Dr. Rahalkar's thoughts...

Journalists I likted most……! Journalists I liked most

Long long ago while studying at Holkar College Indore, one of my Professors in English had remarked,’ an educated person is one who knows how to use a library’. Well, I used to visit a library quite often, sometimes even ‘bunking’ a class, yet my favourite place used to be the ‘reading-room’, where most of the periodicals as well as News-papers from far and wide were displayed. Those included New York Times, the London Times, the Russian ‘Pravda’, as well as most of the Indian leading papers.
I used to be fascinated by the head-lines of those foreign papers, but liked to go through most of the Indian ones. My favourites used to be ‘The Times of India’, the Indian Express, the Hitavaada, besides the Indore dailies Nai-duniya and Jagran. Of course Nai-duniya was the paper we used to subscribe at home, so I didn’t waste my time over that while in the reading room.
Among the weeklies, Blitz, the Illustrated weekly, Patriot (a Communist weekly), Paanchajanya and Observer (the Hindutva ones), Shankar’s weekly (political and satirical) were my favourites. In later years, some Hindi and Marathi ones fascinated me. Among those ‘Dharmayug’ in Hindi and ‘Satyakatha’, Manohar, ‘Maarmik’ and Amrut in Marathi were my frequent reads. (Film-fare, Star-dust’, ‘Reader’s Digest’, ‘Screen’ etc were subscribed at home; but somehow those didn’t fascinate me much).

Some very illustrious names were attached to those dailies or periodicals. And I must gratefully acknowledge those, since it was because of their articles that those papers and periodicals attracted me.

Few of the foremost among those were R.K.Karanjiya, A.F.S.Talliarkhan, Rajendra Mathur, Sardar Khushwant Singh, Coravaanji of Shankar’s weekly, Shrikant and Bal Thakre of the Maarmik, Acharya P.K.Atre of Maratha, and many more besides.

Karanjiya was always my favourit since his piercing, probing, punching style of writing was too attractive to me during my own youth. He had a tremendous command over English, and he used to play on words which was something astonishing. Once he had made pun over the name of Acharya Kripalani (a great freedom fighter and a renowned political figure no doubt) by using the word ‘KripaLOONY!!’ (And he had to face a ‘censure’ motion in front of the Indian Parliament, again the very ‘first’ in Parliamentary history. And while he faced that boldly but serenely, Pt.Jawaharlal Nehru the Prime Minister could not hide his smile and concealed laughter!)
Karanjiya was a born socialist, used to sport big moustaches, a very powerful personality and was a close friend of Nehru. The Head-lines in Blitz used to be in very bold letters, blood-red in colour!
He used to verify most of the times the credentials of a particular news item and then would attack all out, sometimes spitting venom.

Yet sometimes he was required to swallow his own words and writings.
People with short memory might have forgotten the way he first extolled beyond limits a god man who had made tall claims of ‘walking over water’ in the presence of hundreds and thousands of people, claiming that to be a ‘Yogic’ feat. And mind you, it was Blitz, yes Blitz which gave him the maximum publicity. However, the ‘yogic’ demonstration failed and the ‘sanyasi’ fell with a thud in the water at the very first step.
Well, that made Karanjiya to take a U-turn and he began writing venomous over the so-called god men and their likes.
(However, when he personally visited Puttaparthi with an ‘open’ mind and with a view to ‘interview’ Sri Sathya Sai Baba, after a detailed and long ‘interview’ (inner-view), he was convinced and the next issue of Blitz carried a big headline ‘GOD IS AN INDIAN!’ and details of the dialogue he had with Sri Sai baba.

Another name associated with Blitz again was that of ‘Bobby’ TalliarKhan; a sports-writer, his article ‘Knock-out’ was a real treat to read. Excellent sport detail along with his own analytical comments made any one understand the game, as well as its intricacies in minute details. His way of narration was simply superb. Besides a sports writer, he was a gifted ‘commentator’ over All India Radio. He could ‘run’ the commentary all alone on all the five days of a test-match! (The only ones to match his talents were Vijay Merchant, V M Chakrapani, Saradendu Sanyal, Devraj Puri and a few others, as far as ‘live’ cricket commentary were concerned).
He used to write on Foot-ball, Hockey, Soccer etc, besides cricket as well, and as eruditely.

Rajendra Mathur used to write for Nai duniya every week in a column ‘Picchala Saptah’ (‘last-week). A short stature extremely pleasant personality, sporting a smile all the while, he was a giant as far as Journalism was concerned. He began his career as a lecturer in English in Gujarati college Indore (I happen to be his ‘student’ then!), and later rose to be the Editor-in-chief, Nava-Bharat Times Delhi.

His analytical writings of the prevalent political scenario in the country predominantly, as well as that internationally, were indeed marvellous to say the least. We were not only ‘fans’ of that particular article, we had indeed become ‘addicts’. His style of writing was indeed very simple. He never used any epithets before any names, however mighty the person under his pen. Nehru was Nehru and Indiraji was only Indira. Whether it was Babu Rajendra Prasad the Indian President, or Khrushchev, Bulganin, Chou-en-lai, Kennedy or Nixon! He would simply name him or her as such.
However, his political comments were always to the mark; exceptionally straightforward, yet incisively critical and accurate. His writings made us understand the political scenario so well that even ordinary readers like us would feel enthralled.

Illustrated Weekly was quite a prestigious one those days. Sardar Khushwant Singh was its Editor-in-chief. That weekly would certainly catch anybody’s eye, since the topics and stories dealt therein were quite lively and attractive. That weekly, like Blitz used to take up mass education in a rather subtle way. While there was always the glamour of glamorous happenings, the editor would never spare blunders on the part of politicians as well as public figures.

Himself a very colourful and sometimes controversial personality Khushwant Singh was a man of wit and some ‘tangential’ thinking! His writings did appeal to me to some extent (during ‘my’ youth!)

Another figure, whom I never ‘saw’ as such, was ‘Coravaanjee’, a regular feature writer or satirist in the famous Shankar’s Weekly, brought out from Delhi. A cartoon and a very short write up underneath would make most of the politicians and public figures spend restless nights! (Later, after many many years I came to know that ‘Coravaanjee’ was none other than Prof.N.Kasturi, whom I admire most even now!).
Shrikant Thakre and Bal Thakre were two excellent cartoonists. They had launched a weekly in Marathi, named ‘Maarmik’, basically a political satire. Originally it had a very good fervour and flavour. Most of us liked its presentation at that point of time.

It was indeed the cartoons and ‘you said it’ by none other than R.K.Laxman which made the Times of India more so favourable to my liking. And as is everybody’s own experience, one gets addicted to a particular daily. Besides, some of the articles, including the editorials used to be quite educative indeed. Inder Malhotra was a good political commentator therein, so was ‘the speaking tree’ which gave us some quality religious and ethical reading.

I liked ‘the Indian Express too, and some of the views from Arun Shourie. I liked its non-partisan stand as far political comments were concerned.

In Marathi, my favourite periodical was ‘Satya-katha’. I ‘learnt’ to read ‘Nava-Kavita’ which used to be published on a regular basis. Dilip Purushottam Chitre, Mangesh Padgaonkar and the like were its regular contributors. I also read ‘Baa Cee Mardhekar’ there itself. (My brothers and sisters at home used to tease me when I recited those, as ‘Nava-Kavi’, ‘Na-Kavi’ etc!)
The Satya-katha also published some very short stories, usually related to social unrest or the like.

Still during later years when we shifted to Pune Maharashtra, our favourite paper became the daily ‘Sakal’ naturally. Nanasaheb Parulekar had already set high standards for its publication and it has not yet diluted that flavour to a great extent. It was indeed Lokmanya Bal Gangadhar Tilak who is recognised as a doyen amongst Journalists, who has etched his name in history for his outright comments and brave and bold presentation. However, ‘Kesari’ of the recent times could not make inroads into me so far!

Besides these names as far as print media are concerned, I have always been fascinated by the likes of the duet Pranav Roy and Vinod Dua; Rajdeep Sardesai; Kumar Ketkar; and last but not the least in Mr.N.A.Palkhiwala, whose post-budget speeches were heard spell bound by thousands of knowledgeable (and not so knowledgeable like me!), who eagerly awaited year after year for those balanced and extremely studious post-mortem of the ‘budget’!!

It is possible that some important names and issues might have been missed. However, this one is only to reiterate my own sense of indebtedness to those who have helped me to ‘become’ whatever I am today, a ‘bewildered’ witness, like the man of Laxman in ‘you said it’!!


19 October 2007 LONDON Dr. (!) P.S.Rahalkar

My Shtory……! “MY STORY…….

(Devdiwale!)


I was quite a meek and rather greedy individual right from the beginning. In fact my own childhood days were all too dull and lazy, since I was so myself. I could sit for hours together, doing nothing. (I was nick-named “Devdiwale”- the one who guards the front door of the house; because that was my favourite place to sit down and watch people move about!) And as far as doing or even thinking for somebody’s welfare was just beyond me. My own physical configuration perhaps did not allow me to be ‘active’ enough, (I was too obese, and indulged in eating all types of greasy and sweet items!).
I never excelled in my academic studies, neither in sports nor in ‘public appearance’ or ‘speaking’ in public. I was too shy indeed, as a child.

But thanks to my entry into College, a gradual ‘metamorphosis began to take place. I became a voracious reader to begin with. Later, I got interested in listening to good lectures and speeches. We were fortunate in having real towering personalities then, and I was privileged to listen to many among them. Perhaps these two, a lot of reading and listening to the marvellous talks kindled something within me; however it could never take up the form of a ‘fire’ or a conflagration anytime. Perhaps that only helped in preparing the ‘gsoil’.

Many more years passed by, and like millions others I was also engrossed in earning wherewithal for myself and ‘my’ family. I must say, I had to ‘toil’ quite a lot, in managing just an adequate livelihood, in fact too meagre at times. That certainly gave me moments of frustration, dejection and disappointments no doubt. However, like other mortals life went on, as per its own scheduled ‘programme’!

Then came a day, when I was drawn into the folds of a Spiritual cum Service Organisation. I was, as if blessed in being associated with that Organisation. I could interact with peoples and an ‘ideology’, quite distinct, yet truly ingrained in our own Culture.

No, let me go back a little again. While in college, I was fascinated by the ‘leftist’ ideology, the Communist one. I did not take up an ‘active’ membership as such; however, I could lay hands on some of the published literature of Lenin and Carl Marx (translated versions naturally), and could understand the same in bits and pieces.

And that was yet again the period when one starts feeling and enjoying romance in the atmosphere! Yes, I had started reading and ‘understanding’ poetry too!!
That opened up new vistas, trying to explore, understand and enjoy magnificent (sometimes not too magnificent!) ideas and flights a poet would take us to. I began feeling absorbed and enthralled in poetry!
But that period too did not last too long. A casual looking ‘heart-break’ made me realise the first goal to be achieved in life, to qualify as a Doctor first!

Well, I qualified as a doctor alright (not with any ‘flying’ colours though). But in doing so, it had definitely changed my own personality for the better, and I must acknowledge that to be mainly due to my teachers in the Medical College and the overall education that it imparted to me. I was now in a position to understand and grasp the physical and also psychological problems in the sick persons I came across.

