect, that is why, O Kiriti(Arjuna), unto them, the attainment of mine is not there. Then, wherever they keep faith, that itself by all means, they obtain. 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 24, 2012, 12:57:52 PM
यान्ति देवव्रता देवान्पितॄन्यान्ति पितृव्रताः ।
भूतानि यान्ति भूतेज्या यान्ति मद्याजिनोऽपि माम् ॥९- २५॥


682. By Body-Speech-Mind,  those who worship, the gods such as Indra etc. with real feeling & devotion, unto them happens, O Arjuna, at the end of life, attainment of godhood in the heaven.

684. Or else Shraddha etc. rituals of forefathers, those who conduct here (on the earth) with mind and heart (with real feeling), theirs life, no sooner when it ends, they attain really, the Pitru-Loka*
 
686. Jaran-Maran** etc. terrible charms(spells) by conducting really, the inferior gods etc., the ghosts & pisachas***(goblins), considering them as worshipable gods, those who worship, unto them happens attainment of ghost-hood, when they go leaving the body.

688. Like this, as is one's resolution, the actions bear fruit likewise unto them.

Pitru-Loka* - A realm between heaven and earth where one's forefathers (upto 3 generations) live. This realm is governed by Yama. When next generation person dies, he is taken to Pitru-Loka & the first generation goes out of Pitru-Loka. 

Jaran-Maran** - Science of black magic using mantras intended to cause premature death or causing physical pains or causing financial or psychological harm to somone.

Pisachas*** - Pisachas are evil Demons (Goblins). During the night they enter cemeteries, dig up the corpses buried inside, and eat the flesh of the dead. This is the characteristic of this form or specie of life
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 10, 2012, 09:57:45 AM
690. Then, me alone with the ears, those who have heard, have seen with the eyes, me alone. Those who have contemplated, me alone, in the mind, having been engrossed in Nama-Sankirtana*.

692. Those who have worshiped by whole body, in all (things & beings), the one(me), charity and such other merits for my pleasure. The knowledge by which happens darshan of me alone, that (knowledge) study itself those who have done.

694. In my form alone, keeping love, those who have attained to satisfaction inside out, The entire life-time itself, for my sake alone, those who expend truly, with mind & heart. 

696. Service of Hari, this itself, is the honour for us, like this, those who showcase ego, Unto them who have the one greed of me alone, because of which they are really greedy.

*Nama-Sankirtana - Singing the name & glory of God having become ecstatic in him.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 11, 2012, 11:19:28 AM
698. Desire of me alone, hence desireful. They have become Loveful, because of love for me. Attaining my form, they have become forgotten about themselves. They have forgotten the people.

700. Know me alone, those whose scriptures, by whose mantras, is attained me alone.

701. Like this, those whose all the activities happen forever for me... Even before death, they are of my form really, Unto them the destination is me alone, after death also.   

703. Hence, those who do my worship, unto them there is complete union with my form itself. They have in reality done self-surrender, doing pretension of worship. O Dhananjaya, without self-surrender, I am not understood, O know, unto anybody.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 11, 2012, 11:22:47 AM
706. We are Brahma-Jnanis*, like this if anybody says, then he is ignorant, this is the reality. Knowledge has happened to me, like this pride if he holds, then defect, that itself is in him.

708. If they try to look my form as the super-soul, by carrying out sacrifice-charity-penance, then unto it, there is not the slightest value, that pride of Karma, of thiers, is in vain.

710. If by the power of knowledge, somebody is greater than the Vedas, he also remains assuming quietness. Greater than the Shesha** , there is really nobody talkative, yet he also hides underneath the bed.

712. Taking which hobby, Sanaka & such other sages, remained becoming mad and frantic. Greater than the greatest, Shambhu (Lord Shiva) who is really, on doing consideration of the penance-doers, he also shedding away pride entirely, O Look, holy water (of my feet), bears on his head.   

*Bramha-Jnanis - Those who have attained self-realisation.
**Shesha - The divine serpent, on Which Lord Vishnu reclines.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 09, 2012, 09:29:16 AM
715. Like Padmaja (Goddess Lakshmi) one who is fully prosperous, tell me who else is, O Partha. In whose house, there are maid-servants like Shriya*, present for service forever.

717. While playing, they made houses, they named them as Indra-puri. Then Indra & others, all of them, do they not become really their dolls itself ?

