Gyaneshwari Geeta-2

Gyaneshwari Geeta-2

The Jnaneshwari, like the Gita, is a superb philosophical poem. Shri Jnaneshwar declares that by his words, he will give form to the formless and make the senses enjoy what is beyond them. He says that his diction is such as will excel nectar with a wager. He states that he has used such words that they will lead to quarrels among the senses. The ears will have tongues to relish their savour. The tongue will say that the word is its object. The ears will wish to smell them. The eyes will say that the store of form has opened out for them. When a sentence becomes complete, the mind will go forward to embrace it. The devotees of Jnaneshwar, therefore, while appreciating the beauties of his poetry, are likely to miss its import, but since Jnaneshwari is a religious text, only those who will become introspective and experience it even in a small way, will achieve bliss. As Shri Namdeva has said, one should experience at least one ovi. But many of his devotees take pleasure in the literary merits of his work. It is, however, essential that after appreciating the poetry, one should try to understand his philosophy. One ought, therefore, to reflect over the thoughts expressed by Shri Jnaneshwar. It is hoped that this translation will make such reflection easy.

CHAPTER 1

|| DESPONDENCY OF ARJUNA ||

Om! I salute you, O Primal Lord, propounded by the Vedas; glory to you, who are known only to yourself, O Supreme Self. O Lord, you are Shri Ganesha, who illumines all things and minds. So I, disciple of Nivritti, say, please give me your attention. His (Shri Ganesha’s) attractive form represents all the Vedas; his superb body exhibits their faultless diction. His limbs represent the Smritis, his gestures their styles; his handsome aspect represents their exquisite meaning. His jeweled ornaments represent the eighteen Puranas, the jewels set in gold being their doctrines set in poetry (1-5). His coloured robe constitutes their superb diction, its fine glossy thread standing
for their poetical style. The jingling bells in the girdle around his waist represent the poetical and dramatic compositions. If you observe keenly, you will find in them all many doctrines set in poetry like gems in gold. The silken garment round the waist of Ganesha represents Vyasa’s intelligence; and its shining borders denote the pure flashes of that intelligence.

His six hands suggest six philosophical systems, and the things held in them indicate their differing doctrines (6-10). The axe denotes the Nyaya logic, the goad the Vaisheshika creed; and the sweet juicy modaka (an Indian sweet) shows to advantage the Vedanta doctrine. The tooth in his hand, which is naturally broken, indicates the refutation by the Vartikakara (Kumarilabhatta) of the Buddhist doctrine. It follows that his lotus-hand represents the Sankhya law of causation, while the safety-sign of the remaining hand establishes the pre-eminence of dharma. The straight trunk of Ganesha represents the pure thought conducive to the supreme joy of final beatitude. His straight white teeth denote the philosophical dialogues, while his half-open eyes represent the eye of wisdom (11-15). His ears look to me as the Mimamsa and Vedanta schools; and the sages, like bees taste the ambrosial ichor of knowledge from his temples. His temples, shining with the corals in the form of doctrines of the Dvaita and Advaita schools, are close on his elephant-head. And the sweet-smelling and beautiful flowers on his forehead denote the ten Upanishads full of wisdom. The first letter a represent his feet, the letter u his big tummy, and the letter m his circular head, the foremost among limbs all these three letters are united in the sacred syllable Om, which encompasses all spiritual knowledge. I salute Shri Ganesh, the primal seed of the world through the grace of my Guru Nivritti (16-20).

Om Namah Shivay