Coming back to that ‘spiritual cum service’ organisation! Well, I am indebted to that one for life, since it gave me a million opportunities to ‘do’ certain things, which would satisfy and please My Own Self!

I remember scores of occasions that gave me immense joy and contentment, while working under the aegis of that organisation.
But more importantly, it has changed my own entire outlook towards pain and suffering in individuals and society at large.

A few instances might help in understanding my point of view.

While working as a Doctor in charge of a large Poly-clinic, I had also the V.D. department under me, the one which treats cases of venereal diseases. Also attached to that Clinic was one for treating all the prostitutes of the town, free of charge. Besides a regular specialist doctor, there were a couple of Medical Social Workers too attached to that clinic. One of the senior social workers used to visit the places of work where the sex-workers used to do their’ business’. She was supposed to survey the socio-economic as well as health problems therein. Being an elderly, senior and a very affable and sympathetic lady, the prostitutes used to be very co-operative in telling their woos to her. That particular Medical Social Worker by name Mrs. Vijayatai Lavate soon discovered that almost none of the prostitutes ever wanted their children to live and be brought up where they lived, as well as ‘earned’.

And there emerged a magnificent Humanitarian work under her Leadership, where I played a very small, indeed an insignificant role. She made bold to take out around thirty-five or so children of those hapless women, out of the environment so as to ‘rehabilitate’ those away, from the seemingly ugly environs.
It required a lot of grit, commitment, dedication and real hard work, and all that on a purely Voluntary basis. She was NOT to receive any monitory benefits whatever, indeed more of brick-bats and contempt and disdain awaited her at every step.

I was one of the fortunate ones to get associated with that gigantic task, along with many of my own colleagues and comrades from that spiritual organisation. It was indeed a thankless job, which makes me feel so proud and happy about, having had a very infinitesimal role for us however.
(Unfortunately, later on there were too many of political interventions and so she had to take back her steps quite often; yet ultimately she arose once again like a ‘sphinx’ and continued the glorious work till her own death a few years ago.)

Under the aegis of the aforesaid Organisation itself, we used to visit ‘homes for the elderly’, the ‘blind-homes’, ‘remand-homes’, inmates of jails as well ‘mental institutions’. Visits to the Government general hospitals and meeting and helping patients as well as their relatives, was a great piece of inner satisfaction too.

We would go to villages around and had actually ‘adopted’ a group of them, from health and education point of view. We used to run a ‘free’ medical dispensary, organise medical check-up camps, impart health-education, organise blood donation drives, and even maintained a blood group register for arranging emergency transfusion services. We conducted free coaching classes too! Besides, regular arrangements for feeding the ‘poor’ (in fact a word in bad taste; because those who were fed were truly Narayanas, albeit Daridri Narayanas!) was equally a very satisfying ‘activity’.
And during all of these activities, I am proud to reiterate, my own family stood shoulder to shoulder and participated whole-heartedly in all of them.
I am indeed proud of my now married daughter too, who is engaged in all those activities even now, perhaps with greater vigour and commitment!

It was glorious, perhaps the golden period of my own life. There was always an urge to do all that, however, having to cope with very limited ‘resources’.
I had the biggest failing in me; I could not verbalise much; I didn’t possess the ‘gift of the gab’!! Had I that skill in me, or had I developed that earlier, perhaps things could be much different. As I see all that in retrospect, I sometimes feel that all those efforts were not put to proper use, just because of the failure of my own communications skills!

You see, for pursuing any ‘noble’ work, one needs a Team; that ‘team’ needs to be a cohesive one, amalgamated as one single unit. And that requires very good communication skills, frequent evaluations, trainings, set goals etc etc.

Yet, I am not disappointed. A word or two of real encouragement, some words heard from eminent personalities, a zest to know more, a keenness to spread the ‘message’ through better ‘communications’ and so on, happen to be my own treasure, as of now.

Besides, I have been very fortunate indeed, on another score too. I have had the privilege of obtaining ‘Upadesha’ (Anugraha or Guru-mantra as it is normally called), from a very Venerable and Esteemed Sad guru.
(My late father used to remind me many years ago, while I was engaged in various forms of ‘social-service’ as indicated above, the exhortations of a famous God-man; He had said that ‘social service’ and one’s own personal ‘Sadhana’ are like a live electric cable; one of the wire carries a positive current, another a negative one. Unless both are joined, there cannot be spark. Likewise, social service on its own yields only partial results; whereas, when there is an added ‘inner’ strength or power of one’s individual austerities or Sadhana, the result must come to fruition!)

It has taken a very very long time for me to realise its true import. But now I am convinced of the words my dear father had reminded me quite often on those occasions. Indeed, whenever I begin to write something new, I have that gut feeling that ‘Someone’ invisible, some ‘power’ that be, gets things done through me.

Presently, I find myself engrossed in a particular Translation work. And truly it is not a secret anymore, that certain ‘words’ just ‘occur’ to me at the spur of the moment; a word I might have never used or even heard before!!! This is absolutely no exaggeration, but Truth beyond doubt.

I do not know what made me write all this. I just wanted to know how a new ‘file’ or ‘folder’ is made in a computer or a lap-top. Just ‘clicked on’ and this is what you get to read!! (Please do bear with me!!!!)

Jai Sairam!!!

The Making of a Doctor…..!
The Making of a Doctor:
Well, at last I was destined to become a ‘Doctor’! I had never dreamt to be one during my own childhood or adolescence either. However, having qualified as a doctor later on, I have found that to be too gratuitous, most rewarding, unbelievably satisfying.
I was just musing, as to how exactly all that happened. To cut a long story short, let me narrate a few anecdotes that have proved to be ‘landmarks’ or corner-stones, which ‘made’ me a doctor; otherwise my own dream was to become an Engineer instead.
I just could not have ‘become’ an engineer, since the marks and grades ‘earned’ in Mathematics as well as Science were too meagre, in fact pathetic! (And that made Dr.Bhagwat, then Principal, Holkar Science College comment rather sarcastically,” let him join the college of Arts; he is a duffer in Science & Maths!”, while speaking to my father). I had to literally plead with my father not to send me to the Arts Faculty; instead, I was prepared to join the ‘B’ group that had Biology as principle!
Well, the sojourn started with Biology, and surprisingly, I was better off with Zoology! In the meantime I had started dreaming of becoming a very successful and esteemed ‘Doctor’! The reasons for those ‘dreams’ were too obvious. We had very few doctors in our town then; and the ones I knew were indeed towering figures in the profession. At least two of them would have been my ‘idols’.
Likewise, a few more names always used to be in print those days. There was one Dr.Bidhan Chandra Roy, the then Chief Minister of West Bengal, who wielded political power as well as an astounding Medical prowess, for a number of years, no, decades! (Like Jyoti Basu, he remained in power, may be a couple of decades or more!). But more importantly, he was a Medical Consultant par excellence, having been a personal Physician to the then President of India, Dr.Rajendra Prasad. I still remember to have read in newspapers of those days, when he was consulted not only by the President, but many other dignitaries of the day as well, and he used to be flown for the purpose at short notice (the ‘flying physician’!)
There were other names too, who had etched a nick in the esteemed profession, like Dr.Baliga, Dr.Ginde, Dr. Shirodkar, Dr.Purandare, Dr.S.K.Mukherjee, Dr.Ramnarayanji Shastri, and so on and on.
(However, I am very much aware that I was nowhere near them in any sense of the term. Truly speaking, I never made any efforts myself to move in that direction. Yet they were, and still happen to remain my ‘idols’.)

Well, the entry to the Medical College was not difficult that year, since I was successful in ‘earning’ the requisite grades; besides, the then government had doubled the ‘seat-quota’ that year onwards!
And in spite of ‘ragging’etc being quite prevalent, I was somehow ‘spared’ of that menace, since most of the ‘second-year’ boys (who usually nurture more vengeance in such matters) were my class-mates, since I had taken up admission in the Veterinary college for a year earlier. (Because that college was a freshly started Institution, with ‘Research’ facilities etc added on, as a carrot held in front of the prospective candidates!!).

It was really a good and smooth sailing during those five years in the Medical College. I had started studying more earnestly, and although more on an average side, I was at least not ridiculed anymore as a ‘duffer’!!
It is here again, that many of my own ‘dormant’ qualities came to the fore, I must confess. I began to have more of an ‘insight’, as well as a compassionate attitude. May be the sick person’s woes made me realise their pain and suffering, and that was just a reaction to that.
Besides, we were so very fortunate in having teachers of an exceptional calibre; fully devoted and dedicated to the medical profession, and most importantly, to ‘Medical Ethics’. I owe a great deal to the Values they inculcated in me as a Medical man. Indeed I am justly proud to say, that I was not required to compromise anytime, on those grounds.
Of course, there were instances when those ‘Values ‘were challenged or threatened. But ‘Providence’ again saved me from any ignonimity.
Immediately on passing out as a medical graduate I was posted in a District Hospital, and here began my actual ‘tryst with destiny’! I learnt quite a lot here, no doubt. I had my own moments of triumph as well as an occasional defeat too. And here itself again, I was introduced to a system of ‘alternative medicine’; I was inducted in the study of ‘homeopathy’ too, by none other a person than the vice-principal of the government degree college, a non-medical person, a professor in chemistry!
While engaged in my ‘adventures’ in the practice of medicine (and surgery, as well as dentistry too!), I came across an excellent book in Hindi, authored by the famous Tarashankar Bandopadhyaya, named ‘Arogya-Niketan’. That particular book chronicled three generations of “Kavi-raji”, those physicians who excelled themselves in “Naadi-pariksha” or “Naadi-Jnyana”, wherein diagnosis used to be made over examination of a person’s ‘Pulse’, done under a deep trans-like state of the physician, and the treatment was through various “Mushti-yogas”.
It was a fascinating book, and although a fiction, it narrated the ancient traditional systems of Indian Classical Medicine.
Still later on, I came across the school of various ‘faith-healers’, and came to know of certain God-men or spiritual leaders, who were supposedly healing or even ‘curing’ disease, miraculously or whatever you call it.
And then came a partial realisation, that most diseases, since they arise out of the making of ‘mind’, can be overcome if due attention is provided to the ‘psyche’.
Needless to say, I am not hundred percent confident about it, and shall NOT advocate that all alone, for fear of losing the ‘rationale’ in treating diseases, as well as for the fear, that one may stop making any positive ‘efforts’ in order to achieve success while treating a sick person.
That makes me realise at this point of time, that I am still way behind times; that I am still an incomplete Doctor; that there is still much more to know.
A few years ago, I had suddenly ‘stopped’ using the prefix ‘Dr.’ behind my name, thinking that since now I am a ‘retired’ person, I need not attach any epithets to my name, thereby ‘relieve’ myself of my ‘duties and obligations’ of having been a doctor. However, it was my ‘Sadguru’ who reminded me to ‘use’ that word, saying that I could not afford to do that; ‘a doctor is a doctor for life’!!
And so, I do use the ‘prefix’ alright; but believe me, even if a doctor ‘treats’, there is someone ‘else’ who ‘Cures’!!!

