Conclusion of chapter eighteen

Summarising thus the purport of the entire Bharata-Scripture in one single verse, Samjaya delivered it into the hands of the Head of the Kuru clan. The scope of fire is unlimited; yet in order to make up the want of the Sun (light) caused by sunset, it is utilized by simply kindling with it only one end of a cotton wick. In that way Brahman in the form of (articulate) sound is infinite in volume, it is transformed into (a finite volume and form of) one lakh and a quarter verses of Bharata-Scripture. Bhagvadgita made up of 700 verses forms the quaint essence of the Bharata-Scripture; and this last verse of the 700 verses, which represents the very perfection of Samjaya’s dictum-Samjaya the disciple of Sage Vyasa—it is an all-inclusive sum and substance of the entire Gita-Scripture. One who holds fast this verse next to his heart will have conquered Nescience root and branch.

These 700 verses constitute as it were so many foot-steps of the Gita-Scripture, and instead of calling them foot-steps, they might be taken as the ambrosia raining down from the sky in the form of Gita-Scripture. Or, I rather feel that these verses are the very pillars of the Court (hall) of the King ‘Supreme Self: or the Gita might be likened to the Goddess described in the Saptashati Scripture (saptaśati——700 verses)—the Goddess that got gladdened by giving absolution (by slaying him) to the Demon named Mahisha (mahiṣa) buffalo in the form of infatuation.

Therefore, one who becomes its devotee (servant) through mind, body and speech would be the sovereign King of the empire in the form of self-bliss: or these are the lustrous verses in the form of Gita, that compete with and even excel the Sun in point of splendour, created by Lord Krishna for fighting out the darkness in the form of Nescience; or these verses consitute a bower of the vine (creeping plant), provided as a resting place for the weary travellers wending the path of worldly affairs; or this Gita constitutes a lake in the form of Lord Krishna’s mouth, buzzing with black bees in the form of lucky saints that enjoy (honey in) the lotuses in the form of verses; or it appears to me that these verses are none else but as many bards (bandajina) singing profusely the greatness of Gita; or the Gita is a town enclosed all-round by a (wall in the form of) beautiful verses, wherein have come together to dwell all the Scriptures; or the verses are the outstretched arms of the devoted wife in the form of Gita coming to embrace her Lord (husband)—the Supreme Soul; or these (verses) are the black bees on the Gita-lotus flower, or the waves on the ocean in the form of the Gita, or the horses of the chariot in the form of the Gita of Shri Hari; or these verses are an assemblage of (the floods of) all the holy waters come together into the holy Ganges, at the advent of the unique occasion (parvaṇī) of the planet Jupiter entering into the Zodiacal sign LEO (sihastha [siṃhastha?]) in the form of Partha (nara); or instead of being a row of verses they arc the rows of gem ‘Chintamani’ capable of attracting even ascetics’ minds, or, of the Kalpataru trees planted to win pure meditation.

Who would be able to trace each one separately, of these verses, every one of which excels every other (in point of greatness). There could exist no such terminology as "milk-yielding”, or “dry” (lit. a cow that has recently calved or calved one year back) in regard to ‘Kamadhenu.’ (Desire-yielding cow). It is meaningless to use these adjectives. “In the front or in the rear” in regard to a lamp or ‘younger or elder’ in the case of Sun, or ‘deep and shallow’ in the case of the sea of nectar: in that way Gita verses should not be talked of as ‘of the beginning,’ of ‘of the end’.

Could the Parijataka flowers be distinguished and classified as stale or as fresh? Where is the need of my maintaining that Gita verses are all alike in point of greatness, none being more or less (great) than the other, since the Gita knows no distinction such as its sense (meaning) and its words which convey the sense. It is generally known that in the Gita Lord Krishna is the ‘sense’ as well as the ‘word’. In the case of Gita what is secured by understanding its import (sense) is also equally got by its verbal recital. With such bold dash this Scripture brings about complete identity between the sense and its vehicle the word, therefore now no topic is left on which I can expatiate and argue. In fact the Gita is the literary and glorious image of Lord (Krishna). Any other Scripture, subsides within itself i.e. loses its importance having exhausted its function, once it makes known its intended meaning. Such is not however the case with the Gita. It is ever (without any wastage or destruction) Supreme Brahman in its entirety. Just see how out of love for the entire universe the Lord made easily available to all, the Supreme Bliss of the Self, making Arjuna only the excuse.

