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Shri Jnaneshvara, who is not far removed even in time from the great Vedantic commentators, and whose interpretation is absolutely mystical and in a way
super-Vedantic, was not merely one of the great saints of Maharastra, but also certainly one of the greatest interpreters of the Bhagavadgita that have ever lived, the most distinguishing feature of his
interpretation being his unique combination of philosophy, poetry and mysticism, which makes it stand supreme.(1)
The Dhyanayoga or 'The Yoga of Meditation', also called the Atmasamyama-yoga or ‚The Yoga of Self-control' comprises the sixth adhyaya of the Bhagavadgita. In the fifth adhyaya Sri Krishna replied to the question of Arjuna as to which of the two, viz., the renunciation of works and their unselfish performance, was better. He elaborated the details about eligibility and means for both these paths, but did not indicate which of the two was suitable for Arjuna. In order to indicate this, he continues in the sixth adhyaya which begins with the Dhvanayoga which is conducive to both these paths. This adhyaya consists of forty-seven verses, which may be suitably divided into five sections, viz., (i) vss. 1-4, (ii) vss. 5-9, (iii) vss. 10-32, (iv) vss. 33-36, and (v) vss. 3747. The first section introduces the topic of Karmayoga (unselfish performance) and the characteristics of Yogarudha (oneattained
to yoga); the second inspires one to lift oneself by oneself and describes the state of blessedness of the person who has established himself in unity with the Universal Self; the third treats in details the Yogaof
Meditation proper; the fourth shows the means of controlling the mind; and the fifth one refers to the future of the soul who attempts but fails (yogabhrsta) and extols the great yogin as the great devotee (bhakta). (2)
Sri Jnaneshvara commences his Bhavarthadipika on the sixth adhyaya of the Bhagavadgitawith the dialogue between Sanjaya and Dhrtarastra. The former, says Sri Jnaneshvara, asked the latter to the teaching of yoga which Sri Krishna was going to expound to Arjuna, adding that it was as if a great feast of the essence of Brahma had been prepared for Arjuna by Narayana, and that both himself and the king had arrived as guests at the right time; their good fortune was very great, as though a thirsty man, on tasting water, were to find that it was nectar. But, Dhrtarastra, however, remarked that he had not asked that of him. From that Sanjaya understood what was in the king's heart, possessed by his affection for his sons; the old king had been blinded by his love for his children; otherwise the words of Sanjaya were relevant at that time. He knew that a blind man cannot see the light of day, but he feared to say it lest the king should be offended. However, inwardly he was delighted that He had an opportunity of hearing the discussion between Sri Krishna and Arjuna; (3) and, so are we all, too.
This sixth discourse of the Gita according to Sri Jnaneshvara, is, like the nectar born from the milky ocean, the essence of the meaning of the Gita, the
other shore of the ocean of discrimination, the treasure of the reaches of yoga, the resting place of primordial matter, which cannot be expressed by the Vedas from which springs the root of the creeper of the Gita. And,
Sri Jnaneshvara promises that although his language is Marathi, he will explain it with literary beauty composed in words and expression that easily surpasses nectar, and even the melody of the seven notes would
fall short of its sweet delicacy, and the power of fragrance would be subdued by its charm; and overcome by its sweetness, tongues will spring up in the ears and hearing it the various sense organs would quarrel
among themselves. (4)
As regards the eligibility for joining this great feast, Sri Jnaneshvara clarifies that he is offering it to those who are dispassionate, who have
lighted the lumps of the ever new radiance of the Self can partake of this food without the awareness of the senses. In doing so the listeners must disregard the craving of the cars, for the mind alone should enjoy
it. With the personality merged in Brahman, and the veil withdrawn from the inner meaning of the words, the experience of the supreme bliss of the Self should be freely enjoyed. (5) And, Sri Jnaneshvara has, thus,
sought to arouse the listeners! He has further warned that only those who, out of their love for realization of the Self have given up all thought of heaven and earth can appreciate its sweetness. As crows cannot
recognise the moon, so ordinary people would never be able to understand this work. As the chakora bird feeds on moonbeams, so this writing is meant only for the wise men. (6)
In Section I, Sri Jnaneshvara propounds that among men the yogi and the sannyasi cannot be regarded as different; rightly viewed, the two
are indeed but one. As different names may be given to the same man, as two roads may lead to the same place, as different vessels may be filled with the same kind of water, so should we regard this apparent
difference between yoga and sannyasa. (7) Just as the earth naturally produces vegetation, without any awareness of itself and does not look forward to the grain that grows, similarly, the yogi performs
actions whenever occasion demands, according to its circumstances and appropriate to his caste duties and the stage of life. Such as man is a true yogi, a master of yoga. According to his destiny he has
already on his shoulders the burden of a householder's duties; the practice of sannyasa only adds to it. So one should not abstain from, worshipping the fire or fait to carry out one's appointed duties. The bliss of
yoga is within one's Self. (8)
A sannyasi is the same as a yogi. When the will, being renounced is finally given up, then essence of yoga is discovered through the poise
gained from experience. (9)
From the lower levels of the restraint of the senses by the footpath of the postures of yoga, one may mount upwards by the steep ascent of the
restraint of breathing. Then one can reach the cliff of pratyahara, which is slippery even for the feet of reason and whence hathayogis, inspite of their boasts, are hurled down. While on pratyahara they
are helpless, but with the strength derived from discipline they cling with their claws of dispassion. In this way, helped by the power of the wind, one comes to the broad road of mental concentration and may
proceed onward till the peak of meditation has been passed. Then the end of the path will be reached, all desires for further advance satisfied, and in the joy of the Self the seeker after the goal will be united
with it. Where no further path remains,, where memories of the past fade out, there, in that highest level, comes samadhi.(10) Herein Sri Jnaneshvara has chalked out the technique of mental discipline on the
lines of Patanjali's Yoga Sutra.
Unfolding the distinctive characteristics of a yogarudha, Sri Jnaneshvara says that since he sleeps in the chamber of the consciousness of the
Self sense objects do not pay frequent visits to the house of the senses. His senses are engaged in their appropriate functions, yet his heart entertains no desire for any fruit. While fully awake in the body, he is
yet like one who has fallen asleep. (11)
While passing on to the Section II, Sri Jnaneshvara makes Arjuna pose a question about the one who has endowed his with such merit, (12) in reply to
which Sri Krishna is made to smile and wonder at such a strange question, since in that state of union who would give what, and to whom? A man who indulges in self-conceit brings about his own ruin. From this point
of view, egoism should be given up and then would he have secured the welfare of his own self. How strange it would be if some unfortunate person should wish to be blind at the very moment when he discovers a
treasure, or that he should close his eyes? The man who is filled with conceit is his own enemy.
The man who is enlightened does not hold on to such illusions. (13) As when all the impurities have been separated from it pure gold remains, so the
individual self becomes Brahma when the will has ceased to function. When the shape of a pot no longer exists, the space therein becomes merged in the outer air; it does not have to move to another place. As showers
of rain falling from the clouds do not pierce the ocean, so good or evil are not different for the master yogi. When he considers worldly knowledge, he perceives it to be false, and when he sees aright he knows that
he himself is wisdom. Though still in the body, he is naturally equal in his bliss to the highest Self. (14) How can he imagine such strange differences as a friend or a foe, one who is indifferent or one who wishes
one well; who is a relative or who is a hater to him who has realised his unity with the whole universe? This supreme wisdom he has gained in its fullness, so he is not deceived by the outward of this array of
forms. He who has gained this perception in experience has formed evenness of mind which does not vary. Religion lives through his words, the sight of him produces the highest psychic powers, and in heavenly bliss
he takes constant pleasure. If by any chance the memory of him comes to our mind his greatness is imparted to us; even to praise him will be of great profit to us. (15)
Here, Sri Jnaneshvara makes Sri Krishna reflect for a moment that if He revealed the whole secret of the Eternal which casts out all thought of
duality, then the joy of His affection for Arjuna would be destroyed, and He did not tell Arjuna everything but drew a thin veil over it; for this enjoyment oneness with Brahman is an obstacle; those who seek after
it are poor and the sight of them may affect his love for Him. With this compassionate thought Janardana reached out with his mind to draw to Himself the mind of Arjuna in conversation, under the pretext of this
exposition. On the one hand this teaching and on the other the battle! How strange!! But, Arjuna was the refuge of Sri Krishna's affection, a mirror reflecting the heart of Sri Krishna overjoyed with love. With this
sort of an introduction, Sri Jnaneshvara commences the delineation of Section III, and tells about the royal path. Multitudes of yogis have set out by various by-ways to find Brahma, and the foot-prints of their
experience have made an easy and straight path of Self-realisation by which they have travelled steadily, avoiding the side roads of ignorance. But, before starting his exposition of the Dhyanayoga, Sri Jnaneshvara
makes Arjuna exclaim impatiently and urge Sri Krishna to rescue him from the ocean of expectant desire in which he is plunged, and makes the latter respond to his request and describes in detail, but adding that it