4 October 2007 (London) -Dr.P.S.Rahalkar (!)

Just loafing around within....!Just loafing around within…!

Stray thoughts make me roam around within me, without  any motive or reason. For instance, the whereabouts of Rahul Gandhi !! In fact I have nothing to do about it ; no business whatever! However, why should my thoughts get entangled into such unimportant matters? Why? Indeed, the eternal queries – Who, What, Why, When, Where and How – always haunt each one of us; and when we get an answer to any of these, we exclaim ‘Wow’! 

Are our queries always useless? Do we indeed peep within to discover ourselves ever? What makes us look within? Saints and Sages have always exhorted us to ‘know yourself’. Do we really try to do so? In fact, we tend to spend entire time and energies discovering everything except ourselves; we are bothered about whereabouts of some Rahul Gandhi, or anything and everything ‘other’ than ‘me’, which is ‘outside’ me! Do we indeed have time and reason to do so; such perhaps useless and stray thoughts haunt me very often these days and that’s why I said  ‘loafing around’! 

Nevertheless, as Carl Jung said, “ the one who looks outside – dreams; the one looking within- is enlightened”! Indeed, I am looking for enlightenment that is so illusive. In fact, in spite of exhortations by Saints, Sages and even Avatars or teachings from various Scriptures, they can only lead towards the ‘light’. I must search ‘myself’ in that light. During my childhood, my dear father while trying to dispel the fear of darkness from my mind had quipped, ‘don’t be afiraid of darkness; that is always overcome by virtue of our own inherent, intrinsic effulgence’! How true; but we often fail to realise that the light is always within us to enlighten; we need not roam in search of outside resources. Alas! That exactly is our predicament; we fail to sit quiet and look within!

Perhaps ‘loafing around’ within oneself might at last be useful !!

London.     14 April 2015.y

JNYANESHWARI
A
SYNOPSIS

(Dr.P.S.Rahalkar)

Sri Jnyaneshwari has been a perpetual theme of contemplation amid cross-section of entire humanity. Large numbers of scholars are engaged in its detailed study. Well over seven hundred years have passed since it was written and one is unable to find a scripture equal to Jnyaneshwari. Indeed, one encounters newer meanings while reciting this scripture since the very nature of Knowledge is ever changing!
Jnyaneshwari imparts subtle softness to Enlightenment itself and it appears as though Sri Jnyaneshwar Maharaj is offering platefuls of Nectarine Bliss to Knowledge savvy devotees and spiritual aspirants. He inculcates values such as noble thoughts, speech and actions in entire world with motherly affection. He implanted sapling of Absolute Bliss and its creepers reached right up to the sky; large numbers are basking happily under its cool, peaceful shadows. One encounters a unique aura of sacredness around each word of Jnyaneshwari; it is indeed an ocean full of entire nine types of emotions, treasure of gems and jewels and a mountain of entire doctrines!
Sri Jnyaneshwar Maharaj offers innumerable illustrations in order to make all people understand principle doctrines of spirituality, which is in consonance with His conviction that everyone is entitled to attain blissful state of enlightenment.
Although Science is making rapid progress in the outer world, travel within oneself is indeed a long journey! However, one can travel briskly with the help of Jnyaneshwari, which makes one understand that the ‘being’, world and Providence are one and that one can attune oneness with Cosmic Energy. That makes this scripture greatest of all and requires regular study and contemplation.
1. The First chapter is famous by the title, ‘Arjuna Vishad Yoga’ or Arjuna’s despondency. In accordance with Vedic Traditions, Sri Jnyaneshwar Maharaj makes obeisance to the almighty Lord in the form of Sri Ganesha that is Omkara-Swaroopa, destroyer of obstacles and bestower of joy and happiness. He then proceeds to praise the Goddess of Learning Saraswati Sharada and regarding His Sadguru Sri Nivruttinatha as Divinity Incarnate, bows down repeatedly with reverence.
Sri Jnyaneshwar describes attributes of Sri Ganesha in beautiful poetic language using metaphor of Omkara before beginning to expound inner meanings of the Geeta. Thereafter, He extols Sharada Saraswati, a repository of entire learning and arts. He continues to praise Sri Guru Nivruttinatha who has been responsible in making Sri Jnyanadeva entirely fulfilled (‘Poorna-kama’) and describes greatness of Sri Guru. He then describes greatness of the scripture ‘Maha-Bharat’ too, which happens to be the very birthplace of entire spirituality, origin of entire learning and acme of entire poetry. He proceeds to narrate greatness of the Geeta, extolling it as very pollen of the Lotus representing Maha-Bharat, which the saints, sages and the ‘detached’ continue to enjoy and which is praised whole-heartedly by none others than Brahmadeva and Sri Shankar as well!
Sri Jnyaneshwar now exhorts the audience to listen to the narration with rapt attention. He raises the Audience to the level of His parents and therefore he can speak to them more affectionately, he says. He admits venturing into commenting over the Geeta as courageous where even Lord Sri Shankar was stunned and the Vedas were dumbfounded! However, He again praises Sri Guru and seeks His blessings regarding Him as the Mastermind.

While the Kaurava King Dhrutarashtra asked Sanjay as to what his sons and those of Pandu are doing at Dharmakshetra (field of righteousness) and Kurukshetra (field of action), he described the positions taken by both armies as well as chariots with them. He especially described glory of Arjuna’s chariot and overwhelming love and fascination of Lord Sri Krishna unto His devotee. He narrated war preparations and enormous blowing of conches by warriors on both sides. Arjuna looked at the two armies and asked Sri Krishna to move the chariot in between the two armies. The Lord, who was charioteer for Arjuna took the chariot as per wishes of Arjuna.
Now, instead of viewing warriors like Bheeshma and Drona in the opposite camp as enemy, Arjuna recognised them as his revered preceptors, brothers, uncles and close relatives and that made Arjuna suddenly compassionate. He forgot his gallantry; his bow ‘Gandeeva’ slid down since he was totally deluded. He began justifying his decision not to fight! Thus, there appears description of benign traits in the form of kindness, compassion, benevolence etc. Sri Jnyanadeva describes abandonment of weapons by Arjuna and his extremely agitated choked state of mind in a very subtle manner.

2. The Second Chapter deals with ‘Samkhya-Yoga’, wherein Sri Jnyanadeva elucidates quintessence of ‘Samkhya’ (Enlightenment) philosophy and ‘Buddhi-Yoga’ (devotional service without aspiring fruits thereof) in short. Lord Sri Krishna begins to advice the deluded Arjuna during this chapter.
To begin with, the Lord reminds Arjuna of his valour and gallantry and chides him saying abandonment of weapons in battle is impotency that leads to losing both this and nether worlds. In spite of such admonition Arjuna insists better to beg for alms rather than kill revered preceptors and kith and kin, thereby acquire sin. However, since the Lord didn’t agree he surrendered completely admitting the fact that he was unawares of his own welfare and so the Lord may please guide whatever was correct and righteous.

Indeed, the Lord was awaiting total surrender on the part of Arjuna and so the magnanimous ‘snake-charmer’ rushed down towards the one deluded because of the poison of seduction and began counselling him on the basis of spirituality. He attacked the notion of Arjuna being  ‘do-er’ borne out of ego and demonstrated the incessant activity of creation, sustenance and dissolution by the omniscient, omnipotent and omnipresent Lord. He said, ‘Arjuna, births and deaths are seen by you since your vision is deluded because of body-sense; however, those who escape from its clutches see only the indwelling Atma. The Jnyani Saints and noble beings discriminate between ephemeral bodily attributes and the eternal omnipresent ‘Chaitanya’, which is devoid of births and deaths. Weapons can destroy the body but Chaitanya is indestructible; the body is perishable but the Atma is immortal. Atma abandons the body when it wears down; number of bodies appear and disappear in association with the Atma (Chaitanya). Entire activities of Nature are evident because of Maya. The Lord explains the concept of indestructible Atma and the ephemeral bodies that are born repeatedly on this occasion. Further, He explains duties and obligations of a warrior adding that if a warrior adopts traits of a Brahmin such as compassion and kindness during times of battle, his entire destruction is unavoidable; moreover, there will be disgrace and unrighteousness if he takes to Shastra-Sanyasa (abandoning use of weapons)! However, he will reach heaven if death overtakes him during war and will acquire Kingdom if won! Thus, whether victory or defeat, you will be the beneficiary; therefore, engage in battle maintaining equal-minded ness; you shall not incur any sin thereby!’

Expounding ‘Samkhya-Sthiti’ thus far, the Lord now dwells upon ‘Nishkama-Karma-Yoga’ (action performed without an eye on fruit thereof). He says, ‘When one performs action in un-attached manner (to the fruit thereof) even while engaged in worldly matters, those epithets do not harm the individual by ‘binding’ to fruits of those actions. Arjuna, it is just proper for you to engage in desire less action since actions that are dedicated unto the Lord are fulfilled even if those remain half-done unfortunately. Indeed, actions performed with such mindset are essence of Yoga. Your intellect is presently riveted unto body sense; therefore it is under delusion. You will experience bliss of Samadhi once your intellect clarifies (of delusions)!

3. Karma-Yoga, the path of Action: - Lord Sri Krishna explained principles of Samkhya philosophy where Knowledge (Jnyana) happens to be the means to attain Liberation or deliverance during the second chapter. In fact, worldly beings are ‘bound’ due to ignorance (A-Jnyana) and it is necessary for them to become worthy of acquiring deliverance. Therefore the Lord expounds path of devotional service ‘Karma-Yoga’ in the third chapter of the Geeta.
Arjuna questions ‘double speech’ on the part of the Lord for advising to engage in battle, which is violent sinful action while denouncing action as such and therefore, begs for wise counsel without contradictory statements from the Lord!
The Lord admits that He advocated selfless service as well as royal path of Knowledge (Jnyana), since both confer the same fruit. However, the beneficiaries are distinct; those dull-witted cannot pursue the path of Knowledge since relinquishing action does not necessarily mean renouncing fruit of action; moreover, even those aspirants who transcend entire activity cannot give up action as long as they hold on to body. Indeed, those who claim to renounce entire activity while still nurturing sensuality are hypocrites! A selfless aspirant possesses pure conscience and even when he appears to engage in activity he is not ‘bound’ by fruits thereof, being detached.
Sri Jnyaneshwar Maharaj explains ‘Swa-Dharma’ more lucidly on this occasion and mentions ‘Agnihotra’, worship of deities, feeding Brahmins, reverence unto Sri Guru, hospitality unto guests and upholding four-fold Varnshrama Varna Vyavastha  (action and attribute oriented caste system). The Lord says that whatever one earns through righteous means should not be considered worth enjoying alone but should be dedicated unto the Lord as ‘Swa-Dharma-Yajnya’ and then enjoy the remainder as ‘Prasad’ (Blessings). Everyone should carry out his/her ordained duties meticulously. Indeed, one acquires human birth as a result of actions performed during previous births and so it is impossible to avoid action. One can attain Liberation like Jnanaka without abandoning action and therefore the Jnyani (Knowledgeable) must engage in activity so as to set precept and example for the ignorant.
Indeed, senses perform actions as per attributes of nature but the ‘Brahma-nishtha’ (enlightened being) does not entangle therein; moreover, the one who attaches to action remains ‘bound’ to it!
Later, while replying to query from Arjuna the Lord describes passions and anger as evil traits, which are responsible for total destruction of the wise and devoted aspirants; even the Knowledgeable (Jnyani) perish due to these two, along with the ignorant! In fact, Jnyana (Knowledge) is very pure and beneficial but these two occupy it well in advance and the only remedy to whisk those two is control of the senses where these two inhabit. Once one gets rid of passions and anger, his mind and intellect shall be free from the clutches of these two and the being will attain freedom to enjoy Brahmam, the state of absolute bliss; he immerses in perpetual joy and happiness!