The Moon cools down the hearts of all three worlds, making the bird Chakora only the excuse; or Lord Shankar brought down to the earth the (flow of) Sacred Ganges, with the object of cooling down the fever (heat) caused by the advent of Iron Age (kalī kāla), making Sage Gautama only the excuse. In that way the cow in the form of Lord Krishna has provided this milk in the form of Gita, in sufficient quantity, to the entire universe, making Partha the calf. You will attain the Supreme state were you to concentrate on it (Gita) heart and soul; not only that; but were you only to knead (i.e. set into motion repeatedly) your tongue with it, with the intent of reciting it, you would be strengthening your spiritual power all round, as soon as you hold to your lips the cup in the form of the recital of a quarter of the verse, just as the ‘Paris’, with a single dash (of its touch) converts iron into gold. Or were you to turn aside your face, without making the cup in the form of the recital to touch your lips, but simply turn your ears to it the mere falling of the Gita-letters into your ears would also result in the same.

In short, the Gita gives nothing short of liberation, whosoever, either hears it, or recites it or comprehends its meaning in the way a generous donor never refuses (anything) to anyone. Therefore have recourse only to the Gita, in the company (for help) of the learned: what will you gain by taking to other Scriptures? The subject matter (of the conversation) frankly carried on (discussed) separately (at a different time and place) by Krishna and Arjuna, has been rendered into such a simple form that anybody may understand it if he so wishes to.

When a fond mother sits down to feed her child, she prepares the morsels of such size (so small) as could be easily swallowed by it: or just as the air (wind) which is infinite in extension and fitful in its motion is brought under control and made serviceable by an ingenious man with the contrivance of a fan. In that way that which could not be secured (grasped) through (ordinary) words, was converted into Anushtup (anuṣṭup) metre and made so easy that even (the dull wit of) women, Shudras and other dullards could grasp it. Were the pearls not to be created by rain drops of Swati [Svati] Nakshatra (svātī-nakṣatra—the fifteenth Lunar asterism), how could they appear to advantage on the person of beautiful persons? How could the ears hear the sound were the musical instruments not to send out any? How could one have fragrant smell, were there created no flowers at all? How could the tongue have sweet taste, were the dainties not to be sweet or how could the eye see itself (its reflection) were there to be no mirror at all? How could he (the seer) worship the preceptor were he not to appear in a manifested form? In that way who could have been able to grasp the infinite thing viz.

Supreme Brahman, had it not been encompassed within the measure of 700 verses? The clouds continue to draw water (by the process of evaporation) from the sea, but the world looks to the clouds, not to the sea although it (the sea) is immeasurably wide! How could the ears and the mouth have been able to experience (enjoy) this theme, which is beyond the scope of the faculty of speech, had it not been composed into verses. That the Sage Vyasa has stored up in the form of (Gita) Scripture, the talk of Lord Krishna has been a great favour done to the universe and that same Scripture I am now making available in the Marathi language after closely scrutinizing every word of Shri Vyasa. I, an insignificant being, am simply prattling on a subject, on which the imagination and intellect even of a sage like Vyasa, beset with uncertainty proceeds haltingly. But this Gita-Deity is so affable (simple). If he has accepted the floral wreaths in the form of the preaching of Sage Vyasa, surely he would not say ‘Nay’ to the simple (bent) grass leaves (dūrvādala) from me! Herds of elephants go to the sea-shore for water (to quench their thirst).

Could the insignificant sand-flies be denied (the water there)? The young birds, getting new wings and not being able to fly efficiently (get fatigued in attempting to fly) and simply hover in that very sky (cavity), in which the mighty eagle speeds with magnificent sweeps. Because the swan walks so stately (on the earth), does it mean others should not walk in their own (crude) style? A pitcher, when dipped in a vast and deep lake etc. is filled with water according to its capacity; how can it prevent the mouth from holding a mouthful of water (cula) according to its modest capacity? Because of its larger size a torch can shed greater amount of light, does not the small wick also shed light according to its own (limited) power? The size of the reflection of sky on the sea-surface is in proportion to its (sea’s) wide expanse; yet there is also its reflection on the surface of the small pond in proportion to its petty size. In that way because the great talents like Sage Vyasa and others deal with (move about in) this Scripture, I should forbear from stepping into it, does not stand to reason. Because aquatic animals of the size of the mountain Mandara live in the sea, should not the other smaller fish, etc. even swim there? Aruna (the Sun’s Charioteer) sees the Sun because of his close contact with the Sun; does not an ant living on the (distant) earth also see him? Therefore it cannot be said it is improper, that quite ordinary persons like us should compose Gita in the people’s dialect (deśīkāra [deśīkāreṃ]).

The father walks ahead while his child follows in his foot-steps (foot-marks); would not the latter reach the same place as the father reached? In that way, if I follow the track of Sage Vyasa, enquiring of the commentators (Shankara, Ramanuja etc.) about the (correct) way, where else can I go and how can I fail to reach the proper destination, even though I might not be personally competent? Besides, the worthy preceptor—Nivrittinath [Nivritti Natha]—that preceptor whose forbearance like that of the earth does not get sick of the quick and the still (movables and immovables)—whose ambrosia the Moon borrows and (therewith) cools down the universe—whose splendour is secured by the Sun for removing the darkness, and from whom the sea derives its supply of water, the water its sweetness, the sweetness its beauty, the wind its force, the sky its expanse, knowledge its bright and sovereign glory, the Vedas their eloquence and the happiness its fervour, in short, all things their (respective) forms and shapes-who places all under his obligations-that all powerful and worthy preceptor has entered into me and inspired me. What wonder is there then, that I should be enabled to preach in all its bearings, the Gita in Marathi idiom.

That Hill-Koli (named) Ekalavya, who rendered service (i.e. worshipped) the very earthen idol on the hill-top in the name of its preceptor (Dronacharya) made all the three worlds applaud his skill in archery: Trees (whose roots are) associated with (those of) sandal trees also become fragrant like sandal: Sage Vasishtha spread out his ochre coloured sheet of cloth by way of challenge as a substitute for the Sun, what of myself then? (In contrast to the inanimate sheet of cloth) I am a living being endowed with a virile mind and possess a preceptor so powerful that with a single glance (of his) he can elevate his disciple and enable him (disciple) to occupy the same status as he enjoys.

With a vision already perfectly fine (clear) and in addition backed up by the (light of the) Sun, what is there that could not be seen? Therefore the daily act of my continuous respiration is capable of yielding perennially new compositions (literary masterpieces); given the grace of the preceptor, are there any miracles that cannot be wrought, says Jnanadev [Jnanadeva]. For all these reasons I have preached the substance of the Gita through the medium of Marathi, in a style that would make all the people to understand it. If one were to sing the Marathi version with great skill, there would not be found wanting an attraction in that singing. If, therefore, one were to sing it, it would be an adornment to his singing.

Were one merely to read it (instead of singing it) in a simple way, even then, the Gita would not be found any the less charming. An ornament even in an unworn state looks beautiful; would not its looking beautiful, in the state of being worn, be only in the fitness of things? The pearls if studded with gold lend it additional beauty; yet they do not look less beautiful by themselves even though not so studded! The roundish and fully blown flowers of the ‘Mogra’ plant during the spring season, are not deficient in fragrance whether (they are) unwoven (loose) or inwoven. In that way, I have composed in the ‘Ovi’ form of verses, (prabandha) a type of metrical composition which when set to music appears to advantage and even without any musical element looks charming (if merely recited).

