Verse 3.2

Verse 3.2: “Thou seemest to be confusing my understanding with a riddle-like utterance. Declare therefore definitely the one thing (only) whereby I can obtain the Higher (end).” (6)

Commentary called Jnaneshwari by Jnaneshwar:

Should you, Oh Lord, talk thus puzzlingly, how shall then we, steeped in ignorance, fare? All wisdom then, shall I say, is gone to pieces. And if this be the very voice of Precept, how should sin differ from it? Now indeed have we enjoyed the vision of the highest self to satiety! How should, pray tell me, a patient hope to survive when the physician himself poisons him after prescribing a cure? Brilliant indeed is this vision that has descended on us and makes us feel like the blind led astray, or the young monkey made the worse by liquor! Originally ignorant, Oh Lord Krishna, I was overpowered by this blinding passion and I betook myself to you for light. Strange indeed are your ways and intriguing enough are your words of precept! Is this your dispensation for your devout servants? All is lost indeed if this be your assurance to those who stake all on your word. Should you yourself preach such a confused course of action” said Arjuna, “little indeed is the hope and consolation in knowledge that brings more harm than good!” He added, “the hope of securing knowledge has indeed gone to pieces. On the contrary my mind which was so far steady and quiet is now getting completely stirred up and perplexed; speak to me in simple and plain language. I am dull-witted; so speak, Oh Krishna, in a plain and definite way, so that, even a dullard like myself will understand. A medical treatment is necessary if a cure is intended; only the medicine should be palatable and sweet. So, preach to me the complete truth of the deepest meaning, but in a plain way so that my mind can grasp it. Having secured a preceptor like you, why should I deny myself the fulfilment of all my wishes and why should I waver when you are to me the very divine mother? If by good luck and without making any efforts one were to get the Kamadhenu (heavenly cow yielding all desires), why should one scruple to desire to one’s heart’s content? Were a Chintamani (a fabulous gem supposed to yield to the possessor all desires) to come to hand, why should there arise in the mind, the unhappy idea of begging, and why not ask for whatever is wished for? When one approaches an ocean of nectar, why should one suffer from thirst, after having taken the trouble of going as far as that ocean? Thus I have, by my good luck got access to your Divine Power as a reward of my devoted worship to you during many lives past. Why should I not, therefore, ask of you whatever I wish for? Now that the day of plenty has dawned for my wishes, my wishes have now got a new life as it were. All my past merit has now begun to ripen and thus all my desires have become triumphantly fructuous and successful. For thou, Oh Lord, hast to-day completely been at my disposal. O, You God of all Gods, I hail your glory. Just as the suckling knows not (restriction of) any fixed hours for sucking (milk from) the breast of its mother, in the same way, O God, I am asking you, O Lord of unlimited mercy, whatever I desire and long for. So tell me definitely that which would lead to my good here, as also to the life everlasting in the other world.