अध्याय ११
II श्रीराम जय राम जय जय राम II
जो मजचि एकालागीं I कर्में वाहतसे आंगीं I जया मजवांचोनि जगीं I गोमटें नाहीं II 696 II
दृष्टादृष्ट सकळ I जयाचें मीचि केवळ I जेणें जिणयाचें फळ I मजचि नाम ठेविलें II 697 II
मग भूतें हें भाष विसरला I जे दिठी मीचि आहें सूदला I म्हणोनि निर्वेर जाहला I सर्वत्र भजे II 698 II
ऐसा जो भक्तु होये I तयाचें त्रिधातुक हें जैं जाये I तैं मीचि होऊनि ठाये I पांडवा गा II 699 II
ऐसें जगदुदरदोंदिलें I तेणें करुणारसरसाळें I संजयो म्हणे बोलिलें I श्रीकृष्णदेवें II 700 II
ययावरी तो पांडुकुमरु I जाहला आनंदसंपदा थोरु I आणि कृष्णचरणचतुरु I एक तो जगीं II 701 II
तेणें देवाचिया दोनही मूर्ति I निकिया न्याहाळिलिया चित्तीं I तंव विश्वरूपाहूनि कृष्णाकृतीं I देखिला लाभु II 702 II
परि तयाचिये जाणिवे I मानु न कीजेचि देवें I जे व्यापकाहूनि नव्हे I एकदेशी II 703 II
हेंचि समर्थावयालागीं I एक दोन चांगी I उपपत्ति शार्ङ्गी I दाविता जाहला II 704 II
तिया ऐकोनि सुभद्राकांतु I चित्तीं आहे म्हणतु I तरि होय बरवे दोहीं आंतु I तें पुढती पुसों II 705 II
ऐसा आलोचु करूनि जीवीं I आतां पुसती वोज बरवी I आदरील ते परिसावी I पुढें कथा II 706 II
प्रांजळ ओंवीप्रबंधें I गोष्टी सांगिजेल विनोदें I तें परिसा आनंदें I ज्ञानदेवो म्हणे II 707 II
भरूनि सद्भावाचिये अंजुळी I मियां वोंविया फुलें मोकळीं I अर्पिलीं अंघ्रियुगुलीं I विश्वरूपाच्या II 708 II
"He who dedicates all his Karmas to Me, who adores none other than Me, for whom worldly life and heavenly abode both are Me and the true fulfillment in life is Me and the purpose of life too. He sees not persons or entities but only Me everywhere. An equanimous state of mind that sees all things equally, without preference or discrimination between good/bad, joy/sorrow. It's an impartial, level-headed, stoic perspective where the intellect isn't swayed by external inputs or memories, leading to deep inner calm and oneness. Such a devotee when departs from his body merges into Me. Sanjay said to Dhrutarashtra, so said Lord Krishna to Arjun, who holds within Him the whole cosmos and who is the ocean of compassion. The elated Arjun in profound reverence and adoration fell to the feet of the Lord in submission and complete surrender. When he thought of both forms of Lord, he found the form more delightful than the Vishwaroop. But Lord Krishna didn't like it. This is because the Vishwaroop is all encompassing while the Chaturbhuja form is limited. Hearing the exemplifying by Lord Krishna Arjun thought I must now ask which is better between the two. Keeping this in mind how he posed his enquiry is illustrated in the next chapter. So let me have your attention said Sant Dnyaneshwar addressing the audience. He said, by the Grace of Sadguru ShriNivruttinath, let me narrate the Composition in the owi meter (a traditional Marathi poetic form), in simple, straightforward Marathi, intended to make the profound philosophical content of the Bhagavad Gita understandable to ordinary people. The owis are the unweaved flowers held in the cupped palms of the hands of good faith. I, Dnyandev, with reverence offer them at the feet of the Vishwaroop."
II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II