4. The Lord said in the third chapter that one should dedicate whatever Karma or action performed through body, speech and mind. That exactly is ‘Karma-Yoga’ and the Lord explains modus operandii to go about it during the fourth chapter.
Jnyanadeva says, ‘expounding speech of the Lord will certainly make the audience ecstatic. Indeed, the Lord explained the Karma-Yoga to Arjuna because of His overwhelming affection unto Arjuna, the one that was inherited by great royal sages (‘Rajarshies’) such as Manu and Ikshvaku’. The Lord says people during the present era are entangled in coils of sensuality due to lack of discrimination and detachment and so selfless action (‘Nishkama-Karma-Yoga’) disappeared altogether. However, I AM describing it to you again in spite of hustle of war since you are very idol of love, an earnest devotee and friendship personified! Arjuna, entire beings including Me have had innumerable births thus far; the beings do not remember their previous births but I do! In fact, I AM birth less; however, My ‘taking birth’ appears because of Maya. I incarnate from age to age to establish righteousness, to protect and safeguard ‘Sadhus’ (the good and godly) and to annihilate the wicked, thus fostering joy and happiness.
However, only those who are Knowledgeable (‘Atma-Jnyani’) and free from wicked qualities such as passion and anger can understand My Divine Incarnation, since they are verily My Form! I AM unfathomable to the dull-witted. Although the human race is one single entity, I apportioned it in four classes as per their individual attributes and disposition; moreover, I proscribed actions for them accordingly. If everyone pursues actions as ordained, the very action liberates him from bondage to fruits thereof. Even the prudent or foresighted are deluded while considering ‘action’ and ‘in-action’!
Therefore, one should not nurture the feeling that he is the ‘do-er’ while performing an action; moreover, action performed without yearning for fruits thereof is true ‘Naishkarmya’ (non-doer ship), which is the logic to acquire contentment. Indeed, such an enlightened being enjoys bliss of the Self perpetually. He does not discriminate between things and beings; he is equal-minded; in addition, since he experiences similarity between Karma and Brahmam, whatever he ‘performs’ mounts to ‘Naishkarmya’ alone!
‘There is nothing more sacred than Jnyana, which is attained only by those detached from sensuality and those who do not claim ‘doer ship’ of any action performed. Therefore, such of those are in perpetual state of peace and tranquillity (‘Prashanti’). However, those who do not practice self-restraint lose (joys of) this as well as other worlds. Indeed, such a life is worthless since he is entangled in worldly matters and sensuality; he is prey to doubt and misgivings, which lead to his downfall.
‘Indeed, lack of Knowledge breeds suspicion that hinders path of faith and intellect devastates. However, mighty suspicion can be destroyed with sword of Knowledge and dirt from the mind removed.’ Exhorting thus to Arjuna, the Lord prodded him to get rid of entire doubts and to engage in battle once again.
Sri Jnyanadeva proceeds to narrate growth of ‘Shanta-Rasa’, power of words and importance of Literature at large while concluding the chapter and exhorts listeners to pay rapt attention to the exposition in order to annihilate entire pains and travails of the mundane world.

5. Lord Sri Krishna praised path of Knowledge during the fourth chapter and later advised Arjuna to pursue path of Karma-Yoga (action oriented) and engage in battle. The Lord emphasises during this chapter that Selfless Karma-Yoga is superior to Karma-Sanyasa (refraining from action).
Sri Jnyanadeva cogently explains as to why the Lord said so. Karma-Yoga is easy to pursue and it bestows liberation too, whereas Jnyana-Yoga requires pursuing four-fold penance or austerities and therefore difficult. Path of action (Karma) alone is easy and proper for ordinary peoples. This chapter deals with ‘Naishkarmya-Sthiti’ at length, which is enlightening. ‘Naishkarmya’ does not mean total inactivity due to inertia or laziness but a state where one is absolutely indifferent to whatever bodily actions may be taking place.
The one who does not pursue Karma-Marga properly and takes to renunciation of action (Karma-Sanyasa) does not gain anything. It is necessary to get rid of delusion and clarify his mind with grace from the Sadguru in order to stabilise it in the Self. Knowledge dispels delusion; actions follow in accordance with righteousness; pride and ego destroys and the aspirant possesses tranquillity of mind. He has no attachment and avarice; therefore, he is eternally at peace and entire world is happy abode for him. A Jnyani does not discriminate; he does not perturb because of good or evil; he is not subservient to sensuality. Ignorant beings run after sensuality that is like mirage and so suffer accordingly; however, the Knowledgeable treats sensuality as poison and refrains from it; he is immersed in Bliss of the Self (‘Mahabodha’, Enlightened State).

Thus, Sri Jnyanadeva describes an enlightened being (Jnyani). He says that such an eternal enlightened state is available to only the fully detached, desire less and selfless beings; indeed, he is Brahmam personified! The Yogi gets rid of sensuality by virtue of total detachment and destroys the mind itself through Yogic practices of Yama-Niyama-Pranayama etc.
Arjuna was amazed while listening to the path of Yoga and requested the Lord to elaborate more on it!

6. Sri Jnyanadev recollects grace from Sadguru Nivruttinath and continues to expound inner meanings of the Geeta. The Lord says that even if Karma-Yoga and Samkhya-Yoga are identified as two distinct entities, those ultimately lead to renunciation or Sanyasa; indeed, abandoning entire resolves and desires verily amounts to Sanyasa, since his intellect is so attuned. Those desirous of attaining that high status must begin with Karma-Yoga and tread the path of ‘Ashtanga-Yoga’, the eightfold steps of Yama-Niyama etc. One becomes aware of unity with Brahmam since there is no distinction between means and goal anymore. Such beings are in a state of Naishkarmya (inaction) in spite of appearing to ‘perform’ action. One can experiences being Brahmam personified, when entire ego of futile body-sense disappears. Such non-dual status will not encounter dichotomous pains and pleasures.

Sri Jnyanadev describes affection between the Lord and Arjuna most eloquently; he proceeds saying the path begins with ‘Pravrutti’ (action-prone ness’) leading to ‘Nivrutti’ (total withdrawal). He advocates a secluded pleasant place to perform Yoga; saints and sages should habit it; one should be seated in appropriate posture or ‘Asana’ and he should begin Yogic practices by contemplating on the Sadguru.
Sri Jnyanadeva explains very vividly experiences undergone by the aspirant borne out of his own experience while practicing Yoga Sadhana. He says that this path (of Yoga) necessitates strict sense control and defines it as regulation of senses with full detachment. That leads to taming of the mind, which becomes introvert and one comes face to face with one’s true Self, the pure unsullied Chaitanya or Atma. Pains and travails on attaining that status do not perturb him. The Lord divulges yet another remedy to Arjuna, which is to see and experience the Lord Divine pervading everything, since He is the one that permeates everything equally. He gives simile of thread immanent in cloth or gold in various ornaments. Indeed, there is no greater gain in entire three worlds taken together!

However, it is necessary to stabilise the mind in order to attain a state of equanimity and equitability. Even though the mind is extremely fickle and slippery it possesses uniqueness, which is its developing penchant for something it is exposed to! Therefore, one should cajole it into bliss of the Self through constant practice and detachment, which in turn will gradually tame it.
The Lord dispels yet another doubt lurking in the mind of Arjuna. Supposing the aspirant is endowed with absolute faith but lacks in ability or proper equipment and happens to lay down his body before attaining Self-realisation, his onward progress does not jeopardise; he takes birth again in a noble, affluent and virtuous ancestry. He is endowed with appropriate spiritual leanings right from childhood as per his actions and mindset during previous life, leading to automatic progress in subtle spirituality where even the ultimate ‘Samadhi’ comes in search of him! Indeed, the ‘action-prone’, Jnyani, ascetics and devoted aspirants continue to practice in their own ways, in order to attain that status. Therefore, it is very natural that such a one is venerable to all and he is dear to Me more than Myself!

7. During the seventh chapter the Lord deals with ‘Jnyana-Vijnyana-Yoga’. ‘Vijnyana’ covers entire worldly matters and to regard the same as true is verily ignorance or ‘Ajnyana’; whereas, Jnyana transcends consciousness. ‘Vijnyana’ is extolled without remainder; ignorance can be dispelled and what remains is only pure knowledge that transcends mind and intellect. That exactly is the doctrine, which the Lord explains during this chapter and says everyone considers the false and ephemeral worldly matters as true; however, an occasional one strives to acquire ‘Truth’, the permanent and eternal. Nevertheless, only a rare one comes to ‘Know’ its exact nature. Moreover, since refutation of Vijnyana alone confers true Knowledge or Jnyana, the Lord says that He would first explain the meaning of Vijnyana. He says that entire visible nature is a creation of ‘His’ Maya, which in turn is known as ‘Prakruti’. Prakruti is again described in two forms- the ‘Para’ and ‘Apara’. The ‘Apara Prakruti’ is eightfold and the place where those eight parts take refuge is the ‘Para-Prakruti’, which breeds innumerable beings with different shapes but having same constitution as ‘Andaja’ (born out of eggs), ‘Svedaja’ (born of sweat), ‘Jaraja’ (from placenta and umbilical cord) and ‘Udbhija’ (from soil). These are responsible for various ‘actions’. Now, the form of the universe becomes extinct when this very Prakruti merges back into its original pristine form. Indeed, the Lord says, ‘this Prakruti having threefold attributes (Satva-Raja-Tama) forms from Me alone; however, it just shrouds Me under its fold! Likewise, although all those beings took birth from Me, they forgot Me being deluded and entangled in desires and passions.’
Therefore, the Lord shall explain as to how that inscrutable, inviolable Maya can be overcome. In fact it is very difficult to cross this Maya; one may regard it as a big river. The Lord furnishes a very lucid and candid description of this ‘river’ (‘Maya-Nadi’). Those who dare to cross this river with the help of intellect, study of Vedas, penance, Yajnya, Sat-Karma etc exhaust themselves on account of inherent drawbacks such as desires, ego and pride. However, those who take refuge in the Grace conferred by the Sadguru and surrender to Me completely are the only ones capable of crossing this ‘river’, that is Maya. Indeed, such of those are very few; all others are afflicted by the ghosts of ego and pride and therefore must keep revolving in the cycles of births and deaths! The Lord describes four types of devotees on this occasion, namely the Jidnyasu (knowledge-savvy), Arta (the afflicted), Artharthi (desirous of fruits of devotion) and Jnyani (Knowledgeable).
‘There are a number of beings who worship various deities for acquiring ephemeral and transient sense gratification; however, they are unawares that I AM the One who resides and presides all those deities! In fact, all the joys and pleasures accrued through those deities are mortal, perishable. I AM the One who is permanent and eternal; they should strive to attain Me instead! Alas! They miss that very one! In fact I AM the One intrinsic to every thing and being; however, those hapless ones are carried away by ego, anger, duality borne of ‘body-consciousness’ (Dehabhimaan) and so trespass the forbidden path, thus keep facing ordeals due to birth-death-birth cycles.
Indeed, very few fortunate ones escape those travails; they fulfil themselves reaching the final abode, namely ‘Para-Brahma’ while treading the straight righteous path and without deluding the intellect. They attain My Form and therefore they do not suffer at the time of death.