719. Then unto them, that play becoming disinteresting, they break all the houses in the play. Then, from the Mahendras (Lord Indra), helpless inferior destitute people, do they not become, in a single moment ?

721. On whichever tree, they (maid-servants of Goddess Lakshmi) throw their sight, all those become Kalpa-Vriksha**

*Shriya - Riddhi (prosperity personified)
**Kalpa-Vriksha - wish fullfiling tree
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 16, 2012, 07:19:02 AM
722. Prosperous in power, like this maid-servants, in the house, in proximity of whom live, Indira (Goddess Lakshmi) one who is like this, the chief mistress, she also leaving pride, with humility, sitting near the feet itself, offering her everything, does service (of me).

725. Hence one should leave far away, (his) greatness, likewise pride of learning and in the world become humbler than the humblest, then association of me is obtained.

727. The Sun, on opening the eyes casually, the moon also lack-luster becomes wherein, therein the glow-worm should show pompousness how much, showing the light of his.

729. Like that, the penance suffices not, of Shambhu. The Opulence of Lakshmi feels inferior, therein, these ordinary disorderly human-beings, the God-hood, how will understand ?     
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 13, 2013, 11:24:45 AM
731. It is for this reason, O Partha, the pride of wealth, shedding away entirely, humbly, of all good qualities waving of nimb-salt* should be done, by completely shedding away body-consciousness.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति ।
तदहं भक्त्युपहृतमश्नामि प्रयतात्मनः ॥९- २६॥

733. Then whichever fruit is obtained, without juice or juicy, no matter how it is, for offering that itself, with good devotion, is given in front of me, by the fond devotee...

735. Then taking that, without removing the stem, I eat willfully with delight.

736. Or else, in the name of single pointed devotion, if unto me is given, a flower, then, that fragrance(of it), without smelling really, that also I put in the mouth itself.


waving of nimb-salt* - this is done to avoid evil eye of someone, over one's fortune. Here it signifies removing the pride of one's own good qualities.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 20, 2013, 06:26:41 AM
738. Let go the flowers, but (even if) a leaf, dry or fresh, no matter how it is, but it is filled with total devotion, observing this, happily accepting it, I start eating. 

740. O Look, unto the hungry, nectar be obtained, & then just as he should become satisfied, nectar-equivalent, that leaf of the devotee, gives satisfaction, like that, unto me.

742. Or else occasionally, if is not obtained, even the foliage (leaves), shortage is not there of water. Unto water, does one have to give price, It shall be found, wherever one wants.

744. Taking that (water) itself, unto me, nicely, one who has offered, with full devotion, Vaikuntha* which is magnificent, grander than that, he has built temples, for me.


Vaikuntha* - abode of Lord Vishnu
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on January 26, 2013, 10:05:49 AM
746. As compared to Kaustubha*, more pure and special ornaments, he has made me wear. Equal to the milky ocean, blissful, sleeping places, he has constructed really, numerous.

748. Camphor, sandalwood and black-sanders**, of these, a huge mountain Meru, which is fragrant, offering unto me, he has lighted an array of lights of bright suns.

750. He has offered me gardens of Kalpa-Vriksha***, cow-wealth of Surabhis****. Like Garuda, numerous carriers, he has offered really, unto me.

752. More juicy than divine nectar, the ones which are, O look, (like this) many dainty dishes, he has offered really. When has been offered, by the devotee, a trace of water, then such a satisfaction happens unto me.   


*Kaustubh - A precious gem, which Lord Vishnu wears on his chest.
**black-sanders - a type of fragrant sandalwood, found on Malaya mountains.
***Kalpa-Vriksha - wish fulfilling tree.
****Surabhi - wish fulfilling cow.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 03, 2013, 09:49:26 AM
754. Is there any need to tell this, Sudama's flattened rice grains, I had eaten, that is known to you.

755. I do not say, this (fellow) is small, I do not say this (fellow) is great. I know really, only devotion. Exists devotion & real feeling, in whose inner self, therein I reside forever.

757. Know O Partha, water, leaf, flower, fruit, this is only a pretext for worshiping. Of the single pointed devotee, the devotion principle which is pure, there itself is the connection of ours (mine) really.

