Jnaneshwari (Bhavartha Dipika)

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

This is verse 13.17 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 17 of the chapter called Kshetra and Kshetrajna Yoga.

Verse 13.17:It is the very light of the luminaries themselves; it is said to be on the off-side of darkness; it is the knowledge, the object of knowledge, and the goal of knowledge: within the heart of each it is severally dwelling. (927)

Commentary called Jnaneshwari by Jnaneshwar:

That which is the inflaming of the fire, the nectar of the moon, and from which the Sun derives the power of lighting (the universe), that which illuminates all the stars by its lustre and enables the splendour to parade at pleasure in the universe; that which is the origin of the original, the expansion of the expanded, the intellect of the intelligent and the life of the living: that which is the mind of the mind, the eyes of the eyes, the ears of the ears, the tongue of the tongue (faculty of speech): that which is the very life of the living, the feet of the things moving, that which is the activism of the actions: that which gives form to the form, enables the expansion to expand and the destruction to destroy: Oh Son of Pandu, that which is the earth (sustainer) of the earth, the water in the waters, and the splendour in the illuminated: that which is the very breath of the wind, the sky of the sky: it is in short the seed of life in all which enables all to make that existence felt-nay-Oh Son of Pandu, it abides all in all, allowing no entrance to duality, With its vision, one experiences a complete fusion of both the object of seeing, the seer and then developes [develops?] into that very state of triad (viz) knowledge, the knowing agent as also the object of knowledge, which is to be attained through knowledge.

With the final making up of (abstract) accounts and their tally, the internal details cease to have separate existence; in that way, when Supreme Brahman is attained, the goal and the means of attaining it are all united together. (Finally) Oh Arjuna, that Supreme Brahman which is above even the mention of any sort of duality abides in the hearts of all.

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