8. Sri Jnyaneshwar Maharaj lucidly explains whatever the Lord said in reply to the query from Arjuna, namely what is meant by Brahmam, what is Adhyatma and what is meant by Karma; moreover, whatever is meant by Adhi-Bhoota, Adhi-Daiva as well, during the eighth chapter of the Bhagawad Geeta; and the Lord said, ‘Arjuna, the very subtle and imperishable ‘Tatva’ or principle that pervades entire perishable things and beings through and through is known as ‘Brahmam’. ‘It’ does not form or destroy along with formation or dissolution of Nature or Prakruti and such a status of the Brahmam is called ‘Adhyatma’. Moreover, the ‘activity’ that appears taking place at the level of ‘Avyakta’ or unmanifest Brahmam in the form of entire animate and inanimate nature even without an actor is known as ‘Karma’. In addition, the body with name and form that forms because of amalgamation of the five basic elements (‘Pancha Maha Bhoota) and that, which disappears on their separation is called ‘Adhi-Bhoota.

Witnessing earnestness to listen on the part of Arjuna, Lord Sri Krishna explains the status of a being at the time of his death. He says that those who are one with Him do not suffer travails of death while laying down their body. He reiterates that a person remembers a thing most dear to him while alive at the time of his death and attains the same status. Therefore, He exhorts Arjuna to keep remembering Him and fight, so as to attain His Form. Arjuna, you should practice in such a way that your conscience is riveted unto Me and travails of births and deaths will disappear forever, the Lord says. The Yogies lay down their bodies peacefully since those detached, desire less ascetics strive hard to attain that imperishable Brahmam.
While expounding ways to ‘know’ Brahmam, which is unfathomable even to Vedas the Lord says, ‘ one should make the mind introvert and lead a restrained and resolute life-style; in addition to stabilising the mind one should contemplate upon ‘Omkara’, so as experience complete oneness of Brahmam in the course of time. Although it is essential to remember the Lord at the time of death, it is indeed difficult at that helpless hour. However, while dispelling that doubt the Lord says that unequivocal, loyal devotion is the straight path to attain Brahmam and to serve the Lord with one’s entire body, speech and mind verily amounts to staunch devotion. Chaitanya comes in search of such a devotee and liberates him from cycles of births and deaths. Now, whether to entangle in coils of birth-deaths or to get rid of those depends entirely upon his status at the time of death as well as opportune time. The Lord explains the concepts of ‘Archira-Marga’ and ‘Dhoomra-Marge’ on this occasion, which is indeed eternal, timeless. Since it is beyond one’s control as to which of the paths to choose, one cannot be dependent on the same. However, those who are one with Brahmam even before their death do not suffer from interruption of their status of being Brahmam, since they do not crave for either material or even spiritual wealth. They regard even the status of Indra as insignificant, vis-à-vis bliss of Brahmam.

Sri Jnyaneshwar says the Lord was narrating story of a Yogeeshwar, Master of Yoga and Sanjay translated the same unto Dhrutarashtra the blind old king of the Kauravas; I am passing on the same for your sakes, under blessings of Sadguru Sri Nivruttinath.

9. Lord Sri Krishna repeats the subject of Jnyana-Vijnyana as introduced in the seventh chapter and praises focussed listening on the part of Arjuna. The Lord says, ‘while one acquires the mysterious, occult knowledge he distinguishes amongst the mundane, ephemeral, precise as well as useless stuff and liberates from clutches of birth-deaths. Such knowledge is best among entire knowledge; it is supreme, sacred and present in everyone’s hearts. However, it is cognisable only when it emanates from the Sadguru and one can experience it on listening from him. People engrossed in passions and desires renounce such nectarine knowledge and foolishly run after sensuality that deludes as mirage. I AM omnipresent, omnipotent and omniscient; in fact, entire universe is My Own expansion; I pervade everything through and through. This universe is on account of My Maya, which the beholder ‘sees’ through his imagination. Beings engrossed in Raja and Tama are unable to comprehend it; however, those endowed with divine benign traits (‘daivee-guna-sampanna’), such Mahatmas do experience My Presence everywhere; they worship Me lone; sing My Glories and through such melodious singing they annihilate entire pains and sorrows of the universe and fill it to the brim with ecstatic joy.
The Lord reiterates Jnyana-Yajnya once again and says that the awakened Jnyani visualises entire universe as one single whole. Indeed, He says, ‘ I pervade every atom and particle in this universe; entire articles and paraphernalia required for Yajnyas so also the Sun, moon and even Vedas are My Forms alone. Moreover, killers as well as those killed are My Forms! What more should I say, there is not a single place where I AM not!
However, the beings do not recognise Me; they rather engage themselves in acts such as Yajnyas and Yagas for attaining happiness. Nevertheless, do remember that even when one performs all sorts of pious acts without understanding Me, those just turn out as futile. One has to descend back to this Mrutyu-Loka (mortal world) after one exhaust entire merits earned while enjoying heavenly pleasures. On the contrary, those who worship Me unexceptionally attain Sayujya Mukti (becoming totally one with the divine). One should be able to surrender everything unto the all-powerful divine, regarding one’s own self as insignificant and despicable. It is indeed creditable to keep complete allegiance unto Me. The paraphernalia of worshipping through flowers, fruits etc is just an excuse, a ruse; I avidly accept even a leaf, which is offered to Me with immense devotion and is sweeter than nectar for Me! I recognise only affectionate devotion of My devotees.
Arjuna, I shall tell you a very simple fact; always remember Me and then, whatever action you may perform the result of birth-death will not bind you. I do not care about the caste or creed of a devotee who sees Me everywhere, at all places and who resides in his body completely detached; even if he was sinner and immoral previously but out of remorse he were to engage himself in devotional service unto Me, he can certainly attain Me! What is more, even if he were to nurture ill will against Me as Kamsa did, I AM attainable to him!
Arjuna, you are born in a world that is mortal, impermanent and full of pain and sorrow; one’s life is ephemeral, evanescent. The ignorant foolish people are entangled in sensual pleasures and keep enhancing thirst for more sensuality until death overpowers, being deluded. Indeed, devotion unto Me entails attaching one’s mind and conscience unto Me, ‘seeing’ Me alone everywhere and keeping full allegiance unto Me. You will ultimately reach Me alone and be completely happy, when you follow these injunctions.

10. Sri Jnyaneshwar Maharaj says that he could translate and expound the ninth chapter of the Geeta just on account of Grace of the Sadguru, which is indeed unspeakable and indescribable. Moreover, the assertion therein measures up to the original Sanskrit dialect and this statement is made with extreme humility and self-confidence.  Thus, he continues to explain the tenth chapter.
Witnessing the earnestness and affection on the part of Arjuna the Lord said, indeed Arjuna; I am happy to reiterate this mystic knowledge to you purely because of the love unto you. Arjuna, I pervade the entire universe through and through. However, it is difficult to understand. Even the all-knowing Vedas, ascetics and Munies, why, even Gods could not understand My True Self! Nevertheless, the one who turns his conscience introvert and destroys body-consciousness can indeed experience My True Form. He is free of entire notions. Just as a small seed expands into tree form entire beings, sages such as Kashyap etc, Manu and Lokpals created from Me alone. I pervade entire universe right from an ant up to Brahma-deva. Such devotees turn their backs from heavenly pleasures and even liberation itself, since they acquire bliss of My Love! Indeed, I dole out heavenly pleasures to them who beg for those but reserve true bliss for My loving devotees and enlighten them with pure knowledge.
Arjuna was blessed to listen to that benediction from the Lord; indeed, he felt as if he was re-born in the form of being enlightened. He regarded Sri Krishna as his friend until that occasion; but now he experienced Sri Krishna as verily embodiment of ‘Para-Brahma’ and ‘Param-Dhama’ (ultimate abode). He began praising his own good fortune and said, O Lord! Beings cannot fathom your true form with the help of intellect alone. However, it is only possible if You so narrate compassionately. O Lord, please tell me about your Vibhuties that fill Your divine power. Although You pervade everything everywhere, it is necessary to possess finite Vibhuties for the sake of contemplation. Therefore, I crave to listen to those once again, although You made a mention of those earlier (in the seventh and ninth chapters) and since I have a penchant for those. Indeed, words You speak amounts to ‘Naada-Brahma’ (Brahmam in the form of melody), nectarine knowledge that dispels births and deaths.
The Lord was pleased to note inquisitiveness on the part of Arjuna and said, ‘Arjuna, My Vibhuties are innumerable and limitless like the hair on one’s body; it is impossible to keep a count of those.’ However, beginning description from Atma that is indwelling, the Lord listed about seventy-five Vibhuties. Sri Jnyaneshwar translated those in his own inimitable style and said, ‘indeed, even a thousand births will not be sufficient to narrate all of the Lord’s Vibhuties; however, remember the essence of it and that is, I AM the primal seed for all the things and beings from which entire universe expands. Therefore, do not label anything or anyone as small, big, ordinary or special thereby tarnishing the unsullied pristine pure consciousness that is Brahmam, through corrupt intellect.
The Lord described various Vibhuties taking help of duality while reiterating their ultimate non-dual status. Arjuna was convinced from the narration and therefore he could see entire universe pervaded by the Lord.

