Rajayoga Consummation Yoga of Gita

____________________
DEDICATED
TO
LORD
SHRI KRISHNA
WHO DWELLS IN
OUR HEART
OF
HEARTS

YOGA OF GITA
Expounded by Saint Shri Dnyaneshwar

Rajayoga Consummation
[Kundalini]
Karma-Jnana-Bhakti -Dhyana
__________________________
BOOK-1.
Splendour of Bhakti and Yoga
Kundalini in Action
_______________________
BOOK-2
Essentials of Rajayoga
[Bhakti and Yoga]
________________________
BOOK-3
Epilogue
[Rajayoga of Gita and Dnyaneshwari]

VIBHAKAR V. LELE
[Swami Yogeshwarananda]

Copyright © 2018 Vibhakar V. Lele
All rights reserved.

© YOGA OF GITA

[Kundalini]
Author
VIBHAKAR V. LELE
© All rights reserved. Except for brief quotations in book reviews, and as otherwise permitted
by applicable law, no part of this work may be reproduced, stored, transmitted or displayed in
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______________________________________
First Indian Edition, 2018

[ISBN-Given by Createspace]
An authorized publication of
YOGESHWAR KUTIR PUBLICATION
VRINDAVAN DHAM
Thane
New Revised Indian E-Edition - 2022
Contact: Email: [email protected]
_______________________________
This is the Printed book edition available on Pothi.com. It is also
available as e-book edition on Pothi.com.

AUTHOR
VIBHAKAR LELE
BE, BSC, LLB
PROFESSIONAL ENGINEERING CONSULTANT
HAD INTEREST IN MANY SUBJECTS

(Topics of interest: Mathematics, Astronomy, Cosmogony, Science,
Engineering, Genetics, Physics, Chemistry, Molecular Sciences)
KNOWS ENGLISH AND INDIAN LANGUAGES – Marathi and Hindi
Amateur student of Oriental Disciplines of Philosophy, Mysticism, Yoga,

Jnana, Bhakti, Tantra, Vedas and the Upanishadas
Connoisseur of Saint Dnyaneshwar's Siddha-Maha-yoga/ Kundaliniyoga &
Patanjali's Yoga
GURU Tradition: Main Line of Natha Siddha tradition from

Adinatha - Umadevi - Matsyendranatha - Gorakshanatha - Gahininatha -
Nivrittinatha - Dnyaneshwar - Satyamalanatha - Gaibinatha - Sadhvi Mai
Guptanatha - Udbodhanatha - Kesarinatha – Shivadeenanatha -
Naraharinatha - Mahipatinatha - Vasudevanatha
INHERITANCE:
1. Gaudapada's tradition from Shrimat Acharya Shankara – Adwaitananda
– Satyadevananda
2. Siddha tradition of Nityananda – Avadhutananda
Marathi Books by this author:

1. `³eesieoe Þeer%eeveséejer'
Main book available as Print-copy on
i. Pothi.com http://pothi.com/pothi/node/186419
&
ii. http://pothi.com/pothi/node/186420 &
iii. As e-book on Pothi.com as ebook4321
2. 'SkeÀe veeLeefme×³eesi³ee®es DeelceJe=Êe' – Eka Natha Siddha Yogyache Atmavritta

As Print copy on
i. Pothi.com at https://pothi.com/pothi/book/vibhakar-vitthal-lele-eka-
nathasiddha-yogyache-atmavritta &
ii. As e-book on Pothi.com as ebook4321
____________________________
Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana
Books in this Series in English: 'Yoga of Gita Expounded by Saint

Dnyaneshwar':
1. Vol. 1: Autobiography of A Natha Siddha Yogin – Travails of A
Mystique`]
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-autobiography-natha-
siddha-yogi
2. Vol. 2: Inner Secrets Of Rajayoga - Saint Dnyaneshwar On Kundalini
Yoga [Practice – Methods And Processes]
Available as Print copy on Pothi.com's store at
https://pothi.com/pothi/book/vibhakar-vitthal-lele-inner-secrets-rajayoga
3. Vol. 3: Ishwara And Worship [Upasana] - Central Theme Of Gita
Available as printed book on Pothi.com at
https://pothi.com/pothi/book/vibhakar-v-lele-swami-yogeshwarananda-
swaroopa-worship-and-philosophy
4. Vol. 4: Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyāna
Available as printed book on Pothi.com at
https://pothi.com/pothi/node/191757
5. Vol. 5: Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti-
Dhyāna - Available as printed book at
https://pothi.com/pothi/book/vibhakar-lele-swami-yogeshwarananda-
rajayoga-consummation-kundalini-karma-jnana-bhakti-dhyana
6. Vol. 6: Dnyaneshwari In Nutshell Available as printed book on
Pothi.com at https://pothi.com/pothi/book/vibhakar-v-lele-swami-
yogeshwarananda-dnyaneshwari-nutshell
_____________________________________
Vibhakar Lele ii
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Note: The mention of Createspace and Amazon anywhere in this book
does in no way mean that this book is endorsed or sponsored by
Createspace or Amazon, or their affiliates.
____________________________________
_______________________________
Note: The books of the Author, and in particular, the book

"Autobiography Of A Natha Siddha Yogin' - 'Travails of A Mystique'
and the Autobiography it portrays, are imaginary works on Yoga and
Art for artistic purposes. If per chance, someone finds a character or
any incident in it as equal to or the parallel of any real person or
incident, it is to be treated as purely coincidental. No harm is meant
by the author in writing this book or by its publication to any person,
sect, religion or traditions etc.
_______________________________
Vibhakar Lele iii

RAJAYOGA CONSUMMATION
[KUNDALINI]
Karma-Jnana-Bhakti-Dhyana
__________________________
CONTENTS
DEDICATED ................................................................................... 2
PREFACE ............................................................................. xx
What Some Erudite Readers Say ..................................................... xxiii
1. Mr. Sunil Hasabnis .................................................................. xxiii
2. Prof. R. Y. Deshpande ............................................................. xxiii
3. Mr. Madhavrao (Suresh) Ranade............................................. xxiv
INTRODUCTION............................................................. - 1 -
Way to Sakshatkara of the Atman .................................................... - 1 -
Yoga-central - Ishwara-pranidhana ................................................. - 2 -
Stepping Stone to the Temple of the Bhakti ..................................... - 3 -
BOOK – 1
Kundalini in Action ---------2
Prologue................................................................................................ 2
Review of Ninth Chapter of Gita ......................................................... 2
Ajnanin Bhakta ................................................................................. 2
Ananya Bhakta ..................................................................................... 3
Ajnana-bhakti ....................................................................................... 3
Ananya Bhakti ...................................................................................... 3
Central Theme of Gita .......................................................................... 5
On Gita Shloka, 9-34 ............................................................................ 6
Coexistence of Karma, Yoga, Bhakti and Jnana .............................. 7
Abheda-bhakti-yoga ............................................................................. 7
Next Topic ........................................................................................ 8
Vishwaroopa Darshana ......................................................................... 8
Amazing and Fearsome Vishwaroopa ................................................ 10
Vibhakar Lele iv
Vishwaroopa From Vedas .................................................................. 12

Vishwaroopa of Purusha-sookta ..................................................... 14
Vishwaroopa From Mundakopanishada ......................................... 14
Rigveda and Vishwaroopa .............................................................. 14
Rudra, Yajurveda and Vishwaroopa............................................... 15
Vishwaroopa in Upanishadas ............................................................. 15
Ishopanishada ................................................................................. 15
Katthopanishada ............................................................................. 15
Mandukyopanishada ....................................................................... 15
Other Upanishadas.......................................................................... 16
Brihadaranyaka Upanishada ........................................................... 16
Shvetashvatara Upanishada ............................................................ 17
Uchchhishta-sookta ........................................................................ 17
Opinion of Pt. Satavalekar on Vishwaroopa Darshana...................... 18
Purpose of Terrible Kalaroopa ........................................................... 19
Yogic Principles Behind Vishwaroopa Darshana .............................. 20
Dharmamegha Samadhi.................................................................. 20
Vishwaroopa Darshana, Pashchima Marga and Patanjali .............. 21
Important State in Yoga Sadhana ................................................... 21
Summation.......................................................................................... 22
Critical Perception of Vishwaroopa .................................... 23
Arjuna in Praise of Vishwaroopa ....................................................... 23
Apology and Request by Arjuna ........................................................ 24
The Roopa of Lord Shri Krishna ........................................................ 25
Roopa Darshana from Abhangas of Saint Dnyaneshwar ................... 25
Saguna or Nirguna .......................................................................... 26
Enchanting Field of Yogic Experiences .......................................... 26
'He is Sanatana Parabrahman' ......................................................... 27
Lovely Gopala ................................................................................ 28
Unique Swaroopa, beyond Dwaita and Adwaita............................ 28
Vibhakar Lele v
Lamp of Light of Atmajnana .............................................................. 29

The Avataras From Vishwaroopa ................................................... 30
The Maximal Swaroopa Darshana ................................................. 30
Yogic Angle of Yajna, etc. .............................................................. 30
Equipotential Vishwaroopa ............................................................ 31
Secret of Triputi in Saguna and Nirguna Sakshatkara .................... 32
Ashtanga Yoga, Navavidha Bhakti and Pantharaja (Rajayoga) ........ 33
Finale of the Vishwaroopa.................................................................. 34
Lord Shri Krishna's Original Form ................................................. 34
Rarity of Vishwaroopa ................................................................... 34
Ananya Bhakti, Vishwaroopa Darshana and Dwaita ......................... 34
Climax of Yoga and Adwaita Philosophy ........................................... 35
Analysis of the Yoga Experiences ...................................................... 36
Real Importance of Vishwaroopa ....................................................... 36
Importance of the Saguna Form of Ishwara ....................................... 39
Next Topic .......................................................................................... 40
Sagunopasana ....................................................................... 40
Worship of Vyakta and Avyakta ......................................................... 40
Worship and Ishwara-pranidhana ....................................................... 41
Soham and Ananya Bhakti ............................................................. 42
Ananya-yoga................................................................................... 43
Commentary of Acharya Shankara on Gita Shlokas, 12-1 to 7 ..... 43
Upasana .......................................................................................... 45
Secret of Upasana .............................................................................. 46
Ananya-yoga................................................................................... 46
Chief Guiding Principle of Worship - Gita Shloka 12-12 .................. 47
Elucidation of Gita Shloka, 12-12 .................................................. 48
Conclusion of Upasana-kanda ........................................................... 48
Ishwara-pranidhana ............................................................ 49
Saint Dnyaneshwar on Ishwara-pranidhana ...................................... 49
Vibhakar Lele vi
Shvetashvatara Upanishada and Para Bhakti...................................... 50

Patanjala Darshana.............................................................. 50
Ishwara-pranidhana ........................................................................ 50
Swaroopa of Ishwara as per Pys ........................................................ 51
The Pancha-kleshas ........................................................................ 51
Ishwara and the Vipakashaya ......................................................... 52
Ishwara and Guru ............................................................................... 53
Pranava and Ishwara's Saguna Form.................................................. 54
Basic Principle of Ishwara-pranidhana ......................................... 54
Ishwara-pranidhana Overcomes Obstacles in Yoga ...................... 55
Central Theme of Gita ........................................................................ 56
Tests of Mimamsa School .............................................................. 56
Ishwara-pranidhana and the seven Tests ....................................... 56
Gita and Ishwara ................................................................................. 60
Ishwara's Names in Gita ................................................................ 60
Ishwara's Avatara............................................................................ 60
Jagadguru and Ishwara of Gita ....................................................... 61
Ishwara and the World (Vishva)..................................................... 62
Atma-roopa of Ishwara ................................................................... 63
Way to Mukti .................................................................................. 64
Ishwara and Maya........................................................................... 65
Dominion of Ishwara ..................................................................... 65
Brahman, Karma, etc. ..................................................................... 67
Avyakta .......................................................................................... 67
Vibhootis of Ishwara ...................................................................... 68
Ishwara and Bhakti ......................................................................... 68
Ananya-bhava ................................................................................. 69
Ishwara-pranidhana in Jnana-marga ............................................... 69
Vibhakar Lele vii

Vibhootis and Ishwara .................................................................... 70

Worship of Vyakta and Avyakta ..................................................... 71
Nature of Kshetra and Kshetrajna .................................................. 72
State of Gunatita............................................................................. 72
Gita and Parama Purusha ................................................................... 74
Various Terms for Ishwara and Other Tattwas in Gita .................. 75
Purushottama .................................................................................. 75
Ishwara-pranidhana in Gita ................................................................ 76
Conduct in Tune with Shastras ...................................................... 76
Karmas following Ishwara-pranidhana .......................................... 76
Nama-japa and Karma .................................................................... 78
Worship of Ishwara by Svakarma .................................................. 78
Ishwara-pranidhana in Gita in a nutshell.......................... 79
Yoga Sadhana ................................................................................. 81
Yoga Falam (Fruit) ......................................................................... 81
Yogin and Death ............................................................................. 82
Summary of Ishwara-pranidhana.................................................... 82
Epilogue on Ishwara-pranidhana ........................................................ 84
Departure and State at Time of Death ............................... 85
What One Remembers When Dying .................................................. 85
State of Bhaktas/Yogins at Death ....................................................... 86
Importance of remembering the Lord All the Time ....................... 86
Result of Abhyasa ........................................................................... 86
Meditation at the Time of Death..................................................... 87
Adi Shankaracharya's Thinking ...................................................... 87
Saint Dnyaneshwar on Death ......................................................... 90
Onkara-smaranam While Leaving Body ....................................... 91
Last Stop of Pantharaja ................................................................. 92
Pantharaja and Yogic Process at the Time of Death ...................... 93
Clarification Arjuna's Doubts ......................................................... 96
Vibhakar Lele viii

The State of Others ......................................................................... 97

The Akshara Sanatana Tattwa ........................................... 97
Shukla and Krishna Gatis ................................................................... 98
Shukla Gati ..................................................................................... 98
Krishna Gati.................................................................................. 100
Sanatana (Age-old) Gatis ............................................................. 101
Ultimate Yoga Path ...................................................................... 101
The Vedas on Gatis ...................................................................... 101
Adi Shankara in Gita-bhashya on Gati ......................................... 107
Synthesis of Opinions on Gatis ........................................................ 108
Other Thoughts on Gatis .................................................................. 109
BOOK-2
[Bhakti and Yoga]---------111
Introduction ...................................................................................... 111
Sanjeevana Samadhi .......................................................... 111
Sanjeevana Samadhi and High State of Yogin ................................. 112
Parabrahman's Replicas............................................................... 112
Why Sanjeevana Samadhi ............................................................ 113
Two States of Sanjeevana Samadhi .............................................. 114
Greatness of Samadhi of Dnyaneshwar ........................................ 114
Namadeva's Abhangas on Samadhi .............................................. 119
'Na Tasya Prana Utkramanti' ........................................... 121
Divine Bodies of Yogins .................................................................. 122
Saint Ramadasa on Samadhi ............................................................ 122
Gati of Saints and Others ............................................................. 123
Saguna Bhakti and Ishwara-pranidhana ....................................... 124
Saint Dnyaneshwar's Samadhi ......................................................... 125
Yoga Aspects ....................................................................... 126
Mudra and Shoonyas, etc. ................................................................ 126
Vibhakar Lele ix
Saint Ekanatha on Dnyaneshwar ...................................................... 127

Epilogue .............................................................................. 128
Remainder of Yoga Subject ............................................... 129
Preface .............................................................................................. 130
Niruddha Chitta and Yoga ................................................................ 130
One Yoga; Different Alambanas ...................................................... 132
Yogabhrashta (Swerved from Yoga) ................................................ 133
No Ending of Yoga Sadhana ........................................................ 134
Pantharaja Again ............................................................... 135
Greatness of Yogin............................................................................ 136
Next Topic ........................................................................... 136
Yoga and Bhakti ................................................................. 136
The Triputi-laya and Adwaita ........................................................... 136
Characteristics of Bhaktas ................................................. 137
Free of Duals .................................................................................... 138
Bhakti as Essentially Yoga ................................................. 138
Flow of Elixir ................................................................................... 139
Bhakti Through Literature ................................................ 139
Narada Bhakti-sootras (Nbs) and Bhakti ......................................... 140
Nirodha in Bhakti ......................................................................... 140
Fruition of Bhakti Through Ishwara-pranidhana ............................ 140
Signature of Bhakti ........................................................................... 141
Sadhana of Bhakti............................................................................. 142
Compassion of The Greats (Mahatsanga) .................................... 143
Obstacles to Bhakti and Remedies................................................ 143
Commonality Between Gita and Nbs ............................................... 145
Ever Increasing ................................................................................. 145
Dnyaneshwari and Bhakti of Narada ................................................ 146
Varieties of Bhakti ............................................................................ 146
Easy Attainability and Axiomatic Nature of Bhakti ......................... 147
Vibhakar Lele x
Conduct of Bhaktas .......................................................................... 147

Dialectical Discussions..................................................................... 147
The Different Bhaktis and Their Unitary Nature .............................. 148
Nature of Parama Bhakti .............................................................. 149
Bhakti Shastra Synthesis by Narada ................................................. 149
Shandilya Bhakti Sootras ................................................................. 150
Bhakti, Jnana and Karma .............................................................. 150
Synthesis of Yoga and Bhakti ........................................................... 150
Saguna Bhakti................................................................................... 151
Bhakti and Layayoga ........................................................................ 151
Haripatha ............................................................................ 152
Uncovering Krishna Kripa Gem ...................................................... 152
Meditation Upon Ishwara and Nama ........................................... 153
Fruit of Nama-smaranam .................................................................. 154
Smaranam Easiest Method ............................................................... 155
Hari's Swaroopa................................................................................ 156
That Nama is Different!.................................................................... 156
'Maha-purusha-samshrayah' ............................................................ 157
Benefaction by Saints ....................................................................... 158
Haripatha Sadhana ............................................................................ 159
Rare Gift of Nama ............................................................................ 160
Adwaita Through Saguna Dhyana.................................................... 161
Infructuous Sadhana......................................................................... 163
Saguna Leads to Nirguna.................................................................. 163
Adhyatma and Dwaita ...................................................................... 164
Shiva and Haripatha ......................................................................... 165
Dhyana of Hari ................................................................................. 165
Unmani Attainment by Haripatha.................................................... 166
Greatness of Hari-nama ................................................................... 166
Haripatha is Yoga Path ..................................................................... 166
Vibhakar Lele xi
Mysticism of Harivamsha ............................................................ 167

Weapon of Hari-nama...................................................................... 167
Essence of Every Marga - Hari-nama ............................................. 167
Hari Nama - Emancipator ................................................................ 168
Nama More Expansive Than Akasha ............................................... 168
Ajapa, Dwaita and Nama .................................................................. 169
Origin of Onkara .............................................................................. 170
Vaikunttha is Everywhere................................................................. 170
Rama chants Japa ............................................................................. 170
Sanjeevana Samadhi by Nama ......................................................... 171
Essence of Ishwara-pranidhana ........................................ 172
Saint Ekanatha .................................................................................. 172
Saint Namadeva ................................................................................ 173
Saint Tukarama................................................................................. 174
Darshana of Lord Vitthal .............................................................. 175
Saint Nivrittinatha ............................................................................ 176
Reconciliation of Pantharaja and Bhakti .......................... 177
Abhangas on Yoga and Bhakti .......................................... 177
Yoga Marga of Gita .......................................................................... 178
Ganesha in Abhanga ......................................................................... 178
Untying the Knot of Linga-deha ...................................................... 178
Mysticism of Nivrittinatha ............................................................... 179
Nama and Vitthal in Heart ................................................................ 179
Hoarding Hari in Heart .................................................................... 180
Eternal Dhyana of Vitthal ................................................................. 181
Beyond Unmani ................................................................................ 181
Bala Krishna (Krishna in Child's Form) .......................................... 182
Chidananda Swaroopa ...................................................................... 183
Friend Close to Heart........................................................................ 183
Love Him Like Gopikas ................................................................... 183
Vibhakar Lele xii

Dark Blue Swaroopa Beyond Para .................................................. 184

The One Who Lures Them All ......................................................... 184
Essence of Philosophy and Worship ................................................ 185
Gopi - Philosopher and Yogini ......................................................... 185
In the Bliss of Shri Hari .................................................................... 187
Separated from Him.......................................................................... 187
'Look! The Crow is Crowing' ........................................................... 188
'Oh! Dream Came True!' .................................................................. 189
Swaroopa Darshana of Ghanashyama .............................................. 189
Uniting in Dark-blue Krishna ........................................................... 190
Incarnate Krishna ............................................................................. 190
'Lost Wax Casting' ............................................................................ 191
Dark-blue Complexioned Child at Heart .......................................... 191
'O'! I Am Your Seal' ......................................................................... 192
Epilogue on Bhakti
Essence of Yoga and Bhakti - Kramayoga ....................... 192
Kramayoga ....................................................................................... 192
Beginning of Kramayoga ............................................................. 193
Karma - Beginning of Yoga ......................................................... 194
Yoga Siddhi by Triad of Yoga-Bhakti-Jnana .................................... 194
Acharya Bhashya .............................................................................. 195
Summary of Acharya's Opinion ................................................... 197
Svakarma .......................................................................................... 197
Svadharma ........................................................................................ 198
Sadguru and Destruction of Ajnana ................................................. 198
Naishkarmya Siddhi ......................................................................... 199
Krama Marga For Rest .................................................................... 199
The Path of Common Sadhakas ................................................... 201
Essentials of Kramayoga .............................................................. 201
Saundarya-lahari and Yoga-taravali.................................................. 203
Vibhakar Lele xiii

1. Saundarya-lahari ....................................................................... 203

2. Yoga-taravali ............................................................................ 204
Poorva and Pashchima Marga and Yoga Chakras ........................ 209
Important Note ................................................................................. 210
Back to Margas ................................................................................ 212
Nada-brahman .............................................................................. 213
Layayoga and Manonmani State .................................................. 213
Amanaska Samadhi ...................................................................... 214
Sahajamanaska and Yoga-nidra ........................................................ 214
Turiya Sleep and Bed of Avyakta ................................................. 214
Final Yogic State of Manolaya ..................................................... 215
Nirvikalpa Samadhi ...................................................................... 216
Dnyaneshwar's Abhanga on Anahata Nada ..................................... 217
Pantharaja - Remaining Details ....................................................... 217
Saint Ekanatha's Chakras' Order ................................................... 218
Synthesis of Yoga and Bhakti by Saint Ekanatha............................. 219
Last Stage of Rajayoga ....................................................... 221
Annihilation of Ahankara ................................................................. 221
Destroying Arrogance and Desires ................................................... 221
Krodha and Parigraha ....................................................................... 222
Reaching Destination........................................................................ 222
End of Sadhana ................................................................................ 222
State of Shanti .................................................................................. 222
Conclusion of Kramayoga................................................................ 223
True Sadhana of Gita ......................................................... 224
Essence of Kramayoga ........................................................ 225
Light Upon Gita Shloka, 12-12 ........................................................ 227
Synthesis of Sankhya and Yoga Nishtthas........................................ 228
Extensive Synthesis of Yoga, Karma, Jnana and Bhakti.................. 229
Essence of Gita .................................................................... 230
Vibhakar Lele xiv

Singular Sadhana of Gita ................................................................. 230

Remaining Shlokas of Gita............................................................... 231
Acharya on Gita Shlokas, 18-65 and 66 ....................................... 232
Best on Ishwara-pranidhana ............................................................. 233
Only Way to Moksha - Kramayoga.................................................. 234
Gita, Ishwara-pranidhana and Kramayoga/Pantharaja ..................... 234
BOOK – 3
EPILOGUE
[Rajayoga of Gita and Dnyaneshwari] ............................. 237
Concluding Gita Discourse ................................................ 237
Arjuna and Gita ................................................................................ 237
Prakriti and Ishwara ......................................................................... 238
Parama Pada ..................................................................................... 238
Swa-samvedyatva (Experience of Self) ............................................ 240
Greatness of Kramayoga .................................................................. 241
Why Gita .......................................................................................... 241
Gita's Supreme Doctrine .................................................................. 242
Arjuna's Reaction to Gita Discourse ................................................ 242
Sampradaya of Gita .......................................................................... 243
Who is Abhakta ................................................................................ 244
Gita and Its Worship ........................................................................ 244
Epilogue of Divine Discourse ........................................................... 245
Sanjaya At the End of Gita .............................................................. 247
Dhritarashtra ................................................................................. 247
Sanjaya's Parting Words ................................................................... 248
Other Matters ..................................................................... 248
Saint Dnyaneshwar and Ekanatha ................................................ 249
What We Learnt................................................................. 250
Saint Dnyaneshwar - the Universal Mater ....................... 250
Stupid Words of a Child .................................................... 251
Vibhakar Lele xv
BIRD’S EYE VIEW - SYNOPSIS

***
RAJAYOGA
Yoga of Gita Expounded By Saint Dnyaneshwar ........... 253
Gita, Dnyaneshwari and Their Purpose ........................................... 253
The Synopsis ....................................................................... 254
Running Commentary of Philosophies ............................................. 254
Commentary on Gita ........................................................................ 255
Kripa (Grace) .................................................................................... 255
'OM, Salute to Thee' - Mahavakya ................................................... 256
Attention to What He says ................................................................ 256
Subject of Gita.................................................................................. 257
Extra-sensory Experiences ............................................................... 257
Worship of Adi Purusha ................................................................... 258
Pasayadana of Adwaita..................................................................... 259
Vibhootis .......................................................................................... 259
Avatara Karya of Lord Shri Krishna ................................................ 260
Yoga of Gita ..................................................................................... 261
Sadguru............................................................................................. 261
Commentaries on Gita...................................................................... 262
Debt of Guru .................................................................................... 263
Chidvilasa ......................................................................................... 264
Gita Analysis .................................................................................... 265
Way to Atman ............................................................................... 265
Gita and Patanjala Yoga-sootras ....................................................... 266
Yoga's Main Theme in Gita - Ishwara-pranidhana........................... 267
Pantharaja - Saint Dnyaneshwar's Yoga of Gita............................... 268
Eligibility for Pantharaja ................................................................. 269
Basic Preparation for Yoga ............................................................... 269
Yama-Niyamas ............................................................................. 269
Vibhakar Lele xvi

Jnana Characteristics.................................................................... 270

Characteristics of Ajnana ............................................................. 273
Daivi Sampatti .............................................................................. 273
Asuri Sampada.............................................................................. 276
Sadhana Marga ............................................................................. 276
Chidvilasa-vada of Saint Dnyaneshwar ............................................ 277
Secret of Gita.................................................................................... 278
Seven Great Questions of Arjuna ..................................................... 278
Yajna ................................................................................................ 279
Working of the World ...................................................................... 280
Specialties of Dnyaneshwari ............................................................ 280
Other subjects ................................................................................... 281
Gita-Dnyaneshwari- Philosophy of God Realisation ....................... 281
Intent of Gita .................................................................................... 282
Ksharakshara and Vairagya ............................................................. 283
Uprooting Root of World - Sword of Jnana..................................... 283
Swaroopa of Jeeva ............................................................................ 284
Co-ordination of Four-fold Sadhana ................................................ 284
Philosophical Narration of Gita........................................................ 285
Broad View of Sadhanas of Gita ..................................................... 286
Karma and Sannyasa ........................................................................ 287
Karma ............................................................................................... 288
Karma and Ishwara-pranidhana ........................................................ 288
Four Kinds of Bhaktas ...................................................................... 289
Sanctum Sanctorum of Bhakti .......................................................... 289
Who is Bhakta .................................................................................. 289
Rajayoga of Gita - Adwaita Bhakti .................................................. 290
Indication of Chidvilasa in Worship of Saguna Sakara ................... 290
Aishwarya Yoga of Ishwara ............................................................. 291
Essence of Gita-Dnyaneshwari ........................................................ 291
Vibhakar Lele xvii

Amritanubhava ............................................................................. 292

Ishwara's Anusandhanam: Pranava and Onkara ............................... 293
Vibhooti-yoga ................................................................................... 293
Pantharaja - Pivotal Yoga ................................................................. 294
Karma-samuchchaya ........................................................................ 295
Second Chapter of Gita - Beginning of Gita Discourse ................... 295
Naishkarmya Yoga ........................................................................... 296
Jnana-Karma Samuchchaya - 3rd and 4th Chapters of Gita............ 296
Gita and Pravritti-Nivrittipara Dharma............................................. 297
Synthesis of Bhakti-Yoga-Jnana-Karma .......................................... 298
Karmayoga - Path of All .................................................................. 298
Ananda Everywhere ......................................................................... 299
Pantharaja ......................................................................................... 299
Yoga Science Behind Mystic Actions of Kundalini ......................... 299
Mysticism of Yoga............................................................................ 300
Adwaita Bhakti ................................................................................. 301
'Manmana Bhava Madbhakto' .......................................................... 302
Lamp of Bhakti ................................................................................. 302
Concept of Vishwaroopa .................................................................. 303
Yogic Significance of Vishwaroopa ................................................. 303
Two Handfuls of Flowers for Saguna .............................................. 303
Sadhana Methodology...................................................................... 304
Ishwara, Ishwara-pranidhana and Gita ............................................. 305
Bhakta and Death ............................................................................. 305
Bhakta and the Lord ......................................................................... 305
Invaluable Bhakti .............................................................................. 306
Deep Pool of Mahashoonya ............................................................. 306
Unitary Nature of Karmayoga and Kramayoga ............................... 307
Essence of Kramayoga ..................................................................... 308
Adwaita State of Arjuna ................................................................... 308
Vibhakar Lele xviii

Fruition of Gita ................................................................................. 308

Saint Dnyaneshwar and Essence of Gita .......................................... 309
Chakras and other Systems ............................................... 311
Vihangama-Marga .............................................................. 312
BIBLIOGRAPHY/ RELATED BOOKS ON THE SUBJECT 317
Gita and Dnyaneshwari .................................................................... 317
Patanjala Yoga-sootrani.................................................................... 317
Yoga-shastrani .................................................................................. 317
Tantra and Mantra Shastrani ............................................................ 318
Saints’ Biographies, etc. ................................................................... 318
Upanishadas...................................................................................... 319
Glossary of Terminology and Matters Related to Yoga and
Adhyatma-shastras ............................................................ 320
DEAR READER ............................................................... - 0 -
___________________________________
Vibhakar Lele xix

PREFACE
Dear Readers,
I am publishing this print-book and e-book on i. Pothi.com; and ii.
Academia.edu. This book bears an appropriate title of 'RAJAYOGA
CONSUMMATION [KUNDALINI] - Karma-Jnana-Bhakti-Dhyana'.
It is a three-in-one book of its own kind. The books being covered under
this title are: 1. Splendour of Bhakti and Yoga - Kundalini in Action; 2.
Essentials of Rajayoga [Bhakti and Yoga]; and 3. Epilogue [Rajayoga of
Gita and Dnyaneshwari]. Thus, it will be a complete presentation of the
subject of these three books in nutshell.
The readers will be taken through the various aspects of Rajayoga via the
basics that are expounded in the Great Shrimad-Bhagavad Gita and its
mystic erudite commentary ‘Dnyaneshwari’ by the greatest Indian Yogin,
devotee and Jnanin, Saint Dnyaneshwar of the 13th century India.
He was the preceptor of the Kundalini Yoga line of the Natha Siddhas to
which I belong. This book is an exposition of the Rajayoga - the Kundalini
Yoga, as explained by him, the Master Rajayogin of the medieval times.
It has bearings upon the theoretical knowledge and practical experience
gained by me over more than three decades of perfected Rajayoga
practice. It is born out of the secret knowledge that all the Rajayogins do
possess1.
This book will systematically introduce the readers to the various concepts
of the Rajayoga in the generalist Yogins' methodologies and thinking,
along with special practices of Yoga discipline inherent to the Natha
Siddha’s traditional ways as expounded through the writings of the Yogin
Saint Dnyaneshwar. It has a very short two-line synopsis of the books
published in this series at its end under "Epilogue'.
The finest knowledge of the Kundalini Yoga, along with its aspects of
Bhakti, Karma, and Jnana, is presented in this book which is rarely found
in other books on this subject. The presentation of the matter in this book
is made almost independent of the other books in this series. However, I
would urge my readers to read all the books in this series in their order for
a keen understanding of the subject matter.
Vibhakar Lele xx
The books in this series are as follows:

Vol. 1: Autobiography of A Natha Siddha Yogin - A Mystique's Travails.
Vol. 2: Inner Secrets of Rajayoga - Saint Dnyaneshwar On Kundalini Yoga
Practice - Methods And Processes
Vol. 3: Ishwara And Worship [Upasana] - Central Theme of Gita
Vol. 4: Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyāna
Vol. 5: Rajayoga Consummation [Kundalini] - Karma-Jnana-Bhakti -Dhyāna
Vol. 6: Dnyaneshwari In Nutshell
I had earlier published an introductory e-book of this series, viz.,

‘Philosophy and Yoga of Gita and Dnyaneshwari’. I had sent its copy to
a scholar friend, Prof. Dr. Rosalind O’Hanlon of Oxford, for her
comments. She gave a favourable opinion on it.
From: "Rosalind O’Hanlon"
I have now had a chance to go through your most interesting and

informative work on the Gita and the Dnyaneshwari. I must say that I
enjoyed the work enormously, and learned a very great deal from it.
In the second portion, you have brought together and presented to the
reader, in an accessible form, all of the different streams of Hindu religious
and philosophical thought, and the great scholars and thinkers who devised
the various schools. Not only that, but you have in the most painstaking
and clear way, mapped out how these Schools relate to one another. What
an achievement!
It is the sort of overview that can only be produced by deep reading and
learning over many years. And yet you have succeeded in writing in a
way that sparks the reader's interest and draws him in, without too much
baffling technical detail. If only our regular academics could write in this
approachable way!
I also much enjoyed the second part of the work, in which you make the
case for your own 'Yoga'-centered perspective on these works. I do not
have the competence to offer any judgment on the argument, but it seemed
to me clear, and plausible. It is always good to have the personal
perspective of the author, I feel, and that certainly came across very
clearly. Altogether, it was the most enjoyable and stimulating read.
From the point of view of style, I cannot suggest improvements - it reads

very well indeed as it is, with a clear and correct English style. You are to
be congratulated on an all-round fine achievement!
Vibhakar Lele xxi

Rosalind O'Hanlon
Professor of Indian History and Culture,
Oriental Institute, Pusey Lane, Oxford OX1 2LE
The reason to request for her comments was to find out how far my first
book in English on Gita and Dnyaneshwari, with its Yoga and
philosophical background, is amenable to proper English-speaking
persons. By the way, fortunately I also got a detailed critical appreciation
from her. I express my heartfelt thanks to Prof. Dr. Rosalind O’Hanlon for
all that.
Enthused by her more than positive response, I started publishing my other

books on Gita and Dnyaneshwari, on their Yoga and philosophical aspects.
By now, I have completed publishing all the six books of the English
language series, and all of the 12 parts of Marathi language series on the
said subject (as e-books); and one mega-book in Marathi under the title of
‘Yogada Shri Dnyaneshwari’. These are variously available as e-books
and in print at Pothi.com and e-books on Academia.edu.
I had undertaken this voluminous work of commenting upon

Dnyaneshwari, basically from the Yogic angle that I deem is at its core,
like Gita.
Dnyaneshwari, too, like its preceptor Gita, has found a vast audience of
scholars and pundits who have delved into its various aspects like poetry,
philosophy, Yoga, Karma, Jnana, and Bhakti, etc. As you may be
knowing, Jnana means knowledge, and Bhakti means devotion to God.
Jnana is the attribute that bestows upon one the knowledge of one’s
identity with the Brahman.
The salient background of the philosophy and Yoga of Gita as expounded

by saint Dnyaneshwar has been covered in this series 'Yoga of Gita
Expounded by saint Dnyaneshwar'. At the end of this book, a glossary of
various terms used in this series, explained or otherwise in the text proper,
and also a very useful bibliography of books related to the subject of
Rajayoga/Kundalini Yoga, Gita, et al, are attached.
I have made it a point to present the works of Saint Dnyaneshwar,

including his Abhangas and Amritanubhava basically from a Yogi’s
standpoint that sees a unique thread running through them. It is the thread
of the Rajayoga which unites into one singular combination the fourfold
path to liberation known individually as Bhakti, Dhyana, Jnana, and
Karma, weaving them through the mystic Kundalini.
Vibhakar Lele xxii

It appears that there is a rising demand for hard copies of my books and I
am trying to meet it. Therefore, I have made arrangements to print all of
my books as above, on Pothi.com.
What Some Erudite Readers Say

There have been some highly satisfied readers of the underlying book
‘Yogada Shri Dnyaneshwari’ which hosts the portion of these six books of
this series in Marathi language. Their impromptu reviews are reproduced
below in brief:
1. Mr. Sunil Hasabnis
‘I am actually close to end of the volume-I of Yogada Shri Dnyaneshwari.

In my view so far, your book gives very in-depth understanding of
Dnyaneshwari and Bhagavad-Gita. It also establishes very proper logical
thread that runs back and forth in these books.’
‘I am eager to continue to the volume II, to learn how it links to the

individual's urge towards enlightenment.’
‘One advantage I found of using your book as compared to the normal

editions of Dnyaneshwari is that as I am progressing, I find that I can get
the gist of Saint Dnyaneshwar's language and essence very easily. With
only pure Dnyaneshwari edition that I am having traditionally at home, it
was somehow always difficult. Perhaps your book came at the proper time.
Most places I find that Saint Dnyaneshwar's elaboration is even more
reader-friendly than in the Gita Shlokas. I am no expert but these are just
some of my observations.’
‘To end this unsolicited comment, I must say that I was attracted to your
book as you have said in your books that you have experienced various
spiritual stages by yourselves and for which I have lot of curiosity which
aroused even further as I come to end of volume I.’
____________________________
Mr. Sunil R. Hasabnis, from Pune, is a senior engineer and a CEO-MD in
a Swedish company. He came in my contact on reading the free e-book of
‘Autobiography of a Natha Siddha Yogi’.
_________________
2. Prof. R. Y. Deshpande
Your book ‘Yogada Shri Dnyaneshwari’ is priceless. It is the result of

erudite studies. Its depth ever increases as one delves deeper and deeper.
Presently I am reading the portion on ‘Philosophy and Yoga of Gita and
Vibhakar Lele xxiii

Dnyaneshwari'. It’s non-compare! It reads like an eloquent thesis. Your

book is an invaluable addition to the literature on Dnyaneshwari.
Congratulations and thanks! [Rendered into English from original
Marathi.]
You have done yeoman service to the society as a whole, and to the
posterity, in particular. That indeed is true - a landmark work on
Jnaneshwari. I wish it also comes out in English in due course of time, if
not as it is, but with an approach suitable for this audience.
_________________
Prof. R.Y. Deshpande was a senior scientist in BARC, India, for twenty-
five years. His specialty is Physics. For the past thirty years, he is at Sri
Aurobindo’s Ashram at Pondicherry. He was a senior faculty there, a
Professor in Physics. He is devoted to Dnyaneshwari and written many
good books, including the topmost, ‘Wager of Ambrosia’ on
Dnyaneshwari. He has studied Mahayogi Sri Aurobindo’s books in depth,
especially ‘Savitri’ that is his life’s love. He maintains his blog on esoteric
subjects which is food for thoughts.
The author values his opinion the most. He is a very senior and really a
well-studied person in Dnyaneshwari, and Sri Aurobindo’s Integral Yoga
and other works. To me, his opinion is equivalent to that of my venerable
ex-professor late Dr. V. R. Karandikar, and Ex-Chair for Saint
Dnyaneshwar's Studies, Poona University, the foremost authority on Saint
Dnyaneshwar's literature, had he been alive today to see my books on
Dnyaneshwari and other constructs of the Saint.
________________________
3. Mr. Madhavrao (Suresh) Ranade
I personally met Mr. V. V. Lele on 26th April, 2016. I am amazed to see
his Herculean efforts in bringing about/publishing 'Yogada Shri
Dnyaneshwari'. He has done yeoman service to the society as a whole and
to the posterity in particular.
________________
Mr. Ranade is a retired officer of the rank of Commandant from BSF,

India, equivalent to that of a Colonel in military. He hails from the
extended family of the Desais of Pawas, Ratnagiri, deeply associated with
the late Saint Swami Swaroopananda of Pawas. He received the Deeksha
from the venerable Swamijee. His studies of Dnyaneshwari and the books
of the Swamijee are erudite. He knows Dnyaneshwari, line-by-line. He
maintains his blog under ‘SwamiMhane.com’ on esoteric subjects. His
blogging and books are thought-provoking.
Vibhakar Lele xxiv

He has voluntarily conveyed the blessings of Swami Swaroopananda to

me. His review as above is impromptu. He contacted and met me in April
2016 after he got to read my book, Yogada Shri Dnyaneshwari, with this
book as a portion in it, from Shri Sudesh Chogale, an ardent admirer of
my books, and now a friend.
________________________________________
My Dear Readers, I hope that I am able to add to your knowledge of Yoga

and Gita-Dnyaneshwari, especially of Rajayoga aka Kundalini Yoga, and
my efforts bear at least a modicum of fruit.
This is my literary tribute to Lord Shri Krishna and my patron Saint

Dnyaneshwar, and I hope that they would kindly accept it, howsoever
good or bad my efforts may have been.
With this, the author would like to close this Preface to the book with a
small prayer to the Almighty with great humility!
O Govinda!
This Work is Thy Own.
I offer it
To Thee.
By doing so,
I pray,
I May Forever,
Dwell in The Lotus
At Thy Feet!
With Best Wishes to All for their spiritual progress and uplifting, let us turn
to the book proper ‘Rajayoga of Gita - [Kundalini] Karma-Jnana-Bhakti-
Dhyana’.
Vibhakar Lele
Author
_________________________________
Vibhakar Lele xxv

INTRODUCTION
Until now, in this series 2 , we have learnt about many topics of Gita-
Dnyaneshwari. We have been well-acquainted with the three facets of
Yoga, viz., Jnana, Karma and Pantharaja Yoga. We have been following
Gita through Saint Dnyaneshwar's erudite commentary upon it, namely,
Dnyaneshwari. To acquaint the new readers, we will review the entire
matter in a nutshell, before proceeding further in our enquiry into Gita-
Dnyaneshwari.
Way to Sakshatkara of the Atman

Dnyaneshwari is like a Darshana upon Gita, highlighting the pathway to God;
i.e., the philosophy and the methods of Realisation of the Atman. For the
experience of the Ultimate, it extolls the unique importance of the Grace:
of the Ishwara/the Guru. Dnyaneshwari is a self-contained epitome on
Adhyatma-shastra. Arjuna of Gita represents the mindset of the person
who turns to the Adhyatma.
Lord Shri Krishna is the Jagadguru - the Guru of the entire humankind.
Gita is narrated by Him for the benefit and upliftment of the masses. All
the topics from Gita are dealt with in Dnyaneshwari; and also those
complementary to Gita's main discourse: like, the state of the attained
persons; the state of the Samarasya; the merger of the Jeeva with Shiva;
the prowess of the Saints and the Mahatmans to bestow their Grace upon
the needy; the traditional Guru lineage of Saint Dnyaneshwar; the
philosophy and Yoga of the Natha sect; the intention behind revealing the
Adhyatma-shastra in Dnyaneshwari of helping the Jeevas, plagued by the
woes of the Kaliyuga; etc.
Other topics it deals with are: The greatness of Gita; Adwaita-bhakti; the
state of the Bhaktas; the infinite love of the Ishwara towards His Bhaktas;
the sequence of the subjects in Gita; etc. It also considers the manifestation
of the Lord into His Vibhootis.
The secret of the Karma-yoga is the cornerstone of Gita; and stands fully
revealed in Dnyaneshwari. There is a consonant view in it of the triad of
the Karma, the Jnana and the Yoga. This work has delved into all the
above aspects of Dnyaneshwari, in the main.
The Patanjala Yoga-sootras were used from time to time to illustrate the
Yogic angle behind those three, along with that behind the Bhakti, also.
The coordination of the three Yogas, viz., the Patanjala-yoga, the
Vibhakar Lele -1-

Pantharaja of Saint Dnyaneshwar, and the Yoga of Gita, was done

simultaneously in the work.
The concept of Yajnas of Gita, and the special place of the Brahma-yajna
in it, was examined in details in the work. The gist of Dnyaneshwari was
seen through the Nityapatha Dnyaneshwari of Swami Swaroopananda of
Pawas, while correlating the four paths of the Karma, the Jnana, the
Bhakti, and the Yoga.
The concept of the Guru, and the preeminent position he occupies as seen
in the appreciation of Gita by Saint Dnyaneshwar, has been seen by us in
the work.
Yoga-central - Ishwara-pranidhana
Gita-Dnyaneshwari has the Yoga as their central focus, all other subjects being
secondary to it. We have been examining this core of these Celestial Books. The
way to the Sakshatkara of the Atman is through the Pantharaja Yoga, with its
Kundalini-awakening-centric path of the Chakra-bhedana.
While at it, we followed the philosophy of Gita to understand the nature

and the relationship of the triad of the Jeeva-Jagat-Ishwara, through the
Chidvilasavada of Saint Dnyaneshwar, in the previous parts of this work.
Incidental subjects, like the Daivasurasampada, were perused in that
context, with a view to be able to earn the merit by relinquishment of the
Rajoguna and the Tamoguna, and to accentuate the Sattvaguna, that is so
necessary for the Adhyatmika path to tread upon.
The method of surrendering the Karmas unto the Brahman was learnt by
us by understanding the concepts of the three Gunas, the Prakriti, the
nature of the Karmas, and the attributes of the three Gunas in the psyches
of various persons ruled by them. The key to attaining the Shuddha
Sattvaguna by the sublimation of the Sattvaguna lies in surrender to the
Ishwara, as seen by us.
For that purpose, we have been examining the concept of the Ishwara-
pranidhana, and trying to fathom its secret. This subject is of the topmost
importance from the point of the students of Gita, and the Sadhakas, also.
Hence, we are going into great details of it.
For the Ishwara-pranidhana to become lively, one has to have the eyes of
the Jnana. For that, we familiarised ourselves with various subjects, like:
The Purushottama-yoga; the Swaroopa of the Ishwara; the nature of the
Jeeva-Jagat-Ishwara triune from the point of view of various
philosophies; the Jnana and the Vijnana behind Gita; the nature of the
Vibhakar Lele -2-

Ajnana; the divisions of the Kshetra and the Kshetrajna, and the Prakriti-
Purusha; the Genesis of the Brahmanda; the eightfold nature of the
Prakriti; the Sankhya philosophy and the Jnana-marga; and allied matters.
At the same time, the nature of the Karmas and the Sannyasa has been
examined in details by us, to understand what the recommendation of Gita
is on them. We discovered that the relinquishment of the Karmas is not the true
Sannyasa; but the relinquishment of the desire for the fruits of the Karmas is
the real Sannyasa that earns merit on the Path. While at these subjects, we
perused the relevant matter from Amritanubhava, to sharpen our
understanding into these allied subjects.
Stepping Stone to the Temple of the Bhakti

The Amritanubhava is the experience of the taste of the Elixir of
Immortality. In our sojourn into Gita-Dnyaneshwari, in the context of the
Yoga of Gita, we turned inevitably to the sixth chapter of Dnyaneshwari:
to the Mahayoga. It is the Pantharaja of Ishwara-pranidhana. It is the lively
idol in the temple of the Bhakti of Gita. We were having the Darshana of it
from the stepping stone of Ishwara-pranidhana; and ultimately, we got its
Sakshatkara in the Light of the Abhangas on the Yoga of Saint
Dnyaneshwar.
Right now, we are at the entrance to the temple of the Bhakti in our hearts,
anxious for the fruition of the Ishwara-pranidhana; and to scale atop the
highest peak of the mountain of the Bhakti-yoga, awaiting the Gem of the
Bhakti to manifest before us; waiting for the Bhakti in Adwaita that Saint
Dnyaneshwar sings aloud!
It is now the time that the Jeeva meets Shiva; the songs of Anahata tunes
are sung; and for the final stage of the Yoga-composite of the Jnana-
Karma-Dhyana, with the Bhakti, to appear before us.
We are, therefore, poised to enter into the inner precincts of Gita to meet
the Ishwara in His abode; and to immerse ourselves into the Para-bhakti;
to finally land into the Sweet Home of the Yogins and the Bhaktas that is
the Parama Pada: Avyaya (non-depleting); Akshaya (without decay);
Anadi (Primordial); and Ananta (Infinite).
Those precincts called the Maha-shoonya will be lighted up before us, so

that we can reach there through the steps of the Bhakti. The way to it is
lighted by the Ananya-bhakti of the ninth chapter of Gita. Although, the
pundits have named it loftily as 'Rajavidya Rajaguhya', the Saints call it
Ananya-bhakti. Saint Dnyaneshwar highlighted its importance in
Dnyaneshwari. While entering into the state of the Sanjeevana Samadhi,
Vibhakar Lele -3-

it was this chapter of Dnyaneshwari that was kept open in front of him. It
is the treasure-house of Ananya-bhakti.
Few parts of the said ninth chapter of Gita-Dnyaneshwari were perused by

us in this work earlier while dealing with the subjects of: the Jnana-
Vijnana; the Vibhootis; the Swaroopa of the Ishwara; the Daivi and the
Asuri Sampadas; the Pantharaja; and the Jnana-yajna; etc. Now we will
turn to the other subjects in it, including the difference between the
Bhaktas and the Abhaktas.
So, let us now turn to the subject-proper of this book, the final leg of our
journey into the Paramartha: Rajayoga Consummation [Kundalini] Karma-
Jnana-Bhakti-Dhyana; to its Book-1: Splendour of Bhakti and Yoga -
Kundalini in Action.
_________________________________
Vibhakar Lele -4-


YOGA OF GITA

[Kundalini]
__________________________
BOOK-1.
Kundalini in Action
_______________________
BOOK-2
[Bhakti and Yoga]
________________________
BOOK-3
Epilogue

VIBHAKAR V. LELE

Copyright © 2018 Vibhakar V. Lele
All rights reserved.

BOOK - 1

Kundalini in Action
______________________________
Prologue
We had examined in great details the facets of Karma and the Dhyana; and
the Kundalini-yoga aka Pantharaja; in the last part of this work: 'Rajayoga
Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana'. we will examine the
major aspects of Bhakti, and the composite of the Karma-Jnana-Bhakti-
Dhyana of the Kramayoga, aka Pantharaja, in this book under the series
'Yoga Of Gita Explained By Saint Dnyaneshwar'.
Review of Ninth Chapter of Gita

The Lord told Arjuna that the entire universe is Him. That is the root of the
Chidvilasa of Saint Dnyaneshwar. But men do not see it thus. That
distinguishes the Abhaktas from the Bhaktas. Those who know this
Chidvilasa to be the truth are the Bhaktas; and those who do not know it
thus are the Abhaktas. They regard the world as eternal and run after
ephemeral pleasures. Ajnana is the characteristics of the Abhaktas.
The good deeds done are in vain if not done for the Ishwara, knowing Him
for what He is. One who worshipped God, devoid of the Jnana of His
Swaroopa is Ajnanin. Another way to look at this is that the one who is
not united with Him is the Abhakta; and the one who is united with Him is
the Bhakta. The Karma done in the state of the Abhakta is void. It keeps
one away from Him. The Abhaktas doing the Vedic Karmas, like the
Yajnas, etc., remain unfulfilled. Their maximum attainment is the
Heavens; but they do not attain to the Lord.
Ajnanin Bhakta
Lord Shri Krishna says that the knowers of the three Vedas become
purified by the Yajnas. But because they do not know Him, they ask for
the Heavens; and drinking the Soma.3 The Yajnas are to be performed for
attaining to the Ishwara. But lacking this knowledge, they settle for much
less: the Svarga-loka, and the pleasures it offers.
Once the merit earned by the Yajnas, etc., is exhausted, they are reborn
into this world. This cycle continues indefinitely for the followers of the
mere Vedas.4
Vibhakar Lele 2
On these Shlokas of Gita, Saint Dnyaneshwar comments that the sin

(Papa) is of two kinds: One with merit (Punya), viz., Yajnas, Karma-
kanda, Bhajanam-Poojanam, Archana (worship of the Lord), and other
Upasana, etc. These lead to the attainment of the Svarga. But since, the
aim is so narrow, the person does not attain to the Lord. The other kind is
the sin proper - desertion of the duties and the Karmas as appointed by the
Shrutis. Its fruit is the hell (Naraka).
Ananya Bhakta
The Lord says that, on the other hand, the Bhaktas who have fully
surrendered everything unto Him (i.e., the Ananya Bhaktas) are different
from the Abhaktas. They immerse themselves in the Ishwara-pranidhana;
and remain united with Him. He looks after their welfare.5
Saint Dnyaneshwar says that the Lord Himself serves them. He is not
ashamed of doing even the menial services for them. He fulfils whatever
be their wants.
Ajnana-bhakti
However, there are the Bhaktas who do not recognise the Lord for what
He actually is. Lord Shri Krishna says that they are having the Shraddha,
but worship other Gods and Goddesses. Really speaking, the Bhakti of the
other Devatas is also His Bhakti. But their action arises from Ajnana of
this; that He alone is the one who is worshipped in the Yajnas, and who
enjoys them. Because of their Ajnana of the Lord's Swaroopa, they cannot
attain to Him; and continue to sojourn in the cycles of births and death.6
The Lord further says that those who worship the Devatas, go to their
Lokas after death. Those who worship the Pitaras (Forefathers), go to their
Lokas. But those who worship the Lord, become one with Him.
Ananya Bhakti
Lord Shri Krishna signifies that those who wish to have the Jnana; who
desire the Sakshatkara of the Lord; who wish to go to the Ultimate Home
(Parama Dhama); and who wish to be with Him, should worship Him with
their soul. He accepts anything given by them for Him, without
distinguishing whether it is just a leaf, a flower, a fruit, or simply water
that they are offering to Him. He only sees the Bhava (intent) of those
Nishkama Bhaktas behind it; and is thoroughly satisfied by it.7
Such a Bhakti is natural. The way of doing it is told by the Lord thus:
'Whatever Karma one does; whatever one eats; whatever Yajnas one
Vibhakar Lele 3
performs; whatever Danam one gives; and whatever Tapasah one

performs; it should all be surrendered unto the Lord.'8
This is the simple method of Ananya-bhakti. The Lord accepts whatever

little any Bhakta can offer to Him: Let him be a Vaishya, a Shoodra, or
even a woman. He does not distinguish between the social status of a
Bhakta. He is amenable to the Bhava of the Ananya-bhakti. There are
many examples of such Bhaktas in the Puranas.
In this Ananya Bhakti of Gita, we find the triad of the Jnana-Karma-Yoga

included. This can be seen from the Gita Shlokas: 9-13 - (Jnana and
Bhakti); 9- 24, 27, 28 - (Karma, Jnana, and Sannyasa); etc.,9 That is the
gist of the remaining portion of the ninth chapter of Gita. The intimate
relation between Bhakti and Yoga can thus be understood in this context.
The supreme importance of the Ishwara-pranidhana in the Yoga of Gita

can be seen from the Gita Shlokas: 9-14, 9-22, etc., 10 From the Gita
Shloka, 9-26 onwards, the close relationship between Yoga and Bhakti can
be seen once again, via the concept of the Ishwara-pranidhana, common
to both. The continuous Dhyana of the Ishwara; constant meditation upon
Him; witnessing Him everywhere and in everything; performing all the
Karmas for the sake of the Ishwara, and surrendering their fruits to Him,
without expecting the fruits of the action, are the facets of Ishwara-
pranidhana. Their manifestation to the maximum level is the Ananya
Bhakti. This is the Jnana-yoga, too, because the Bhakta sees the Lord
everywhere as a result of it ('Vasudevah sarvamiti'). This is the Jnana that
is attained by the Ananya Bhakti.
The Karma-yoga, too, is attained by the same principle of doing the

Karmas for the sake of the Ishwara, and surrendering its fruits unto Him.
Ishwara-pranidhana is its base. We have dealt with this in the work from
time to time, also referring to the Pys, 1-23, 'Ishwara-pranidhanadva'. This
attitude towards Ishwara-pranidhana is called the Nishkala Bhakti-tattwa
(Bhakti without attachment to fruits, etc.,) by Saint Dnyaneshwar. By it,
one attains to the Moksha.11
The renunciation/surrendering of fruits of the Karmas is Sannyasa/Karma-

sannyasa/Karmafala-sannyasa. The Karmayogins endeavour to attain it.
The Karmas lead to two kinds of results: Shubha, i.e., those leading to
Punya; and Ashubha, i.e., leading to Papa (sin). The former yields the
Svarga-loka and many celestial pleasures; and a rebirth with good fortune.
The latter yields the hell, and a rebirth, with bad prospects.
Vibhakar Lele 4
The Lord says that one who adopts the Nishkala Bhakti-tattwa is freed of
all the bondages of Karmas. He attains the Sannyasa and Yoga. Ultimately,
he merges into the Lord.
The Gita Shloka, 9-28, along with Shlokas 9-26 and 27, are important from
the point of the triad of Karma-Bhakti and Yoga. The Bhakta, offering
anything to the Lord, even if insignificant, but with full devotion; and
following the Karmayoga by surrendering everything that he does unto the
Lord, attains the Karma-sannyasa. It indicates that the methods adopted
by the Bhaktas, the Yogins and the Karma-yogins are not much too
different in principle.
The Bhaktas are really the Jnanins because they know the real Swaroopa.
Even the evil persons become the Sadhus - pious souls, the moment they
turn to the Lord, full of Ananya Bhakti. His Bhaktas never meet a bad end,
like the Mrityuloka, or the hell.12 The famous example of such a Bhakta is
Valmiki Rishi who composed the Ramayana. He was a robber in early life.
Upon being accosted by Narada Muni, he turned Godward. His later life
is well-known as a great devotee of Lord Shri Rama.
Apart from the sinners, the lowly persons, having Tamoguna as their major
make-up of personality: like the women, the Vaishyas, the Shoodras, are
entitled to the same state of unity with the Lord, if they are Ananya
Bhaktas.13
As it is so, it is certain that the Brahmins and the Rajarshis, born with
preponderance of the Sattvaguna, will attain to the Lord, by being the
Ananya Bhaktas. The Lord says that this is the Mrityuloka, where nothing
is guaranteed except death. It is not permanent. Hence, everyone born here
ought to worship the Lord as Ananya Bhakta, and be rid of death and decay
of the soul.14
Central Theme of Gita

We thus arrive at the close of the ninth chapter of Gita, on Ananya Bhakti,
the Rajavidya Rajaguhya of Gita. The central theme of Gita is Ishwara-
pranidhana, aka Ananya Bhakti.
In the words of Lord Shri Krishna: 'Those who are born into this
Mrityuloka (world, literally the world of death) have only one way to be
rid of it. It is by the Ananya bhakti. One should keep in mind Me (Ishwara)
always; and become My (His) Bhakta. One should do the Yajnas for Me
(Him); perform the Poojanam of Me (Him) alone. Witnessing Me (Him)
everywhere, and in everything, one should bow down to Me (Him).
Vibhakar Lele 5
Becoming thus attuned to Me (Him), one would surely reach Me (Him) in

the end; and be emancipated from the Mrityuloka, and the cycles of births
and death.' This is the Divine message of Gita.15
This, then, is the one, and the only one, Yoga of Gita. This method of Yoga is
being told by Lord Shri Krishna as the topmost secret of Gita, called the
Rajaguhya, and the Rajavidya. This is the Brahmavidya that Gita teaches and
practises. It has been expanded and told in various chapters of Gita, in different
words and in various contexts.
In fact, the discourse of Gita really ends with its ninth chapter, upon this
central note. The remaining chapters of Gita (the 10th to 18th) are basically
an expansion of this first part: its chapters the 1st, to the 9th. Saint
Dnyaneshwar has hinted at this in Dnyaneshwari when he eulogises its
ninth chapter.
The final Shloka of the ninth chapter of Gita (9-34): ('Manmana bhava…')
is again seen with some variation in its eighteenth chapter (18-65). Yet
their purport is the same.16
In the eleventh chapter of Gita, after the Vishwaroopa-darshana, the Lord

says that it is only by the Ananya Bhakti that one can witness His
Vishwaroopa. It is not amenable even to other high Upasanas like Yajnas,
Danam and Tapasah. Ananya Bhakti alone is capable of granting the
Jnana of the Ishwara. One witnesses His Swaroopa by His Sakshatkara
through it; and one enters unto Him by it alone.17
There also, the nature of the Bhaktiyoga is revealed in Shloka, 11-55, Gita.
It comprises of doing everything, every Karma, for the sake of the
Ishwara; retiring the Chitta from the sensory objects; keeping aloof from
the worldly involvements; doing the Karmas without expectation of fruits;
not having animus towards any being; seeing the Paramatman in
everything with equanimity; etc., This is the Ananya Bhaktiyoga of Gita.18
On Gita Shloka, 9-34

Let us presently see the meaning of the Gita Shloka, 9-34. Shrimat
Shankaracharya comments upon it thus: 'Keep your mind in Me. Do the
Yajnas for Me. Pay obeisance to Me. You will thus attain Samadhi of the
Chitta; and become one with Me.'19
'Then your Chitta will rest in Samadhi; and you will unite with Me. I am
the Atman of all the beings, and their last resort. You will come unto Me,
who is so. You will thus attain the fruit of worshipping Me by the Ananya
Bhakti; and be fulfilled thus. That is what the Lord means by this Shloka.'20
Vibhakar Lele 6
We are examining this Shloka in more details because of its central

importance. It is the key to Gita. Once it is applied, the secret of Gita is
revealed before us. It is regretted that many scholars have not given it the
due importance as they ought to have. When we understand its centrality
to the theme of Gita, Gita unfolds itself beautifully and coherently, like
never before. Shrimat Shankaracharya's comments upon it tell us this in
his own words, but probably without laying the stress that is laid herein by
us.
Coexistence of Karma, Yoga, Bhakti and Jnana

In the said Gita Shloka, 9-34, we witness the essence of the Ananya-
bhaktiyoga. In 'Manmana', there is hint of the Layayoga of merging the
mind into the Ishwara. In "Madyaji', it is the Karmayoga that is inherent
in the Yoga of Gita. In 'Madbhakto', there is the Jnanayoga element as
revealed in 'Vasudevah sarvamiti'.
The element of 'Manmana' is related to the Hathayoga/Rajayoga, with

Laya as their principal objective that is attained by the Dhyanayoga, with
the awakening and ascension of the Kundalini, to consummate the element
of Ishwara-pranidhana to perfection, central to Gita. 'Mam namaskuru'
has the element of Bhakti. Thus, this Shloka of Gita signifies the coherence
of the four facets of the Yoga of Gita, namely, Jnana, Karma, Bhakti and
Yoga. It is the Pantharaja, in other words. The combined effect of these
four facets leads the Sadhaka to the most desirable state; and his objective,
as set out by the Lord, in: 'Mamevaishyasi' ('Mam eva eshyasi');
'Yuktvaivamatmanam' ('Yukta evam atmanam'); and 'Matparayanatva'
('Aham parayanam yasya, sah').
This Yoga is known as the Pantharaja/Kramayoga in Dnyaneshwari,

which combines the Karmayoga, Bhaktiyoga, and Dhyanayoga. Its other
popular name is Rajayoga/Kundaliniyoga. The goal of this Yoga is
attaining the Niranjana/Nijadhama: merger with the Paramatman/
Sanjeevana Samadhi. This goal is absolutely clear from the Gita Shloka,
9-34, 'Mam eva eshyasi yukta evam atmanam', by means of
'Matparayanah'.
Abheda-bhakti-yoga
The tenth chapter of Gita is an aid to the Ishwara-pranidhana of the ninth
chapter. It primarily narrates the chief Vibhootis of the Ishwara that are
conducive to His Dhyana, thus aiding in the Ishwara-pranidhana, which
is the basic principle of Bhakti. Bhakti is Ishwara-pranidhana. The Lord
says that to establish in the Yoga, one should know the Vibhootis of the
Vibhakar Lele 7
Ishwara.21 Saint Dnyaneshwar renames the Yoga as the Abheda-bhakti-

yoga/Mahayoga, (Dny, Ovi 10-107), in the tenth chapter of Dnyaneshwari.
The Lord explains emphatically that this is the Jnanayoga, too. Thus, we
can see the equivalence of the various Yoga names from Dnyaneshwari
viz., Bhaktiyoga, and Jnanayoga, etc.
Lord Shri Krishna says that everything in the world arises from Him. They
are His Vibhootis, right from the Brahmadeva to the smallest ant. One who
is seeped in this knowledge does not distinguish between the beings and
things; whether big or small. He unites with Him definitely by this
Mahayoga. This, in fact is the Adwaita-bhakti-yoga.
The Samadhi state of the Bhaktas is described further by Lord Shri

Krishna: The Jnanins that the Bhaktas are, they understand full well that
everything owes its existence from Him, with its nature. Knowing thus,
they worship Him with their Chittas full of Bhava (rapture, intensity).
They keep their Chittas attuned to Him. They are ever eager to enlighten
each other of Him; and singing praises of His Swaroopa. They derive great
pleasure in all this.22
Next Topic
Now let us turn to the next topic, i.e., Vishwaroopa-darshana from the
11th chapter of Gita. Arjuna was already acquainted with the nature of the
Ishwara and His Bhaktas' states. The Lord had explained to him His purest
Swaroopa and the Vibhootis. From the discourse of the Lord, he
understood the relation of His pure pristine state and the world, that is
known as the Chidvilasa. He became curious to see the actuality of the
relation. This the Lord fulfilled by showing him His Vishwaroopa.
In its 10th chapter, Gita narrates the chief Vibhootis of the Lord. When
asked to recount all of them, the Lord said that there was no end to His
Vibhootis. One should know that they are infinite. One may meditate on
any of them. The Lord further says that He pervades the entire universe by
just a fraction of His Swaroopa.
Vishwaroopa Darshana
Arjuna then reacts by saying that with the words of the Lord, his Ajnana
is destroyed. He has understood how the Bhootas are created out of Him;
and are ultimately absorbed in Him. He has heard from the Lord about His
Avyaya and Avinashi Swaroopa. Therefore, now he desires to witness that
Swaroopa of the Lord, if it be possible for him to see it.23
Vibhakar Lele 8
The Lord's infinite Swaroopa is called the Vishwaroopa in Dnyaneshwari.

