Commentary introduction to Chapter 1

ॐ Oṃ!^[1] the Primeval being, the very form of Supreme Self, the subject-matter of the Vedas, be bowed to. All glory to it. Oh you, the form of self who can be known from self-experience alone, I hail you. Oh God, you yourself are, as I, the humble disciple of Nivrittinatha (Nivritti Nath), propound that Ganesha who is the very light of the understanding power of all, and (Oh hearers) hear this attentively. This entire Vedic literature is, as it were, your own beautiful image, and its body in the form of orthography is shining flawlessly. The Smritis (Scriptures) are the very limbs of that image, while the stanzas of the poetry are the very movements of the limbs, and the eloquence of the meaning is the pose of their beauty. The eighteen Puranas (mythologies) are like the jewelled ornaments and the principles (and truths) are the gems, the phraseology being the sockets in which the gems are set. The gentle and beautiful poetic composition is a colourful yarn and its ground in the form of literature is substantial and bright.

See further: if these poetic dramas are planned with taste they can constitute jingling bells (ghuṅgara [ghuṃgare]) that create a jingling sound in the form of meaning. And the principles and truths arrived at, as the result of an analysis of these dramas, if subjected to skilful tests—the resultant factors (penda) constitute the gems set on jingling bells. The ideology of the poets, Vyasa and others, constitutes the belt (round the waist) formed of silken scarf, while the ends of its ornamental border glitter (above the jingling bells). The six different schools of (Hindu) philosophy that are called “ṣaḍdarśana [ṣaḍdarśane]” (six points of view) are the six arms (of the image of Ganesha) and for the same reason, the arms held in the six hands differ from each other.

The Tarkashastra (tarkaśāstra—Logic) is the battle axe; the Nyayashastra (nyāyaśāstra—the doctrine of Social and Political Science) is Ankush (aṅkuśa—elephant goad). The Vedanta^[2] is a sweet juicy pudding (modaka). The broken tusk in one hand represents the mutilated doctrine of Buddhism, defeated as a result of the commentary by followers of the Nyaya philosophy. Proceeding in this order, it naturally follows that the logical debate that establishes Absolute Brahman is the bountiful hand (varadahasta of Ganesha) and the establishment of religion is his hand stretched-forth in reassurance or in token of favour (abhayahasta). Pure and right thinking is the straight (elephant) trunk helping to secure the Supreme unalloyed bliss of the Absolute. The talk that removes all differences (of opinion) is his complete (unbroken) and white tusk. Unmeshas (unmeṣa—the thrill of the lustre of knowledge) are the small glistening eyes of God Ganesha-the remover of all obstacles. The introductory as well as the concluding portions of the Mimansa (mīmāṃsā—the Science of interpretation of Vedic texts) are the two ears on which hover the bees in the form of sages, taking the juicy honey (oozing from the temples).

Duality and non-duality are the two temples glistening with corals in the form of philosophy and both these temples, being quite close to each other on the elephant head of Ganesha appear as if equipoised and merged into one. Besides, the fragrant flowers in the form of the ten Upanishads, full of floral honey in the form of deepest and truest knowledge, appear beautiful on the crown. The syllable “a” forms the two feet of Ganesha, the syllable “u”, his big belly, while the syllable “m”—the grand crown of his head. The combination of these three syllables “a”, “u”, “m” forming ॐ (Om), covers up and comprehends all the truth revealed as Divine word or word Absolute. I, therefore, bow through the grace of the good preceptor, to the primary seed of the entire Universe.

Now I bow to the world-attracting Sharada (the Goddess of learning) who inspires the diverse and new expressions of literary beauty and who sustains and fulfils the desire for truth and beauty. Since the good Master who has taken me across to the other side of the ocean of the mundane existence is dwelling in my heart, I hold in high regard the quality of right thinking. Just as an application to the eyes of divine antimony confers on men the super-human power and enables them to see big underground treasures wherever they might cast their glance, or just as the possession of the gem “Chintamani” fructifies all desires, in that way, I Jnaneshwar say, that I have, through the grace of Sri Nivrittinath, become fully gratified in desires. Therefore a wise one should worship the preceptor and realise the status of one who has realised his highest duty. The watering of the roots makes the branches and leaves get fresh, or a dip in the ocean accomplishes the object of bathing in all the holy waters in the Universe, or the taking of nectar includes taking in all health-giving juices; in that way the preceptor who makes successful all my wishes—to that preceptor Nivrittinath I bow again and again.

