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Acronyms used in the website

SABCL - Sri Aurobindo Birth Centenary Library

CWSA - Complete Works of Sri Aurobindo

CWM - Collected Works of The Mother

Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Awakening the Kundalini.htm
Chapter 8 Awakening the Kundalini The sixth chapter of the Gita begins with a description of the Sannyasin-Yogin who, though engaged in action, is without the expectation of returns from it. He desires no fruit and is not like men hankering after rewards and trophies. Certainly, he is not like those who never light the sacrificial fire and make no offerings to it. As a matter of fact, the real meaning of Sannyasa is to remove the desire that binds the doer of the works with work. The purpose of asceticism and renunciation is only to get rid of the bondage of the lower nature, so that the enlightened will can have its free play in him. By overcomi
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Exordium.htm
Chapter 4 Exordium (Jnaneshwari: 1.1) Om! Salutations to the venerable Foremost, the Veda-propounded, the Pre-eminent; glory be to the Self-Aware, in the nature of Being. Victory! Victory! With this invocation to the Supreme Jnaneshwar begins his poetic composition. The greatness of the Gita is its subject; the leader of the path is none other than Rishi Vyasa himself; the grace of his Guru Nivritti gives him the necessary confidence and capacity to undertake the daunting task; the rapt and attentive audience of saints and simple people encourages him and makes him speak what he is going to speak. The dimensions of the poem thus persp
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Glory be to the Guru.htm
Chapter 3 Glory be to the Guru The traditional wisdom tells us that you have to give yourself to the Guru in order to be taken over entirely by him for your soul’s and your life’s fulfilment. The mother-child and the father-son are but only two types among the innumerable rela­tionships there can be with the relationless Divine. Not only Father or Mother, he is also Teacher, Master, Lord, Friend, Philosopher, Guide, Precep­tor, Playmate, Com­rade, Lover, even Antagonist. When on the battlefield Arjuna witnessed in the Avatar the aspect of the Dreadful Cosmic Spirit, he repented and spoke of the casualness with which he had behaved with him;* Ravana wished
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Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/My Marathi shall win the Wager of Ambrosia.htm
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/The Theory of the Tripleusha.htm
Chapter 7 The Theory of the Triple Purusha Jnaneshwar was essentially a Yogi-Poet and not a philosopher or metaphysician dealing with abstruse problems of creation. His expression is that of a mystic who uses the poetic language of symbols and metaphors while giving form to his ideas and concepts. He piles simile upon simile, example upon example to make a certain point of deeper import, the technique being in the nature of an address to a devout gathering. But this is a technique which a strict logician will not accept. According to him any serious discourse ought to be carried out in a rigorous manner. However, the poetic method has its own convin
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Obeisances to the Divine on the Battlefield.htm
Chapter 5 Obeisances to the Divine on the Battlefield The Tree of Literature was planted by the great Seer and now it is bearing rich and ripe fruits of sweetness.  And what a wonder this book of the Gita is! Praise be to it, all praise—bapa bapa grantha gita, as Jnaneshwar says. The Lord himself is the revealer of the supreme creative-formative Truth which even the Vedas cannot seize, the Word that ushers divinity in a tranquil poise of unfolding phenomenality of this creation. But when the Lord comes he comes not only as a Teacher with the executive Word; his dynamism is there in full operation of an active person who can accomplish t
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Introduction.htm
The Wager of Ambrosia Introduction Chapter 1 It is said that when the Sanskrit version of Jnaneshwar’s Amritanubhava was shown to Raman Maharshi he danced with joy. He would have gone into deep ecstasy had he read in Marathi the Yogi-Poet’s work on the Gita. This work is commonly known as Jnaneshwari and has the status of a guide-book in the vernacular, even that of a Scripture. The composition is not exactly a commentary, but it takes the Gita only as a precious occasion to create poetic magnificence in yet another medium. Profound spiritual philosophy based on spiritual experiences are described in the language of a mystic and not that of a me
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/The Divine Assurance.htm
Chapter 9 The Divine Assurance Part A Which is that supreme word the Gita declares to the bewildered warrior on the battlefield?  Which paramam vachah has it to offer for the highest good of the soul now ready to receive the revelations of the Spirit? Arjuna wanted to renounce all the holdings of the world and all the trappings, all actions associated with it. He wanted to follow the path of ascetic self-abnegation, even as he saw in front of him his preceptors and his own people ready to enjoy the “holiday” of life by killing each other. Better to stay back from such a cruel and frightful sanguinary deed, ghora karma, than commit the sin of universal d
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/Jnaneshwari Some Perspective.htm
Chapter 12 Jnaneshwari: Some Perspectives Jnaneshwar is regarded as the first poet in Marathi, Adi Kavi of the vernacular, who wrote his commentary on the Gita a little more than seven hundred years ago. It is a work as fresh and living even today as it was at the time of its composition. Jnaneshwari’s poetic sweetness and charm, its enchantment, its spiritual ambience, its overhead quality of expression have remained alone and unsurpassed. Its spell is cast on all writings that have nobility of thought and feeling and aesthetic delight. Jnaneshwar’s yogic excellence,—and later Tukaram’s household yet deeply experiential poetry,—is the accomplishment
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/The Tree of Cosmic Existence.htm
Chapter 6 The Tree of Cosmic Existence The fifteenth chapter of the Gita begins with a description of the astounding tree of cosmic existence, having its roots in the infinite above and its thousand branches plunging and spreading here around. But it is not possible for us to know the true nature of this strange Ashwattha tree, with its foundation fixed in the timeless Eternal; it is an ever-widening movement carrying the ancient urge to act and grow, in activity to give shape and form to the manifestive Spirit and in growth to bring and establish more and more of its Light, Knowledge, Truth, Love, Beauty, Joy in the workings of a ceaseless process. Th