The Adwaita between the Atman and the Brahman that had been narrated
earlier can be experienced, by seeing the Lord everywhere and in
everybody. That Swaroopa's experience is the Vishwaroopa Darshana.
The so-called differentiation between the Jnanins, the Yogins, the Bhaktas,
and the adherents to the Karmas, vanishes, once for all, when the
Vishwaroopa is seen.
The Vishwaroopa phenomenon is assertive of the Chidvilasavada. It is

exhibited in Gita in its tenth and the eleventh chapters. It is often attributed
to Saint Dnyaneshwar. However, it is the originality of Gita. It belongs to
it. Many commentators might have just ignored it; or neglected it to further
their own various philosophies. That may be the reason why nowadays it
is reckoned as owing to Saint Dnyaneshwar who clearly recognises it in
Gita.
The world is full of the Chaitanya; it pervades it through and through.

There is nothing than the Chaitanya anywhere. Whatever other one
perceives in it is not the 'Sat' but the 'Asat'. This is the relationship between
the world and the Chaitanya, as averred by the Ishavasyopanishada.24 The
world is the play of the Chaitanya; and it is as real as the Chaitanya is;
rather it is indistinguishable from it. This is the Chidvilasavada in a
nutshell.
We have seen that Arjuna requested the Lord to show to him the
Vishwaroopa, if possible, for him to behold. Lord Shri Krishna, very
happy at his request, says that Arjuna should now witness the
Vishwaroopa. He started exhibiting as soon as the request was heard by
Him. He asks him to see the various Lokapalas (Governors of the three
worlds) like the Vasus, Aditya, Ashwinikumaras, and Maruts, etc., in His
form of the Vishwaroopa. He says that Arjuna can see whatever he wishes
to see in the world in this form, including many wonders never witnessed
by anyone before. All these are stationed in His form, He says.25
However, despite the Lord displaying the grand show of the Vishwaroopa
before Arjuna eager to see it, he cannot see it with his ordinary humanly
eyesight. It requires clairvoyance to see what the Lord showed.
Recognising this difficulty, upon seeing the perplexed Arjuna who could
not see a single thing out of those being shown, the Lord says that He will
endow him with the clairvoyant vision to see the Divine Swaroopa of the
Lord being displayed. With it, He endows him with the Divine vision to
see the Vishwaroopa; and Arjuna starts to behold it with great wonder.26
Vibhakar Lele 9
The Lord displays His Swaroopa to Arjuna in all its splendour and glory,
as the Ishwara that He is.
We come to know more about the Vishwaroopa as we go through the 11th

chapter of Gita. It comprises of everything in this world, the Chetan and
the Achetan (Jada) Creation, the Vyakta and the Avyakta forms, the trivial
to the loftiest objects and beings, the formless and the tangible things, and
the insects to the Gods, etc., Gita speaks of these in its Shlokas to create
the pictorial view of the Vishwaroopa.27
However, the Lord's intention is not limited to this depiction alone. He

wants to portray before Arjuna's eyes the Primordial Swaroopa of His. He
desires him to understand the Swaroopa that is at the base of it all, the
extensive picture of the Vishwaroopa that is being unfolded before his
eyes. Seeing it, Arjuna is amazed beyond imagination.
Gita describes in a number of Shlokas the extent of the Vishwaroopa that

is thus being shown to Arjuna. It says that he saw the Lord with many
mouths, many eyes, magnificent sights, and spread in all the directions
variously to infinity.28 The Lord had many hands in which He was holding
many glamourous weapons. He was bedecked in garlands of divine
flowers. It was the wonder of all wonders ever witnessed by any, including
even the Gods! Arjuna was seeing it in all the directions surrounding him.
It was brilliant as if thousands of Suns had appeared all of a sudden.29
Arjuna was privileged to see the Brahman as described in the Purusha-

sookta as having a thousand heads, a thousand eyes and a thousand feet.30
Seeing it thus, the hair upon his body stood up in ecstasy. We are yet to
see some more amazing aspects of the Vishwaroopa that he was seeing.
Amazing and Fearsome Vishwaroopa

Arjuna was witnessing the Vishwaroopa of the Lord having many aspects.
It was having manifold dimensions and showing numerous views. It
contained many universes, and wonderful things and objects. He was
overcome by the aspects of the Vishwaroopa and he bowed down to Lord
Shri Krishna in all humility.31
He was momentarily united with the Vishwaroopa. But afterwards came

to his senses and spoke to the Lord thus: 'O Lord! I am seeing all the Gods
and the Bhootas in this body of your Vishwaroopa. I can see in this body
of yours Lord Brahmadeva, seated upon the lotus and all the Rishis,
together with all the divine serpents of Creation. You have many arms,
many torsos, many mouths and innumerable eyes. I cannot see where this
Vibhakar Lele 10
Vishwaroopa begins, which is its form and where it ends. I am seeing you,
Lord Shri Krishna! in this Vishwaroopa as a fraction of it.'
'The many universes I see in it are as if the Maha-shoonya has expanded

so vastly. I understand now that you who are driving my chariot is the one
who has become this entire Vishwaroopa. I am convinced that your
Swaroopa must be like this. But for bestowing your Grace upon us
Bhaktas, you assume the beautiful loving figure of Shri Krishna. That
dusky-complexioned figure of yours, having four arms, is most beloved to
us. It fills our minds with great ecstasy. It satisfies our eyes. We can
embrace it tightly.'32
He further says, 'I understand that you are the same Lord Shri Krishna,
holding the mace, the Chakra and the crown upon the head who has taken
up this Vishwaroopa beyond imagination which is the most brilliant like
the Sun, spreading its light in all the directions, which is impossible to
behold by the ordinary eyesight.'33
The Vishwaroopa is being further described in all its grandeur and glory
by the astounded Arjuna. He says, ' O Lord! You are the Supreme Truth to
know. You are the Akshara Brahman and the succour of the universe. You
are the Avyaya. There is neither the Origin, nor the state of being, nor the
ending phase of you. You are the holder of the primordial state. You have
infinite arms. The Sun and the Moon are your eyes. The Celestial Fire is
your mouth. Your mighty Vishwaroopa is agitating the whole universe
because of its unbearable brilliance.'34
'You have occupied the heavens and the earth; and all the space between
them, from the skies and the earth. You have pervaded into all the
directions. All the people of every Loka are frightened and anguished
because of the display of this exclusive and terrible form of yours - this
Vishwaroopa.'35
The Devas (Gods) are entering into your Vishwaroopa. Some of them are
frightened. They are praying to you to stop this terrible display of your
frightening form. Many Maharshis and Siddhas are offering praises to you
by the Mantras and the Stotras. The other higher beings like the Rudras,
Adityas, Vasus, the Sadhyas, the Rakshasas, the Ashvinikumaras, the
Marudganas, and the Pitaras are beholding your terrible form with
astonishment.'36
Arjuna himself is now touched by the fear of this terrible form. He says,
'O Lord! Your form with its innumerable mouths, eyes, arms, thighs, torsos
Vibhakar Lele 11
and terrifying teeth is creating fear amongst all the Lokas. It is also causing
great distress and fear to me. It is reaching out to the heavens. It is so
terrifying, with its bloodshot eyes and aggressiveness, that I am losing my
courage to behold it further any longer. I have lost the peace of my mind
because of it. Seeing its terrible fire-emitting mouths and the clenched
teeth, I have lost all the sense of the space and time. O Lord! Kindly bless
me with peace of mind again. I am greatly terrified by your frightening
Vishwaroopa form.'37
Vishwaroopa From Vedas38

We have had a glimpse into the Vishwaroopa in Gita which was spread all
over the universe; and looked as if it would devour the entire Creation that
left Arjuna spellbound, yet horrified. The Lord had endowed him with the
Divine Vision to behold it since it could not have been seen by the ordinary
vision.
The philosophy of Gita supports the Adwaita in the form of the Chidvilasa.
There is but one and only one Atman that pervades throughout the universe
and beyond. 39 It abides in every Mahabhoota and the entire world
comprising of all the moving and the non-moving objects, Chetan and the
Achetan (Jada), and all the beings. The universe exists because of it. The
Atman is unique, beyond any comparison with the known and knowable
things. It is the source of the Chetana behind the universe and its beings.
These and the likes of such ideas are implied in this philosophy. We have
already delved into their various details while dealing with the concepts of
the Pinda and the Brahmanda in general; and especially in the topic of the
Kshetra and the Kshetrajna, with reference to the thirteenth chapter of
Gita, in 'Inner Secrets Of Rajayoga'.
As saint Dnyaneshwar says, this Atman is Swa-samvedya. Since it is like

this, it is possible to experience its Sakshatkara. It means that one can
experience one's own Swaroopa. The Vishwaroopa Darshana of Gita is,
in a way, a facet of the Sakshatkara of the Atman, albeit in a somewhat
different perspective.
Apart from the reflection of the Vishwaroopa in its eleventh chapter, the
Vishwaroopa is alluded to, or described elsewhere, in Gita. It has been at
the idea of the Vishwaroopa in its various chapters as shown below:
1. Gita, Shloka 2-2440: The Atman is Sanatana. It exists everywhere. Even

then, it cannot be sensed by the ordinary multitude of the humanity. Lord
Shri Krishna had to endow Arjuna with the Divine Vision so that he could
Vibhakar Lele 12
have a glance of it. It is permanent (Nitya), Achala (Non-moving),

Achintya (impossible to meditate upon).
2. Gita Shloka 3-1541: The Brahman is all-pervading. The entire Creation

owes its existence to it.
3. Gita, Shloka 4-2442: The Yajna is the Brahman. All the objects used in
the Yajna are the Brahman. The Karma is the Brahman. The intellect that
arrives at this conviction attains to the Brahman. The entire universe is the
Brahman.
4. Gita, Shloka 6-2943 : One whose Atman has become united with the
Paramatman by Yoga experiences equanimity towards all the beings. He
sees the beings as himself and, in the Atman, together with himself. He
gains this intrinsic attitude because of Yoga. This experience is the
Sakshatkara of the Swa-samvedya Atman. This is the experience of the
Swaroopa.
5. Gita, Shloka 7-19 44 : The Mahatman experiences that all this entire
existence is the Lord Vasudeva. This experience of the Vishwaroopa is
indeed very scarce.
6. Gita, Shloka 9-2945: The Atman has equitable relationship with every
being. None is either nearest to it, nor the farthest. One who is imbued in
its Ananya-bhakti goes on the right path. He experiences eternal peace and
the Brahman.
7. Gita, Shloka 10-4246: The Atman pervades the infinity. The entire world
is just but the smallest fraction of its eternal existence. Whatever the world
holds is imbued with it. Everything is the Atman.
8. Gita, Shloka 11-16 and 11-4047 : The Atman has infinite forms. The
universe (Vishva) is its form. It is the Atman that is at the core of
everything. It is everything.
This is how Gita reflects upon the Vishwaroopa of the Atman in its various
Shlokas. The students will find many more such places in Gita disclosing
the Vishwaroopa of the Atman since the entire philosophy of Gita is centred
upon this Swaroopa of the Atman, i.e., the 'Sarvagata Atman' - the Atman that
is in everything and everywhere, from the beings to the world; and to the
infinity.
Vibhakar Lele 13
The Vishwaroopa as described by Gita also appears in the Vedic literature,

though with various differences. 48 Let us have a look into it briefly to
acquaint ourselves with the idea that the Vishwaroopa is.
Vishwaroopa of Purusha-sookta
We find a parallel to the Vishwaroopa of Gita in the Purusha-sookta
(Rigveda, 10-90 and Atharvaveda). The Vishwaroopa of the Purusha is
described therein which has thousands of heads, thousands of feet, and
thousands of eyes, occupying the entire world and still beyond. Whatever
has been there, is there, and will be there in the future, is the Roopa (form)
of the Purusha. The Moon is his mind. The Sun is his eye. His mouth is
Indra and Agni. His Prana is the Vayu. His navel is the Antariksha
(Space); and head is the Dyu-loka. His feet are the Earth and the ears are
the directions. All the Lokas and the Bhuvanas are his other limbs. This is
how the Purusha-sookta 49 clearly describes the Purusha. It is of
importance to the students of Gita as it reveals the special dimensions of
the Vishwaroopa.
Vishwaroopa From Mundakopanishada

There is a Mantra similar to the Purusha-sookta in the
Mundakopanishada.50 It says that the Agni is its Murdha; the ears are the
directions; the Pranas is the Vayu, the Vishva its Hridaya (heart); and the
feet are the Earth. This is the form of the Vishvantaratman that the Rishis
of the Mundakopanishada see it as. This description at once tallies with
that in the Purusha-sookta. Whether it is a Sookta of the Vedas; or the
Upanishadas, the Rishis and the seers have poured into their heart their
own experience of the Atman, which is unique. No doubt, their experiences
tally with each other's. In other Vedic literature, too, we find similar
parallel descriptions of the Vishwaroopa Atman.
Rigveda and Vishwaroopa

'It is but the One that has become all these - Agni, Aditya, Vayu, Moon,
Shukra, water, Prajapati and the Brahman.'51 'The Agni is the Lord of our
house. It is the one who does the Yajna (Yajamana); as also the one who
is the doer of every Karmas of the Yajnas.'52
The above Richa of the Rigveda is akin to the Gita Shlokas, 4-24 and 9-
16.53 The Rishis who saw the Brahman in the Yajnas have transmitted their
knowledge to us through various Richas and the Shlokas, Mantras, etc.
They are the seers who saw the Vishwaroopa in the Yajnas.
Vibhakar Lele 14
Rudra, Yajurveda and Vishwaroopa

The chief deity of the Yajurveda is Rudra. The Rudra (collection of
numerous Richas on Rudra, popularly called the Rudrapatha) is revealed
in a Swaroopa that is akin to the Vibhootis idea of Gita. It can be said that
it is indicative of the Vishwaroopa of Rudra. The intention behind this is
to give a glimpse of the Vishwaroopa of Rudra to the reciter of the
Rudrapatha. Merely reciting the Rudrapatha, without getting the
experience of the Sakshatkara of Rudra, is rather insignificant from this
point of view. The students may refer to the vast body of the Rudra Richas,
from the original, for more details of the description of Rudra in them.
Vishwaroopa in Atharvaveda
Let us now turn to the brief details of the Vishwaroopa from the
Atharvaveda. It says that: 'Whichever forms are sensed by the senses are
all of the Vishwaroopa'.54 The Prithivi, the Antariksha, the Dyuloka, the
Devas and all the Lokas and Bhuvanas; the beings in them and everything
else, are the Vishwaroopa. This Vishwaroopa is the Creation of the
Ishwara who entered into them after creating them.'55 'These all things are
but one in that sense.'56
Thus, we can see that the concept of the Vishwaroopa is almost identical
in the Atharvaveda and the other Vedic literature.
Vishwaroopa in Upanishadas
Ishopanishada
Ishopanishada says that the Atman has become all the beings. One who
recognising this, experiences it, who has the Sakshatkara of it, will not be
afflicted by sorrow and lust. 57 This is alike Gita which says that the
enlightened soul recognises that all the world, its beings and everything in
it, are the manifestations of the Ishwara - Vasudeva.58
Katthopanishada
Katthopanishada also says that there is nothing other than the One here.59
This has to be recognised by the mind. For that, one needs to be endowed
with the Divine vision. We see the same theme of the Vishwaroopa in the
Prashnopanishada and the Mundakopanishada.
Mandukyopanishada
The Mandukyopanishada says it unequivocally thus60: 'The single letter
OM signifies the entire universe. OM is all that was in the past, is in the
present, and will be there in the future. The One that is beyond the times -
the past, the present and the future, that which is timeless, is also the OM.
All this is the Brahman. This Atman is also the Brahman. The Atman is
Vibhakar Lele 15
just but one for everyone. The propitious Atman is the same everywhere;
and in everything.'
This is the experience of every Rishi. This is nothing other than the
Vishwaroopa Darshana from their thoughts.
Other Upanishadas
The Taittiriyopanishada describes the Ultimate Reality in words similar to
the Purusha-sookta. 'The Onkara is the Brahman. All this is the Onkara.'61
This averment of the Taittiriya is similar to that of the
Mandukyopanishada.
The Aitareyopanishada (1-1-4) describes the Atman as being but unique,

and One only, at the beginning; and that it became everything. Another
Mantra clearly says that the Atman is the Brahman.62
The Chhandogyopanishada, too, says that whatever is here is but the

Gayatri. The Gayatri is the deity of the Pranas. These all are the
Brahman.63 Later in the Sootra, 6-8-764, this is fully clarified. It says: 'You
are That! That is, It! That is, I! That is but the All! This all is That only!'
We have seen a few references from the Vedic Sooktas and the
Upanishadas to the Vishwaroopa. Arjuna was obviously desirous to see
the same form of the Lord. He did show it to him. But upon the background
of the imminent war at hand, it might have reflected in it its grossly
destructive facets. Arjuna appears to have lost his peace of mind, instead
of gaining it. We will delve into the reasons behind it later on from the
point of view of the Yoga-shastra. Right now, let us see some more
description of the Vishwaroopa from the Vedic literature.
Brihadaranyaka Upanishada
Brihadaranyaka Upanishada also says that initially, there was the
Brahman alone. It recognised itself as being the Brahman. Because of that
knowledge, it has become all this. This is the reference to the Swa-
samvedya Swaroopa of the Atman in the form of the Vishwaroopa.65 The
Brahma-jnana means the experience of this Swaroopa, i.e., the
Sakshatkara of the Brahman. One who has this unique experience
becomes the Brahman.
It must have dawned upon the readers that Arjuna, well-learned in the
Vedas, too, wished to become the Brahman; and he had requested the Lord
to show the Vishwaroopa owing to this desire. Other Sootras viz. 3-7-3 to
22 of the Brihadaranyaka Upanishada remind one of the Purusha-sookta.
The students are urged to see the original Mantras from the said
Vibhakar Lele 16
Upanishada, viz., 'Yasya prithivi shariram, yasya aapah shariram, …. ‘;

etc.
Shvetashvatara Upanishada
The Shvetashvatara Upanishada explains the relationship between the
Isha-Jeeva-Prakriti and the Brahman. It says that the One is the Jnata; and
the Other is the Ajnanin.66 One is the Ishwara; and the Other the incapable
(Jeeva). But both these are eternal and primordial, without birth. The Third
is the Prakriti. It is for the enjoyment of the Sukha-Duhkhas by the Jeeva.
Accordingly, there are these three entities, viz., the Isha, the Jeeva and the
Prakriti. There is one Akarta (non-acting) Vishwaroopa Atman. Their
merger together is known as the Brahman. The Atman is the Brahman.
This is the definition of the Brahman as per the said Upanishada.
The Mantras of this Upanishada, from 3-14 to 21, depict the Vishwaroopa
of the Atman. The students may see it from the original. It tallies with
similar description of the Vishwaroopa in the other Vedic literature.
Uchchhishta-sookta
Let us now examine one of the most important Sooktas from the
Atharvaveda. It is known as the Uchchhishta-sookta. This Sookta runs
parallel to Gita. Pt. V.D. Satavalekar has drawn the attention of Gita
students to it in his book. (c.f.). It is not possible to quote it fully here. The
students may refer to it in the original from respective books. We will just
take a review in brief of the same.
The said Sookta portrays the details of how the deity named Uchchhishta
holds this universe. The Sookta begins thus67: 'In the Uchchhishta, there
are all the Nama-Roopas (names and forms). The Indra, the Agni and the
entire universe, and all the Lokas, are contained in it. The Dyuloka, the
Bhooloka, and everything, is contained by it. The Waters, the Oceans, the
Moon, the Vayu and everything, is in it. All these are in it. The Rigveda
and all others are in the Uchchhishta.'
'The Rita, the Satya, the Tapasah, the Nation, the labours, the Dharma, the
Karma, the Tapasah, the Future, the Veerya, Lakshmi, the Might, the
occupation, the might of the Kshatriyas, the six Bhoomis (lands), the
Samvatsara (year), the Vani (speech), the Danam, the planets, the Havi
(sacrifice), all the Yajnas, the Homa, the months, the seasons, the solstices,
the stones, the sand, the medicines, the plants and trees, the four Hotas, the
clouds, the lightning, the gains, the expanse, the end, the full spread
(Vistara), the progress, the prosperity, and all the rest, everything resides
in the Uchchhishta.'
Vibhakar Lele 17
'All those who live by the Pranas, who see by the eyes, and those Devas
who abide in the Dyuloka, everyone is created from the Uchchhishta. The
Rigveda, the Samaveda, the Chhandas, the Puranas, the Yajurveda, the
Pranas, the Apana, the eyes, the ears, the Eternity, the Bliss, the Joy, the
satisfaction, the pleasures, the Gods, the Pitaras, the humankind, the
Gandharvas, the Apsaras, etc., are created out of the Uchchhishta.'
We have enumerated many of these things to give an idea of what the

Sookta says is in the Uchchhishta. In short, everything that is, and would
be, and ever was, is from the Uchchhishta. The Sookta says that all these
are created by the Uchchhishta; and are in it, and supported by it. It means
that all these are the Brahman; they abide in the Brahman; and are created
from it.
The nature of the Universe that is described in the Uchchhishta Sookta

does not appear to be different from that portrayed by Gita and
Dnyaneshwari. This description is closely linked with that of the Vibhootis
in the tenth chapter of Gita. Hence for the students of Gita-Dnyaneshwari,
this Sookta is very useful to understand the nature of things.
Opinion of Pt. Satavalekar on Vishwaroopa Darshana

The opinion about the nature of the Vishwaroopa of Gita, expressed by Pt.
V.D. Satavalekar, is worth noting in brief. He means that the Vishwaroopa
described in Gita is not in its entirety. It only reflects the destructive nature
of the Vishwaroopa. Hence one may not regard the description of Gita as
perfect, and as a whole, portrayal of the Vishwaroopa. The Ishwara has
many actions like the Creation, the supporting, and the destruction, etc.,
of the world; and He appears in various forms to suit the action at hand.
All of them are included in the Swaroopa of the Ishwara; and only when
the Yogin sees all of them in the Vishwaroopa, one can say that he has had
the Darshana of the Vishwaroopa, truly speaking.
From the above, it will be clear that the Vishwaroopa Darshana of the
eleventh chapter of Gita is that of the destructive form of the Ishwara. This
is the gist of the view of Pt. Satavalekar. One cannot describe the
Vishwaroopa in its entirety. Hence, one may learn more about it from the
other sources, i.e., from the Vedic literature wherever it is described. Even
then, it is impossible to describe and know the Vishwaroopa fully. One
should endeavour to acquaint oneself with it as much as possible. It can
probably be described by words, like Vishva, Sarva (the Whole). All other
efforts to describe it would always portray it partially.
Vibhakar Lele 18
We should value this opinion of Pt. Satavalekar duly since it will come in
handy for further narration when we will be examining the Yogic
background of when one gets to see the Vishwaroopa and how.
Purpose of Terrible Kalaroopa

After this note, let us revert to the topic of the eleventh chapter of Gita
from where we diverted into this review of the Vishwaroopa from the
Vedic literature.
We have seen Arjuna who has had the terrible Vishwaroopa Darshana that
was even more fearsome than the Rudra God - the most terrible of all the
Gods! He freely acknowledges how it created great fear in his mind. On
seeing it, he says, 68 'Look there! All the kings with their Kshatriya
warriors, all the sons of Dhritarashtra, Bhishma, Drona and Karna,
together with all the chief warriors on our side, are entering fast into your
terrible mouths. The heads of some of them are getting crushed under your
teeth. Like the waters of rivers flooding speedily into the ocean, these all
warriors are entering speedily into your fiery mouths.'
'Like the moths that enter into the flame lunging towards it, all these
persons are entering into your fearsome mouths to embrace their deaths.
You are licking your tongues for devouring them all. Your terrible
brilliance is spread all over the world. Its heat is harassing all the three
Lokas; and they are being singed in it.'
There is the spectre of the looming war at the back of this scene. A terrible
war is at hand. Large armies have gathered upon the battlefield with
resolve to kill; or be killed. Many great warriors with innumerable
elephants, horses and warriors, are shouting loudly, with war drums
beating harshly, eager to fight in the ensuing great battle. There is the harsh
and loud din of battle cries; and pipes, and horns, etc., blowing before the
actual destructive war begins.
All warriors have gathered there with a resolve that either the Kauravas
alone, or the Pandavas, will survive the ensuing hard-fought battle. The
oceans of blood are going to rage there shortly. The all-destructive death
(Kala) is going to manifest there soon in its maximum ferocious form.
Arjuna's mind is imbued deeply in these thoughts. Against this backdrop,
it is no wonder that he is witnessing the most horrible all-too-destructive
Vishwaroopa, personifying the God of Death himself.
He is totally distraught by this grotesque show arranged by Lord Shri

Krishna before him. Losing his heart and courage before the non-receding
Vibhakar Lele 19
horror of the Vishwaroopa before his eyes, he says69 to the Lord: 'Please
tell me who you are holding this horrific form, O Lord of All! I am bowing
to you! Kindly bestow your grace upon me. I wish to know who you are.
If you are the Adi Purusha (Primordial Purusha), please tell me why you
have assumed this fearsome form here and now. I cannot understand
anything at all about all this.'
The Lord says, 'O Arjuna! You are asking Me who I am and why I have
assumed this terrible form. Listen then.70 I am the Death incarnate which
has appeared here in its vast magnificence to annihilate the people. I am
here to kill all those warriors who are standing here from both the rival
armies. Even if you do not take up your arms, all of them are going to die.'
Seeing that Arjuna became even more distraught at his speech, the Lord
assured him, 'Do not fear but! You, the Pandavas, will survive this vast
destruction and death. Therefore, O Arjuna! Dextrous with wielding
weapons by both the arms (Savyasahin)! Stand up! Win the war and earn
renown for yourself. Conquer your foes and enjoy the Earth's kingdom
prosperous with wealth. These armies have already been slain by Me in
My Grand Plan. You will be just the instrument of their death. Thus,
engrave your name in valiance for ages to come.'71
In this manner, Lord Shri Krishna informs Arjuna the purpose of His
assuming the terrific form of the Death vast (Kala-swaroopa).
Yogic Principles Behind Vishwaroopa Darshana

Dharmamegha Samadhi
Till Now, we have observed the nature of the Vishwaroopa shown to
Arjuna by Lord Shri Krishna; and its dreadful form in the context of the
terrible war at hand. We had intended also to examine the background of
Yogic principle behind the Vishwaroopa Darshana that Yogins have
during their Sadhana's progressed stages. Let us now turn to that subject.
We had referred to certain Abhangas (Abhangamala, op.cit.) in the

previous part of this series on 'Yoga Of Gita' - 'Rajayoga of Gita' in
connection with the subject of the Dharmamegha Samadhi. It was noted
then that the Divine Roopa Darshanas, and clairaudience, etc., are
experienced by the Sadhakas in the states of Samprajnata Samadhi. The
Divine Roopa (vision), Rasa (tastes), and Gandha (smell), etc., manifest
after the awakening of the Prajna. The Sadhaka is able to experience these
because of the Prajna.
Vibhakar Lele 20
At the Nirodhika, the Nirodha of the Roopa is attained, i.e., thereafter, the
Sadhaka ceases to have the Divine experiences of Roopa (the non-manifest
sights). Ahead lies the region only of the Nada. The Muktis like the
Salokata, the Sameepata, and the Saroopata, are attained only up to the
stage of the Nirodhika. The Sadhaka enjoying the Salokata Mukti enters
into the Divine Lokas.
This is happening at the Bindu above the Ajna Chakra. The region of the
Sthoola Deha ends at the Ajna Chakra; and that of the Sookshma Deha
begins therefrom. At the Ardhendu, the Sadhaka enjoys the Sameepata
Mukti. In the Nirodhika, there is the Saroopata Mukti. This is what we had
learnt then.
Vishwaroopa Darshana, Pashchima Marga and Patanjali

The Vishwaroopa Darshana is the manifestation of the Divine Roopa-
Rasa, etc. Since it is the Darshana of the Lord, it rightly belongs to the
region of the Sameepata and the Salokata Muktis. Arjuna was beholding
that he was next to that Swaroopa. Also, he was able to converse with the
Vishwaroopa like with a friend. Hence, this experience of the
Vishwaroopa is with reference to the Salokata and the Sameepata Muktis,
yet it is before the region of the Saroopata.
The Yogic centres where the Vishwaroopa Darshana is experienced are in

the region from above the Ajna Chakra to the Bindu; and from the
Ardhendu to the Nirodhika, on the Pashchima Marga. The Yogin has the
Darshana of the Devas and Devis (Goddesses), etc., in the Bindu. Also,
the various divine objects of pleasure like the Roopa, and the Rasa, etc.,
are experienced in the Bindu, as per the Yogins. This is verily the region
of the Vishwaroopa Darshana. But it is the region before the attainment
of the Mahavideha Vritti (of Pys). When the Yogin follows the Alambana
of the Vishva, he has the experiences the Vishwaroopa. It leads, later on,
to the Mahavideha Vritti.
Important State in Yoga Sadhana

Now let us consider for a moment why Arjuna beheld the Vishwaroopa in
its grotesque form. It is related to the Desha (space) of the Alambana. The
Desha in his case was the battlefield of Kurukshetra; and the incipient war;
along with the assemblage of the great warriors with their vast armies, etc.
Hence, he must have witnessed the divine Vishwaroopa in its all-
devouring Kala-swaroopa.
The Desha of the meditation of divine subjects of the Dharana-Dhyana-
Samadhi, etc., determine the vision a Yogin will be having on its fructification.
Vibhakar Lele 21
Therefore, we find the variety in the description in the Vedic literature of

the Vishwaroopa beheld by various Rishis. The reason for the various
facets of the Vishwaroopa beheld by Arjuna lies in the mental and
supramental processes of his mind at that time.
The distinction between the three Muktis, viz., Salokata, Sameepata and
Saroopata, arises on account of the same processes of the mind of the
Sadhaka. Someone witnesses the Vaikunttha, other beholds the Kailasa;
yet another beholds one's own Ishta Devata and its Loka, and the
Sameepata and the Saroopata with it.
In principle, these are all the states of the Vitarka-Vicharanugata

(pertaining to Vitarka - imagination, and Vichara - thought) Samadhis.
Hence, their experiences are in relation to the Triputi, that is yet extant,
even though the subjects of their meditation are divine, and of some
splendour. Therefore, the Saints and the Mahatmans do not lend much
importance to these states of the four Muktis, viz., the Salokata, the
Sameepata, the Saroopata and the Sayujya.
However, the Vishwaroopa Darshana experience has to be treated as

somewhat different from these Muktis. It is because thereafter, the Yogin
attains the Mahavideha Vritti; and the complete attenuation of the veil
occluding the Light of the Sattvaguna, as Patanjali puts it in his Sootras.72
The Vishwaroopa Darshana is the precursor stage of the stages of the
attenuation of the veil over the Sattvaguna; and the manifestation of the
Shuddha-sattvaguna. It is a very significant and potent stage on the Yoga
Path. The most important experiential state of the 'Vasudevah Sarvamiti' of
Gita is attained at this state of the Vishwaroopa Darshana; and its attendant
Mahavideha Vritti.
Gita enshrines its monumental eleventh chapter in order to highlight the

pathway of the Sakshatkara, which manifests the fruition of the process of
the Ishwara-pranidhana, thus revealing the stages of the Ananya Bhakti.
Summation
Until now, we have examined the terrible Vishwaroopa revealed by Lord
Shri Krishna, and Arjuna's reactions on beholding it. We have also noted
how the Lord has assuaged the fears of Arjuna, assuring him of his and the
other Pandava's safety, in spite of the massive destruction of the entire
armies in store. The background of the Vishwaroopa manifestation from
the angle of the Yoga-shastra is also seen by us.
Vibhakar Lele 22
Upon this background, we will now take up the subject of the Vishwaroopa
Darshana in its critical perception. In addition, it is proposed to examine
and understand the sum and substance of the generality of the Saguna and
the Nirguna Swaroopa, along with certain contextual Abhangas of Saint
Dnyaneshwar. Let us now turn to that matter.
Critical Perception of Vishwaroopa

We have seen the different aspects of the Vishwaroopa earlier. We will
now go into its theoretical aspects and analyses of its experiential
dimension. Also, we have to find out what are the desirable aspects of the
Vishwaroopa for Ishwara-pranidhana. Let us first turn to the experience
of Arjuna about the Vishwaroopa.
Arjuna in Praise of Vishwaroopa

On hearing about the purpose behind the display of the Vishwaroopa in its
form of deadly Death; and assurance of safety from it, Arjuna folded his
hands reverently and bowed to the Lord, trying to overcome his fears.73
Touching the Lord's feet again and again, he praises Him.74
He says, 'O Lord Hrishikesha 75 ! All the world is pleased to hear your
ongoing discourse on your incomparable attributes of the Vishwaroopa. It
loves you. The congregation of the Siddha Sanghas are bowing to you.
Being afraid of you, the Rakshasas are running helter-skelter in all the
directions. This is but natural. O Mahatman! You are the one before Lord
Brahmadeva, his ancestor. He, too, bows before you! O Lord Ananta! O
Lord of Everyone! O Lord residing in this world in the heart of everybody!
You are the Akshara, Avinasha Brahman. You are the holder of the entire
universe. You are the real Jnata and the Jneya. You are the Parama
Dhama. O Infinite Swaroopa! It is but you who pervades this entire
universe. You are the Sat as well as the Asat; and also, beyond them.'
This Lord thus portrayed by Gita is, in fact, the Primordial, Onkara-swaroopa,
venerable, Swa-samvedya Atma-roopa that the Vedas have extolled, as made out
by Saint Dnyaneshwar. Arjuna was having His Sakshatkara. Arjuna is now
realising the true nature of the Vishwaroopa.
He further says,76 'O Lord! You are the Vayu, the Yama, the Varuna, the
Moon, the Prajapati; and the grandfather of this universe. I bow before
you, thousands of times, again and again. I bow before you from the front,
from the back, and from all the sides. You have infinite Veerya and valour
that is incomparable in the entire universe. You are pervading all the world
and beyond. I bow before you many a time!'
Vibhakar Lele 23
Thus, Arjuna sees all the Vibhootis of the Lord in the Vishwaroopa. He is
now at the same level of the Vishwaroopa Darshana as that portrayed in
the Vedic literature. He is now really able to appreciate the significance of
the Vishwaroopa of the Lord. He is experiencing what the Upanishada
say: 'This all is That!'77
Apology and Request by Arjuna

He now says apologetically,78 'O Lord Shri Krishna! I did not know your
magnificence. I used to behave as a friend would, with you Almighty! O
Lord! Whatever I might have said to you in jest or disregarding Your
Majesty, addressing you in the singular like O Krishna! O Yadava! etc.,
kindly condone it all. Kindly condone all such of my condescending
behaviour, jest and insulting attitude, whether it was while taking food
together, or while playing together, or while relaxing together; whether
while we were alone or with other people.'
Further Arjuna acknowledges that the Lord has most graciously shown
him His Vishwaroopa that was not heard of even by the likes of Lords
Brahmadeva and Mahesha; and which was not discovered even by the
Upanishadas. He had given to Arjuna the rarest thing that the Lord keeps
nearest to His heart! He had shown Arjuna the Vishwaroopa, in spite of
his condescending attitude of treating Him like any ordinary human being.
Arjuna goes on entreating the Lord thus: 'O Lord! You are the Father of
the world. You are the only one worth reverence. There is none like you
in the entire universe. None is superior to you in might and glory. You are
the teacher to all, even the Gurus. Therefore, I again bow before you.
Kindly bless me like a father would a son; a beloved to a lover - forgetting
his misdeeds.'79
Now Arjuna is thirsting to see the beautiful form of Lord Shri Krishna that
he used to behold normally. He requests to the Lord, 80 'O Lord Shri
Krishna! I am over-delighted to see your Vishwaroopa that has been never
seen by anyone before. But my mind is fraught with great fear seeing its
terrible nature. O Lord! Kindly fold back this fearsome Vishwaroopa; and
show me your beautiful form as before. O Lord of the Universe! Kindly
bless me with your form, holding the mace, and the Chakra in the hands;
and with the bedecked crown upon your head. I desire to see that form
only. O Lord with the thousands of arms! Kindly revert to that Swaroopa
of yours for which everyone craves; and which the Yogins and the Bhaktas
worship in their hearts.'
Vibhakar Lele 24
Arjuna finds that he cannot worship and love the Vishwaroopa form of the
Lord. That Vishwaroopa form cannot be embraced lovingly, nor can one
converse with it. He is anxious to see the Lord's usual divine form which
is the one in which the Bhaktas can take refuge. The divine four-armed
form is what the Yogins admire. The Yajnas, the Danam, and the Tapasah,
are performed to be blessed with its Darshana. That form is the enjoyment
as well as the Moksha for the worshippers. It is dusky-complexioned, yet
bright with light. The dusky complexion is dark-blue like the blue lotuses.
It is the repose of the minds of all who love the Lord.
The Roopa of Lord Shri Krishna

These words of Arjuna remind one of many Abhangas of Saint
Dnyaneshwar on the Saguna Bhakti. He sees the Saguna Roopa of the
Lord at times, while he also sees His Nirguna Swaroopa at some other
times. Yet each of the forms, whether the Saguna or the Nirguna, is
extremely pleasing and full of bliss. Let us review in brief a few of such
Abhangas of Saint Dnyaneshwar. All the Abhangas cited below bear the
number as it is from the Abhangamala of Shri P.N. Joshi; yet their
exposition is according to the understanding of this author.
Roopa Darshana from Abhangas of Saint Dnyaneshwar

Abhangas 1 and 4: In this Abhanga, the Saint says that the form of the
Lord is most pleasing to him. It is Lord Vitthal, as also the Lord Madhava.
He is Lord Shri Krishna who is the storehouse of every bliss. It is his great
good fortune and the worship of many previous births that has yielded this
fruit of His Darshana in this Divine form. He has deep craving for it since
past births.
Saint Dnyaneshwar further says that His form is enchanting. He has worn
the Pitambar (a yellow-coloured silken garment). He wears the anklets of
the gold of the love for the Bhaktas. The Gold of this Swaroopa has been
already attested as the purest by the Yogins. The Saint sees it in his eyes.
He is the Lord Vitthal who bestowed His grace upon Bhakta Pundalika
while appearing at Pandharpur, on the banks of the river Bheema. In this,
there is an analogy of the Yogic states beyond the Ajna Chakra. The Saint's
eyes are satisfied by seeing this Swaroopa of the Lord.
In yet another Abhanga, 5, he says that he beheld the Lord Shri Hari who
does not have the attributes of the Roopa, the Varna (colour/hue), and the
Gunas. The real Truth is Him. He dons the cover of the sky. He is the
infinite Jnana. He stands upon the brick that is the Jyoti (Light) of all the
Jyotis (all light). Saint Dnyaneshwar sees it by removing the Drashta and the
Drishya, i.e., being in the state without the Triputi.
Vibhakar Lele 25
Saguna or Nirguna
Abhanga 18: This Darshana of the Lord beyond the Triputi is very special
as compared to the Darshana within the Triputi. Saint Dnyaneshwar, too,
appears to be intrigued by it, whether He has the Saguna, or the Nirguna
Swaroopa. He thinks that both are the Swaroopa of the Lord Vitthal. The
Swaroopa cannot be understood by logical dialectics and inference.
The Shrutis also cannot speak about what it is. They just utter the words,
'Neti', 'Neti', i.e., neither this, nor that, nor that; … , etc. One cannot say
whether it is Sthoola or Sookshma; Sakara or Nirakara; or, visible or
invisible. The Lord Govinda is all this and much else. He is the Vyakta as
well as the Avyakta. Saint Dnyaneshwar says that he has learnt it with the
blessings of his Guru Shri Nivrittinatha that the Lord Vitthal, the Divine
consort of Devi Rukmini, and the Father of all, is this all.
In the next Abhanga, 19, he says that He is the one who plays the flute,
awakening the Nada Brahman, who is Sakala as well as Nishkala. He,
Govinda - Gopala, standing under the Kalpavriksha, with one leg folded,
is playing the divine flute. His dusky-complexioned Saguna form, full of
bliss, inside and out, is the Saint's life-breath. Seeing it, the Saint loses his
mind into the Samadhi state. That form is filling not only the entire world,
but also the Shoonya. The Lord Vitthal, even in His Sakala form, fills the
Nishkala, too. The Saint is wonderstruck by it.
In this Abhanga, Saint Dnyaneshwar tells us the extent and importance of the
Saguna form. The Yogins, as also the Bhaktas, say that the Saguna pervades
the Nirguna, as well. The Sakala (with the Kalas) is the Nishkala (without the
Kalas); and therefore, the Akala (beyond the Sakala and the Nishkala). There
is no experience beyond realising this truth, they say. That, too, is the Saint's
own experience.
Enchanting Field of Yogic Experiences

Revealing the most blissful Swaroopa of the Lord, in Abhanga 20, Saint
Dnyaneshwar says that the Swaroopa of the Lord is lustrous beyond
imagination. Its light is spreading in all the directions like that of gems. It
is Divine. It is the most beautiful. His Swaroopa is indescribable. He is
beyond the Para Vacha and cannot be understood by ordinary
consciousness. He has enchanted the Saint.
He further says, 'He has donned the veil of the Saguna; and is signalling
me to come nearer. But when I called Him, He is not coming nearer. Does
He not hear the language of spoken words? If that be so, whom should I
appoint as a mediator to speak with Him in His own language? He is
beyond the Para Vacha. How my words uttered by the Vaikhari Vacha
Vibhakar Lele 26
(spoken words) would reach Him? If one wants to touch His feet
reverently, those cannot be seen. But all the same, I am seeing Him
standing before me. Yet I cannot make out if He is facing me; or has turned
His back towards me. Seeing His Swaroopa beyond imagination, my mind
has been totally stupefied.'
'I have become anxious to embrace Him and my arms have become
restless. Yet when I tried to embrace Him with my arms, I could not grasp
Him. I just embraced myself; and Lo! He quietly vanished from my sight!
My ardent desire to embrace Him remained totally unfulfilled.'
'This Lord Vitthal is none other than myself, I realise. When I realised this
eternal truth, I could see Him with my insight; and that has been giving me
the greatest bliss. I am now transformed inside out.'
Saint Dnyaneshwar has poured his revelation in this Abhanga in the most
potent words. The Swaroopa of the Lord Shri Krishna is revealed by him in his
Abhangas, one after the other, which is multifaceted, viz., It is Saguna, as well
as Nirguna; It is Swa-samvedya; it is the Atma-roopa; it is the one that the Vedas
proclaim to be; and it is Anadi - primordial; etc. His Abhangas open before us
the vast vista of the experiential dimensions of Yoga. He is making us
experience the Sakshatkara of the Paramatman through the Roopa Darshana
(visions) of the Lord through his Abhangas. We can also see the real dimensions
of the Vishwaroopa from his revelations, beyond even the Vyakta form.
'He is Sanatana Parabrahman'

Saint Dnyaneshwar praises the Lord with many laurels. He says that He is
the ocean of merits and Gunas. He is dusky-complexioned, attractive like
Madana (who bestows attraction between the sexes, the consort of Rati
Goddess). He is called by names like Kanha, and Gopala, etc. He is
enchanting. He is thus very lovable to the Saint. (Abhanga 17).
Describing further the Saguna and the Nirguna Swaroopa of the

Chidananda Roopa of the Lord, the Saint says that He is a Roopa of the
Chaitanya. This repository of bliss enlivens the entire world with His
Chaitanya. Although He is but one, He displays many forms with His
attributes (Gunas). Even then, He is Aguna, i.e., beyond the Gunas.
Although He appears as Saguna at the beginning and the end of the world,
He pervades everywhere in His Nirguna Swaroopa. But how one would
be able to see His Nirguna Swaroopa in the world of the Trigunas! It is
beyond understanding why this Nirguna Gopala should play with the
Gunas by becoming the Saguna when He is really the one beyond the
Gunas.
Vibhakar Lele 27
Yet when one witnesses even His Saguna Swaroopa, one's cycle of births
and death is annulled. He is the son of Nanda, the cowherd, my Father
Lord Vitthal. He is one and only one, from the beginning to the end, the
Tattwa that is Sanatana (most eternal, or ancient), the Parabrahman.
(Abhanga 21).
Lovely Gopala
Saint Dnyaneshwar also sees Gopala who has worn the peacock feathers
upon his forehead, donned the blanket upon His shoulder; and taken the
cowherd's stick in His hand while walking; and playing the flute under the
Kalpavriksha. He is upon the other bank of the river Yamuna. Other
cowherd boys are with Him. He is bedecked with the sandalwood paste
applied to the forehead and with the rarest beautiful fragrant flowers worn
upon His body.
His teeth are like diamonds shining with brilliance. His lips are red like the
precious red coral gems. His earrings are cast in the precious juicy
Brahmananda (Maximal Bliss; equal to that of the Brahman). He is the
Brahman that the Yogins meditate upon - the life's breath of the universe,
the essence of everything. He is Lord Shri Krishna who dwells in the
Gokula. Saint Dnyaneshwar says that by the grace of his Guru, Saint
Nivrittinatha, he has the great fortune to see Him thus; and hold Him
nearest to his heart. (Abhanga 22).
In Abhanga 23, he says that His figure is cast beautifully in brilliant light.
The grace of the Parabrahman with its transcendent light is emanating
from it. Like the sky merges in the skies, its form has merged into the eyes
of the Saint. That form has eyes like the lotus flowers. It has the fragrance
of juice of the pollens of the sweetest of flowers. Its Darshana has resulted
in the constriction of the Samsara for Saint Dnyaneshwar. The world has
become stationary for him. He is enjoying the infinite bliss of the Brahman
(Brahmananda). The Lord who is not found even by the sweetest words
of the Vedas has come to him; and is seated at his heart. He has imprisoned
Him in the prison of his lips, chanting his name all the while, with the Para
Vacha. The Lord Vitthal is to be found in the Abhangas of the Saint in this
form!
Unique Swaroopa, beyond Dwaita and Adwaita

In Abhanga 24, Saint Dnyaneshwar says that the Lord Shri Hari is not
perceived by anyone as He really is. Hence, the world is confused about
His Swaroopa. He does neither have form, nor shape; neither death, nor
attributes. He only assumes the forms as per the desire of the Jeevas. He who
is the Adwaita, Nirakara, can be meditated upon in the form of the desired idol.
Vibhakar Lele 28
Really speaking, He is beyond the Onkara, the Dhvani, the Nada, the Bindu,
the Kala and the Chhanda. This Shri Hari, the Lord, is infinite imperishable
bliss incarnate! It is also not correct to say that He assumes the Saguna form.
This world is His play, a trickery. How do we see with our ordinary eyes the
one who is beyond the beginning and the end of the world? The Lord Vitthal,
the divine consort of Devi Rukmini, who is beyond the Pada and the Pinda,
beyond the Bhava (things) and the Abhava (nothingness), has filled the entire
universe inside out. Saint Dnyaneshwar rejoices seeing Him within his heart.
He further describes the Swaroopa of the Lord which is Dwaita as well as

the Adwaita; and even beyond being the Dwaita and the Adwaita,
(Dwaitadwaita-vilakshana) in the Abhanga 44. The Lord is such that while
meditating upon His form, name and attributes, the mind gets lost and annulled;
and the Jeeva starts walking upon the footsteps of the experience of the Lord.
When it goes on having its experiences and Sakshatkara, it reaches the
Chaitanya and Lo! It transforms into the reflection of the Chaitanya itself! The
Lord of the Vrindavana - Lord Shri Krishna, is that reflection! That is the
Nirguna transformed into the Saguna! Saint Dnyaneshwar is enjoying in his
heart the play of the Saguna by the Dwaitadwaita-vilakshana
Parabrahman, in the form of the dusky-complexioned Lord Vitthal - the
divine consort of Devi Rukmini.
Blessed by this eternal vision of the Lord, he says in Abhanga 47 that:

'Ahaha! This is the Golden dawn. The Heavens are pouring ambrosia upon
me. I have seen Lord Hari in my vision; I have seen Him! The demon-
slayer, destroyer of fear of the world, has filled me inside out. Upon the firm
pedestal of my mind, He is seated comfortably - the Heavenly Gardener of
minds. Because of the grace and exalted company of the Saints, He has
manifested thus before me, the Solace of my heart. He is the Lord Vitthal,
Divine consort of Goddess Rukmini, my Father in the Heavens - the Ocean
of Grace and Mercy.'
Lamp of Light of Atmajnana

Saint Dnyaneshwar expresses his Brahmananda in these words in his
Abhangas thus. These are the essential dimensions of his Sakshatkara of
the Parabrahman. The region beyond the Ajna Chakra is where one
witnesses the Roopa Sakshatkara. In Gita, we also witness Arjuna in its
eleventh chapter who has become anxious to behold the Saguna dusky-
complexioned form of Lord Shri Krishna after seeing the horrors of His
Vishwaroopa. He urges the Lord to revert to that form, winding up His
Vishwaroopa. Let us now resume the thread of Gita-Dnyaneshwari from
where we had left it sometime past.
Vibhakar Lele 29
The Avataras From Vishwaroopa

Lord Shri Krishna did not appreciate the anxiety of Arjuna to see His usual
form in comparison to His Vishwaroopa. He scolded him for being an
Ajnanin who failed to recognise the value of His Vishwaroopa. That might
have been because Arjuna had not yet gained the insight that Saint
Dnyaneshwar displays in his Abhangas as we have seen above. The Lord
starts wondering at Arjuna's request to revert to His usual form.
He had shown the Vishwaroopa to Arjuna to make him understand that the
Avyakta is none other than the Vyakta; the Nirakara none other than the
Sakara; the Nirguna the same as the Saguna; the Alakshya (that cannot be
meditated upon) no different from the Lakshya (that which can be meditated
upon). He was aiming at bestowing the insight of His real Swaroopa that is
beyond the Triputi of Drashta-Drishya and Darshana, by showing him His
Vishwaroopa.
He tells Arjuna that the Chaturbhuja form (form with four arms) of the
Lord is just a temporary Avatara for the purpose of the world's welfare. It
is the Vishwaroopa from which all these forms of Lord Rama, Lord Shri
Krishna and other Avataras of the Lord ensue forth for the sake of
upholding the order in the world. They vanish into the Vishwaroopa after
their purpose is attained. The Lord regrets showing the Vishwaroopa to
Arjuna since he is not able to appreciate its uniqueness and value. He says
that the Vishwaroopa is His Swaroopa beyond the Prakriti. It is beyond the Para
Vacha. It is the maximal manifestation of His Swaroopa.
The Maximal Swaroopa Darshana

It is pure Jnana which is the primordial Swaroopa of the Lord that He had
never shown before to anyone. No one had ever heard of it before. It cannot
be seen by any other means, howsoever great, like the Yajnas, Danam,
Tapasah, learning the Vedas, or by deeds supreme, etc. The Lord has
shown it to Arjuna as a favour. It is by the power of His Atmayoga that He
is displaying it to Arjuna. He alone, the most fortunate soul, is witness to
it. The Lord advises Arjuna to understand its real worth and supreme
nature; and not to run after the usual impermanent Roopas.81
Yogic Angle of Yajna, etc.

Lord Shri Krishna is implying that the Vishwaroopa Darshana is the highest of
the Sakshatkara. It cannot be attained by any other practice than the
matured practice of Dhyana, i.e., Dharana-Dhyana-Samadhi-Samyama of
Patanjali. This matured state is attainable only by the process of Ishwara-
pranidhana. Hence, it would appear that the Yoga of Gita - its most
recommended path to Godhead - must be that of the Ishwara-pranidhana, with
the core of Saguna Bhakti.
Vibhakar Lele 30
But this Saguna Bhakti belongs to the path from the Saguna to the Nirguna and
vice versa. The maximum fruit from the Yajnas is attaining to the heavens.
In the light of our discussion upon the Yogic path, it can be surmised that
the propitious Karmas like the Yajnas can take the Bhakta/Yogin only up
to the Ajna Chakra. Additionally, by the good deeds, one would reach the
up to the Bindu. The Tapasah can take the Bhaktas only up to the
Svadhishtthana Chakra, far away from the Ajna Chakra.
Needless to reiterate that the Yogins who do not take recourse to the
Ishwara-pranidhana find it most difficult to go beyond the Ajna Chakra.
Further lies the hard to traverse Yoga Path that is well known amongst the
Yogins as the obstacle of the 'M'kara. The students may look for its details
on their own.
The deficiencies of the Yajnas, Karmas and Tapasah, etc., are

compensated for duly, in the Rajayoga (Pantharaja) of Saint
Dnyaneshwar. That is because at its base is the practice of Ishwara-
pranidhana as we have seen. The practice of the Saguna Bhakti in it is in the
region from the Bindu above the Ajna Chakra to the Maha-shoonya. We have
just examined the nature of the Roopa Sakshatkara that is attained in this
region, the object of which is the transition from the Saguna to the Nirguna;
and vice versa in this path of Yoga with Bhakti. Lord Shri Krishna has shown
the same Swaroopa to Arjuna in the eleventh chapter of Gita. The Avyakta
is the Vyakta, the Nirguna is the Saguna, is the implication here.
Equipotential Vishwaroopa
Saint Dnyaneshwar's Abhanga 959 reaffirms the above concept of the
Vishwaroopa as being equipotential. He says that after searching
everything, travelling around the globe in his search for the ultimate truth,
what he found is that in everyone, there is the self-same Tattwa. The
Brahman is everywhere. Hence, abandoning the Dwaita, one ought to
remember that one and the only Tattwa. None other than the Lord Shri
Hari abides in this Pinda (Deha, body, Kshetra). There is nothing more to
speak about. The Saint sees Him in the entire Creation.
He further says that this is the revelation by Lord Shri Krishna to Arjuna. He
showed him His Swaroopa that the Saint has magnified in the Vishwaroopa by
the light of the lamp of Atmajnana. Now he has no more liking and love for
anything other than the Vishwaroopa Lord Shri Hari. He further says that
once this Vishwaroopa appears before one, there is no need whatsoever
for other Roopas of the Lord that are nothing but influenced by the
Prakriti.
Vibhakar Lele 31
Saint Dnyaneshwar has indicated here the non-relative and pure

('Nirupadhika, without association of the Prakriti) nature of the
Vishwaroopa. Other revelations of the Roopas are 'Prakritika, associated
with the Maya/Prakriti. He has gone on record in this Abhanga that he has
revealed in Dnyaneshwari, only the purest of the Roopas - the Swaroopa
of the Atman.
This nature of the Vishwaroopa is reaffirmed thus in this Abhanga. The

cross-reference in this Abhanga to Dnyaneshwari is also a vindication of
the fact that the individual who composed Dnyaneshwari and the
Abhangas is but only one; and not two different persons, as some of his
critics have alleged.
Another Abhanga, 875, stresses the importance of the Ishwara-

pranidhana in attaining the Godhead. Saint Dnyaneshwar says that all
other paths are worthless other than devotion to Lord Vishnu. Having
gained the invaluable human birth, one should not waste it on other invalid
efforts and paths. If one desires to attain to the Ishwara, one ought to
surrender oneself in entirety to Lord Vishnu. That definitely will lead to
the Divine Home of the Lord - the Vaikunttha.
Secret of Triputi in Saguna and Nirguna Sakshatkara

The next Abhanga, 222, describes the Swaroopa of Lord Vishnu, and also
the Vaikunttha. The Saint says that Lord Vitthal (Vishnu) is both the
Saguna, and the Nirguna. He is unique. He is the enchanter of the mind.
He purifies the soul. The Dhyata, the Dhyeyya, the Dhyana (i.e., all the
three elements of the Triputi of Dhyana); and the Chitta, are the Niranjana
Brahman. Lord Vitthal is the Chidananda Sanatana Brahman.
Lord Vitthal's Swaroopa is Saguna with reference to the Triputi and

Nirguna beyond it. The Triputi consists of the elements of the Dhyata, the
Dhyeyya, the Dhyana; and the Chitta, acting in unison. One sees the Saguna
Vitthal in it. When the Triputi vanishes, the Lord manifests in His Niranjana
Swaroopa. The Saguna-Nirguna Vitthal is unique (Vilakshana).
In yet another Abhanga, 529, he says that the Saguna Roopa (form) that
the devotees see is actually the shadow of the Nirguna Swaroopa. When
the Tattwas combine together, one sees the Saguna form. Yet that does not
disturb His original steady Nirguna Swaroopa. That Swaroopa is primarily
different from everything. The Vedas do not describe it. That Ultimate
Tattwa pervades the entire region from the Saguna to the Nirguna in the Para;
and also, the region beyond it. The Saint sees unseeingly the enchanting
Saguna Roopa. He reveals the secret of it. He says that the Nirakara
(formless) itself is manifesting in the Saguna Roopa.
Vibhakar Lele 32
He further says in Abhanga 544 that: 'I have seen the God of the Gods who
is difficult to be seen even by the Yogins. Howsoever much one goes on
seeing Him, one is never satisfied. On seeing Him, the doubts in my mind
about Him have vanished altogether; the Dwaita is destroyed. I have seen
Him bedecked in His infinite forms, and in His infinite manifestations. I
know fully well now that He is the same Lord Vitthal - the Divine consort
of Devi Rukmini.'
Ashtanga Yoga, Navavidha Bhakti and Pantharaja (Rajayoga)

As Lord Shri Krishna clearly says, the Lord is attained only through the
process of intimate Dhyana. This Dhyana process is the key to see the
Vishwaroopa. Its path is that of the Ishwara-pranidhana. Let us see from
another Abhanga, 351, that the Navavidha Bhakti is the same as the
Ashtanga Yoga.
Saint Dnyaneshwar says that: 'My mind has transformed into Lord Rama.
It has become the Lord Himself. It has swallowed the Pravritti; and
attained to the state of the Nivritti. Do you desire to know which Sadhana
I have done for that to happen? Listen! The Sadhana of the Navavidha
Bhakti, which primarily comprises of: Shravanam, Keertanam, Padasevanam,
Vishnusmaranam, Archanam, Vandanam, Dasyam, Sakhyatva and
Atmanivedanam - is the secret to that state. I meditated upon Lord Rama with
Ananya Bhakti, practising the Ashtanga Yoga methods of - Yama-Niyamas,
Pranayama, Pratyahara, Asana, Mudra, Dharana, Dhyana and Samadhi. This
Sadhana led to my mind becoming the Swaroopa of Lord Rama.'
Saint Dnyaneshwar traversed the Yoga-marga of the Rajayoga, aka

Pantharaja - with Ishwara-pranidhana. He beautifully syncretises the
Bhakti with Yoga in his path of Yoga - the Pantharaja/Rajayoga. His path,
yielding the fruits of Nivritti under the Pravritti tree, makes the Triputi of
Bodha-Bodhin and Bodhi (Triputi of enlightenment: enlightenment,
enlightened, and act of enlightenment) disappear. The Lord Vitthal who is
beyond the Triputi of the Dhyata-Dhyeyya-Dhyana reduced his Ahankara
to nought.
That royal path which makes the Sadhaka to lose the basic ingredient of
Ahankara from existence is none other than the Pantharaja. We have seen
many a time before not only the parallelism but actually the unity between it
and the Ashtangayoga, the Ishwara-pranidhana and the Navavidha Bhakti, that
are unique to it. In fact, we cannot imagine the Pantharaja, aka the Rajayoga,
without the Ashtanga Yoga, and Ishwara-pranidhana with its variants of the
Navavidha Bhakti. If one fails to recognise this cardinal principle of the
Pantharaja, one dare not say that one has learnt the essence of Dnyaneshwari.
Vibhakar Lele 33
Finale of the Vishwaroopa

Keeping in mind that the Pantharaja, aka Rajayoga, is the way to earn the
maximal wealth of the Dhyana, let us now turn to Gita to see what the
Lord says to Arjuna on his request to revert to the normal Roopa. He says
that Arjuna should not be distraught by the grotesque Vishwaroopa
Darshana. He should steady his mind, leaving aside its confusion. He
assures him; and asks him to rid his mind of fear. Lastly, He says that He
is now reverting to His normal Roopa that delights Arjuna's mind.82 He
reminds him again that His Vishwaroopa is the real Swaroopa; and he
should never forget it; and to keep its Alambana always.
Lord Shri Krishna's Original Form

Saying this, the Lord assumes His older self. Showing it to Arjuna, he
removes the fear of the Vishwaroopa from his mind; and assures him again
and again.83 Saint Dnyaneshwar says that such Gurus like the Lord are the
rarest to find who would assume a form to the liking of their disciples.
On seeing the old familiar former self of the Lord, Arjuna was overjoyed,
thinking that the vicious curtain of the Vishwaroopa that was occluding it
from his sight was luckily gone for ever, thus revealing again the Lord's
lovely form. He started seeing the battlefield with all its arrayed armies
and paraphernalia of war.
Rarity of Vishwaroopa
He says to the Lord: 'My mind has now pacified and is rejoicing the
appearance of your mild human form. It has now reverted to its original
composed state. I have now regained my poise and peace of mind.'84
After assuming the normal Roopa, the Lord says to Arjuna: 'O Arjuna!
You were indeed the most fortunate to see My Vishwaroopa that is most
difficult to know and see in reality. The Gods in the heavens remain always
anxious to see it. But their wishes are never fulfilled. The Swaroopa of
Mine that you thus witnessed in its fullest glory cannot be had by any
means like - the most acidulous learning of the Vedas, the severest of the
Tapasah, the Danam of great benefits, or even by the Yajnas and other
propitious deeds.' 85
Ananya Bhakti, Vishwaroopa Darshana and Dwaita

The Lord says that even though the Vishwaroopa is impossible to behold
by all the above highest means, yet it is amenable to Ananya Bhakti. It is
possible only by it to know the Lord as He is, in principle, and after so
knowing Him, enter unto Him, i.e., become united with Him.86
Vibhakar Lele 34
Ananya Bhakti leads to the Sakshatkara of the Lord in His Vishwaroopa.

