Dr. Rahalkar's thoughts...

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