Gurudeva, you are an adept in imparting a clear knowledge of Brahman, in making the lotus of learning bloom and in sporting lovingly with the maiden in the form of the subtlest inarticulate speech; my salutations to you. You are the sun who destroys the darkness of ignorance in the form of worldly existence. You are a powerful god, who promotes with ease the highest state of the mind in which it becomes one with the supreme self, I bow to you. You are the protector of the whole world, the mine of gems in the form of blissful things, the sandalwood tree in the woods in the form of good men. A deity worthy of being worshipped by the devotees, my salutations to you. You are the moon who gives delight to the Chakora birds in the form of the discerning men. The prince among the realizers of self. The ocean of Vedic knowledge. The destroyer of the god of love: I bow to you. You are worthy of being worshipped with pure devotion as the destroyer of the temples of the elephant in the form of worldly existence, and the origin of the world. I bow to you (1-5).
When Ganesha in the form of your grace bestows his gift. Even a child has access to the sanctuary of literary art. When your noble voice gives the pledge of safety, one can dive into the Ambrocial Ocean of the nine literary sentiments (rasas). When your loving speech grants its favours, even a dumb person can complete with the preceptor of gods in literary talent. Not only this, but even an ordinary mortal attains to divine eminence, when your benedicrory glance falls upon him or your blissful hand touches his head. How can I describe with the feeble power of my speech the glorious grace of my Master? Can one besmear the body of the sun with sandalwood paste? (6-10) With what blossoms can one embellish the wish-yielding tree? How can one extend hospitality to the milky ocean? With what scent can one make camphor fragrant? With what kind of perfume can you besmear the sandalwood tree? What dish can you serve to nectar? How is it possible to become higher than the sky? What means can you employ to gauge properly the glory of my master? Therefore, I offer him my mute solutions. Any attempt on the strength of intellect to describe the glorious power of the master is like giving gloss to the pearl. Any words of praise to his are like silver plating the gold. I, therefore, think it best to prostrate myself at the feet of my master in great humility (11-15).
Shri Jnanadeva added, "O my Master, since you blessed me with your graceful glance out of affection for me, I have become the holy baniyan tree at the confluence of rivers in prayaga in the form of the conversation between Lord Krishna and Arjuna. When Upamanyu begged for milk of your, Lord Shankara placed the cup of milky ocean before him or when the boy Dhruva was sulking because of the ill-treatment of his step - mother, the lord of Vaikuntha humored him by giving him a lollipop in the form of a firm seat at the north Pole. So my master has bestowed upon me the power to explain in ovi curses the Bhagavad - Gita, which is the most excellent text among the Brahman-lore's and the resting - place for all scriptures. When I was roaming in the forest of words, not a single meaningful word had fallen on my ears, but my speech blossomed into the creeper of marvelous thought because of your grace (16-20). Because of it, my intelligence, which had not transcended the consciousness of the body, became the treasure house of divine bliss. My mind has now become a temple in the milky ocean in the form of the Gita doctrines. This is the incomprehensible deed of my master. With what words can I describe deed of my master? With what words can I describe his infinite power? I seek his forgiveness for daring to sing his glory with inadequate words.
By your grace I have been able so far to explain with great joy the first part of the Bhagavad - Gita in short sweet verses (ovis). The first chapter describes the despondency of Arjuna at the prospect of a war with his kinsmen. In the second chapter, the lord has explained clearly the yoga of action, distinguishing it from the yoga of knowledge. In the third chapter the lord has expanded the single yoga of action, revealing in the fourth chapter the relation of action to knowledge. In the fifth chapter, he explains the true intent of yoga (21-25), of which he gives a clear exposition in the sixth beginning with postures of body right up to the union of the self with the supreme spirit. The sixth chapter also contains a clear description of the state of yoga and the state to which one fallen from the yogic path returns. The seventh chapter explains at the start how one should avoid the temptations of prakriti and then goes on to describe the four kinds of devotees of god. The eighth chapter raises some questions and ends it by stating what his remembrance should be at the time of death.
Now the Mahabharata contains in its hundred thousand verses the numerous views contained in the Vedas (26-30). And all the import of the Mahabharata has found its way in the seven hundred verses of the Gita, which embodies the conversation between lord Krishna and Arjuna. That import is contained in the single ninth chapter. I was, therefore, doubtful whether I shall be able to explain clearly the import of this chapter. Why should I flaunt my ability to do so? For lumps of Jugglery and sugar are made from the same sugarcane juice, and yet they have different flavours. Similarly, some chapters describe in clear words the doctrine of Brahman; some show the way to the abode of Brahman and some, which try to know Brahman, lose themselves, along with the knowledge, in the nature of Brahman. Such are the chapter of the Gita, but the ninth chapter is such that one cannot describe it adequately. O my master, if I have lain open the truth in it, it is entirely due to your grace (31-35). The outer garment of a sage (Vashishtha) shed light like the sun; another sage (Vishvamitra) created another world; and one (Shri Ram) built a bridge of stones and took his army across the sea; one (Hanuman), immediately after his birth, seized the sun in his hand, thinking it to be a fruit and sage Agastya drank the sea in one sip. In the same way, you made a dumb creature like me speak about the incomprehensible Brahman. Just as you cannot compare the war between Ram and Ravana with any war except itself, so I say that Lord Krishna's talk in the ninth chapter cannot be matched by anything except itself. Only the knowers of truth, who have comprehended the meaning of the Gita, can settle the question. I have thus explained to you the nine chapters according to my ability.