can only be profitable through experience. (17)
First a suitable place must be found where one can sit comfortably and not desire to rise, as such that when one sees it, one's intention towards
dispassion would increase it should be one frequented by saints, very beautiful so that one would wish to practise yoga; it must be as clean as beautiful where the highest bliss is revealed. But, it should
not be disturbed by the footsteps of passers by. It should be surrounded by a grove of shady trees having roots as sweet as nectar and always bearing fruits. There should be streams, clear even in the rainy season,
with springs nearby. The air should not be hot but cool, and gentle breezes should blow softly over it. Quiet should reign there; it should not be a resort of animals, nor should there be parrots or bees near it,
though there would be no harm in occasional presence of peacocks, swans, cranes and cuckoos. It would be better if there were a secluded hermitage near the spot, or a temple of Siva. The yogi should for the
most part sit in solitude. The scat for meditation should be set up there, placing carefully laid well-bound young blades of kusa grass, with a pure deer-skin placed on it, and on it a clean folded cloth. It should
be neither too high nor too low and evenly poised. (18)
Then, with concentration of mind, the aspirant should recall the presence of his guru, remaining thus, until the respectful calling causes a
sense of purity to pervade his heart, the hardness of egoism is melted away, the sense of objects is forgotten, the restlessness of the senses stopped and the mind becomes quietened within the heart. This should be
continued until a sense of union is reached and the yogi should remain seated with this awareness, with the body maintaining its poise, the breathing keeping its own rhythm, the outgoing activities of the mind being
withdrawn and a sense of repose being felt within. At the moment of adopting this posture, the exercise begins. (19)
Then Sri Jnaneshvara describes in detail the yogic posture: Lifting the calves of the legs up on the thighs, the soles of the feet should be placed
firmly against the perineum so that they will remain in position. Let the right foot press against the base so that the left foot rests on it easily. Between the anus and the penis there are exactly four inches;
leaving a space of one and a half inches on each side, in the remaining one inch span the back part of the right heel should be forced and the body balanced on it. The ankles should be held in such a way that the
lower part of the body is raised so slightly that one is not aware of it. The form of the whole body would thus come to be resting on the top of one heel. This is what is called the mulabandha posture, otherwise known as vajrasana. In
this way the proper position is established and the lower passages of the body are closed, and the breath is restrained within the body. The cupped palms of both hands will rest upon the left foot and the shoulders
will appear to be raised. Between the upper anus the lotus-like head is held firm and the eyelids will begin to close. The upper eyelids will drop and the lower ones extend; thus the eyes remain half-open. The
vision remains within and does not wander outside; it continues to be focused on the tip of the nose, the sight thus remaining firmly inside and the focus steadily downwards. The neck and the throat are compressed,
the chin pressed into the cavity between the collar-bones and forced down on to the breast, and the larynx is hidden. This posture is called jalandhara. The navel rises upwards and the stomach is compressed
and the heart cavity is expanded. The yogic posture thus formed by drawing the navel and the penis towards each other is called uddivana. (20)
Indicating the signs of the yogic experience that appear outwardly on the body and inwardly, Sri Jnaneshvara continues: The working of the mind ceases,
the activity of thought subsides, mental energy dies down and the body and the mind find rest. Hunger is forgotten, sleep disappears; even the memory of them is lost, with no trace of it being found. The downward
life-breath (apana) being confined in the vase of the body, turns back and, becoming compressed, begins to expand. More and more it is agitated and in the freer space above it rumbles and struggles against the solar plexus. The struggle ceases and the whole body trembles to its very centre; thus the impurities of childhood are driven out. It does not, then, turn downwards but moves in the interior of the body and expels the bodily secretions. It reduces the fat, and even draws out the marrow from the bones. It clears the arteries, loosens the limbs; but the seeker should not allow himself to be frightened by any of these. It reveals and removes diseases; it stirs up the soil and the water. On the other hand, the heat induced by the practice of this posture awakens the force called kundalini. As
the brood of a she-serpent bathed in turmeric lie curled upin sleep, so lies this kundalini, very small and curled in three and a half circles, like a female serpent with her head turned downwards. It is like
a ring of lightning, or folds of flaming fire, or a bar of pure gold. Thus bound fast by threads it is confused between two folds, but being compressed by the vajra posture, it is awakened. Then, as a star
shooting through space, as the sun falling from its place in the sky, or as a point of light bursting forth as a sprouting seed, it breaks its bonds, grips the body, and appears mounted upon the navel. For long
years it has hungered for this awakening, and, the pretext having occurred, it extends its mouth upwards with great eagerness, holds firmly in its clasp the air which fills the cavity below the heart, and the fire
arising from it spreads upwards and downwards and begins to consume the flesh, even the fleshy tissues of the heart also, attacks the palms of the hands and the soles of the feet, penetrates the upper parts and
passing through them it searches out the joints of the limbs. It does not leave its place in the lower body but draws the vitality from the nails, and cleansing the skin causes it to cleave to the bones. It cleanses
the hollow of the bones, scours the inner recesses of the heart and withers the hair of the body, drains the ocean of the seven bodily humours, parches the whole body and brings about a state of intense heat. The
air which passes twelve inches out of the two nostrils is perforce again inhaled. Then the exhaled breath is drawn upward and the inhaled breath downward, their meeting being prevented by the petals of the psychic
centres (cakras). All the earthly matter entirely consumed and the watery element dried up. Being thus satisfied fully and pacified, kundalini remains close to the susumna. The poison which in
its satisfaction it sends forth from its mouth is the nectar by which vitality is sustained. This fire rises from within, but when it begins to cool down both internally and externally, the limbs regain the strength
which they had lost. The arteries are blocked, the nine typos of vital air disappear and the functions of the body cease. The ida and pingala arteries merge into one, the three knots are loosened, and
the six petals of the psychic centre at the spleen (svadhisthana cakra) open out. Then the two breathes, thought of as the sun and the moon, cannot even cause the flume of a lamp to flicker. The energy of the
mental activity dies down and the sense of smell which remains in the nose enters the susumna and joins the kundalini. (21)
Slowly from above the reservoir of the moon nectar pours itself into the mouth of the kundalini, turning downwards on one side. This nectar
fills the passages and circulates throughout the whole body and together with the life-force is absorbed in it, and beauty is incarnated in the shape of the body, covered over by a veil of skin, the limbs seeming
like natural marble or the sprouting of seed-jewels. So appears the body of the yogi when kundalini has drunk the nectar, and even the god of death is afraid to look at it; old age vanishes, the knot
of youth is loosened, and the lost bloom of childhood reappears. Fine new finger-nails grow; new teeth appear, very small, set like rows of diamonds on each side. The palms of hands and feet are as red lotus flowers
and in the eyes there shines an indescribable lustre; so the sight embraces the whole heavens, even with half-open eyes. The yogi can then see beyond all oceans, here the thoughts of the heavens and read the
mind of the ant. He rides on the horses of the winds, walks on the surface of the water, though his feet do not touch it, and in such ways he acquires many superhuman powers. (22)
Then, Sri Jnaneshvara describes what is called the piercing of the psychic centres (cakra-bheda) thus: Grasping prana by the hand, ascending the stairway of the either, kundalini enters
the heart by the steps of the middle artery, and the force-centre there is awakened and sounds are heard; in the volume of that sound lie pictured in the form of the sacred syllable (Om) the four divisions of
speech. This has to be experienced to be understood, but how can it be imagined? In the innermost cavity of the heart the divine kundalini lays out before consciousness the feast of her own lustre. On
entering the hollow of the heart, it loses its separateness and is merged into the power dwelling within it; the power should be known as the life-force and nada, bindu and kala and jyoti become
imperceptible. 'One body devours another'; this is the secret of the teaching of Natha, but it has now been revealed by Sri Krishna. The three grosser elements of the body have disappeared with the body itself. The
water dissolves the soil, the light absorbs the water, and in the heart centre the vital air consumes the light. Then the word kundalini loses its significance, and the appropriate name is Maruti, but the
force remains until it is absorbed into Shiva. Now it leaves the heart centre, breaks through the end of the susumna artery and enters the space in the roof of the mouth. Forthwith, climbing upon the back of
the sacred syllable, it passes beyond the form of speech called pasyanti. There upon, as rivers flow into the ocean, the subtle elements enter into the space of the brow centre (ajnacakra)symbolised by the ardhamatra of the sacred syllable. After settling in the Brahma centre,
it reaches out with the anus of its consciousness of unity with the Self and embraces the image of the Supreme. At that moment the veil of the five elements is rent asunder and the individual self and the Supreme