Next to it, the Ahankara is destroyed; and simultaneously, the Dwaita is
erased from before the eyes. The Bhakta, the Lord, and the Vishva, become
one, i.e., the Lord in His pristine nature. The Ananya Bhakta is assimilated
into the Adwaita Tattwa.
The Saguna Roopa is the Sakshatkara of the Lord in the region between the
Bindu to the Nirodhika. We have already seen its nature through some of
Saint Dnyaneshwar's Abhangas. The Vishwaroopa Darshana is the final
stage of the Saguna Roopa Darshana; and before that of the Sayujya Mukti.
In the Sayujya Mukti, The Sakshatkara is in the state of the Dwaitadwaita.

The Ahankara is retained in it, though in a very subtle degree. In the state
of the Mahavideha Vritti, the Ahankara becomes yet too subtle. Once the
veil of the Avidya occluding the light of the Sattvaguna is removed, one attains
to the state of the Shuddha Sattvaguna. Then the states of Sayujya and the
Mahavideha give way to the Sananda and the Sasmita Samadhis.
Thereafter, the Dwaita state of the Sasmita Samadhi dissolves into the Adwaita
Samadhi, i.e., the state of the Kaivalya arises. This is the Maximal fruition of
the Ananya Bhakti, i.e., of Ishwara-pranidhana. This is the process that Saint
Dnyaneshwar alludes to in His Abhangas and commentary upon the Gita
Shloka, 11-54.
Climax of Yoga and Adwaita Philosophy

From the above, we see that the specific stages on the way to the Adwaita
Samadhi (Kaivalya) are as follows: Saguna Roopa (The 'Krishna' from
Bindu to Nirodhika) → Vishwaroopa Darshana → Sayujya - Mahavideha Vritti
(Dwaitadwaita state) → State of Shuddha Sattvaguna → Sananda Samadhi →
Sasmita Samadhi → Dissolution of Ahankara → Adwaita Samadhi (Kaivalya).
In his commentary, Saint Dnyaneshwar has described eminently the

attainment of the Adwaita, aka the Kaivalya state, by saying that: 'Then
My Bhakta, Me - the Lord, and the Vishva, which are none other than Me,
assimilate each other. It need not be said now that in that state, the Bhakta
merges, too, in Me.'
The Adwaita philosophy postulates the unified nature of the triad of the Jeeva-
Jagat and the Ishwara. It is realised by the path of the Ananya Bhakti. This is
the climax of Yoga; and the attainment of the final state of the Adwaita.
We have, by now, understood the Lord's statements to the effect that the
state of maximal Yoga - variously named as the Kaivalya, the Adwaita
Samadhi, the Videha Mukti, and the Sanjeevana Samadhi, etc., is attained
by the Ananya Bhakti. The state as above is the pinnacle of Yoga and
Vibhakar Lele 35
Philosophy of Adwaita. This Ananya Bhakti has to be understood in the

context of the Karmayoga that is inherent to it. It shines the lamp of Jnana.
The rays from it, travelling upon the Yoga path, towards the Infinite, reach
the Parama Dhama of the Lord.
The Lord says that87: 'O Arjuna! The Yogin who does the Karmas only for
My sake (i.e., follows the Karmayoga); who remaining in equanimity with
all the beings, becomes free of the contagion of enmity (i.e., follows the
Jnanayoga); who is devoted to Me and strives for attaining to Me (i.e.,
follows the Yoga); and who is My Ananya Bhakta (i.e., follows the path of
Ananya Bhakti); finally attains to Me thus.'
This Gita Shloka, 11-55, the last of its eleventh chapter, illustrates very
well the unique Yoga of Gita, its Rajayoga, which is a composite of the
Karma, Jnana, Yoga and Bhakti - all in unison. This is, in fact, the criterion
for the Ananya Bhakti.
Analysis of the Yoga Experiences

In the light of the discussions we had in the foregoing topics, let us see the
Chart (now being modified) given earlier under 'Harmonization of States
of Samadhi and Mukti' - 'Mukti and Samadhi' in the last part of this series
on Yoga of Gita, titled - Rajayoga of Gita. The modified chart of various
states and the points on Yoga path where they are attained, along with other
specialties is given on the next page.
Real Importance of Vishwaroopa

Saint Dnyaneshwar finishes the eleventh chapter of Gita on a reverential
note. He says: 'I have collected the beautiful Ovi flowers in the cup of my
palms of the Sat. I am offering these upon the august feet of the
Vishwaroopa with reverence.'
Thereafter, he takes up the twelfth chapter of Gita for narration. It is

devoted almost fully to the subject of Bhakti. Hence, it has been named as
'Bhaktiyoga'.
Vishwaroopa Darshana is the Sakshatkara of the Chidvilasa of the Atman.

This Sakshatkara is attained through Ananya Bhakti, as we have already
noted. We have already seen earlier a part of the twelfth chapter of Gita
on the Vyaktopasana and the Avyaktopasana, in the context of the Gita
Shlokas 12-1 to 12-6, in the last part of this work - Rajayoga of Gita under
the topics of 'Vyakta and Avyakta' and 'Vyaktopasana and Avyaktopasana'.
It is to recapitulate that, according to Lord Shri Krishna, those who practise

the Yoga devoid of Ishwara-pranidhana, or who take up the Dhyana of
Vibhakar Lele 36
the Avyakta, track upon the most difficult path. The Ishwara-pranidhana
is possible only of the Saguna Roopa. For that purpose, Gita has narrated
the Vibhootis of the Ishwara. The Bhakti upon these lines is easier. The
Yogin and the Bhakta are one and the same. That is the cornerstone of Gita,
as we have already noted then.
It was also noted that the Dhyana of the Avyakta Swaroopa is fraught with
difficulties for the human beings, since they can only take up meditation
of that which is tangible. In fact, it is impossible for us. Hence, for
meditation, one has to take up the Alambana of the Vibhootis, or the
Vishwaroopa.
It is now seen that Lord Shri Krishna is eulogising the Vishwaroopa again
and again. A partial answer to why He is doing so has been already given
while reviewing the matter of the twelfth chapter of Gita as in the above
context. By now, it is clear to us that: The Vishwaroopa is a major transition
point upon the path of progress of the Sadhakas. It is the experience upon the
borderline of the Vyakta and the Avyakta.
This will become absolutely clear from the Chart of Pashchima Path -
Places and Shoonyas/Dehas/Samadhi/Mukti/Experience/Process given
hereunder. It is to emphasize that: The Vishwaroopa Darshana is an
experience of importance, just before the experience of the Mahavideha Vritti
which itself is the highest experience of the Saguna Sakshatkara.
Pashchima Path Places and Shoonyas/Dehas/Samadhi/Mukti/Experience/Process

Sama Place Shoonya Deha kind Experi Sub- Process
dhi as per of ence state
State Dnyanesh Mukti 1 2 of
war Sama
dhi
Ajna Sthoola Sa-
Bindu First lokata Samp
Shoonya - rajnat
Trikuti V a
i Savit
S s arka
Ardhend Second a h Samp
u Shoonya Samee g w rajnat
– pata u a a
Shrilhata n r Savic
(Shrihata) a o hara
Nirodhik - Sookshma o Samp
a rajnat
Vibhakar Lele 37
Saroo S p a
Samp pata a a Nirvit
rajna k arka
ta Nada - s D
- h a Samp
a r rajnat
Nadanta t s a
k h Nirvic
a a hara
Shakti r n
Third a a Sana
Vyapika Shoonya Karana nda
– Golhata
- S M Sasmi Remova
a a ta l of the
y h Veil of
u a →→ Avidya
Samani j v over the
y i Light of
a d Sattvag
e una
h ↓
a ↓
Unmani Fourth N ↓
Shoonya M I State of
- B a R Shuddh
G a
Auta- h h
U Sattvag
peetha r a
N una
Pratishtt - a k A
m a ↓
ha
a r ↓
Guhya- - S
Asam r a Jeevan A ↓
chakra ↓
prajn a n -mukti K
- -
S ↓
ata g a
Sahasrar - H ↓
u
a Chakra A ↓
Brahma- Maha- m D ↓
T
randhra shoonya p e ↓
K
Para -
h h A ↓
Bindu
a a R ↓
[Parama A ↓
Shiva] ↓ ↓
↓ ↓
Vibhakar Lele 38
↓ ↓
Nirshoonya → → →Kaivalya-Deha → Videha Mukti → Kaivaly
→→→→ a
↓
State of
Adwait
a
The above will become absolutely clear from the Chart of Pashchima Path
Places and Shoonyas/Dehas/Samadhi/Mukti/Experience/Process given here.
It is to emphasize that the Vishwaroopa Darshana is an experience of
importance, just before the experience of the Mahavideha Vritti that itself is
the highest experience of the Saguna Sakshatkara.
The Lord intends that Arjuna should recognise the importance of the
highest Sakshatkara of the Saguna in the Vishwaroopa; and that he should
embrace the experience of the Vishwaroopa instead of the Muktis - like the
Salokata, the Sameepata, the Saroopata, etc., which are relatively at the stages
previous to it.
In His opinion, the Bhakti and the Yoga ought to be practised with discretion;
and not blindly. Hence, the Sadhaka ought to know the signs on the path of
the Ishwara's Upasana; and he should be able to evaluate those rationally and
duly. This is, then, the cardinal principle behind the Lord's repeated
narration about the importance of the Vishwaroopa.
Importance of the Saguna Form of Ishwara

Even if it is so, Lord Shri Krishna narrates the importance of the Saguna
form in the process of the Ishwara-pranidhana, knowing fully well the
attraction and love that the Bhaktas have for the experience of the Saguna
form of the Lord - in this case, that of Lord Shri Krishna.
Considering the importance from the Yogic angle, and the utility and
specialties of the Saguna form from the beginning of the Sadhana to its
end, through its various stages, the Lord does not devaluate the Dhyana of
the Saguna form, in any manner. In fact, while upon the subject of
Vyakta/Avyakta/Saguna/Nirguna Dhyana in the twelfth chapter of Gita,
He upholds that very Dhyana of the Saguna form for the ordinary, and the
vast majority of, Sadhakas.
We can understand that this narration of the Lord runs on the same lines
as the Pys as seen earlier by us. The Pys tells us that the Sadhaka progresses
on the path of Dharana-Dhyana-Samadhi by taking the Saguna as the
Alambana; and he ultimately reaches the state of the Kaivalya. Accordingly,
it is essential to have the proper Alambana as per the progress upon the
Vibhakar Lele 39
Yoga Path. This applies more importantly to the Alambana for the
Dhyana, at the point of the Vishwaroopa that is upon the border of the
Vyakta and the Avyakta, than to point of the Saguna Dhyana.
The Lord has this point in mind when he tries again and again to impress
upon Arjuna the supreme importance of the Vishwaroopa. He wants
Arjuna to track upon the path of Yoga: by understanding clearly the entire
process of the Yoga; and stages of progress upon the path.
That is why, at times, becoming anguished at Arjuna's ignorance of these

matters, he calls him names like 'O blind Arjuna'; 'You are a rustic who
does not understand the fine matters of Yoga’; etc. That is how Saint
Dnyaneshwar portrays the picture on this subject in his commentary on
the respective Gita Shlokas. The Lord is trying to imbibe in the mind of
Arjuna, and indirectly the Sadhakas, the supreme importance of insightful
Sadhana.
Next Topic
We will take forward this subject from the eleventh chapter of Gita to the
remaining portion of its twelfth chapter to know in details the peculiarities
and specifics of the Saguna worship. We intend to analyse further this
topic.
Sagunopasana
We already have had the critical appraisal of the Vishwaroopa Darshana
in the preceding pages. We are now going to take up the topic of the
worship of the Vyakta, the Avyakta, and the Saguna, for examining. That
way, the Vishwaroopa, in its ultimate form, is Avyakta. Meditating upon it
must accordingly be most difficult. Unless the Sadhaka has reached the
stage of the Dhyana of the subtlest Dhyeyya, he cannot achieve the Dhyana
of the intangible.
Worship of Vyakta and Avyakta

Patanjali has two very important Sootras on the Dhyana of the Vyakta and
the Avyakta things, (3-44 and 47, Pys).88 He has described five stages of
the Alambanas of an object for the Dharana-Dhyana-Samadhi and
Samyama, from the gross (Sthoola) to the subtlest (Sookshma). They are:
Sthoola, Sookshma, Swaroopa, Anvaya and Arthavattva. These are more
and more subtle, progressively from the Sthoola to the Arthavattva.
It indicates that the Alambana for the Dharana-Dhyana has to be, at least
initially, Vyakta, i.e., Saguna. Hence, in the beginning, one should take up
Vibhakar Lele 40
the Saguna tangible form of the Vibhootis, and their likes, for the
Alambana for Dharana-Dhyana.
Worship and Ishwara-pranidhana

According to Gita, Shloka 11-55, doing all the Karmas for the sake of the
Ishwara and seeing the Ishwara in every Bhoota, appears to be equivalent
to the Dhyana of the Vishwaroopa. This is the way of the worship of the
Vyakta (Vyaktopasana). The Avyaktopasakas, instead, attempt to meditate
upon the Avyakta. They have the Soham-bhava (state of Soham) towards
the Ishwara. Yet it may lack the ingredients of worship mentioned above,
in the Gita Shloka, 11-55.
The Avyaktopasana as above is purely of the Jnana-marga; and as earlier

noted, its rightful practitioners are but a few. Setting the Avyakta
Niralamba (unsupported - by image) as the Alambana (Dhyeyya) is almost
impossible for the generality of the Sadhakas. Hence, it has to be inferred
that: The most advisable way is to set up one of the Vibhootis of the
Paramatman for the Alambana; and adopt the worship with the Ishwara-
pranidhana as the essential constituent of it.
Already we have gone into great details of the Ishwara-pranidhana, as

recommended by Gita, too. We know that Patanjali prescribes the
Ishwara-pranidhana for attaining the Asamprajnata Samadhi.89
The Swaroopa of the Ishwara for that purpose has been described in Pys,
1-24 to 29. We have noted that it tallies with that of Gita. Pys, 1-27 and
28, give directions for the method of the Ishwara-pranidhana. The
scholarly commentator on Pys, Shri K.K. Kolhatkar, in his book,
'Patanjala Yoga Darshana', has valuable tips to offer upon the Pys, 1-23.
Aided by the Vyasa-bhashya on the Pys, and Sarvadarshana-sangraha, it
is to be deduced that the Chitta is in two states: The meditational state and
the worldly state. Accordingly, the Ishwara-pranidhana in the two states
differs.
When in meditational state, one should attempt to see one's unity with the
Ishwara Tattwa; and practice the Japa of the Mantras, Nama, and the
Pranava, etc., vocally, or silently (by the three Vachas - Vaikhari,
Madhyama, and Pashyanti).
The loud vocal chanting is by the Vaikhari Vacha. The chanting to self is
by the Madhyama Vacha. The silent chanting in the mind is by the
Pashyanti Vacha. When the Japa progresses to the Para Vacha, it is the
fruition of the Mantra Japa.
Vibhakar Lele 41
When the Chitta is in the worldly state, doing all the Karmas, as in Gita
Shloka 11-55, for the sake of the Ishwara is Ishwara-pranidhana.
This two-fold approach to the Ishwara-pranidhana is the secret of the

Ishwara-pranidhana, both in Gita and the Pys. By this method, the
Sadhaka's Chitta is always engrossed with the Ishwara. It leads to the
Asamprajnata Samadhi; and attendant Sakshatkara of the Atman, as Gita
says in the Shlokas, 11-10 and 11.90
Soham and Ananya Bhakti

While accrediting the views as above, we have also to add here that: Seeing
all the Bhootas with equanimity is an essential ingredient of the Ishwara-
pranidhana. Gita calls it by the word - 'Sama-buddhi' (equanimity). Gita lays
great stress upon it. It does not much support the identification of the self
with the Ishwara (Soham-bhava). That is the Alambana of the Jnana-marga.
It appears that Gita does not find that Alambana as much useful for the
Sadhana.
Instead, Gita lays more stress upon the Ananya-bhava: That Ishwara is in
everyone and everywhere. The Bhakta does not, even for a moment, remain
aloof from this Ananya-bhava. This is the mutual relation between the
Jeeva-Jagat-Ishwara, as Gita sees it.
On its face, this Bhava appears to be Dwaitin in nature. But the same
ultimately leads to the Adwaita-bhava by the loss of the identity of the self
(Ahankara), as seen in the light of various statements in Gita; and in the
narration of Saint Dnyaneshwar upon Gita. The Soham-bhava appears in
the process of Ananya Bhakti. Gita does not appear to indicate that there
is any separate method of meditation like the Dhyana upon the Soham
state.
Similarly, Gita does not support the meditation upon the unity of the
Sadhaka with the Ishwara without attributes ('Nirupadhika, absolute
state). The 'Nirupadhika, or the absolute state, is the Swaroopa of the Ishwara
that is described in the words like the Avyakta, Avikari, Akshaya, and Avyaya,
etc. About it, Lord Shri Krishna clearly says in Gita Shloka, 12-5, that its
Dhyana entails great deal of torture to Sadhaka; and it is almost impossible
of attaining to the set goal of Sakshatkara.91
Although Gita does not proscribe this type of Avyaktopasana (worship of

the Avyakta); and though, it too, is a form of worship that conforms to the
Shastras; it is not meant for the generality of the Sadhakas. Saint
Dnyaneshwar goes a step further; and says that it is the path without Bhakti
(of the Vyakta), impossible of attainment. Rather than being a way of
Vibhakar Lele 42
Bhakti, it is nothing but the craving (Āsakti) for the Niralamba (Avyakta);
and it does not yield its fruit to most following it. (Dny, Ovi 12-60, etc.).
He further says that this way of those who, meditating upon the Soham-
bhava, try to embrace the Niravayava Akshara (non-manifest, Avyakta)
Brahman; and attain the Shoonya state (Asamprajnata Samadhi, the
Brahman); do not gain anything more than what the Vyaktopasakas attain.
Yet their way is fraught with vast dangers and troublous sojourn. (Dny,
Ovis 40, 58 and 59). That is what is the fate of the Sadhakas upon the path
of the Dhyana of the Niralamba, the Avyaktopasana, the Soham.
Ananya-yoga
Hence, in the final analysis, it is to conclude that Gita upholds the path of
Ananya Bhakti, i.e., worshipping the Lord - merging all the senses with the
Chitta, the mind, etc., unto Him; and with full of faith in Him. This is the
path of Gita, of Bhakti and Yoga (Gita, 12-2,92), which Saint Dnyaneshwar
also elucidates in his own words (Dny, Ovis 12-38 and 39).
Accordingly, being a Bhakta and a Yogin is the same state. Thus, Bhakti
and Yoga of Gita are not different from each other, but the same. This is
called the Ananya-yoga by the Lord.
He says that: 'Surrendering all the Karmas unto Me and meditating upon
Me with the Ananya-bhava, the Yogins worship Me (with Bhakti), devoted
to Me alone, with Chitta thus immersed in Me. I uplift those Yogins
(Bhakta Yogins, or Yogin Bhaktas) united with Me from this horrendous
ocean of the Samsara without delay.' 93
After this syncretic association of the Bhakti, the Yoga, the Jnana, and the
Karma, one may call the Sadhaka either as a Bhakta, or a Yogin, or a
Jnanayogin, or even a Karmayogin. Call him by any name, his image that
Gita portrays to us is that of the Sadhaka of the Ananya-yoga.
Commentary of Acharya Shankara on Gita Shlokas, 12-1 to 7

The Gita Shlokas, 12-1 to 7 are very important for understanding the
Bhakti and the Yoga of Gita. Let us look into the comments of Shrimat
Shankaracharya upon these Shlokas as they shed light upon the various
concepts of Gita here: like the Avyaktopasakas, the Vyaktopasakas,
Bhakti, Yoga, Jnana, Karma, and Ishwara-pranidhana, etc., which will
help us in understanding them better.
He says94: 'Gita describes the details of worship of the Paramatman that

is non-qualified Akshara Brahman, right from its second to the tenth
chapter on Vibhooti-yoga. Equally so, these very chapters also describe the
Vibhakar Lele 43
worship of the Parameshwara ('You' in Arjuna's words; and 'I' in Lord Shri
Krishna's words) who is endowed with the ultimate of the Yoga and
Aishwarya, Jnana-shakti; and associated with Sattvaguna. In the eleventh
chapter of Gita, the Lord has displayed His Vishwaroopa endowed with
the ultimate Aishwarya, which is the primordial Atma-roopa behind the
phenomenal world for worshipping; and advising that Arjuna should do
the Karmas for His sake, etc.'
Arjuna poses the question before the Lord as to which of the methods of
His worship is superior. He asks who can be said to be the better Yogin out
of the two: (1) Those who follow the path of the Upasana as described
above, do the Karmas for the sake of the Lord, becoming Ananya Chitta
with Him, worshipping the Vishwaroopa Parameshwara; and (2) Those
who giving up all desires and becoming Sarva-karma-sannyasin, worship
the Brahman that is: Parama, Akshara, Avyakta, non-qualified (without
the Upadhi), and invisible to the Indriyas.
The Lord replies to this: 'We will consider latter the worshipers of the
Akshara. But the former who keep their mind, tuned to Me day and night,
all the time, (as said in Gita shloka, 11-55 above), are the Yogins of merit,
the best amongst all (Yuktatama).'95
Does it mean that the former Sadhakas are not Yogins of merit? The Lord
says that their path is troublous and fraught with hazards. 96 One should
pay more attention to the word used by the Acharya in his Bhashya on
Shlokas 12-1 and 6-47, which is 'Yuktatama', as was also used in Gita
Shloka 6-47.97 In it also, the Lord says that those Yogins who, endowed
with Shraddha, keep their Chitta in Him, are the 'Yuktatama' (the best
amongst the Yogins). The Gita Shloka, 6-47, also indicates clearly that the
Vyaktopasana is the most superior to all other methods of worship.
The Acharya says further that: 'The Akshara (Brahman), being the Avyakta
in form, cannot become the object of sensing by the Shabda, and Roopa,
etc.; and as such, cannot be perceived in a form by any means. It is
pervading everywhere like the Akasha. Being Avyakta, it is Achintya; and
hence, it cannot be meditated upon by the mind since only the objects that
can be perceived by the senses can be contemplated upon. The Brahman
is the succour of all the Bhootas.
'It is the Kootastha, i.e., stationed in the Maya. The Maya is called the
Koota. It, too, has the innate maladies of Avidya, etc., that are at the base
of the Samsara. It is the same as is alluded to in Gita Shloka, 7-14,98 and
Shvetashvatara Upanishada, 4-10. The One who presides over it and is
Vibhakar Lele 44
stationed in it (Koota) is known as the Kootastha. Alternatively, since it is

stationed like in a heap (Koota), it is the Kootastha.'
After this longish discourse, the Acharya says that: 'Also, those others
attain who worship it, in every way, controlling the senses all the time, and
remaining devoted to it, in spite of their meditation being upon what is
Achala, and Dhriva: i.e., the Akshara (the Brahman), which is described
above.'
'Need one tell that these worshippers of the Akshara also attain! The Lord
has already said that the Jnanin is His Atman. 99 How can one use the
words, Yuktatma or Ayuktatma about those who are one with the Lord?
But they go through a treacherous path laden with great difficulties and
hazards in their Sadhana of the Avyakta.'100
The Acharya further says that: 'Though those who worship him as per Gita
Shloka 11-55, do have a difficult path, those who tread upon the path of
worship of the Avyakta face more hardship because it involves giving up
the identity with their own bodies.'
Upasana
The Acharya says that101 'Upasana is being in a state in which the object
of worship is made consciously the object of meditation, assimilating its
existence by the senses and contemplating upon it for a long time, also,
attaining its nearness; and remaining in this state for a long time without
wavering of the mind or discontinuity. It entails maintaining the Chitta
Vrittis upon the contemplated object like a pouring a stream of oil
continuously. These are the characteristics of Worship (Upasana).'
It means that, according to the Acharya, the practice of the two important
facets of the Ashtangayoga of Patanjali, viz., Dharana and Dhyana is worship.
The Samadhi state is the pinnacle of this process of worship, we may
conclude. The students of Yoga-shastra may bear this in mind.
It has also to be noted that the Patanjala Yoga Darshana has dealt with
this subject of worship (Upasana) in a systematic way. Accordingly, the
stages on the path of any system of worship have to be: 'Dharana → Dhyana
→ Samadhi → Samyama → Attainment of the Kaivalya'. There is no escape
from this fact, whether one follows the Jnana-marga, the worship of the
Avyakta, the Yoga path, or the path of Bhakti!
The Acharya has looked kindly upon the Sankhya Darshana, although it
is Dwaitin, by one reckoning. He adopts its philosophy and Genesis,
except for the duality of the Purusha and the Prakriti and the multiplicity
Vibhakar Lele 45
of the Purushas, inherent in its one School of the Sankhya philosophy.

Hence, for us who are interested in the Yoga-shastra, with its attendant
dimensions of Karma, Jnana and Bhakti, we would be better off the
philosophical and hegemonic discussions of the scholars upon the varying
philosophical angles.
Needless to say, by the above cited concept elucidated by the Acharya in his Gita
Bhashya, it is clear that one must call the practice of the Ashtanga Yoga as per
the Pys as the true scientific and systematic way of worship (Upasana). The
clear statements of the Acharya on what is the Upasana easily lead to the
syncretic view of Bhakti and the Yoga being one and the same. It clarifies that
the essentials of even the so-called Bhakti are the Dharana and the Dhyana of
the Pys. This is, then, the crucial meeting point between the Bhakti and the Yoga
streams, establishing both as one and the same in their individuality and totality.
Once we see this perfect congruence between the Bhakti and the Yoga,
which even the Lord has upheld in Gita (chapter 12), the only question on
the Bhakti, aka Yoga, that remains is the advisability of the worship of the
Vyakta or the Avyakta object as the Dhyeyya. Worshippers of both have to
suffer difficulties on the path. Yet the Avyaktopasakas suffer a great deal
of trouble following their Path as compared to the Vyaktopasakas. The
attainment of the goal is rather impossible for most of the former Sadhakas
than the latter. This is the main point that Gita is making out, as confirmed
by the Acharya.
Secret of Upasana
In spite of the difficulties portrayed by Gita and the Acharya on the path
of the worshippers of the Vyakta forms, Saint Dnyaneshwar avows that
their path is easy to follow. That is because he has discovered in Gita the
path of the Natha Sampradaya - the Pantharaja, aka the Rajayoga. It is the
path of the Ananya Bhakti, aka Upasana. (Dny, Ovis 12-75 to 82).
It is the path in which one does all the Karmas, but surrenders their fruits to
the Ishwara. It entails keeping their all Bhavas (Feelings, emotions) in the
Ishwara, and worshipping the Lord who is Saguna, with attributes (Upadhi),
described in Gita by the Lord as 'My worship'. It is the path of the four-fold
worship of the Karma, the Jnana, the Yoga and the Bhakti. The Guru Kripa
or the Ishwara Kripa is central to it. It incorporates the Dharana-Dhyana-
Samadhi and other processes of the Pys. Another cardinal point is the
Layayoga in association with Kundalini awakening and its processes.
Ananya-yoga
The Lord describes the method of worship by the Ananya-yoga thus:102
'Keep your mind in Me. Keep your Buddhi steadied in Me. This is the way to
abide in Me. There is no doubt about this.'
Vibhakar Lele 46
Saint Dnyaneshwar amplifies it. He says that one should affix one's mind
with all the Vrittis of the Chitta in the Lord's Swaroopa. One should firmly
know His Swaroopa for this purpose and should remain unwavering about
it. One should affix the mind and the Chitta with its Vrittis, upon His
Swaroopa, either of the Vishwaroopa, or one within it, whichever has been
accepted by one's mind.
One should immerse in its Dhyana. When the mind and the Vrittis of the
Chitta stabilise in that Swaroopa, one would attain to Him. The Dwaita
arises due to the mind and the Buddhi. Once these are stationed in the
Swaroopa, it vanishes. The individuality thus dissolves in the Swaroopa.
Further he says that if one cannot attain this in one go, one should do it
step by step. That is the Abhyasayoga, i.e., practise of the Ananya Bhakti
(Yoga).103
Saint Dnyaneshwar says that in that case one should try to devote oneself
entirely to the Lord just for a moment. When the mind starts savouring the
bliss of such a moment, it would start demanding more and more of it. It
is the nature of the mind to become addicted to pleasure. This also applies
to the transcendental bliss. As it steadies in that state, it will divert itself
from other worldly objects of pleasure. This method is called the
Abhyasayoga.
The Lord says that if one is unable to do this, then one should do the
Karmas for His sake. Doing so, one would attain the goal of the
Abhyasayoga.104
From this Shloka of Gita, we understand that the Ananya Bhakti is now
turning to its constituent of the Karma, as in the Gita Shloka 11-55 we had
seen. We may note that the main import of the Gita upon the main
constituents of the Ananya Bhakti (Yoga) never changes. It always
encompasses the four folds of Karma, Bhakti, Jnana and Yoga, all in
unison.
The Gita Shloka, 12-11, informs us that in case the Sadhaka finds himself
unable to do the Karmas for the sake of the Lord, he should control the
desire for the fruits of the Karmas and renounce them.105
Chief Guiding Principle of Worship - Gita Shloka 12-12

From the above narration of Ananya Yoga, we arrive at the final Shloka,
12-12 of Gita, that is at the conclusion of Upasana-kanda of Gita that
started with its sixth chapter, in fact, rather earlier, from its fifth chapter
Vibhakar Lele 47
with the Shlokas 5-27 and 28. It is, therefore, utmost important to know its
summarising purport on the subject of worship, i.e., Upasana.
The Lord says in it that:106 'The path of Sadhana is such that the practice
(Abhyasa) is its base. From it, arises the Jnana. By the Jnana, one can do
the Dhyana properly. By the Dhyana, when the state of the
'Sarvabhavadhishtthatritvam' arises, then the Karma has no consequences.
That leads to the real state of the Karmafalatyaga. It further leads to the state
of the Shanti (Brahman), without delay.'
Elucidation of Gita Shloka, 12-12

While earlier on this Shloka, 12-12, Gita, we had seen that the path of the
Sadhana is: 'Abhyasa (practice) → Jnana → Dhyana → Karmafalatyaga
→Shanti'. (Ref: Shanti, Gita and Shanti, and Graph of Sadhaka's Progress,
in the part of this work, titled 'Inner Secrets of Rajayoga'.) That time, it was
understood that the Ovis of Dnyaneshwari (12-141 to 143) that are usually
cited against the said Gita Shloka, 12-12, do not elucidate the real meaning
of this Shloka.
Actually, the Ovis (Dny, 12-137 to 143) are required to be read together to
understand the clear purport of the Saint's commentary on this Gita Shloka.
They elucidate and convey the correct meaning of the said Shloka. This
has been already noted by us in the foregoing part as cited earlier.
Conclusion of Upasana-kanda
As pointed out earlier, the Gita Shloka, 12-12, is the concluding one at the
end of the Upasana-kanda (Devata-kanda) as per Saint Dnyaneshwar.
(Dny, Ovis 18-1430 to 1456). Accordingly, the Jnana-kanda commences
from the Gita Shloka, 12-13. ('Adveshta sarvabhootanam …').
As noted above, the clear-cut path of worship according to Gita is:

'Abhyasa (practice) → Jnana → Dhyana → Karmafalatyaga →Shanti'. This
certifies the nature of the worship of Gita lucidly. In the reference given
earlier, we have already noted the various meanings of the word Shanti,
and that applicable in the said Shloka, 12-12.
Since this Shloka covers all the aspects of the Karma, Jnana, Dhyana
(Yoga) and Bhakti, the debates are set at rest, so far as we are concerned,
whether Gita upholds the Karmayoga, the Bhaktiyoga, or one of its
umpteen so-named Yogas. Being at the conclusion of the Upasana-kanda,
its importance from the point of summarising worship cannot be belittled.
We will not enter here into the polemics on the said Gita Shloka, as many
scholars have done. Our interest is to understand the Yoga of Gita in the
Vibhakar Lele 48
light of what Saint Dnyaneshwar says. That objective is already attained

so far as the said Gita Shloka and its purport goes.
Ishwara-pranidhana
Now we will turn our attention to another important topic, very much
essential to the Yoga of Gita: that of the Ishwara-pranidhana. We will look
into certain remaining aspects of it. Similarly, it is desirable to consolidate
the overview of Gita and Patanjala Yoga Sootras that we had discussed
earlier, from time to time. We have already noted the congruence in these
two sciences of Worship. We have to give the final touch to various
concepts that were examined last.
Saint Dnyaneshwar on Ishwara-pranidhana

Saint Dnyaneshwar has highlighted the congruence of the Ishwara-
pranidhana with the Yoga of Gita variously. He says that Lord Shri
Krishna initiates the Sadhana for attainment to the state of the Moksha
state for the Ajnanins in the third chapter of Gita. That way, the
Dehahankara (conviction that 'I am this body') is loosened.
For that, one should desist from doing the Kamya (with intention of
gaining the fruits) and Nishiddha (proscribed) Karmas; and one ought to
do the Vihita (appointed by the Shrutis and Smritis) Karma diligently. For
such Karmas to yield the annihilation of the Ajnana, the Lord has
prescribed the method of surrendering them, along with desire for their
fruits, to the Brahman (Brahmarpanam). One should do every Karma that is
performed by the body, Vacha and mind for the sake of the Ishwara.
The method of worshipping the Ishwara by the Karmayoga is narrated by

the Lord in the later part of the fourth chapter of Gita. From that point
onwards, until the end of the eleventh chapter of Gita, and further Shlokas
of its twelfth chapter up to Shloka, 12-12, Lord Shri Krishna narrates the
methods of worship of the Ishwara by the Karmas one performs. These
eight chapters are the Devata-kanda, aka Upasana-kanda, of Gita. This is
what the Saint has clearly said.
By following this path of the worship and adhering to the Guru

Sampradaya (tradition), one begets the blessings of the Ishwara (Ishwara-
prasada) and the Jnana. Dnyaneshwari summarises what is the Ishwara-
pranidhana and worship. This method of Gita of the Ishwara-pranidhana
leads to the goal of Yoga, i.e., attainment of the state of the Kaivalya. These
Ovis - (Dny, Ovis 18-1430 to 1456), coming in the last chapter of
Dnyaneshwari are very important to summarise the method of the Yoga of
Gita.
Vibhakar Lele 49
Shvetashvatara Upanishada and Para Bhakti

Just like Saint Dnyaneshwar, the Shvetashvatara Upanishada, too, regards
the Guru as very important and instrumental in attaining to the Ishwara.107
The truth is revealed to the Mahatman who is devoted to the Ishwara and
the Guru, in its Para Bhakti state. The Yogin becomes free of all the
bondages of the Prakriti when he experiences the Brahma-tattwa that is
lighted up like the lamp, through the Atma-tattwa. He becomes the Tattwa
itself , i.e., Aja (beyond birth and death), Dhriva (stationary), the purest
and pristine of all, knowing the Paramatman.108
The above Mantras of the Shvetashvatara Upanishada indicate that Yoga

and Bhakti are names of the same path, leading to Moksha. The final goal
attained by each is the same , i.e., the Sakshatkara of the Brahman. The
words - Ishwara, Paramatman, Parameshwara, Deva, Guru, Atma-tattwa
and Brahma-tattwa - represent the same entity. The Upanishada also clearly
indicates the Adwaita of the Jeeva with the Shiva; and advises the Para Bhakti
for its Realisation.
Patanjala Darshana
We have already noted the take of the Pys from time to time upon the
concepts of Ishwara and His Pranidhana. It recommends the path of Yoga
for the Sakshatkara of the Kaivalya. That state is attained as soon as the
equality of the Chitta and the Purusha is attained in respect of the purity ,
i.e., the primordial state (Shuddhi-samyavastha).109 This state of purity is the
same as the state of the Para Bhakti as in the Shvetashvatara Upanishada. Saint
Dnyaneshwar calls it as the final object of Yoga. (Dny, Ovi, 2-273). This is
obviously attained on the Jeeva attaining the state of equality with Shiva
in full congruence and unity.
Ishwara-pranidhana
Ishwara-pranidhana as the worship for attaining that state is included in
Pys. We have considered all these aspects previously, at various places in
this work. {Gita and Patanjala Yoga (Inner Secrets of Yoga); Rajavidya
Rajaguhyam and Amritanubhava and Shiva-Shakti; (Ishwara and
Worship)}.
We are trying to consolidate all the concepts related to the Ishwara here.
The Ishwara appears in the Pys in its Sootra, 1-23.110 Patanjali clearly says
that the Asamprajnata Samadhi can as well be attained by the method of
the Ishwara-pranidhana, like other methods stipulated in Pys. Ishwara-
pranidhana is the Nama-smaranam (reciting the name of the Lord), meditation
and contemplating upon the Lord, with a mind without any desires and pure in
all respects; and doing all the Karmas for the sake of the Ishwara. This is verily
Vibhakar Lele 50
the much-touted Bhakti-marga. The Pys includes this path of Bhakti eminently
in their Sootras thus.
Swaroopa of Ishwara as per Pys

The Swaroopa of the Ishwara as per the Pys is contained in the Sootras,
1-24 to 27. The worship of the Ishwara (the method of Ishwara-
pranidhana) is detailed in the Pys, 1-28. The result of the Ishwara-
pranidhana is stated in the Pys, 1-29. In this manner, the Sootras, 1-23 to
29 of the Pys are related to the concept of the Ishwara and His Pranidhana.
Their import has been earlier noted at various places in this work by us.
The Pancha-kleshas
The Pys describes the Ishwara's Swaroopa in minimum words. 111
According to Pys, 2-3, the five Kleshas are Avidya, Asmita, Raga, Dvesha,
and Abhinivesha. The Avidya is the cause of the remaining four Kleshas.
(2-4, Pys).
Avidya
The Avidya, according to Pys, 2-5,112 is responsible for the Jeeva to regard
the impermanent as the permanent; the Samsara as the reality; the unholy
and impious as the holy and pious , i.e., to regard the body (Deha) as real;
to take pleasure in the thing that is actually the cause of sorrows untold,
i.e., to take pleasure in the enjoyment of the sensory objects; and to regard
that which is not the Atman as the Atman , i.e., to treat the body (Anatman)
as the Atman. Another name for the Avidya is Ajnana.
Asmita
It is defined in the Pys, 2-6, 113 Drigshakti means the Drashta.
Darshanashakti means the Chitta by which the Jeeva views the world and
its affairs. Asmita means the knowledge of being 'I'; because of which one
sees oneself at one with Drashta, Chitta and Atman, though they are
different from each other. That leads to the pulsation in the Jeeva of 'Asmi’,
i.e., 'I am'. This is the effect of the Asmita Klesha. This is also known as
the Ahankara. Identification of the Ahankara with the Atman is the Klesha
of Asmita.
Raga-Dvesha114
Raga is the desire for more pleasures after the experience of a pleasure.
Similarly, Dvesha is the aversion to the experiences of Duhkha after
experiencing it once.
Vibhakar Lele 51
Abhinivesha115
The clinging to the body and the wish not to die, found in both the learned
and the ignorant, is associated with this Klesha of Abhinivesha. The
conviction that this body is 'I', flowing like a river's waters, is the nature
of this Klesha. It is alternatively known as Dehatmabhavana.
Ishwara and the Vipakashaya

The Kleshas are of two types: Sthoola (gross) and Sookshma (subtle).
Dhyana leads to the destruction of the Sookshma Kleshas. These five
Kleshas are at the root of the Karmashaya (repository of Karmas in the
Chitta). The Karmas are also of three types: good, bad and mixed. The
Kleshas like Avidya, etc., are the causes behind the birth (Janma), death
(Mrityu), Ayu (life; longevity) and the experiences of the Sukha and the
Duhkha. (1-24, 2-10 to 13, Pys).
The Jati (birth), Ayu (life; longevity), and the experiences of pleasures and
sorrows, are together known as the Karmavipaka. Their base is the
dormant repository of the desires in the Chitta (Vasanashaya). The
Ishwara is aloof from, and does not have, the Kleshas, the Karmavipaka
and the Vasanashaya. This is how Patanjali describes the Ishwara who is
the Unique amongst the Purushas. A stream of the Sankhya philosophy
regards that there are as many Purushas as there are the Jeevas.
The aloofness of the Ishwara from the Kleshas and the Vipakashaya means
two things: the first is that He is unaffected by the five Kleshas (Pancha-
kleshas); and second, that He has nothing to do with the Pancha-kleshas,
Sukha-Duhkhas, and the Karmavipaka of the Jeevas, i.e., with the other
worldly Purushas. The Ishwara has nothing to do with the ideas that the
Ishwara gives the Sukha-Duhkhas, and makes the Jeeva enjoy and suffer
the fruits of its Karmas, etc.
Gita, too, in its own way (Gita Shlokas, 5-14 and 15) 116 says that the
Ishwara is not the one who is responsible for the actions of the Jeeva, His
Karma and the experience of the Karmafala. He does not have anything
to do with the good and bad deeds of any being. The Jeevas undergo the
experiences of the fruits of the Karmas and Karmafalas because of the
Ajnana that occludes the Jnana. The Prakriti (aka, Svabhava, Maya,
Avidya) alone is responsible for all that. That is what we learn from the
Gita Bhashyas of the Acharya and the others. The above cited Shlokas of
Gita show how closely the Ishwara of the Pys is related to the Ishwara of
Gita.
Vibhakar Lele 52
The Ishwara that is the Unique Purusha is called the Uttama Purusha of
Gita. We have already gone into the details of that topic of Gita and
Dnyaneshwari in the topics under 'Swaroopa of Paramatman' - 'Ashvattha
Tree and Holistic Darshana of Atmatattwa, (Chapter 15) ‘, etc., in this
work in 'Ishwara and Worship [Upasana]'. The nature of the Ishwara is
further disclosed in 1-25, Pys.117 It says that the seed of the Sarvajnata is
in the Ishwara, i.e., He is the Sarvajnanin. The characteristics of
Sarvajnata remains in Him in the seed form in all the three stages of the
Vishva, i.e., Creation (Vishwotpatti), Sthiti (world) and Pralaya
(destruction of Creation).
Sarvajnata means Brahma-jnana. This Jnana is inherent to the Ishwara.

The Brahma-jnana is the root of every kind of Jnana. It is called the
Sarvajnana here in this Sootra. It is never lost. Hence Patanjali says that the
Ishwara is the ace amongst the Jnanins; and He is the seed of all the Jnanas.
We had examined the subject of the Jnana and the Ajnana at the time of
studying the thirteenth chapter of Gita. If we take it all into consideration,
we find that the Sarvajnanin Ishwara of Patanjali is congruent with the
Ishwara of Gita. The Swaroopa of the Brahman is Jnana. Hence this
Sarvajnanin Ishwara of the Pys must have the Swaroopa of the Brahman.
Ishwara and Guru

Patanjali explains further about the Ishwara. He says that:118 The Ishwara
is beyond Time (Kala) and Space (Desha). He is the Guru of all the Gurus,
of all the times. In another system of philosophy, He is called as the Guru-
tattwa. Arjuna, too, recognises Lord Shri Krishna, the Ishwara of Gita, as
the Guru, while accepting to be His disciple, as we have already seen.119
This Ishwara of Patanjali who is the Guru of the Gurus can be recognised
in Gita from the Lord's utterances. Lord Shri Krishna says to Arjuna that
He has preached the Yoga to Vivasvana in the earlier ages who had passed
it down to Manu, from Manu to Ikshvaku, and on to the Rajarshis (kings
who were Rishis).120
The Yoga that leads to the attainment of the Brahman was disseminated
by the Lord Himself. It was transmitted in the line of 'Vivasvana → Manu
→ Ikshvaku → Rajarshis'. Hence, the Ishwara of Gita is also the Guru of
the Gurus, just as in the Pys.
The Ishwara of Patanjali is beyond Time and Space (Dikkalateeta). That

is also the averment of Gita about the Ishwara.121 According to Gita, He
is the Ishwara of all the beings. He is without birth. He is the Avyaya
Atman. He takes Avataras by His Maya, by controlling His Prakriti.
Vibhakar Lele 53
Such Avataras of the Lord and His deeds are indeed divine. He assumes the
Avataras for the sake of re-establishing the Dharma which is righteousness;
and for spreading His message that He has to as the Adya (primordial) Guru.
He had done it after the Creation, by way of sermon to Vivasvana. His
sermon, i.e., message is the Dharma. The Lord takes births as Avataras to
re-establish it; and to rid the earth of the villains; and to protect the
righteous.
Pranava and Ishwara's Saguna Form

After establishing the Swaroopa of the Ishwara in Pys, 1-24 to 26,
Patanjali connects it with the Saguna Sakara by saying that the Pranava
symbolizes Him. 122 It is already noted that the Ishwara is the Guru of
everyone; and is beyond Time and Space. The unity of the Ishwara with
the Guru is seen from it, as well as, the nature of the Guru in the Adhyatma.
The Pranava is the connecting cord between the Saguna Sakara World and the
Guru that is the Ishwara who is ever ready to discharge His duty as such. That
is why Patanjali says, connecting the Ishwara with the Saguna Sakara, that the
Pranava denotes Him. The Pranava is His manifested Swaroopa, His name!
The Pranava comes from its Para form into the Vaikhari form by the
utterance of the syllable OM. OM is the manifestation of the Pranava for
the Sadhakas. We have already seen the nature of the Pranava and the
Onkara revealed by Gita, and the Vedas, and the Upanishadas. ('Book –
6, Pranava and Onkara', in 'Ishwara and Worship', of this work). The
readers may refer to it again for the sake of understanding the dimension
of the Pranava from the Sootra, 1-27, of Pys. It is enough for our purpose
here just to mention that from its Saguna Sakara form to its Nirguna
Nirakara Swaroopa, the Pranava comprises of the Brahma-nada.
Basic Principle of Ishwara-pranidhana

In the next Pys, 1-28, the Sadhana of Ishwara-pranidhana is defined.123
One should do the Japa of the Pranava, i.e., Onkara, by all the three
Vachas, viz., the Vaikhari, the Madhyama and the Pashyanti. One should
practise the Japa of the Soham, tuning it to the breathing cycle. While at
the Japa like that, one should fixate one's mind upon the Ishwara that is in
all the objects of the world, and its beings (Bhootas), etc. It implied the
notion of 'Vasudevah Sarvamiti' of Gita , i.e., the Lord Vasudeva is
everywhere; and in everything, every being, in the entire world. These are
the implied Sadhanas by this Sootra.
There are many a way in which the Ishwara-pranidhana can be practised.

But at their base is this Pys, 1-28. Keeping the mind tuned to the Ishwara,
one should meditate upon His Swaroopa. The Japa of the Onkara and this
Vibhakar Lele 54
Dhyana, with attuning to His nature, is the essence of the Ishwara-

pranidhana.
As this practice of the Japa matures and the meditation deepens, one goes
through the various stages of the Dharana, Dhyana, Samadhi, and
Samyama. The Ishwara ultimately manifests in the Sakshatkara before the
Sadhaka. The Adhyatma Prasada is bestowed by the Ishwara; and the
Nirbeeja Samadhi, including other progressive stages of Yoga and
Kaivalya, are accomplished.124
Ishwara-pranidhana Overcomes Obstacles in Yoga
Patanjali says that because of the practice of the Ishwara-pranidhana, the

obstacles in the path of the Yoga are overcome; one attains the Sakshatkara
of the Ishwara; gains the Jnana of the Ishwara's Swaroopa; and attains the
Nirvikalpa Samadhi without hassles. It leads to the Sakshatkara of the
Atman; and attaining to the state of the Kaivalya. 125
In Gita, too, Lord Shri Krishna gives the assurance of accomplishment of

the Yoga by Bhakti aka Ishwara-pranidhana.126 This effect of the Ishwara-
pranidhana is identical in the Pys and Gita, as can be seen from the above
citations.
The term, 'Ananyashchintayanto mam' of Gita, means 'by constantly

meditating upon Me, i.e., upon the Ishwara'. It is equivalent to the term,
'Tajjapastadarthabhavanam' of Pys which means to do the Japa of the
Ishwara, constantly meditating upon Him, i.e., His Swaroopa. The words,
'Apyantarabhavashcha' means the removal of the obstacles in the path of
the Yogin, in practising the Yoga. It is equivalent to the assurance of the
Lord in Gita, i.e., 'Tesham nityabhiyuktanam yogakshemam vahamyaham',
which means that the Lord - Ishwara - ensures the fruition of the Yoga.
The directions for doing the Ishwara-pranidhana are given in Gita Shloka,
9-34. The lord says that 'Manmana (bhava)’, i.e., 'Keep your mind in Me';
'Madbhakto (bhava)’, i.e., 'Be My Bhakta'; 'Madyaji (bhava)’, i.e.,
'Practice all the Yajnas for My sake'; and 'Mam namaskuru’, i.e., 'Worship
Me and bow before Me alone'. The worship thus performed leads to
'Yuktaivamatmanam matparayanah’, i.e., 'One will become united with
Me, who has thus been worshipping Me'.
Practice of Meditation on One Tattwa

The practice of the Ishwara-pranidhana is a specific application of the method
told in the Pys, 1-32: To meditate upon any one Tattwa; and attain the Samyama
Vibhakar Lele 55
upon it.127 The meditation and practice of the Dhyana upon the Ishwara Tattwa
is the practice of the Ishwara-pranidhana. It is clear to us by now that Gita,
too, regards this as the chief method of attaining the Yoga it prescribes.
Central Theme of Gita
The great Indian patriot and freedom-fighter, late Shri Lokamanya Tilak
has cited in his book on Gita - the Gita Rahasya - some of the tests by
which one can deduce the central theme of a book. They are the tests that
the Mimamsa School prescribes for determining the substance of any
book, or any argument, etc.
Tests of Mimamsa School
In the chapter of the Gita Rahasya, titled 'Vishaya Pravesha -
Introduction', the relevant Sootra of the Mimamsa School has been cited.
128
The seven tests to be applied to a book for this purpose are:
1. Upakrama, i.e., Introduction, opening message of the book;
2. Upasamhara, i.e., the epilogue of the book;
3. Abhyasa, i.e., what is repeated in the book as essential;
4. Apoorvata, i.e., what is new in the book's propositions;
5. Fala, i.e., what is the effect of the book on Thought;
6. Arthavada, i.e., unrelated subjects in the book - like obiter dicta in a
judgement, which are external to the book's propositions; and
7. Upapatti, or Upapadana, i.e., the logical arrangement of the evidential
part in propounding the thesis of the book. To derive the substance, or the
central theme (, i.e., the Linga) - the thesis of a given book, one should
apply all these tests to it.
We often come across their applications by great writers like the Acharyas
and others in their commentaries and Bhashyas on Gita and other books.
For example, Shrimat Adi Shankaracharya uses the Arthavada test at
times in Gita, either to abut or to reinforce a given proposition. We also
know that the commentators rarely, if ever, agree upon any point.
Ishwara-pranidhana and the seven Tests

Gita often deals with the subjects like explaining the Swaroopa of the
Ishwara; clarifying His relationship with the World (Jagat) and the beings
(Jeeva); and how to do the Ishwara-pranidhana, and the ways to recognise
its fruition. In fact, we may note that the entire Gita is devoted to the main
subjects of the Ishwara and His Pranidhana. Let us look further into what
we find as the central theme of Gita by applying to it the above cited tests
of the Mimamsa School, and reviewing the topics in the light thrown by
Dnyaneshwari upon its subject.
Vibhakar Lele 56
1. Upakrama:
The Upakrama of Gita is its first Shloka, the question by King
Dhritarashtra to his charioteer - Sanjaya - about what was taking place at
the Kurukshetra battlefield where his sons - the Kauravas - and the
Pandavas had assembled for the ensuing battle.129 It is best to neglect it as
the Upakrama since it conveys little of the dialogue of Gita between Lord
Shri Krishna and Arjuna we next hear through Sanjaya.
Instead, let us get at the Upakrama of Gita through the first Ovi of
Dnyaneshwari that reveals it first-hand.130 It is sumptuous with the portent
of the revelation that is due through Gita. It clearly designates and describes,
in a nutshell, the pristine Swaroopa of the Ishwara, while, at the same time,
paying obeisance to Him, i.e., an element of the Ishwara-pranidhana, inherent
to it. This has been witnessed by us in 'The First Ovi', under 'Introduction'
of 'Inner Secrets of Rajayoga', in this work. This Ovi details the Upakrama
of Gita, in our opinion.
2. Upasamhara:
The last Shloka of Gita is its Upasamhara. 131 That, too, has been
considered in details by us in 'Adwaita State', under 'The State of Mukti',
in 'Inner Secrets of Rajayoga', in this work.
The Upasamhara of Dnyaneshwari is by the Pasaya-dana, which

beseeches the granting of the unification with the Ishwara. This need not
be repeated. It has been made abundantly clear in 'Pasaya-dana' under 'The
Avataras of The Lord', in 'Inner Secrets of Rajayoga', in this work.
The imagery of Gita about the existence of the Lord Shri Krishna and Arjuna,
ever together, ('Yatra yogeshwarah krishno, yatra partho dhanurdharah')
indicates the unification of the Ishwara and the Bhakta. That is the fruition of
the practice of the Ishwara-pranidhana. As such, both Gita and Dnyaneshwari,
lead to the same Upasamhara, i.e., the fruition of the Ishwara-pranidhana.
3. Abhyasa:
We observe that Gita often ponders over and repeats the subjects like the
Ishwara; the Ishwara-pranidhana, its methodology and process, and its
importance; the states of the Bhakta and Yogins, and their importance; the
Swaroopa and the nature of the Ishwara with respect to the Jeeva and the Jagat,
and His non-qualifiable ('Nirupadhika) Swaroopa, as apart from it (, i.e., the
Aupadhika Swaroopa - qualified nature). This is the element of Abhyasa of the
Mimamsa School in Gita.
Yet, Gita is not entirely given just to the description and the related matters
of the Swaroopa of the Ishwara. While dealing with the subject of the
Vibhakar Lele 57
Ishwara-pranidhana, it is but natural that the related topics will be narrated,

viz., those of the Ishwara, His Swaroopa, the Sadhaka and the Yogins who do
the Pranidhana, and other miscellanea.
Hence, the chief subject of Gita, based upon the test of Abhyasa, is essentially
the Ishwara-pranidhana. That is, in fact, consonant with the tests of the
Upakrama and the Upasamhara, which are noted above.
4. Apoorvata
It is but only evident that Gita enunciates the Yoga-shastra. The Mudra
(ending seal) on every Adhyaya of Gita is "Brahmavidyayam yogashastre"
which most clearly indicates and seals this presumption, as we have noted
elsewhere, earlier, in 'Adhyatma Vidya' under 'Brahmavidya and Yoga-
shastra', of 'Inner Secrets of Rajayoga', in this work.
There are many treatises and books on the Yoga-shastra, as pointed out
earlier. The Patanjala Yoga-sootra is the most authentic and practical
exposition of the Yoga-shastra. That, too, is from the oldest Yoga tradition
of Vedic literature, as is shown by Shri K. K. Kolhatkar in his
aforementioned treatise on the Pys. ('Other texts on Yoga-shastra', under
'Patanjala Yoga and Gita', under 'Inner Secrets of Rajayoga', in this work).
It includes and condenses all the prevalent methods of Yoga and its
Shastras into one treatise, in the most succinct manner.
But Gita is the work in Mahabharata that follows linearly only the single
important Sootra of the Pys. That is "Ishwarapranidhanadva", as seen already
by us. This is the element of Apoorvata in Gita. Another element of
Apoorvata is that Gita conveys the direct speech of Lord Krishna, the
Bhagavana (Ishwara) Himself. This is very singular, since, that is not the case
of any other treatise on the Yoga-shastra.
5. Fala
Considering that the effect of learning with Gita is the attainment of the
Godhead, i.e., the Swaroopa of the Ishwara, as is evident from all the foregoing
discussion in this work, it is clearly the element of the Fala, as per the Mimamsa
test.
Saint Dnyaneshwar, too, in Dnyaneshwari, prays for the granting of the

boon of the Pasaya-dana to him at its end. In it, he entreaties for the
enlightenment of the masses who take after Gita and Dnyaneshwari as
their life's mission. (Dny, Ovi 18-1800).
The Fala of Gita, as seen from it, is also to transcend the worldly
existence; to attain to the state of the Moksha; and to attain to the
Vibhakar Lele 58
Swaroopa of the Ishwara. This, then, is clearly the Fala of Dnyaneshwari,

as well as, that of Gita.
Also, in the Dny, Ovis 18-1236 to 1244, the same Fala as above is asserted,
though in different words. From these Ovis, the same Fala is manifest as
we have been noticing from the above discussion.
The effect of Gita, or its Fala, is unequivocally the state as above, and the
Sakshatkara, known variously as the attainment of the Swaroopa of the
Ishwara, the Moksha, the attainment of the Atman and its Swaroopa, and
the attainment of the Adwaita, etc.
Many scholars have been enquiring about why it was that Saint
Dnyaneshwar had taken up Shrimad Bhagavad Gita for commenting
upon, though presumably, it was a Vaishnavite text, and not one of the
texts of importance to the Natha tradition.
In this connection, it should be said, rather, that there is no such thing in

the Natha tradition that it is purely Shaivaite; or that it discards the other
Vedic texts, and the Prasthana-trayi, or any other texts important to the
Vedic and the Pauranika traditions. It is a Sampradaya that combines the
best that is in anything, whether from its traditional great Gurus like:
Adinatha, Machchhindranatha, Gorakshanatha, or the other Nathas; or
the Shaivas, the Shaktas, or the Vaishnavas, etc.
The scholars appear to be vastly divided and in great confusion over this
point. The author of this work belongs to the purest tradition of the Natha
Sampradaya, inherited directly through the line of Gurus of the Natha
tradition through Saint Dnyaneshwar. Therefore, he is well aware about
which texts the Natha tradition very open-mindedly accepts and adopts for
its purpose of philosophy and Yoga-shastra that are conducive to attain the
Fala as delineated above of Gita and Dnyaneshwari.
The Fala (Falam) is of the consequence; and not the exact texts that are
used. That is why Saint Dnyaneshwar has taken upon himself to comment
upon Shrimad Bhagavad Gita, a very important text of the Prasthana-
trayi; and expressed it by his blessed speech, full of the Prasada of the
Pasaya-dana in it.
6 & 7. Arthavada and Upapatti:

