by Ramchandra Keshav Bhagwat | 1954 | 284,137 words | ISBN-10: 8185208123 | ISBN-13: 9788185208121
This is verse 10.18 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 18 of the chapter called Vibhuti-yoga.
Verse 10.18: “In detail Thy Yoga (Wondrous Power) and Thy self-manifestation, O World-destroyer, once again do Thou recount: for, never am I sated whilst I am listening to Thy ambrosial (speech).” (190)
Commentary called Jnaneshwari by Jnaneshwar:
Oh (Master of the entire class of beings), do tell me all the emanations which I ask Thee (about); and pray do not hesitate and say “Why tell them over and over again”,? Let not such doubts touch Thy mind, Oh Janardana. None can be glutted even with the usual drinkbeloved of God—that nectar which is a twin of the all-devouring-poison (Kalakuta)—that nectar which was drunk by the Gods for fear of very death; and yet as many as 14 Indras rise and fall from that seat of immortality during the time span of the creator’s day. A mere extract churned out of the sea of milk, it deluded mortal men into the belief that it is the giver of immortality. Even such a sweet taste—a trivial drink cannot clog any one, and is held in such high esteem. What a glorious drink then is Thy sacred Words? It is verily super-nectarine. It is of eternity, self-existent and self-same, and not made by churning of the sea of milk with the churning rod ‘Mandaragiri’ mountain. It is neither thin nor thick; it is without any taste or smell and is one which is within easy reach of any one who yearns for it. No sooner does Thy sweet word meet the ear, than the entire worldly life vanishes like an empty dream and the soul ever grows from strength to strength of its deathless eternal life; of the talk of birth and death, no trace remains; and the supreme bliss of self-realization reigns, in and out.
And any one who by good luck drinks in that super-nectar of Thy word, he is thereby raised to the Divine Being itself. It is no wonder then that I cannot take it to satiety when Thou art the giver of it. By the love of Thy dearest name, have I lived all my days. So at last did I find Thee and live in Thy very presence; and now Thy talk is a flow of soul out of the ecstasy of bliss. I know not words befitting this great joy that is beyond compare; I am thus eagerly yearning to hear the same words from Thee over again. Is the Sun that rises every day ever stale, or otherwise the worse for age? Can any one treat the all-purifying fire as unholy or befouled? Or can any one dub the ever-flowing holy Ganges as unwashed and musty? The supreme nectar (of words) which has been flowing from Thy mouth, is the very Absolute Brahman Word, made flesh and blood, and bodying forth; and I feel as if I am enjoying the fragrance of the flower of the sandal tree!”
Said he to himself:
“This Arjuna has become a true nursery for the plant of God’s devotional knowledge.”
Thus Lord Krishna’s mind was full to overflowing with the joy of divine vision at sight of the great love felt by Arjuna. The Lord checked that feeling and spoke thus: