Gyaneshwari Geeta-4

Gyaneshwari Geeta-4

Now like pollen in a lotus, there is a discourse, which was given by Lord Krishna to Arjuna (46-50) or Vyasa’s intelligence, after churning the sea of the Vedas, verily obtained this incomparable butter. When he heated this butter on the fire of knowledge with discrimination, it became the sweet-smelling ghee. Men of dis-passion seek it, the saints constantly enjoy it, and the adepts rejoice in it with the conviction ‘I am Brahman’. It is heard eagerly by the devotees and is highly esteemed in the three worlds. It is told in the Bhishmaparva in the course of narration. It is called the Bhagavad- Gita, and Brahma and Ishvara sing its praise, and sages such as Sanaka practice it with reverence {51-55). Even as chicks of chakora birds gently sip the nectar drops of moon-light, so should the audience enjoy this tale with a gentle mind. One should tell the Gita without words, enjoy it without the knowledge of senses, and grasp its doctrine before it is spoken. Just as the bees pick the pollen without the lotus buds knowing it, that is the way to understand this text. Or just as without leaving its place, the blue lotus plant knows how to embrace the moon when it rises and enjoy its love (56-60), so only a person whose mind has become steady and profound can delve into the secret of this Gita. Therefore all of you saints who are fit to hear Gita in the company of Arjuna, may kindly give your attention to what I say.

O hearers, I have taken this liberty with some familiarity, as I know that you are broad-minded. The parents naturally like the lisping words of the child; and so need I, whom you have accepted and called your own, beg you to forgive my many lapses (61-65)? But I have made a bloomer in that I have wished to grasp the meaning of the Gita and on top of it entreated you to give your attention to me. Without realising that this task is beyond my capacity, I have made bold to undertake it. But what is a glow-worm before the sun? I hear that a lapwing tried to empty the sea to save her chicks, so ignorant that I am, I have set out to do this difficult task. If a person wishes to clasp the sky, he has to be bigger than the sky; so all this seems like an impossible task to me. When Lord Shiva was expatiating on the greatness of the Gita, his spouse Bhavani questioned him in wonderment (66-70). Lord Shiva said, “O goddess, like your figure which no one can fathom, this doctrine of the Gita appears ever new when one thinks of it.” While the ocean of the Vedas sprang from the snoring of the Supreme Lord, He told this scripture that is Gita in person. This Gita is so profound that it confounded even the Vedas. How then can a dull-witted person like me attempt to explain it? How can one hold within one’s grasp this boundless text or hold candle to its light? Or how can a midge hold the heavens within its fist?

But I am blessed with the support of one, and because of him I can speak with confidence. I, Jnanadeva, say that my Guru is favourably disposed to me (71-75). O saints, though I am ignorant and undiscriminating, the lamp of your kindness shines bright, iron turns into gold with the touch of the philosopher’s stone and a dead person is revived by the power of nectar. When the Goddess of learning is pleased, she can bestow speech on the dumb. This is not a marvel, but the result of the inherent power in the object. How can anyone whose mother is the wish-yielding cow, ever be in want? I have undertaken to compose this work with my Master’s blessings. Please make good my shortcomings if any and ignore my superfluities (76-80). I shall speak if you give me power to speak, even as the puppet can move only on the strength of the string. In a way I am favoured, instructed and decorated by holy men like you in a marvellous way. Then his Guru said, “Enough, you don’t have to tell us all this. Be quick and give your thought to the work in hand.” After hearing these words, Jnanadeva, disciple of Nivritti, joyfully said, “Now listen leisurely to what I say.”

Om Namah Shivay