In this ‘Ovi’ form of composition, I have interwoven letters smelling the essence of Supreme Brahman, in a way that would make all including even children, understand it. It never becomes necessary to look up for any floral growth on a sandal tree for having fragrance; in that way, one gets into rapt concentration in Spiritual meditation, as soon as he hears this versified composition (recited); What then if he hears a sermon on it? Will it not throw him into a state of ecstacy? While it is being recited, the erudition contained in it is invested with such a superb bloom that even a flow of nectar if one be passing nearby) would not be able to attract towards itself the hearers’ attention away from that (erudition)! This inborn poetic genius has become (as it were) the very abode of rest with the result that (mere) hearing (of the recital) conquers (i.e. proves more valuable spiritually than) constant study and meditation. Any one will be able to secure the enjoyment of the select portion of the bliss of the self by hearing, which will nourish further the other sensecentres through the auditory sense.

The bird Chakora enjoys, through its inherent power, the Lunar rays; yet cannot any one (else) also avail himself of the Moonlight? In that way (although it is true that) those only that are fully qualified, can secure knowledge of the deep secret contained in this science of metaphysics, yet ordinary people even will enjoy happiness through this rhapsodical work. This is really all due to the glory of Shri Nivrittnath [Nivritt Natha]. It is not (in fact) a composition, but is the glory of his favour. That secret which in immemorial times, the slayer of the Demon Tripura (viz. Lord Shiva) whispered into the cavity of the ears of Goddess Parwati [Parvati], somewhere, exactly we do not know, in the neighbourhood of the sea of milk-that very secret (knowledge) was secured by Machhindranath [Machhindra Natha], while abiding secretly in the stomach of the alligator, living amidst the sea of milk.

Macchindranath met Chouranginath [Chaurangi Natha], the limbless cripple, on the ‘Sapta-Shringi’ mountain; the latter got all his limbs restored to him as before as the result of Macchindranath’s mere vision. Getting desirous of enjoying undisturbed, enrapt concentration in spiritual meditation (samādhi), Macchindranath gave over the profound mystery (mudrā) to Gorakhnath—the very lake of lotus flowers in the form of the path of Yoga and the unique warrior capable of vanquishing the sense of objects, and installed him on his own spiritual throne, endowing him with all his powers. Gorakhnath preached to revered Gaininath the bliss of monism along with all its traditions, that had descended down from the very God Shri Shankar.

Gaininath seeing that the ‘Kali’ age (kaliyuga) was swallowing up all beings called on Nivrittinath with a mandate,

“You do embrace the traditional lore ) that has descended down to us through the chain of teacher and disciple from the Lord Shankar—the love which I have fortunately received thus, and make haste (run fast) to protect all the beings that are being devoured by the Kali (strife personified).”

Nivrittinath, naturally kind and very tender-hearted, and having in addition got such a mandate from his preceptor, started like monsoon clouds to cool the universe. Then moved with compassion at the sight of the people in distress, he profusely showered on them the sentiment of tranquillity (note the pun on the expression “śāntarasa” which means: (i) a liquid that has the power to soothe and cool anything, and (ii) the 9th poetic sentiment of tranquillity), which, by generating aversion to mundane affairs, inclines a man to the path of salvation thus enabling him to shake off all worldly-cares and miseries under the pretext of putting together systematically the meaning of Gita.

The upshot of that activity is this book, (the author wishes to convey the idea that his work is purposely written to lead people to salvation). On that occasion I stood before him, with a strong desire to take in (the), like the bird Chakora and that brought me the present (magnificent) success. In this way, the preceptor following the traditions imparted to me, through discourse on that subject, the treasure of (the knowledge of) enrapt concentration in spiritual meditation. Had it not been so, whence could I, who never recite nor read, nor yet know how to serve the preceptor properly, have secured such capacity? But remember that the preceptor, making me only a plea, (an instrument) composed this work and protected the world.