759. That is why O Partha, listen carefully, do the handing over (unto me) of the one intellect (of yours). In the temple of your mind, easily & really, let there be no forgetfulness of mine unto you.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: anu deSAI on February 03, 2013, 09:57:41 AM
om sai ram
om namo bhagavate vasudevaya
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 10, 2013, 10:48:31 AM
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥९- २७॥

761. You do whatever trade & activities, you enjoy whatever enjoyments of different kinds, Looking out for a deserving person, whatever charity you do, or else worship in different ways (that you do)...

763. ...Penance & religious observances and such other means of accomplishment which you do, you distribute salaries to your servants, Like this whatever action (Karma) will happen naturally, by real feeling all that should be offered to me.

765. but of the doership, let there be no rememberance, like this, after washing, that (Karmas) should be given to me. 
 
शुभाशुभफलैरेवं मोक्ष्यसे कर्मबन्धनैः ।
संन्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥९- २८॥

766. Burnt seeds just as, even if planted in the ground, still do not come to sprout, Like that auspicious-inauspicious fruit of action, unto them, does not hurt unto my devotee.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on February 17, 2013, 08:23:58 AM
768. For giving fruit, in the form of happiness and sorrow, if remains Karma (action) in the inner self, then for enjoying that very happiness & sorrow, unto the jeeva (living entity), one body, it has to assume (take).

770. But all the actions, when become offered to me, has ended birth & death also. From birth & death, when the devotee becomes free, he is beyond happiness & sorrow naturally itself.

772. That is why, requires not, by which, a long time for knowing nature of the self, which is pure, such a easy this secret of Sannyas*, I have shown unto you.

774. In body bondage, do not fall now. Do not drown, O Partha, in happiness & sorrow. Always forever, blissfull, who i am, there itself engrossed, happily you become.


* Sannyas - renunciation of fruit of action
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 02, 2013, 10:26:07 AM
समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रियः ।
ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम् ॥९- २९॥

776. Always, in all creatures, equally (present) am I the God. Our & theirs, this feeling is not there therein. Knowing my such a nature, plucking away the crop of egoism.

778. Then by body, by speech, by mind & real feeling, unto me, those who serve herein, by action(Karma), although they are holding a body(embodied), they are beyond body, those devotees remain in me.

780. And I also remain, Dhananjaya O know, in the heart, fully, of theirs.

781. In the seed, the banyan tree remains contained, the seed particle exists in the banyan tree, just as, like that unto them(the devotees) & us (me the God), O Look mutually, externally exists distance(differentiation) of name only.      
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 08, 2013, 10:36:32 AM
783. But of the inner-self thing, on thinking (considering) really, of my form, are they.

784. Wearing on the neck, others ornaments, just as showing off is superficial, like that is theirs that assuming a body. They are really disinterested in it by all means.

786. The fragrance goes away with wind, the opened flower remains behind on the stem. Like that in the fist of life, O Look, the one body alone, remains of theirs.

788. But by the power of devotion, the entire ego has resided only in my place.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on March 09, 2013, 10:34:24 AM
अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।
साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥९- ३०॥

789. With such a feeling of love, whoever will worship me, again, unto him there is no birth.
     
790. Then who asks, his caste & varna*, who looks at the behavior of his ? Let he be a fallen class, Let he be a sinner (It does not matter), life unto whom is the path of devotion.

792. In the end, as is the mind, in the future the destination is like that. That is why, unto devotion, one who is dedicated, O Arjuna, he earlier, even if is of bad behavior, still he is certainly best of all.

794. Drowned even if somebody, just as in a huge flood, has come out living, remaining alive, he has come on the nearby shore, then he has drowned, can this be said ?

*varna - one of the four religious orders - Brahmin, Kshatriya, Vaishya, Shudra
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on April 20, 2013, 11:11:07 AM
796. Like that, O Partha one who has become knowledgeable devotee, has burnt away misdeeds(sin), all of his.

797. That is why, even if he was earlier a sinner, in the holy place in the form of repentance, later performing a bath, he has become holy, worshiping me by all real feeling.

799. Hence, his itself is holy the family(race), the birth is pure of his itself. Having born, he himself has become successful with his deeds. All the meaning of the Shastras, he himself knows.

801. He himself has the eight-fold yoga, exercised. He has nice austerities practiced. One who has in my place, unbroken fondness, he attains to the opposite shore of Karma.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on May 18, 2013, 08:46:37 AM
803. Let it be so. One who has really, doing all the transactions of the mind & intellect, filling the trunk, in the form of single pointed faith, has kept, O Kiriti(Arjuna), in me...