When we consider all the above matter and peruse Gita with
Dnyaneshwari, the Arthavada and the Upapatti of Gita stand out clearly
before us.
Vibhakar Lele 59
Gita highlights the 'Ishwara-pranidhana' as the best course of action and

practice to attain the ultimate state and the Sakshatkara; and it is the subject of
its discussion and proposition. This, then, is the thesis of Gita that is its Upapatti,
or Upapadana.
Other topics not related directly, or even remotely to it, can be termed as
Arthavada. This is how we find the substance of Gita applying the seven
tests of the Mimamsa School.
Gita and Ishwara

We have so far been examining the aspects of the Ishwara and the
Ishwara-pranidhana from the Pys. Let us now turn to the discussion on
the remaining aspects of the Ishwara and the Ishwara-pranidhana from
Gita that satisfy the test of the Abhyasa of the Mimamsa School, as above.
Let us see which Swaroopa of the Ishwara Gita depicts.
Ishwara's Names in Gita

There are many names of the Ishwara in Gita. Lord Shri Krishna is Himself
the Ishwara. Hence, His various names are also those of the Ishwara in Gita.
Those names that we find in Gita are, , e.g., Madhava (1-11), Hrishikesha
(1-15), Krishna (1-28 and 32), Govinda (1-28), Madhusudan (1-34 and 2-
14), Keshava (2-54), Janardana (3-1 and 11-5), Purushottama (8-1 and
10-15), Kamalapatraksha (11-2), Parameshwara (11-3), Prabhu (11-4
and 14-21), Yogeshwara (11-4 and 18-78), Hari (11-9), Deva (11-14, 15
and 45), Vishnu (11-24 and 30), Jagannivasa (11-25), Devavara (11-31),
Devesha (11-36 and 45), Yadava (11-41), Vishvamoorti (11-46),
Mahabahu (18-1), Achyuta (18-73) and Vasudeva (18-74); , etc., (Gita).
Each of the above names is significant; and it discloses the nature of the
Lord, e.g., Govinda means: a cowherd; and also, one who gives pleasure
to the senses. If one will go into the fine details of these and many other
names of the Lord, one would come to know about various attributes of
the Ishwara. However, we are not going into that. The students may study
this aspect of the names of the Lord, which is a vast topic in itself.
Ishwara's Avatara
Gita speaks of Lord Krishna as having the Panchajanya. ('Panchajanyam
hrishikesho', 1-14 and 15, Gita). The Panchajanya conch-shell is the token
of Lord Vishnu. It signifies that Lord Krishna is Lord Vishnu Himself. It
indicates that the characteristics of Lord Vishnu are inherent in Lord
Krishna, along with His other names and aspects as the Ishwara. Lord
Krishna is specifically called Lord Vishnu in the Gita Shlokas, 11-24 and
30.
Vibhakar Lele 60
From all these names of addressing Lord Krishna, we surmise that the
Ishwara of Gita is also the one who manifests Himself in the Avatara forms.
Presently, in Gita, He has manifested in the form of Krishna of Lord Vishnu.
Further, from various Gita Shlokas,132 we see the Swaroopa of the Ishwara
as in this Avatara, His work during the Avatara, His divine nature, etc., as
well as, His Aja and Avyaya Swaroopa.
The Lord tells Arjuna in the eleventh chapter of Gita that he ought to
recognize the supremacy of the magnificent Swaroopa, which is Avyaya,
Avinasha, and the all-pervading Vishwaroopa that is beyond the form of
the Avatara. ('Roopam parama…'; 11-47, Gita). In the field of
Sakshatkara, it ranks higher than the form of the Avatara. Saint
Dnyaneshwar has spelt it out explicitly in Dny, Ovis 11-609 to 615.
The Karmas do not bind the Ishwara. He is Akarta even when He does the
Karmas.133 This Ishwara of Gita calls Himself as 'I'. There are many Shlokas
exemplifying this mode of addressing Himself by Lord Shri Krishna.134 It
is noteworthy that even when He addresses to Himself by 'I', 'Me', 'My', and
'Mine', etc., He is untouched by the Ahankara.
This Ishwara thus endorses the fact that Gita has been propagated through
the direct speech of the Ishwara, by calling Krishna as 'I'. This is the most
significant fact of Gita; and very singular at that.
Jagadguru and Ishwara of Gita

Like the Ishwara of Patanjali, the Ishwara of Gita, also, is the Jagadguru
as indicated in the Shlokas 2-7 and 4-1, Gita.135 The Ishwara who takes an
Avatara has no duties in the world, as such, but He behaves like the
primordial Guru in such a manner as to set up an ideal before the people;
and discharging the task of Loka-sangraha. This is seen from the Gita
Shlokas, 3-22 and 23.136
Gita thus exemplifies the nature of the Ishwara as the Guru of the world
(Jagadguru). Hence, Gita very clearly and loudly tells that the preaching
of the Ishwara that Gita portrays ought not to be neglected and looked
upon with disdain and condescendingly by anyone. The Gita Shlokas: 3-
31 and 32; 18-4, 6, 13, 36 and 64, are representative of this averment of
Lord Shri Krishna.137
Lord Shri Krishna also says clearly about those who neglect His advice,
and look disrespectfully upon Him, that the Shastra of Gita should not be
exposed before any person who does not perform penances; who is not His
Bhakta; who envies Him; and one who does not wish to listen to it.138
Vibhakar Lele 61
He also says most emphatically that anyone who discloses the secret of
His dialogue with Arjuna to His Bhaktas will earn the Supreme (Parama)
Bhakti in the Lord; and will, no doubt, attain to Him. There will not be
anyone dearer to the Lord than such a person in the entire world who is
thus instrumental in spreading the message of Gita. He will be the only
person who has rendered the best service to the Lord in this manner.139
From this preaching by one to another, the tradition of the Guru-Shishya

(Guru and the disciple) emanates. The one who regards His advice with
reverence and practices His worship on the lines as per it is, no doubt, dear to
Him. Yet, the one who preaches it to others is dearer to Him. That is clear from
His above cited remarks.
Ishwara and the World (Vishva)

The Ishwara of Gita as above also explains His relationship to the world
variously. Gita uses the terms like Purusha and Prakriti, Maya (Para and
Apara), Jeeva, Jagat, Ishwara, Atman, Paramatman, (Para)-brahman,
Parama-dhama, Karma, etc., in this connection. We have already gone into
its details in this work at various times, especially, in Book-3, 'The
Rajayogi's Mystic Universe', in 'Inner Secrets of Rajayoga'; and in Book-3,
'Central Theme of Gita', 'Worship and Philosophy', under 'Ishwara and
Worship'. We had then classified the Tattwas and illustrated the Genesis
with the help of the 'Tree of Genesis' with reference to the Brahmanda and
its conceptual understanding, as the readers may remember. ('Strata-wise
Nomenclature and classification of the Moola-tattwas', 'Chart of
Commonality of the Tattwas and Strata').
Let us review what Gita says on it briefly here. The Karma arises from the
Brahman through the Prakriti. The Brahman arises from the Akshara, i.e.,
the Parameshwara. The Brahman is forever stationed in the Yajnas.140 All
the various types of the Karmas arise from the operation of the Trigunas,
viz., The Sattvaguna, the Rajoguna, and the Tamoguna.141
The people, deluded by the Gunas of the Prakriti, reckon the association
of the Karmas with themselves, instead of to the Gunas. Thus, becoming
involved in the Karmas, they take their credit to the self; and become
attached to them and the Prakriti. They do not know that they are really
the Atman; and not the Prakriti, or its Gunas, or the body (Deha). This is
the Dehahankara that binds them. They are the Ajnanins. Only the
Jnanins, stationed in the Atman, know this secret of the play of the Gunas;
and remain free of the delusion of the Gunas and the Prakriti.142
Vibhakar Lele 62
Even when it is so, the force of the Prakriti is so invincible that they, as
also, all the Bhootas act according to the dictates of the Prakriti. Even the
Jnanins behave as per its dicta.143
The Ishwara of Gita tells us that the senses are obvious. But the mind, the
buddhi and the Atman are behind them, in that order. One should recognise
them and striving to attain the Atman, should emancipate oneself from the
bondages of the senses, the mind and the Buddhi, so as to reach the
Paramatman.144
Atma-roopa of Ishwara
Lord Shri Krishna explains the Swaroopa of the Atman, i.e., His Ishwara
Swaroopa in the second chapter of Gita. It commences from the point on
the narration of the Sankhya (Jnana Marga) principles from the Gita
Shloka, 2-11. 145 The Atman is indestructible (Avinashi). The birth and
death of the body goes on, yet the Atman is not affected by births and
deaths. It is neither destroyed, nor born again and again. The Creation is
perishable, but the Atman is imperishable. The Asat does not exist, nor
does the Sat not exist. 146
The one that has occupied this entire world (Vishva), is that imperishable
Tattwa that cannot be destroyed by anything or anyone. That same
permanent, imperishable and imponderable Tattwa abides in this body. It
cannot be killed by anyone, nor does it kill anyone. It is without birth (Aja).
It discards the bodies like old clothes and dons a new body like wearing
new clothes.147
That Tattwa cannot be sundered into pieces by any weapon. It cannot be

burnt by fire; and dried up by air or wind. It is apart from and aloof from
the Pancha-mahabhootas. It is uncleavable, incombustible; can neither be
wetted, nor dried away. It is everywhere. It is permanent, stationary,
immovable. It is the age-old primordial Tattwa (Sanatana Tattwa).148
This Atman is Avyakta, Avikari (immutable), and Achintya

(unthinkable).149 All the Bhootas owe their existence to it and transit from
their Vyakta state into the Avyakta state.150
Those who know it thus and experience it actually, become spellbound and
go on staring at it; and describe it variously in mystic words. But none can
describe that Tattwa perfectly.151 The Swaroopa of the Ishwara of Gita is
thus indescribable fully, imponderable and unthinkable. That is what Gita
says in these Shlokas of it we have just examined. This description of the
Vibhakar Lele 63
Atman is really wonderful and worth noting as the most important for
understanding the concept of the Atman of Gita.
Way to Mukti
The relationship between the Karmas and the Jeeva is explained by Lord
Shri Krishna as Ishwara in Gita Shlokas, 4-13 and 14.152 The Ishwara is
not bound by the Karmas He may perform. He does not desire the
Karmafalas.
It is further clarified in details in the Gita Shlokas, 5-14 and 15.153 The
Ishwara does not create the Karmas of the people; nor does He endow
them with the capacity to do the Karmas; nor does He create their
Karmafalas. These are all due entirely to the Prakriti. He is Vibhu, i.e., all-
pervading. He does not take the Papa (sins) or the Punya (credit of good,
virtuous and pious deeds). The beings are deluded by their Ajnana. This
Ajnana is owing to the Prakriti which occludes the Jnana, i.e., the
Swaroopa of the Atman.
The pleasures and pains are a result of association with the external
objects. They lead to eternal sorrow. The Jnanins do not associate with the
pleasures and pains. As a result, uniting with the Brahman, they become
Muktas.154
Ishwara-pranidhana
Lord Shri Krishna discloses the method of Ishwara-pranidhana in Gita
Shlokas, 5-26 to 28.155 He advises that the Sadhaka should give up the
desires (Kama) and anguish arising out of their frustration (Krodha). He
should control the senses and become endowed with the Atma-jnana. One
should shun the association of the self and senses with the external objects.
Then one ought to keep the eyesight trained upon the centre of the
eyebrows and equalise the Prana and the Apana that flows through the
nostrils.
Keeping thus the senses, the mind and the Buddhi controlled by the self,
one should rid oneself of desires (Kama), anguish (Krodha) and fears. This
is the way to do the Ishwara-pranidhana. By doing it, one attains to the
Mukti and the exit from the self into the Brahman. Knowing the Ishwara
who He is - the Lord of all; the best friend of all the Bhootas; and the
enjoyer of all the sacrifices and Tapasah, one attains the eternal peace in
the Brahman.156
The readers will remember that we have dwelt upon the topic of Ishwara-
pranidhana - the central theme of Gita - in great details already, with
Vibhakar Lele 64
special reference to the sixth chapter of Gita; and also, as related in Gita
elsewhere. That would suffice all the purposes. Hence, with this note, we
will move on to the next topic.
Ishwara and Maya

Even though the Lord has given a standard method of Ishwara-
pranidhana. Although many practise it, there are, at any time, but a few
rare persons who really know the Swaroopa of the Ishwara.157 The Narada
Bhakti-sootra agrees with this. ('Prakashayati kvapi patre'). Yet the Lord
goes on revealing His Swaroopa thus: The eightfold elements of His
Prakriti are the Pancha-mahabhootas, viz., the Prithvi, the Aapa, the
Vayu, the Agni and the Akasha; and the mind (Manah, Manasa), the
Buddhi, and the Ahankara. 158 This is commonly known as the Apara
Prakriti.
Distinct from it, He has another Prakriti which is called the Para Prakriti.
It is Jeeva-roopa, i.e., of the Chaitanya. It sustains the world. The beings
(Bhootas) arise out of the association of the two Prakritis.159 But the origin
and the Laya of everything, including the two Prakritis, is the Ishwara
Himself. There is nothing other than Him in the entire Creation. Like the
beads strung up in a thread, the entire moving and unmoving, the Sthoola
and the Sookshma, the Vyakta and the Avyakta objects together with the
Vishva, are strung up in Him.160
Dominion of Ishwara
The Ishwara is everything in this Creation. He is the Rasa (essence) of the
Aapa Tattwa; the luminance of the Moon and the Sun; the Pranava of the
Vedas; the Shabda Tanmatra of the Akasha; the manliness in men; the
Gandha Tanmatra of the Prithvi Tattwa; the life stream aka Chaitanya in
the Bhootas (beings); and the Tapasah in the pious persons undergoing the
rigours of the penances.
The primordial seed of every Bhoota is Him only. He is the Intellect of the
intelligentsia; and the brightness and the splendour of the splendid. The
might of the mighty that is devoid of the Kama (desires) and Raga
(attraction), is the Ishwara. The Shastra-regulated desire in the Bhootas is
Him alone.161
All the things arising out of the Trigunas and their nature, comprising of
various attitudes, also arise from the Ishwara. Even then, the Bhootas are
in the Ishwara but He is not there in them - in the things and beings. To
recognise such an Ishwara is not possible for the folks deluded by the
Trigunas. Ishwara is the Parama Avyaya. His Maya is difficult to
Vibhakar Lele 65
recognise. Hence, crossing it; and knowing the Trigunatita Ishwara

beyond it, is very difficult for people. But those who surrender to Him,
with their hearts, body, mind and soul, can swim across the infinite ocean
of Maya by His grace; and reach Him who is ashore. 162
Bhakti of Ishwara
The Ishwara is the most superior, Uttamottama (the best of the bests), and
Avyaya. But being clad over in His own Yogamaya, His Swaroopa cannot
be seen by people. The deluded Ajnanin persons regard Him to be manifest
– Vyakta; and worship Him accordingly, in many forms and by many
names. Its fruition, too, is because of the Grace of the Ishwara, even when
they thus worship Him unknowingly. But that fruit is impermanent.
Only the most fortunate persons worship Him in His truest Swaroopa; and
they receive its fruition in the maximal form. Such Bhaktas are of four
kinds - the Arta (desirous of removal of their afflictions), the Artharthi
(desirous of objects, things, pleasures, etc.,), the Jijnasu (desirous of
knowing His Swaroopa); and the Jnanin (who know Him actually by
attaining to Him). Out of them, the Jnanin is the Ishwara himself. On the
other hand, those who have lost their Jnana due to the illusion of the Maya
cannot recognise the Swaroopa of the Ishwara. (7-15 to 25, Gita)163
Ishwara-pranidhana
Ishwara-pranidhana means to be in the state of being united for ever with
the Ishwara and to worship Him alone. It yields the best results, i.e., the
Sadhaka becomes well-stationed in the Ishwara. Such a Bhakta is the
Jnanin and his all the past lives, with the present, stand utterly fulfilled.
His attitude becomes embedded in the state of seeing the Ishwara
everywhere; and in everyone and in everything. ('Vasudevah Sarvamiti').
In the end of his life, he reaches unto and merges into Him, the Ishwara.164
Those who are free of the duets of states of enmity and friendship, cold
and hot, etc., and of high merit, worship the Ishwara thus. They are freed
of the cycles of births and death. They, knowing the Ishwara as He is;
along with what are the Karma, the Adhiyajna, the Adhibhoota, the
Adhidaiva, the Adhyatma and the Brahman, in entirety; remember Him
even in the tortuous moments of death.165 The Ishwara is Trikala-jnanin
(knowing what happened in the past, is happening in the present and would
happen in the future). But knowing Him, as He is, is the most difficult. The
Bhootas, embraced by the desires, Dvesha, Dvandva (Sukha-Duhkha;
pleasure-pain), and Moha (delusion), etc., become deluded; and lose the
faculty of knowing Him in entirety.166
Vibhakar Lele 66
Brahman, Karma, etc.

The Brahman is that Tattwa that is the most supreme (Parama) of all; and
Akshara, i.e., Avinashi (imperishable). The Creation, i.e., the Visarga that
gives rise to the Bhootas, and the world, is known here as the Karma in
Gita. Adhibhoota are the things that are Kshara, i.e., perishing and
perishable. The Purusha in them, who is the Chetan presiding over them,
is the Adhidaivata. This is the terminology of Gita. In the body, the
Ishwara abides who is the Lord of all the Yajnas in the forms of the Nama
and the Roopas. Some recognise Him by the term - 'Adhiyajna'.167
Here, Gita defines the triad of the Jeeva-Jagat-Ishwara in a somewhat

indirect manner using certain new terms. From this, it can be seen that the
following terms are equivalent of one another: Adhidaivata = Jeeva,
Adhiyajna = Ishwara.
The Swaroopa of the Ishwara is stated here to be Kavi, i.e., Sarvajna -

Omniscient; the Sanatana Tattwa; the Lord Ruler of all; subtler than the
Anu (atom), the Karta or support of all (Dhata); Achintya (imponderable);
the Purusha who is beyond the darkness of the Avidya, who shines brightly
like the Sun; the Parama Purusha; the Akshara of the Vedajnas (knowers
of the Vedas); the Onkara Brahman; the Divya (Divine) Purusha; and the
Parama Pada (the most supreme state).168
Avyakta
The Ahoratra means the day and the night together of Lord Brahmadeva.
When his day rises, all the things come into existence, in their Vyakta state,
from their Avyakta state. When his night begins, all of them disappear from
the Vyakta state into their Avyakta state. All the Bhootas go through this
cycle throughout the life of Brahmadeva, becoming Vyakta when his days
arise and lapsing into the Avyakta when his nights begin. However, the
Ishwara, the Sanatana Avyakta, never disappears. The Avyakta is the
Akshara! That is the Parama, i.e., the supreme state (Gati). That is the
Origin of the Genesis! It is the Parama-sthana (supreme place)!169
Gita makes various statements about the trio of the Jeeva-Jagat-Ishwara:

'I pervade this entire world with My Avyakta Swaroopa. All the Bhootas
are in Me; yet I am not in them; and the Bhootas are also not in Me. My
Atman that is behind this Creation of the Bhootas sustains them, yet it is
not in the Bhootas. Just like the Vayu pervading everywhere in the Akasha,
the Bhootas pervade in Me.' Such are the paradoxical statements of the
Ishwara - Lord Krishna by name - in Gita.170
Vibhakar Lele 67
Revealing the relationship between Him and the Bhootas, Lord Shri
Krishna - the Ishwara of Gita - says that: 'All the Bhootas merge into Me
at the end of the Kalpa (Aeon, a measure of period in which the world
undergoes a cycle of Creation and Dissolution). I create them again at the
beginning of the next Kalpa. Taking recourse to My Prakriti, I create these
Bhootas, again and again. That is Creation. They have no choice in it.
Because of this phenomenon, the world at large goes on through its
transactions. But even when I am doing all this, I am a non-doer (Akarta).
I have no desire in this Karma done by Me. Since I remain unattached to
it, the Karma does not bind Me.'171
The Lord further avers that He is the Avyaya Origin of all the Bhootas. The
Mahatmans who take refuge in the Daivi Prakriti understand this well. But
others who are deluded by the Avidya do not know this state of the
Ishwara; and basking in ignorance, treat Him as one who has body like
themselves. They are the dunces.172
Vibhootis of Ishwara
The Ishwara has many Vibhootis, as narrated in Gita at various places. He
is the Kratu (Yajna); Svadha, Aushadhi, Mantra, Ghrita, Agni, and the
Yajniya Ahuti. All these terms are related to the Yajna. He is the Father
and the mother of the world, and also their grandfather. He is the Holy
Vedas - Rigveda, Yajurveda, and Samaveda. He is the Onkara; the state of
everything, the one who sustains them all; the Lord of all (Prabhu); the
Witness (Sakshi); the abode (Nivasa); the one in whom all surrender; the
friend; the Creation, sustenance and the Dissolution (Utpatti-Sthiti-
Pralaya); and the repository, as well as the Avyaya Beeja (Original Seed)
of all. He is the Amrita as also, the death; the Sat as also, the Asat. He gives
the sun-shine; and the one who makes the rains fall.173
Ishwara and Bhakti

The Ishwara alone takes up upon Himself to look after the welfare of His
Bhaktas, and their progress upon their Path of Paramartha.174 The Yajana
(performance of Yajnas) done with faith, i.e., Shraddha, in the names of
other Gods and Goddesses, ultimately is accepted by the Ishwara Himself
because He is the real enjoyer and upholder of all the Yajnas, and the Lord
of all.
Yet, the really powerful Ishwara-pranidhana is that one in which the

devotee does the Yajnas for the sake of the Ishwara alone. That is the secret
of the highly meritorious deeds like the Yajnas, Tapasahs, and Danam,
etc. They ought to be performed for the sake of the Ishwara alone, with
full knowledge of Him.175
Vibhakar Lele 68
The Ishwara accepts anything that is offered to Him with love and
devotion, even the smallest thing, or simple obeisance. 176 Hence, one
should perform everything for His sake alone; and offer the same to Him
without any expectation of its fruits. This is the simple secret of the
Karma-sannyasa.
Ananya-bhava
The Ishwara is equanimous to everyone. There is none who is dear to Him
or disliked by Him. Even if the vilest person were to worship Him with
Ananya Bhakti, he will soon become a Mahatman. No one can destroy the
Bhakta of the Ishwara. The beings born into the lowest of forms due to
excessive Tamoguna and Rajoguna, too, attain the supreme state, by
worshipping Him. There is, therefore, no question about the attainment of
the Bhaktas who are endowed with the maximum of Sattvaguna and
Punya.177
Hence, the wise ones who are born into this ephemeral Mrityuloka should
worship Him, and Him alone. They should give themselves to the act of
the Ishwara-pranidhana. They should become His Bhaktas; and keep their
minds in Him alone. Paying obeisance to Him alone, they should devote
with their minds, bodies, heart and spirit to Him; and attain the Yoga. Thus,
the Bhaktas reach Him and become united with Him. They are the
incarnate Ishwara in this Mrityuloka.178
In this manner, from various statements of Lord Shri Krishna, Gita tells us, in
various ways, how to do the Ishwara-pranidhana; and that it is the principal
method of attainment to the Yoga of Gita.
Ishwara-pranidhana in Jnana-marga
Gita says that no one knows the Ishwara who is the predecessor of the
Gods, and the Maharshis. He is the great Ishwara (Maheshwara) of all.
He has no birth and death, no origin; and no transmutation. One who
wisely knows His true nature like this, becomes free of the Maya; and of
all the sins of attachment to the world of phenomena.179
The real and experienced knowledge of the true Swaroopa of the Ishwara leads
to Mukti. That is the way of the Sakshatkara of the Ishwara in the Jnana-marga.
Gita mentions it at many places. The Jnana of the Swaroopa of the Ishwara
is the real Jnana. It is known as the Aparoksha Jnana, the true and experienced
Jnana.
The knowledge of the Swaroopa of the Ishwara gained by the study of the Vedas
and the Upanishadas, and the Vedanta and the Bhashyas of the many Acharyas,
like Shankaracharya, etc., and the scholarship on studying the many treatises
Vibhakar Lele 69
of knowledge, is not the real and true knowledge since it lacks the direct
experience of the Ishwara's Swaroopa - aka His Sakshatkara. It is known as the
Paroksha, i.e., the indirect Jnana/ knowledge by rote learning. One should
know this difference between the Aparoksha and the Paroksha Jnana.
Thus, we may note that the Jnana-marga of Gita is, too, one that follows upon
the path of the Ishwara-pranidhana, like Bhakti, Yoga and Karma.
Vibhootis and Ishwara

Lord Shri Krishna has disclosed His Swaroopa through the Vibhootis at
various places in Gita, including, mainly, in its tenth chapter. We have
already considered this matter, especially while dealing with the Vibhootis
from the tenth chapter of Gita in the context of the Ishwara-pranidhana.
(under 'Vibhootis of Ishwara' in Book – 6, 'Onkara and Pranava' of 'Ishwara
and Worship' of this work).
The sum and substance of the Vibhootis of the Ishwara is that He occupies
the entire world by innumerable Vibhootis. In fact, everything in the
Universe is His Vibhooti, in one way or the other. The chief amongst them
are those endowed with splendour of the Ishwara. He is infinite, in so
much so that He occupies the world with just a small fraction of His
Swaroopa.180
The Vibhootis are the usual Saguna forms of the Ishwara for meditating
upon Him. All the Bhootas arise from Him and merge into Him. Gita
describes yet another Vishwaroopa of the Ishwara that is the Avyakta. That
description of the Vishwaroopa we have already delved into in great
details. That time, we have also noted the various aspects of the
Vishwaroopa from other Vedic sources. We also examined the importance of
the Vishwaroopa, in the context of the experiences and the Sakshatkara in the
Ishwara-pranidhana; and the various progressive stages of the Sadhaka
accordingly, as given in a chart about it. ('Analysis of the Yoga Experiences'
and 'Real Importance of Vishwaroopa' in this part of the work).
At that time, we had compared the Saguna form and the Nirguna aspect of the
Swaroopa of the Ishwara in the context of the Ishwara-pranidhana. The
students may keep it in mind in the context of the 'Central Theme of Gita'
that we have been examining, all the same, in its varied perspectives; and
in relation to the conceptual understanding of the Ishwara and His
Pranidhana; as reflected in Gita. ('Vishwaroopa Darshana' and other
allied aspects of it, in this part of the work).
The ways and the method of the Ishwara-pranidhana has been

summarised in the Gita Shloka, 11-55, which has been examined in details
by us, already. ('Matkarmakrinmatparamo madbhaktah sangavarjiitah,
Vibhakar Lele 70
nirvairah sarvabhooteshu yah sa mameti pandava'; (11-55, Gita). We are

repeating its substance here-below since it is all that too important to
understand the 'Central Theme of Gita':
{[The Lord says that: 'Arjuna! The Yogin who does the Karmas only for
My sake (, i.e., follows the Karmayoga); who remaining in equanimity with
all the beings, becomes free of the contagion of enmity (, i.e., follows the
Jnanayoga); who is devoted to Me and strives for attaining to Me (, i.e.,
follows the Yoga); and who is My Ananya Bhakta (, i.e., follows the path
of Ananya Bhakti); finally attains to Me thus.']
[This Gita Shloka, 11-55, the last of its eleventh chapter, illustrates very
well the unique Yoga of Gita, its Rajayoga, which is a composite of the
Karma-Jnana, Yoga and Bhakti, all in unison. This is, in fact, the criterion
for the Ananya Bhakti.]}
Worship of Vyakta and Avyakta

The main topics of Gita under the Ishwara-pranidhana are the worship of
Saguna and the Nirguna, from its twelfth chapter; and their relative places
in the path of worship as laid down in it. This topic was discussed in great
details already, in 'Integrated View of Yoga-shastra' under Book- 2,
'Magnificent Yoga of Kundalini (Rajayoga of Gita - Pantharaja)' of 'Rajayoga
of Gita'; and in 'Sagunopasana' in this part of the work).
We have had a review recently of the method of the Ishwara-pranidhana

of Gita; and its stages of 'Abhyasa → Jnana → Dhyana → Karmafalatyaga
→ Shanti'; in the context of the Gita Shloka 12-12, and the authoritative
exposition of the same by Saint Dnyaneshwar. ('Shreyo hi
jnanamabhyasat jnanat dhyanam vishishyate, dhyanat karmafalatyagam
tyagat shantirantaram'; (12-12, Gita). ('Chief Guiding Principle of Worship
- Gita Shloka 12-12') of this part of the work). Saint Dnyaneshwar treats
that with this Gita Shloka, 12-12, its Upasana-kanda (Devata-kanda)
ends.
The nature of the Ishwara is further revealed in many Shlokas of Gita

which come at the end of its twelfth chapter. His Bhaktas are His beloveds.
This affectionate, tender, and loving nature of the Ishwara is seen most
clearly from the Gita Shlokas, 12-13 to 20. 181 From these Shlokas, the
virtuous nature of the Bhaktas is also seen. They are having various most
desirable qualities like: Adveshta (not hating anybody, or anything);
Nirmamah (without sense of me and mine); Nirahankarah (without
Ahankara, i.e., egoism); Kshami (full of forgiveness); Santushtah
(contented); Yogin; etc., always. We will take up this matter while further
Vibhakar Lele 71
examining the relationship between the Bhaktas and their Lord - the
Ishwara.
Nature of Kshetra and Kshetrajna

While we dealt with this topic of the Kshetra and the Kshetrajna from the
thirteenth chapter of Gita, the mutuality and relationship between the
Jeeva-Jagat-Ishwara triune was examined by us in great details. ('Kshetra-
Kshetrajna' and other allied topics under Book - 3, 'The Rajayogi's Mystic
Universe' in 'Inner Secrets of Rajayoga' of this work).
We had seen then the Swaroopa of the Ishwara as revealed from the Gita
Shlokas, 13-13 to 18. ('Sarvatah panipadam …..'; to 'Iti kshetram ……;' -
13-13 to 18, Gita). The secret of the Prakriti and the Purusha was then
seen by us with reference to the Sankhya philosophy; and the revelations
of Saint Dnyaneshwar upon the subject.
We learnt to recognize the Ishwara of Gita by His various names like

Upadrashta (supervisor), Anumanta (Permitter), Bharta (supporter),
Bhokta (enjoyer), Maheshwara (great Lord), Paramatman (Supreme Self)
and Para-purusha (highest Purusha), etc., vis-a-vis His corresponding
attributes. (Gita, Shlokas, 13-19 to 23).182 The method of Pranidhana of
the Ishwara, and ways of it, have been seen by us with reference to Gita
Shlokas, 13-24 and 25.183
In Gita Shlokas, 13-26 to 34, we learnt that those who understand the secret
of the Kshetra-Kshetrajna association full well, knowing the equanimity
of the Kshetrajna Parameshwara towards all the Bhootas, and the
Akartritva of the Atman, together with the causative attributes of the
Prakriti, witness the Swaroopa of the Paramatman as being Anadi,
Nirguna, and Avyaya; and Him as being the Kshetrajna in the Kshetra of
the Deha.184
They all have their Jnana-chakshus opened; and as a result, attain to the
Parama Gati, i.e., the highest state. The last Shloka, 13-34, Gita, explains
how one can witness the Swaroopa of the Paramatman by the Jnana-
chakshu, i.e., the Third Eye (of Jnana). We had witnessed that Swaroopa
while delving into the thirteenth chapter of Gita upon how to gain the
Sakshatkara of the Ishwara, through the Jnana-chakshu.
State of Gunatita
Lord Shri Krishna extolls the greatness of Jnana. The Jnana gains Mukti
for the aspirant. Jnana is one of the best ways in the Sadhana of the
Vibhakar Lele 72
Ishwara-pranidhana185, as becomes clear through Gita, especially in its

Shloka, 14-1 and 2.
This Jnana is the experiential knowledge about the Swaroopa of the Ishwara
(Sakshatkara) and also, about the mutual relationship between the Jeeva-Jagat-
Ishwara triad. The Mahad-brahma is the Prakriti. It is the origin of the
Creation. From it is born the world; and its beings, etc. The Ishwara is the
giver of the seed from which arises the embryo of the Creation in the
Mahad-brahma (the womb of Creation). Thus, He is the father of all the
Bhootas.
The Trigunas, viz., the Sattvaguna, the Rajoguna and the Tamoguna,
appear to be binding the Avyaya Atman to the Deha (body). The
Sattvaguna binds by the lure for the Sukha; and the Jnana. The Rajoguna
binds by the thirst for the sensory pleasures; and the desire for satisfying
it. It endows the beings to do the Karmas to satisfy their primitive urge,
thus associating the Jeevatman with the Prakriti. The Tamoguna lures the
beings into Nidra (sleep, Ajnana), Laziness (to do the Karmas conducive
to Moksha) and Pramada (imprudence and carelessness in following the
right Path to emancipation).186
There is no other Karta than the Trigunas here in this Creation.187 The
entire Creation is the play of the Trigunas with each other.188 This we have
already discussed in details earlier in this work (in Book - 1, 'Upasana'
under 'Gunatita', in 'Ishwara and Worship'). When a person understands this
secret; and recognizes that the Purusha is the Drashta/Sakshi (witness) of this
play of the Trigunas; he attains to the Sakshatkara of the Swaroopa of the
Ishwara and merges unto Him. Gita says in its Shlokas, 14-19 and 20, that
he is then emancipated from the Duhkhas, due to being born into the body:
like births, death, old-age, etc. He then attains the Moksha which is
Amritatva (immortality).
The Swaroopa of Ishwara of Gita as the Drashta is exactly parallel and

congruent with that of the Pys, 1-24. 189 Such Ishwara is the ultimate
paradise of pleasures all; the place of the Amrita and Avyaya Brahman;
reached only by following the true Sanatana (permanent, age-old, ancient,
primary) Dharma (practice of Yoga of Gita).190
To attain to this Swaroopa of the Ishwara, one has to transcend all the
Gunas. It is the state of the Gunatita that needs to be attained. Its
description is found in the Gita Shloka, 14-22 to 25.191 We have already
seen it in the light of Dnyaneshwari and Gita. (ibid).
Vibhakar Lele 73
Explaining how to practise the Ishwara-pranidhana, Lord Shri Krishna

reiterates the importance of the Ananya Bhakti in the Gita Shloka, 14-26.
Avyabhicharini Bhakti, i.e., the Ananya Bhakti, is the actual Ishwara-
pranidhana of Gita.192
Gita and Parama Purusha

We have been privy to the concepts of the Ashwattha Tree which
represents the Jeeva-Jagat-Ishwara complex (in Book-2,
'Vishvabhasatmaka Ashvattha - The Jeeva's Swaroopa' under 'Ishwara and
Worship', of this work). That whole matter is described in the Gita Shlokas,
15-1 to 15.193 One who knows it is the true knower of the Vedas ('Yastam
veda sa vedavit'; 15-1, Gita).
This Ashwattha Tree should be cut asunder by the weapon of Asanga, i.e.,
non-identification and non-association with the Kshetra and the Prakriti.
Then one ought to search for the Adya Purusha from whom the age-old
Prakriti has arisen; and reach that Parama Pada from which one has not
to return to this ephemeral world of phenomena. The method of the
Ishwara-pranidhana for this to happen is defined by the Lord in the Gita
Shlokas 15-3 and 4 ('Na roopamasyeha tathopalabhyate, …'; 15-3 and 4,
Gita).
The chief attributes of the Parama Pada by which it is recognized are

delineated in the Gita Shloka, 15-4.194 It need not be told that this Adya
Purusha of this Gita Shloka - the Parama Pada - is none other than its
usual Ishwara.
That Pada (state, place) is brilliantly illuminated, though not by the

ordinary light of the Moon and the Sun. (15-6, Gita). Those persons - the
Jnanins - who have gone beyond the Dvandvas, i.e., the opposites of hatred
and love, etc., reach that Avyaya Parama Pada.195 That self-illumined Pada
is none other than the Ishwara.
Its Sanatana Amsha (primordial fraction) is the Jeeva in this Jeevaloka,

i.e., the Prithvi-loka, aka the Mrityuloka. While entering the body, it
comes along with all the Indriyas, i.e., their Tanmatras which had been
abstracted by it from the old body while leaving it, and with the Prakriti.
The Jeeva enjoys the pleasures through the senses. The Purusha who thus
enjoys through the Gunas is well-known to the Yogins having their Jnana-
chakshu opened. The Ajnanins do not understand this secret.196
The Teja (luster, light, brightness, splendor) of the Sun and the Moon, the
one that lights up the world, the one that is in the Agni (fire) - it is all due
Vibhakar Lele 74
to the Ishwara. He becomes the Rasa in the Soma (a vine for Vedic rites
like Yajnas) to nurture the Aushadhis (medicinal plants).
He becomes the Vaishvanara Agni (one that resides in the stomach of

beings); and combining with the Prana and the Apana, digests the foods
of the four types - Pachya (digestible ripened cooked food), Bhojya (food
to masticate before being eaten), Lehya (food prepared by roasting grain)
and Shoshya (food to be sucked).
The Ishwara abides at the heart (Adhyatmika Hridaya) of everyone. The

Smriti (memory), Jnana and Vismriti (forgetfulness) are all due to Him.
He is the one to be known by the study of the Vedas. He is also the one
who created the Vedas; and the one who knows them. He is seated in the
hearts of everyone. 197
Various Terms for Ishwara and Other Tattwas in Gita

Gita is most adept at using various special terms and methods for denoting
and describing the Tattwa and the Ishwara. Lord Shri Krishna has used
the terms like Kshetra-Kshetrajna, Ishwara-Prakriti, Avyaya Paramatman,
Atman, Bhoota-prakriti, etc. The various philosophical schools, including
the Sankhya philosophy, detailed in Gita to describe the Tattwa of the
Ishwara in Gita, are reconciled by Saint Dnyaneshwar in the thirteenth
chapter of Dnyaneshwari.
Behind it, there is the complex objective of reconciling the various streams
of philosophy current at the time of Gita; to show the equivalence of
various terms about the primordial Tattwas; to project the other important
aspects of the Central Tattwa; to reconcile the important schools of Tattwa
and worship (Upasana) in the Upanishadas; and relationship of all these
aspects with the Vedas. This objective, though appearing as multipronged,
is but single one when viewed in its entirety.
Purushottama
We have just now seen the cleverness with which Gita has manifested the
Avyaya Ishwara using the analogy of the Ashwattha Tree. Next, Gita, in
its Shlokas. 15-16 to 18, 198 postulates the two Purushas: The Kshara
Purusha and the Akshara Purusha; and shows their separate identity from
the Uttama (best, superior) Purusha (Purushottama) who is the Ishwara
Himself. That is again a different way, as usual, that Gita adopts, of
introducing the Ishwara. The Avyakta Tattwa that is at the base of the two
Purushas, the Kshara and the Akshara, is the Kootastha (, i.e., Akshara), seated
in the Prakriti (Koota). The Paramatman is distinctly different from the two
Purushas, the Kshara and the Akshara. He is the Purushottama.
Vibhakar Lele 75
He is the Avyaya Ishwara who pervades the entirety of the three Lokas. He
is the Purushottama because He is beyond the Kshara Purusha, and is
superior to the Akshara Purusha; and so, is known as the Purushottama in
the three worlds, and in the Vedas.
The Central Theme of Gita of the Ishwara-pranidhana gets repeated again

and again in various contexts, as we have seen before. Here, too, Lord Shri
Krishna says that: 'One should know Me as the Purushottama. I am
disclosing the most secret Shastra of the Ishwara-pranidhana. The wise
ones who understand it will surely be fulfilled in this life; and remaining
aloof from the lures of the worldly pleasures, become the Sarvajna
(omniscient). Thus, he will, worshipping Me with his heart, attain to
Me.'199
To know the Swaroopa of the Ishwara as He is actually, and to worship Him
alone, unswervingly, is the practice of the Ishwara-pranidhana. That is what
Gita reiterates from time to time.200
Ishwara-pranidhana in Gita
Gita specifies certain aspects and the behavioural norms, and the way of
doing the Karmas, and Bhakti, etc., conducive to the practice of the
Ishwara-pranidhana. Let us check up these points one by one.
Conduct in Tune with Shastras

The sixteenth chapter of Gita tells us about the Daivi Gunas of the Bhaktas
of the Ishwara, in its Shlokas, 16-1 to 3.201 The description of the nature
and the conduct of the Asuras is described in its Shloka, viz., 16-4.202 The
remaining part of the sixteenth chapter of Gita recounts how those sinning
Asuras, who regard themselves as Gods, go only to the abyss of death and
self-depredation by their acts.
The Sadhaka ought to conduct himself in such a way as to keep himself

away from the three gates of hell, viz., Kama (desires), Krodha (anguish),
and Lobha (greed). He should decide upon the right conduct in the light of
the Shastras. Lord Shri Krishna says that such a conduct leads to attaining
the greatest Paramartha. This is how Gita prescribes the right way to tread
upon by the Sadhakas. (16-21 to 24, Gita).203
Karmas following Ishwara-pranidhana

The seventeenth chapter of Gita tells the Sadhakas on the right conduct,
proper food intake, and behaviour; Shraddha, Tapasah, Danam, and
Yajnas, etc. It helps us to identify the attitude that is conducive to the
practice of Ishwara-pranidhana. Also, this chapter of Gita tells us in great
details the way to practice the Ishwara-pranidhana which helps us apply
Vibhakar Lele 76
the Pys, 1-28 and 27 of Yoga practice practically while doing the
Karmas.204
This matter is further elaborated in the eighteenth chapter of Gita, at its

beginning, as we find. This narration of the Lord is very significant as the
way is shown in clear words about the practice of the Ishwara-pranidhana
while doing all the prescribed Karmas, so that they do not bind one.
Lord Shri Krishna starts to narrate the method of Ishwara-pranidhana with

the Gita Shloka, 17-23.205 The Shastras designate the Parabrahman by
three names/entities, viz., OM, TAT and SAT. They represent the Adi-
sankalpa (the primordial resolve of the Brahman to create the world). The
Brahmins, the Vedas and the Yajnas arose out of this Adi-sankalpa.
Hence, every prescribed Karma of the Shastras starts with the invocation
to OM. TAT is the reminder that sets up the doing of the Karmas by those
who desire the Moksha, through following the Karma-yoga, i.e., doing the
Karmas without expectation for their fruits. TAT are the Karmas that are
being done out of Shraddha upon the dicta of the Shastras and the wise
old men - as begun like above, and done with élan, like by SAT.
The Gita Shlokas, 17-24 to 28, describe the details of the method by which
the Karmas are to be done so that they do not bind one; and help in
attaining to the state of the Moksha. We have gone into their exposition in
the light of Dnyaneshwari, (Dny, Ovis starting with 17-353 to 386), earlier
under 'Trigunas and Karmas' in the context of the seventeenth chapter of
Gita, in Book- 4, 'Karma - Its Nature' in "Ishwara and Worship' of this work.
Its real basis, as we see it, is the centrality of the Pys, 'Tasya vachakah
pranavah'; 1-27.
Saint Dnyaneshwar says that the Upanishadas are enthralled inhaling the
fragrance of the beautiful three-petalled flower of OM-Tat-Sat. To attain
the maximum from its fragrance, the way to inhale it is threefold. This
sonorous name of the Brahman is to be employed as follows: At the
beginning of the Karmas, employ OM. While doing the Karmas, employ
Tat; and while concluding it, employ Sat.
The Parabrahman recognizes itself by many names. When one, calls it by

any of them, it responds by acknowledging the caller. One need not desert
doing the Karmas. But doing all of them should be in this manner as
delineated above, by employing the beautiful sonorous tri-fold name of the
Brahman. Done in this manner, they will not bind the doer. Instead, they will
lead one to the state of the Moksha.
Vibhakar Lele 77
For that, one should first of all meditate upon the Onkara; and manifest it
before one. This is parallel to, and synchronous with, Patanjali's method of
'Tajjapastadarthabhavanam'; 1-28, Pys. The Karma done employing OM-Tat-
Sat in the above manner results in the Karma, its Karta, and the Brahman to
which it is offered, all become the Swaroopa of the Brahman. This is what
Lord Shri Krishna has in mind when announcing these names of the Brahman
in Gita. That is the grand take of Saint Dnyaneshwar on this subject.
Nama-japa and Karma

Who is there in the entire world who can live without doing any Karma?
But if it is done with the act of the Ishwara-pranidhana, by the method as
above, it becomes emancipating from the bonds of the Maya. Look, where
it leads the Sadhaka!
Saint Dnyaneshwar has beautifully described it in Dnyaneshwari in Dny,

Ovis 17-401 and 402. He says that the OM-Tat-Sat invocation reaches one
to the ultimate goal from where this entire world, with its Maya/Prakriti,
is illumined, i.e., comes into existence. It is the Shuddha Para-brahman,
without any trace of attributes (Nirdharmaka), where this Brahman's name
leads the Sadhaka. OM-Tat-Sat is this name of the Para-brahman that
enters into its heart of hearts!
The Akasha (sky, the Mahabhoota of Akasha) is the support of the sky. It
is just another name for it. Likewise, OM-Tat-Sat - the name of the
Parabrahman - and the Parabrahman itself are mutually interrelated. Like
the Sun in the sky lightens up itself, so does the OM-Tat-Sat name manifest
the Parabrahman. (Dny, Ovis 17-403 and 404). This, again, is a
demonstration of the Pys, 1-28, 'Tajjapastadarthabhavanam'.
The inmost heart of the Sadhakas who have imbibed this secret of the name
of the Ishwara/Parabrahman becomes, no doubt, the Parabrahman itself,
dyed in the colour of it, the Ishwara - Lord Shri Rama! This is how Saint
Dnyaneshwar enlightens us upon the Ishwara-pranidhana, while
following the Karma-marga as well.
Worship of Ishwara by Svakarma

Gita does not say that one should abandon the Karmas altogether for
achieving the Ishwara-pranidhana. The Karma-marga of Gita is to do all the
Karmas as allotted, without involvement in their fruition; and to surrender
all the Karmas, along with their fruits, to the Brahman.
Gita stresses that one ought to follow the Svadharma. It positively says
that the Karmas like the Yajnas, the Danam, and the Tapasah, help to
attain the purity of the Chitta, so essential for achieving the final goal of
Vibhakar Lele 78
attainment to the Para-brahman. After initially explaining in Gita, Lord

Shri Krishna clarifies, once again, the hypothetical concepts of the
Sannyasa and the Tyaga, in its final, i.e., the eighteenth chapter.
Its detailed narration is the topic of the initial part of that chapter. It
commences with the second Shloka of Gita upon a query by Arjuna to
differentiate clearly between the two - the Sannyasa and the Tyaga.206 It
ends up with the Gita Shloka, 18-45.207
Lord Shri Krishna says that the Parama Siddhi (, i.e., attainment of the
Para-brahman) is obtained by one who is devoted to doing the Svakarma.
We have already reviewed this path of Ishwara-pranidhana while
deliberating upon the Karma-marga in great details in the Book-1,
'Worship and Karma' of 'Rajayoga of Gita'; and in brief, earlier, in 'Review
of Subjects' in Book-1, 'Vishvabhasatmaka Ashwattha' under 'Ishwara and
Upasana', of this work.
In its eighteenth chapter, we get the message from the Lord that the
Ishwara is very much pleased and happy when the Sadhaka worships Him
by the flowers of his Svakarmas, as Saint Dnyaneshwar says clearly, in
tune with Him.208
Ishwara-pranidhana in Gita in a nutshell

So far, we have seen a bird's eye-view of Gita in a nutshell for
understanding the overall ambit of the Swaroopa of the Ishwara, and the
way to do the Ishwara-pranidhana, in the context of Gita, especially in the
light of certain takes of Saint Dnyaneshwar upon them, as in
Dnyaneshwari. We will now take up certain matters, with especial
reference to the eighteenth chapter of Gita, preceded by a short review of
certain left-over subjects of Yoga, etc.
Accordingly, one should do the Karmas with endowment by Yoga.209 One

ought to become endowed with the Samatva-buddhi, i.e., equanimity
towards all and everything; and give up the fruits of the Karmas.210 That
way, one attains the Anamaya Pada (the state of pleasure, beyond all
sorrows and pains of the worldly existence). That is the pleasant state of
the Chitta coupled with the destruction of every kind of sorrow.211 This is
the equivalent of the Hana of the Buddhists, meaning destruction of all the
sorrows due entirely to the births and death cycles. This is also the
objective of Patanjali as set out in Pys, 2-16, 'Heyam duhkhamanagatam'-
to destroy the Duhkha that is yet to come.
Vibhakar Lele 79
The Muni is one who while enjoying all the worldly pleasures, does not
get involved in them. He attains to the Shanti, i.e., the Brahman.212
The methods of the Ishwara-pranidhana are twofold: Jnanayoga aka

Sankhya; and Karmayoga aka Yoga. 213 But there is practically no
difference in the two. They are like the two sides of the same coin. This is
amplified further by Saint Dnyaneshwar in his description of the Krama-
yoga in the commentary on the eighteenth chapter of Gita. That we will
see later on.
Remaining detached while doing the Karmas is the method by which one
attains to the Parama Pada. This is the Yoga that Lord Shri Krishna says
He had prescribed to Vivasvana; and passed down a line of Siddhas, Rishis,
and Munis, and Rajarshis, etc.214 All the Karmas to be performed as if they
are the Brahma-yajnas. One attains to the Brahman by this method.215
One should acquire the Jnana. With its help, one should perfect the Yoga.
This is the way to attain the Parama Shanti, i.e., the Para-brahman.216
This reminds us of the 'Pilgrim's Progress' to attainment of the final goal
by the stages of 'Abhyasa → Jnana → Dhyana (Yoga) → Karmafalatyaga →
Shanti (Brahman)', as delineated in Gita Shloka, 12-12, that we have gone
into in details elsewhere in this work. For attaining this method, one should
go to the Mahatman to have their blessings and sermon. With their grace,
the Yoga is to be practised; and that is the way to attain to the Brahman.
Yoga alone leads ultimately to the Brahman.217 One should surrender all
the Karmas to the Brahman. They will not then bind one to their results.218
The Samsara (world) does not have any claim upon one who has obtained
the light of enlightenment by Jnana, and attained to the Parama Tattwa.219
One who attains to equanimity does repose in the Brahman, ultimately.220
Gita tells us to depend upon ourselves for our attainments and efforts to
achieve the Godhead.221 This can be achieved by knowing one's self. For
that, the Yogin should remain in a secluded place in solitude; and assuming
a suitable Asana, should concentrate the mind upon the Pranayama.
Remaining in control of the Indriyas, and with one-pointed Chitta, he
should meditate upon the Ishwara. Becoming totally devoted to Yoga,
thus, one would attain to the Yoga's finale.222
Gita tells us this detailed method of the Ishwara-pranidhana in its fifth,

and the sixth, chapters. This is the real core of Gita. This method of Yoga
is given the name of the Pantharaja by Saint Dnyaneshwar in the sixth
chapter of Dnyaneshwari. Therein, he has described it with further
Vibhakar Lele 80
amplification as per the Yogic stance adopted by him of the Kundalini-

yoga. This has been gone into details by us earlier in the Book-2,
Magnificent Yoga of Kundalini (Rajayoga of Gita - Pantharaja) under
'Rajayoga Of Gita-[Kundalini]-Karma-Jnana-Bhakti-Dhyana' of this work.
Yoga Sadhana
We know, from the sixth chapter of Gita (6-16 and 17), about the conduct,
behaviour, attitude and food habits, etc., that are ideal for the Sadhakas.223
The elaboration by Saint Dnyaneshwar upon the relevant Shlokas has
already been witnessed by us in the earlier parts of this work.
The Gita Shlokas, 6-18 to 23,224 familiarize one with the state of the Yoga
and Samadhi. The Chitta of the Yogin is like a lamp lit in a place without
even a draft of wind. His mind reposes in the Atman. The desires for
enjoyments vanish from it. The complete Nirodha (lack of Vrittis - i.e.,
impulses for desire, action, etc.,) of the Chitta then takes place. The Chitta
becomes Tadakara (the state of the Purusha, the Ultimate Reality). It is
then fully satiated; and no impulses arise in it.
The Gita Shlokas, 6-24 to 28, describe once again how, by Ishwara-
pranidhana, the Yoga, i.e., the Samadhi is attained. 225 The Yogin
witnessing the presence of the Ishwara everywhere, sees Him all around
him in everything. Thus, he begins worshipping the Ishwara all the time.
The Yogin who sees with equanimity thus everywhere and in all the beings
is the most superior amongst all men.226
Yoga Falam (Fruit)

The Lord tells Arjuna that the attainment to Yoga is not as difficult as he
thinks. Saint Dnyaneshwar says that there is nothing as easy as Yoga. Its
practice attains perfection always, if not in this birth, then in some other.
This is sure to happen. The Yogin attains for certain the state beyond the
Shabda-brahman. The Yogin is the most evolved of all the beings. Lord
Shri Krishna says that the real Yogin is one who worships the Ishwara all
the time, embedding Him in his innermost heart.227
Note
Shabda means the Vedas; and also, Shabda-Brahman is the limit of the
cosmos, beyond which the world of names and forms has no reach. This
term has many a connotation in Indian Mysticism. According to the
Yogins, it means the limit of the thought process, encompassing the Nada-
Bindu-Kala-Jyoti complex. These terms, too, need to be learnt.
Vibhakar Lele 81
Turiya is the state beyond the three states of Jagriti, Svapna and Sushupti.
It is a Samadhi state, the highest state a Yogin attains. There are, however,
stages of the Turiya itself, from initial to the deepest. The state of
Turiyatita is still beyond that. Theoretically the three states of Jagriti,
Svapna and Sushupti correspond to the three Padas of the Atman,
designated by the three syllables: ‘A - (अ)’ ‘U - (उ)’ and ‘M - (म)’
respectively, by the Mandukya Upanishad. Turiya corresponds to the
fourth state: the Samadhi on the Atman. It is represented as the Ardhamatra
or Amatra of ‘OM’, i.e., the Shabda-Brahman.
Yogin and Death

The eighth chapter of Gita speaks about the departure of the Yogin from
this world at the time of his death. It says that the Yogin, established
permanently in the Ishwara-pranidhana, while still immersed in doing it,
leaves his body at the time of death; and reaches to the Ishwara.228 Hence,
one should practice, and be established in, the Ishwara-pranidhana
always.229
When a Yogin approaches death, he knows automatically that his time on

earth is nearing to an end. At that time, Gita prescribes that he should
establish the Pranas at the centre of the eyebrows; and meditate upon the
divine Purusha. Controlling all the Indriyas, and establishing the mind into
the Hridaya (Adhyatmika Hridaya), he should take the Pranas to the
Murdhni-sthana. 230 One should establish oneself in the Yoga; and
meditating upon the Ishwara, while reciting OM, the one-lettered
Brahman, (Japa of Onkara), leave the body with the Pranas. When the
Yogin follows this method of departing from the body, he attains to the
Parama Gati (Supreme state in Brahman).
The Yogin who meditates constantly upon the Ishwara with one-pointed
mind attains to the Paramatman with ease. He is never born again. 231
Ultimately, it emerges from this description that the way of the Ishwara-
pranidhana as stated in the Gita Shloka, 9-34, is the most laudable!232 It is
central to Gita's Yoga.
Summary of Ishwara-pranidhana
We have seen the Swaroopa of Ishwara from Gita earlier above. It is seen
that all the seven hundred Shlokas of Gita have either the same Swaroopa;
or imply the same Swaroopa. It is similar to that of the Patanjala Yoga
Sootras. The method of Ishwara-pranidhana, too, in Gita matches with
that given in the Pys. The fruits of it, i.e., the results obtained from both
are the same.
Vibhakar Lele 82
Lord Shri Krishna summarizes the method of the Ishwara-pranidhana in

the ending Gita chapter, the eighteenth, in the Shlokas, 18-51 to 66. He
announces His intention to do this in the Gita Shloka, 18-50.233 Let us have
a look into it before we close this topic of Ishwara and Ishwara-
pranidhana, for the time being.
Lord Shri Krishna says in these Gita Shlokas that: 'The highest knowledge
(Jnana), i.e., the Brahman is attained through the method/s already
narrated in the earlier dialogue. Listen to it again, though in brief. The
Sadhaka should become endowed with the pure intellect, i.e., Shuddha
Buddhi. He should control the senses with courage and persistence.
Rejecting the Raga-Dvesha (desires and anguish), and the natural objects
of the senses, he should remain at a place that is solitary and auspicious,
and pure.'
'He should take food in controlled measure. He should rein in the body,
mind, and speech; and become desireless; and immerse in the Dhyana of
the Ishwara, all the time. The binding of the Ahankara; might; pride;
desires (Kama), and anguish at their non-fulfilment; and ownership of
things; should all be sundered by him. He should be at peace with his mind
and free of attachments. When one attains these objectives, one can
become capable of merging into the Brahman.'
'When this happens, the Sadhaka's Chitta attains the blissful state. No
desires are left. He does not hate anyone. Keeping equanimity towards
everyone and all, he attains the Parama Bhakti (Para-bhakti) of the
Ishwara. It endows him with the true Jnana of the Ishwara. Finally, the
Bhakta enters unto the Ishwara; and merges with Him.'234
'He receives His blessings (Prasada); and continues to do his appointed

Karmas, without them binding him, because he surrenders them, along
with their fruits, to the Ishwara. He has thus attained to the Home beyond
all the homes; (Shashvata Pada); the imperishable immortal state.'235
'Hence, one should surrender all the Karmas to the Ishwara; become
devoted to Him with mind, body and soul; attain to the Buddhi-yoga and
centre his mind upon Him. Thus, he will receive the blessings (Prasada)
of the Ishwara; and by it, all his sorrows of existence would come to an
end.'
'The Ishwara, residing in the heart of everyone, moves them like a machine
by His Maya. One should surrender and devote to Him with all the
faculties of Mind, body and soul. Obtaining His blessings is the most
Vibhakar Lele 83
assured way to reach the Brahman (Shanti) and the Shashvata Pada (the
Ultimate state). This is the most sacred knowledge (Jnana) and it is the
Kingly Secret of all the secrets.'
Recounting that Jnana again, in a nutshell, so as to enunciate the basic

principle of the Yoga of Gita, Lord Shri Krishna finally says that: 'Focus
your mind upon Me, full of devotion. Be My Bhakta. Do all the Karmas for
Me, including the Yajnas, and Bhajanam-Poojanam (worship). Thus, you
will come unto Me; and merge in Me. You are My Bhakta; and therefore,
I am disclosing this highest secret of all. I avow that this is the true Jnana
(knowledge). Leaving aside everything, all thoughts of Me and Mine, all
the traits of mind and character, all the prescriptions of good and bad,
surrender unto Me, whole-sale. I will free you of everything, all the bonds
of the Samsara, the sins and all.' 236
Epilogue on Ishwara-pranidhana
Listening intently thus to the narration of Lord Shri Krishna about the
Swaroopa of the Ishwara and the right method of His Pranidhana, Arjuna
was over-delighted with bliss. He lost the duality and doubts of his mind
about sins and bondages to Karma; whether to fight the battle; or to desist
from it; etc. His Jnana of the Swaroopa was rekindled. He acknowledged
it in no uncertain words in the Gita Shloka, 18-73.237
Not that only, but Sanjaya who was also listening to their dialogue, became
overcome with Bhava (emotions). The hair stood up all over his body in
excitement while listening to the beautiful amazing dialogue on the most
secret knowledge (Jnana) of all, between Lord Shri Krishna and Arjuna.
In that state, he uttered the famous final Shloka of Gita, which is the Falam
(attainment) of following the divine word of Lord Shri Krishna in Gita:
Revealing that the final state the Bhakta Yogin reaches is that of non-
duality with the Ishwara!!238
This is the equally famous state of the Samadhi that is the objective of the
Ishwara-pranidhana, postulated by Patanjali, in 'Ishwarapranidhanadva';
(1-23, Pys).
In Saint Dnyaneshwar's words: It is that wherever is Lord Shri Krishna, there

is Arjuna! Where is the wealth, its Goddess, Lakshmi will be there! Where the
Lord is, His Bhakta will be with Him; thus, establishing the uniquely
congruent state of the Ishwara and His Bhakta. That state, beyond every
state, is called the Samadhi, though that concept is truly inadequate to
describe the actual state of the Bhakta with his Ishwara. One may call it as
the Sanjeevana Samadhi, or the Jeevanmukti! Whatever name one may give
Vibhakar Lele 84
to that state of the Ishwara and His Bhakta with respect to each other, that
state is the kernel of the Pys, 'Ishwarapranidhanadva'. It is the final state that
the entire Yoga-shastra aims at!
That is in the words of Saint Dnyaneshwar! It is the Nirvikalpa Samadhi

of the Yogins.
We know the method of the Mimamsa School to arrive at the substance of

a book. The test of the Falam is that the result of the propositions from a book
reveal its substance. When applied to Gita, it again reveals that the proposition
of Gita is the attainment of this state, called variously by terms like, the
Sakshatkara through the Ishwara-pranidhana; Samadhi-siddhi; and Adwaita-
prapti (attainment to the Adwaita state), , etc.,
We are now going to turn to another important topic, that of the time of
death, and the state of the Bhaktas, Yogins, and the worshipers of
Ishwara/Brahman/Parabrahman/, etc., at that time. Let us turn to it, then.
Departure and State at Time of Death

We have taken sufficient stock of the concepts of Ishwara and Ishwara-
pranidhana by now, and their practical application to Yoga, on the basis
of Gita, Patanjala-yoga-sootras, and Dnyaneshwari. We have also noted
the congruence between Gita and the Pys about these concepts. As such,
we have completed the task that we had set about to examine. Now, we
will have to turn to another aspect of the Upasana-kanda aka Worship. It
is the state of the Sadhaka Bhaktas and Yogins at the time of their death
(Prayana-kala); and the state after death that they may attain (Gati), as is
given in the eighth chapter of Gita.
What One Remembers When Dying