Now hear the very grand and solemn tale. It is the very birth-place of all arts and enjoyments, or it is a garden of unique trees in the form of right thinking; or it is the very treasure of the Supreme truths which are the very roots of all happiness; or it is an ocean filled with the nectar of nine artistic sentiments (navarasa—Nine classes of emotions or feelings)-all these are this tale. Or this tale is the very place of salvation or the original fountain spring of all learning (vidyā) or the abode of all groups of Scriptures; or this tale is the mother home of all religious thoughts, the very heart-cherished thing of the virtuous people; and the treasure house of beauty of Goddess Sarasvati: or the very Goddess in the form of the faculty of speech has revealed her grandeur in the form of this tale through her inspiration to the genius of sage Vyasa. For all these reasons this tale is the very queen amongst the great Epics and source of grandeur of all literary works and from this has been secured the sweetness of the Navarasas (Nine Rasas) including romance etc.

Do hear one more special feature of this work. The glory of word-beauty has been rendered pure and refined through this tale and the tenderness of the highest wisdom of realisation of the Self has been enhanced. This tale has made talent wider or truth truer and the truth has become more tasteful and sweet, while the very consummation of happiness has been made more consummate. This has added sweetness to the sweet, beauty to romantic amours and supreme goodness to worthy things, thereby giving them a more pleasing aspect. This tale has secured the essence of artistic perfection for arts, and unique glory to merit, and therefore the sins of king Janamejaya got easily washed out. Thinking a little longer it would appear that by this tale artistic patterns are made more artful and all qualities more lustrous.

In short, just as the Universe appears more bright through the Sun’s splendour, in that way the Universe has also got greatly illumined and adorned being pervaded by sage Vyasa’s genius or just as the seed sown in a fertile soil automatically grows extensively, in that way all truths and subjects worth being known have come to fruitful perfection in the Bharata Epic; or just as one living in a city (Urban area) naturally becomes well-informed, gentle, and refined in conduct; in that way the entire Universe has become bright and clear on account of Vyasa’s words; or just as the tenderness of beauty becomes specially visible in a woman in her early youth; or just as all trees and shrubs, big and small, in the garden lands get abundance of growth at the advent of the spring season; or just as there appears nothing special in point of form in a molten lump of gold, but the real beauty comes in when it is converted into ornaments; in that way with the idea that the beauty of all varieties of patterns of one’s liking could be expressed by studding them with ornaments in the form of Vyasa’s composition, all story writers have approached this tale, for inspiration and with the object of securing adequate position, all the mythologies have accepted even subordination, and have contributed in the form of sub-narratives to the great Epic Bharata, and therefore it is, that what is not contained in this Epic, is not to be had anywhere else in the Universe; and this has led to the adage “The entire world of literacy or universe of truth and beauty is rendered stale by being tasted by Vyasa (vyāsocchiṣṭa)”.

In this way this eloquent tale has been told by sage Vaishampayan [Vaishampayana] to the King Janamejaya—the narrative which is the very birth-place of the highest spirituality in the Universe. You should therefore hear this tale attentively—the tale which is unparalleled, supreme, full of great merit, unique, and the very home of Unity with the very essence of divinity.

The portion named Gita preached by Lord Krishna to Arjuna is but a particle of the pollen dust of lotus flower in the form of Epic Bharata; or this is the butter incomparable in quality in the form of Gita that emerged through the churning process to which the talent of Sage Vyasa subjected the ocean of truth. This butter by being successfully boiled in the fire of knowledge with careful thinking has been converted into flavoured ghee that tale the spiritual vision of which the ascetics wish for, which is actually experienced by the saints and which is revered all over the three worlds, which transpired in due course in the Bhishmaparva, which is named Bhagavadgita, which is praised both by God Brahmadev and God Shankara and which is taken in with great regard, by Sanat and others—the sweetness of such a story should be enjoyed with refined, equipoised mind by the hearers, in the way the young ones of the bird Chakor pick up with feeble mind the tender atoms of the nectar of the small phase of early moon in the ‘Sharat’ season. The narrative is preached (uttered) without words, is experienced even before the senses come to know of it; its subtle truths are grasped even before its words actually fall into the ears. Just as the black bees carry away the flower dust from the lotuses even before the lotuses come to know of it, in that way becomes the state of hearers.