11. Sri Jnyanadeva compares this chapter with the holy confluence of two rivers at Prayag, wherein two forms of emotions (‘Rasa’) namely ‘Shanta’ (serene) and ‘Adbhuta’ (fascinating) meet together. Sri Jnyanadeva says, Arjuna was impatient to physically ‘see’ the cosmic form of the Lord that pervades every nook and corner of the universe and therefore he requested the Lord thus: ‘O Lord; Your compassionate words of wisdom have certainly dispelled my ego and temptation (Ahamkar and Moha respectively) borne out of ignorance (Ajnyana); however, I crave to ‘see’ that fundamental form from which You take up various forms on occasions for ultimate welfare of the universe, the one possessing two arms or that having four. Your magnanimity is well known and therefore there is absolutely no doubt that You will certainly demonstrate to me Your Cosmic Form. However, the only problem is that I do not possess both capacity as well as eligibility for the same.
Although Arjuna said thus, the Lord Himself was impatient to demonstrate that very form; therefore, the moment Arjuna uttered the words ‘please demonstrate’, the Lord ‘became’ the Cosmic Form instantaneously and said, ‘Look Arjuna! Look at My Cosmic Form’! The Lord continued, ‘have a look at the innumerable natures at the bottom of this form!’ However, Arjuna could not see all those since he didn’t possess Divine Vision and therefore he kept waiting patiently. Looking at the predicament of Arjuna the Lord granted him that special Vision and made him fit to visualise the Cosmic Form. Arjuna watched intently and in a bewildered state and found his entire wishes getting fulfilled.
Indeed, entire universe appeared pervaded by ‘Para-Brahma’; structure of the nature as well as mind ness of the mind stood destroyed and he attained satisfaction of being one with the Self. While witnessing the beautiful and pleasing aspects of that form he also saw monstrous and frightful forms too, which made him apprehensive and so he closed his eyes out of fear; however, he could still ‘see’ the Cosmic Form. In fact, Sanjaya was also able to ‘see’ all that by the grace bestowed upon him by the sage Veda-Vyasa and so he too felt blessed!
Indeed, the effulgence of that form was so immense as to belittle that of even a thousand Suns. The world appeared as if it were a bubble in the ocean! Duality of the viewer and view disappeared while looking at that form and Arjuna was immersed in Bliss of Brahmam (‘Brahmananda’). He kept praising the Lord after the initial surge of bliss abated. Greatest of his delusion was dispelled. Arjuna was afflicted by the ego of his being the destroyer of Kauravas and Kauravas the killed ones. Therefore in order to dispel that ego and to convince that the Lord’s might is all-powerful, the Lord had arranged to ‘demonstrate’ the Cosmic Form! The Lord assures Arjuna that He is the destroyer of all and He will destroy all except the Pandavas; in fact, all of them are already killed (by Me), you have to be just an excuse!
The Lord was speaking like surging Ganges and Arjuna listened meekly; Arjuna was now convinced that the eternal, attribute less form is the basis, the very cause for the universe embodied in the form of Sri Krishna; he bowed down unto the Lord; he was repentant of having played pranks with the Lord, of the contempt and disdain he evinced on occasion unto Sri Krishna. Therefore he requested Sri Krishna to forgive him like a mother and ‘don’ the original bewitching form having four arms. Bhagavan Sri Krishna acceded to the request and took up His pristine, beautiful form once again and Arjuna could also see things as before.

12. The twelfth chapter is important since it amalgamates description of devout worship (‘Upasana’) and supreme knowledge (Jnyana). Sri Jnyaneshwar Maharaj cites various experiences that lead to ‘Samadhi’ (profound meditative trancelike state). He makes obeisance unto Sadguru and describes blossoming of nine forms of emotions (‘Nava-Rasa’) in the book along with abundant literary metaphors therein and prayer to spare the book from calumny, sophistry (argumentalism) and gossip; moreover, prayer to immerse in singing glories of the Lord. Praying the Sadguru in this manner he continues narration as per command from him.
Bhagavan Sri Krishna returned back to His glorious form having four arms as requested by Arjuna in the previous chapter. Arjuna asked his original query to the Lord as to who exactly ‘knows’ the Lord Divine, whether the devotee believing in worship of the Divine with form and attributes, or the one who believed in the one without form and attributes (‘Saguna and Nirguna’ respectively). The Lord was pleased to listen to the clever question from Arjuna. He said, ‘Arjuna, I regard those devotees as greatest who worship Me incessantly with all of their mind, speech and body. Moreover, those who treat all as equals and worship Me are dear to Me, whether they are ‘Sagunopasak’ or ‘Nirgunopasak’; however, those who worship My Form with attributes are dearer to Me since the path of devotion is the easier one anyway! Worship of the formless without attributes is indeed a difficult path to pursue; it is arduous and painful. Nevertheless, I AM always available to them for their protection. The path of devotion is decidedly the easier one. If they pursue all of their ordained duties as stipulated in ‘Varnashrama Dharma Vyavastha’; if those are performed without hankering for fruits thereof and if they carry out entire activities through body, mind and speech for My sake alone, they can very easily attain Me. Indeed, such devotees are very dear to Me and I look after their entire welfare (‘Yoga-Kshema’) and make them cross ocean of the mundane world. I suggest ways as per their predilections; I induce the householders and worldly ones the path of recitation of the Name (‘Namasmarana’) and for others the path of meditation, thus uplifting them.
Therefore Arjuna, you should pursue the path of devotion. Indeed, the intellect that can make resolve and mind that fulfils the same, being filled to brim with My Love is devotion (‘Bhakti’). Moreover, to train the mind and intellect to Love Me is ‘Abhyasa’ (practice) that overcomes insurmountable feats.

While the ‘Sadhak’ attains Brahmam (‘Brahma-Sthiti’) he acquires best of characteristics and the Lord enumerated some of the important ones to Arjuna. ‘The devotee abandons the notions of ‘me and mine’; his sense of ‘duality’ vanishes; he is friendly to entire beings; he does not cause trouble to the world, on the contrary he is forgiving. Such a self-realised ‘Mahatma’ (great soul) has nothing more to acquire; therefore he is always free from dualities of gain and loss, victory or defeat and therefore ever contented. He is liberated and helps others liberate through the path of devotion. His proximity makes entire holy places more sacred. He enjoys greatest of joys namely bliss of devotion, which is superior even to all four ‘Purusharthas’ (‘Dharma-Artha-Kama-Moksha’). Such of the devotees are My most beloved ones, so said the Lord. The Lord was thus narrating loving tales of devotees to Arjuna.

Sri Jnyaneshwar appears to be totally immersed in loving devotion unto the Form with attributes on this occasion and concludes this subject epitomising himself as servant of Saints.

13. ‘This body is formed of thirty-six principles consisting of the five basic elements (‘Pancha Maha Bhoota’), ego sense, intellect, the unmanifest, five senses of perception, five senses of action, the mind, five causes of senses, desires and passions, hatred, joy and grief, vitality or vital force, shruti and sanghat (togetherness). This body breeds or gives rise to merit and sin; therefore it is called ‘Kshetra’. This Kshetra encompasses static nature as well and the Yogies, ascetics, Munies and Vedantins strive hard to know or understand this Kshetra. That Knowledge or Jnyana cannot be described in words. However, activities of the senses change for the better once one acquires that knowledge.
‘ I shall now speak about characteristics of Jnyana, which are ‘A-manitva’ (non-covetousness), ‘A-dambhitva’ (non-hypocritical), ‘A-himsa’ (non-violence), ‘Arjava’ (uprightness), ‘Guru-Bhakti’ (devotion unto the Guru), ‘Anakrosha Kshama’ (natural pardon or forgiveness), ‘Shuchitva (purity inside out), ‘Sthairya’ (steadfastness), ‘Atma-samyam’ (self restraint), ‘Vairagya’ (detachment), ‘Anahamkar’ (ego less ness), ‘Samatva’ (equal mindedness), ‘Adhyatma-Jnyana’ (spiritual knowledge, ‘A-vyabhichari bhakti’ (loyal devotion), ‘Nityatva’ (permanence), ‘Sahanasheelata’ (forbearance), Indifference to pain, suffering, death etc.
Thus, such eighteen characteristics are the signs of Jnyani (knowledgeable person), which Sri Jnyanadeva has very lucidly and succulently explained in detail. He was inspired to speak all the more, witnessing contentment on the part of listeners and when he expounded signs of ignorance (Ajnyana) as well by saying that the same hallmarks of Jnyana if seen in reverse fashion become signs of Ajnyana automatically the listeners were doubly contented and praised him.
Further on, Sri Jnyaneshwar explained the concept of ‘Jnyeya’ (that which is to be ‘known’) and declared that ‘Para-Brahma-Vastu’ or ‘Paramatma’ itself is Jnyeya and while ‘knowing’ it thus, the ‘being’ fills with everlasting ecstatic joy (‘Nityananda’) feeling fulfilled!
Now, ‘that Jnyeya’ (‘Para Brahma’) is without form, shape or colour and therefore ‘it’ has no name, attributes or activity either. However, it pervades all things and beings forever even while being invisible. Indeed, the word ‘pervades’ also becomes redundant since ‘it’ being alone, who is to pervade whom? Nevertheless, the Guru uses that term so that disciple understands the concept precisely enough!
The Lord said, ‘the power of this (Jnyeya- Para Brahma) supports and sustains attributes in the five elements; moreover, desires and passions as well as senses are under its refuge. The ignorant (Ajnyani) are deluded by various attributes such as Satva-Raja etc; however, ‘it’ is aloof of those! People call ‘it’ by various names such as Brahma, Vishnu and Mahesh etc as per status of the world like origin, sustenance and dissolution. Nevertheless, besides these ‘it’ is uninterrupted, continuous, solitary and eternal. Arjuna, there is one and only, the Atma; however, since it is not acceptable to the intellect as such, I had to explain the same ‘thing’ dividing it into four parts such as ‘Kshetra’, ‘Jnyana’, ‘Ajnyana’ and ‘Jnyeya’.
Later, the Lord explains the same concept as defined by Sage Kapil, who expounded ‘Samkhya Philosophy’. The Samkhya philosophy postulates ‘Prakruti’ and ‘Purusha’ in place of ‘Kshetra’ and ‘Kshetrajnya’. Both are self-evident and eternal. In fact, the intellect, senses and attributes etc emanated from Prakruti and began their activities.
Entire gamut of things and beings evolved from the self-same imperishable Brahmam, which the ignorant and unfortunate ones regard as ‘many’. However, the fortunate Jnyani recognise its oneness, its non-dual existence. Those are the ones who happily ‘sleep’ over the ‘bed’ of ‘Samya-Sthiti’ (equipoise and equitability). The body with attributes (Satva-Raja-Tama) is impermanent, perishable and full of pains and sorrows, whereas the ‘indweller’ Paramatma is attribute less, permanent and repository of absolute bliss or bliss personified. It is aloof from attributes and illumines the body.

14. The Lord said to Arjuna that everyone is endowed with Jnyana; however, beings developed penchant for perishable sensuality and so forgot the Knowledge (Jnyana) that was already with them all the time. If ever they turn their minds introvert and apply the same to the best knowledge, they can reach Me, their final abode, releasing themselves from cycles of births and deaths. Indeed, forgetting one’s own pristine Self is verily Ajnyana (ignorance). This Ajnyana shrouds the effulgent Conscience, which is ‘Kshetrajnya’ (the indwelling spirit or Atma). The body establishes kinship to Ajnyana and therefore it is unable to cognise exact knowledge of the Self.
Indeed, the cosmos possesses all the three attributes and is formed with the help of eightfold element, namely Pancha Maha Bhoota (earth, water, air, space and effulgence) along with mind, intellect and ego sense. Our world is part of cosmos.
‘I pervade this entire visible universe through and through; I illumine entire beings and things therein. When the ‘being’ attains exact knowledge of the Self, the visible world that deludes as being separate disappears. However, the ignorant one considers the body as him and deludes by regarding all those bodily activities as his own; he is bound by the three attributes for his future births.
However, nurturing Satva Guna slows down his race towards sensuality; his discriminative faculties are still awake but he still considers his being happy and Jnyani! Nevertheless, the Satva Guna makes him take birth in a family of Jnyani individuals.
The Rajo Guna however makes one indulgent into sensuality and worldly as well as heavenly pleasures, for which he strives hard. He is born in families where passionate or actions with desires take place.
The one possessing more of Tamo Guna is always indulgent, lazy, impulsive, slow witted, corrupt and blunder-prone. He is born as beast, bird, insect or tree after his death.
A Satvik being earns merit; fruits gained by a Rajo Guni appear attractive and joyful only outwardly, but ultimately those are painful only; whereas, the Tamo Guni does not gain anything except pain and sorrow!
So, the moral is that one reaps fruits as per disposition of the three Gunas; however, the Atma is ever free, liberated!