क्षिप्रं भवति धर्मात्मा शश्वच्छान्तिं निगच्छति ।
कौन्तेय प्रति जानीहि न मे भक्तः प्रणश्यति ॥९- ३१॥

805. ...That devotee Will attain unto me in due course of time, if you say even like this, O Partha, then continuously one who does dwelling in nectar, how will death, affect unto him ?

807. At which time, is not the rising of the sun, they say, that time is of night. Without devotion unto me, like that whatever happens, all that, isn't it greatest sin ?      

809. That is why, now, unto his intellect, on obtaining proximity of me, he has attained my nature in principle, he has remained becoming of my form.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 02, 2013, 10:32:45 AM
811. Which is the first (lighted), it is not possible to recognise, on lighting one lamp by another lamp, Like that (if one) worships me, considering me as his everything, I myself, he remains becoming, O Partha.

813. Then Peace forever, (which is) my state, (my) effulgence, all of that, becomes obtained unto him. As a matter of fact, O Partha, by my life alone, alive, he really remains.

815. Now, in this way, doing elaboration, that itself, again & again, how much should i tell. If my attainment, you desire really, let there be no forgetfullness, of devotion really.

817. Pure the race, why should it be. Why should be extolled, (birth in) a pure family. Why should unnecessarily, there be greed of Scholarship. Pride of Youth, Why should it be.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on June 09, 2013, 11:27:31 AM
819. Why should one show off, beauty which is in vain, The pomp of wealth, for what it should be. O Partha, if there be no, the one devotion of mine, fruitless those become, o know, all of them.

821. Without grains, just as the ears of corn are hollow, what (is the use of their) dense growing. What to do with the beautiful city, if there be no human population therein.

823. (Just as) One sorrowful & distressed (person), when in the forest he roams, a second person (who is) also like that itself, meets him, Or (just as) the lake which has got dried up, Or (just as) the tree that has blossomed with useless flowers..

825. ..Like that (high) family-caste-name-&-fame, all the glory, it should be known to be fruitless. With all the organs, there is the body, o look, but the life itself is not there in it, like that without devotion, let burn away that living, On the earth, are there not enough stones? 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 06, 2013, 06:20:13 AM
828. Of the Hivar* tree, dense shade has been cast, yet it has been avoided by the good people, Like that, the whole class of meritorious actions, O Dhananjaya know, have gone away leaving the non-devotees.

830. The nimb tree has overflowed with Nimb-seeds, it has resulted in abundance for the crows. Like that the devotion-less wretched person has only grown up for all the faults.

832. The sumptuous dainty food, putting in the dish, has beep kept carrying to the street (where 4 roads meet i.e. public open space), then that is eaten by the dogs itself. Like that is the living really of non-devotees.

834. O Arjuna, even in the dream, one who does not know good deeds, he has invited worldly sorrow.       

*Hivar - Mimosa tomentosa, a tree, It is forbidden to sit under the shade of this tree.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 13, 2013, 11:50:05 AM
835. That is why, the race, let it not be pure. Let be Chandal*, inferior, the caste. On the top of that, let there be attainment of animal body, but devotion unto me, it should not miss.

837. Look, Gajendra** did invocation (crying out for instant help) of mine, when his foot, the crocodile had caught. By all real feeling, unto me, on coming to surrender, to him i gave place in me.

839. The animal-ness of his, did that come in the way. The greatness of devotion is like this, O know.

मां हि पार्थ व्यपाश्रित्य येऽपि स्युः पापयोनयः ।
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥९- ३२॥

840. On uttering whose names, this itself is bad (sin), like this who are the inferior, the ones of sinful birth. Let they be dull-witted, just as a stone is. But devotion firm in my place...

Chandal* - the low class of human beings who are dog eaters.
Gajendra** - The famous elephant in the puranas, who cried out for help from Lord Narayana, when his foot was caught by a crocodile. Lord Narayana freed him from the clutches of the crocodile & also gave him liberation.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 24, 2013, 08:33:38 AM
842. By whose speech, there are songs of my alone, my form alone the eyesight enjoys. My desire alone, one whose mind carries, day & night with fondness.

844. Likewise, other than attributes & glory of my alone, listen not the ears, anything else. My service, this itself, perfect in all respects, has become an ornament, unto whom.

846. Unto whom, there exists knowledge of me the one alone, who does not have consciousness of worldly (sense) objects. Like this a state happens, only then it is life, otherwise death, like this they feel.   