Only the Kumudini (Lotus-plant) possesses the skill of embracing the rising moon and to experience his love without even leaving her own place; in that way only that seeker, whose heart is calm and steady on account of serious and solemn temper, can understand the Gita truth. Therefore such saints as are worthy of taking their place by the side of Arjuna on the occasion of hearing the Gita teaching, should kindly pay attention to this story. I might perhaps be considered a bit impudent, overbearing through familiarity in saying this, yet such is really not the case. Oh hearers, you possess solemn and generous hearts, and therefore I have made this humble request at your feet.

It is the nature of parents that they should feel happy at the prattling of their child, in that way since you have once accepted me and called me your own favourite, it is for you now to put up with whatever short-comings you may notice in me, without any such prayer coming from me: but I have committed another fault and it is of venturing to illumine, enlighten the meaning of the Gita and I have therefore to pray to you to hear attentively that illuminating comment. I have of my own accord made myself overbold, without weighing in my mind how difficult it is to carry successfully to its end this work. Could there stand any comparison between the brilliance of the Sun and that of the glow-worm? Or that I, an ignorant person, should embark upon the doing of such a thing, like a lapwing trying to measure the depth of the ocean with her beak! Another thing: anyone thinking of holding in an embrace the entire sky, must himself be bigger than that sky: in that way the work I have undertaken is indeed simply beyond my scope. The grandeur of its meaning is well praised by God Shankara who was once discoursing on the depth of the meaning of the Gita, to questions asked by Goddess Parvati who was dismayed and felt puzzled.

God Shankara then said

“Oh Bhavani, the Gita truth is as unutterable and as perennially fresh as your own majestic appearance and beauty. This Gita truth is the very word of the Almighty, whose very snoring of sleep threw up the Veda itself.”

How an insignificant, such a diminutive and a very dull thing as myself would fare in such a vast and limitless task (I have undertaken) in a region of profoundest mystery wherein even the Vedas lost themselves completely? How to bring within grasp such unbounded Gita principles? And who could illumine this mighty flame of uncommon splendour? How can a small eye-fly hold in its fist the big sky? But even in this state I consider myself able enough, and the only authority on which I do so is the favour of good preceptor Nivrittinath towards me, I, Dnyaneshwar [Jnaneshwar] say. Without that support I am indeed—stupid and thoughtless: yet the lamp of the saint’s kindness to me is brilliant and clear.

Only in the paris (parīsa—Philosopher’s stone) lies the power by which iron is converted into gold; and so is the power of the ambrosia in bringing a dead person back to life. If only the Goddess Sarasvati is propitious, even a dumb one can command the faculty of speech: that way lies the power of certain things bringing about certain results, and if these take place in that way there is no reason to feel any mystery of it. One who has got a mother like the desire-yielding cow (kāmadhenu) could never be in want of anything and it is for this reason that I have prepared myself to compose this work. My request therefore to you is “It is up to you to make good whatever is defective and to drop out whatever is excessive in my work.”

Now, therefore attend here. I shall be able to talk only if you could make me talk in the way the puppet’s movements depend upon the movements of the strings on which they are worked. In that way I am a favoured one of the Saints and the righteous, and the protégé of their kindness. I have entirely delivered myself up unto them and they should adorn me with ornaments as they like. Just at this, the preceptor said “Suffice now: there is hardly any need for you to say all this: hasten up and turn your attention to the composition.” Dnyanadeo [Dnyandev/Jnaneshwar?] felt extremely elated at the preceptor Nivrittinath’s words and he said “Now hear with calm and patient attention.”

Footnotes and references:

[1]:

“aum”: the sacred syllable, uttered as a holy exclamation previous to the beginning of a prayer or a sacred work.

[2]:

“vedānta”: metaphysical system founded upon the Vedas, teaching that matter is an illusion and that the sole existence is One all-pervading spirit.