Gyaneshwari -Sant Gyaneshwar
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Chapter-16
The Divine and Demoniacal Natures
The sage Bhrigu kicked Lord Vishnu in the chest; but did not the Lord receive it with satisfaction, as honour done to him out of affection? When the sky darkened by the night comes forward to meet the sun, does the sun tell it to go away? Forgive me, O my Master, for attempting to weigh you with the sun, in a scale hung on the beam in the form of duality. Please treat me, as you treated the yogis, who attained to you through meditation and praised you with Vedic hymns and forgive me. When I long to praise your virtues, do not take it as an umbrage. But in whatever way you take it, I would not stop without satisfying my strong urge to praise you (26-30). When I started praising your nectar-like gift in the form of the Gita, my strength increased two-fold and fortune smiled upon me. O my Master, my tongue did penance of speaking the truth through many births, as a result of which I landed on the island of the Gita, in this sea of worldly existence. The merit, which I had specially accumulated so far, gave me the ability to sing your praises and discharge its obligation to me. I had entered the forest of life in the commune of death, but I have got out of that wretched state. You extended your grace to me, by asking me to describe the Gita, the well-known scripture, which has become strong with the conquest of ignorance (31-35). When the goddess of riches visits the house of a poor man, can we call him indigent? If the sun visits the house of darkness as a guest, does not that darkness give light to the whole world? Does not God, before whose glory, this entire world seems a tiny speck, assume a form for his devotee? In that way, my attempt to speak on the Gita is as improbable as the smelling of the sky-flower. But you, with your might, have made it possible for me. So Jnanadeva says, “I shall, through your grace, explain all the verses in the Gita in an easy and clear way (36-40).” In the fifteenth chapter, Lord Krishna disclosed clearly the doctrine of the Gita to Arjuna. Just as an expert physician, diagnoses a disease afflicting the body, so the Lord described this world, in a flowery language with the simile of the Ashvattha tree. There the Lord explained, in clear terms that the imperishable purusha, the consciousness, being joined to limiting conditions (upadhi) became embodied. Then the pure Self was disclosed clearly as the Supreme Person. Next he explained in clear terms, how knowledge is the best internal means, for the attainment of the Supreme Self (41-45). |
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