PART I Records 16:02:1994 "I am the Reality. I want to make you a part of my Reality." I am getting the experience after a long time. My sadhana had almost stopped in between. But it seems it has started again. This is happening after a long time. 27:02:1994 But what is Reality? I am here for such a long time and I still do not know it. I tried to read The Life Divine. What is Reality? I do not know. Reality is creative Divinity. 10:03:1994 I went to the Supreme and, while I was coming back, saw just for a quick while a huge golden Form. Yes, it was a huge golden Form. I saw it only for an extremely short duration. 17:03:1994 I was in

Correspondence with Sri Aurobindo on Avatarhood What is an incarnation? From what plane does it take place? An incarnation is the Divine Consciousness and Being manifesting through the body. It is possible from any plane. When the Divine descends here as an incarnation, does not that very act mould his infinity into a limited finite? How then does he still continue to rule over the universe? Do you imagine that the Divine is at any time not everywhere in the universe or beyond it? or that he is living at one point in space and governing the rest from it, as Mussolini governs the Italian Empire from Rome? I was spe

Esha-di Tells Me about Nagin-bhai I went to Esha-di's place along with S. and M. and had a fairly long session with her, from 5.40 to 6.50 on 20 January 1998. It was an intimate meeting and there were no inhibitions or reservations in talking about Nagin-bhai's sadhana as far as it was made known to us, or as far as we understood it. Nagin-bhai spoke very rarely about his personal experiences to anyone; in fact he always avoided talking about these. Only during the last few weeks he would speak something, now and then, but that also very briefly. It was 25th April 1997, immediately following the Darshan. Early in the morning Nagin-bhai suddenl

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

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

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

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

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

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