Self are united; then all, including etheric space, is absorbed in that union. As it happens that space merges into space, so is this state of union realised by experience and the yogi remains in it. It would be
impossible for words to describe this state nor can even discuss it in conversation. Therefore, it is a threefold truth that this could neither be expressed in words nor be heard by the ear. If by good fortune
self-realisation can be attained through experience, then one should strive to remain in it. Beyond this there is no more to know. (24)
Sri Jnaneshvara dilates upon the supremacy of this state thus: This is the highest principle, without beginning and beyond measure, the beauty of the
supra-mental state and the dawning of the experience of the soul's oneness with Brahma, the end of all form, the goal of the search for liberation, that in which beginning and end merge into one. It is the
root of the universe, the fruit of the tree of yoga, the very essence of bliss. It is the seed of the subtle elements, the light from which emanates the sun; it is Sri Krishna's own nature, and the four-armed
form had manifested itself in its splendour, seeing that the god-less had persecuted the multitudes of His devotees. At this point Sri Jnaneshvara makes Arjuna agree and confirm with Krishna that the method
described by Him, being the way to attainment, leads surely to the goal, and they who steadfastly tread this path unfailingly attain to union with Brahman. Then Arjuna adds that, though there is no fault in it and he appreciated the yoga.He had taught, he was unable to practise it for lack of worthiness. (26)
To this Sri Krishna replies that here nothing can be obtained without effort. A man who is inclined to dispassion and restrains his bodily needs should
be regarded as worthy for this purpose; by that means may Arjuna become worthy. The gist of that teaching was that an undisciplined man is entirely unfit for that work; one who is in bondage to his palate or spends
his life in sleep, or too rigidly restricts his hunger and thirst and rejects all food, or refuses to sleep, and plays the role of obstinacy incarnate, is not fit for the practice of yoga. Therefore, both
excessive enjoyment of sensual pleasures and the complete abstention from them, are to be avoided. (27)
Sufficient food should be taken, but with proper restraint, and all actions performed in the same way. Speech should be moderated, walking should be
steady, the need for the regular sleep respected. The disciplined man may easily turn to yogic practice; his experience will ripen into Self-realisation. One in whom there is the holy confluence in the union of
moderation and yogic practice, and whose mind is resolved ever to remain in that holy place, may be said to be harmonised in yoga; moreover, one characteristic of such a man is that his mind is like a lump
set in a windless place. (28)
Then, asking Arjuna not to let his mind be troubled, consoles him that the wicked senses try in vain to frighten men. That which is really conducive to
our welfare is painful; apart from this there is nothing as easy as yoga. Therefore, the senses may be curbed by the resolute practice of yogic posture of which He had spoken to him. When in that manner the senses
have been restrained, the mind reaches out to meet the Self, and at once it recognises its true nature of being but the Self. When this recognition takes place, it seats itself on the imperial throne of supreme
bliss, and becomes absorbed in the union. Then if mountains of bodily trouble should oppress such a man, his mind would in no way be crushed by their weight. Or if he should be struck by weapons, or burnt by fire,
his mind, absorbed in the bliss of the Self, is in no way disturbed. Having entered into the Self he is unaware of the body; in the fullness of joy he even forgets it. (29)
Because of the sweetness of that joy, the mind which is held in the grip of worldly life, gives up all desire. This beauty of yoga, this kingdom
of contentment for which wisdom is essential, must be seen by the mind through the practice of yoga, and seeing it the seer becomes transformed into it. Strive for such dispassion, and then the pilgrimage of
desire is finished and pure reason dwells in happiness in the mansion of courage. If reason, supported by steadfastness, slowly leads the mind by the pathway of Self-realisation to the temple of the Self, and
installs it there, this is one way of attaining to the Self. But should it be found impracticable, there is still another easy method. A vow should be taken to adhere to a resolute determination and not to depart
from it. If by this means the mind can be steadied, then the work will be easy. If not, it may be allowed to move freely. Then, wherever it goes, the resolution will bring it back, and the steadiness will be
restored. Thus in course of time it will acquire steadiness and will easily approach the Eternal. On beholding that it will become one with it, duality will be lost, and the universe will become illuminated by the
splendour of unity. When the mind has become absorbed in the divine consciousness, that alone is the all-pervasive essence. This result is easily obtainable in such a way. (30)
Then, Sri Jnaneshvara makes Sri Krishna show another way to Arjuna, if he finds it as difficult as if one had to walk with one's legs upon one's back!