848. In all respects, like this, support for the life, I alone have become really, unto whom.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 25, 2013, 08:19:14 AM
849. Let them not be proficient in Shastras or much learned and fallen caste be thiers, but they on comparing with me really, inferiority is not at all in their place.

851. The Narsimha form, i took for whom, how much should i praise the devotion of (that) Pralhad. Birth in the family of demons, but by the power of devotion, he ashamed even the gods.

853. By mind & heart (real feeling), if done even his worship (Pralhad's worship), still my attainment happens by that. Otherwise, really born in the family of demons, still even for Indra there is no equality of him.

855. That is why, herein the one devotion suffices, caste & race all of them become unauthoritative.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 25, 2013, 09:10:59 AM
856. Let it be only a piece of leather, but words of royal-order on it (when inscribed), then by that is acquired, herein,  everything.(It attains value). Gold & silver, they also prove to be inferior.

858. How the power of royal order is, O look, everything is obtained by that leather.

859. In the mind & intellect, like that forever, has accumulated pure love of mine, then excellence unto him has been obtained, all knowing he becomes, naturally itself.

861.That is why superior family, caste, race, all of them, O know, are meaningless. Only if in my place, exists the one firm devotion, only then is the fulfillment of life.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on July 26, 2013, 10:13:08 AM
863. O Partha, let there be any emotion(feeling) in the mind(it does not matter), but should be taken in the contemplation, my form. Like this, when the mind becomes of my form, who asks now the caste-family.

865. The rivulet & stream are different(separate) upto the time, so long as they have not joined the Ganga. Then, in the Ganga on merging, they O know, remain becoming of the form of Ganga.

867. Wood of Khair* or Sandal wood, happens this discrimination, only upto the time, so long as they all, falling in fire, attain not therein, the form of fire.

869. Women, Shudra**, Vaishya**, Kshatriya** these castes, only upto the time are different, like that, so long as they all, doing devotion, attain not in the end, my form. 


* Khair - A tree, Mimosa catechu, used for firewood & furniture.
** Shudra, Vaishya, Kshatriya : The four classes of people (Brahman, kshatriya, Vaishya, Shudra) based on their occupational duty.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 01, 2013, 07:58:22 AM
871. In the sea, particles of salt on putting, get dissolved just as. Like that, with real feeling, when in my form they become immersed, then, caste race, where does it remain ?   

873. River-Rivulet, east-west flow, this is undoubtedly, only uptil the time, so long as all of them, mixing with the sea, have not remained becoming the sea. 

875. By any reason, Let the intellect submerges in my place, (still) of my form it becomes automatically. If iron goes to break the touchstone, still unto it is attained gold-ness.

877. The Gopika-women, unto me, considering as husband, did not they make attainment of mine. Kamsa, he also, holding fear of mine, did he not become of my form itself.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 01, 2013, 10:11:55 AM
879. Doing enmity, Shishupala & such others, did they not get, my attainment. Likewise, acquiring family-relation (with me), O Partha, my Sayujya* (was obtained) for the Yadavas.   

881. Holding affection, Vasudeva & such others, attained O Look, oneness with my form. Narada, Akrur, Dhruva are my devotees, For them i am obtained by devotional feeling.

883. Shuka, Sanaka and such others, taking deep intent (of me), unto my position, attained really. Like that, by lust-feeling, i was obtained unto the Gopis. With fear-bewilderment Kamsa became of my form.

885. Shishupal & such others, doing enmity, obtained really oneness with my form.

Sayujya* - attaining union with God.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 02, 2013, 09:27:56 AM
886. Dispassion towards worldly existence or my devotion, in my place love or enemity, by any of the paths, let be obtained my earnest desire, still is obtained unto him, the state of Sayujya*

888. That is why, for attaining union unto me, o Look, of ways & means, there is no shortage, herein!

889. And no matter in whichever caste, taking birth, should be done worship or enmity. But devotee the one, mine alone, really one should become, enmity also should be done with me alone.

891. No matter by whatever reason, let be established in my place the instinct, of my form they become, without any doubt. It is for this reason, Vaishya, Shudra, women anybody, or of sinful birth, the one's who are, O Partha, unto them also, happens my attainment, doing devotion with mind & heart.     


