Jnaneshwari (Bhavartha Dipika)

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

This is verse 11.47 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 47 of the chapter called Vishvarupa-darshana-yoga.

Verse 11.47: The exalted one spake:—“By Me, being propitious has been here revealed unto thee, O Arjuna, through My own Mystic Power, My Transcendent Form, universal all-luminous, infinite, primeval—which Form of mine by another save Thee, has not been beheld hitherto. (609)

Commentary called Jnaneshwari by Jnaneshwar:

At these words of Arjuna the Omnipresent Deity, in utter amazement, replied:—“Never have I met with an indiscreet soul like thee. Oh what a treasure of sublime grandeur has been opened to Thy vision! What a pity your heart is not filled with wondrous exultation! Instead, fear makes you chatter like a cross-grained rustic. Wherever I am propitious to devotees, by the cheap and easy path, gifts and favours of outward (bodily) glory do I give them in abundance. How few are those to whom the Supreme gift of the soul’s deepest secret is unbosomed? Only now for your sake have I wrought up, out of the very quintessence of soul-life, this vision of my Divine Omnipresent Incarnation. How wondrously indeed has your devotion caught my fancy, whereby running mad after your heart’s desire, I have unfurled before the world this ensign of the deepest secret of the mystery of existence!! This is the unfathomable existence—beyond the unbounded—my Supreme Divine existence higher than the highest; from this existence have emanated Krishna and other Incarnations. Of the glorious splendours of knowledge it is wholly made. All-pervading, it is Infinite and Immutable, and the timeless beginning of all things. None else except yourself, Oh Arjuna, has ever set his eyes on it, or heard about it before; for no pathvay is known to attain to it.

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