There is no doubt that He exists in all forms, and that everything abides in Him; thus has everything been created, and both the spirit and matter are intermingled. Arjuna's reason should come to understand that.
Whoever through his conscious realisation of unity worships Him as one existing in all beings, and who knows that notwithstanding the multiplicity of beings there is no duality in their hearts and that His essence
pervades everything everywhere, He is indeed he; as there is oneness between a lamp and its light, so is he in Him and He in him. Thus, Sri Krishna urges Arjuna to strive to realise that oneness, to see the universe
in himself and himself in the universe; there is no realisation higher than the consciousness of unity. (32)
In the Section IV, Arjuna excuses that one cannot know the nature and extent of the mind; the three worlds are too small for its activities. Will the
mind which harasses the reason, shake the resolution, and plays games with the courage, which deludes discrimination, disturbs contentment, and compels us, though we want to be still, to wander in every direction,
which becomes excited when it is curbed, and is even encouraged by control of the senses, can such a mind give up its own nature? It can never happen that such a mind will ever remain stable and allow the Self to
acquire equanimity. (33)
To this Sri Krishna replies: Although the mind is indeed of a fickle nature, by the aid of dispassion it can be led into constant practice, and in due
course it would become stable. For in this one respect it is good that it frequents places familiar to it; therefore, the delight of experience of the Self should be shown to it often. On the other hand, it must be
admitted that, for those who are not dispassionate and who do not engage in discipline, the mind is hard to control. Therefore, the restraint of the mind begins by this method; and then how can that resolution fail
to be achievad? (34)
The Section V begins with Arjuna's question: True, the strength of the mind cannot be compared with the power of yoga. But, what is this yoga? A
man may strive to attain to Self-realisation through faith, but without any yogic method; but he does not reach Self-realisation; neither can he retrace his steps, and at such a point the sun of his life sets. So,
both ways are lost to such a man; his goal is far off but also on account of his faith he loses his former state of not seeking for it. If a man, though full of faith, loses his goal through delaying, is he entirely
lost? What is his fate? (35) To this Sri Krishna replied: There is no other goal than liberation possible for a man striving for deliverance. One thing may happen, that for a time he may have to rest from his
efforts, but during that delay he may still enjoy happiness unattainable by the gods. There he enjoys the wonderful but unprofitable pleasures of that world, but his mind becomes satiated with them. Consequently he
is reborn into the world of mortals, but in a family which is the mother of all righteousness, which follows the path of rectitude, speaks pure truth, and considers whatever is to be done in the light of the
scriptures, in which the Veda is a living god, whose only concern is the performance of its own proper duty, and for whom the discrimination between good and evil is the only counsellor, in a family where the
consort of Vishnu takes thought for its welfare, and prosperity is the presiding goddess. A man fallen from yoga is reborn into a family possessing such merit and the harvest of all happiness. (36)
Or, he may be born into a family which bums the sacrificial fire of wisdom, is versed in the knowledge of the Eternal and is heir to the land of the
highest bliss; who, seated on the throne of the highest truths, rules over three worlds, and who are as birds singing in the garden of contentment; who sit in the chief place of the city of discrimination enjoying
the fruit in the form of Brahma. In the family of such yogis he may he born.