There is a cliché about what the state of any man would be after death,
viz., 'Anti mati sa gati’, i.e., one gets the state after death as per his thoughts
at the time of dying. Lord Shri Krishna also confirms this in the Gita
Shloka, 8-5, while he says that one who remembers Him at the time of
death, will attain to Him. That is because he has been united with his Chitta
with the Lord. Hence, according to the dictum, 'Anti mati sa gati', his state
(Gati) is in the Lord Himself.239 As an example, the story of Jadabharata
from Shrimad Bhagavata Maha-purana is famous for the 'Anti mati sa
gati'.
This utterance of the Lord, in the Gita Shloka, 8-5, has been considered by
us earlier in Book-1, 'Upasana - Gunatita' of 'Ishwara and Worship' part of
this work, under 'Arjuna's Seven Questions' and 'Yogin's Gati (chapter 8)'
Vibhakar Lele 85
in 'Chapter-wise Essence of Upasana'. Saint Dnyaneshwar has vastly

commented upon this and its following Shlokas, in Dnyaneshwari,
highlighting the entire process of departure from this plane.
State of Bhaktas/Yogins at Death

This state at the time being of such a great importance, Lord Shri Krishna
has been specifically advising us to meditate upon Him all the time; to
worship Him primarily; and also, at the end of life.
He has been, therefore repeating in the ninth and the eighteenth chapters
of Gita the self-same course of action for those who desire the final state
unto Him to be His Bhakta; to do the Yajnas for Him alone; to become His
own; to do all the Karmas for Him; to pay obeisance to Him alone; to
surrender to Him, leaving aside all other courses of action; to focus the
mind and the Buddhi upon Him alone; to surrender all the Karmas, along
with their fruits to Him; to worship Him by the Ananya-yoga; to aim at
Him as the final goal; to become one with Him by Chitta and mind; to keep
the Pranas, in Him; to do His Bhajanam all the time with love and
affection; to see Him in every Bhoota; and even if one has to go to a fierce
and righteous battle unto death, one should face it, while all the time
remembering Him - The Lord - The Ishwara.
Importance of remembering the Lord All the Time

Therefore, the Lords says that: 'O son of Kunti! (Arjuna)! Meditate upon
Me always. While fighting the battle, keep meditating upon Me. If you
surrender your mind and the Buddhi to Me, come what may, you will
definitely attain to Me; and Me alone! That will be your Gati (state) at the
time of even death.'240
Result of Abhyasa
The Lord further talks about such an Abhyasa (constant and steady
practice/application) that: 'The person's Chitta, who has mastered the Yoga
by steady and unwavering practice,241 does not wander off elsewhere. One,
endowed with such a Chitta, which is immersed always in the Dhyana of
the Parama Purusha, easily attains to that Divine Purusha.' He is not
worried about the nether regions, neither the Svarga, nor the Abyss, nor
the earthly rebirth.
We had earlier seen the Gita Shloka, ('Shreyo hi jnanamabhyasat ….'; 12-
12), in the context of the steps of Sadhana. The relative position of the
Abhyasa was then seen by us, under 'Chief Guiding Principle - Gita
Shloka, 12-12' in this part of this work. The path of the Sadhana of Gita,
Vibhakar Lele 86
step-by-step, as then we understood from it is 'Abhyasa → Jnana → Dhyana

→ Karmafalatyaga → Shanti'. The Yogin who steadily practices accordingly
is endowed naturally with the prowess of the Bhakti and Yoga; and by it,
he can easily merge into the very depths of the blissful Chaitanya
(Ghanananda Chaitanya).
Meditation at the Time of Death

Lord Shri Krishna describes that Ghanananda Chaitanya thus, in the Gita
Shlokas, 8-9 and 10.242:The Parama Purusha is that one, who is Sarvajna
(omniscient); Puratana (primordial); governor (Niyanta); minutest, even
more minute than the atom; the base (Ashraya) of everything; Achintya
Swaroopa (indescribable and imponderable Swaroopa); having the
splendor like the Sun; and, one who is shining beyond the darkness of the
Avidya. At the time of his death, the Yogin-Bhakta goes to that brilliant
Parama Purusha who is endowed fully with the prowess of Yoga practised
lifelong: by holding his Pranas properly at the Bhroomadhya (literally the
centre of the eyebrows, figuratively - the Ajna Chakra), having Ekagrata
(concentration) of the mind and his Antahkarana fully enveloped in
Bhakti.
It is possible thus for him to attain to the Parama Purusha because of the
lifelong steady practice of Bhakti and Yoga. That is how the Yogin Bhakta
attains to the supreme Gati (state) while in the throes of death and
thereafter. From the Gita Shlokas cited above, we see again the deep bond
between the Karma (Abhyasa), the Bhakti, and the Yoga. It can be learnt
from these and various other Shlokas of Gita that its Yoga-marga
necessarily embraces all the three major paths; of Karma, Bhakti and Yoga,
which culminate into the Jnana, i.e., the Swaroopa Sakshatkara of the
Parama Purusha.
Adi Shankaracharya's Thinking

For a better understanding of the matter, we may turn to the Gita-bhashya
of Adi Shrimat Shankaracharya upon these Gita Shlokas. What he says first
about Abhyasa is that it is the steady practice of keeping the Alambana for the
Chitta of the Ishwara all the time continuously. The sole object of the
surrendering of the Chitta, i.e., its Ashraya ought to be the Ishwara alone.
Meditating upon Him, without recourse to any other Vrittis - opposite to Him
and otherwise, is the Abhyasa that the Yogin has to perfect. 243 This is the
practice of immersing the Chitta, along with mind and Antahkarana, and
Buddhi, in the meditation of the Ishwara alone. We find that, in other
words, this is the Ishwara-pranidhana of Patanjali.
Vibhakar Lele 87
Explaining the Swaroopa of the Ishwara, the Acharya, in his commentary

upon the Gita Shloka 8-9, says that: The Lord Ishwara is the Sarvajna who
knows all about the future, the past and the present, of everything. He is
the primordial governor of this entire universe. He is smaller than the atom
(Anu); subtler than the subtlest (Sookshmatara - Sookshmatama). He holds
the fruits of the Karmas of everyone; and endows them with it, in a very
fine manner. He is Achintya Swaroopa. None can meditate upon His
Swaroopa though it is certain and extant. He is divine and His Swaroopa is
Parama, i.e., transcends all the darkness of Avidya. He is brilliant like the Sun
and Nitya-chetana-prakasha, i.e., always shining with the brilliance and light
of the Chaitanya.
Let us see what the Acharya says in his own words, about the time of death
and what one should do while departing, meditating upon the Parama
Purusha.244 His exact words, in this context, are most noteworthy: "Yukto
yogabalena cha eva yogasya balam yogabalam tena yuktah ityarthah. Poorvam
hridayapundarike vashikritya chittam, tat urdhvagaminya nadya
bhoomijayakramena bhroovoh madhye pranam aveshya sthapayitva, samyag
apramattah san. (8-10, Gita-bhashya)."
These comments of the Acharya will illuminate those scholars, who debate
and cast doubts upon the applicability of the Kundalini-yoga to Gita (as
envisaged by Saint Dnyaneshwar), ought to note them most carefully, to
drive home the point that the Acharya, too, accepts and reinforces the
Kundalini Yoga view of the Saint upon the essential Yoga of Gita!
What the Acharya advocates and avers here is the most important part of
the Sadhana of Gita, practised lifelong. This should be evident to the
readers from the use of bold, and underlined words in the above citation.
It requires no great scholar to decipher what the Acharya has said in this
context. It is in the most plain and simple words.
He postulates, albeit indirectly, that the state of the Parama Purusha, i.e.,
the 'Uttamam Gatim' that is the objective of Gita, cannot be attained by
anyone, be him a Bhakta, a Karmin, a Yogin, or any other, without proper
and continued perfect practice of the Yoga of the Kundalini.
The ultimate object of every kind of Sadhana is this Gati (state) at the end,
i.e., at the time of death. Therefore, it is clear that any path leading to, say
the Brahman, the Asamprajnata Samadhi, the Parama Dhama, or the
ultimate state, etc., will not be fruitful unless the Sadhaka is adept at the
Yoga (yukto yogabalena cha eva) which can establish him in the state of
the Pranas centred upon the Bhroomadhya, i.e., the Ajna Chakra
(bhroovoh madhye pranam aveshya samyak).
Vibhakar Lele 88
This is the substance of the aforementioned Gita Shlokas, 8-9 and 10; and
the gist of the Bhashya of the Great Acharya upon them. It is absolutely
clear which Yoga the Acharya is referring to here. That Yoga (of
Kundalini) is also affirmed by Saint Dnyaneshwar in his commentary upon
them.
This place in Gita is of utmost importance to those who are devoted to

Gita; and to the other scholars. It should not have escaped from the sight
of those senior commentators upon Gita who have devoted their lifetimes
to the study of Gita. Unless the point made by the Acharya explicitly, in
his Bhashya, and by Saint Dnyaneshwar absolutely clearly in
Dnyaneshwari, is understood well by all the concerned, their devotion to
Gita and the lifelong study of Gita will be in vain, at least in this birth!
Let us now turn to the Bhashya of the Acharya. He says that: 'The Sadhaka
should be endowed with Bhakti and the Yogabala (prowess of Yoga of an
adept).' He defines Bhakti as 'Bhajanam'; and 'Yogabala' as the stability of
the Chitta, attained through the accretion of the Samskaras of the Samadhi.
Next, he says that: 'Endowed with Bhakti and the Yoga, keeping the mind
steady, one should stabilize and centre the Chitta at the Hridaya-kamala. Then
following the upward-going Nadi - (Sushumna, as it is understood), transcend
every state of the Chitta (which has been tended by the Yoga, i.e., has attained
the state of Vashikara of the Chitta). Thereafter, one should very carefully, with
steadiness, establish soundly the Pranas at the Bhroomadhya. This is the
process that the Acharya states for following at the time of death.
We have studied the Patanjala Yoga Sootras in various contexts. Hence,

we are, all-too-familiar with the various terms used here, viz., Hridaya-
kamala, Vashikara Chitta, Sapta-bhoomis of Yoga (seven states of Yoga)
as in Yoga-vasishtthya. We also learnt of the process of the Pantharaja
Yoga of Saint Dnyaneshwar - the central Yoga of Gita - with its Shat-
chakra system; and the minutest details of the process of the awakening
and the ascension of the Kundalini.
We are now set to understand the subtlest process of the Kriyas (actions.
activities) in the said Gita Shlokas, by applying all the Yoga science that
we have so far learnt and understood well. If we can do that, our objective
behind this study of Gita and Dnyaneshwari will be achieved. It is because
this question of Gati after death that we are discussing here is the most
important to every being; especially to every thinking man.
The issue we are pondering upon is about how to attain the maximal
(Shreyasa) of life. Here, in Gita, we are being told about the Sadhana for
Vibhakar Lele 89
attaining it which needs to be performed, full of devotion and grit, for the
entire lifetime. As such, there is no doubt that this place in Gita is of crucial
importance and noteworthy for anyone who desires the Parama Shreyasa.
Saint Dnyaneshwar on Death

After examining what the revered Acharya says upon these Gita Shlokas,
let us now turn to the guidance of Saint Dnyaneshwar upon this topic of
great importance.
Yoga Process at the Time of Death

Saint Dnyaneshwar describes the process and the Kriyas that a Yogin
performs at the time of death to attain to the Parama Purusha, in Dny,
Ovis 8-91 to 99, thus: 'The Yogin meditates upon the stainless Brahman.
The Yogin, having steadied his Chitta, knows that his final destination is
that self-same Brahman. He sits in the Padmasana, facing towards the
North. The Yogin has been following the Karmayoga by the Brahma-yajna
Kriya all his lifetime, as in the Gita Shloka, 4-24, ('Brahmarpanam
brahmahavih brahmagnau brahmana hutam; brahmaiva tena gantavyam
brahmakarmasamadhina'; 4-24, Gita'). Because of that, he has attained the
attitude of equanimity, towards all.'
'The bliss of the Brahman has reposed in him automatically. His every
Chitta-vritti, and attitudes of the mind, have already become one with the
Brahman. This state of the Swaroopa has already been attained by him. At
the time of death, he desires the final merger into the Brahman with utmost
urge. Therefore, he readies himself to attain it, to meet and merge into the
Brahman.'
'With the help of the Yogabala that he has achieved with lifelong practice
of Yoga, he takes his mind with the Pranas, along with the Kundalini, from
the Ajna Chakra upwards to the Brahma-randhra, through the Madhyama,
i.e., the Sushumna Nadi. The complex of mind-body-Chitta-Buddhi-
Antahkarana has already become subordinate to the Kundalini. Yet it is
existent. When this state is attained, the Pranas fill up the Akasha, i.e., the
Gagana. The Pranas have been bound by the stability of the Chitta; it is full of
the Bhakti-bhavanam; and held by the prowess of the Yogabala.'
This state is the state of the Pranava that is attained through the lifelong
practice of the composite Yoga of Gita, i.e., the unified Yoga of the Karma-
Jnana-Bhakti and Yoga. Another Ovi here, Dny, 8-114, states clearly that the
Pranas should then be transmuted into the Pranava. In a nutshell, the Yogin
attains this state by the combination of the Karmayoga, Bhaktiyoga, Yoga
and Jnana, all together. This elucidation in these Ovis of Dnyaneshwari
here again hints at the secret of the Pantharaja aka Kramayoga, through
Vibhakar Lele 90
the depiction of the Yoga processes and Kriyas at the time of death, as one
may recognize.
Pranas Dissolving the Jada and the Ajada

'The Pranas, thus transmuted into the Pranava, dissolve the distinction
between the Jada and the Ajada, the Sthoola and the Sookshma; they make
the Laya of every Tattwa. By centring at the Bhroomadhya, i.e., the Ajna
Chakra, the Pranas ready themselves and attain all these subtle and subtler
Kriyas.'
We have already seen that the Prathama Shoonya of Saint Dnyaneshwar

is the Bindu at the Ajna Chakra. (Shoonyas - at various places in Book – 2,
'Magnificent Yoga of Kundalini - (Rajayoga of Gita - Pantharaja)' under
'Rajayoga Of Gita [Kundalini] - Karma-Jnana-Bhakti-Dhyana' of this work.
The readers are requested to refer to that part to understand the subtle
processes of Laya that are being discussed here.
The Pranas that have been transmuted and transcended to the Prathama
Shoonya at the Ajna Chakra are charged by the Kriyas inherent to the
awakened Kundalini's ascension. Its aim is the Brahman, just like an arrow
shot at a target that has left the bowstring .
Its pathway is from the Prathama Shoonya to the Nirshoonya. While

treading upon that path, the Maha Laya of the mind, Pranas, Chitta, and
the Jeeva, is affected unto Shiva; the Kundalini, too, becomes one with
Shiva; all this without leaving even a trace of them all.
Saint Dnyaneshwar says that: 'It is like the sound of a tolling bell vanishes
into the bell itself; dissolving into it. Attainment of this state Laya fulfils
the Yogin. Like a lamp hidden under a pot extinguishes without our
knowledge, the Yogin leaves his body at the time of death. He becomes the
Home beyond all the homes, that is the Para-brahman, known as the Parama
Purusha, himself, in totality.'
Onkara-smaranam While Leaving Body

Lord Shri Krishna, after narrating this state, again clarifies in details in the
Gita Shlokas, 8-11 to 13245, that: 'That Parama Pada is called the Akshara
by the Veda-knowers. The Mahatmans who have abandoned all the desires
enter it. Those who desire it follow the Brahmacharya (1. celibacy, 2.
practice to attain to the Brahman) Vrata (austerity). I will tell you how that
Parama Pada is reached at the time of death. Listen, O Arjuna!'
'Controlling all the gates of Indriyas, etc., to the body and mind, keeping the
mind steady at the heart (Adhyatmika Hridaya, no doubt), and establishing the
Vibhakar Lele 91
Pranas at the Murdhni-sthana, the Yogin should become established in the

Yoga state. Then he should meditate upon the Brahman that is denoted by the
single letter, i.e., the OM. Thus seated, he should leave his body. One who does
thus, reaches the Parama Gati (state) in Me.'
Saint Dnyaneshwar says that: 'Once the Pranas are stabilised, they should
be transmuted into the Pranava and ascended to the Murdhni-sthana. They
should be held there so that they are at the point of Laya, but not dissolving, in
the Akasha there, by the strength of the Dharana (holding power). They should
be held steadily there until the Trimatras of 'A' 'U' and 'M' disappear and
are merged into the Ardha-matra. When the Onkara merges into its original
state of the Pranava, the world that appears due to it (Onkara) will meet its Laya
totally and the functionality of the Pranas will be over and they, too, will meet
their Laya.'
He further puts the words of Lord Shri Krishna thus: 'Then what remains
is the Poorna-ghana (whole, entire, real, solid) Brahman at the end of the
Pranava. The Pranava known by the single letter - 'OM' - is the Brahman
which is the Parama Swaroopa of the Ishwara, i.e., Me. While thus meditating
upon it, the Sadhaka can discard his body and easily merge into Me. In
fact, once this state of Pranava is attained, there is nothing left, other than
merging into Me. This I am announcing to you, O Arjuna! honestly.' The
Sadhaka thus becomes the Brahman at the end in the time of his death.
Last Stop of Pantharaja

In the above cited Ovis, and even before them, Saint Dnyaneshwar has
clearly described how the Yogin attains to the Brahman at the time of his
death, mentioning the Yogic Kriyas full well. It should be easily recognised
that the Yogic process described in them here is purely that of the
Pantharaja aka the Kundalini Yoga. This is without any shred of doubt.
The readers will recollect that we had gone into its depth even earlier,
examining and analysing it thoroughly then.
The aforementioned Ovis mention in brief that the same process of the
Pantharaja takes place at the end at the time of death when the Pranas of
the Sadhaka meet their final Laya. The Kriya of the Kundalini, rising further
from the Agni-sthana, i.e., the Ajna Chakra, ascending further to the Brahma-
randhra at the Murdhni-sthana, through the Sushumna Nadi, is clearly
described in the Ovi, Dny, 8-94. Also, its transgression of the Pashchima-
patha, with the Manasa and the Pranas, is connoted in the respective Ovis.
Agni-sthana
In the Ovi, Dny, 8-94, it is implied that the Yogin starts from the Agni-sthana
and goes to the Brahma-randhra, by the Sushumna (Madhyama-
Vibhakar Lele 92
madhyavivara), with the practised ease of Yoga of a lifetime. It means that he

takes forward the awakened and arisen Kundalini there. A question arises
as to which is the Agni-sthana.
We have taken Agni-sthana to mean the Ajna Chakra here. Yet its another
meaning could be the Kanda at the Nabhi-sthana (navel region, esoterically,
not physically), which is the original place of repose of the Kundalini, before
it is awakened and it ascends. It will then mean that the Yogin awakens it
from there and makes it ascend, first by the Poorva-marga, and then by
the Pashchima-marga, to the Brahma-randhra (Murdhni-sthana).
These Kriyas all depends upon the place at which the Kundalini of the
Sadhaka at the time of death is reposing in. As a general rule of the Yoga-
shastra, the Kundalini of a Yogin who has mastered the Yoga is usually at the
Ajna Chakra, or in the region above it. Our interpretation of the Agni-sthana
as being the Ajna Chakra, is thus entirely in tune with it. Also, the Gita
Shloka, 8-10, says that the Yogin should take the Pranas to the centre of
the eyebrows ('Bhruvormadhye pranamaveshya samyak'; 8-10, Gita). The
mention of the Bhroomadhya-sthana here shows that our interpretation is
entirely in tune with Gita, as well.
Another thing we had noted in the context of the Gita Shlokas, 5-27 and
28, ('.. chakshushchaivantare bhruvoh, pranapanau samau kritva
nasabhyantaracharinau';) is that when Gita refers to the Pranas, it is a
reference to the Kundalini, unless the context implies otherwise. That is
because Gita does not explicitly refer to the Kundalini. On the other hand,
it follows some of the Upanishadas to mention the Manasa, or the Chitta,
or the Pranas, instead of the Kundalini. These are the alternative words
to the word Kundalini, in the said Upanishadas, and also, in Gita, in the
given contexts, at times. Our above cited interpretation is in tune with this
note also.
The alternative of the Kanda as the Agni-sthana, in this context, is also not
out of place. Since Saint Dnyaneshwar implies the entire process of the
Yoga at the time of death, it is not at all wrong to take it that the Kundalini,
starting from its original place at the Kanda goes above and ascends to the
Brahma-randhra via the Ajna Chakra. It is hoped that this will satisfy the
readers.
Pantharaja and Yogic Process at the Time of Death

The Pantharaja and the Process that both, i.e., Gita and Dnyaneshwari
describe for the Yogin at the time of his death are identical. The Kriyas of
the Pantharaja like being seated in the Padmasana, to meditate upon the
Ishwara or the Guru, to do the Japa (recitation) of the Onkara, or the Pranava,
Vibhakar Lele 93
with Chitta fixed upon its meaning ('Tajjapastadarthabhavanam'; 1-28, Pys),

are clearly seen from the respective Ovis in the eighth chapter of
Dnyaneshwari, viz., Dny, 8-92, 91, 117 and 118.
The Samarasya (equipotent state) of the Shiva-Shakti is indicated in Dny, Ovis

8-93 and 114. In them, the Pranas mean the Kundalini; and the Pranava
means the Shiva.
The Ovis of Dnyaneshwari here reflect that the fourfold Yoga of Gita, i.e.,
the Karmayoga (Dny, 8-92), the Bhaktiyoga (Dny, 8-96), the Pantharaja,
or the Ashtangayoga (Dny, 8-96) and the Jnanayoga (Dny, 8- 91), have
exact correlation with the Pantharaja, aka the Kramayoga processes.
These Ovis clearly speak of the Sukha of the Karmayoga filling the
Antahkarana; the filling in of the Pranas by the Bhakti Bhavanam
(Bhaktiyoga); holding of the Pranas with the steadiness of the mind and
restraining them by the Yogabala (Yoga); and knowing and meditating
upon the stainless Brahman (Jnanayoga).
The Ovis, Dny, 8-94 and 96 indicate the Yogabhyasa of the Pantharaja.
aka the Kramayoga. The eight-fold Yoga of Patanjali, viz., comprising of
the Yama-Niyamas-Pranayama-Pratyahara-Dharna-Dhyana-Samadhi is
very clearly seen from these Ovis of Dnyaneshwari. These Ovis speak of
the practice of the Pantharaja, and the restraining of the Pranas by the
Yogabala.
The signature of the Layayoga is also most clearly seen from the above
cited Ovis, and especially from other Ovis, viz., Dny, Ovis 8-94, 97, 108,
114, 115, 116 and 117. These Ovis speak of the dissolution/Laya of the Jada
(gross) and the Ajada (Chetana); the sounds of a tolling bell dissipating and
merging into the bell itself; the transmutation of the Pranas into the Pranava;
to bring them to the Murdhni-sthana by the Pantharaja process; their merger
with the Akasha; the three Matras of the Onkara merging into the forth Matra
, i.e., the Ardha-matra; the last remnant of the Tattwas being the Pranas; the
Poorna-ghana Para-brahman at the end of the Pranava; the knowledge and
practice of the Pantharaja Yoga and its application while dying; the transit of
the Kundalini with the Pranas and the Manasa, starting from the Agni-sthana
via the Sushumna (Madhyama-madhya-marga) and its ascension to the
Brahma-randhra, , etc.,
Also, the said Yoga followed at the time of death is clearly based upon the
awakening and ascension of the Kundalini. Meditation upon the Guru/
Brahman/Ishwara at the beginning of the process while dying reminds us
of the Pantharaja that is also perfected only owing to the Guru-kripa. One
has to start the Yoga process by first meditating upon the Guru. Here, Lord
Shri Krishna speaks of the Ishwara. We know that the Ishwara is the Guru
Vibhakar Lele 94
of the Gurus, and the words, viz., Guru, Brahman and Ishwara, are
equivalent in the given context. The relevant Shlokas of Gita and the Ovis
of Dnyaneshwari remind us to meditate upon them (, i.e., the Ishwara, i.e.,
the Guru, i.e., the Brahman) at the time of death. (Dny, Ovi 8-118).
The ascension of the Kundalini from the Adhara Chakra

(Kanda/Mooladhara Chakra) to the Agni-sthana (Ajna Chakra) and from
it to the Sahasrara Chakra and finally to the Brahma-randhra is expressed
in the Ovis, Dny, 8-114 and 117. These Ovis speak of the transmutation of
the Pranas into the Pranava; and their ascension to the Murdhni-sthana
(Brahma-randhra) by the Kundalini ascension process identical with that
of the Pantharaja; and the end stage of meditating upon the Onkara, its
final merger into the Pranava and then into the Brahman.
Here, Saint Dnyaneshwar has used certain typical word - 'Anuvritti

panthe', Dny, Ovi 8-114. It means the ascension of the Pranas (Kundalini)
by the traditional method, or from one Chakra to the other Chakra, and so
on, to all the Chakras, from the Poorva-marga to the Pashchima-marga.
It may be noted that Shrimat Adi Shankaracharya, too, defines the

Yogabalam as the steadiness of the Chitta, attained through the Samskaras
of Samadhi, by continuous practice of Yoga.
('Samadhisamskarajanitachittasthairyalakshanam'; (8-9 and 10, Gita-
bhashya).
From the referred Ovis of Dnyaneshwari, we can immediately recognize the
aspects of the Pantharaja like: The ascension of the Kundalini with the
Manasa and the Pranas from 'Ajna chakra → Sahasrara Chakra → Brahma-
randhra'; The Laya of the three Matras of the Onkara ('A', 'U' and 'M')
into the Ardha-matra; The transit of the Kundalini, along with the
Manasa and the Pranas, from the Prathama Shoonya to the Unmani
and on to the Nirshoonya. This should be sufficient for the readers to
satisfy themselves about the matter of applicability of the Pantharaja
process at the time of death of a Yogin Bhakta.
Bhoomijayakramena
Also, the Acharya alludes to the Hrit-kamala, the Sushumna Nadi, and
incidentally the Chitra, Vajrini, and the Brahma Nadis, etc., that pass through
its centre, directly joining the Kanda with the Brahma-randhra. Further, like
Saint Dnyaneshwar says by the word - 'Anuvrittipantha', he, too, alludes to the
traditional method of ascension of the Kundalini by the word
'Bhoomijayakramena’, i.e., from one Chakra to another, in continuum from the
Kanda to the Brahma-randhra ('Poorvam hridayapundarike, urdhvagaminya
Vibhakar Lele 95
Nadya, bhoomijayakramena, bhruvoh madhye pranam aveshya

sthapayitva'; 8-9 and 10, Gita-bhashya).
Another implied meaning of the Acharya's use of the term

'Bhoomijayakramena' might be the transit through the seven states of Yoga
as in the Yoga-vasishtthya, viz., Shubhechchha, and Tanumanasa, etc. We
have seen the matter earlier in a nutshell, in 'Seven States of
Yogavasishtthya' under 'Epilogue on Yoga' in Book-2, of 'Rajayoga of Gita',
in this work. But this may not be acceptable generally. That is because the
Yogin who has been devoted to the Abhyasa of Yoga lifelong cannot
remain at the lower states of Shubhechchha, Vicharana, and Tanumanasa,
etc.
Therefore, we have to say that he must be at the further advanced states of

Sattvapatti, Asamsakti, Padarthabhavini, and Turyaga, , etc., Even this
interpretation falls short of propriety and does not appear to be right in the
given context. The typical usage of terms by the Acharya here of
'Bhoomijayakrama', 'Hridayapundarike', and 'Urdhvagaminya Nadya',
force us to take the meaning logically as being 'from one Chakra to the other
Chakra, from one state of Yoga to another state inherent to it, i.e., upon the
Shat-chakras and then from the Ajna Chakra to the states of the Bindu, etc.,
and later on, finally, at the Brahma-randhra'. From this conclusion also, we
find that the Acharya had the Kundaliniyoga in mind, while making the
referred statements.
Clarification Arjuna's Doubts

Although Lord Shri Krishna makes the process of Yoga Dharana
explicitly clear in the relevant Gita Shlokas, Saint Dnyaneshwar gives vent
to a hidden doubt about the Yoga process and its efficient following at the
time of death of a Sadhaka. He attributes such a doubt in the mind of
Arjuna.
His implied doubt is that how any Yogin will be able to execute such a
complex process at such a morbid time as death. (Dny, Ovis 8-120 to 123).
Lord Shri Krishna clarifies that He takes care for the said process of the
Bhaktas at the end who have devoted their lifetimes to the Ishwara's
Bhakti. He becomes their servant; and therefore, they are not troubled by
the intricacies of the Yoga process.
Lord Shri Krishna says that: 'O Arjuna! I am attained easily by anyone
who has been Ananya-chitta (one with Chitta) with Me always. When he
comes unto Me at the time of death, he is never again born into this ocean
of Duhkhas that is this impermanent Samsara. He attains to the Parama
Vibhakar Lele 96
Siddhi of merging into Me and that, too, most easily. His Gati is Me for
certain.'246
Saint Dnyaneshwar asks a question that if it were not so easy for the
Bhakta to merge with the Ishwara while departing from the body, why
anyone would take up to Ananya Bhakti! The state the Bhaktas attain to is
the supreme, into the infinite Swaroopa of the Lord. It is distinct from what
the common men are destined to, and even the Gati of the Gods and other
higher beings than men.
The State of Others

Lord Shri Krishna further says that the everyone, even Lord Brahmadeva,
along with those higher beings in the Brahma-loka, and all others, are
reborn. But anyone who merges unto Him is not born again.247
The Lord gives an idea of the state of affairs of the universe and its
timeline. He says that the knowledgeable persons who know what is the
Ahoratra , i.e., the length of the day and the night of Lord Brahmadeva,
say that his one day is equal to the thousand cycles of the four Yugas; and
his night, too, is that much long.248 When the day of Lord Brahmadeva
breaks, all the Vyakta things manifest out of the Avyakta; and when his
night begins, they meet their Laya into the Avyakta.249 The entire aggregate
of all the Bhootas (beings) is born again and again when Lord
Brahmadeva's day breaks; and when the night falls, it disappears
helplessly into the Avyakta state.250
Saint Dnyaneshwar clarifies that the beings in the Brahmaloka have a day
as long as that of Lord Brahmadeva; and their night equally long. Those
who see the entire day and the night of the Lord, are the knowers of the
night and the day of the Lord, and they are called as 'Ahoratravidah'.
They are the immortals, as compared to the Gods of the Svarga-loka. Even
the Indras are replaced fourteen times during that day.
The Akshara Sanatana Tattwa

But beyond the Avyakta, there is the Sanatana (Primordial) Tattwa, which
does not undergo any change in its state, even when all the beings
disappear. It is imperishable. 251 It is the Avyakta, beyond the corporeal
Avyakta that is subject to manifestation and dissolution as above. It is
known as the Akshara, by some. The Parama Gati of all the beings is that
Sanatana Tattwa. Once anyone reaches that state, there is no reentry into
the Samsara and its cyclical order. That is the Parama Dhama of the
Ishwara.252
Vibhakar Lele 97
The Primordial Purusha who reposes at rest in the body is that Sanatana
Avyakta Tattwa. All the Bhootas are in Him and He pervades this entirety.
That Purusha that is Para, i.e., the most superior to all, is amenable to
Bhakti. One can attain to Him by it. 253 This is the Purusha that is the
Avyakta beyond the Avyakta, the 'Purushavisheshah Ishwarah' of
Patanjali. (1-24, Pys).
Shukla and Krishna Gatis

Lord Shri Krishna has revealed the secret of attaining to the Parama
Dhama in the relevant Gita Shlokas cited earlier. The fruition of the Yoga
of Gita, as revealed by the Lord is Apunaravritti, i.e., cessation of the cycle
of births and death. But it is not exactly so about other Yoga paths. The
departure of a Yogin, not exactly following the line of the Yoga of Gita, is
fraught with many conditions that are required to be fulfilled at the time of
death of the Yogin of such paths to attain to the Moksha. Usually, the Gatis
of such Yogins are mentioned as two in number: Shukla (Archira) and
Krishna (Dhoomra).
The Lord says that: 'O Arjuna! The Gati (state) of a Yogin following other
paths depends upon the time when they die.'254 The Lord then narrates the
details of the time and the Gati they attain after death. These Gatis are
Archira and Dhoomra, i.e., Shukla and Krishna, respectively. Saint
Dnyaneshwar clarifies that these are the Gatis of even the Yogins who have
not attained during their lifetime, even if following the path of the Yoga of
Gita. Those Yogins who leave their bodies while the time is auspicious, attain
to the Brahman at the time of death. But if it is otherwise, they are reborn .
Shukla Gati
Lord Shri Krishna tells us the prerequisites of time for departure of the
Yogin for attaining to the Shukla Gati. It should be as follows: Agni and
the light of the Jyoti; Daytime; Shukla Paksha (fortnight of the waxing
Moon); Six months of the Uttarayana (the period of the Sun's transit
Northwards, from the tropic of the Capricorn to the tropic of Cancer).
Those Yogins, the knowers of the Brahman (Brahmavid), who discard their
bodies at these auspicious times, attain to the Brahman.255 This Gati, is
called the Archira path by Saint Dnyaneshwar, in tune with the Vedic
literature, though Gita has called it by the equally popular term of Shukla
Gati.
Here, we need to understand certain mystic terms from the above Shloka.
The appointed time for this Gati is the daytime in the Shukla Paksha of the
Uttarayana. This is reference to the time as in the external world. However,
the Time (Kala), in its Yogic connotation is the Sushumna Nadi. The Yogic
Vibhakar Lele 98
interpretation of the Shloka is: The Pranas, the Manasa and the Bindu of the
Yogin, along with the entire flow of the Kundalini, ought to be at the Ajna
Chakra, or at any Chakra above it, upon the Pashchima patha. We already
know about these Chakras, called – Trikuta, Shrihata, Golhata, Auta-peetha,
Bhramara-gumpha and the Brahma-randhra, etc., upon the Pashchima path.
Another point is that the Pranas, etc., along with the Kundalini, should transit
to the Jyoti, i.e., from the Saguna to the Nirguna state. This is what we learn
from the Yogic angle from the above cited Gita Shloka and related Ovis of
Saint Dnyaneshwar.
The day here means that the Kundalini ought to be at the least at the Ajna
Chakra, so as to light up the Sushumna Nadi path.
The Shukla Paksha implies that there ought to the light of the Moon
(Chandrama). It means that the Kundalini ought to ascend to the Indu
(Chandra)* above the Soorya-mandala, beyond the Parama Shiva. The Yogin
who achieves this all, attains to the state of the Brahman, after ascending
to the Brahma-randhra and the Visarga beyond. That is his attainment
owing to the practice lifelong of the worship of the Brahman.
*[Ref. 'Space after Ajna Chakra' under 'Review of Kundalini Yoga,

Pantharaja, etc.', in Book-2, 'Magnificent Yoga of Kundalini (Rajayoga of
Gita - Pantharaja)', in 'Rajayoga of Gita [Kundalini] Karma-Jnana-Bhakti-
Dhyana' of this work.
Therein, we have seen in 'Ajna Chakra and Niralambapuri' the places and
the Chakras in the following order, as per the Tantra-shastra.
Ajna → Manashchackra → Niralamba-puri, having seven sub-divisions, viz.,
[(Bindu) → Nibodhika (Nirodhika) → Nada → Nadanta → Vyapika → Samani
→ Unmani (abode of the Ishwara)] → Shankhini-vivara → Sahasradala-
padma → Hamsa (Jeevatman) → White coloured Lotus of 12 petals].
In it - (White coloured Lotus of 12 petals), the A-K-TTh triangle, in it the

Amrita-sagara → Mani-dveepa → in it the Nada and the Bindu and the
Mani-peetha → in it Kama-kala triangle, → in it the Guru/the Parama
Shiva) → after the Parama Shiva, the Soorya-mandala and the Moon
(Chandra) → above it, the Chandra-mandala (in it, the Shodashi/Ama-kala
and the Nirvana-kala, the Para-bindu, and in the last, the Sarvatman and
the Brahma-pada) → Above the Chandra-mandala, Mahavayu → Brahma-
randhra → Maha-shankhini-vivara → Visarga. (Ref. pages no. 143, 144, 419
and 453, 'The Serpent Power', ibid).]
Vibhakar Lele 99
The order above the Ajna Chakra as above is also found in Saundarya-
lahari of the Acharya. The Chandra and the Chandra-mandala define the
Chandra of the Shukla Paksha, related to the said Gita Shloka, 8-24.
This is what someone like us who knows the Yoga science would
understand from these mystique Gita Shlokas, related to the Gatis of the
Yogins.
Krishna Gati
Describing the inauspicious time of death, Lord Shri Krishna says that the
Yogin who lays down his body while there is the Dhoomra (smoke), night,
Krishna Paksha (fortnight of the waning Moon) and the six months of the
Dakshinayana (the period of Southwards transit of the Sun from the tropic
of Cancer to the tropic of Capricorn), goes to the Jyoti of the Moon
(Chandra) to be born again.256 This Gati of the Yogin is called the Krishna
Gati, or the Dhoomra-marga.
The Yogic secret of this state (Gati) is as follows: the state of the Dhoomra,
i.e., smoke is the latent sate of the Kundalini, or its being stationed at one
of the Chakras upon the Poorva patha. That, in short, is lacking the
backing of the Agni, or the Vajrangi, i.e., the Kundalini. The Dakshinayana
means the Poorva-marga; and its six months mean the Shat-chakras, from the
Mooladhara to the Ajna Chakra, where the Kundalini remained stationed at the
time of death. Night means the Sushumna not being lighted up by the
Kundalini. The Sushumna is lighted up only when the Kundalini is at a
Chakra, e.g., Trikuta, etc., in the Brahmanda, above the Ajna Chakra.
When it is not stationed thus, it is the night for the Yogin who dies then.
The term Krishna Paksha is the lack of the light of the Moon.
The term, 'Chandramasam jyoti' in the cited Gita Shloka refers to the
Chandra (Moon) as in the discussion of the Shukla Gati, which is beyond
the Parama Shiva, above the Soorya-mandala. If the Yogin lays down his
body under the conditions described above by the cited Shloka of Gita, he
attains to the 'Chandramasam Jyoti', because of the lifelong practice of
Yoga. He then resides in the Jyoti in the state of the Chandra (Moon) above
the Soorya-mandala, i.e., in the Chandra-mandala. {(Parama Shiva →
Soorya-mandala → Chandra (Chandra-mandala) → (in it the Shodashi/Ama-
kala and the Nirvana-kala, the Para-bindu, and in the last, the Sarvatman and
the Brahma-pada)} - This is the order here. He resides in the Chandra-
mandala. He does not get the state beyond to the Nirvana Gati, i.e.,
Mahavayu → Brahma-randhra → Maha-shankhini-vivara → Visarga. From,
there, he is reborn.
Vibhakar Lele 100

The reason for this is that he lacks sufficient backing of the Agni, i.e., the
entirety of the Kundalini not ascending, but just a fraction of it arising and
ascending. The Yogins who attain the Shukla Gati, however, have the full
backing of the Agni, i.e., the Kundalini because of which it arises and
ascends above all the Chakras, going ahead until it meets its Laya in the
Visarga. Hence their Parama Nirvana takes place and they are never
reborn. This is the secret meaning of these mystique Gita Shlokas from the
Yogic standpoint.
It is thus seen that the said Gita Shlokas are misinterpreted by the
traditional commentators.
Sanatana (Age-old) Gatis

Lord Shri Krishna says that the two paths of the Yogin after death are the
Shukla and the Krishna. They are age-old. What happens to the Yogins
after death depends upon which path he is able to take at the time of death.
Accordingly, by the Shukla path, he is liberated; and by the Krishna path,
he has to return to the world after rebirth.257
Ultimate Yoga Path

The difficulties of these paths, and dependence upon the state at the time
of death, as in the Gita Shloka, 8-24 and 25, are avoided if one follows the
advice given by the Lord in the Gita Shloka, 8-27. He says that knowing
these facts, one ought to understand which path is the best to attain to the
Mukti. Once that is understood, one is not deluded about which one to take.
The real path is to become one with the Ishwara, all the time. Thus, one
will remain united with Him in death, too. That will easily avoid the
returning to the world after death.258
Lord Shri Krishna extolls the greatness of Yoga and a Yogin following His
above advice. 259 He says that the Yogin who knows this secret of the Gatis
and the most superior Yoga, transcends the fruits that the Shrutis speak of
the study of the Vedas, performing the Yajnas, and the Tapasah, and giving
of the Danam. He attains to the most superior Gati, i.e., state of the
Sanatana (Primordial) Pada/the Brahman. This path that Gita extolls is
not dependent upon the Archira, or the Dhoomra Margas. This secret that
Gita discloses is independent of any other.
The Vedas on Gatis

We have seen in details what Gita says about the Gatis, in the light of
Dnyaneshwari. We have understood what are the Archira and the
Dhoomra Margas, and for whom they are meant. However, one who
follows the Yoga of Gita, as advised by Lord Shri Krishna, is not perturbed
Vibhakar Lele 101

by this. He attains to the Nirvana, in this body, while living in his lifetime
only.
In this understanding is the secret of the Sanjeevana Samadhis of Saint

Dnyaneshwar and his sibling. We will discuss the state of the Nirvana of
the saints in brief and the great state of their Samadhis, as also the thinking
in the Vedic literature upon this matter of the Gatis.
Pundit V.D. Satavalekar has beautifully collected and summarized this

matter in his commentary (Marathi book) on Gita - 'Purusharthabodhini'.
Those readers who can access that book, are advised to refer to it in the
original. Pundit Gopinatha Kaviraja, too, has shed certain light on this
subject in his books. We are going to take just a bird's eye-view of the
matter here.
Devayana and Pitriyana Margas

In the Vedic literature, the Archira Marga is called as the Devayana
Marga; and the Dhoomra Marga is known as the Pitriyana Marga. In the
first of them, one has to come out of the body and not to return to this
world, taking rebirth. The second Marga implies rebirth into a body. In the
third path, other than these two, there is no question of leaving the body.
One is not reborn who follows it. That is the Yoga of Gita.
For rebirth as a human being, the balance of the Papa (sins) and the Punya
(merit) needs to be equal. Papa (sins) connote the Asuri lusting; and the
Punya means the benign desires. The Asuri lusting carries forth the cycle
of births and death. The benign desires promote the instinct of attaining to
the Brahman. The Purushartha (human achievement) is to control the
Asuri lusting and to promote the Ishwara-pranidhana. By this, one aims
at attaining to the Paramatman while in this body itself, in one's lifetime
only. Depending upon the success of such efforts, the Sadhaka takes either
the Devayana Marga, or the Pitriyana Marga.
These paths are described, with some differences in the Brihadaranyaka

and the Chhandogya Upanishadas. The Prashnopanishada, too, speaks of
the Prana Marga and the Rayi Marga, equivalents of the Archira and the
Dhoomra Margas, respectively. The Mundaka Upanishada tells us that the
Devayana Marga is for the Aptakama (attained) Rishis. The Chhandogya
Upanishada tells us that the Deva-patha takes to the Brahman ('Esha
devapatho brahmapathah'; 4-15-5; Chh. Upa.).
The Katthopanishada says that it is disclosing a secret about the Gati of

the Atman, after death. Many an Atman is reborn into the fetus to assume
another bodily form; whereas some others attain to the steady (Achala)
Vibhakar Lele 102

Brahman. The Gati depends upon the Karma and the Jnana of the
Jeevatman.260
The origin of the Shukla and the Krishna Gatis Gita speaks of might be in
the Rigveda. It says that there are two types of Gatis of men: Deva and
Pitara. This world (Jagat) which is father and mother to all, and which is
populated by the beings who are subject to Janma (birth) and Mrityu
(death), goes by these two paths.261
Brahma-sootras and the Final Gati

The Vedanta Darshana, aka Brahma-sootras and the Shankara-bhashya
upon it throws more light upon these Margas.
It says that the Jeevatman, uniting with the Sookshma Tattwas, transits
from one body to another. Taking along with it the Sanghata
(congregation) of the Manasa and the Indriyas, together with the Pranas,
it gets to the different Lokas, and to different Yonis (kinds of Jeevatman,
like human, trees, animals, etc.,). This depends upon its Sankalpa (desire).
One gets the superior Yonis if laden with merit (Punya); and the inferior
Yonis, if laden with sins (Papa, Sins). Even if one goes to the Svarga-loka,
one has to be reborn into the Mrityu-loka, once the merit (Punya) is
exhausted by fulfilment of divine desires in that Loka. Those doing the
Karmas like the Ishtapoorta (with desires for fruits) and the Danam
(Punya Karmas) go to the Chandra-loka by the Dhoomra Marga. Those
who have committed sinful acts go to the Yama-loka (region of Yama, the
Lord of Death). After enjoying/suffering the fruits of their Karmas, they
are all reborn into this Mrityu-loka.
Those who had done good deeds (meritorious actions) go to the Svarga-
loka, either by the Pitriyana Marga, or some other Marga. The Pitriyana
and the Devayana Margas are for the Jeevatmans who are ascending on the
scale of evolution of their Atmans. Other Jeevatmans, going down the scale
of evolution, go to their respective Lokas by their own paths. Moreover,
there are many Jeevatmans who do not go to any of the other Lokas, but
are reborn again and again, and die in this Mrityu-loka only.
All the Karmas, sinful, or meritorious, of those Jeevatmans who go to the

Brahma-loka by the Devayana Marga, get exhausted here only in this
Mrityu-loka. Those Jeevatmans who desire Mukti in this Loka itself, following
the Sadhana accordingly to attain it, do not go to any other Lokas but attain the
Mukti here itself. But those who desire the Brahma-loka become Mukta on
attaining to it. They are, of course, the followers of the Devayana Marga.
(3-3-28, Brahma-sootra).
Vibhakar Lele 103

Brihadaranyaka Upanishada
The Brihadaranyaka Upanishada says most clearly, as above, that the
Pranas of one who is Nishkama (desireless), Poornakama (whose all
desires are fulfilled, including that for the attainment to the Brahman), and
one who desires just the attainment to the Paramatman, do not transcend
to the Lokas above, (na tasya prana utkramanti); but he attains to the
Brahman here only and becomes the Brahman himself.262
However, other Sadhakas desirous of attaining to the Brahman go by the

Devayana, i.e., the Archi Marga, following their individual paths of
Sadhana, finally attaining the Brahman. (3-3-31, Brihadaranyaka Upa.).
Gati of Maha-purushas
Brahma-sootras speak of the Gati (state) of the Maha-purushas (the
greats), like Vasishttha, and Vyasa, etc., also. The question is whether they
go by the Archira Marga, or directly to the Brahma-loka with their bodies,
as well. Brahma-sootra, 3-3-32263, says that such Maha-purushas appear
in this world for Loka-sangraha, i.e., benefaction of the masses, by the
orders of the Parameshwara. They are not bound by the norms of birth,
death, and departure, etc., like the ordinary beings. Their Karmas are
replete with amazing powers and divinity not seen in the works of the
ordinary Jeevanmuktas and Jeevatmans. They can manifest in the bodily
forms at their will.
Until their task is going on, and their prowess is intact, they can go to any
Loka they desire, including this Mrityuloka. For that, they do not need
recourse to the Margas, like the Archira, etc. Finally, at the end of their
mission, they merge into the Paramatman. Hence, they are distinct and
entirely different from the other Sadhakas and the Muktas in respects of
their Gati and Karma.
The Bhashya of Shrimat Adya Shankaracharya Poojyapada is very useful for
us to examine understand the various aspects of the mission of life and the
Sanjeevana Samadhi of the saints like Dnyaneshwar and others.
Devayana and Archi Margas

Let us see what the Brahma-sootras speak about the Devayana Gati. It
says that the knower of the Brahman (Brahmavetta) goes to the Brahma-
loka. Those who have attained to the Sakshatkara of the Brahman while
in this body here itself, merge into the Brahman here itself. The Knower
of the Brahman (Brahmavetta), by the grace of the Paramatman who is at
his heart, exits through the Brahma-randhra via the Sushumna Nadi, with
his Linga-deha (Sookshma Deha) and stationing himself in the ray of the
Vibhakar Lele 104

Sun (Soorya-rashmi), ascends to the Brahma-loka. (4-2-17 and 18,

Brahma-sootra).
Readers of this author's book 'Autobiography of A Natha Siddha Yogin –

Travails of a Mystique', first part of this work, will remember about his
experience of this Sootra. ('I Meet The Niranjana' under 'Meeting The
Niranjana') which is reproduced here in brief for an understanding of the
matter.)
["After a few days of meeting the Nirguna Nirakara, I had another

revelatory vision. I was going through a maze of dingy, narrowing
passages, ill lit or with little or no light. The passages were at some places
climbing straight up, sometimes with steep inclined steps. Many people
were going at their own speeds upon the path."
"Finally, I arrived at a vertical staircase. It was difficult to climb upon. It

was like a straight cliff high up, very tough to climb. Anyhow, I started
labouring up that narrowing passage, to where I did not know. Also, why
I was doing it, I had no knowledge."
"The steps finally terminated into a still stiffer vertical cliff, with
overhanging boulders and it had nowhere either a handhold or a toehold.
I was afraid of climbing it, apprehensive that I may fall down. And how
could I make it? However, when I tried to climb the cliff, I felt as if I was
not labouring at all, but some invisible power had grasped me and it was
moving me up the cliff."
"It was as if a magnet was moving a piece of iron. I felt light as a ray of
light and that a ray of light was taking me up the cliff with it. I was feeling
that force, whichever it be, lifting me ever so silently and lightly. It was as
if there were many people behind me who were pushing me upwards, by
making their bodies, shoulders and limbs like ladders for moving me
upwards with their combined strength."
"At long last, a few feet of distance remained to climb. I had to climb it
using my hands and feet. Somehow, with great labour, I managed to climb
that last leg of the cliff. There were just a few people already at the place,
who gave me a helping hand in my final efforts. They started
congratulating me on my successful climb up the tough cliff."
"Then I started to rest. After I had regained my breath, I was somewhat

composed. I started looking around, at the same time, understanding how
arduous the climb was. I felt that I should never have to climb the steep
Vibhakar Lele 105

slope again in my life. I would never let myself down from that place, so
as avoid such a climb again."
"Now there were no persons around or wherever my sight went. There was
absolute peace, quietude and absolute tranquillity of my mind and its
harmony with my body. I felt that I would stay there only forever, to avoid
repeating the climbing."]
After narration of the said experience, let us resume the thread of the
discussion upon the Gatis.
Soorya-rashmi: The reference here of the Soorya-rashmi (Sun's Ray) is

allusion to the Gati into the Soorya-mandala, we referred to a while ago.
{(Parama Shiva → Soorya-mandala → Chandra (Chandra-mandala) → (in it
the Shodashi/Ama-kala and the Nirvana-kala, the Para-bindu, and in the last,
the Sarvatman and the Brahma-pada)} → Above the Chandra-mandala,
Mahavayu → Brahma-randhra → Maha-shankhini-vivara → Visarga.
The Soorya-rashmi (Sun's Ray) here in the Brahma-sootra refers to the

Ray of the Soorya of this Soorya-mandala. That is why Saint Shri
Samartha Ramadasa Swami speaks of the 'Piercing of the Soorya-
mandala' in his Hanumana Stotra (in Marathi). The Dharma-shastra says
that those warriors who die while fighting go directly to the Gati above the
Soorya-mandala, piercing it, i.e., above it. Above, as we know, is the
Chandra-mandala, and Brahma-pada, Visarga, etc., the final destination
of a soul, i.e., the Jeevatman.
Nature of Gatis
The Gatis stated in Gita are not the indicators of timeline (Kala) but of the
Devatas. Those Gatis are of the Yogins, not of common men; as also not
of the Brahmavettas. According to the distinction between their Sadhana
methods, whether the Yoga practised by them is with, or without the
element of Ishwara-pranidhana, the Yogins take to either the Shukla, or
the Krishna Gati, respectively.
The Yogin who has been practising the Yoga, with the principal element of
the Ishwara-pranidhana, takes the Shukla Gati, by His grace. Other Yogins
go the way of the Gatis, either the Shukla, or the Krishna, depending upon
their Prarabdha. The Brahmavetta (knower of the Brahman) goes to the
Brahma-loka. The Shukla Gati is known by various names, like Archi,
Uttarayana, and Devayana, etc., (4-3-1, Brahma-sootras). Those who go that
way do not attain to the Karya-brahma but directly to the Parabrahman (4-3-
12, Brahma-sootras).
Vibhakar Lele 106

'OM Krato Smara'

Those Maha-purushas who have attained to the state of the Jeevanmukti are
stationed in the Parabrahman always, without break. Their bodies get
destroyed upon the end of their Prarabdha. At that time, they merge into the
Paramatman, along with their body, Antahkarana and Indriyas, together with
all the Kalas. (4-2-14, 15 and 16, Brahma-sootra).
In passing, it has to be stated that the crucial message of the Upanishadas

is that men should perform their Karmas, keeping in mind that attainment
to the Paramatman is the basic purpose of life. The Brihadaranyaka
Upanishada directs that one should perform the Karmas with a zeal,
knowing that it is the Karmas that will be valued after death for one's Gati
(state) upon death. Its relevant Mantra is 'OM krato smara, kritam smara,
krato smara, kritam smara'. Its literal meaning is as follows: 'O God! Please
remember all that I have done; please remember.' It is only the deeds of
one that decide one's Gati after death.
Adi Shankara in Gita-bhashya on Gati

We have seen above the description and details of the Gatis, like the Archi,
Krishna, etc., on the basis of the Upanishadas, Brahma-sootra, and the
Veda literature, etc. From what we have seen from the commentary of
Shrimat Adi Shankaracharya upon the Brahma-sootras, he implies that the
Shukla and the Krishna Gatis of Gita are meant for the Yogins, and are for
different persons and purpose. Hence, it will be appropriate to look into
what he says in his Gita-bhashya upon the matter of Gatis. We may,
however, note that Saint Dnyaneshwar calls the Shukla Gati as the Archira
Marga and the Krishna Gati as the Dhoomra Marga. (Dny, Ovi 8-244).
The Acharya says that: 'The Gita Shlokas, ('Yatra kale

tvanavrittimavrittim …'), are meant to indicate the Marga of the Yogins
who have the Bhavanam of the Brahman in the OM, to attain to the
Brahman in a specific way, and who are going to attain to the Mukti after
a certain time. The Marga of the Punaravritti (repetition) is also told to
extoll the other Marga, i.e., of Anavritti (non-repetition of cycle of births
and death)'.264
According to the Acharya, Gita includes the persons doing the Karmas in
the Margas of Punaravritti and Anavritti of the Yogins, with a special
intention. The terms, viz., Agni, Jyoti and Uttarayana, etc., signify the
respective Devatas, and not the Kala (Time), or objects.
The Brahmavettas go by the Shukla Marga, attaining the Kramamukti, to

merge into the Brahman. Those persons who have attained to the Brahman
here only, aka the Jeevanmuktas, are eligible for the Sadyomukti. Hence, the
Vibhakar Lele 107

Shukla and the Krishna Margas are not for them. The Shruti, 'Na tasya prana
utkramanti' also indicates this reality. Such persons are, as the Acharya calls
them - 'Brahmasamleenaprana’, i.e., in the Swaroopa of the Brahman itself.
The Acharya says that the persons who have been engaged in doing the
Ishtapoorta Karmas are eligible for the Dhoomra Marga. By doing the
Karmas as per the Shastras but with expectation of their fruits, they attain
this Gati. Because of following the Shastras with faith, they are eulogized
here as Yogins, but that is all. They go to the Jyoti of the Chandrama, i.e.,
to enjoy the fruits of their Karmas in the other Lokas, to finally return to
the Mrityu-loka.
In the Shukla Marga, there is the light of the Jnana. But in the Krishna Marga,
there is a lack of it. These Gatis are not for the general public of the world but
only for the Jnanin and the Karmin Yogins. The Shukla Gati is Apunaravarti;
whereas the Krishna Gati is Punaravarti. Instead of expecting these Gatis, it is
very much advisable to become united in Yoga, i.e., be in the Samadhi state
always, while living.
Synthesis of Opinions on Gatis

The above comments of the Acharya upon the Gatis divides the Yogins as
the Jnanin and the Karmin (followers of the Karma-kanda of the Vedas).
But Saint Dnyaneshwar does not do so. The Acharya names those as the
Karmin who do the Ishtapoorta and such other Karmas, and also the Yogins.
But Saint Dnyaneshwar does not do so. He assumes that the Yogins mean
the Upasakas (worshippers) of the Brahman. His opinion is that the Yogin who
has not attained to the state of the 'Brahmasamleenatva’, i.e., the Swaroopa of
the Brahman itself, will take either the Shukla, or the Krishna Marga, as per
the conditions at the time of his death. His state will be according to what Gati
he chances upon then. Hence, he recommends that one should try to attain to the
Brahman while living in this body itself, here only.
Also, the Bhakta-yogins who are constantly wedded to the Ishwara, by their soul
and body, merge in the Swaroopa of the Lord at the time of death, as described in
the Gita. ('Ananyachetah satatam yo mam smarati nityashah, tasyaham sulabhah
partha nityayuktasya yoginah'; 8-14, Gita). Really speaking, while in the body,
they already have merged into the Swaroopa of the Lord; and therefore, are
Brahmasamleena and Jeevanmukta, while here itself.
From the foregoing, we can surmise that for those who had started the worship of
the Brahman, intending to merge in it, Gita foretells the Shukla and the Krishna
Gatis. In this also, Gita forecasts these Gatis especially for those Yogins who
try to attain, without resorting to the act of the Ishwara-pranidhana.
Vibhakar Lele 108

Therefore, it is preferable to say that any of those Yogins, whether resorting

to the Ishwara-pranidhana, or otherwise, and who have not become the
Jeevanmuktas in their lifetimes, have to take one of these Margas, as per the
chances at the time of death. It is to submit humbly that the opinion of the
Acharya to brand the Karmins doing the Ishtapoorta Karmas as eligible
for the Krishna Gati appears to be extensive, and incorrect.
Other Thoughts on Gatis

There have been various other thinkers and Yogins who describe the Gatis
and the event of death of the Yogins in their own typical way of speaking.
It is not intended to take a stock of their opinions and jargons. Suffice it to
say that, as an example, readers be advised to read their original versions
from their books, viz., ’God Talks with Arjuna -The Bhagvad Gita -Royal
Science of God-Realization" by Shrimat Paramahamsa Yogananda; and
commentary on Gita by Shri Lahidi Mahashaya/his disciples, based upon
his commentary.
Their commentaries, too, appear to have woven into their explanation

various concepts, like the Kundalini, the Third Eye (Tritiya Netra/Bindu),
Shat-chakras, Cosmic Consciousness at the Crown of the head (Murdhni-
sthana); Darkness as the Ratri (night) and light as day, as per Kundalini's
state; Jyoti as that which Yogins see in the forehead, Sahasrara
Chakra/lotus of thousand petals, Shanmasa (six months) as the six
Chakras; Three-fold way through the Sushumna - Vajra, Chitra, and
Brahma Nadis); , etc.,
It is suggested, it appears, that the other commentators of Gita did not

interpret it in the proper Yogic light. The Gita Shlokas, 8-24 and 25,
indirectly refer to the opening of the Third Eye, the opening of the Shat-
chakras, the ascension of the Kundalini through the Sushumna upwards,
etc. The Kundalini is connoted by the word Agni. Jyoti means the central
point in the Sahasradala-kamala where the cosmic Chaitanya is focused,
as brilliant as the Sun.
There is allusion to the Ardha-matra and transit through it; Kala as the
Swaroopa of the Paramatman; Virata Chaitanya; Akshara Tattwa,
Mastishka (Crown of head/Murdhni-sthana); oblation of the Pranas into
the Pranas (Prana-yajna); Yoni-mudra; a special Onkara Kriya of Shri
Mahavatara Babaji Maharaja; Pranayama; Granthi-bhedana; Khechari
Mudra; Yoga as akin to that in which the ancient Yoga regenerates the
Chaitanya of the Virata Purusha at the crown of the head
(Mastishka/Murdhni-sthana); , etc.,
Vibhakar Lele 109

It is recommended that the readers preferably read their books to acquaint

themselves with a wider thinking base, which this author finds to be
basically the same as per Saint Dnyaneshwar, albeit with different
terminology/jargon; and presentation, suiting the Yoga methodology
advocated by their respective proponents. This author wants to refrain
from commenting upon the merits of such system of Yoga, as per the other
authors of commentaries on Gita.
⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕⁕
Vibhakar Lele 110

BOOK-2
[Bhakti and Yoga]
________________________
Introduction
By now, we have gone into great details to examine the subject of the
Maha-nirvana of the Yogins. Now, one topic related to it remains. It is
about the Maha-nirvana of the saints, like Dnyaneshwar, and others. It
was commented upon in brief in the foregoing discussion about 'Departure
and State at the Time of Death'. We will now take it up for closer
examination and study. That will reveal to us the final state of our beloved
Sadguru Saint Dnyaneshwar, in his last earthly existence.
Sanjeevana Samadhi
It is well known that Saint Dnyaneshwar and his siblings, all finally
assumed the state of the Sanjeevana Samadhi. Their dates of birth and
Maha-nirvana into the Sanjeevana Samadhi, as reckoned by the Varakari
tradition, are as follows:
1. Saint Dnyaneshwar: Birth - Shravana Vadya 8 (Ashtami), Shaka 1193,

at Alandi. Samadhi - Kartika Vadya 13 (Trayodashi), Shaka 1215, at
Alandi.
2. Saint Sopanadeva: Birth - Shaka 1196, at Alandi. Samadhi –
Margashirsha Vadya 13 (Trayodashi), Shaka 1215, at Sasawad, near
Pune.
3. Saint Muktai: Birth - Shaka 1199, at Alandi. Samadhi - Vaishakha
Vadya 12, Shaka 1216, at Mehun, in district Jalgaon. According to the
record of Saint Namadeva's Abhangas, her Samadhi day/date of vanishing
was Vaishakha Vadya 10, Shaka 1216, at Mahatgrama Someshwar.
4. The last amongst the siblings to assume the Sanjeevana Samadhi was
the eldest brother, Saint Nivrittinatha. Birth - Shaka 1190, at Alandi.
Samadhi - Jyeshttha Vadya 11, Shaka 1216, at Triambakeshwar. Saint
Namadeva gives this date as Jyeshttha Vadya 12, Shaka 1216.
The three brothers entered into the Samadhi state while living. There is
difference of opinion whether Saint Muktai also did likewise. Saint
Namadeva says that she just vanished in a cyclone, after merging into a
brilliant lightning-like light. This disappearance of hers is somewhat like
that of Saint Tukarama who is reputed to have gone directly to the
Vaikunttha Loka bodily.
Vibhakar Lele 111