Sayujya* - attaining union with God.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 15, 2013, 11:32:29 AM
894. Then, in the varnas, greatest the ones who are -- the Brahmins, heaven which is the hereditary property of whom really. For the knowledge of Mantras, one who are maternal houses, the ones who are forms of penance, gods on earth.

896. Of all the holy places, one who are the rising of good fortune, forever the support for the sacrifies, the ones who are. The Vedas are safe, really & truly, by wearing the impenetrable armour of whom...

898. On whose lap in the form of eyesight, holiness really does grow. Of whose, on getting the moisture in the form of care & concern, has spread the creeper of good deeds.

900. And by whose, desiring, unto truth, life has been obtained really. Likewise, by whose good blessings, life has increased* of fire also.


* Once upon a time, the effulgence of fire had dimished, but by the blessings of Brahmins & by the consuming of medicinal herbs, the effulgence of the fire was regained.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on August 24, 2013, 12:20:07 PM
902. That is why, for their love, has given, the ocean*, it's water, to them.   

903. Unto RamaDevi(Lakshmi) also casting away, removing the Kaustubh** & ornaments, then I have put forward my own chest, so as to receive touch of the dust of feet (of sage Bhrigu).

905. My opulence, in order to do preservation of that, hence showing off the adoration, of sage Bhrigu***, that impression of foot, i carry still, on the chest.

907. For the Kalagni-Rudra****, a house to stay, like this itself, intense, is the anger of whom. Likewise, without any desiring, the Siddhis***** come in hand, whose on obtaining the blessing...

*In order to satisfy Brahmins, the ocean allows the fire inside it to absorb it's water

**Kaustubh - The gem that adorns the chest of Lord Vishnu.

***Sage Bhrigu, a Brahmin, once kicked Lord Vishnu with his foot, in order to test his greatness. Lord Vishnu instead of getting angry felt honored & put forward his chest so as to receive the foot-print of Sage Bhrigu. He shows off these foot prints on his chest as ornaments. This is because of Lord Vishnu's love for Brahmins.

****Kalagni-Rudra - The fierce form of Lord Shiva, at the time of universal destruction, when he emits fire to destroy the universe.

*****Siddhis - Supernatural mystic powers
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on September 17, 2013, 10:25:33 AM
909. Like this meritorious, the Brahmins who are great, and in addition are prompt at my place. They attain to me, Now O Dhananjaya, to prove this, is it necessary?

911. The ones who stand in proximity of sandalwood trees - the neem trees, they become fragrant. Of them (the neem trees) also the paste, nicely mixing with water, the foreheads of gods are decorated.

913. Then that sandal, does not reach that place (the forehead of Gods), like this how one should think in the mind, really ? It reaches, like this if we say, only then it is true, otherwise, it does not reach at all, can this be said ?

915. For cooling down the (heat of) fire, on the head, Lord Shankar carries forever, the crescent moon...
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on September 18, 2013, 11:47:07 AM
916. Therein the soothing and completely fragrant, (and) greater than the moon, Like this the one which is - the sandalwood, sportingly O know, why should it not be an ornament for (covering) the entire body (of Shiva) ?

918. The water in the street, taking the shelter of Ganga, goes into the sea.

919. United with the sea, like this O look, if it (the street water) happens, that also effortlessly, then for the Ganga (itself), other than the sea, tell me, is there any other destination ?

921. That is why the royal sages and real Brahmins who are great devotees of mine. By Body-Speech-Mind, I am the only one, o know, the place of refuge unto whom, Unto them is surely obtained my supreme abode, the form of ParaBramha, by all means which is.         
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 13, 2013, 08:36:24 AM
924. Oh, hundereds of holes, exist in which boat, in that itself, if one has to sit, then how therein can one remain carefree(relaxed), ignoring the path of protection ?

926. The shower of weapons, in the battlefield, where it happens, can one roam there, bare itself ? (without protective armour). Or else on striking of stones on the body, how the shield can one not put forward?

928. The disease on completely occupying the body, towards the medicine, can one remain disinterested ? On all sides, the fire on igniting, from there, how can one not go away, tell me ?

930. Like that, in the sorrow incarnate worldly life, taking birth, why my devotion, should not be done ? O, my devotion need not be done (ignored), like this, what power exists in the creatures ?  
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 19, 2013, 11:38:02 AM
932. By the power of home or of enjoyment, tell me, have these (people) become carefree ? Or else (is it that), of knowledge, these (people) have great power, do they feel support of youth ?