So whatever merits or flaws might have been penned (uttered) here, as coming from a mere instrument (of the preceptor), should all be borne by you as would a mother. I hardly knew how to chisel a word most fittingly, how to broach and treat methodically a subject (problem), or what in fact the fingures [figures] of speech are. In fact it was the good preceptor that did all the talk, making me only a mouthpiece, just as the dancing of a doll takes place according to the movements of the string or other mechanism on which it works. I am not quite particular about tendering an apology to you for any merits or demerits, since, I was intended by the preceptor merely as a conveyance for carrying the composition. And any deficiency (in it) that might stand out in the conference of you saints, were such dificiency [deficiency] not to be made up, (by you) I would be all wrath with you in a spirit of affection (being accustomed to your indulgence).

(If the inferiority-base condition-of iron is not removed at the touch to it) of Paris, whose fault would it be? The only part that a stream has to play is to flow and mingle with the Ganges if it does not then get one with the Ganges, whose fault would it be? Therefore, now that I have luckily approached the feet of you saints, what more do I want in the world? Oh sires through the grace of my preceptor I have been favoured by the close friendship of saintly men like you who have fulfilled all the ambitions of my life perfectly. Just see, having secured a parental home (māhera) like you, I was enabled to carry quite happily to its successful completion this book—my cherished desire. It might become possible to cast entirely of gold the earth-globe, or to create the seven mountains (kulācala) of Chintamani gems; or it might be easy to fill up the seven seas with nectar, or it would not be difficult to convert all the (minor) stars into as many moons; or to lay out and plant pleasure-gardens of ‘Kalpataru’ tress; but it would be very difficult to discover the hidden sense of Gita by resolving its intricacies.

Yet that ‘I’, a complete mute (dunce), have been enabled to expound the Scripture in the Marathi language in a way that could make all view (i.e. understand) it clearly; that I could swim across the vast sea in the form of this stupendous composition, and waved and paraded the banner of victory (in my hands) in the form of fame; that I could erect a temple in the form of the Gita interpretations, the temple that looks like the mountain Meru with its enormous tops (śikhara) and therein install and worship the image of the preceptor: or that an infant that had missed its frank and guileless mother in the form of the Gita teaching, and was wandering aimlessly, should be able to meet its mother again:—the credit of all these acts of piety is due to you (the audience).

I, Jnanadev [Jnanadeva], proclaim to you all the saints that whatever I have said here is the net result of assimilating all your piety, and is not merely an empty talk (i.e. a thing to be trifled with). What more should I say to (you) all? That I have been shown (enabled to see) the festival of the completion of this work, is, (as I take it) the fruition of my life. I feel extremely happy that you fulfilled all my expectations to the full extent, I confidently hoped of you. 0 Sires, you have created for me another universe in the form of this work and that makes us simply laugh (out of ridicule) at the Sage Vishvamitra. Where was the greatness in his creating for, and his giving importance to ‘Trishanku’, a mortal world simply for belittling God Brahmadev [Brahmadeva]!

God Shambhu created the ocean of milk, getting charmed with Upamanyu; but it (sea) is not also fit to be compared (with this work), since it contained poison (which was later on churned out). The Sun comes in hot haste for delivering the universe from the demon in the form of darkness who has devoured it; yet while doing so, he makes the people suffer from his (tormenting) heat. The Moon pours out to cool down the heat-stricken universe; but being herself contaminated, she too is not worthy of being used as a standard of comparison with regard to this work. Therefore, I say, there is no other thing (in the world) that can bear comparison to this work, which meritorious achievement you saints have caused to be created in the three worlds through my agency. Nay, that this religious sermon, Kirtana (kīrtana—praising God with the help of music and singing), has reached its (successful) termination, is all your doing, what remains as my role in it, being that of only a servant.