Although Saint Namadeva has voiced it differently, there is the Samadhi

of Saint Muktai at Mehun, in Jalgaon district, in Maharashtra state. The
anniversaries of these saints are traditionally celebrated at the respective
places of their Samadhis, on the given dates.
Sanjeevana Samadhi and High State of Yogin

The discussion here on the subject of the Sanjeevana Samadhi of saints
will be based upon, mainly, the Abhangas of Saint Namadeva from his
Abhanga Gatha - a broad collection of his various Abhangas, categorized
into, the Origins (Adi) of Saint Dnyaneshwar, Dnyaneshwar's Samadhi,
Sopanadeva's Samadhi, Muktai's Samadhi, Changadeva's Samadhi and
Nivrittinatha's Samadhi.
We will also be helped in our venture by the discussion we had and the
details we saw earlier in respect of the Gatis of the Yogins, based upon
Gita and Dnyaneshwari, and Vedic literature. Saint Swami Samartha
Ramadasa's Dasabodha will also throw some light upon the matter. The
Abhanga numbers given hereunder are according to the Governmental
edition of the Abhanga Gatha of Saint Namadeva - (abbreviated as – NG
hereafter).
Parabrahman's Replicas
Saint Namadeva says that the three brothers, viz., Nivritti, Dnyanadeva
and Sopana were like the replicas of the Parabrahman, in human forms.
They were born Jnanins. (899, NG)265
A famous Abhanga depicts the feelings of Saint Namadeva towards Saint

Dnyaneshwar. He says, extolling the greatness and the high Yogic state of
the Saint, that he was manifested Parabrahman that gave rise to the
emanations of the waves of Bliss of the Chaitanya of the Brahman. That
is also said about his other siblings. (902, NG). Saint Dnyaneshwar planted
the creeper of the Vedas for the benefit of the common folks, called the
Dnyaneshwari, which is the ornament that Gita wears.
Further Saint Namadeva cites Lord Vitthal as saying that Saint

Dnyaneshwar was the essence of Jnana, the Chidroopa (one with the Chit,
i.e., the Chaitanya) Tattwa itself like a crystal, pure inside out. The Lord
tells Namadeva that: 'You are the most fortunate. The Parabrahman
incarnate in the form of Saint Dnyaneshwar likes your company.' (907 and
908, NG).
These utterances of Namadeva show the high state of Yoga of Saint

Dnyaneshwar and his siblings. We must take a note of this point about the
Vibhakar Lele 112

very high state and seniority of these Saints in the context of the
Sanjeevana Samadhi subject. To understand the secret of the Sanjeevana
Samadhi, we ought to know the high value and importance attached to this
high Yogic stance of the Saints.
Why Sanjeevana Samadhi

Saint Dnyaneshwar expresses his urge for assumption of the Sanjeevana
Samadhi to Lord Vitthal in these words: 'O Lord! You are my solace!
Therefore, I would like to assume the Samadhi at your feet, near you. I do
not desire Mukti. I have great feelings for you.' His intention, however,
was to help the down-trodden and Ajnanins on their way to Moksha, even
after assuming the Samadhi state. (965, NG).
Lord Vitthal understands it. He says: 'Listen! O Absolute Emperor of the

Jnanins! You are the Jnana incarnate! Still, you are requesting Me about
assuming the Samadhi state. I understand it. Your intentions will be
fulfilled.'
How would it be possible for the Jnana Incarnate to assume the Samadhi?
Yet, in order to fulfil the desire of Saint Dnyaneshwar of being a
benefactor of the masses, even after Samadhi, Lord Vitthal assured him
that this impossible thing will be done! He promised him that he will
remain in the perpetual Samadhi state forever. (965 and 966, NG).
The perpetual Samadhi state means the Sanjeevana Samadhi that we talk
about so often. For being seated in that state, Lord Vitthal appointed the
place of Alandi and asked Saint Dnyaneshwar to be there in the perpetual
Samadhi (Nitya Roopa Samadhi). There is a hidden meaning in this word
'Nitya Roopa Samadhi'. It indicates that Saint Dnyaneshwar will remain
present in that place in his bodily form. However, whether that form is the
corporeal body, or the Sookshma Deha, is a matter of knowing.
Moreover, Lord Vitthal said that the anniversary of the event, a fair and
ceremony, will be held at that place on the Kartika Krishna Ekadashi and
He will Himself meet Saint Dnyaneshwar there every year on that day.
(967, NG).
Describing the Samadhi of Saint Dnyaneshwar further, Namadeva says

that great is that place Alandi (Alankapuri). Lord Vitthal seated him in the
Samadhi in the Khechari state, placing His lotus-like hand upon the head
of the Saint, while He stood by. (969 and 976, NG).
Namadeva says that after that he heard a voice saying that the Bhaktas will
be emancipated from the Samsara, just by the Darshana of Saint
Vibhakar Lele 113

Dnyaneshwar. Blessed is the Ajana Tree nearby! Blessed is the Lord

Siddheshwara nearby! Saint Dnyaneshwar's desire to benefit the masses
forever was fulfilled in Alandi. (981, NG). Coming to terms of the event
of the Samadhi of Saint Dnyaneshwar, Namadeva was overcome with
sorrow since he will no more be seen by him. (981, NG).
Two States of Sanjeevana Samadhi

Even though Saint Dnyaneshwar assumed Samadhi, Namadeva says that
he had two states: 1. Chidatman - the state of merger unto the
Parabrahman (984, NG); and 2. Divya Deha (Divine body) (986, NG).
When Namadeva urges Lord Vitthal to show him Saint Dnyaneshwar,
after he had been in the Samadhi for some time, he saw the Saint in his
divine body. He was overjoyed to see his beloved friend bodily. He
embraced him and bowed at his feet. This was the divine body of Saint
Dnyaneshwar that Namadeva witnessed (987, NG).
Namadeva, describing the state of the Samadhi of Saint Dnyaneshwar,

says that Lord Vitthal promised the Saint that his Samadhi state will last
until the end of the world; until the Sun, the Moon and the Earth exist;
until the oceans exist. After that he would merge into the Lord's heart.
(1004, NG). It indicates that the Samadhi of the Saint was one that lasts up
to the end of the Kalpa (a measure of epochs, from the beginning of
Creation to its end). It was, later on, known as the Sanjeevana Samadhi.
He would stay in that bodily state of the Divya Deha there at Alandi, until
his time to merge into Lord Vitthal arrives!
Greatness of Samadhi of Dnyaneshwar

Namadeva is on record, saying that Lord Vitthal further granted to the
Saint that anyone who utters the four letters of the word, Dnyanadeva,
reciting the name, would attain the Jnana. (1004, NG). The Lord told him
that he will remain in the Swaroopa of Jnana. His name will be the Jnana
at the heart of the Lord, affirming that Saint Dnyaneshwar was his Avatara
to liberate the masses from the woes of the Samsara. (1010, NG).
The Samadhi of the Saint is such that he is seated, facing the main entrance
(Nagarakhana) and the Nandi of Siddheshwara to his right and the
Suvarna Pippala tree to his left. The Ajanu trees garden is in his front.
(1004, 1011 to 1013, NG). It is likely that the trees were surrounding the
place when he had been seated in the Samadhi posture. Now what are left
are some trees to his left frontal side.
The summary of the Abhangas cited above about the granting of boons to
Saint Dnyaneshwar by Lord Vitthal is as follows: The recitation of the four
Vibhakar Lele 114

letters of his name, Dnyanadeva/Dnyaneshwar will grant one Jnana. The

Avatara of the Saint is for the liberation of the masses from the Avidya and
the Samsara. Infinite virtue will accrue to anyone who worships at his
Samadhi during the period from the Ashtami to the New Moon night of the
Krishna Paksha, by way of Nama-japa; Satsanga (association with and
seeking of Jnana from the saintly persons); recitation of the deeds of the
Lord; keeping whole night awake, singing the glory of the Lord; beating
drums, and other musical instruments to the chant of all these vocal
expressions of Bhakti; etc.
The Samadhi of the Saint grants unbound merit for the Sadhakas and the
Siddhas. There is great merit in reciting the deeds of Lord Hari under the
Ajana trees. The Darshana of the Suvarna Pippala tree (Golden Pippala
Tree) at his Samadhi is not possible unless one has been endowed with
great merit (Punya).
The Darshana of the Samadhi of the Saint cannot be had unless one has
infinite stock of merit (Punya) with him. His Darshana is equal to a billion
and more of the merit accrued by the penances undertaken in the name of
the Lord. His Darshana, even once, is like worshiping Lord Vishnu
always; doing the Nama-japa forever; and giving food to the Vaishnavas
and the Saints always. Saint Dnyaneshwar stays in Sanjeevana Samadhi
here upon the earth for the people's benefaction. He has favoured countless
beings by being here. One cannot recount ever fully his favours and the
debt for it that everyone owes to him!
Eternal Yogic Secret of Sanjeevana Samadhi

Two Abhangas of Saint Namadeva are the most useful to decipher the
Yogic secret behind the Sanjeevana Samadhi of Saint Dnyaneshwar. (1031
and 1032, NG). These Abhangas strengthen the view of the traditionalists
who hold that Saint Dnyaneshwar still exists in the gross bodily form in
his Samadhi place.
It appears from the said Abhangas that Saint Dnyaneshwar has adopted a
way different from the other Yogins, viz., the Yogins of the Shukla path who
merge with the Brahman, abandoning their bodies; and the Jeevanmukta
Yogins who, attaining the state of the Brahman while still in their bodies, on
abandoning their bodies, merge into the Brahman, attaining unity with it, like
the space within a pot merges with the space without - in the infinite expanse
of space (Akasha) - when it is broken.
Namadeva says that the siblings, viz., Saints Dnyaneshwar, Nivrittinatha

and Sopanadeva are Maha-purushas. They are the Avataras of Lord
Vibhakar Lele 115

Vishnu, Lord Shiva and Lord Brahmadeva respectively. Saint

Dnyaneshwar is a true friend of the Yogins.
Namadeva implies that they are in the state of the Sanjeevana Samadhi,
i.e., eternally, without discarding their corporeal bodies. They had attained
to the Brahman while still living here in their normal course of life. They are
the incarnation of the Brahman itself. They are the Maha-purushas. The space
within the pot is already merged into the space without; for that, it is not
necessary that the pot should break.
Accordingly, there is no purpose behind such master Yogins in either

leaving the bodies behind, or not doing so. However, as in Dny, Ovi 3-155,
their duty is to help others swim across the ocean of Maya that Lord Shri
Krishna says is very difficult for anyone to cross ('Mama maya duratyaya';
7-14, Gita). To discharge this very duty, Saint Dnyaneshwar, retaining his
visible body form, entered into the state of the Sanjeevana Samadhi.
Sanjeevana Samadhi State in Niranjana-Gumpha

(Beyond Shoonya-Nirshoonya)
The Niranjana Tattwa is in this very body, beyond the Shoonya and the
Nirshoonya. We have been familiar with these terms from the Glossary
and the Chart (Pashchima Path and Shoonyas/Dehas/Samadhi/Mukti) at
the end of this part of this work.
Namadeva says that it is at the heart of the Shoonya in the Niranjana-

gumpha. Saint Dnyanadeva, in the state of the Sanjeevana Samadhi,
transcended the state of the Unmani's everlasting deep sleep
(metaphorically) state of Bliss, and is seated in the state of the Swaroopa,
beyond the Samadhi state of Unmani.
He attained the state in the Niranjana, while making this body its vehicle.
He remains there always, and showers his grace upon his Bhaktas and also,
other common folks. His work of the Loka-sangraha continues unabated,
while keeping the Chetana awakened in the Swaroopa state. His vow, as
we remember, is to transform the entire Vishva (universe) into the
Brahman, practically. That was the blessing he had asked from Lord
Vitthal before assuming the Sanjeevana Samadhi, which was granted to
him. (965, NG).
Saint Namadeva has disclosed in the said Abhangas certain Yogic aspects
of the extra-ordinary Samadhi state of Saint Dnyaneshwar. He says clearly
that the state of the Unmani is the fire (Dhuni) of Vairagya. Like the
Sadhus who sit beside the fire (Dhuni) for Dhyana, the Yogins, too, sit next
Vibhakar Lele 116

to the state of Unmani, becoming immersed in the Dhyana of the Chaitanya

Jyoti Swaroopa of the Niranjana.
Five Mudras are mentioned in this connection, viz., Bhoochari, Khechari,

Chachari, Agochari, and Unmani. When these Mudras are used by the Yogin,
he can ascend to the Sahasradala Kamala where there rings the Anahata
Nada. Saint Dnyaneshwar, likewise, has transited to that state; and lighting
the Jyoti of the Chaitanya, i.e., the Jyoti of every Jyoti, he got seated in its light
in the state of Sanjeevana Samadhi in the Niranjana-gumpha.
Namadeva says that this emperor of the Yogins, Saint Dnyaneshwar, though
asleep in the state of the Unmani, is awake with the consciousness of the
Niranjana!! He has no sense of his body, as implied by Namadeva. This
indicates that Saint Dnyaneshwar is alive in the Samadhi place in his body.
108 Times Samadhi

Namadeva also speaks about Saint Dnyaneshwar having assumed the
Sanjeevana Samadhi one hundred and eight times earlier. Lord
Panduranga (Vitthal) says that in every Kalpa, he was born and did work
for the masses, and had been finally resting in the Sanjeevana Samadhi for
the same purpose, at the same place in Alandi. There have been twenty-
seven Kalpas, each of four Yugas. It goes to show that it was innumerable
times that Saint Dnyanadeva's Avatara manifested and he took Samadhi
as many times. He is a lighthouse for the Ajnanins, showing them the path
to emancipation.
Namadeva says that the three siblings - Nivritti, Sopana and Muktai,
became downcast when they came to know that Dnyanadeva was going to
assume Sanjeevana Samadhi. Lord Vitthal explained to them the reason
behind Saint Dnyaneshwar's decision. He said that the people were
drowning in the ocean of the Samsara, which the Saint could not bear. He
helped them and intended to help others, even while in the Samadhi state.
(1057 and 1058, NG).
Namadeva says that: The Saint's work will be continued by way of the
Sanjeevana Samadhi, of removal of the Ajnana of the beings, engulfed in the
Samsara; to bestow upon them the Sakshatkara of the Atman, by experiencing
the independent existence of the Atman, unlinked to the human body; to
become the boat to take them across the deep and vast ocean of the Samsara;
to become the Ocean of Amrita giving Sanjeevani (new life) to the Jnanins.
Actual Event of Samadhi

The actual event of the Samadhi of the Saint is described by Namadeva in
Abhangas, (1068, 1076, 1091, 1073, 1080, 1091 and 1092, NG).
Vibhakar Lele 117

Lord Vitthal said that Saint Dnyaneshwar had been seated in the Samadhi
state 108 times before. It was below the Nandi of the Siddheshwara temple
at Alandi. That is an age-old place. It is the beloved place of Lord Vishnu,
which is, as if, the Vaikunttha of this Bhooloka. Even the Gods, like
Brahmadeva, worship the Samadhi of the Saint!
The Saints gathered for the event of the Samadhi were happy and blessed
to see the arrangements for the Samadhi that were made. Namadeva has
used allegory here. He says the Saint's seat was the bejeweled Asana of
the Chit itself. It was next to the Unmani Dhuni (sacred fire near the
Yogins). It was covered with washed cloth and by Basil leaves, and other
auspicious herbs and beautiful flowers, offered by the gathered Saints.
Saint Dnyaneshwar was happy to see the decorated place that had been
under the blissful shade of trees.
Lord Vitthal and Saint Nivrittinatha, held one hand each of Saint
Dnyaneshwar in their hands and led Dnyaneshwar to the Asana. All the
folks gathered there became emotional at the thought of the Saint going to
assume the Samadhi, and will become hidden from their sight forever.
Looking at him, bedecked with flowers, sandalwood paste, and rice grains
(Akshata), Namadeva came forward and garlanded him. He did the Arati
(waving in a semicircular direction the lighted lamps before the deity, or a
person) of joy to him.
Dnyanadeva folded his hands to bow before Saint Nivritti and says: 'O
Swami! Merciful Nivrittiraja! You have looked after me all my life. You
granted me your grace by which I attained to the Swaroopa! and crossed
the Maya. This is my last adieu to you!'
Grief of Nivrittinatha
Seeing the final preparation of Dnyaneshwar's Samadhi, Saint
Nivrittinatha, his elder brother, was overcome with grief. He remained
seated morosely. Dnyaneshwar tried to console him. He says. 'O brother,
Nivritti! Do not be sad. You have been my mentor and elder brother,
protecting me from hardships. You have made me happy by bestowal of
your Grace. Let me be seated at your feet for a while! Remember that I am
not going anywhere, leaving you alone!' Saying so, he went and sat upon
the Asana that was prepared for his Samadhi.
In front of him, Dnyaneshwari, opened at its ninth chapter, was placed.

Dnyaneshwar bowed before the gathering three times and closed his eyes.
Making the Bheema-mudra, that is the culmination and synthesis of all the
Vibhakar Lele 118

five Mudras mentioned earlier, he merged with the Niranjana. He attained,

with his body, the state of the Brahman forever.
His thus assuming the Samadhi was the most sorrowful event for
Namadeva. He could not contain himself. He cried out, 'O my dearest
Dnyanadeva! My Lord! You are going beyond us all into the Samadhi
state! The Sun has set! What we are to do now, without you!'
Everyone emerged outside from the Samadhi place. Nivrittinatha brought

Lord Vitthal outside, holding his hand, and he closed the Samadhi place
interior by placing the stone slab at its entrance. Thus, the Samadhi place
became totally enclosed.
Everyone was sad. Muktai and Sopanadeva let themselves fall upon the
ground, overtaken with grief. Nivritti became grief-stricken and could not
control his emotions. Folks started praying before the Samadhi and
offering flowers to it. Namadeva, too, was overcome with great emotions
and started worship of the Samadhi, offering Pooja. This is how Saint
Namadeva describes the details of the Samadhi in the most touching
words!
Namadeva's Abhangas on Samadhi

By now, from the above description, the readers would have gathered the
real Swaroopa of the Sanjeevana Samadhi of Saint Dnyaneshwar. To
understand the significance of the Sanjeevana Samadhi, from the Yogic
angles, let us consider some aspects of it from Saint Namadeva's Abhangas
on the Samadhis of other saints, viz., Nivrittinatha, Muktai, etc.
Sopanadeva's Samadhi
Sopanadeva was granted the blessings of Lord Vitthal and was promised
that He will meet him every year while going to Alandi for the anniversary
of Saint Dnyaneshwar. (1129, NG). The saints can have the Sanjeevana
Samadhi, with their bodies intact. Saint Dnyaneshwar had it like that. We
have already seen certain Yogic aspects of it, in the foregoing discussion.
Changadeva's Samadhi
Namadeva again mentions the application of the five Mudras, viz.,
Unmani, Bhoochari, and Chachari, etc., in the context of Changadeva's
Sanjeevana Samadhi, as in the description of Saint Dnyaneshwar's
Samadhi. This appears to be an important point. (1155, 1157 and 1158,
NG).
Vibhakar Lele 119

Muktai's Departure
The merging of Saint Muktai into the Niranjana is somewhat different
from the other saints as described above. Saint Tukarama departed to the
Svarga-loka, with his corporeal body. Muktai departed in just a fraction of
a moment, like the lightning bolt appears and vanishes. (1173, 1174 and
1177, NG).
Saint Muktabai’s story is apart from whatever we have noted above about
the saints’ and Yogins’ demise. Saint Namadeva says that she merged into
the Niranjana in the fraction of a moment, like a lightning bolt in the sky.
When questioned about her departure from this worldly plane by Nivritti-
Natha, her brother saint, Muktai says: ‘The Akasha within a pot can never
be separated from the Akasha outside. How can it be made to become one
with it, which is never separate? We have never been separated from the
Swaroopa. Then where is the question of merging into it now, or ever?’
She further says, ‘The flame extinguishes itself with the lamp. Just like
that is the merging of the self into the Niranjana. No efforts are needed to
attain that state with the Niranjana when one never got separated from it,
birth or no birth.’
‘The entire universe, whether its Jeevas or even material objects, are all
filled with the Light of the Niranjana. The Niranjana, our dwelling, is
never in the dark. Then how can there be any darkness here in this world
of objects? All that is the Niranjana: full of the Light of the Self.’ This
clarification of Muktai is the high point of the Chidvilasa-vada attributed
to Saint Dnyaneshwar.
‘The Atman knows no rise and setting like the Sun. It is ever present. There
is no darkness anywhere. The leaving of this corporeal body is like the
lightning, which strikes, makes a hell of a sound; and appearing in the
skies, merges into the sky to disappear in the fraction of a moment.’
Namadeva says about it thus: ‘Muktai, who was inside out the light of the
Atma-Swaroopa, vanished in the thin air in the fraction of a moment, just
like the light of a Nanda-deepa and its flame being extinguished.’
‘When her light vanished into the 'Light', all of sudden, a sound appeared,
as if a million bells tolled as one. When Muktai vanished into the
Swaroopa, the 'Light' of the Parabrahman appeared all throughout the
universe for an hour and more. For how long, no one can tell. Afterwards,
the dasha became like it was before, one and the only one.’
Vibhakar Lele 120

Saint Namadeva further rues the fact that, henceforth, he cannot see her
person ever. She has gone there, where ‘The Unlimited’: The Ultimate
Infinitum is!
Really speaking, as ultimately witnessed by the incident of her departure

from the earth, Muktabai’s state was no state at all. It was the absolute:
The Atman, or the Brahman Itself, that Muktabai was.
'Na Tasya Prana Utkramanti'

We have seen above the way the Yogins leave their bodies while departing
from this earthly plane of existence; the Shukla and the Krishna Gatis; and
the Saints' Sanjeevana Samadhi, etc., we have yet to consider a few other
aspects in this context. Let us turn to them.
There is no rule for leaving their bodies in respect of those who have
become the Swaroopa of the Brahman. Their corporeal bodies may just
fall off like the lifeless leaf of a tree; or may remain as Saint
Dnyaneshwar's body, for infinite time. Their bodies may not leave behind
even a trace after departure, like in the case of Saint Muktai.
The Shruti, in the Brihadaranyaka Upanishada, says that: 'Yokamo

nishkama aptakama aptakamo na tasya prana utkramanti brahmaiva san
brahmapyeti'; (4-4-6, Brihad. Upa.). It means that the Pranas of those
Mahatmans who are dwelling in the Swaroopa do not transcend. This
Shruti Mantra can be interpreted in two ways:
When the Sadhaka becomes the Swaroopa of the Brahman, his Pranas
become merged into the Swaroopa; they do not return to the Sthoola Deha
thereafter. Their bodies last because of certain rules of the Prakriti; or the
Prarabdha of the Deha, as if the Pranas inhabited them, as some say; and
they drop off when the time comes. Otherwise, the body vanishes like
Saint Muktai; or like Saint Dnyaneshwar's, remains for an infinite time.
Another meaning is that the Pranas from the body of the Mahatman who
has attained to the Swaroopa of the Brahman never depart from the body.
Even if one looks as if dead, the Pranas still inhabit the body. The Pranas
remain at the Brahma-randhra in the state of Laya, like in the Samadhi
state. There is no knowing how long such a body of the Yogin will last.
It is for this reason that traditionally, the bodies of the Yogins are not
consigned to the funeral pyre. Instead, an elaborate procedure is adopted
for placing the body in a pit, and building a Samadhi place around the
body. The latest examples of this tradition are the instances of Samadhi of
Vibhakar Lele 121

the Saints: Swami Swaroopananda of Pawas, Gajanana Maharaja of

Shegaon, Swami Samartha of Akkalkot; and many others.
In fact, Swami Swaroopananda had left behind most detailed instructions

regarding the procedure to give him the Samadhi in the manner prescribed
in the Shastras. It means that the tradition to place the Saints' and Yogins'
bodies in a Samadhi place has their sanction.
Divine Bodies of Yogins

Saint Dnyaneshwar says that the body of the Yogin becomes divine, i.e.,
Sanjeevana. (Dny, Ovis 6-296, 250, 257, 268 and 327). His body can
materialize simultaneously at many places, because of the Khechari
Mudra. That is wondrous to the folks witnessing this miracle. That is a
part of the Siddhis of Yoga. His body is resplendent, like a golden flower.
It is like a figurine, moulded in the Elixir (Amrita). It is dainty, elegant and
delicate. His limbs shine as if the Parabrahman were cast into a mould.
Such a transformed body can last till eternity. The rules of the ordinary
bodies do not govern it. That is how the body of Yogananda lasted for
many days, without decaying, as witnessed by American doctors.266 There
are instances of the bodies of Saint Kabir, and Saibaba, and some others
suddenly vanishing, just like Saint Muktai. Saint Tukarama is said to have
gone directly to the Vaikunttha-loka with his corporeal body, which is, as
a rule, not the norm. The fable of Vishvamitra and King Trishanku, is well-
known, how Lord Indra would not allow the King to enter the Svarga-
loka, with his mortal body.
Yet, the body of a great Saint like Shri Ramakrishna Paramahamsa was
consigned to the Agni, like any ordinary man. There are instances of the
Sannyasins, being consigned to the flames, instead of being buried into
Samadhi places. The rules governing the normal bodies, like decay, and
disposal, do not apply to such extra-ordinary persons, like the Sannyasins,
the Saints, and the Avataras, etc.
Saint Ramadasa on Samadhi

Saint Ramadasa Swami Samartha has expressed his thoughts upon the
Samadhis of such greats, e.g., like Saints Dnyaneshwar-Nivrittinatha-
Sopanadeva, Swami Samartha, Gajanana Maharaja of Shegaon, Swami
Swaroopananda, etc., in his holy book, Grantharaja Dasabodha.
He has posed a question about the experiences one gets at their Samadhi
place, as if they were yet alive, and bodily present there; and how their
Paramarthika (transcendental, superhuman) power of benefaction of the
Vibhakar Lele 122

devotees and all, remains intact, even after their bodily death. It is very
important to note for dealing fully with our subject of the Sanjeevana
Samadhi of the Saints. The readers are requested to read the details from
Dasabodha itself. (Ref. 10-7, Dasabodha).
The experiences a Sadhaka gets in the practice of the Adhyatma are

wonderful and rather strange. Those practising the Japa, Yoga, and Bhakti,
etc., have extra-sensory experiences of the divine Teja (brilliant light),
colours, fragrance, touch, speaking with transcendental beings, and Nada,
etc., By discussing with the Siddhas, Yogins, and Saints, etc., one comes
to understand the reality behind them and the meaning of such experiences.
The life-sketches, biographies, and the compositions, by the saints and
such others guide us about this matter of divine experiences.
Gati of Saints and Others

Ramadasa Swami poses the question on this. He says that many people
experience the Darshana of the Jnanins, Saints, and Avataras, etc., after
they have left their corporeal bodies. If one worships them at their Samadhi
places, or places associated with them, one experiences some divinity; and
gets some extra-sensory experiences. The Avataras of Shri Rama and Shri
Krishna are things of long past age. However, people experience their
Paramarthika prowess even today.
These greats have become the Muktas, long past. It means that their bodies,
in any form, do not exist, having merged already with the Parabrahman.
Questions are that whether they are not yet Mukta, in the full sense of it;
or, they are yet having some desire unfulfilled; or their divine, or
Sookshma bodies still abound upon this earth, or in the ethereal space; etc.
What is the reason behind the experiences of others as above at their
places? And if they have yet some desire unfulfilled, how one can say that
they are Muktas. These are the doubts behind the transcendental
phenomena associated with them that are experienced by people.
These questions need to be addressed. It is alright if they have wrought

miracles while living in their corporeal bodies. But their miracles
occurring posthumously, after being merged with the Parabrahman, need
to be pondered upon.
Merit of the Divinities

Saint Ramadasa says: The answer to these questions is to be sought in the
strength of conviction (Shraddha) of the Sadhakas, and the Bhaktas. The
divinities like the Saints are not connected with the phenomena thus taking
place. It is said that one would experience the Lord, in accordance with his
Vibhakar Lele 123

emotional attachments and conviction. What the mind seeks, one sees in
the dreams. The things of dreams do not materialize, in reality. Likewise,
the Darshana of such greats and the experiences one gets in connection
with them are the result of the Dhyasa (extreme attachment, accentuated
Shraddha) upon these divinities.
Their experiences do not mean that the said divinities have been living, in
one form or the other, in this world, or any other, with desires unfulfilled;
or they have been reborn. There is no such reason behind the said
experiences of the devotees and the Bhaktas.
Really speaking, the prowess, or the divine powers of such greats (Maha-
purushas, Avataras, and Saints, etc.,), operate without their existence to
back it. That is automatic operation of their leftover powers. This happens
because the Lord always enhances the powers of benefaction, merit and
reputation of the divinities, even when they are no more, in any form.
Saguna Bhakti and Ishwara-pranidhana

Their merit is in the Punya (good deeds) performed by them, by way of
perpetual devotion and Bhakti of the Ishwara; ethical conduct; performing
the Japa, and Purashcharana (prescribed Japa/Vrata); visiting the holy
places constantly; to remain detached (Vairagya); and to meditate upon
the Dhyeyya Vastu (Ishta Devata, or Dhyeyya); etc. Saint Ramadasa also
advises us to do all these things, as much as we can, with conviction
(Shraddha). Thereby, one attains great merit (Punya). One should keep
faith (Shraddha) in the Guru, or the Ishwara.
Even if one attains to the Nirguna state, one should not discard the Saguna
Bhakti. If one discards the Saguna Bhakti, it causes great harm. The
Nirguna state is not retained for long because one cannot experience it by
the senses, or by even extra-sensory perception. One cannot fixate upon it
with Shraddha, as upon the Saguna Dhyeyya. And by discarding the
Saguna, one stops having experiences associated with it which strengthen
the Shraddha; and cannot worship it without it - (Bhakti).
Such a Sadhaka who discards the Saguna, is left high and dry. He is neither
experiencing the Nirguna; nor the Saguna that was bestowed upon him by
the grace of the Lord. One retains neither the Bhakti, nor the Jnana. Hence,
even if one attains the Nirguna, one ought not to discard the Saguna
Bhakti, with its associated Kriyas like Japa, and Dhyana, , etc., The Jnata
(knower of the Brahman) who discards the Saguna is a failure, so to speak.
Vibhakar Lele 124

Samadhi and Benevolence

There is no comparison to the merit (Punya) of one who worships the
Saguna, while being desireless (Nishkama). One gets the fruit of
worshipping with desire for it. But with Nishkama worship, the Sadhaka
gets attached to the Lord Himself. That is not the case of Sakama (for a
purpose) Bhakti. There is this great difference between the two kinds of
Bhakti. Nishkama Bhakti earns boundless merit (Punya). The Lord, even
fulfills the necessities of the Bhakta, even when unasked for. When the
Ishwara and His Bhakta unite through the Nishkama Bhakti, their power
together transcends the arena of Time (Kala).
The Saints combining the Nishkama Bhakti and the Brahma-jnana

(Saguna and Nirguna worship, together) have powers infinite. We not only
witness their splendor, powers and glory when they are alive; but even
after discarding their bodies, their prowess rules for infinite time. That is
what one witnesses in their precincts, like their Samadhi places. One has
their Darshana; and one's wishes are fulfilled; etc. Their power derives
from the unitary nature of both, the Lord and the Bhakta. Saint Shri
Ramadasa Swami summarizes that the merit (Punya) of the Nishkama
Bhakti and Jnana (Nirguna Upasana) together is especial.
Saint Dnyaneshwar's Samadhi

While on the subject of the reasons why one gets experiences at the
Samadhi places of Saints, etc., Samartha Ramadasa Swami suddenly
changes the subject to the importance of the Saguna Bhakti. Saguna Bhakti
is integral to Ishwara-pranidhana. In this way, we can recognize the mutuality
of the Saguna Bhakti of Samartha Ramadasa, with the Pantharaja of Saint
Dnyaneshwar which has Saguna worship at its base that we have seen while
dealing with Pantharaja, earlier in other parts of this work. The
explanation on Samadhi experiences by Swami Ramadasa Samartha is
meaningful from this point also.
Even though, Swami Samartha Ramadasa appears to deny the eternal

existence of the Muktas and the Jnanins, his explanation pertains to their
Samadhis after they have discarded their corporeal bodies. Hence, it is not
applicable to powerful Saints like Dnyaneshwar who have assumed the
Sanjeevana Samadhi, without leaving their bodies. The point about the
Saguna Bhakti and the prowess derived from it, however, applies to every
saint, irrespective of whether he has assumed the Sanjeevana Samadhi, or
not. Therefore, the devotees are bound to have experiences of the Samadhi
of Saint Dnyaneshwar, as one would when he was moving around in
bodily form. But mainly, it is for the reason being still alive in the
Sanjeevana Samadhi.
Vibhakar Lele 125

Yoga Aspects
While on this subject of the Sanjeevana Samadhi, it is necessary to
examine certain Yogic aspects related to it. Saint Namadeva refers to the
Bheema-mudra in the context of the Samadhi states of Saint Dnyaneshwar,
and also, Saint Changadeva.
'Bheema' means the Pranas, as in the Hanumana Stotra of Saint

Ramadasa. Bheema-mudra relates to the Pranas. Namadeva says that the
Saints applied that Mudra to the 'Eye'. Let us see what this implies. We
had seen Saint Dnyaneshwar's Abhangas in details, in 'Other Abhangas on
Yoga' and also Glossary in Book-2, 'Magnificent Yoga of Kundalini -
(Rajayoga of Gita - Pantharaja)', under 'Rajayoga of Gita', of this work. In
it, the Yogic term, 'Eye' has been explained in details.
It means the Shoonya-sthana in the Trikuti/Ajna-chakra, designated by the
Yogic terms - 'Third Eye' (Tritiya Netra) - 'Nayana’, etc.
The 'Eye' is the First (Prathama) Shoonya, out of the five Shoonyas
referred to by Saint Dnyaneshwar in his Abhangas.
Mudra and Shoonyas, etc.

Saint Namadeva's Abhangas refer to the Five Mudras, viz., Chachari,
Bhoochari, Khechari, Gochari, and Unmani. From a book attributed to
Saint Dnyaneshwar- Panchikarana, we get some explanation about these.
It is seen that these Mudras give experiences in the region of the Names
and Forms (Nama-Roopa). From Unmani, the region of the Alakshya
commences. That will be seen from the chart about the Shoonyas given
later on.
We have been familiar with the Siddha-siddhanta-paddhati of Guru

Gorakshanatha. Also, we have examined the Pantharaja of
Dnyaneshwari in great details. Based upon it, we can understand the
details of the said composition, as follows:
Chachari means the Bahirlakshya Madhya-drishti, with half-closed eyelids in
the Dhyana of the Paramatman. Bhoochari is the 'Nasagram' Drishti-
Antarlakshya Antardrishti, at the Bhroo-madhya upon the Ajna Chakra
thereat. Khechari is the Vyoma-dhyana. Guru Gorakshanatha has mentioned
the five Vyomas (Akashas) for Dharana-Dhyana, etc., (2-30, ssp). Khechari is
the Dharana-Dhyana upon 'Timir'- the darkness - in the Parakasha of the five
Vyomas. Agochari is the Antarlakshya Antardrishti upon the Paramatman.
Vibhakar Lele 126

These four Mudras are meant for the Sadhaka who is progressing upon the
Pantharaja path, practising the Mudras and the Tribandhas, etc., by
adopting the Pys method of Dharana-Dhyana-Samadhi-Samyama.
The Bheema-mudra is a combination of all the four Mudras as above, together
with the Unmani Mudra. It results in the Laya of the Pranas at the Brahmanda.
This is how we understand the secret behind the Bheema-mudra (applied
to the 'Eye' (, i.e., in the region of the Shoonya and above) that Saint
Dnyaneshwar and others have used for assuming the Sanjeevana Samadhi.
The 'Eye' is the Shoonya. In its extensive sense, it comprises of the Five
Shoonyas of Saint Dnyaneshwar, i.e., the region from the Trikuta to the
Brahma-randhra; and the four Shoonyas beyond, and the Mahashoonya and
the Nirshoonya.
This region, up to the Mahashoonya, is half that of the Shakti and the
remaining half, that of the Shiva. That is not exactly a halfway division;
but the equality of Shiva and Shakti simultaneously, all throughout this
region. In the state of Creation, they are in the state of Prabhava
(Creation); and in the state of Apyaya (Laya), they are in the state of
Samarasya (equanimity), tending to transit to their Origin. The mysticism
of the Bheema-mudra has to take this into account for its understanding.
The Yogic implication of applying the Bheema-mudra in the region of the
Shoonya, as above, in its extensive sense, is entering into the state of the
Maha-samadhi, i.e., into the Sanjeevana Samadhi. When Namadeva says that
Saint Dnyaneshwar applied the Bheema-mudra, it means that he entered into
the Maha-samadhi for eternity, to be immersed into the continuous state of
Jeevanmukti, i.e., retaining the corporeal body!!!
This kind of the highest Samadhi state is traditional to the Natha Siddhas.
As stated in Dny, Ovi 18-1754, even Saint Matsyendranatha had entered
into such a state. He desired to enjoy the fullest Bliss of Samadhi, eternally.
Saint Dnyaneshwar had another intention for that kind of Samadhi. He
wished to be the benefactor of all the beings. That is how he entered into the
Maha-samadhi, which is going to last until there are the Sun, the Moon, the
stars, and the Earth!!
Saint Ekanatha on Dnyaneshwar

We entered into the inner aspects of the Sanjeevana Samadhi of Saint
Dnyaneshwar. We must remember Saint Ekanatha in this context. As
traditionalists believe, it was he who had last seen Saint Dnyaneshwar, on
entering his Samadhi place, to meet him in person.
Vibhakar Lele 127

The Samadhi place of the Saint had become obscured due to the social
conditions resulting from the onslaught of Islam against the Hinduism.
Saint Ekanatha had the vision (Sakshatkara) in a dream of the Saint who
beckoned him to come to his place to remove a weed that was troubling
him, trying to pierce at his throat. He discovered the place with his Yogic
prowess; renovated the Samadhi place; and dug up a well for use of the
pilgrims there. That well exists still. That is what the traditionalists
believe!
Before taking up the next topic, let us see what Saint Ekanatha says about
Saint Dnyaneshwar. He calls him the Kaivalya Incarnate; the remover of the
Tritapas (Adhyatmika, Adhibhautika, and Adhidaivika) of those coming to
him; the beloved of Lord Vitthal; the constant companion of everyone on the
way to Moksha; the Life Chaitanya of the three worlds; and who helps the
Jeevas merge themselves into the Shiva.
Saying thus, he bows before him with absolute humility. His testimony
that Saint Dnyaneshwar is abiding at Alandi, even today, is convincing for
us who are the Saint's own children!! This is how Saint Ekanatha passes
on to us the key to the mysticism behind the Sanjeevana Samadhi of the
Saint.
With him, let us also offer the flowers of our Bhavas to the Saint in his
Samadhi place; and bow before him humbly! Let us also bow before Saints
Namadeva and Ekanatha who have been instrumental in giving us this
unique Darshana of Saint Dnyaneshwar, in his Sanjeevana Samadhi. Let
us bow also before Lord Vitthal, along with all the Saints for this great
privilege.
Epilogue
Saint Dnyaneshwar is none other than the Parabrahman Incarnate. In his
own words, as in Dny, Ovi 11-708, let us pray to him, offering the flowers
of the fragrant Bhava of Bhakti, in the following words:
Filling to the Brim,

The Handfuls Of
These Flowery Words,
Inspired by Him
And Untainted,
I Proffer With Devotion,
Upon The Lotus Feet
Of The One,
Vibhakar Lele 128

Who Is At The Heart

Of This Universe.
Let the fragrance of these 'Handfuls of Flowers' spread to the infinite

space, even beyond the Mahashoonya and the Nirshoonya. That is what
we pray to Lord Vitthal and Saint Dnyaneshwar.
Before taking up the next topic, the Chart of the Shoonyas, is recast and
produced here-below for understanding certain deeper matters from the
foregoing discussion at various places in this work's all the parts.
__________________________________________________________
Chart of Chakras
__________________________________________________________
Chakra Place Shoonya Deha Mukti
__________________________________________________________
1. Trikuta Ajna Chakra Prathama Sthoola }
(A) Bindu Sookshma } Salokata
2. Shrihata Dvitiya Sookshma }
(A) Ardhendu - - Sookshma Sameepata
(B) Nirodhika - - Sookshma Saroopata
3. Golhata Vyapika Tritiya Karana Sayujya
4. Auta-peetha Unmani Chaturtha Maha- }
Karana } Jeevan-
5. Brahma- - Mahashoonya Maha- } mukti
Randhra karana }
(C) Nirshoonya - - Kaivalya Videha
Mukti
(D) Bhramara- (The region from the Chaturtha Shoonya to the
gumpha Mahashoonya from the Maha-karana Deha)
__________________________________________________________
Remainder of Yoga Subject
We are satiated by experiencing the Samadhi celebration of Saint

Dnyaneshwar. Now let us turn to some leftover portion of the Yoga
subject. It is mainly regarding the remaining portion of the sixth chapter
of Gita-Dnyaneshwari.
We have understood the matter about the departure of the Yogins from this
plane of existence. Also, we have examined in details the matter of the
correlation between Yoga-Bhakti-Jnana, etc., and the subject of Sadhana
Vibhakar Lele 129

right from the state of the Sadhaka to that of the Siddha. Now what remains
is a portion about the greatness of Yoga Sadhana; and the relationship
between the Ishwara and His Bhaktas. Let us turn to it.
Preface
Upon His narration of the Pantharaja Yoga in great details, Arjuna poses
a question to Lord Shri Krishna. He says that the Yoga that had been
narrated was very good, no doubt. But he asks the Lord as to who is
competent to follow it. Can anyone follow it, or does it need any specific
qualification? (Dny, Ovis 6-337 and 338). The Lord's answer to it we have
already seen in the earlier parts of this work.
The Lord appears to opine that every man should try to gain the
prequalification for practising the Yoga, though the requirement is not that
tough. One should attempt to practise and perfect the Pantharaja Yoga,
one way, or the other. He also says that there is no other Sadhana that is
as easy as the Pantharaja Yoga. (Dny, Ovi 6-363).
Niruddha Chitta and Yoga

Expressing again the greatness of Yoga and the benefit by its practice, the
Lord says that the Chitta that has been controlled by Yoga steadies upon
the Atman and enjoys it when it witnesses its Sakshatkara. The Yogin
attains great bliss that is beyond the Indriyas (senses); but still can be
sensed by the intellect. Even if it is experienced once, the Yogin becomes
Ananya (merged) into that Tattwa. This state of his Samadhi never
abates.267
The Yogin who is stabilized in this state never wavers even if he suffers
from great sorrow. This state is without the touch of sorrows. There is no
other gain higher than this Yoga State. Hence, all men should follow this
Yoga path. No one should shun it. They should practise it with great
devotion and enthusiasm, with a resolve to attain its goal.268
Saint Dnyaneshwar says that the Yoga that was narrated by the Lord,
commencing with the description of the Asana, should be practised well
so that the Chitta will become Niruddha (controlled). Then the rest
consummation of Yoga will automatically follow.
The Nirodha of the Chitta, and to attain its stability, are the main
ingredients of Yoga. The Pys defines Yoga as such by saying that the
Nirodha of the Chitta Vrittis is Yoga. ('Yogashchittavrittinirodhah'; 1-2,
Pys).
Vibhakar Lele 130

Gita, too, lays stress upon this important aspect of Yoga. The Lord says
that the Sadhaka should discard all the desires that arise from the Sankalpa
(resolve to get or do something). He should control the senses. Slowly,
with practice, one should attain the diversion of the Chitta from the
sensory objects, by steady efforts and resolve. The mind should be attuned
to the Atman. One should not think of anything other than the Atman.269
When one starts practising thus, the mind which is fickle by its nature, runs
to many objects. But one ought to think about their futility; and divert the
mind to the Atman. Practising this control, one should bring the mind under
one's command.
This practice, when perfected, leads to the total stability of the mind upon
the Atman; and the Chitta attains to peace, without the various Vrittis
arising in it. The Rajoguna that is the cause of the fickleness of the mind
abates with this practice. The Sadhaka becomes stainless, and becomes the
Swaroopa of the Brahman himself. Such a Yogin obtains the ultimate bliss
of the Atman. 270
Saint Dnyaneshwar says that this Yoga is simple and easy. But if one finds
it hard to practise owing to the fickleness of the mind, then one should give
it a definite objective, or a Dhyeyya. It should be made to fix itself upon it,
resolving that one would not stir from the decided objective. It will then
stabilize upon the target with constant practice.
Yet, if it does not steady itself thus, let it wander wherever it wants to. But
from time to time, it should be made to return to the Dhyeyya. Whenever
it sways from the given target, it should be brought back and fixed again
and again upon the target. This way, it will form the habit of fixating upon
the given target. The Chitta/mind thus stabilized will definitely approach
the Swaroopa of the Atman, at some time or the other. Its Dwaita will
vanish into the pristine Adwaita. This will result in the Samarasya of the
Chitta with the Atman; and the three worlds will be flooded with the
splendor of their union.
Thus, we are told the various practices for stabilizing the Chitta to attain
the Yoga. These all fall under the aspects of the Dharana and the Dhyana
of the Pys. The Dharana-Dhyana have various objects for Alambana
(fixation of the Chitta). These practices all involve fixing the Chitta upon
a selected Alambana, by one or the other means.
Lord Shri Krishna says to Arjuna to use any other method whatsoever that
will yield the desired stability of the Chitta; and attain its union all the time
Vibhakar Lele 131

with the Atman. Once that state is attained, the Yogin rids himself of all the
worldliness, reaching the final goal of Yoga. He experiences the Swaroopa
of the Brahman; and attains the maximal bliss of the Atman.271
The Lord says that the Yogin sees Him in every Bhoota, and all the Bhootas
in Him. One who does so, will never be detached from Him.272 One who
abides in Him all the time; who worships the Ishwara in everything and all
the Bhootas, becomes Jeevanmukta. While roaming freely in this world,
he merges in Him.273 Such a Yogin attains to Him by looking upon every
Bhoota like himself, with equanimity. He remains unaffected by the Sukha
and Duhkhas. The Lord regards him as the most superior to all the
Yogins.274
Saint Dnyaneshwar turns this narration of Lord Shri Krishna into a method
of attaining Yoga. He says that if Arjuna finds other methods of attaining
Yoga most difficult, he should practise equanimity towards all the Bhootas,
seeing the Lord in them all. That is far more easy than other methods of
training the mind and the Chitta.
One Yoga; Different Alambanas

From the narration of Saint Dnyaneshwar, we find that there are three
simple and easy to follow methods of attaining the Yoga:
1. Controlling the senses → Vairagya → Sankalpa-sannyasa (discarding the
desires) → Attainment to the Atman;
2. Dharana → Dhyana → Samadhi - (A) By Nirodha of the Vrittis of the Chitta;
and (B) By centering the Chitta gradually upon the Alambana, without
Nirodha of the Chitta-vrittis; and
3. to look upon all the Bhootas with equanimity.
All these three methods fall under the prescription for attaining Yoga by
the Pys.
In the first, control of the senses is the Alambana for the Chitta. From this
Dharana, one progresses through the Dhyana to the Samadhi; and
attainment of the Kaivalya state.
The method 2(A) is straightaway the application of the Pys, 1-2,

('Yogashchittavrittinirodhah'). The Vrittis of the Chitta are the Alambana
here. 2(B) is also similar, except that the Alambana can be anything. The
Ishwara-pranidhana is included in this method.
In the third method, looking at everything as the Para-brahman itself is

the Alambana for the Chitta. The further stages of Dharana → Dhyana →
Vibhakar Lele 132

Samadhi; and attainment to the state of the Kaivalya, are supposed to

follow.
All the above are elementary Alambanas. As one progresses, they are
expected to be replaced by subtler Alambana to attain the subtlest state of
the Kaivalya. These three methods are not three different Yogas, but one
Yoga only. They differ only in the Alambana, not the process of Yoga.
Except this difference, all the stages of Yoga and its path is the very same
in every Alambana.
Whatever different ways of attaining the Yoga are narrated in Gita are based
upon only the variety of the Alambana. The Path is not different, but exactly
the same. In fact, the various terms, like Jnana, Bhakti, and Karma, etc., have
been coined according to the different Alambanas. One has to understand
this finally.
The Yoga of Gita is thus seen to be a homogenous combination of all the

four methods, viz., Jnana, Karma, Bhakti and Yoga. This has been seen
variously by us in the foregoing parts of this work, from time to time. We
will discuss more on this issue when we see the Kramayoga.
Yogabhrashta (Swerved from Yoga)

Although Lord Shri Krishna explained the ease of practising Yoga and
various methods to it, Arjuna was not satisfied. He comes up with yet
another doubt. He is bothered about the fickleness of the mind. He asks
the Lord about the difficulty of such a mind attaining perfection in it.
He says that the mind is ever ready to jump at any smallest distraction.
How can it stabilize in the Yoga of equanimity that the Lord is prescribing?
No one can master such a fickle mind, which takes to the objects that
constantly attract it. Diverting it from its natural affinity to the sensory
objects; and to fixate it upon the Alambana, is like controlling the wind
and to make it flow in the desired direction.275
To this doubt of Arjuna, the Lord replies that no doubt the mind is very
fickle. Yet it can be controlled by steady practice; and controlling its
natural tendencies to objects of pleasures (Vairagya Vritti). Those who
cannot practise its control cannot attain to the Yoga state. But the Sadhakas
who are resolute and with control over themselves can certainly perfect
the control of the mind; and with steady unwavering practice, they can
master the mind and attain to the Yoga perfection.276
Saint Dnyaneshwar says that though the mind is so fickle, it has one very
good trait. When it experiences the sweet savour of something, it attaches
Vibhakar Lele 133

itself to it; and goes on seeking it continuously. So, one should show it the
pleasure of meditation upon the Atman, even for a moment. If it takes to
it, it will ask more of it; and allow control of itself to practise Yoga to
obtain more and more pleasure of the Atman.
Arjuna agrees. But he says that as one starts the Yoga practice, even though
faithfully, but with unsubdued mind, he may not attain the Yoga if he
swerves from Yoga path because of the natural tendencies of the mind.
Will he attain anything; and what Gati he will attain if he dies with half-
practiced Yoga?277
He says to the Lord that such a person who has swerved from the Yoga
path and has not steadied himself upon the way to the Brahman, may be
deprived of the enjoyments of the Samsara. Will he not thus become
frustrated in his efforts like a cloud breaking up in the sky, going nowhere?
Arjuna requests the Lord to clarify this point as none other can clarify what
will happen to the soul of the man who loses upon Yoga halfway.278
No Ending of Yoga Sadhana

Lord Shri Krishna dispels his doubts. He clarifies that neither such a
Sadhaka will lose in this world, nor hereafter. Anyone who attempts to
secure his permanent good loses nothing, nor does he attain any inferior
Gati (state after death).279
The Lord says further that anyone practising the Yoga who does not attain
the Moksha in this life will go after death to the benign Lokas reserved for
those who have great merit (Punya). After spending a long time there to
his heart's content, the Yoga-bhrashta Sadhaka will be reborn, either into
a family of the pious rich; or that of very intelligent Yogins. Such a birth
is very rare.280
There, his intellect (Buddhi) unites with the Samskaras of the practice of
Yoga of his previous births. Because of its urge, he starts to practise Yoga
again in that rebirth, too. He is attracted to Yoga because of his past life's
Samskaras of Yoga practice; and will practise it again in this birth, even
against his wish.
Lord Shri Krishna emphasizes that anyone who has the least little curiosity
about Yoga will, one day, transcend the Shabda Brahman (see Glossary
for this word); and be pulled towards the Atman. Thus, practising Yoga for
many a birth, the Yogin will attain to the Parama Gati, i.e., the Brahman,
after becoming free of the worldly blemishes (sins of attachment to senses
and their pleasures).281
Vibhakar Lele 134

Saint Dnyaneshwar says that he is reborn with the Sun of Jnana spreading
its rays before his entry into the world. He becomes a Sarvajna in
childhood itself, without waiting for adulthood and rigorous study of the
scriptures. He attains the Siddha Prajna in his early years. With his
faculties regained, he becomes master of the mysteries of Yoga that the
Gurus alone know.
The powerful senses become his slaves. The mind unites with the Pranas; and
the Pranas, transcending to the Murdhni-sthana. merge into the Akasha there.
He has a natural flair for Yoga and masters it in no time. The Samadhi state is
natural to him. From the Savichara Samadhi, he effortlessly transcends to the
Nirvichara Samadhi. Leaving behind everything, he easily enters into the state
of the Nirbeeja Samadhi. This fast gallop ends up only on his attaining to the
state of the Kaivalya.
In that fast-track process, the mind dissolves; the Vayu also meets its Laya.
The Akasha also dissolves into itself. The Yoga-bhrashta becomes
incarnate Brahman himself where all the Tattwas have met there Laya;
where the Ardha-matra of the Pranava (Onkara) has become submerged
into the infinite expanse beyond; from where the Word returns even before
reaching there; where the consciousness does not even enter; which is the
Parama Gati of every Gati (the ultimate state, beyond all the states); and
that which is the Avyakta Brahman.
Pantharaja Again
When Saint Dnyaneshwar describes the state and its attainment by the
Yoga-bhrashta, he does not forget to weave the Pantharaja in a nutshell
in it. He has described the experiential wisdom of attaining the Yoga here.
This, in fact, is the expansion of the Lord's words, 'Jijnasurapi Yogasya
shabdabrahmativartate'; (6-44, Gita).
The stages that he outlines again of the Pantharaja here are as follows:
Yoga Buddhi (Sadbuddhi) → Self-knowledge (Nija-jnana) → Siddha Prajna
(Prajna of a Siddha) → Control of the senses (Indriya Nigraha) → Control of
the mind (Mano Nigraha) → Laya of the mind with the Pavana (Vayu) in the
Akasha (Gagana) → The splitting of the screen of the mind upon which this
world picture is projected → Tattwa Laya (Laya of all the Tattwas) → Laya of
the Ardha-matra of the Onkara → Attaining of the state of the Turiyatita.
It again emerges that the singular Yoga of Gita is the Pantharaja that is
described by Saint Dnyaneshwar in the sixth chapter of Dnyaneshwari. This is
the essence of our most detailed discussion and studies of Gita-Dnyaneshwari
in this work.
Vibhakar Lele 135

Greatness of Yogin
Lord Shri Krishna emphasizes that: 'The Yogin is great. In My opinion, he
is greater even than the Tapasis (those practising the austerities), the
Jnanins, and the Karmins (those who practise the Karma-kanda, i.e., Vedic
dicta on the Karmas that ought to be performed, like the Yajnas, the
Danam, etc.,).' He advises Arjuna, therefore to become a Yogin and gain
the highest state ever, in this world, and beyond.282
With these words of the Lord, ('Tasmadyogi bhavarjuna'), the sixth

chapter of Gita comes to an end. This also almost finishes the topic of the
Yoga of Gita-Dnyaneshwari.
Next Topic
Now, we will turn to the remaining portion of the twelfth chapter of Gita
to look into the Yoga and Bhakti; and thereafter, to the topic of Bhakti
review. We are examining the essentials of the Rajayoga (Bhakti and
Yoga) in this Book-2 of this part of the work, needless to remind the
readers.
Yoga and Bhakti

We have seen last the Yoga subject, completing its discussion, except for
the Kramayoga that is in the eighteenth chapter of Dnyaneshwari. We also
discussed the correlation between Yoga and Bhakti; and that they are not
separate from one another. Now we will again examine this special relation
between them in what follows, as a review.
Lord Shri Krishna emphasizes that the Yoga ought to be practised along
with Bhakti. He says that amongst all the Yogins, the one who has devoted
himself from the bottom of his heart is the greatest of all of them.283
The Lord indicates that it is easier to follow the Yoga that has the element of the
Ishwara-pranidhana in it; and the Yoga that combines the Karma-Jnana and
Bhakti is the highest of all the Yogas. Later on, He has explained it in more
details in answer to Arjuna's query of the Gita Shloka 12-1.
The Triputi-laya and Adwaita

We have seen earlier how the Lord describes that the Yogins who practise
Yoga with Bhakti are beloved to Him. Saint Dnyaneshwar describes it in
his words. He says that the Lord is the body and the Yogin His Atman. The
Bhakti Triputi is Bhakta-Bhakti and its object of devotion. The state of the
Yogin Bhaktas who see in it the Para-brahman, along with themselves can
just not be described! Upon the Laya of this Bhakti Triputi, the Yogin
Vibhakar Lele 136

experiences the Lord in everything, and himself. Then the Lord Himself
does not feel that the Sadhaka is apart from Him.
This is the fruition of practising the Yoga with the Ishwara-pranidhana.

The central Yoga of Gita, so special, uniquely manifests thus, merging
Bhakti into the triad of the Karma-Jnana and Yoga. This Yoga merges
everything, all the worship by Karma, Jnana and Bhakti into itself to
finally merge into the Parabrahman, along with it all.
Saint Dnyaneshwar describes it peculiarly. He says that the entire

paraphernalia of Bhakti and Yoga becomes one with the Lord, along with
the Yogin. That is the maximal eternal experience of Bhakti and Yoga. We
have seen many a time before that the Yogin is the Bhakta, and also the
Jnanin. Therefore, we may call the Sadhana of Gita for attaining to the Para-
brahman by any name; call it Yoga, Bhakti, Karmayoga, or Jnanayoga,
whatever one may like.
Our further remaining discussion will be following this tenet to culminate

into the Kramayoga of the eighteenth chapter of Dnyaneshwari, wherein
we will fully, and specifically, again witness it. On our way, there is an
important stop, that of the state of the Yogin Bhaktas, as described in the
twelfth chapter of Gita.
Characteristics of Bhaktas
In the twelfth chapter of Gita, Lord Shri Krishna describes the
characteristics of such Bhaktas who are most beloved to Him. He says that
His Bhaktas do not envy, or hate anybody. They behave with equanimity
towards all the beings. They have mercy and pity upon all. They are
selfless, without Ahankara; satisfied with whatever they have; and treat
both the sorrows and pleasures equally with composure of mind.
They are self-controlled; and resolved upon their goal. They dedicate their
mind and Buddhi to the Lord. They are, as said earlier, Bhaktas as well as
Yogins.284
Lord Shri Krishna has already said in the Gita Shloka, 12-12, that this
Yogin Bhakta has come to Him, travelling upon the path of 'Abhyasa →
Jnana → Dhyana → Karmafalatyaga →Shanti (Brahman; Bliss)'. This we
had seen earlier in this work under 'Chief Guiding Principle of Worship –
Gita Shloka 12-12'.
We had seen then in great details why the Gita Shloka, 12-12, is the central
principle of the worship in Gita. ('Shreyo hi jnanamabhyasat jnanat
dhyanam vishishyate, dhyanat karmafalatyagah tyagat shantih
Vibhakar Lele 137

anantaram'; 12-12, Gita). We had then observed that the fourfold worship
of Gita is harmonious and in unison with the four ways that scholars see
in Gita, i.e., of Karma-Jnana-Bhakti-Yoga.
We are presently looking at the traits of such Yogin Bhaktas who have
attained the state of the Siddha, traversing this selfsame path, of Gita
Shloka, 12-12. Saint Dnyaneshwar says that the Lord turns his heart
(Antahkarana) into the seat (Asana) for them to be seated in his heart.
Describing the Bhakta Yogins further, the Lord says that the people are not
annoyed by them; and they, too, are not annoyed by the people. They are
devoid of the sentiments of joy (euphoria), anger (frustration), fears, and
anguish. They have shunned desires and expectations from this world;
have become sanctified (purified) of heart; ever vigilant to guard their state
of Bhakti and Yoga; and absolutely neutral to the Prapancha, and without
any attachment to it.
They have been rid of the cycles of births and death, fears of pain and all
other kinds. They refrain from the Karma-kanda; and whatever Karmas
fall to their lot, they do them without Ahankara, i.e., involvement of self.285
Free of Duals
Extolling the virtues of His Bhakta Yogins further, Lord Shri Krishna says
that they do not seek joys; nor do they hate anything; nor do they desire
anything. Discarding the duals of loss and gains, pious and impious, good
and bad from their minds, they remain endowed with the purest of
Bhakti.286
They look with equanimity upon friends and foes, insults and praise,
honour and dishonour, cold and hot, Sukha and the Duhkha, and censure
and applause. They are free of attachment to anything; homeless; and
remain mute spectators of the play of the world. Always remaining
contented, they engage in the Lord's Bhakti, whole and sole.287
Such Bhakta Yogins are the most beloved of the Lord. They are focused
upon Bhakti of the Lord and nothing else enters into their mind and Chitta.
They have given their Antahkarana in entirety to the Lord.
Bhakti as Essentially Yoga

In the twelfth chapter of Gita, Arjuna had made the query to Lord Shri
Krishna about who is the best Yogin of all, ('Evam satatayukta ye
bhaktastvam Paryupasate; ye chapyaksharamavyaktam tesham ke
yogavittamah'; 12-1, Gita). The Lord replied to it that the devotee who,
focusing his mind upon Him, remaining ever united with Him, worships
Vibhakar Lele 138

Him with the Antahkarana (heart) full of supreme faith in Him, is the best
Yogin of all. 288 The Sadhana for attaining this Yoga Bhakti is already
looked into great details by us in this work.
The fruition of the said Sadhana, and its stages, as in the Gita Shloka, 12-
12, have been well known to us. The same as noted by us are: 'Abhyasa →
Jnana → Dhyana → Karmafalatyaga →Shanti (Brahma, Bliss)'. It has been
well understood by us with the help of Dnyaneshwari.
Lord Shri Krishna also commends this way of worship as the best. This is
the same way which is called variously as Bhakti Marga, Karma Marga,
Jnana Marga, as well as the Yoga Marga. Those who follow this path are
the beloved of the Lord, as He says variously in the twelfth chapter of Gita.
in the Shlokas, 12-15 to 20. While discussing it again finally in
Dnyaneshwari in its eighteenth chapter, Saint Dnyaneshwar describes it in
details as the Kramayoga. We are to see it at the appropriate place in
further discussion. This is the real Dharma (recommended conduct) and
the Dharma Marga (righteous path) to follow.
Flow of Elixir
It is eulogized by Lord Shri Krishna as 'Amrita (Elixir) of Dharma'; and
Saint Dnyaneshwar calls it as the 'Flow of Amrita' (Dharmyamritadhara)!
Describing the greatness of this path is beyond words for us. Needless to
repeat that this is the path of Bhakti and also the path of Yoga that Lord
Shri Krishna extolls at the close of the twelfth chapter of Gita. Also, He
praises the virtues of His Bhaktas on the above said path in these words:
'The person is the most beloved to Me who, with full faith in Me, is devoted
to the Bhakti in the form of the Yoga, as narrated by Me.' 289 Saint
Dnyaneshwar emphasizes that this is the Path of Bhakti; and it is the same
path as that of Yoga!
Bhakti Through Literature

We had once again seen that Gita's Yoga is one that synthesises both,
Bhakti and Yoga. Let us now turn to the exposition of Bhakti through other
resources like the Bhakti Sootras, and Abhangas, etc. Through them, too,
the unitary nature of Bhakti and Yoga is revealed.
Jnana, Karma, Bhakti and Yoga are indivisible facets of the Sadhana
Marga in Gita. The Haripatha, and other Abhangas, by Saint
Dnyaneshwar upon the facet of Bhakti, extolling the Bhakti principle, are
only too popular. Scholars agree that the Narada Bhakti-sootras and the
Shandilya Bhakti-sootras narrate the Bhakti Shastra in a nutshell. Our
overview of Bhakti will be incomplete without acquainting ourselves with
Vibhakar Lele 139

them. Therefore, let us have a bird's eye-view of the Bhakti in that

literature.
Narada Bhakti-sootras (Nbs) and Bhakti

Narada Bhakti-sootras define the Bhakti as extreme (Parama) Love for
the Paramatman that is itself the Swaroopa of Him. Its nature is that of the
Amrita (Elixir) itself. 290 In this Parama Bhakti, the Ishwara and His
devotee are united in nature. This is what is the Extreme Love for the
Paramatman. The Paramatman is the Amrita Tattwa. Hence, this Bhakti
itself is also Amrita.
On attaining to this Parama Bhakti, one becomes a Siddha; is endowed

with the state of the Amrita; and is satiated fully. Such a Bhakta does not
desire anything. He does not grieve about anything. He remains aloof from
the world of phenomena (Samsara).291
He becomes disinterested in all the Karmas. He has no desire for their

fruition. The Bhakta who has attained to the state of this Parama Bhakti
becomes drunk-like with the Elixir of the Atman; and attains Shanti.
Becoming united with the Atman, he enjoys Jeevanmukti. This definition
of the Bhakti by Narada tallies very well with what Gita says about the
state of the attained Sthitaprajna person. We will yet see many such
similarities between Gita and Nbs.
Nirodha in Bhakti
The nature of this Bhakti and the process of its Sadhana is reflected in
other Sootras of Nbs. It says that such a Bhakti is in the nature of Nirodha;
it shuns the desires and the Chitta Vrittis responsible for them. The
discarding of the usual worldly transactions, and the Vedic Karma-kanda,
is the true Nirodha, in Narada's opinion.292
One is reminded here of the Pys, 'Yogashchittavrittinirodhah'; (1-2, Pys).