In addition, even if all three attributes appear to be present in the one who transcends those, he does not develop oneness with those attributes; the attributes do not affect his conscience. The hallmark of such a one is total absence of oneness with body; therefore he is indifferent to duality of joy or grief, honour or insult and praise or calumny. Indeed, loyal devotion unto Me is the only remedy to get rid of attributes and greatest and best devotion unto Me entails merging his entire conscience unto My Form, without binding it in any other form.’

Sanjay was describing this captivating dialogue to Dhrutarashtra; however, he was absorbed in the thoughts of his sons out of affection and therefore he regarded the Lord’s speech as useless and futile. Sanjay was sad to note that but desire to hear the Lord was surging up. Sri Jnyanadeva describes the mindset of Sanjay on this occasion while concluding the chapter.

15. Sri Jnyaneshwar Maharaj considers this fifteenth chapter as the pinnacle of Jnyana-Kanda and as corollary, the ultimate and important chapter of Geeta Shastra. Main theme of this chapter is to highlight futility of the mundane world and to offer bliss of the Self while eliminating cycles of births and deaths.  The Lord emphasise that ‘Prapancha’ or worldly matters are hindrances in attaining ‘Swa-Roopa’ or Form of the Self. He compares the mundane world as a strong and huge tree that has roots at the top and branches below! (It is up side down!). Therefore, it can neither be uprooted nor can one reach at its farthest end. The Lord proceeds to describe the same tree at length.

‘Arjuna, the upper or higher end of this tree is unfathomable; it is devoid of form and is repository of absolute bliss, whereas its root is the eternal, indescribable Maya or Prakruti. This Maya interacts with Brahmam and gives rise to ignorance or Ajnyana about the Self or True Form, thus erecting this worldly tree. The wise and Jnyani recognise its transient, ephemeral nature; therefore those are great and venerable.’
The Lord further describes as to how that worldly tree grows, and how eighty-four lac of beings, such as Svedaja-Jaraja-Andaja and Udbhija form. Moreover, how this tree grows due to disturbance in the equilibrium of the three Gunas or attributes caused by (Guna-Kshobhini) Moola Maya. That description from the Lord is indeed unique and beautiful, which says that roots of that worldly tree extend right down to the formless Brahmam; the lower branches extend up to entire static objects while the middle branches represent human races; the upper branches extend right up to Brahmadeva.

This strong tree deludes as being true due to ignorance; in fact it is false. Indeed, this worldly tree is non-existent as such; it is eternal and endless and the only method to destroy this tree borne out of ignorance is to possess exact Knowledge or Jnyana; however, one must have ‘Vairagya’ (detachment) in fullest measure.

‘I pervade this entire cosmos through and through and such knowledge can be experienced. Indeed, I nurture and sustain entire beings; I AM the only One present in this universe; however, beings experience duality in the form of joy or happiness due to mental concoction. The Jnyani experiences joy and happiness by virtue of Knowledge of oneness, unity or non-dualism; whereas the ignorant (Ajnyani) suffer from pain and sorrow due to duality. Conviction of ‘oneness’ requires detachment, company of the Saints, practice of Yoga and righteous conduct, which lead to cleansing of inner conscience. In fact, I illumine intellect of both, the Jnyani as well as Ajnyani; however, it is on account of My attribute less power.

Arjuna repeated his request for enlightenment about attribute less Form of the Lord. The Lord was pleased and embraced Arjuna; He spoke of two varieties of attributes or epithets. He said, ‘there are two types of Purushas; one is ‘Kshara’ (perishable) and another ‘A-Kshara’ (imperishable) and are named so. The former one is ‘Dehaasakta’, that is attached to ‘me and mine’ sense; he is devoid of Jnyana-Drishti (vision of Knowledge) and is lame, handicapped; whereas the latter is complete in every respect. Indeed, both co-habit together. There is yet another different type of Purusha, who is the better of the best than the previous two; he is the ‘Uttam Purusha’ and when he manifests himself, both other Purushas along with their epithets disappear.
Ignorance of the ‘being’ being the body disappears with realisation of one being Brahmam alone and later that knowledge too disappears in the Form of ‘Uttam Purusha’, ultimately convincing one being Brahmam in entirety and the world as futile.

16. The Lord explained during the previous fifteenth chapter that one understands exact nature of Uttam Purusha when there is dawn of enlightenment. Sri Jnyaneshwar Maharaj says, ‘I have been speaking truth since millennia and as a result of that merit earned, I am making bold to write this commentary on the Bhagawad Geeta.’
The Lord begins His discourse while enumerating twenty-six values that constitute ‘Daivee Sampada’ (divine wealth), which in turn are capable of granting ‘Moksha’, Liberation itself! He lists those down for our ultimate well being thus: The first and foremost is ‘Abhaya’ (fearless ness); next is ‘Satva-Shuddhi’ (inner and outer purity; steadfastness unto Atma or the Self); Jnyana-Yoga-Vyavasthiti (being immersed in philosophical knowledge and Yoga); ‘Daana’ (charity); ‘Dama’ (sense control); Yajnya; ‘Swadhyaya’ (study of scriptures such as Brahma-Sutras and Vedas as well as recitations of Stotras and Naama-Mantra); ‘Tapas’ (penance); ‘Arjava’ (uprightness, forthrightness); ‘Ahimsa’ (non-violence); ‘Satya (truthfulness); ‘A-Krodha’ (rage less ness); ‘Tyaga’ (renunciation of ego related to body); ‘Shanti’ (peace); ‘Apaishunya’ (quality of appreciating and helping); ‘Dayaa’ (compassion); ‘A-loulupya’ (non covetousness); ‘Mardava’ (tenderness); ‘Lajja’ (modesty); ‘A-Chapalya’ (steadiness, stableness); ‘Teja’ (radiance); ‘Kshama’ (forgiveness); ‘Dhairya’ (courage); ‘Shourya’ (valour); ‘A-Drohatva’ (non treacherous ness) and ‘A-manitva’ (ego less ness).
The Lord explained all the above as per merit and proceeded to describe those, which stand exact opposite to the aforesaid constituting despicable ‘Asuri’ or demonic qualities. Indeed, description of both divine as well as demonic qualities is important in order to differentiate those two from each other, since Daivee Sampada leads one unto Moksha while the Asuri one unto hell!
Sri Jnyaneshwar Maharaj explains hallmarks of both the above very candidly and emphasises that the ‘six-some’ (ego, hypocrisy, insolence or pride, anger, covetousness, temptation) are indeed the most dreaded ones, since those are capable of complete ruin.
The Lord further describes demonic traits and also suggests ways to get rid of their ill effects. He says, ‘these fellows having demonic traits are sinners; they hate the Gods, the Vedas, heaven and noble persons. Those are passionate and hedonistic and can even kill others on occasion. Such people are egoistic and are sub-servient to sensuality; they indulge into despicable activities such as ‘jaran-maran-ucchatan’ (activities leading to extreme torture of beings). Their barbaric and devilish behaviour causes much distress and anguish to others; they harass the virtuous and noble beings. Therefore, in order to protect and uphold My Devotees I incarnate and punish and destroy the evil and wicked.
Sri Jnyaneshwar Maharaj describes the ordeals faced by such devilish persons and exclaims, ‘why do such demonic persons behave errands!’ The Lord concludes by saying that sin and hell is the only refuge for the passionate, outrageous and greedy individuals. Therefore, those desirous of ultimate welfare must abandon company of the wicked and develop association with the pious, listen to sacred scriptures and tread the righteous path instead. Moreover, those who acquit themselves thus shall certainly acquire knowledge of the Self; entire travails of birth-death-birth cycles shall destroy; they shall be free of pains and sorrows and shall attain the ultimate, namely ‘Nityananda’ (ever blissful state).

17. While beginning to expound the Seventeenth Chapter Sri Jnyaneshwar Maharaj glorifies Sri Sadguru by using the metaphor of Sri Ganesha and extols spiritual might of the Sadguru. The Lord reiterated during the sixteenth chapter that those desirous of ultimate welfare should tread righteous path as explained in the Vedas and Shastras and that those who do not behave so are not entitled to joy and happiness. Here, Arjuna asks a very relevant question, ‘O Lord, what is the ultimate status of those who are devout, pious and ‘theists’ all right but are ignorant about Vedas and Shastras?’
The most compassionate Lord explains, ‘Arjuna, indeed it is not easy to acquire Liberation only because one is a ‘theist’; it is equally important as to which form of theism one harbours!
Entire beings in the world are formed of the three attributes and ‘Shraddha’ or faith and belief in turn forms from combination of varying degrees of the three attributes. Therefore, Shraddha is also of three types namely, Satvik Rajasik or Tamasik.
The one desirous of acquiring Jnyana (‘Mumukshu’) should pursue Satvik Shraddha; indeed, just like the Jnyani those harbouring Satvik Shraddha are also entitled to Liberation. I do not like a person who behaves errands and acts against dictates of Shastras and harms others. Therefore one must abandon demonic traits and conduct is such a way that bolsters Satvik traits. He should partake Satvik diet and pursue Satvik actions alone.
Indeed, diet plays a very significant role in making a man’s disposition. Diet depends upon one’s likings and likings in turn depend on the predominant attributes or Gunas. Therefore, like the three Gunas, diet too happens to be of three types!
A person with predominant Satva Guna prefers Satvik ‘Aahaar’ or diet; (sweet, nectarine, succulent and greasy). Therefore he is contented and free from ill health.
The one with Rajasik disposition indulges in sour, pungent, bitter, very hot and spicy foods; he is sad and sick.
The Tamasik person’s diet consists of forbidden food; therefore he must endure pain, suffering and torment alone.

Activities pursued by beings also fall under three categories. Listen to varieties of Yajnya, Tapa and Daana or charity. The one pursuing Satvik actions accomplishes those as per Shastras, ceremoniously and without hankering for fruits thereof; the Rajasik one desires fruits and craves publicity, whereas the Tamasik one exhibits promiscuity or unrestrained behaviour while undertaking Yajnya etc.

