Gyaneshwari 217

Gyaneshwari -Sant Gyaneshwar


The Imperishable Brahman

4. The perishable existence is Adhibhuta; the Self is the Adhidaivata. I am Myself the Adhiyajna in this body, O best among men. Now I shall explain what is known as Adhibhutta. As the cloud appears and vanishes (2630),

so there is an apparent worldly existence, which does not exist in reality; it has come into being through the combination of five elements. It comes into being from their combination, but its name and form etc. vanishes with the separation of the elements. This material existence is known as Adhibhuta. The embodied Self is the Adhidaivata who enjoys whatever the prakriti produces. He is the witness of intelligence, the Lord of the senses and is the resting-place of desire after death, as the tree is the resting-place of birds after sunset. He is none else than the Supreme Self, but being asleep in his egoism, he experiences joy and sorrow from his activities as in a dream (31-35).

What is commonly known as Jiva, the embodied Self, is the Adhidaivata, the presiding deity over the five elements. Know ye, O Arjuna that I am the Adhiyajna in this body, who wipes out the identification of the Self with the body. Indeed, I am also the Adhibhuta and the Adhidaivata, but when pure gold is mixed with an alloy, does it become impure? Even then the pure gold does not get soiled or become blended with the alloy, but so long as it remains mixed, it has to be considered as an alloy, not pure gold. But, when the Adhibhuta and Adhidaivata are covered by the veil of ignorance, they are regarded as different from Me (36-40).

The moment this veil of ignorance is removed, the difference vanishes; and they become one with Me; but were they really different from Me? If a crystal is placed on a bunch of hair, it appears to the eye as split in two. When, however, the hair is removed, the crack in the crystal disappears. Does this mean that the two pieces have been soldered now?