934. Without doing devotion, for becoming carefree, the object of trust, herein, who exists, for these (people)?

935. Now O Partha, whatever things of material enjoyment are there, O look, by them is obtained happiness of body alone and herein the body, on really considering, is by all means, the food of time really.

937. In the form of human body, is set up a market, O Arjuna really, ultimate. The sorrow-formed goods have been filled in large quantity (in this market), wherein is used the scale of death. In such a this Mrityu-Loka*, having born, by all means, happiness, on going and finding, how can it be obtained?

Mrityu-Loka* - the earth, where every creature has to undergo death.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 20, 2013, 10:20:47 AM
940. On blowing ash, does the lamp gets lit, Dhananjaya tell me.

941. O, poisonous root, grinding nicely, as one would consume then, which is juice of it. Unto that juice as one would give the name 'Nectar' and (then) immortal one would become just as !

943. Or else breaking one's own head, it has been tied to the injury of the legs. All the business in the Mrityu-Loka is like that itself really, O look properly !

945. That is why in this world, the story of happiness, will fall on the ears, such is not the case. Tell me on the bed of red-hot charcoal, will one get really, a peaceful-sleep ? 
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on October 27, 2013, 11:10:29 AM
947. O look in which world, the moon is afflicted with waning. It does rise, (only) for setting. Wearing the guise of Happiness, O look, harasses sorrow unto the creatures. 

949. Wherein, of auspiciousness, the sprout when it opens, with that itself is got inauspiciousness. And unto the child in the womb also, wherein comes searching the great-death.

951. Those who are not there (dead), when brooding happens of them itself, then, they (the brooders) also are gone away (dead). And When Where Who How took them away, nothing of this is understood, O Dhanurdhara(Arjuna).

953. In the jaw of death those who are gone, they do not come back. On Searching how will they be found. Wherein forever there are stories of death, the Puranas also exist, of those (stories) only.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 02, 2013, 09:21:36 AM
955. The creator God Brahma, unto him also is the end, like this impermanent everything is wherein.

956. In which mortal world, such is the living, those people who have attained birth therein, It is a wonder, how, ignoring me, carefree unmindful they remain! 

958. In this world & the Next-World, for getting welfare, even a pie, o Know, they do not spend. But, where happens, loss of everything (sense-enjoyment), they spend wealth in crores there.

960. In sense-enjoyment & merry-making one who has remained absorbed, unto him, HAPPY is the name, they give. And the load of desire, of whom is limitless, they say that he is a great knowledgeable.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 17, 2013, 07:24:57 AM
962. One whose life remaining is only less, whose strength (of body) & intellect has really diminished, unto such an old person, assuming as a father, they worship his feet in reality.

964. Doing praise, they dance with joy, as as the child grows outwardly (bodily). Internally the life goes becoming less, even a bit of regret is not there in them, of that !

966. From the birth, day by day, O know, he starts becoming eaten up by Kala(time). They celebrate, though, birth-day of his, erecting decorative poles (Gudis)*, with delight.

968. 'O death', such words, they are not able to tolerate, on dying all of them cry & scream. Life fades away, although moment by moment, they do not take this into consideration, out of foolishness.

* Gudi- A pole (wrapped around with a cloth, a mango spring etc.), erected on the first day of the new year before the house-door.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 23, 2013, 10:46:30 AM
970. Just as a frog that has been held in mouth by a snake, surrounds (catches), O look, a fly. Like that, unto the creatures, i don't understand, what is the gain, by increasing hope, thirst, greed.

972. Observing such a upside-down business, on the body, hair stand (out of fright). O ! beware ! beware ! In such a mortal world herein, O Partha, accidentally, you have been born. Hence now speedily, shaking the body (casting away such a business emphatically), come come come out, o you.

975. On the path of devotion, start walking. By that itself, then really, you will attain the faultless form of mine.

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।
मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः ॥९- ३४॥

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे
श्रीकृष्णार्जुनसंवादे राजविद्याराजगुह्ययोगो नाम नवमोऽध्यायः ॥९॥

976. Always, in my place, keeping the mind, you do my bhajan*, with a feeling of love. Unto me the one alone, always forever, do a namaskar*, in all creatures.

bhajan* - devotional singing.
namaskar* - bowing, offering obeisances.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on November 28, 2013, 10:10:59 AM
978. Entire resolution should be burnt away, maintaining continued rememberance of me. O Partha, this itself is my pure worship, by which the mind becomes still(Nirvikalp*).