The abstaining from the objects of pleasure of the senses (Indriya-
nigraha), too, is hinted at here. It implies the Sannyasa of Gita that is of
the fruits of the Karmas. It is not possible for a being to discard the Karmas
altogether. Therefore, the definition of Nbs needs to be examined in its
light. Hence, the actual meaning of discarding of the worldly transactions
and Vedic Karma-kanda, altogether, should be taken to mean that the
Karmas have to be conducted without any desire for their fruits.
Fruition of Bhakti Through Ishwara-pranidhana

For attaining the Nirodha, Nbs specifies that one ought to be devoted to
the Paramatman single-mindedly (Ananya). It means remaining
Vibhakar Lele 140

disinterested in other activities; and discarding all other sources of solace

than the Lord. For the Nirodha, thus, the Chitta's only Alambana has to be
the Paramatman; and all other subjects and objects should be looked at as
Him alone. This implies what we know as the Ishwara-pranidhana of the
Pys.293
Usual Worldly Activities

This view is accepted in the next Sootra of Nbs. It says that one ought not
to desert the usual activities that the people conduct and are deemed
necessary for the society. The worldly and the Vedic Karmas should be
performed for the sake of the Lord and for attaining to Him; and not with
desire for their fruits.294 One ought to follow the religious dicta, as per the
Shastras; otherwise, there is a possibility of a downfall from the state of
the Dharma.
The worldly transactions necessary for the livelihood and keeping the body
in functioning state have to be done, but the same should be done by
becoming one with the Paramatman.295 We know how Gita prescribes
about doing these Karmas. It is by the envisaging of the 'OM Tat Sat' while
doing any Karma, as in its seventeenth chapter. We have already looked
into that aspect in this work. The essence of doing any Karma is aptly
proclaimed by Gita in its Shloka, 4-24, ('Brahmarpanam brahmahavir
….'.) that we have noted elsewhere in this work. Narada, too, is implying
the same thing here.
Signature of Bhakti
The signs of the Parama Bhakti as in Nbs, are also narrated by others like
Parashara, and some Rishis. Narada refers to them. He says that
Parashara says that the Poojanam of the Paramatman with great love
(Anuraga) is Bhakti. Gargacharya says that the singing of the glories and
the Lilas of the Ishwara is Bhakti. Shandilya says that being attuned to the
Atman, and remaining immersed in it, to the exclusion of everything else,
is Bhakti.296
Narada, however, spells out the real Bhakti to be surrendering all the
Karmas to the Paramatman; enjoying the bliss of being one with Him; and
becoming anxious for the Paramatman when forced to stray away from
Him.297
Narada mentions that such a Parama Bhakti was the hallmark of the
Bhakti of the Gopis. Their patent love for Lord Shri Krishna was
manifestation of this Bhakti. In their Bhava of this Bhakti, they entirely
Vibhakar Lele 141

forgot the greatness of the Lord. But that was not any blemish on their part.
In fact, they had become the Swaroopa of Lord Shri Krishna, inside out.
If it were not so, their love for the Lord would have to be treated as that of
a woman for her paramour. In such promiscuity, there would be no scope
for the bliss of Bhakti.298
Saint Dnyaneshwar, too, has described this real Bhakti in Dnyaneshwari

and some of his Abhangas. This is the Para-bhakti, aka Parama Bhakti.
We will look at it at the respective place. For the time being, we are having
a look at it through the Nbs.
Sadhana of Bhakti
Narada says that this Bhakti is the real Sadhana for attaining to the
Paramatman. He says that the maximal effort at Sadhana of the Jnana,
Karma, and Yoga, is this Bhakti. This Bhakti is attained as a result of all
of them, together.299
This Bhakti is without pride (Ahankara). When one does all the above
Sadhana without Ahankara, this Bhakti is attained. To merge into the
Swaroopa of the Paramatman is its fruit.300 This state can be recognised
by us as being that which is beyond the states of the Sananda and the
Sasmita Samadhis. It is the state of the Nirvichara Samadhi of Patanjali.
The seers see the Sadhanas for this Bhakti differently, says Narada. They
say that Jnana is the only Sadhana for this Bhakti. Others say that the
Jnana and the Bhakti are dependent upon each other. Brahmakumara says
that the Bhakti of the Ishwara is the fruit of itself, i.e., its own Sadhana
(and the Sadhya, i.e., goal, objective). But Narada opines that these are all
the Sadhanas in the precincts of Bhakti. The Mumukshus should
understand this principle; and take to the real Sadhana of the Bhakti.301
Further, Narada enumerates a few more of such opinions on the Sadhana

of Bhakti by other seers. He says that the eminent persons say that
discarding the attraction of the Samsara; and singing Bhajanam to the
Paramatman constantly; etc., are the Sadhanas of Bhakti. The people also
believe that listening to the glory of the Lord, His virtues, and Keertanam,
etc., lead to attaining His Bhakti.302
Prahlada has enumerated nine kinds of Bhakti , viz., 1. Shravanam

(listening to the praise of the Lord); 2. Keertanam (singing the glories and
Lilas of the Lord); 3. Smaranam (meditating upon the Lord's name, form
and Lilas); 4. Padasevanam (serving the Lord physically); 5. Archanam
(Poojanam of the Lord; reciting Mantras, Stotras , etc., for Him); 6.
Vibhakar Lele 142

Vandanam (paying obeisance to the Lord, by bowing, and prostrating ,

etc., before Him; 7. Dasyam (serving the Lord as a bound person); 8.
Sakhyam (being a friend of the Lord); and 9. Atmanivedanam (conversing
with the Lord in intimacy, telling him everything in one's mind and that
takes place in life). In his opinion, one who has all these nine Bhavas of
Bhakti is the person who is trusting the Lord with everything he has; and
is full of faith in Him.303
Compassion of The Greats (Mahatsanga)

Narada says that however most, these Sadhanas are good, the true Sadhana
of Para Bhakti is to be had by the Grace of the Mahatmans, or even by a fraction
of the God's Grace. 304 It is, therefore, in his Viveka-choodamani, that
Shrimat Adi Shankaracharya extolls so much the compassion
(Samshrayah) of the Maha-purushas ('Durlabham trayamevaitat
devanugrahahaitukam; manushyatvam mumukshutvam
mahapurushasamshrayah'; (3, Viveka-choodamani); and devotion to
them.
Narada says that that compassion of the Mahatmans is rare, indeed. But
to recognise them is practically impossible. However, their company and
compassion are the surest way of attaining the Para Bhakti. By the Grace
of God, the Mumukshus meet such Mahatmans who are absolutely free
from duality. One should try to see how one may come in their contact.
They efface the duality in their devotees and others who come in their
company, thus paving the path to the true Bhakti. Narada reiterates that
the Grace (Kripa) of the Mahatmans is the best Sadhana to achieve the
Para Bhakti.305
Gita. Too, says that the Mahatmans are the real source of Jnana. One
ought to surrender to them, the Saints, for obtaining their Grace.
('Tadviddhi pranipatena pariprashnena sevaya, upadekshyanti te jnanam
jnaninastatvadarshinah'; 4-34, Gita).
Obstacles to Bhakti and Remedies

Patanjali has recounted the various obstacles to Yoga Sadhana in the Pys,
like the sorrowful state of mind, harried state of mind, and laziness, etc.
Narada, also, notes that there are many such obstacles in the practice of
Bhakti. To avoid them, therefore, he says that one should totally avoid the
company of the wicked persons. Kama (desires), Krodha (anger, anguish),
Moha (lust, attraction to sensory objects of pleasures), Smriti-bhramsha
and Buddhinasha (loss of objective of Sadhana; and straying from
Sadhana), lead to the association of forbidden objects and the wicked
Vibhakar Lele 143

persons. They result in loss of direction and make attainment of Bhakti an

impossibility.
Initially, these obstacles look small and insignificant, like the waves upon
an ocean. But with the association of the wicked persons, and forbidden
objects, they soon assume the nature of the roaring and disastrous ocean;
and engulf the Bhakti Sadhana with its Sadhaka.306
These obstacles to Bhakti that Narada enumerates are more like those that
Gita speaks of, than Patanjali. Duhsanga means the company of the
wicked, and also objects of sensory pleasures. In Gita, it means the
company of the Ajnanin, the faithless, one who slanders the Paramatman;
one who is not a Tapasi; and who is an Abhakta. These all create obstacles
to Bhakti. The Lord has stipulated that Gita ought not to be preached to
such persons. Their company ought to be avoided at all costs.307 Many Gita
Shlokas can be cited to show their similarity with the Nbs in this respect.308
Kama (desires) and Krodha (anger, anguish) result from the Rajoguna.
They are the sworn enemies of the Jnanins. The wicked persons take
recourse to them and enhance the Dambha (false prestige), Darpa (pride),
Ahankara, and such foul characteristics, in their nature. Blinded by Moha
(lust), they resort to horrible deeds. They harangue even their own Atman;
not to speak about others whom they torture.
Kama, Krodha and Lobha are the three gateways to the hell. One should
stay away from them. The contact with the objects of sensory pleasures is
also bad. Kama and Krodha are their results. Krodha leads to anguish; and
Smriti-bhramsha (loss of objective) and Buddhinasha (swaying from the
path) are its results. Thus, the way to self-destruction starts from the Kama
and the Krodha.
As a general rule, we may say that the attraction to the Samsara

(Prapancha), and contact with it, is the real Duhsanga (contact of evil).
The obstacles to the Sadhana arise from it. That is the inference of the
Adhyatma-shastra and the Yoga methodologies. The Sadhakas are well
advised by Nbs and Gita, as well as Pys, to sincerely make efforts to avoid
it.
Narada lays stress upon this and says that one who discards attachment to
the Samsara; who dedicates oneself to the Mahatmans; and who
surrenders whole and sole to the saints, only that one crosses the ocean of
Maya. He becomes free of 'Me' and 'Mine' truly. He vanquishes his
Ahankara - the root of being309
Vibhakar Lele 144

Commonality Between Gita and Nbs

Narada again says that in order to cross the ocean of Maya, the Sadhaka
needs to remain secluded from the public. One who discards the Karmas
of livelihood severs the bonds of the Samsara. One who abandons all the
Karmas, and the Karmafalas becomes non-dual. He goes beyond the three
Gunas. One who discards the Vedas experiences unbroken sense of the
Love of God, aka Kaivalya. He crosses the ocean of Maya; not only that,
others also cross it with his help!310
This prescription by Narada is congruent with Gita. Many utterances of

the Lord in Gita are evidence of this. In fact, we may say that Gita
elaborates Narada's say in greater details.311
Ever Increasing
Explaining the Bhakti state, Narada says that it is impossible to describe
it fully. This Bhakti is Prema-swaroopa (of the nature of Love for the
Paramatman). The Triputi of Bhakta-Bhagavana-Bhakti vanishes in its
manifestation.
Since the Dwaita does not remain in it, one who is enjoying it cannot
describe it. It is like a mute person who experiences the taste of something
but cannot express it. Attaining this Bhakti is rare,312 like what Gita says
in another context ('Vasudevah sarvamiti sa mahatma sudurlabhah'; 7-19,
Gita).
Such a Bhakta becomes devoid of desires. This state of Bhakti increases

as each moment passes; like Kabir describes in his own words: It increases
by a quarter every day. This Bhakti is the Sakshatkara! and that, too, is the
subtlest experience of the undivided Parama Tattwa. One who has it
always goes on thinking about it; he speaks about it and nothing else; and
he listens only to its exposition. He is so totally and absolutely absorbed
in the Sakshatkara of this Bhakti.
About this, Gita also says that the Mahatmans who have attained the
Sakshatkara, or the Darshana of that Tattwa behave differently: Some
speak of it in wonderstruck mood; some get engrossed in the Sakshatkara
altogether; while yet some others, referring to the description of such
events in the Shrutis, etc., go on elaborating about their own experiences.
Yet, even if they may find some description in the Shrutis, parallel to their
own individual experiences, actual experiences are of such an order that
the Shrutis cannot fully, and exhaustively, describe the experiences,
tallying with their own.313
Vibhakar Lele 145

Dnyaneshwari and Bhakti of Narada

The Bhakti that Narada describes in brief in his Sootras gets reflected, on
a larger scale, independently in Dnyaneshwari. (Dny, Ovis 18-1130 to
1133). Saint Dnyaneshwar says that this Bhakti is known by various
names, like Jnana-bhakti, Svasamvitti, and Shakti, etc.
It is the Nascent Light of the Paramatman. (Dny, Ovis 18-1113, 1114,

1117, 1124 and 1125). The Drishya that one sees in the world is entirely
in the nature of the Paramatman. The experience of this reality is Bhakti.
(Dny, Ovis 18-1181 and 1182). In these Ovis, Saint Dnyaneshwar
describes in details the mystic state of such a Bhakta, i.e., Jeevanmukti.
That description has been narrated elsewhere in this work, and it stands
out often while reading Dnyaneshwari. Many a time, we feel that the real
Bhashya on Bhakti is that of this Saint only!
Varieties of Bhakti
Now Narada describes the path of Bhakti and its various stages,
progressively. Depending upon its expression, the Sadhakas on the Path
of the Para, or the Parama Bhakti, are of three kinds. Accordingly, the
three kinds of Bhaktas are Artharthi, Jijnasu, and Arta, in the rising order
and results of Bhakti.314
The Artharthi Bhakti is done with a view to gain something, either an

object or a pleasure. Once the desired thing is obtained, one becomes
curious about the Swaroopa of the Paramatman whose Bhakti yielded that
fruit. That is called Jijnasa (enquiry); and the Bhakta with it is the Jijnasu
(enquirer) Bhakta. Once one understands that Swaroopa, one becomes
restless to attain its Sakshatkara (experience). That is the Arti (intense
desire; longing) for Darshana. The Bhakta having it is the Arta. In that
state, the Bhakti rises tremendously.
These three variations of Bhakti lead the Bhakta to the state of the Para
Bhakti. Gita, too, speaks similarly, though about the four types of Bhaktas,
additional category being the Jnanin Bhakta.315 Dnyaneshwar, in tune with
Gita, says that the Jnanin is the Parama Bhakta.
We have already gone through that topic earlier in details, with the help of
Dnyaneshwari, in Book-5, 'Mysticism of Worship', in 'Four Types of
Devotees' under 'Ishwara-pranidhana' of 'Ishwara and Worship', of this
work.
Vibhakar Lele 146

Easy Attainability and Axiomatic Nature of Bhakti

This Bhakti is the easiest to traverse path of Yoga. We have already noted
in the foregoing part of this work that the Saguna Bhakti is the base of all
the three paths of Yoga, Jnana, and Karma. Narada also says that Bhakti is
easiest for all the paths. The learning of the tenets of Tarka shastra, Nyaya
Shastra. and dialectics under their venues, are not at all necessary for
following the path of Bhakti. It is self-evident and axiomatic in nature. It
is itself the in the nature of Shanti (Brahman); it is Paramananda itself.316
Conduct of Bhaktas
The Bhakta has to be under certain restrictions until he attains the Bhakti.
Regulating his conduct, Narada stipulates that all the Vedic Karmas done
should be offered to the Lord. One should never worry about worldly
losses. One should pay no attention to what the people say about Bhakti
and Bhaktas; but just keep on engaging in the practice of Bhakti.
But until the Para Bhakti is not attained, one should not discard social
norms. Instead, remain engaged in Bhakti, and one should renounce the
fruits of all the Karmas. One should not talk about women, money matters,
enemies and atheists; and disturb, or agitate the mind on their account. One
should shun the Dambha (false pride) and self-glorification. These and
Kama, and Krodha, etc., do not remain by offering all the Karmas, along
with their fruits, to the Paramatman. If they yet remain, then they should,
too, be surrendered to Him.
One should transcend all the three Bhavas (moods) of the Gauni Bhakti
(Artharthi, Jijnasu and Arta); and rise to either the Dasyam (servile)
Bhava, or the Kanta Bhava (like the Gopis). Remaining in these moods,
one should always worship Him, becoming engrossed in Him.317
Dialectical Discussions
Narada says that the Bhakta should never resort to the dialectics to
understand the Swaroopa of the Paramatman. There is no end to
arguments, either for or against any view. Debates and logic never result
into anything concrete. No hypothesis is without a challenge. By its nature
alone, every theory has counter theory.318
This is the very reason why the Gita Bhashyas of the Acharyas, and others,
have been incapable of revealing the true spirit of Gita and its tenets. The
Bhashyas of even the greats like Shrimat Adi Shankaracharya,
Ramanujacharya, and Nimbarkacharya, and other eminents, have just
been their own opinions on Gita, rather than revelation of the universal
Vibhakar Lele 147

truth of Gita. The real Gita is understood by one who goes beyond the
dialectical views; and attains the Sakshatkara of the Tattwa enshrined in
Gita!!
Narada gives supreme importance to the study and Svadhyaya of the

Bhakti Shastra. He encourages the Karmas as per that Shastra that lead to
enhancement of Bhakti. One should not await a suitable time for Bhakti;
and waste time because of the events of pleasures and sorrows, worldly
gains and losses, and fulfilment of desires, etc. On the other hand, he
stresses that one ought not to waste even a single moment without doing
Bhakti.
Narada, too, just like Patanjali, specifies adherence to the Yama-Niyamas

and virtuous conduct like - Ahimsa, Shaucha (purity of body, and mind),
mercifulness, and faithfulness, etc. This conduct forms the foundation of
Yoga, as well as Bhakti, as seen from Nbs; and is common to both.319
The Different Bhaktis and Their Unitary Nature

The Bhakta should remain in solitude and practise Bhakti with one-pointed
mind. remaining free of worries, he should devote to the Bhakti of the
Paramatman only, all the time. He alone is worth one's Bhakti. By
devoting to Him with body, mind and everything, He bestows His Grace
and Divine Sakshatkara in no time! Narada says again thrice, to emphasise
its great importance, that the Bhakti performed with devotion and with the
body, mind and speech, is the most superior of all the Sadhanas.320
It is said variously by the greats that the Bhakti is of nine kinds, eleven, or
any other types. But Narada says that Bhakti is but of one, and only one
kind. He speaks of eleven ways of Bhakti according to the liking and
choice of the Bhaktas.
They are: 1. Singing the virtues and the glory of the Lord; 2. Attraction to
the form of the Lord; 3. Worship (Poojanam); 4. Smaranam (remembering
and meditation of Him); 5. Dasyam (Servility); Sakhyatvam (being a friend
of Him); 7. Kantasakti (adoption of the Bhava of the Kanta (His wife); 8.
Vatsalya Bhava (adopting parental Bhava towards Him); 9.
Atmanivedanam (confiding in Him everything); 10. Tanmayasakti
(remaining immersed in His devotion, becoming one with Him); and 11.
Paramavirahasakti (remaining anxious for His Darshana, like a lovelorn
lover, awaiting to meet her beloved).321
In the Navadha Bhakti, there are nine types of Bhavas. The types of
Shravanam, and Keertanam, etc., fall under category 1. above.
Vibhakar Lele 148

Padasevanam, Archanam, and Vandanam, etc., fall under Pooja Sakti. In

similar manner, Narada covers the nine ways of Bhakti narrated by
Prahlada into his own eleven types.
Apart from these, the Bhavas of Atmanivedanam, Tanmayata,

Virahavyakulata (Virahasakti), and Roopasakti, are the common traits in
every kind of Bhakti. Hence, all these Bhavas of Bhakti are not that
different from each other. They all have the same unitary nature, like the
different Yoga methods like Jnanayoga, Karmayoga, and Bhaktiyoga, etc.,
do have. The only difference is in the nature of the Alambana selected by
the Sadhaka. That applies to Yoga, as also, to Bhakti.
Nature of Parama Bhakti

Starting with the Gauni Bhakti (secondary Bhakti), going through various
stages of Bhakti, the Bhakta ultimately attains the Parama Bhakti, aka Para
Bhakti. The greatness of such a Bhakta cannot be fully described in words.
Just as a token, Narada says that such Bhaktas are gems upon this Earth.
Full of the Bhava, they sanctify their families, their ancestors; not just that,
they sanctify the whole world. They impart holiness to the Teerthas (places
of worship along the rivers and oceans); they lend sanctity to the Karmas;
and make the Shastras true. It is, indeed, a great pleasure and great good
fortune to have a chance to listen to their discussions amongst one another
on the matters of Bhakti.322
Such Bhaktas who have attained to the state of the Para Bhakti, who
remain immersed in the Parama Tattwa always, are, in fact, Jeevanmukti
incarnate! The Gods dance with joy in their company! The Earth gets a
patron in them! The Pitaras are satiated by their presence.323
The Bhakta, transcending all the worldly bounds, those of caste and creed,
learning, family status, wealth, and Karma, etc., attains to the singular
Tattwa, beyond every Tattwa!324
Bhakti Shastra Synthesis by Narada

Narada says in a decisive manner that the Bhakti Shastra enunciated by
all the great Acharyas of Bhakti is harmonious; and has the same tenets as
he has put forth in his Bhakti Sootras as above. Paying his obeisance to
them, Narada says that they have stated their opinions thus unanimously
on Bhakti, without favour or fear of the masses. They include
Sanatkumara, Vyasa Maharishi, Shukacharya, Shandilya Muni,
Gargacharya, Shri Vishnu, Kaudinya Rishi, Shesha, Uddhava, Aruni,
King Bali, Hanumana, Bibhishana, and others.325
Vibhakar Lele 149

Concluding the Bhakti Sootras, Narada says that one ought to engage in
Bhakti according to this discourse of Narada, full of faith and Shraddha.
One who does so is bound to attain the Parama/Para Bhakti. He will
definitely have the Sakshatkara of the Paramatman!326
Shandilya Bhakti Sootras

Like the Narada Bhakti Sootras, the Bhakti Sootras of Shandilya are
equally famous in the Bhakti field. We will have a fleeting eye-view of
them to understand the depth of Bhakti, as reflected in it.
Shandilya defines Bhakti as the utmost Love towards the Ishwara.327 It

appears that these Sootras have a commonality with the Patanjala Yoga
Sootras. We had examined previously the concept of the Ishwara through
them. The Ishwara is free of the Pancha Kleshas.
Shandilya clarifies that the Love towards Him is not a Klesha. It is not to
be overcome, because it is the most superior state. 328 He says that
according to the Shrutis, anyone who steadies himself in the Ishwara with
this Parama Bhava, attains to the state of the Amritatva (Sanjeevana
Samadhi, in Saint Dnyaneshwar's words).329
Bhakti, Jnana and Karma

Shandilya says that Jnana is not Bhakti. The fruit of Jnana is Bhakti. This
is the maxima of Bhakti. 330 Even all the saints like Dnyaneshwar and
others say the same thing. (Refer discussion upon the Gita Shloka, 12-12).
Therein, it was seen that the Sadhana has stages of 'Abhyasa → Jnana →
Dhyana → Karmafala-tyaga → Shanti, i.e., Nirvana'.
Bhakti is not a Kriya, or a Karma. Hence, its fruit is boundless.331 For the
Sadhana of Jnana, one needs to endeavour. Such efforts to attain the Jnana
are called Abhyasa by Gita.
Synthesis of Yoga and Bhakti

There is an opinion that: 1. Those Sadhakas who are attracted to the
Karmas, but while doing them, who desire to worship the Ishwara, are the
followers of the Karma Marga; 2. But those who leave the Karmas to the
intent of the Ishwara, and just worship Him, are the followers of the Bhakti
Marga; and 3. Those who desire to abstain from the Karmas are the
followers of the Jnana Marga.
In all these three Margas, one needs to have the Bala (prowess due to
practice) of Yoga. The Samadhi of Yoga is an inseparable stage of them
all. Yet Shandilya notes that it is also secondary (Gauna) in nature.332 Yet,
Vibhakar Lele 150

this thinking of Shandilya applies only to the Samprajnata Samadhis like

the Savikalpa, etc.; and not to the ultimate Samadhi of the Asamprajnata
state. That is what we see from our learning of the Pys, Gita, and
Dnyaneshwari, together with the Bhakti Shastra's overview we are taking.
Saguna Bhakti
Gita says that a person should be treated as a Sadhu (a pious person) who
is a devotee of the Ishwara, even if he is bad by character.333 Shandilya,
also, says that everyone, including the lowest classes, even a great sinner,
has the right to practise Bhakti.334 Gita also says that everyone, including
the women and the Shoodras, attain the Parama Gati by resorting to
Bhakti of the Ishwara.335
All of these who attain the Para Bhakti, start from the practice of the
Gauni, aka Anvi Bhakti 336 The nine, or eleven kinds of Bhakti , viz.,
Shravanam, Keertanam, and Archanam, , etc.,, are Saguna Bhakti; and are
regarded as the preliminary Bhakti, prior to attaining the Para Bhakti.
Their practice leads to the Para Bhakti.
Shandilya says that even after attaining the Para Bhakti, one should not discard
the Sadhana of these facets of the Gauni Bhakti (Saguna Bhakti). 337 Saint
Ramadasa Swami Samartha, too, has advised likewise, not to stop practice of
the Saguna Bhakti, even after attaining to the Nirguna.
Shandilya says that the worship by Keertanam, etc., increases the

magnitude of the Para bhakti. That is why the exceptional devotees
(Bhaktas) are seen to be always immersed into the Love of the Saguna.
There are many such outstanding examples. Saints Meerabai, Kabir,
Tukarama, Ramadasa, Sopanadeva, Gora Kumbhar, Savata Mali, Sheikh
Mahammad, Chokha Mela, Namadeva, Nivrittinatha, Ramakrishna
Paramahamsa, Gondavalekar Maharaja, and Saint Dnyaneshwar, are
some of them, to name but a few.
Bhakti and Layayoga

Shandilya says that by Ananya Bhakti, the extreme Laya takes place, viz., of the
Buddhi (Mahat) Tattwa.338 In the Pantharaja, aka Layayoga/Kramayoga,
this is the final Tattwa for Laya. The Ahankara attains Laya in the
Paramatman. There are some misguided Bhakti scholars, giving
discourses on Bhakti, who regard that the Yoga is entirely different from
Bhakti. Shandilya speaks this for their better knowledge.
Once the extreme Laya takes place, the Karmas one performs become truly
without Ahankara. They do not leave their binding trace behind. Attaining
to the Naishkarmya Siddhi is the fruit of Bhakti.339
Vibhakar Lele 151

Those who regard that Gita has different Yogas in its fold, like the
Karmayoga, Jnanayoga, Bhaktiyoga, and Dhyanayoga; and that these are
totally different from each other; ought to note this Shandilya Sootra very
well and stand educated. Others following Saint Dnyaneshwar, really, do
not need this telling, but some of them ignorantly pursue that line, also.
They, too, need to note this Sootra of Shandilya.
Haripatha
Now let us turn to another vista of Bhakti, as reflected in certain Abhangas
of Saint Dnyaneshwar, known as Haripatha. Saint Meerabai says that she
has found the gem of Lord Rama (Rama Ratna), by the Grace of her
Sadguru. That gem is the Krishna Kripa (Grace) - the bounteous wealth
of the Bhaktas.
It is customary to hide such unique magnificent jewels under a silken cloth.

To look at them, one has to remove that cloth. Who else but Saint
Dnyaneshwar can do it and unveil the Gem of Bhakti? He does it in his
Abhangas of Haripatha. We will then come to know the essence of Bhakti
through him.
Uncovering Krishna Kripa Gem

There are twenty-seven Abhangas of Haripatha of saint Dnyaneshwar.
They are like the twenty-seven constellations shining in the sky of
Adhyatma. Other Saints, too, have their own Abhangas of Haripatha. Most
famous amongst the Varakaris are those by Saints Nivrittinatha,
Namadeva, Tukarama and Ekanatha. Together with that of Saint
Dnyaneshwar, the five are known as the Pancha-ratna Haripatha. The
Chidroopa River of Bhakti has been flowing for the past seven hundred
years through their course, sanctifying every soul that bathes in it.
We have already known that the Pantharaja of Saint Dnyaneshwar is actually

the Kundalini Yoga of Laya based upon Saguna Dhyana. The Smaranam
(meditation) and Dhyana are its core. (Dny, Ovis 6-186 to 191).
To know the real mysticism of one of his Haripatha Abhangas that

apparently derides Yoga, one ought to know that this Yoga of the
Pantharaja that he says is the easiest to follow is not the one in question.
One should endeavour to find out which Yoga is that which Saint
Dnyaneshwar says is fruitless in the said Abhanga.
We do not find any opposition between the Pantharaja Yoga and Bhakti, but
find that they are complementary to each other, as Shandilya says in his
Sootra.340
Vibhakar Lele 152

When we consider the Navadha, or eleven kinds of Bhakti, we find that at

their roots is the concept of the Ishwara. It becomes clear when one
considers the Swaroopa, the characteristics, the deeds, and the Lila, of the
Ishwara. The Names and forms, and Lilas, of the Ishwara are its base. That
concept manifests through imagination; and the senses of ears, eyes, mind
and intellect.
Hence, when we speak about the Ishwara, His name, form, character, and
Lilas, assume prime importance. To meditate and think over these aspects
of the Ishwara is the Saguna Dhyana. Some persons regard their Sadguru
as the Ishwara and alike Him, and meditate upon him; whereas others take
the Vigraha (form), or an Avatara, of the Ishwara as the Dhyeyya.
Saint Dnyaneshwar, in his Pantharaja Yoga, takes the Sadguru as the

Ishwara for His Pranidhana, i.e., Dhyana, and Smaranam
(remembrance/meditation), etc. His Pantharaja Yoga starts with one-
centred attention focussed upon the Sadguru. That endows the Sadhaka
with preponderance of the Sattva Guna; destroys the Ahankara; steadies
the mind; unites the mind with the Sadguru; makes one forget the sensory
attractions; quietens the senses; helps perfect the Kriyas of Mind and
Pavana (Vayu/Kundalini); reverts the Pravritti to its origin; and helps in
attaining the Samadhi at the start of the process itself. (Dny, Ovis 6-186 to
191). That is the effect of the Dhyana of the Sadguru/Ishwara. It will thus
be clear that for the fruition of the Yoga, one has to begin with the Bhakti of
Smaranam and Dhyana of the Ishwara/Sadguru.
Meditation Upon Ishwara and Nama

Of course, for the Smaranam of the Ishwara, the easiest and the best is His
name (Nama). It is axiomatic truth that the named-one is always there,
where his name is. That is because when we remember His name, we at
once get a mind's eye-view of who He is; His Swaroopa, and form and
character, with Lilas, etc. Thus, by the Nama-smaranam alone, one
focuses upon His Dhyana, too. By taking up either the Sakara gross
Vigraha, or mental image, various Bhaktis like Vandanam, Keertanam,
and Poojanam, etc., can be easily performed.
This is Gauni Bhakti, and it has the basic nature of Smaranam and Dhyana.
That is why the Saints give maximum importance to the Nama-smaranam
Bhakti. The Nama-smaranam effectively conjoins the two effortlessly:
Bhakti and Yoga; and helps attain the most superior fruition of Yoga. Also,
one attains the Para Bhakti (Paranurakti) easily by it.
Vibhakar Lele 153

The Saints highlight the importance of the Nama-smaranam by composing

their Haripathas, which are like the entrance gates to Sadhana. Let us
review the tenets of Bhakti and Yoga that these compositions reveal.
Only a great Saint like Namadeva can pinpoint the intention of the Bhaktas
behind the Bhakti by Nama-smaranam and Dhyana: He says that he
wishes to prostrate before the Lord, touching His feet in supplication,
while also looking at His magnificent form (Roopa). He also wishes to
embrace Him; and do His Poojanam. That is the kind of Bhakti a Bhakta
has in his mind, which combines the many Bhavas like the Archanam,
Vandanam, Poojanam, Sakhyatvam, Vatsalyam, and Dasyam, etc.
Fruit of Nama-smaranam
Let us take up the first Abhanga (48, Abhanga341). Saint Dnyaneshwar says
that one has to stand at the door of the Lord, along with the above Bhava
in the heart, at least for a moment. One would attain the four Muktis by
that alone. Saint Dnyaneshwar's first Haripatha Abhanga begins with this
intention.
In Bhakti, the worship of the idol is secondary (Gauni). The real Poojanam
is to be done of the Ishwara at one's heart: The Parabrahman there. The
door to it is the mind and the Buddhi. That has to opened first. It opens into
the sanctorum of the heart where the Ishwara is seated. One should open
it; and stand before Him. For keeping it open always, Saint Ramadasa
Swami has composed what are known as the Shlokas for the mind. In a
way, his messages to the mind through them can be called the Haripatha
of Ramadasa Swami.
We are already familiar with what the Hridaya (heart) in Adhyatma and
Yoga shastra means. In this context, it is the same Hridaya that we are
speaking of. The Shoonya at the Trikuti is the Prathama Dvara (First Gate)
to the Sanctorum of the Ishwara. It is at the Bindu of the Ajna Chakra.
We have understood what are the five Shoonyas of Saint Dnyaneshwar.

These are the five gates, opening one after the other into the sanctorum of
the Ishwara. Entering through them, we become the masters of the four
Muktis; not only that, we can embrace Lord Shri Krishna, the dark-blue-
complexioned Ishwara, the Bliss of our life!
His Swaroopa we will see then is the treasury of the Niranjana, open to
us. We have had His Darshana through some of the Abhangas of the Saint
previously, too, in 'Vishwaroopa Darshana' in this part of the work. Saint
Dnyaneshwar says that the Pandavas, the true Bhaktas of Lord Shri
Vibhakar Lele 154

Krishna, obtained this great treasure even while remaining in the world of
phenomena. That was the result of their great meritorious deeds. When the
Abhanga is analysed as above, we see once again the Pantharaja in it thus.
Saint Dnyaneshwar says that all Shastras and the Vedas extoll that the fruit
of the Bhakti of Lord Hari (Shri Krishna/Vishnu) is boundless. One should
immerse always in the Nama-smaranam of Hari even while doing all the
Karmas. It should be taken by the Vaikhari, the Madhyama and the
Pashyanti; and let it descend into the Para Vacha. One ought to go on
meditating upon Lord Hari.
When that Dhyana reaches beyond the Prathama Shoonya, it gradually

attaches itself to the Para which starts to recite that Nama. That is the
state of the Ajapa-japa. The harmonious association of the Dhyana and
the Nama is this Ajapa-japa. It just reverberates through the Hridaya,
without being spoken by the other three Vachas; that is its speciality. This
great experience of the Nama-smaranam is brought about by just the Nama
one started reciting by the Vaikhari!
Saint Dnyaneshwar thus extolls the great importance of the Nama-

smaranam of Lord Hari in this very first Abhanga of the Haripatha. To
attain to the Niranjana is its fruit. Nama-smaranam is the Sadhana for
attaining the Jeevanmukti itself.
Smaranam Easiest Method

Saint Dnyaneshwar next speaks that Nama-smaranam is the easiest
method of Bhakti. (49, Abhanga). He says that the four Vedas, the six
Shastras, and the eighteen Puranas, are for describing the Swaroopa,
character, glory, and Lilas, etc., of Lord Hari. The essence of everything
is Him, that is their inference. After churning the curds, one gets the butter.
Like that, after churning the ocean of the Shrutis and the Shastras, etc.,
this Navaneeta (butter) in His form is to be seen. Like the Bhakti Sootras
of Narada and others, Saint Dnyaneshwar, too, says that one should
impress upon mind that there is nothing that deserves attention than the
Bhakti of this Lord Hari. One should practise His Bhakti; and leave aside
all other Sadhanas, and Karmas, of the Pravritti Marga.
Lord Hari is the Atman. He is the one who pervades in the Jeeva and Shiva
states, equally. One should not pay attention to anything other than Him.
This is the essence of all the Sadhanas. Saint Dnyaneshwar says that by
the practice of this Sadhana, he is able to see everywhere all the time Lord
Hari who is said to abide in the Vaikunttha. Saint Dnyaneshwar is fulfilled
on seeing the dark-blue-complexioned Lord Hari everywhere, in every
Vibhakar Lele 155

atom and molecule in this entire universe! That is because of the Nama-
smaranam and Dhyana of Lord Hari, no doubt! He entreaties the Sadhakas
that from his own example, they should see what is the right way to Lord
Hari; and they should not stray over to hard Sadhanas.
Hari's Swaroopa
He says further that one should know the Swaroopa of Lord Hari and
meditate upon Him. (50, Abhanga). Atmanatma-viveka is the Bhajanam of
Lord Hari. The Trigunas are illusory. The Nirguna is the real Swaroopa
of Hari. But this all is relative to the Gunas. Really speaking, neither the
Saguna, nor the Nirguna, is the Swaroopa of Lord Hari. He is beyond the
Saguna and the Nirguna. He is Avyakta and Nirakara. Although he is
formless, the entire world arises from Him. One who has not understood
this Swaroopa of Lord Hari, i.e., who is Ajnanin, has wasted his life.
Saint Dnyaneshwar says that owing to the good deeds of untold lifetimes,
he has understood this Swaroopa of Lord Hari. The Smaranam of Lord
Hari, who is Lord Rama and Lord Shri Krishna, all in one, is imbibed in
his mind; and he is enamoured by Him.
That Nama is Different!

But the Nama of Lord Hari that one should remember is unique. It is
different from the one prevalent in the public. It is the Nama that served
the purpose of Bhaktas like Dhriva and Prahlada. Saint Dnyaneshwar
throws more light upon it. (51, Abhanga).
He says that man carries the burden of the Samsara, labouring under it,
night and day. Yet he is never satisfied with the outcome of that hard
labour. Saint Dnyaneshwar says to such men: 'Instead of this fruitless
labour, at least pay some attention to Lord Hari's Bhajanam for some
time.' He says that by doing so, and by the Smaranam of Lord Hari, the
labour of the Samsara will become a thing of the past.
That Nama can be any: Rama, Krishna, Onkara, OM Tat Sat, or any other,
from Gita to the Vedas, and the Puranas. But the Nama-smaranam of the
Lord that people generally know as, is not the real Nama-smaranam. It is
so only when it is full of the Love for Him; imbued with Bhava.
Just like any work cannot be done without strength, so also the Bhakti
cannot be done without the Bhava in it. The Bhakti, with the Bhava of
Ramakrishna Paramahamsa; that of Saint Ekanatha; of Dnyaneshwar
towards his Guru Saint Nivrittinatha; Kabir's Rama Bhava; the Bhava of
Vibhakar Lele 156

Tulasidasa and Meerabai; and the Bhava of Prahlada, can alone lead to
Mukti. Without the said Bhava, neither Bhakti, nor Mukti, is possible.
It is rightly said that the Nama that was useful to Dhriva and Prahlada was
something different! Saint Kabir says that just counting the rosary beads,
on the Nama, speaking it by the tongue, and with the mind wandering in
all the directions, is useless. That is not the real Nama-smaranam. The
Nama is to be recited with Bhava and full faculties of mind, speech and
body, engaged in it. That is how Dhriva and Prahlada did it; and following
them is the real Nama-japa/Smaranam. That is the real Bhakti!
Saint Dnyaneshwar indicates in this Abhanga the limits of the Gauni

Bhakti; and its transformation into the higher Bhakti.
'Maha-purusha-samshrayah'
Saint Dnyaneshwar says that the Paramatman becomes pleased with
Bhava and Bhakti. Hence, one should practise it thus. But, like Narada and
others, he also says that to attain the Bhakti with the Bhava in it, one has
to surrender the self to the saints - the Maha-purushas. (52, Abhanga).
Saint Kabir says that everyone says 'Rama', 'Rama', including even the
thugs and thieves. But one saying it with all the Bhava and faculties
concentrated upon it is, indeed, very rare. The Nama-smaranam like that
rare one is the Atman of Bhakti!
The Yoga and all the Vedic Karmas done without that kind of Bhava and Bhakti
are of little avail. That kind of Sadhana without Bhakti and Bhava may
result in trifle Siddhis, attaining the Svarga; but one would not attain the
Paramatman - Lord Hari - which is the real objective of every kind of
Sadhana, Yoga, and Yajnas, etc. Lord Hari is the real fruition of every
Sadhana, Yoga and Yajnas, and Karma-kanda, etc. That done without the
Nama-smaranam, and Dhyana of Lord Hari, proves to be entirely useless
and wasteful. That kind of Sadhana, without the Lord in it, leads only to
the bondage of the world, pride and attendant fall.
Saint Dnyaneshwar says that the Sakshatkara of the Paramatman cannot

be had without the guidance of the Guru. The Devatas are not pleased
without the Tapasah. If one wants something, one has to give something
in return. Similarly, the Bhakti, without Bhava, does not yield any fruit.
Without that Bhava, one does not have the Sakshatkara.
Only the one, who has a soft corner for you, will tell you something useful
to you. The Saint says all this because of his desire to help us all on the
path. He is asking us to imbue our Bhakti with Bhava; and to seek the
Vibhakar Lele 157

company and the blessing of the Saints - the Maha-purushas for our
ultimate good. In their company alone, and with their blessings, one finds
the way to cross this ocean of the Samsara; and attaining the Jnana, and
the Sakshatkara of the Paramatman. It is rather impossible, otherwise.
Like all other Acharyas of Bhakti Sampradaya, Saint Dnyaneshwar, too,

recognises the prowess of benefaction of the saints, the Mahatmans, and
the Maha-purushas. Shrimat Adi Shankaracharya has clearly said, in his
Viveka Choodamani, that the company, the advice, and the patronage, of
such Maha-purushas is very rare to obtain. It falls to the lot of some most
fortunate soul. However, we are the most fortunate who have found that in
the Swaroopa of Saint Dnyaneshwar who is seated in the Sanjeevana
Samadhi at Alandi for us, all these past seven hundred years!
Narada tells its supreme importance in his Bhakti Sootras. ('Mukhyatastu

mahtkripayaiva'; Nbs). Shandilya and others say that the saints and the
Mahatmans, and the Avataras of the Lord, mainly, are for bestowal of their
Grace upon all, without any pre-condition. ('Mukhyam tasya hi
karunyam'; Sbs).
Gita, too, advises that one should be servile to such Mahatmans, and the
Jnanins, for the bestowal of their Grace; the imparting of the Divine
Sadhana, the Jnana, the Bhakti, the Bhava, the Nama; and for attaining the
Sakshatkara of the Paramatman. ('Tadviddhi pranipatena pariprashnena
sevaya, upadekshyanti te jnanam jnaninastatvadarshinah'; 4-34, Gita).
Benefaction by Saints
Saint Dnyaneshwar speaks about the benefactor effect of the association
with Saints. (53, Abhanga). The Mahatmans are full of pity towards all the
beings. They are born only for showering Grace upon the beings tired of
swimming across the ocean of Maya. Once they lend their Grace upon any
one, that Jeeva takes to the Godward path quickly. The Sadhana that they
ask one to perform, or the Nama they bestow upon the Mumukshu, takes
the Jeeva to the state of the Soham Sakshatkara.
Like camphor burns up, leaving no trace behind, their benefaction in the
form of the Soham Sakshatkara, leaves no trace behind. It merges the
Jeeva into the Paramatman, and with it, also itself. The Soham state is
soon transformed into the Adwaita state.
The Sadhaka who has been bestowed by the Grace of the saintly persons
is fortunate, indeed! He embraces the path to the Moksha. Saint
Dnyaneshwar says that association with saints is conducive to help us see
Vibhakar Lele 158

Lord Hari everywhere - in the Jeevas, in all the world, whether in the
forests, the mountains, or the people.
Gita says that one who sees the Lord thus everywhere is very rare.
('Vasudevah sarvamiti sa mahatma sudurlabhah'; 7-19). Such a Sadhaka
is the Siddha who is the Lord incarnate, in the form of a Jeevanmukta. He
is fulfilled by experiencing the Tattwa of Gita. ('Sarva
bhootasthamatmanam sarvabhootani chatmani, eekshate yogayuktatma
sarvatra samadarshanah'; 6-29).
Saint Dnyaneshwar had, just at the beginning of his Haripatha, shown the
final dimension of Bhakti of Lord Hari. His exact words were that Lord
Shri Krishna used to reside in the Pandava's home. What he says is what
sage Vyasa means in the Mahabharata. It is a great mysticism of Saint
Dnyaneshwar to say it thus.
Saying that the Lord used to be at their home actually means that He used
to abide in the temple of the Lord in their heart (Hridaya). We need not
repeat that by 'Hridaya', we mean the Adhyatmika Hridaya, i.e., the space
from the Ajna chakra to the Brahmanda, i.e., beyond the Brahma‐randhra.
The Saint who implies this mysticism discloses it again in the above
words, that the Bhakta sees Him, i.e., the Atman everywhere, in the forests,
in the people, and in the Tattwa!
Haripatha Sadhana
Verbatim, Haripatha means 'Lesson on Hari'. Like one learns a lesson at
school, one has to learn Lord 'Hari' by heart. For that, Saint Dnyaneshwar
is asking us to practise the Japa of the Hari-nama.
Hari-japa means Nama-smaranam; reciting Hari's name/s; and Bhakti of

Bhajanam, Poojanam, Archanam, and Vandanam, etc. It includes even
Atma-nivedanam. It covers every kind of Bhakti, Gauni, or Para; singular,
or Navadha, of eleven types, etc. By following any, or all of these methods,
the Sadhaka masters the lesson on Hari. He attains to Lord Hari; and the
Adwaita Bhakti; or what is known as the Para Bhakti. That is what the
Acharyas of Bhakti Shastra agree, and Saint Dnyaneshwar, as well. He
says that by practising the Hari-japa, one tides over the Samsara.
The Saint says further, (in 54, Abhanga), that great mountainous sins are
also burnt out by Lord Hari's Bhakti. But for the Abhaktas who do not
relish it, their sins become like carvings in stone that cannot be easily
effaced.
Vibhakar Lele 159

Those who do not practise Bhakti of Lord Hari are down-fallen men. The
unfortunate persons do not practise it. Instead of the Hari-japa, they just
waste their time and energies in useless discussions and upon other
ephemeral matters. They waste their whole lives like that. How they would
attain to Hari, then, he asks. They should better surrender to Lord Hari
and gain better Gati.
Saint Dnyaneshwar says that he abides by the word of Saints. For him,
therefore, the maximum and the most desired attainment is the Atman. It
is his Shreyasa (Paramarthika attainment); his goal; his wealth; and the
all-pervading gift of the Atman. He has experienced that the Atman abides
in all the beings. It is the innermost core of everything. It only is the
Absolute! There is none other than it, in the entire world! He says earnestly
for our maximum benefit that one should have this experience of the
Atman by the grace of the saints; and obtain the Shreyasa of life.
Rare Gift of Nama

Saint Dnyaneshwar once again highlights the effect of association with
Saints. (55, Abhanga). All the Saints are unanimous that the highest state
of the mind is described by the word 'Unmani' which means being dyed in
the colour of Lord Rama/Krishna. This is a state of Sakshi Bhava (witness
consciousness), which is designated by various terms, like the tearing of
the screen of the mind upon which the picture of the Samsara is projected;
Amanaska state; and Laya of the mind; etc.
It is described in Dnyaneshwari in Dny, Ovi 6-321. It says that it is the

limit of the world of Name and forms; it is the region of Moksha alone; it
is where the beginning and the end of the Existence meet their Laya. This
is the state one attains by the blessing of the Mahatmans. The Bhakti of
Nama-smaranam and Dhyana works upon the base of the mind. the
Sadhaka who rides this path of Bhakti, with the Grace of the saints, attains
to Lord Hari; and is fulfilled. He reaches there where the Shiva is abiding,
just by the reciting vocally the Nama bestowed upon him by the Saints. The
Jeeva and the Shiva meet and merge into each other, as a result.
Shiva, too, loves the Hari-japa, like His Atman, equally. Look at what
Saint Dnyaneshwar says about the state to which the Japa takes the
Sadhaka. (Dny, Ovis 17-401 to 405). The Sadhaka attains the state wherein
there is no bondage to the Dwaita. He attains to the Adwaita Tattwa. These
Ovis speak about the inseparability of the Nama and the Nami (one whose
name it is); and the progress from the utterance of the Nama to the
attainment of the state of the Nami, i.e., the Lord Himself.
Vibhakar Lele 160

All the Namas are the Swaroopa of the Brahman, needless to say! They
are Onkara, veritably. (Dny, Ovis 17-343 and 400). 'OM Tat Sat' is the
beautiful flower the Brahman's name. It adorns the Upanishadas. Its
mystic quality is that it is the incarnate Brahman, in the form of the Word.
This is the way in which saint Dnyaneshwar emphasizes what the Nama
is!
He further says in the said Abhanga that the Vaishnavas are fulfilled by
tasting the Amrita of this Nama of Lord Hari. The Yogins who love it attain
to the Jeevana-kala; they drink the Amrita of the Seventeenth Kala.
We have already understood what Kalas are, and in particular, which is

the Seventeenth/Jeevana Kala, earlier in Book-2, 'Magnificent Yoga of
Kundalini' - ('Rajayoga of Gita- Pantharaja') under 'Rajayoga of Gita
[Kundalini] Karma-Jnana-Bhakti-Dhyana' of this work. (Also see the
Glossary).
It is already pointed out that the Yoga and the Yajnas, etc., without the
Nama are fruitless; and entail a lot of hardship, with scant hopes of success.
That is also the view of Gita, as recounted elsewhere.
('Kleshodhikatarastesham ….'; 12-5, Gita).
Saint Dnyaneshwar says in this Abhanga that Prahlada became the

Swaroopa of Hari very easily by uttering the Hari-nama. By it, Uddhava
could get Lord Shri Krishna as the grantor of Moksha. He says that these
attainments come easily with the Hari's Nama. But very few know and
follow it. Narada also speaks about the rarity of persons who get endowed
with the real Bhakti.
Adwaita Through Saguna Dhyana

Nama-smaranam of Lord Hari, Nama-japa, and Dhyana of the Lord, are
all practices falling under the category of the Saguna Dhyana. Saint
Dnyaneshwar says that the attainment of the Adwaita is through this
Sadhana only. (56, Abhanga). Very few persons know this secret. All
other methods are not useful to that extent.
We have seen what Saint Kabir says about the Hari-japa. It is similar to
what Saint Dnyaneshwar says in this Abhanga. One should practice the
Japa of Lord Hari's name, but it ought to be with the Saguna Dhyana of
Hari. One's body-mind and spirit should be immersed in it. Otherwise, it
is wasted, i.e., it does not yield the desired result. Even if a Sadhaka is a
great Jnanin, it is of no use, without the Saguna Dhyana, as above. Unless
Vibhakar Lele 161

one keeps mind centred upon Rama and Krishna, every Sadhana turns out
to be fruitless.
One is born a human through great good fortune. We have noted what
Shrimat Adi Shankaracharya says about it. Human birth is very rare.
('Manushyatvam mumukshutvam mahapurushasamshrayah'; Viveka
Choodamani). The triad of human birth, desire for the Moksha, and the
patronage of Mahatmans, is rare and rarer, in that order. Saint
Dnyaneshwar warns that even after getting such a rare human birth, one
who wastes it, by avoiding walking upon the path of the Adwaita, is really
the most wretched creature!
For steadying the mind upon Rama and Krishna, and to show the path of
transiting from the Dwaita to the Adwaita state, the Grace of the Sadguru
('Mahapurushasamshrayah') is absolutely necessary. He grants the Jnana
required for overriding the Dwaita, and for entry into the Adwaita state.
The Nama-japa, Keertanam, and Dhyana, of anyone will not be
accomplished who has not been bestowed with that Grace of the
Mahatmans.
Saint Dnyaneshwar says that the Smaranam of Lord Hari is Saguna

Sadhana. The Nama-japa practised by anyone is fruitful; and he is rid of
the Samsara. Gita says in its tenth chapter that Japa-yajna is the Lord's
Vibhooti amongst all the Yajnas. ('Yajnanam japayajnosmi'). All the Saints
testify that it fruitions with the Saguna Dhyana.
Saint Dnyaneshwar says in Dnyaneshwari about this matter thus: 'Who is

not afraid of the ocean of Bhava (Samsara)? Let alone the ordinary people,
even the Bhaktas of the Lord are scared of it! For helping them cross it
safely, the Lord has provided numerous contrivances, by way of His
Saguna forms; boats of Nama to cross it; floats of Dhyana; and barges of
Bhakti and Love for the Lord; etc., which carry the Bhaktas, even the four-
legged creatures/animals also to safety.
Thus, He helps everyone cross the raging ocean of Maya, so that they
ultimately land upon the coast of Sayujya Mukti. (Dny, Ovis 12-89 to 92).
This highlights the great value of the practice of Japa, Dhyana, Bhakti;
and attachment to the Saguna Swaroopa of the Lord. Consolidating the
Chitta upon anyone of these practices, one-pointedly, is the best way
forward to Mukti.
Vibhakar Lele 162

Infructuous Sadhana
Saint Dnyaneshwar says that one ought to immerse the Chitta in the Nama.
All the austerities, penances, and pilgrimages, etc., are infructuous without
Nama Sadhana. The person who is averse to the Nama Japa faces acute
sin. There is none who saves one from the dangers of the Samsara other
than Lord Hari. Nama-japa helps all the three Lokas to attain the Mukti.
It is well-known in the Puranas that the great sinner Valmiki was lifted up
by Nama Japa alone of Lord Rama. He became the Swaroopa of Lord
Rama, and came to be known as the most respected sage Valmiki, by the
force of Nama-smaranam Bhakti. The family line of anyone who engages
in the Nama-japa becomes pure and blessed. (57, Abhanga).
Saint Dnyaneshwar further says, (58, Abhanga), that by the Smaranam of

Lord Hari, His Dhyana and Nama, mountains of sins get destroyed; burnt
like grass in fire. Like the grass becomes united with the fire, the Bhakta's
sins, too, transform into the Punya, in the form of Hari! The name of Lord
Hari is the most potent Mantra. The vile elementals like the ghosts and
ghouls, etc., run away from the person who practices the Nama-japa.
The Saint finally says that the prowess of Lord Hari is beyond
imagination. His Swaroopa is beyond understanding. It is not understood,
not only by the Vedas, but even by the Upanishadas that the seers
composed!
Saguna Leads to Nirguna

Saint Dnyaneshwar says that every Sadhana practised with faith in Lord
Hari bears fruit. Otherwise, pilgrimages, and penances, etc., undertaken
without faith become only burdensome. Like Gita says about the
Avyaktopasakas that their Sadhana leads only to pains of labour,
('Kleshodhikatarastesham') and rarely to its fruits, so also, every Sadhana
practised without the Smaranam-Dhyana-Nama-japa of Lord Hari
becomes fruitless and hard work, without any gains. (59, Abhanga).
Further, the Saint says that Lord Hari manifests into consciousness
through the Bhava alone. The Sakshatkara of Lord Hari is attained
everywhere clearly by the force of the Bhava, not otherwise. In the world
created out of the Prakriti, the mind is like mercury drops on the floor;
divided and running freely in innumerable directions. How can such a
mind perceive Lord Hari?
Just as it is very difficult to gather together the droplets of mercury running

upon the floor, it is impossible for a mind deluded by and attracted to many
Vibhakar Lele 163

subjects and objects of pleasure, etc., to see Lord Hari. The Chitta thus
dissipated towards many attractions cannot contain the Swaroopa of Lord
Hari.
It is only when the Dhyana is concentrated upon Lord Hari

unidirectionally that He can be realised. Saint Dnyaneshwar says that this
way of the Smaranam of Lord Hari was shown to him by his Guru, Shri
Nivrittinatha. With his guidance, the Saint has attained his Absolute
Nirguna Swaroopa. This paves the way to the Nirguna from the Saguna.
This is the inner secret of Sadhana which the Saint narrates herein. By the
Grace of his Guru, the path from 'Nama-smaranam → Dhyana (Saguna) →
Nirguna' was illuminated for him.
Adhyatma and Dwaita

Those who regard that Bhakti is only of the Saguna should look at Saint
Dnyaneshwar's philosophy and the Bhakti in his Haripatha more closely.
He acknowledges the Adwaita as the ultimate Tattwa; while at the same
time, he has described the Akshara Ganesha in the first chapter of
Dnyaneshwari in its beginning which he sees as having the facets of the
Dwaita, as well as, the Adwaita, in the simile of the two mounts upon its
forehead. (Dny, Ovi 1-17).
He has said allegorically that both, the Dwaita and the Adwaita, are the
Brahman's all-inclusive Bhavas; thus, hinting at his philosophy of the
Chidvilasavada. That is why, his Haripatha traces the Path of the Bhakti
of Lord Hari, as being from the Saguna to the Nirguna.
In the earlier Abhanga, he has clearly indicated that he attained the

Nirguna through the Saguna, by Bhava. (59, Abhanga). One can have any
Bhava about the Saguna only, not the Nirguna. Bhakti is the process of
'Bhava (Bhavanam) → Bhakti', that is possible only in the Saguna Dhyana.
But that Saguna Bhakti led ultimately to the Nirguna Niranjana, by the
Grace of his Guru, Shri Nivrittinatha, as acknowledges by him.
The students should also pay attention to the Gita Shloka, 12-12, ('Shreyo
hi jnanamabhyasat …'), as elucidated in Dnyaneshwari. In the present
context, we see that it takes the Sadhaka on the Path from 'Abhyasa (of
Smaranam and Dhyanam, etc., of Hari) → Jnana (of the Swaroopa of
Hari) → Dhyana (of the Saguna Swaroopa of Hari) → Karmafalatyaga
(state of Naishkarmya) → Shanti (Nirguna Brahman)'. It also indicates that
the path of Bhakti is that of Yoga; and there is no difference between them.
Vibhakar Lele 164

In the Abhanga, 60, he says that just by adopting the Dwaita, one does not
attain the Adwaita. It is possible only by additionally looking with
equanimity upon everything, as Adwaita. The fruition of the intellect is in
following the right path. One should have the Bhakti Bhava centred upon
Lord Keshava (Hari).
Going ahead with the Saguna Bhakti, one attains the Nirvichara Samadhi
that is the store of all the Siddhis, and spiritual wealth of every kind. With
that, one attains the bliss of the Brahman. The Siddhis are a great obstacle
in worship. One should abandon them; and only centre upon the Lord's
Bhakti. Saint Dnyaneshwar says that in this way, always meditating upon
Lord Hari, his mind is full of bliss, and it is immersed in that Samadhi
state.
Shiva and Haripatha

In Abhanga, 61, Saint Dnyaneshwar says that One should always practise
the Smaranam of Lord Hari, the real Smaranam; and also, His Dhyana
with full concentration. One who does this Bhakti, with the Hari-japa, is
immune from the ravaging of the Time. Such a Bhakta gains extraordinary
merit (Punya); and sins run away from him. That is the prowess of the
name of the Lord, be it Hari, or Rama, or any other.
Lord Shiva, the Adi Guru, too, practises the Japa of Lord Hari. Those who
utter the name of Lord Hari vocally, attain to the state of the Moksha,
invariably. Saint Dnyaneshwar avers that he, too, by practising the Japa
of Narayana (another name of the Lord), has attained the supreme state -
the own Home of the Yogins and the Bhaktas - the Nirguna Niranjana
Atma-tattwa; and with it, the bliss infinite.
Dhyana of Hari
In the next Abhanga, 62, the Saint says that practise the Smaranam of Lord
Hari. Yet he says that one who knows its secret and attains the Adwaita by
it is the rarest. The secret is in the Dhyana of Hari with equanimity. One
should have the attitude of looking upon all the beings with equanimity,
that they are the Swaroopa of Lord Hari, the Brahman. This begins the
phase of the transformation of the Dhyana path from the Saguna to the
Nirguna.
One who starts seeing like this attains the merit (Shama, and Dama, etc.,),
useful for attaining the Nirguna Dhyana. The same Lord Rama (Hari) is
filling in every body. Like the Sun alone fills the entire universe with its
billions of rays, the Atman, filling up everyone with itself, endows them
all with the Chaitanya. One should meditate upon this Swaroopa of Lord
Vibhakar Lele 165

Hari. Saint Dnyaneshwar says that he filled his Chitta inside out with His
Smaranam; and attained Mukti from the cycles of births and death.
Unmani Attainment by Haripatha

In Abhanga, 63, the Saint says that the person who takes after the
Smaranam, the Keertanam, and the Dhyana, etc., of Lord Hari is to be
found rarely. Really speaking, it is very easy to utter the name of Rama
and Krishna (Lord Hari's names) vocally. By their practice, one can attain
even to the state of the Unmani easily; and master all the Siddhis. Worship
of Hari gives everything. The Buddhi steadies; company of the Sadhus is
obtained; and the Samsara's ills abate. Saint Dnyaneshwar says that his
Buddhi bears the engraved stamp of the Nama of Rama and Krishna. For
him, all the space is filled with the Atman. That is the attainment of Nama
of Lord Hari.
Greatness of Hari-nama
Haripatha means the Bhakti of lord Hari. In Abhanga, 64, Saint
Dnyaneshwar says that the body of anybody is purified, who speaks of the
greatness of Lord Hari's Bhakti, or even just speaks well of it. That is the
fruit of Hari Bhakti. Such a person is equal of one who has practised long
penances. He will abide in the Vaikunttha Loka for ages in immortal form.
Even his parents, family and relatives, attain the Saroopata Mukti because
of his merit (Punya). They become like Lord Narayana and attain the
highest state, i.e., of the Sayujya Mukti. This is the secret Guru
Nivrittinatha has disclosed to Saint Dnyaneshwar; and he is telling it
openly to us for our benefaction.
Haripatha is Yoga Path

'Harivamsha' is the genealogy of Lord Shri Krishna's family tree. It is the
at the end of Mahabharata. Saint Dnyaneshwar says in Abhanga, 65, that
to read and meditate upon it; to perform the Keertanam of Hari's name; to
read His stories of the Lilas from the Puranas; to listen to them; to narrate
them; to be close to Him and none else: these are some of the ways to attain
to the Vaikunttha Loka. It all endows one with merit (Punya) of pilgrimage
to all the holy places.
One who steadies himself in the Hari Bhakti; who starts treading that path,
is definitely fulfilled. He is led upon the path of the Mind i. e. Yoga; and
with it, he crosses the Samsara, never to be reborn. The Saint likes this
path very much. He has stored a lot of Hari-nama in his Chitta; and
become blissful, savouring its sweetness.
Vibhakar Lele 166

Mysticism of Harivamsha
Harivamsha is a mystic term here in the above cited Abhanga. It means
the emanations from Hari, from where He is, and as He is. If we do not
take the meaning of Hari as Lord Shri Krishna, the Avatara upon the
Earth; and instead, go to its mystic Yoga understanding, in the Adhyatmika
sense, we find that this Lord Hari is the Atman that is at the heart of
everyone.
Its genealogy is its expanse in the world: Like the world, with all the
various Tattwas springing up from it, from the Mahat Tattwa onwards.
The Vamsha of Hari comprises of the so-called twenty-five, or thirty-six,
or any other, Tattwas. The Harivamsha Purana, or the Keertanam of
Hari's names, will then mean, understanding this mystic sense of them;
and to attain the Laya-krama, or the Layayoga, aka Pantharaja, taking all
the Tattwas to Laya. This is the way of the Mind; the Rajayoga, which
results in the Unmani state. We already know that way very well.
Weapon of Hari-nama
Abhanga, 67: All the Shrutis, Vedas, and Shastras, unilaterally ask us to
practise the Hari Bhakti. The essence of every Sadhana is the same, i.e.,
Bhakti of Lord Narayana (Hari); Japa of His Names; penance for Him;
and doing the Karmas for Him. Any Sadhana that is practised without the
Hari Bhakti is wasteful. Actually, such a Sadhana engulfs the Sadhaka
into the web of the Samsara. Gita's message is the same. It also insists
upon practising all the Karmas, Japa and Tapasah, etc., for the sake of
Lord Hari.
The beetles (Bhramara), lured by the honey in flowers, are attracted to

them. Likewise, Lord Hari, attracted by Bhakti, remains bound to it. The
Bhaktas thus obtain the Love of Lord Hari; and they become blessed.
Saint Dnyaneshwar says that he knows only one Mantra for dispelling
Yama, the Lord of death. Hari-nama is his weapon against Yama. He has
fled away from not only him, but from all those who are his relatives, and
associates. The Nama is a Mantra, but it is free of its limitations and
taboos.
Essence of Every Marga - Hari-nama

Abhanga, 66: The real wealth of the Hari Bhaktas is the Keertanam of the
Hari Nama. It is effective against untold sins which are destroyed by Hari-
nama. Practising the Japa of the Hari-nama is the Tapasah that one should
do for births after birth. Because of it, every Sadhana becomes easy and
fruitful. By its association, the fruit of everything, from the Yoga to the
Vibhakar Lele 167

Yajnas, Karmas and Dharma, etc., is obtained; and the Adharma (opposite
of conduct as per the Dharma) and the Maya are dissipated into
nothingness.
Ultimately, Karma-Jnana-Bhakti-Yoga all merge into the Hari's Bhakti.

