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Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/The Debt We Owe to Vyasa.htm
The Debt we Owe to Vyasa
Chapter 2
Jnaneshwar likens the Gita to a rain-bearing cloud. No
doubt from its gleaming contents it is
the abundant sea that supplies water to the nimbus; but it is the cloud, and
not the sea, which pours beneficences on creature-kind. In that sense it proves
more gainworthy than the source from which it comes. The formless
incomprehensible Brahman is All-Knowledge and may be all right; but it is not
accessible to the understanding and cannot be seized by expression, nor does it
in any immediate way participate in our affairs. Of what direct use is it then
for us? Yet it is the same All-Knowledge that the Gita brings to us in
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Wager of Ambrosia/The Invocation and the Boon.htm
Chapter 11
The Invocation and
the Boon
“I know not how to use words nor do I know how to state a proposition or premise, and I have no
knowledge of the figures of speech,” says Jnaneshwar while coming towards the
conclusion of his Marathi discourse on the Gita.
(Jnaneshwari: 18.1767)
Whatever he has done, presenting the
scripture in his language, he could do that because of the blessings he had
received from his guru Nivritti, as much as by the gracious and encouraging
patronage of the well-versed in the audience. Their keen understanding and
appreciation of the literary composition was a reciprocation that inspir
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
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
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Vyasa^s Savitri/Vyasa^s Savitri Canto-2.htm
-02_Vyasa^s Savitri Canto-2.htm
Savitri's Firm Decision to Marry Satyavan.
Markandeya said:
O Yudhishthira, on one particular occasion, afterwards, the King, the ruler of the Madra country, was
in the company of Narad; seated in the royal Hall, he
was engaged in conversation with him.
Then, about the same time Savitri, after visiting all
the holy places and the cloistered ashramas, returned
along with the ministers back to her father's house.
Seeing there her father seated in the company of
Narad she, the bright and graceful one, went around
and bowed respectfully at the feet of both of them.
Page – 12
Narad said:
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Vyasa^s Savitri/Vyasa^s Savitri Canto-6.htm
-06_Vyasa^s Savitri Canto-6.htm
The Grief-Stricken Parents, the
Rishis Consoling Them and Giving Them Assurances, the Return of Satyavan and
Savitri, and Savitri's Narration of the Reasons for their Coming Back Late.
Page – 72
Markandeya said:
At about the same time the mighty
King Dyumatsena got back the sight, clear and pellucid, with which he began
seeing everything very well.
But, O Yudhishthira, greatly
perturbed as he was, for his son, he along with his wife Shaibya went to the
several hermitages enquiring about him.
That night they, husband and wife,
went to the
Resource name: /E-Library/Disciples/Deshpande, R. Y./English/Vyasa^s Savitri/Vyasa^s Savitri Canto-4.htm
-04_Vyasa^s Savitri Canto-4.htm
The Three-Night Vow of Savitri and,
with the Permission of the Parents-in-Law, her Going to the Forest along with
her Husband.
Markandeya said:
O Yudhishthira, with the rolling of
several lunar" days as the time was passing, the fated hour when Satyavan was to
die, was also approaching soon.
Savitri was counting down the day
with each lost day; what Narad had foretold about the
impending doom, those words were ever fixed in her heart.
The virtuous and noble lady, now
much worried, when she saw that only four days were left, undertook
Page – 29
the t
2
PRELUDE
O Fire divine, make this great marvel
pass,
That some pure image of thy shadowless
will
May float within my song's enchanted
glass!
Sweep over my breath of dream thy
mystic mood,
O Dragon-bird whose golden harmonies
fill
With rays of rapture all
infinitude!...
Or else by unexplorable magic rouse
The distance of a superhuman drowse,
A paradisal vast of love unknown,
That even through a nakedness of night
My heart may feel the puissance of thy
light,
The blinding lustre of a measureless
sun!
Sri Aurobindo's Comment
"Very fine—language and rhythm
remarkably harmonious, teres tot-usque
Resource name: /E-Library/Disciples/Amal Kiran (K D Sethna)/English/Overhead Poetry/Gulfs of Night.htm
GULFS OF NIGHT
From hills inaureoled by a twilight
trance,
Arms eager with the enchanted cry of
love
Strain towards a mountain lost in
timeless dawn.
But how shall arms of reverie clasp
that fire
When gulfs of nameless night—a
dragon's mouth—
Have stretched below their blinded
centuries?...
O paradise-haunted pilgrims of the
dusk,
Nothing save fall can bare the soul's
rich deep.
To the emperor height take tributary
hands
Full of wide wounds like rubies proud
and warm,
Cut from life's inmost core of mystery.
No rapture—till you appease with
diamond tears
Truth's spirit throne of
dross-consuming gold.
Sri Au