Jnaneshwari (Bhavartha Dipika)

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

This is commentary introduction to chapter 9 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 Commentary introduction to Chapter 9 of the chapter called Raja-vidya and Raja-guhya Yoga.

Commentary introduction to Chapter 9

Pray be ye now heedful with heart and soul, and ye earn the right to your share of happiness Supreme, oh hearers; and I say this as a solemn promise. My words are no boast before you—revered seers—through any selfconceit. It is only an humble prayer of fondness and love; you are all-knowing masters—listen to me. When one possesses such rich parents as you, that assures fulfilment of all fond wishes and desires of one’s heart. Here are blooming the arbours of bliss, through the coolness shed by your glances beaming with blessings; and under its cool shade—my soul, distressed and weary with life’s journey, has come for rest.

Oh masters, you are the very deeps of everlasting happiness, from where I desire to secure freely as much cool relief as I want. How should I scruple to be intimate and unreservedly free? Where else shall my soul secure peace and tranquillity? Does not a mother feel extreme joy at the prattling of her child? Is she not happy at the sight of its faltering on its tender feet? In the same way, oh Lord, I am venturing to be as familiar and playful with you in the fond hope that I should win your affection and love. What else is there that you masters of knowledge should learn from words, such as mine? Does the son of Sarasvati (goddess of learning) learn literary art by rote? Just see, however big a glow-worm might be, alas it pales besides the brilliance of the sun! And what dainties are worthy of being served in an ambrosial plate? Is it not foolish to cool the moon by fanning, or to thrust music on sweet melody, or to adorn the very beauty herself with ornaments?

Pray tell me, what is that which fragrance itself can smell, or in what place of deep water could the ocean ever take a bath, or where is the place that could envelope the entire sky? Is there a mortal with such superb excellence of speech that can win your ears and attention, extracting from your mouth words of praise such as ‘here is an ideal oration’? Even if this be true, should not a devotee wave worshipfully around the Sun, who gives to the entire universe, a handful of lighted wick (āratī)? Or, should a devotee not offer, to the Deep, just a palmful of water?

Oh masters, you are the very image incarnate of God Shankar, and I am an humble and poor worshipper of yours; and yet my words though as worthless as the ‘nigdy’ (reed) leaves, you will (I am sure) accept. A child puts its hand into the plate of its father and fondly feeds the father himself. The father being pleased, puts forward his mouth (to receive it). Even so, I am taking liberties with you in a childlike and loving way; you will, I have no doubt, be pleased in your heart, for such is the way of love. And you, oh saints, are transported with feelings of love for me lying prostrate at your feet: and so you would not feel in any way embarassed with the fond way in which I have taken liberties with you. The mere touch of the infant’s mouth to the breast makes the mother release the flow, of milk: the displeasure on the part of the beloved one, makes love flood with a redoubled vigour. Even so, this my prattling has roused in you the slumbering affection for me, and knowing this, 1 am talking in this way. Else, would the moonlight be ever put under any heat of pressure for ripening, or the wind ever given any motion in order to blow in a particular way, or can anyone enclose the sky in any way? One may as well liquefy water, or put the churning rod into butter for churning it; just so, my unworthy discourse turns back in shame from the depth of the Gita.

Not only that, even the very great Brahman, in the form of words i.e. the Vedas, is at the end of his tether, and goes to the jungle to rest and sleep on this bed of the Gita. What then of my own capacity, to render in Marathi the teachings of the Gita? My one desire, in venturing upon this, is that I should render myself worthy of your love and grace through this venture. May these wishes grow in strength by winning your attention, which is more cooling than the moon herself, and even possesses the power of giving everlasting life in greater degree than ambrosia. May your eyes beaming with your kindness and love shower on my mind your favours; so shall thrive the crop of the true meaning of Gita and were you to deny this to me the sprouts of knowledge that have grown would dry up. Pray remember, how eloquence is fed on the careful attention of the hearer; thus words are matched to the weighty truths they convey. No sooner do such words shape themselves out than the meanings body forth, leading to an ever-increasing fruitful line of meanings arrayed in beauty patterns, and the mind is covered with a wreath of the full blossom of flowers.

When there sets in the favourable wind of the dialogue of speaker and hearer, the vault of hearts is full of watery cloud, in the form of learning and truth, or else when the hearers flag, then the clouds may melt away. Indeed the moonstone can emit moisture, yet the power of making it moist lies in the moon. In that way, there cannot be a real speaker when there is no hearer. Does the rice ever request the eater to make a sweet meal out of it? Do the dolls kalasutrī bāhulī) dancing to the movements of the thread held by the puller, ever ask the puller of the thread, and does he make the dolls dance for themselves or to show his own skill? Where is the need for me to worry about this? Thereon, the Master said, “Enough of this talk now. Let it be as you say: do now narrate what Lord Krishna said.” Being very pleased, the Disciple of Nivrittinath said, “Yes, I will do your bidding,” and further said, “Do hear, what Lord Krishna said thereafter.”

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