Jnaneshwari (Bhavartha Dipika)

by Ramchandra Keshav Bhagwat | 1954 | 284,137 words | ISBN-10: 8185208123 | ISBN-13: 9788185208121

This is verse 7.10-11 of the Jnaneshwari (Bhavartha-Dipika), the English translation of 13th-century Marathi commentary on the Bhagavad-Gita.—The Dnyaneshwari (Jnaneshwari) brings to light the deeper meaning of the Gita which represents the essence of the Vedic Religion. This is verse 10-11 of the chapter called Jnana-vijnana-yoga.

Verse 7.10:As the ever-enduring seed of all beings know me O Son of Pritha; I am the talent of the talented; I am the brilliance of the brilliant.

Verse 7.11:And I am the strength of the strong ones in so far as it is, O Bull of the Bharata clan, devoid of longing and passion. In (the heart of all) beings I am their desire in so far as it does not run counter to righteousness. (40)

Commentary called Jnaneshwari by Jnaneshwar:

I am that Self-same and unoriginated, beginningless seed of all the universe, which spreads out, through creation, with sprouts as wide as the endless sky, and which at the time of its dissolution gulps down even the three syllables “a”, “u”, and “m” forming the Sacred ‘Om’ and which appears in the form of the universe as long as there exists the universe and at the time of the dissolution of the universe appearing as nothing in reality. And this mystic knowledge I am making easy for you to grasp. You will realise its real meaning and value, when it is joined to the knowledge of discrimination between the pure, divine essence (spirit) within us, and the grosser material of our compound person. Leaving aside all this irrelevant talk, I tell you in short, that I am the penance in the ascetics, I am the strength in the strong ones, as also the very life of intellect in men of intellect; I am the essence of desires (kāma) through which are secured the (four) objects of life, (such as Dharma, and the three others). Desire usually acts according to the bidding of the senses and is the servant of feelings and yet it does not allow the senses to go against the law of duty.

This Kama leaves off the path forbidden by Sacred Law, and walks along the royal road of performing duties, enjoined by scriptures, keeping (itself) constantly in the light shed by Law. When the Kama moves in this path, the law of the religions is fulfilled and thus the men doing worldly duties attain the highest good in the holy waters of liberation. This desire, under the power of Vedic Laws, fosters the growth of the creeper of universal life, from parent to offspring, on the path of actions in such a way that its foliage gets overladen with fruit, and it ultimately consummates in liberation. I,—the Supreme amongst Yogins, am the root of this Kama (desires) from which seed are created in this way all the beings. It need not be repeated ever and anon—the eternal truth is this. This entire creation, in short, spreads out from me.

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