In outer form he may appear small, but as the light precedes the rising sun, so in him there appears the dawning of Self-knowledge. Without waiting to
attain this state, or reaching mature age, already in youth he becomes possessed of all knowledge. With the acquirement of such a perfected intellect, his mind freely gives forth learning, and from his lips are
revealed all branches of knowledge. The pure reason which was his when he left his former life, he obtains anew in full measure in this life. The intellect of such a man grasps without effort the most abstruse
problems, knowledge which ordinarily may only be gained by the aid of the guru. The powerful senses are under the control of his mind, the mind becomes one with the vital air, while that begins to mingle with
the etheric space. We do not know how this comes about that owing to past practice, meditation itself seeks out the house of his mind. He appears to be the embodiment of contentment, or one drawn out from the great
store of those who have reached perfection. To such a condition the seeker after yoga seems to have risen. After millions of years and thousands of births, he arrives at the shore of Self- realisation. Thus,
he becomes the embodiment of the state of Brahma, that which promotes all activity, and is indeed the very form of the Formless. During many past lives he has swept away the mass of confusion, and the moment of his
birth is the final moment of his marriage with Brahma, and entering into non-duality he becomes wedded with the Eternal, becomes one with the Eternal, from which the universe proceeds and into which it will again be
absorbed. (38)
Therefore, he is respected by all men of acting, worthy to be known by the wise, the highest lord among ascetics. He whose whole mental activity is
directed towards the union of the self with the Self, rises to greatness even while still in the body. Sri Krishna, here, urges Arjuna to be a yogi with all his heart; the man who is called a yogi is the god of the
gods, His greatest joy, His very life. To such a man, worshipper, worship and the object of worship, these three are always, through experience of union, Himself. The love existing between him and Him cannot be
described.
Notes
- Ranade, Dr. R. D. - 'BG Phil. God-Realization' p. 55
- Swami Ramasukhdas - 'Glta-jnana-pravesika; (Hindi), Introduction; p. 29.
- BD., 6. 1-8 (Reference is here to Ovi number).
- Ibid., 6. 10-16.
- Ibid., 6. 22-25, 27
- Ibid., 6. 28-30.
- Ibid., 6. 39-42
- Ibid., 6. 44-45, 47, 50-51.
- Ibid., 6. 52-53
- Ibid., 6. 55-60.
- Ibid., 6. 62, 64-65.
- Ibid., 6. 67.
- Ibid., 6. 70-71, 73, 80.
- Ibid., 6. 82-83, 87-88, 90
- Ibid., 6. 94-95, 99, 11, 103-104.
- Ibid., 6. 113-114, 119, 125, 152, 154-155.
- Ibid., 6. 161-163
- Ibid., 6. 163-185
- Ibid., 6. 186-191
- Ibid., 6. 192-210
- Ibid., 6. 211-246
- Ibid., 6. 247-253, 259-263, 265, 267, 269-270.
- Ibid., 6. 271, 274, 277, 281, 287, 291, 298-299, 301-306, 310-311.
- Ibid., 6. 316-318
- Ibid., 6. 320-324
- Ibid., 6. 328-330, 332-333.
- Ibid., 6. 341-348
- Ibid., 6. 349-350, 357-358.
- Ibid., 6. 362-370
- Ibid., 6. 371-373, 376-384.
- Ibid., 6. 389-395
- Ibid., 6. 408-409
- Ibid., 6. 411, 413-416
- Ibid., 6. 420, 424.
- Ibid., 6. 427, 430-435
- Ibid., 6. 436, 441
- Ibid., 6. 447-449.
- Ibid., 6. 450-452, 455-458, 462-463, 478.
- Ibid., 6. 477-479
- Ibid., 6. 480-481.
References
1. The Bhagavadgita, edited with original text and introduction, by Swami Ramasukhdas with the title Gita-jnana-pravesika Gita Press, Gorakhpur, V. Sam. 2025
2. Lambert, H. M.- Jnaneshvari (Bhavarthadipika), translated into English by V. G. Pradhan, Vol. 1. George Allen & Unwin Ltd., London, 1967.
3. Radhakrishnan, Dr. S. - The Bhagavadgita, George Allen & Unwin Ltd., London, 1948.
4. Rajawade, Visvanath Kasinath - Jnanesvari (Marathi original), Dhule, S. Sam. 1831.
5. Ranade, Dr. R. D. - The Bhagavadgita as a Philosophy of God-Realization, Nagpur, 1959.
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