Tapa is also described in three forms as per attributes; moreover, it is distinguished as ‘Shareerik’ (bodily), ‘Vachik’ (Through speech) and ‘Manasik’ (mentally). Tapas carried out through body is Shareerik Tapa, that performed through speech is Vachik whereas that happening mentally is Manasik Tapa. Satvik Taapasi possesses pure conscience; he has faith and pursues actions without an eye on fruits thereof. The Rajasik one pursues Tapa for the sake of prestige, eminence and accretion of wealth, whereas the Tamasik Tapi is foolishness personified! He nurtures sinister plans against others.

Charity or Daana is again three-fold, depending upon intention behind charity, whether Satvik, Rajasik or Tamasik.

Therefore, one should adopt only the Satvik attributes. If one pursues entire activities with pure conscience and as per Shastras, he is bound to reap best of fruits and attain Moksha or Liberation itself. However, only Satvik activities will not lead to liberation per se; ‘Om Tat Sat’ is another name for ‘Para-Brahma’. The Lord explained power of that name and its unique might and the way it can be used. He said that the word ‘Om Tat Sat’ is capable of making the being along with entire paraphernalia of Yajnyas etc attain Brahmam, which are likely to bind the ‘being’ in the coils of births and deaths; that is the unprecedented strength of ‘Om Tat Sat’! Arjuna was totally immersed in blissful state while listening to the Lord who highlighted importance of that name.

18. This eighteenth chapter of the Geeta is indeed the very quintessence of all chapters and it can be very well surmised as ‘single-chaptered Geeta’! One is able to understand entire Geeta Shastra while one studies this particular chapter. The Geeta, which consists of seven hundred verses grouped into eighteen chapters reiterates a single doctrine, namely ‘Jnyana is the only remedy to get rid of entire pains and travails of the mundane world’.
Indeed, the very intelligent sculptor in Sri Veda-Vyasa erected this beautiful temple while collecting exquisite gems from Veda and Upanishads and this eighteenth chapter happens to be its pinnacle.
The Lord very lucidly defines ‘Sanyasa’ and ‘Tyaga’ (Renunciation and Sacrifice respectively). Abandoning entire action without acting is renunciation while abandoning fruits of action while acting is sacrifice, the Lord explained. He further exhorts to certainly carry out entire routine and special actions, but one should refrain from accepting fruits thereof; moreover, one should abandon and renounce entire desirable or desired actions (‘Kaamya-Karma’), which is particularly important for ‘Mumukshu’ (the knowledge savvy). While one abandons entire desired as well as prohibited actions he becomes entitled to acquire Knowledge of the Self (‘Atma-Jnyana).
However, one should be able to discern as to which actions need abandonment and which the fruits thereof! Therefore, the Lord exhorts to cleanse inner conscience (‘Chitta-Shuddhi’) and remember Him forever. Actions keep taking place while the body thrives and one’s ‘Prarabdha’ (fate or destiny) regulate those actions; those cannot be jettisoned anyway! Therefore He prods, one should engage in meritorious activities and avoid despicable, forbidden actions.
The Lord continues, ‘Arjuna, there are five reasons or causes for actions taking place; moreover, those are the purpose as well and those are body, the ‘being’ that forgot his true Self, the senses of perception, various vital airs (Prana) and presiding deities of the senses. Resolve to ‘act’ first manifests in the mind then in speech and lastly the body. However, the ‘Atma’ remains aloof of the act, actor and action. The ignorant (Ajnyani) regard Atma as ‘doer’ of those acts, due to oneness with body, being body-conscious alone! Therefore, cycles of birth-death-birth become unavoidable.

There is a single remedy and it is that one should observe behaviour from close quarters, contemplate and try to follow suit of the behaviour of those, who liberated from entire actions while pursuing those very ones diligently.

The three attributes pervade entire world and the same distinguish Jnyana, action and actor as Satvik, Rajasik and Tamasik. Now, this three-fold Jnyana leads to three types of actions such as Satvik, Rajasik and Tamasik as well as fruits thereof accordingly. Likewise, three types of actors and their behaviours, so also three forms of Intellect and Courage too are described. Indeed, Satvik ‘Dhairya’ or courage makes the senses introvert; the mind is free of resolves and counter-resolves (‘Samkalpa-Vikalpa’).  Rajasik Dhairya breeds desires and attachment to body, whereas Tamasik one enhances vices such as laziness and indolence, excessive sleep, fear and grief.

While concluding narration of Jnyaneshwari, the ‘Maoolee’ (Jnyaneshwar Maharaj) fervently begs for the unique and extra-ordinary ‘Pasayadan’ from His Sadguru, which is indeed immortal in Marathi Literature. He pleads, ‘Let there be change in vicious tendencies of the wicked and villainous and induce those into meritorious acts; let entire populace of the world nurture brotherhood; let righteous ness prevail all around and make all peoples joyful and happy; let everyone enjoy company of the good and godly forever and let each one serve the Lord whole-heartedly!’
Sri Jnyaneshwar was extremely pleased to receive benediction in the form of ‘Tathaastu’ (let it so happen) from the Sadguru.

Sri Jnyaneshwar Maharaj makes a mention of the place of the narration (‘Newase’ in Maharashtra), its times (year 1212 a.c.) and the ‘writer’ (Sacchidananda Baba) and concludes the scripture cheerfully.

“HARI OM TAT SAT”

JAI SAIRAM

The Fireplace…

Right now I am seated majestically in front of the fireplace in our London home on a cold and wet winter evening, sipping some piping hot tea. The fireplace is glowing with live embers emitting adequate warmth and comfort. I am watching the burning coal intently and a thought process takes me back a couple of centuries ago and I begin visualising eminent Philosophers of that era, seated on leather chairs (with perhaps a glass of Sherry or Port in their hands!) and thinking deep over life and living; perhaps toying with newer doctrines and hypotheses. Great personalities such as Bertrand Roussel, Immanuel Kant, Rousseau, Spinoza, and may be others like Victor Hugo, Alexander Dumas, Mark Twain etc must have spent lot of time enjoying the warmth of a fireplace. Indeed, I am doing so right now, seated majestically in front of a well-lit Fireplace in our London home on a cold and wet winter evening!
And such a situation makes me deeply introvert. I begin to compare the Anglo-Saxon or Euro-English philosophies with Eastern or predominantly Indian, where there is an overall thrust on Jnyana-Vijnyana (Knowledge of the Self or Atma and the visible world), vis-à-vis the Western that is primarily more materialistic. The body, mind and intellect are the ones, which attract deeper thought, whereas the Eastern thinking considers these as transient and ephemeral. The concept of the all-pervading Atma or Brahmam is the principle component of that philosophy.

Well, I do not carry the prefix “Sri Sri Sri” or the suffix “Maharaj” etc as of now, and therefore I am open to criticism or even ridicule for such audacious thinking. (However, the ‘Dr.’ as my prefix may create some confusion as to my credentials though!!!) indeed, I am still a student in the KG of philosophic study and would love to be so for a few more births! It is indeed fascinating, this rumination, seated majestically in front of a Fireplace in our London home on a cold and wet winter evening sipping piping hot tea!!

London.   28 February 2015.

The Cornwall………!

The Easter holidays brought in a wonderful weather this time after months of cold and inclement climate and therefore a long awaited four day excursion was planned most enthusiastically.
Cornwall, the southwest limits of England was selected and the long journey began on Good Friday morning. An exquisite holiday resort in St. Minver holiday park at Wadebridge North Cornwall proved to be a mini-paradise by virtue of its simple yet elegant layout. The three bedroom villa was full of all amenities, exquisite in décor and taste. A sit-out in the verandah happened to be a desirable place for quiet contemplation amidst pleasant chirrup of a variety of birds, making one truly enthralled and introvert; indeed an ideal place to be one with oneself!
Places worth visiting were already identified. In fact, Cornwall is replete with huge gardens, some known while some re-discovered! Indeed, one is famous by name “The lost gardens of Heligan”!
This sprawling place inhabits a large variety of flora and fauna, brooks, waterfalls, huge trees, hillocks, hanging bridges and what not! It’s amazing (and exasperating too, indeed inexhaustibly exhausting! ) However, one is almost forced to sing aloud, a song that just erupts from one’s inner conscience, ( Dil se!). Just as “Maanzee Geet” is unique while rowing or “Ovee” while grinding grain over hand mill, song is always in the air, be it a jungle, garden, lakeside or river. (I could witness a group of girls singing in chorus spontaneously at the ‘Land’s End” at the Oceanside). Well, it was a marvellous experience, trudging the length and breadth (and uphill and downhill) terrain of that ‘lost garden of Heligan at Saint Austell !

A ride up to the Tintagel castle over rocks on the Oceanside was thrilling, nay, hair-raising because of the serpentine route, unexpected blind corners, steep culverts and bends and indeed stringent test of driving skills! The Castle was spectacular perhaps ( must have been, since we didn’t venture up that height), although the beech and huge cave underneath was supremely magnificent. Cold and harsh winds were certainly unbearable.
We had a sumptuous meal at the restaurant and tasted the famous Cornish pastie. (It was like a big Samosa filled with potatoes, vegetables and Cheese). As it is, I like both Samosa and Cheese and so I relished it with gusto!
 Another ride up to the Rock Beach was an exercise in futility since I was extremely tired and the children were forced to drop us two at the resort.

However, the last day of the trip was extremely fascinating again, since we visited two landmark destinations- the “Minack Theatre at Portcurno and the “Land’s End”.
The Minack Theatre was planned, built and financed by one extraordinary woman Rowena Cade in 1932, where the stage was a single grass terrace when the first performance took place. ‘Minack’ means a rocky place in the Cornish language. This spectacular, world famous open air opera theatre is situated on the rocks just adjoining the Atlantic Ocean. Oh! It’s a marvellous sight, a lifetime experience, breathtaking indeed! Everything is rock here- the stage, green room, changing room, seats for the audience (except the spectators and performing artists !) We were indeed fortunate to witness a ‘live’ performance, which takes place just once a month. The performing artist was presenting a comic parody of some Shakespearean drama or some such and involving the audience too in the process. Although not very fascinating, the overall milieu was indeed superb. The backdrop of the serene, gigantic Atlantic was overwhelming, exceptionally calming, balming and soothing; the lush green banks with exquisite beaches far away on the left, the greenish blue colours of infinite waters touching horizon; no, the skies above, making you wonder which began or ended where! A mild cool breeze and delightful bright sunshine! What a wonderful feeling indeed! Most enchanting, charming, tintinabulating; throwing yourself deep into your own bosoms, the longest journey ever! It is just impossible to overcome the joy, peace and tranquility experienced there!

A short drive took us to the Land’s End, where the Ocean takes over. It’s a popular ‘tourist’ spot, which nobody would ever like to miss! It seems America is just a long shout away and so the shops and eateries fancy themselves the American way. (In keeping with the American tradition to do everything contrary to British or normal norms, the toilets are just at the entrance of the complex!!)
Quick photo sessions, another bite into Cornish Pastie and a long look at the magnificent ocean brought us back on British soil and we began homeward journey fully refreshed although physically tired, ruminating and reminiscing wonderful time spent with family and friends, girdling for yet more of such overwhelming experience!!!

Jai Sairam!
London.    8 April 2015.