Verse 4.42

Verse 4.42: “Therefore, by the sword of knowledge, do thou cleave asunder this doubt that is born of ignorance, and betake thyself to this Yoga and stand forth, O Descendant of Bharata.” (206).

Commentary called Jnaneshwari by Jnaneshwar:

However big the doubt might grow, it can be overpowered by one remedy. Should one have in his hand the sword of knowledge, the doubt could be cut asunder by that sharp sword, not a grain of it being left behind. Therefore, O Partha, get up at once and destroy altogether this doubt that is dwelling in your heart.” Thus said kindly to Arjuna, that Lord Krishna, Great amongst the all-knowing, and the very Light of Knowledge,—O King Dhritarashtra.

What questions the son of Pandu asked after pondering over all the earlier and later talks that took place, and the theme of these enquiries, with the inner links, will be narrated in due course; for they are the very store-house of ideas and the very glory of sentiment. In this will come out in unique perfection, the sentiment of blissful grandeur, the eloquence of which will excel that of the other eight sentiments, which in fact should be brushed aside by the side of the one referred to—the sentiment of blissful grandeur. This gives relief to the soul of the pious.

That narrative you should hear only in the Marathi phraseology (which would be) full of meaning, deeper than the ocean. Even though the disc of the Sun appears not greater in size than a palm, still the three worlds prove too small for the compass of its light; in that way you will experience the wide scope of the Marathi phraseology. The Kalpataru tree furnishes fruit according to the desires of the desirer; in the same way the comprehensive aspect of the Marathi phraseology, being elastic so as to extend or to curtail according to the wishes of the hearers, the hearers should be careful while hearing it. Suffice it for the present. You are all-knowing and need no greater detail. My only request is that you should be attentive. For, just as a highborn woman of exceeding beauty and purity, is blessed into (becoming) the devoted wife of unflinching faith and spotless virtue, so here (in my Marathi rendering of Lord’s discourse) the beauty of words and excellence of meaning naturally blossom into the quiet of the mystic vision of Unitary Being. Sugar is by nature sweet; can it fail to induce the patient to take it joyfully again and again? The breeze coming from the Malbar Ghats is by nature gentle and fragrant. Were the sweet taste of ambrosia and the sweet sound of music to get mixed with it, the breeze would, by its very touch, create cooling sensation (in a heated body, will make the tongue dance with delight on account of its sweet taste, satisfy also the ears, and gratify them all. In the same way, the hearing of this story will regale the ears with a feast, and remove entirely the worries of life’s distress, without causing any harm. If the chanting of the hymns were to secure the destruction of the enemy, where is the need of a dagger? Why should the juice of the bitter “nimb” tree be taken, were the disease to be cured by a dose of sugar and milk? In that way final release from life’s misery would automatically be secured by hearing this narrative, without depressing or restraining the mind or without interfering with the senses. Jnaneshwar, the disciple of Nivrittinath [Nivritti-Natha], therefore exhorts the hearers to hear the Gita teachings peacefully and with tranquillity. (224)