980. Resolution-Doubts** on going, automatically, by all means, of my form, you will become. O Arjuna, this is my innermost secret, i have told you herein today.

982. From everyone itself, my personal-secret-knowledge, O Partha, which i kept hidden, by this path of devotion itself, having being obtained unto you, you will become easily, of the form of happiness.

984. Like this says, the wish-fulfilling-tree of the devotees, the dark blue complexioned God, the ParaBramha. Unto Dhritarashtra***, says Sanjay****, did this dialogue come to your understanding ?


*Nirvikalp - free of changing thoughts, still
**Resolution-Doubts - Sankalp-Vikalp. The ideas, imagination, doubts & in general changing thoughts of the mind
***Dhritarashtra - father of the Kouravas in Mahabharata.
****Sanjay - Dhritarashtra's advisor who narrated the real time happenings of Mahabharata war to Dhritarashtra by using his ability to see things at a distance.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 08, 2013, 09:49:39 AM
986. But, no matter what is done, just as the he-buffalo does not get up at all from abundant water of the river, the old Dhritarasthra, like that remained still, For him, there was no interest therein.

988. Sanjaya nodded the neck(head) of his & said shower of nectar has happened. But Dhritarashtra, although was present there itself, as if went really to some distant village(place).

990. No matter how he is, yet our master is he, If unto him, this, if we speak, then unto the speech, sin will accrue, hence let there be no more of it now.

992. What should i say, his personality is like this only, but how much great is the fortune of mine.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 15, 2013, 10:09:57 AM
993. Unto Dhritarashtra, the report be told, making excuse, this itself, today, from birth & death, (look) how the king of sages, Vyasadeva, has rescued me.

995. Like this, when with great effort, he(Sanjaya) said, making his mind firm, at that time itself, the Sattvic emotions* manifested(in him). Although (he) tried to control them, they could not be controlled. 

997. He becoming astonished, started getting dried up, the intellect (of his), became handicap therein, the speech also (of his). From the feet right upto the head, became thrilled, the whole body(of his).

999. From the half open eyes, coming out, flowed tears of joy. Overflowed joy (in his) inside abundantly, hence vibration occurred unto his body.

*Sattvic emotions- they are 8 in number, as follows.
1.the body perspires,
2.the eyes become full of tears,
3.the prana becomes steady,
4.the mind becomes composed,
5.the hairs stand on end,
6.the person feels like crying, sobbing
7.the body shakes,
7.the hostilities and their distinctions, great and small vanish.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 21, 2013, 11:04:47 AM
1001. From the pores of hair on the body, came out drops of sweat, as if he put on a net of pearls. By great happiness, like this, got filled the inner self. The state of being a Jiva (individual), therein, started getting dried up.

1003. And the order that Vyasa gave really, of that, forgetfulness seemed to happen. At that time itself, for Partha, God Chakrapani* started saying. That itself fell on the ears (of Sanjaya) roaringly.

1005. By that utterance (of God), unto him came (back) body-consciousness & he then wiped away the tears. The sweat of the entire body, he rubbed away, Then becoming joyful, Sanjaya said to Dhritarashtra, O please listen my master, this conversation.

1007. The land of Sanjaya is Sattvic** & fertile, the sentences of Krishna are the assorted seeds. Hence abundance of the crop of theorems will happen for all the listeners.   

*Chakrapani - A name of Lord Krishna, since he bears the Sudarshana Chakra(Disc) as a weapon.
**Sattvic - in the mode of goodness.
Title: Re: Jnaneshwari and Bhagwat Geeta
Post by: v2birit on December 22, 2013, 09:49:25 AM
1009. O, listeners, all the virtuous people, please give attention, a little bit. By that you will become owner of self-bliss. Good fortune, has arrived profusely, unto the listening, today.

1012. Hence, the king of Siddhas (Krishna), will show, the storehouse of glories, unto Arjuna. Listen to that story itself, bearing real feeling, says Dnyandev of Nivritti.

Thus is the Chapter 9 of Jnaneshwari written by Saint Jnaneshwar & converted to simple Marathi by Swami Swarupananda.

Obeisances unto Lord Hari. Obeisances unto Lord Hari. Obeisances unto Lord Hari. Offered unto Lord Krishna.

Bow to Shri Sai. Peace be to all.

Hari Om Tat Sat.