Now I begin the second half of the Gita (36-40). At the very start lord Krishna will describe his main and secondary manifestations. I shall tell you that tale, which is full of savoir and beauty. With the beauty of this language, the serene sentiment will surpass the amorous sentiment and because of that these verses will adorn the Marathi Literature. If you will read closely the original Sanskrit text and its Marathi commentary, you will be at a loss to know which is the original text. When ornaments embellish the beautiful body of a maiden, it is difficult to judge which adorns what. Similarly both the Sanskrit and Marathi languages have come together to explain the purport of the Gita Listen now with a serene mind how they illumine and embellish the truth (41-45). When one wishes to disclose the purport to a text, the sentiments receive a Philip, and the literary art shown in that regard becomes an object of admiration. I have, therefore, borrowed the beauty and youth of the Marathi language to elucidate the truths contained in the Gita. Now listen to what the lord of the Universe, the scion of the Yadus and giver of marvelous joy to the enlightened souls, said to Arjuna. Jnanadeva, the disciple of Nivritti, says: Shri Hari said, O Arjuna, are you giving full attention to what I am saying?
The blessed Lord said:
But the sun's disc exists in the sky, yet its light fills the entire universe. In the same way, he is neither alone nor destitute, whose command is obeyed all over theworld. does the wish-yielding cow have to gather materials to fulfil the desires of others? No, she gives to anyone whatever he desires all at once. so every manifestation of mine possesses abundant majesty (306-310). Know that this is the one characteristic by wich one can recognise my manaifestations. those maanifestations before whom the whole world prostrates itself obeying their orders, are my incarnations. But it is a great error to distinguish between my manifestations as high and low, as I am this whole universe. why should you therefore, debase your reason by imagining distinctions in my manifestations as common and extraaordinary? Why should on chrun clarified butter unnecessarily or boil nectar and lose half of ir? Does the wind have right and left? If one were to see the front and the rear of the sun, he will only lose his sight. so there are no gradations of high and low in my divine being (311-315). O Arjuna, I have innumerable manifestations of different kinds; how can you count them? so give up this effort to know me. As I have pervaded this world with a fraction of my divine being, give up the notions of distinctions and worship my different manifestations with the same consideration.
Thus spoke the Lord of divine majesty who is the very spring which delights the eforest in the form of men of wisdom and keeps company with the ascetics. Then Arjuna said, "O Lord, you seem to have said all this without proper thought. you said that we should give up all distinctions. But does the sun ever say to the world to drive away darkness? it would ndeed be rash on my part to call you thoughtless (316-320). O Lord, if a person utters your name with his lips or hears it with his ears, he will get rid of all notions of distinctions. Now that, with my great good luck, I have attained to you, how can these distinctions survive? O Lord, can anyone enter the moons's disc and be affected with heat? Only you with all your greatness can afford to talk like this." After hearing these words of Arjuna, the lord was overjoyed and after embracing Arjuna said, "I said all this outwardly to find out whether the unity of all the different manifestations of which I spoke has left its stamp on your mind (321-325). but I am now convinced that you have a proper understanding of my manifestations." Arjuna thereupon said, "It is for you to see whether I have understood or not. I, on my part, now know that this whole universe is filled with your divine presence."
In this way, O King, Arjuna becaame fit for the experience of Brahman. When sanjaya was narrating all this, king Dhritarashtra was sitting quiet. Sanjaya fest sore at heart, seeing him in that state and said to himself, "Is it nor amazing that one should miss what good luck has brought him ? I had tought that atleast he possessed sound intelligence. But it is nor so, he is blind nor less inwardly as outwardly. Arjuna, however is trying to achieve the full measure of his good fortune. for there sprang in his heart another ardent desire (326-330). he said, " I have realised now that you are all this unverse, but I long to perceive it with my own eyes". As Arjuna was fortune's favourite, he could hope to see the cosmic form of the lord. O hearers, Arjuna was as it were, a branch of the wish-yielding tree which could never produce barren flowers. for whatever came out of his lips was accomplished by the lord. for he had lord Krishna as his great master, who himslef became poison at the bidding ofpralhada. so Jnanadeva, the disciple of Nivritti, says, I shall next narrate to you how Arjuna will proceed to ask the lord to show him his universal form (331-335).