Hence, Saint Dnyaneshwar follows only one thing, i.e., the Smaranam of
Lord Hari. He does not endorse anything else.
Hari Nama - Emancipator

Abhanga, 68: For practising the Mantras, one has to follow rigorously its
rules and taboos, including purity. But Nama of the Lord is such a Mantra
which is not bound by any rules like those.
One who practises the Japa of the Hari Nama is emancipated from the
Samsara; not only that, his parents and the entire family, and predecessors,
too, are freed of the bondages of the Samsara. Even anyone who comes in
his contact is also freed of bondages of the Prakriti.
The Hari Nama frees one of all kinds of blemishes, and sins, etc., This
name of the Lord uplifts everyone. The Tamasika people can be saved
from sins only by the power of the Hari's Nama. The essence of all the
Sadhanas is contained in only one thing, i.e., Hari Nama - Smaranam
of the Ishwara, and Meditation upon Him, i.e., the Ishwara-pranidhana.
Blessed he is whose Vacha is imprinted with the Hari's name, which has
transcended beyond the Para Vacha; whose Tongue (faculty of speech) is
devoted to the Keertanam of the Hari Nama; and who is focussed
constantly upon Lord Hari! He is the most fortunate of all the beings. His
forefathers will go to the Vaikunttha Loka.
Saint Dnyaneshwar says that he, too, has been blessed with the Bhakti of
Lord Hari. His Haripatha is perfected. It has yielded its fruit. His
monument to Adhyatma is completed in a grand way by meditation of Lord
Hari. This is the greatness of the Love for Lord Hari, which He
reciprocates in ever increasing proportion to His Bhakti.
Nama More Expansive Than Akasha

Abhanga, 69: The greatness of Nama of Hari is not known to many. The
person who is engaged in the constant meditation (Anusandhanam) of
Nama is absolutely rare. The Lord Narayana, consort of Devi Lakshmi, is
always with him. He always sees Him near himself and everywhere, and
in every being. The Siddhis and wealth of every kind is with him who
utters the names of the Lord - Narayana, Hari, Rama and Krishna, etc., -
Vibhakar Lele 168

without interruption. Not that alone, he attains most easily all the four
Muktis, viz., from the Sameepata to the Sayujya.
The person who does not practise the Bhakti of Lord Hari wastes his life.
He undergoes the punishment of hell while living. How can such a person
expect Mukti after death? After availing the harsh treatment of Yama, on
death, he returns to the world to undergo another spell of similar tragedy.
The cycle of births and death does not abandon him.
Saint Dnyaneshwar asks his Guru, Saint Nivrittinatha about how great is
Nama of Lord Hari. In reply, the latter tells him that its greatness far
exceeds the expanse of the sky (Akasha, Gagana), just like the Lord is in
respect of being the subtlest and all-pervading.
The Nama and the Nami are the same, congruent with each other. The Lord
is far too subtle than the atom (Anu); and greater than the greatest.
('Anoraneeyan mahato mahiyan').
Ajapa, Dwaita and Nama

Abhanga, 70: The Nama is the Onkara. Onkara is Lord Hari. The Onkara
and the Nama do not dwell in the Dwaita, but in the Adwaita. However,
Lord Hari dwells in the Dwaita, as well as, in the Adwaita.
The five Pranas, mind, and Buddhi, are the seven Tattwas. These, together
with the Pancha Mahabhootas, the Trigunas (Sattva, Rajasika and
Tamasa), and the five Jnanedriyas and the five Karmendriyas, all make
the twenty-five Tattwas of the Jeeva's Kshetra. That is the base of the
Jeeva. Thus formed, he always dwells in the world (Samsara). The Jeeva
is the form of Lord Hari. But he is made of the Dwaita.
The play of these twenty-five Tattwas goes on upon the single Tattwa of
Lord Hari. The Jeeva is trapped into it. But the name of the Lord is not
such. On the other hand, it emancipates the Jeeva from the miseries of the
world, with littlest of efforts. It is the real Sadhana, and superior to all
other Sadhanas.
All the beings are engaged in the Ajapa-japa of 'Soham' → 'Hamsah' →

'Soham'. If one wishes to attain to the Lord, one has to reverse it forcefully
by the mind's prowess, to 'Hamsah' → 'Soham'. Even if that is done with
great efforts, the Pranas cannot reach above the Anahata Chakra. Further
progress is possible only with the Smaranam and Dhyana of the Ishwara.
Saint Dnyaneshwar asks that instead of taking all this trouble with the
Pranas, why not start practising the Nama-japa from the start itself. With
Vibhakar Lele 169

the Nama of Lord Hari, it is easily possible to reverse the natural Ajapa-
japa. Life without the Nama is infructuous. Saint Dnyaneshwar had
trodden upon the path of the Pantharaja, only on the strength derived from
the Nama. The Ishwara-pranidhana of Rama-Krishna-Hari made his way
easier; and the Kramayoga has borne fruition for him easily. These are his
own experiences.
Origin of Onkara
Abhanga, 71: Saint Namadeva has said that the Nama of the Lord is the
origin of Onkara. The Brahman that is at the origin of it all is perceived
with Nama. Lord Vitthal who stands upon the Chinmaya stand of the Jeeva
is the Parabrahman. All the Sadhanas, like Karmas, Dharma, Kriyas,
Japa, and Tapasah, etc., are for attaining to Him.
Saint Dnyaneshwar says that in every being, it is the Parabrahman Lord

Rama who is pervading. Not forgetting this, and one ought to go on
uttering loudly the name of Lord Rama and Krishna. Leaving aside the
pride and glory of caste and creed, family and status, one should adopt the
Bhava in Him and immerse in His Bhakti. By always keeping Him in mind,
and meditating upon Him, one attains to the Vaikunttha Loka.
Vaikunttha is Everywhere
Abhanga, 72: One who is devoted to Lord Hari, whether he is a Jnanin, or
the Ajnanin, attains to Moksha, without fail. The Lord is not affected by
either the Jnana, or the Ajnana. Similarly, His Nama is not affected by
them. Where the names of the Lord, viz., Narayana, Hari, and others, are
being uttered, evil (Kali) does not enter. The Vedas, also, do not realise the
greatness of Nama of the Lord, despite trying a lot. All their efforts failed
to understand the Nama. Such being the case, how would the common men
understand it? Hence, Saint Dnyaneshwar tells us clearly for our good that
to the Bhakta of Lord Hari, every place is the Vaikunttha Loka. For one
who keeps on uttering His names - Hari, Narayana, and others - there is
no separate need to go to the Vaikunttha after death. The dimensions of
Hari Bhakti are so extensive. That is the fruit of Ishwara-pranidhana.
Rama chants Japa

Abhanga, 73: One should grasp firmly only one Tattwa - that of Lord Hari.
The Dhyana should always be focussed upon it, uttering His name
continually. When we do this, He, overcome by mercy, adopts us. The
Sadhana of the Nama of Rama-Krishna-Govinda, and the like, is the
easiest.
Vibhakar Lele 170

With Love and Bhava in mind, one should practise this Nama Japa
constantly. The Vacha (faculty of speech) should not be given any other
work. As already said, there is no difference between His Nama and Lord
Hari. The ultimate Tattwa is none other than the Nama of the Lord. One
should faithfully accept this.
This Nama-smaranam of Lord Hari is the Pantharaja. Leaving aside the

hard tasks of Yajnas etc, one should adopt the path of the Hari's Nama.
Saint Dnyaneshwar avers that he, too, by following this path has attained
his ideal. His faculty of speech has been silenced by this Sadhana, i.e., he
has transcended the state of the Para Vacha.
The Nama that has ascended beyond the Para state is getting chanted all
the time, without any conscious efforts on his part. Lord Hari, residing in
his heart, has taken up the rosary in His hands for him and is engaged in
the Nama-japa, on his behalf. He is now absolutely free of every Sadhana.
Bhakti has given him this prime state which Saint Kabir describes aptly
thus: 'Lord Rama recites the Nama Japa for me while I am siting leisurely'.
Sanjeevana Samadhi by Nama

Abhanga, 74: This is the last Abhanga of Haripatha of Saint
Dnyaneshwar. He says that on examining all the Shastras, it is finally
found that the name of Lord Hari contains every Sukha. It is the most
savoury. No one should waste even a moment without it.
The Prapancha and its working are illusory. It is mirage of the Prakriti.
Attracted to it, one spends lifetimes, going through the cycles of births and
death. Only Lord Hari can free one from it. Therefore, one should practise
the Japa of His name. It destroys the sins of all the births; and frees one
from the Prapancha (Samsara, world's working).
One should resolve in mind to utter the Nama of Lord Krishna (any name
of the Lord), leaving alone the sense of the Ahankara. Breaking asunder
the bonds of the Maya, the places occupied by Ahankara should be
destroyed. The attraction of the senses towards their objects should be
rejected. Going beyond them, one should practise Hari Nama.
Every austerity like pilgrimages, Tapasah, etc., yield Punya, only if

accompanied by the Nama of Lord Hari. Hence, while engaged in them,
one should not forget to chant Lord Hari's names. While doing them, the
firm Bhava should be that whatever is done, is for the sake of Lord Hari.
Empathy, peacefulness, and Shanti, should be made like the second nature.
Firmly practising thus, make home for Hari in your Chitta. Meditate upon
Vibhakar Lele 171

Him at least for a few moments. It will lead to the Chitta being attracted to
the Dhyana of Lord Hari, as said in Dny, 6-240.
This practice will lead to Lord Hari, and who was like a guest of the Chitta,
will start to reside permanently in the heart. Saint Nivrittinatha had
endowed Saint Dnyaneshwar with this secret Jnana. This is sacrosanct
Jnana; and it is proved beyond any shred of doubt that the Jnana-Karma-
Bhakti-Yoga are all fulfilled to fruition by the Ishwara-pranidhana, i.e.,
Hari-bhakti - Hari-japa - Haripatha - Dhyana of Lord Hari, etc. That
veritably leads to attaining the Sanjeevana Samadhi.
Sanjeevana Samadhi is Jeevanmukti. Saint Dnyaneshwar attained it; and

in the light of the twenty-seven lit lamps of the Haripatha, is showing us
the easy way of the Ishwara-pranidhana (Lord Hari's Pranidhana) to
attain to the lofty highest place of the Brahman. He has helped us meet His
Lord of our Hearts, the dark-blue-complexioned Shri Hari, thus!
Essence of Ishwara-pranidhana
In the foregoing discussion, we have gone into details of the Hari Bhakti
and Nama-japa while reviewing the Haripatha of Saint Dnyaneshwar.
Other saints have also composed their own Haripathas, on similar lines.
Let us have a look into them, to find out their essential thinking.
Saint Ekanatha
Saint Ekanatha sees Lord Hari everywhere. He says that anyone who is
His servant sees Him in every being and in every place similarly. He says
that when the desires become the Swaroopa of Lord Hari, entire being of
the devotee becomes His Swaroopa; and the sense of identity dissolves
into Lord Hari. After that happens, one is never reborn. We may note some
of his quotes from his Haripatha as below:
Association with Saints leads to attachment of Lord Hari. None other than
Lord Hari saves one. Hari's Bhakti leads to attaining the equivalence of
Lord Hari for even ordinary folks. Speak Hari Nama, everywhere, all the
time. Desire only the Darshana of Lord Hari's august feet. He gives us
everything. Narayana is attained only through Bhava. Engage in the
Sadhana of Lord Hari. The essence of every Sadhana is the Mantra of
Hari-nama.
The Sages, like Shuka, Yajnavalkya, Kapila and Dattatreya, all became
the Swaroopa of Lord Hari by knowing Him. Utter the name of Lord Hari
who takes care of all your worries. Do not worry about anything. Lord
Hari - the consort of Devi Lakshmi, knows your worries. He succours all
Vibhakar Lele 172

the beings. He will not neglect you. Live life as it is. The future will take
care of itself. By the Grace of Lord Hari, the Prarabdha is destroyed. This
is true life experience of Saint Ekanatha, as he reveals in his Haripatha.
Hari-bhakti led to igniting the flame of Sakshatkara in his heart. He

experienced that the devotee and his Lord have become one. His illusion
of the world came to an end; and he became Lord Hari, the Brahman. He
summarises that every Sadhana, be it Karma, or Jnana, they all are
covered in the Haripatha.
His parting words of Haripatha are: 'Sing the name of the Lord with great
Love and affection, always. Lord Hari will bestow His Kripa (Grace)
upon you. Say Hari, Hari, Hari, and Hari …'
We know that Lord Shri Krishna, taking the guise of his servant, by name
Shrikhandya, remained at his home for a long time. Even Saint
Dnyaneshwar called him to his Samadhi place to meet him and tell him
the secret of Dnyaneshwari. What other attestation is needed for his words
of Haripatha?
Saint Namadeva
In Saint Namadeva's family, there were fourteen members, including
himself. Their maid was the famous saint, Janabai. It is said that all of
them, together, completed ten million Abhangas, on Namadeva's behalf.
He is famous as the greatest Bhakta of Lord Vitthal of Pandharpur.
The Sanjeevana Samadhis of all of the members of his family are below
the steps leading to the main gate of the temple of Lord Vitthal of
Pandharpur. Their intention was that all the devotees of the Lord should
touch their feet upon their Samadhis, and shed the dust attached to them
upon them. That is the height of their humility! We have seen earlier the
Abhangas of Saint Namadeva on the matter of the Sanjeevana Samadhi of
Saint Dnyaneshwar and others. No doubt, his Haripatha is imbued fully
in Hari Bhakti!
In the very first of the thirty-four Abhangas of his Haripatha, he says that
Hari's Nama is the best Japa; and the body of anyone practising it is the
holiest of all. He advises that one should meditate upon Lord Rama, full
of Bhava. His Nama Japa is supreme. The Lilas of Lord Rama are
purifying to speak of and listen to.
He says: 'By reciting the names of the Lord - Govinda, Gopala, and
Narayana, etc., the people here are liberated from the throes of the
Prakriti. The simple folks should practise this Japa. There is no need for
Vibhakar Lele 173

other Stotras (prayers, praise of the Lord), Mantras and the Yantras
(totems).'
'One should recite the names of the Lord - Rama-Janardana-Murari-

Achyuta-Govinda-Hari-Krishna, etc., with great Love and affection. It
will destroy the Maya and the Samsara, the attraction of the senses to
pleasures; and earn the merit (Punya) of doing tens of millions of Yajnas.
Lord Vitthal's name assuredly lifts one from the Samsara.'
'One should sing the Lilas of Lord Krishna; recite the Nama of Lord Shiva
('OM Namah Shivaya'); and meditate upon Lord Shiva. This is how he
reconciles the Bhakti of the Shaivas and the Vaishnavas. He cites that
Dhriva, Prahlada, Bali, Ambarisha, and others, attained to the Chit-pada
(state of the Chit - the Parabrahman) by the Japa of the Nama of the Lord.'
He further adduces that Lord Shiva himself is a Bhakta of Lord Hari. He

initiated His consort, Devi Uma, to the Nama of Lord Vishnu. That is the
'Divine Seedling' of the Natha Sampradaya, alluded to in various saints'
Abhangas. Thus, it was the Nama of Lord Krishna that is the Mantra of
this sect. That is the base of the Pantharaja, as we can understand with
reference to our previous discussion of Pantharaja.
Nama is the most superior Beeja Mantra (a syllable that is at the core of a
Mantra). All the Rishis and the Munis adopted this path of Pantharaja of
the Bhakti of Lord Hari. His Bhajanam leads straightaway to the
Vaikunttha Loka. Bhava is all-too-powerful. In the Kali-yuga, Lord Vitthal
is the sole liberator from evils.
He says that: 'Reciting Hari's Lilas liberates one from the Samsara. You
will be liberated by saying Hari, Hari. Repeating fast the names of the
Lord - Madhava, Shri Krishna, Shri Hari, and Narahari, etc., will earn the
Punya of tens of millions of Yajnas. It will destroy all the sins; and the
world itself will be transformed into the Brahman all around!'
He finally sincerely advises that one should not delay uttering the names
of Lord Hari.
Saint Tukarama
Saint Tukarama is the epitome of the temple of Bhakti. He was harassed
when alive. But when he ascended alive to the Vaikunttha with his body,
his boundless fame spread everywhere. His Haripatha of thirty-three
Abhangas is rich in savour like the heavenly elixir!
Vibhakar Lele 174

His Haripatha starts, beginning with prayer and Vandanam to Lord

Ganesha, Devi Sharada and the Guru. His Guru is none other than Lord
Vitthal here! He has said clearly that He is his father, mother, Guru,
brother, and everything! That is what his heart says.
Understanding the holiness of the places of pilgrimages, and the rivers, he

bows to them all. He avers that there is no great pleasure like reciting the
Nama of the Lord.
He says that many Rishis like Kashyapa, Gautama, Bharadvaja, Atri and
Vishvamitra; and Munis like Jamadagni, and Vasishttha, etc., became
famous and adorable because of their reciting the Nama of the Lord. He
avers that one is bestowed with great merit (Punya) by Nama recitation. It
removes all the sins, troubles and afflictions.
He knows the greatness of the Nama of the holy rivers, places of

pilgrimages, Rishis and Munis. He regards the names of the five ladies,
most loyal to their consorts, viz., Ahilya, Draupadi, Sita, Tara and
Mandodari, as equally effective and holy. He says that their names yield
the same fruit as that of the Nama of the Lord Hari. Similar is the fruit of
the Nama of the Lord's great Bhaktas, viz., Vyasa, Ambarisha, Vasishttha,
Narada, Shaunaka, and Prahlada, etc.
He recounts the great tradition of those who were famous for reciting the
Lord's Nama, viz., Shuka, Parashara, Pundalika Muni, Arjuna, Valmiki,
Bali, Bibhishana, Bhishma, Rukmangada, and Bakadalbhya, etc. He says
that by uttering their names, a person becomes like Gods themselves! We
know from the Bhakti-sootras that all of them were great Acharyas of
Bhakti sect.
He recounts the greatness of God, Gita and Bhagavata; and says that
uttering their names, all the sins are immediately destroyed. The students
may be knowing that Saint Tukarama composed a construction in Marathi
on Gita Shlokas.
Darshana of Lord Vitthal

Saint Tukarama had the Sakshatkara of Lord Vitthal, both in His Saguna,
as well as, the Nirguna forms. He says that the Shrutis, even after waiting
for a long time, have not had this great fortune. He describes the Lord in
classic language.
He loves that Swaroopa of the Lord, and prays to Him to stand before his
eyes like that always. He offers Poojanam to the Lord; and offers Him the
mind as flower of every kind. By dedicating his mind to the Lord, he says
Vibhakar Lele 175

that he will not be reborn. This is the way of Bhakti via the mind! Finally,
he says that there is nothing left for him, except the Nama of the Lord to
utter. He embraces the Lord and seating Him in his heart, immerses in His
Bhakti. He sees Him everywhere.
Saint Nivrittinatha
Saint Nivrittinatha was the Sadguru of Saint Dnyaneshwar. It was him
who initiated the later to the Nama of Lord Krishna. The essence of his
Haripatha is its first Abhanga. He says that there is no other God than Lord
Hari in his mind. He utters His name constantly. By reciting the Japa of
His names, Rama and Krishna, he is fully satiated. He has taken to the
Nama-japa of the Lord intensively; and knows of no other Sadhana. The
Lord is seated in his heart.
Further, he says that the essence of every holy book is the Rama-nama. It
solves the riddle of the universe. One should recite it with Love. The
Tattwa pervading everywhere is Lord Hari. By uttering His name, one is
liberated from the Samsara forthwith. One should engage in Ishwara-
pranidhana, and nothing else.
One should meditate upon Him. The mind without His Dhyana is like the
sky without the Sun, absolute darkness. One attains the Unmani state by
the Keertanam of Lord Vitthal. By the Bhajanam of the Lord, who is the
Adwaita Tattwa as well, the Prapancha/Prakriti becomes Lord Hari. All
its delusion and illusion come to an end.
The essence of the Prime Tattwa is the Nama of Lord Hari. It ensures
eternal satisfaction of the mind and the Chitta. He describes his state
attained due to Nama Japa thus: 'Nivritti's Chitta has become one with
Him; swallowing everything. Lord Hari is the Chandrama (Moon); and
him the Chakora (who lives upon the Moon's rays). Lord Hari is the full
Moon; and him the rays of it. Hari is pervading everywhere, inside him
and outside.'
'The Lord is the Atman; and him the body. He is the Paramatman; and
Nivritti the Jeevanmukta. The Hari Nama does not allow the Dwaita to
exist. Nivritti has become blessed, by the Japa of the Avyakta Rama Nama
(Ajapa Japa). The Nama of Lord Rama is the essence of every Mantra. It
is the Beeja of Mantras. By reciting it, one becomes the Swaroopa of the
Lord eternally. He, too, has become like that!'
Vibhakar Lele 176

Reconciliation of Pantharaja and Bhakti

Just now, we have seen the essence of Ishwara-pranidhana through the
Abhangas of Haripatha of the five Saints. These Haripathas can also be
deemed to be the Sootras of Bhakti like those of Narada, and Shandilya.
We find the aspects of Bhakti and the measure of Yoga through them all.
The Pantharaja and this Bhakti are congruent with each other.
The Kundalini Shakti awakens while attaining the Para Bhakti. It is called
Ahladini Shakti in the Bhakti schools. The classification of Bhakti, Jnana
and Yoga does not exist after its awakening. All the Sadhanas merge into
one Sadhana thereafter. That self-propagating Sadhana is known as the
Siddha Mahayoga, in Yogic parlance.
In fact, that is the Pantharaja of Saint Dnyaneshwar, on a deeper study of

the two. We see that in the Pantharaja, too, there is no distinction of
Bhakti, Jnana, Karma, and Yoga. It reconciles them all into a single
Sadhana. That is mainly because, the Pantharaja, which also is the Yoga
of Gita (Rajayoga), is dependent upon the Kundalini processes. This has
been seen in great details earlier elsewhere in this work.
We satisfied our quest of Bhakti with the Bhakti Sootras and the
Haripathas. We have understood the congruent nature of Bhakti and Yoga.
For that, the Yoga Sootras of Patanjali, especially his concepts of Ishwara-
pranidhana, and Dhyana-Dharana-Samadhi, etc., were very useful.
In fact, the facets like Bhakti, Jnana, Karma and Yoga can be best
reconciled on the basis of these very concepts. We have seen that earlier
in this work, elsewhere. The Pantharaja, and the Kramayoga that we will
look into later on, are two outstanding examples of this congruence
between these facets of Sadhana Margas.
Abhangas on Yoga and Bhakti

We have gone into the details of the Pantharaja earlier in this work,
elsewhere. We have yet to examine the Kramayoga from the eighteenth
chapter of Dnyaneshwari and few other topics, to complete this topic of
Yoga of Gita, especially the Rajayoga. Before that let us see some of the
Saint's Abhangas on Yoga and Bhakti.
In Abhanga, 75, he says: 'O! This is golden dawn! I have tasted the Elixir!
Reciting His name, the Lord appeared before me.' In another Abhanga, 76,
he says that all the names are of the Brahman; and they are each equally
capable for attaining to the Brahman. In Abhanga, 82, he says that: The
Nama's path is that of the Pranas. This indicates that the reversal of the
Vibhakar Lele 177

Pranas, and other processes of the Kundaliniyoga, aka Pantharaja, are

synchronous with Nama.
Abhanga, 85: it indicates the co-application of Bhakti and Yoga in the

process of attainment. In Nama also, the Kriyas like upturning of the mind,
and seeing in the reverse by the mind's eye, are involved, just like in Yoga.
Yoga Marga of Gita

Abhangas, 94, 98 and 104: In these Abhangas, we find the concepts of
Samarasya and other terms of the Pantharaja, while they extoll the Nama
Keertanam Bhakti. It is said that the Nama is the Sadhana of the
Sanjeevana Samadhi, to attain the Swaroopa of Lord Hari that is far
beyond the Para state. This indicates that that Samadhi is in the Gumpha
(cave) of the Niranjana. This is, in fact, the Yoga Marga of Gita, as we
have earlier seen. The Saint has said that the Nama of Rama is the path to
the Vaikunttha, as revealed in Gita; and the four Vedas, and the eighteen
Puranas.
Ganesha in Abhanga
Other Abhangas indicate that this path of Lord Hari is shown only by the
Grace of the Guru and the Devatas. Therefore, Saint Dnyaneshwar has
composed many Abhangas in their praise and extolling their greatness.
Lord Ganesha and Lord Vitthal are his most favourite Gods. His Abhangas
bear the seal of Lord Vitthal ('Bapa Rakhumadevivaru'). It shows his love
for Lord Vitthal. The simile of the Akshara Ganesha at the beginning of
Dnyaneshwari indicates his Bhakti for Lord Ganesha.
This Lord Ganesha appears to him in the form of the Atman. Bhakti and
Upadesha (preaching) are His ears, which are tuned to the mystic subjects
of esoterism. The Lord Shiva, having the two hands of Dhyana and
meditation is his father. The Bhajanam is His oversized belly. The secret
Upadesha given by Saint Nivritti to Saint Dnyaneshwar adores His crown.
He prays to such a Ganesha; offering Him the Poojanam.
He purifies the down-trodden. His bliss of Samadhi is the Nirguna,

Nirmala (stainless), and Nirvikara (without mutation) Ganesha. He is the
Lord of the Siddha-pantha of Saint Nivritti. Appearing in the form of
Unmani, he has blessed Saint Dnyaneshwar. (Abhangas, 6 and 7).
Untying the Knot of Linga-deha

Abhanga, 11: Lord Ganesha is Guru. He exists, all by Himself, in the
Anadi (primordial) Swaroopa, assimilating the Bhava (World, Vyakta) and
Abhava (Avyakta). He is the original God; and the origin of the mind. He
Vibhakar Lele 178

is imperceptible to the mind and the Buddhi. He has appeared as

Nivrittinatha, in an immaculate form, upon the borderline of Unmani and
the infinite expanse beyond. He is the Lamp of Light to Jnana for Saint
Dnyaneshwar.
Abhanga, 12: While singing the greatness of the Guru, the Saint sings this
beautiful Abhanga on Guru. He says that the Guru is the King of the Saint
Family. He is the resting place of his Pranas. There is no other God in the
three Lokas than him. He is the Parabrahman. He unties the knot of the
Linga-deha, thus making the meeting of the Jeeva with Shiva possible.
One is bestowed with the Taraka (liberating) Mantra by his grace, leading
to the Dhyana, in mind and Chitta, of Lord Vitthal ('Bapa
Rakhumadevivara').
Mysticism of Nivrittinatha
Abhanga, 15: Saint Dnyaneshwar's tradition of the Nathas began with
Adinatha. This is revealed, along with the Sadhana Mantra of the tradition,
in this Abhanga. That Mantra is 'Soham'. Saint Nivrittinatha imbibed the
secret of how to make that Mantra more potent. That is his mystic
contribution to the Natha Sampradaya. The Krishna Nama and the
Pantharaja Sadhana, as guided in Dnyaneshwari, are the secrets.
Abhanga, 105: The Sadhakas get tired of the Karma-kanda and Dharma
Acharana (conduct as per the Shastras). Saint Dnyaneshwar says that if
they would adopt this Nivritti Pantha of the Nathas, they will be satisfied
and happy. He has said metaphorically in Dnyaneshwari that at its
beginning, there are abundant fruits of Nivritti, lying below the Pravritti
tree. (Dny, Ovi 6-253). That is the Pantharaja. He likes most the Nama of
Vitthal, that yields both enjoyment in this world and Mukti.
Lord Shiva got the Amrita to drink because of His Japa of the three
syllables of Lord Vitthal's Nama. That Nama has redeemed many great
sinners. (Abhanga, 109). Meditation upon Lord Rama's name is the
Sadhana for Samadhi. (Abhanga, 114). Saint Dnyaneshwar, too,
meditated upon Lord Hari always. (Abhanga, 116).
He meditated upon Lord Vitthal, reciting His Nama; and thus, gained
enlightenment. Immersed in His Dhyana, he entered into the Sanjeevana
Samadhi state at Alandi. (Abhanga, 117).
Nama and Vitthal in Heart

Lord Vitthal that Saint Dnyaneshwar speaks of in the Abhanga, 117, is
different from the Vitthal at Pandharpur. This need not be told to the
Vibhakar Lele 179

students reading this. The saints have called the 'Heart' as Pandharpur.
The Dhyana thereat of Lord Vitthal is of the Saguna-Nirguna Atman
(Tattwa).
The 'Heart' here refers to the Adhyatmika Heart, needless to repeat. In all
the Abhangas that speak of Lord Vitthal, and/or Pandharpur/Vaikunttha,
the Dhyana has the Alambana of what he calls as Shri
Krishna/Vitthal/Rama, as above; and the 'Heart' is the one that is beyond
the Para state, as above.
Hoarding Hari in Heart

In Abhanga, 123, Saint Dnyaneshwar says that without transgressing the
dicta of Karmas as per the Shastras, one should worship Lord Keshava.
That is the Karmayoga. Those residing in Gokula, and Nanda and
Yashoda, too, following this Karmayoga, attained the Bhakti of Lord Shri
Krishna.
Therefore, Yashoda advises all to follow it. (Abhanga, 131). One should
recite the Nama of Kanha (Child Krishna). Take Him to play with you,
holding Him near to your heart. He took ten births for His Bhakta (King
Ambarisha). He runs after His Bhaktas to look after their welfare, leaving
aside His status. He does not let go of His Bhaktas ever.
Saint Dnyaneshwar, who was blessed to have this Hari, says that: 'Look!
He has come to me. (Abhanga, 133). In Him are all the Sadhanas. You
need not know anything, other than this Lord Vitthal. This is the state of
Bhakti, and that of Jnana, too. (Abhanga, 136). The Yogins know that He
is the Bliss Divine; this Brahman. (Abhanga, 138). They enjoy the bliss of
the Samadhi with recital of His Nama; and whatever they do, their Karmas,
become equitable, by it. (Abhanga, 143).
Patanjali has shown the way in Pys, 1-23, ('Ishwara-pranidhanadva').

Ishwara-pranidhana leads to the Samadhi state. From the Abhangas of
Saint Dnyaneshwar that we have seen thus far, the same fact is revealed. In
reality, the base of every Sadhana, viz., Yoga, Karma, Jnana, and Bhakti, is this
Ishwara-pranidhana. Their path is truly that of Ishwara-pranidhana. Their
fruition is the Samadhi/Yoga Siddhi, through Ishwara-pranidhana in the main.
Saint Dnyaneshwar has been telling us, all through his Abhangas, Haripatha
and Dnyaneshwari, and other compositions continually, this especial mysticism
that Saint Nivrittinatha has poured into the traditions of the Natha Sampradaya.
It is for us to recognise this cardinal principle of the Yoga of Gita aka, Rajayoga.
Without understanding it, one cannot truly understand the essence of Gita-
Dnyaneshwari, and the Sadhana Marga of Saint Dnyaneshwar.
Vibhakar Lele 180

This same truth is reflected in his Abhanga, 145. He says that: 'Every
Sampradaya is this Lord Shri Hari who, siting in the 'Heart' of Lord Shiva,
is reciting His Japa, all the time. This is the essence of the Sadhana that
leads to the Moksha. It should be well understood by all. He himself has
been following this wisdom, and hoarded Lord Hari, by His Nama Japa,
in his 'Heart'. People should follow his example.'
Eternal Dhyana of Vitthal

He further says that by the Dhyana of Lord Hari all the time, he has gained
the Gem of Gems, Lord Hari, who is adorning his heart. Because of it, his
Ahankara has been vanquished, giving rise to the Brahma-bhava. It is
great bliss, and the signature of his Guru. He avers that he engaged in the
Keertanam Bhakti; and Dhyana of Lord Hari, subjugating his mind. The
Nama - Rama and Krishna - is the Amrita for the Bhakta. He is the
Chakora, and Hari the Chandrama! (Abhanga, 158).
He tells this same thing again, and again, in his many Abhangas,
explaining the Sadhya-Sadhana, Abhyasa, Nama, mission of Saints and
Avataras, etc. He reiterates that this Hari Bhakti has helped many,
including Lord Shiva, Prahlada, Rukmangada, Bhishma, Uddhava,
Akroora, Arjuna, and even the prostitute who was devoted to Him. Hence,
one should listen to his great good words and follow him. He says that he
was immersed in the Dhyana of Lord Hari. That sundered the bonds of all
the Karmas. The Nama of Rama and Krishna bestowed upon him great
bliss. (Abhanga, 162).
The treasure of the saints is Hari Bhakti. Like the ocean is attracted to the
full Moon and rises up, the hearts of the Saints overflow with bliss on
seeing Lord Hari. (Abhanga, 188). By meeting them, the ill of the Samsara
abates. (Abhanga, 190). Ishwara himself becomes the saints to shower
mercy and grace upon the fallen and the down-trodden. He is the only
succour of all; and takes Avataras for the good of the world, many times.
(Abhanga, 194). That is how he describes the greatness of the saints and
the Lord.
Beyond Unmani
Saint Dnyaneshwar has extolled the association of Saints. With their
blessings, one starts walking the path of the Mind (Rajayoga); and attains
to the Lord. The Lord meets one by recitation of His Nama, Dhyana,
Bhajanam, Keertanam, company of saints, and Navadha and other kinds
of Bhakti. His Swaroopa, as described in certain of his Yogic Abhangas
has been seen by us earlier. Let us see it again through some other
Abhangas. Lord Hari appears herein as Lord Panduranga/Vitthal. The
Vibhakar Lele 181

mention of Pandharpur is the same as we had seen in earlier Abhangas

Viz (The Adhyatmika 'Heart', the one that is beyond the Para state).
He is described variously as: The Twenty-fifth Tattwa, other than the

twenty-four Tattwas of the Sankhyas; He is Lord Vitthal, the most
beautiful; He is the Vaikunttha, pouring the infinite into the infinite,
standing at Pandharpur; He is the manifested 'Soham' in Pandharpur; He
is the incarnate Brahman, manifested in Pandharpur; He is beautiful, in
the form of the Divine Cowherd; He has appeared upon the Earth (in the
devotee's body), and after sundering aside the Triputi, and rising above
the mind; He goes beyond the Unmani state: and He has turned the Bhakta
into His self. (Abhangas, 195. 196, 200, 201, 203, 206, 208, 216, and 218).
Saint Dnyaneshwar says in Abhangas, 220 and 222, that: 'My mind is dyed
in the dye of Lord Panduranga, the dark-blue-complexioned One. It has
been attracted to His Saguna attributes. I have gone beyond the states of
Jagriti-Svapna-Sushupti. His Swaroopa is like the Ananda (Bliss), stored
inside Bliss. He, Lord Vitthal, is Saguna, as also, Nirguna. He has
manifested, and is standing upon the brick of my mind. He is the Ananda;
Chid-ghana (Solidified Chaitanya); and the Sanatana Brahman.'
Bala Krishna (Krishna in Child's Form)

He appears as a child Krishna before the Saints. They are enamoured by
his appearance as such. Many Saints have sung to that lovely form and His
Lilas, as also, Saint Dnyaneshwar.
In Abhanga, 223, he says that He is seen as the child flute-player of

Vrindavana (forest where Lilas were played by Krishna). The residents of
Gokula used to see Him as such. He is the Saguna form of the Para-
brahman. The Saint's mind is immersed in it. He sees Him on the banks of
the River Yamuna. He is dark-blue-complexioned. His lovely form is made
of the dasha! Donning the veil of His blanket, He is standing below the
Kalpavriksha, with body bent in three places.
His head is adorned with the Emerald of the Pranava! The sandalwood
paste of Jagriti-Svapna-Sushupti is adorning His forehead. He is wearing
the ornaments of the Pancha-pranas; and the earrings of the Para Vacha.
He is the Parabrahman - the Divine Cowherd - at the Maha-karana Deha!
Saint Dnyaneshwar has stored Him, in entirety - the 'Treasure of Bliss', in
His Heart.
Abhanga, 225: It describes what the Gopikas of Braja used to see in Him.
He is the Child Moon, playing in their forecourts. His Darshana is of
Vibhakar Lele 182

Dark-blue complexion. He is the Light who is reflected in the world. He is

the incarnate Para-brahman; the Bliss Himself. He is the Madana (Sexual
Bliss) Himself, enjoying which their life goes on.
Chidananda Swaroopa
Saint Dnyaneshwar becomes engrossed in describing His savoury
Swaroopa. He says: 'Under the Kalpavriksha, there is the brilliant
Brahman. I hear continually the tunes of the Flute emanating from it. He
is adorned in the clothes of the Cowherd. When people look into their
hearts, they all see Lord Krishna. He is the ocean of beauty; and joy! He
is Saguna, yet Nirguna. He enlightens the Yogins! I look at Him with great
joy! He is the mind, turning upon itself, backwards! He is as if the cast
ornaments have become one with their mould! He is Lord Vitthal.'
(Abhangas, 230, 231, 234, and 235).
Saint Dnyaneshwar craves to see Him constantly in his heart. He plays

with Him, the Bala Krishna. He says: 'O Gopala! Let us play but taking
care that you will not fall against any obstacle. Your Dance, O
Chidananda! is attractive and very pleasing. In it, Love is overflowing!'
He is beyond the beginning, the existence and the end. Looking at His
Light that is spreading all over the Universe, the Love of the Saint
overpowers him. That Love is his Love for Nivrittinatha. It is as if pleasure
is merging into itself. Everywhere, he sees Lord Vitthal, the lovely and
loving, Chidananda incarnate! Gopala is everywhere! That is the Divine
experience of Saint Dnyaneshwar!
Friend Close to Heart

Abhanga, 242: He wishes to see this Lord Shri Krishna as an intimate
friend, all the time, to share secrets close to heart with Him. He describes
Him as: Lotus eyed; with a smiling face; and His forehead lighted by
millions of Moons. Further in Abhanga, 245, he says that Lord Shiva
showed that Swaroopa to Devi Shakti. It is standing upon the brick of the
mind in Pandharpur. The Sadhakas who wish to see it walk the path of
Yoga. (Abhanga, 246).
Love Him Like Gopikas

That Swaroopa entrances the mind. It lures all. One desires to see it
constantly. If it disappears from the sight, even for a moment, it creates the
pangs of separation; and anxiety to meet Him again. From this state of
mind, a class of Abhangas, called the 'Virahini', came in vogue; the
musings on longings of a woman for her separated lover.
Vibhakar Lele 183

The Gopis, immersed in Dhyana of Lord Krishna, while selling milk to

people, shout: 'Buy Govinda; buy Damodara.' People started laughing at
them, thinking that they have gone mad, on seeing them shouting the name
of the Lord, instead of saying: 'Buy milk from me'! (Abhanga, 247).
Narada has described their state like this in Nbs, 21, ('Yatha
vrajagopikanam'): Like the Gopis of Vraja (Braja).
The Gopis, and Radha loved Lord Krishna in the Bhava of a mother;
and/or lovelorn females (Kanta-bhava, Kantasakti). The Gopas loved Him
as a friend. The lovelorn-female Bhava may look sensuous on its face. But
that Love was Divine. That is how it appears in Dnyaneshwari, when the
Lord says that: "Arjuna, that one is the Bhakta! and the Yogin! He is a
Mukta! He is the beloved, and I, the lover!' (Dny, Ovi 12-156).
The Gopis became free of the Dwaita and Adwaita by this Bhava. They
started seeing the Swaroopa of Lord Krishna everywhere and all the time.
The Gopi says: 'I have enjoyed with the Absolute Chaitanya. By that, the
Dwaita has vanished from my life. I have embraced the Nirvikara
Paramatman; and hidden Him inside me, whole and sole. While thus
loving Him, my household got destroyed; and with it the Samsara.
Enjoying Him, my bliss knows no bounds. Gopala lured me to His place.'
This is how Saint Dnyaneshwar describes the Bhava of Kantasakti. This
is Divine Love, with Lord Krishna as the Divine Lover! (Abhanga, 248).
Dark Blue Swaroopa Beyond Para

Abhanga, 249: Look here at another lady, who was enamoured with Lord
Krishna. She was attracted by His Dark-blue Swaroopa beyond the Para;
and started looking for it. She went to the Para place. She could not find
Him on the way. She asks on her way to the four Vedas about His address.
They cannot tell her. However, when she ascends and then descends the
mountain of the Chaitanya beyond the Ardha-matra, she finds Him in the
cave of the Niranjana (Niranjana-gumpha); and she is happy and fulfilled.
He is the same Lord Vitthal that Saint Dnyaneshwar so much loves.
The One Who Lures Them All

The Gopis were all lured by Him (Kanha - the adolescent Krishna). He
used to make eyes at them. He used to play with them. When He used to
pull them towards Him, they would run away, blushing. He would then
pursue them. Holding them to His heart, He would embrace and kiss them.
Describing His Swaroopa, a Gopi says that He wears the necklace of red
beads and the peacock feather upon His head. She would try to run away
Vibhakar Lele 184

from Him, freeing from His embrace. But while thus playing with her, she
became united with Him; and became free of existence (body). She became
her Self!
The fulfilled Gopis are immersed in Him. They find His talk the sweetest;
and His playing with them enjoyable. Finally, they all merge into Him, and
become like Him. A Gopi says that the merits (Punya) of the previous
births have borne fruition; and Lord Vitthal made her thus, free of
everything, and the worldly woes. (Abhanga, 250).
Saint Dnyaneshwar has composed a beautiful Abhanga (217), in Kannada

language. The Gopis are maddened by the sound of His Divine Flute. His
most beautiful form attracts them. But they wonder how to find Him and
be with Him. Finally, a Gopi says that He has been imprisoned by Bhakta
Pundalika, at Pandharpur, in a cave at his heart. That is how, everyone
can meet and embrace Him, Lord Vitthal there.
Essence of Philosophy and Worship

Abhanga, 252: This Abhanga is in colloquial Marathi (Bagalani). The
Gopi folding her hands, surrenders to Him (Kanha). She does not know
how to worship Him. But she desires to see Him always; and be immersed
in His singing; and knows that only. But wonders how He will understand
her since He speaks Marathi language, whereas the Gopi speaks Bagalani.
She keeps wondering how they can become united when this is their state.
Although the Gopi is a simple damsel, she attacks the dialectics upon the
Swaroopa of the Lord. She says that the only weapon against it is the
Darshana of Kanha, all the time! The essence of all the philosophy and
the Sadhanas - Jnana, Karma, Bhakti, and Yoga, is in this Abhanga; that
is the Sakshatkara of the Lord. Let us also be blessed with it, just as the
Gopis were!
Gopi - Philosopher and Yogini

Although the Gopis were very simple, and innocent, they knew the
philosophy very well. They understood that the Lord is vast; and the sky
is just a part of His Swaroopa. The world is because He pervades it. The
Pancha-mahabhootas, and the world, are in Him. They have had the
experiences of this. (Abhanga, 253).
They know the Yoga process also equally well. A Gopi says, (Abhanga,
255), that upon the base of the Adhara Chakra, the churning vessel of the
body is placed. In it, the Lord pervades, like butter in buttermilk. It has to
be churned well with the Meru Mountain (Sushumna Nadi in the Linga
Vibhakar Lele 185

Deha, corresponding to the spinal cord). This churning, done under the
supervision of the Guru, yields the butter (Navaneeta) in the form of the
Parabrahman, after some time. The body is the pot of the buttermilk of
the Brahma-vidya. One finds in it this butter of the Parabrahman, after
Yogic practices of churning it.
The five Pranas are churned. The Nadis, Ida, Pingala and Kundalini are
the rope tied to the stirrer for churning it. When it starts churning the
buttermilk, the churning sound comes out of it, which is the Anahata Nada.
It reverberates in the Akasha. The body is the city in which the Gopi wants
to sell the buttermilk of the Brahma-vidya. She asks everyone to buy it,
including at the Nine Gates to the body (two eyes, two ears, two nostrils,
one mouth, the anal and the sexual orifices). She arrives at the Tenth Gate
(Brahma-randhra). Losing conceit, and Adharma, and Dharma, her entire
body became Dark-blue of complexion; and she merges unto Lord Vitthal.
Saint Dnyaneshwar describes the experience of Yoga and Pantharaja of

the Gopis. Under the hands of Guru's directions, and the Sushumna Nadi
as the stirrer, the pot of the body containing the Parabrahman has to be
churned. The lower portion of the stirrer, which churns it, is the Ardha-
matra. By the analogy of Natha Sampradaya, this is code language. It is
actually the churning of the Ardha-matra in the region above the Ajna
Chakra, towards the Brahma-randhra. The Pancha-pranas are to be
stirred by it.
The three strands of the rope tied to the stirrer are Ida, Pingala and the
Kundalini. The churning produces the sound of the Anahata Nada, in the
Gagana Mahala. That is the Anahata Nada that the Yogins hear in the
dasha.
The Gopi trying to sell the milk in the body is the Jeevatman. He does this
stirring. He distributes the buttermilk that results in the process - the
Amrita, to the Nine Gates of the senses. Letting them drink it, he arrives at
the Dashama-dvara, i.e., the Brahma-randhra. Sighting Govinda, the
Lord of the Indriyas (senses), the Gopi is enamoured by Him; and
immerses into Him, feeding Him the butter she is carrying in her hands.
This butter is actually the transformation into the Elixir of Immortality, of

all the Pravrittis, like conceit (Ahankara), Dharma (natural tendencies)
and Adharma (unnatural instincts), etc. That Gopi (the Jeeva), looking at
the Lovely Gopala eating the butter out of her hands, is lured by Him; and
immersing into Him, she does not even realise when she merges into Him
(Lord Vitthal, the Divine Consort of Rukmini Devi). That is how Saint
Vibhakar Lele 186

Dnyaneshwar describes the Pantharaja of Dnyaneshwari here, in this

Abhanga.
In the Bliss of Shri Hari

The Jnanin and clever Gopis have great fascination for Lord Shri Hari
(Shri Krishna). Saint Dnyaneshwar expresses it in the following words:
'Looking at the Dark-blue complexion of His, my mind is lured to it.
Meditating upon it, I am lost. I am enjoying Him, unaware of the world. In
His Bliss, my mind is freed.' (Abhanga, 257).
'Lord Krishna is blue like the sapphire. My mind has become the Parama
Hamsa in His light.' (258). 'I cannot pass the night alone, without Him.'
(260). ' I find myself alone without His company. The Moon appears harsh
to me. Bring Him to me, please. Without Him, I am dying!'. (262).
Separated from Him

The pangs of anxiety of the Gopis due to separation from Krishna are
expressed beautifully by Saint Dnyaneshwar in some other Abhangas,
also. His words are: 'My mind is fascinated by the Dark-blue-
complexioned Parabrahman (Krishna). It has built up a palatial home for
Him in the heart.' (265).
The Saint is told by Nivrittinatha that meditating upon Him, one becomes
filled with the dark-blue colour, like Him. (266). In the memory of the
Dark-blue (Krishna), she has become maddened. Contemplating upon His
memories, she has turned dark-blue in complexion! (269).
The distress of such a Gopi is reflected in a beautiful Abhanga (263), by

Saint Dnyaneshwar. It reminds us of the first Shloka of Meghadoota, by
Kalidasa ('Ashadhasya prathame divase … '), on the depiction of the
monsoon cloud on the first day of Ashadha, the beginning of monsoon.
The sky is filled with dark clouds, saturated with humidity.
He says: 'The wind is blowing making a sound. The clouds are roaring.
But I cannot see Krishna anywhere, the one who takes me beyond this
mundane world. O my friends! Help me meet Him somehow! The starlit
sky is like the canopy upon our bed. The intoxicating flowers are spreading
their enchanting fragrance in the surrounding atmosphere. I have applied
the sandalwood paste to my body. Its perfume is spreading everywhere.
Such a romantic ambience is all around. But I cannot enjoy it without Him.'
'I am wearing the blouse of sandalwood paste. It is supposed to be pleasant

and cooling. Yet my whole body is getting heated in the pangs of His
separation from me. Come, my friends! Make Him meet me in some way.
Vibhakar Lele 187

The bed of flowers is burning me like fire. Someone douse it please. You
are all singing to please my mind. But it is getting distressed more and
more. Do not, even by mistake, sing to the tune of the Panchama Swara
(fifth tune of the octave) that mimics the sweet singing chirping of the
cuckoo. It flares up the passions taller, when I am without Him.'
She cannot see anything around her other than her craving for Krishna, the
dark-blue of complexion. When she chances to see herself in the mirror,
instead of herself, she sees the same dark-blue reflection in it of her
beloved, the Krishna of her heart! Let us hope that her beloved meets her
soon!
'Look! The Crow is Crowing'

Lord Krishna like this, is her beloved for whom she will give up her life!
He is her fortune; and the ocean of beauty incarnate. (272). He is the
Nirguna in the 'Land of no Gunas'. (273). She is full of anxiety, thinking
that He has come, when she smells His fragrance; and comes outside to
receive Him. She is disheartened when she does not find Him there. That
Dark-blue complexioned Gopala, wearing beautiful clothes, the most
beautiful beau, must meet her. He has suffocated her Pranas. He has
attracted her mind, body and soul. (275).
She is hoping, against hope, that He will come. For that she shares
confidences with the crow, who is the harbinger of visitors coming.
(Abhanga, 276).
She beseeches it to show up and crow for the arrival of her Krishna
(Vitthal). She is greatly anxious for His coming. For that, she tries to lure
the crow with innocent promises of making golden bracelets for its feet;
giving it a potful of curd-rice to eat; milk to drink; and sweet mangos to
taste. She feels that somehow, it should crow to herald the arrival of her
Vitthal.
In actuality, what she is offering to the crow are the specific things that are
offered to Lord Vitthal. Ornaments of gold on the feet are worn by Him
only, and by no mortal! Curd-rice is liked very much by Bala Krishna
(Vitthal is His child form). Milk is to be first offered to Him only; and the
sweetest of fruits, the mango, is reserved for Him!
The Gopi who is offering to the crow these specific things reserved only
for the Lord is indeed to be praised! The Bhaktas of such equanimity are
rare, indeed! Saint Dnyaneshwar envisions these things to be offered to
the crow, for crowing to announce the arrival of His Lord Vitthal! In this
Vibhakar Lele 188

way, he sees the Lord in the crow! The anxious Gopi who does likewise,
is none ordinary!
'Oh! Dream Came True!'

The Gopi, craving for the Darshana of Lord Shri Krishna sees Him all the
time in her mind, while awake, sleeping, and in her dreams. (Abhanga,
227). At last, her beloved, the dark-blue complexioned Shri Krishna, meets
her. He manifests into the dasha. The ringing of the Anahata Nada
announces Him. Looking in rapture at His beautiful figure, the Shrutis are
taken aback by wonder! Her Chitta is enamoured by Him; and fills up with
His Chaitanya.
Her eyes are fixed upon His Swaroopa. It is as if the Jnana has grown
limbs, and this figure appears. Her mind immerses in the Dhyana of that
beautiful Swaroopa, which is beyond imagination. The Paramatman is
bewitching. By being united with Him, her mind becomes transcendental;
and her dream comes true!
Even after witnessing this bliss of the three Lokas – Shri Krishna, nights
after days, the Gopi is never satiated. (280). She enjoys with Him
immensely. Her beloved keeps with her always, never separating even for
a moment. (283). The Gopi embraces Him, thinking that He is Saguna,
and becomes like Him instantly. The Vitthal vanishes, absorbing her Chitta
in Him! (285).
Swaroopa Darshana of Ghanashyama

He is called Ghanashyama (Dark-blue of complexion) by the Gopis. they
see Him as the Blue One of Pandharpur - the Beauty Incarnate. (Abhanga,
288). He closes her lips, locking His lips with hers; so that she cannot
speak of Him anymore. Her mind, filled with the Anahata Nada of the
Turiya, reposes in the state of Unmani. There she finds Him, the blue-black
Krishna, eternally.
She is engrossed in Him. An Abhanga, (294), describes the Gopi's state

thus: Her desire melts in Him. The Mind attaches to His Swaroopa. His
shadow fills in the space. Day and night, that dark-blue brilliance of His
Swaroopa, allures her Chitta totally. Saint Dnyaneshwar says that by the
grace of Guru Shri Nivrittinatha, he is having this tiny Swaroopa, filling
his eyesight, in his heart. It is beyond imagination. The world relapses into
it. It fills the heart.
The Gopi's mind, too, is enamoured of His Nirguna Swaroopa. She cannot
now turn away from Him. She has surrendered all her body, mind, and
Vibhakar Lele 189

Dharana-Dhyana to Him. (295). He has suddenly seized and embraced

her; and try as she may, He is not letting her go. Drowning the Saguna
into Him, He has now turned into the Nirguna! (297).
Saint Meerabai says that she has become a slave of her Lord Narayana, of
her own accord. People have started calling her mad, and of low morals,
ever since she became lost in Him, because she has left her husband
behind, in the allure of the Lord. The Gopi has also become like her. She
says that she has married this Adwaita husband! (302). For Him, she has
left her home and hearth; relatives and husband; and become shameless.
(303). She is always enjoying Him in solitude. (314). That dark-blue
complexioned Krishna is abiding at her heart (Adhyatmika Hridaya)
forever. (325).
Uniting in Dark-blue Krishna

Abhanga, 329: The description in this Abhanga matches totally with the
experience of Yogins. The Gopi cannot bear separation from Krishna, even
for a moment. In the Dark of Night, she discovered this Swaroopa of
Krishna, shining like the pearls. She is not ready to allow that treasure of
great pleasure to separate from her even for a moment. Upon the earth of
her heart, He has become the wish-fulfilling dark-blue cloud, raining
Jeevana-kala (Amrita).
She cannot relish even a moment without sleeping with Him on the bed of
flowers. She always dreams of embracing Him; to rest her face on to His
luscious lips; to smear Him with the sandalwood paste applied to all her
body, by forcing herself upon Him, embracing Him fully; to drown Him in
the lotus-like fragrance of her desire, giving Him the taste of her honey-
filled lips; to remain immersed in His Dhyana; to surround Him with the
camphor-like fragrance of her eager lover's body. She awaits to feed Him
Divine Fruits of her affection and Love for Him.
Her mind has become entirely blue like Him because of insatiate desire for
Him. Saint Dnyaneshwar says that like her, he, too, has obtained place in
the heart of that dark-blue complexioned Krishna; uniting with Him. He is
like the mine of diamonds; the brilliant shining jewel of jewels! (329).
Incarnate Krishna
Lord Shri Hari is beyond the five Jnanendriyas, Antahkarana-chatushtya
(Manasa, Buddhi, Chitta and Ahankara), even (Sapta) Dhatus, and the five
Pranas. The Yogins reach there and satiate themselves, drinking the
Amrita from the Seventeenth Kala. That place is beyond the beginning,
Vibhakar Lele 190

existence, and the Laya, of the world. It is beyond the Dwaita and the
Adwaita. (Abhangas, 333 and 334).
Describing His Sakshatkara, Saint Dnyaneshwar says that: 'The Jyoti

transforms into the Incarnate Krishna! One starts witnessing His Dark-
blue-complexioned figure in it. The mind becomes full of bliss by His
Darshana. One is fulfilled by it. Mind becomes united with Him. He is
seen in everything and every being around. The mind embraces Him
deeply.'
'Lost Wax Casting'

Now, the Saint does not see anything, whether the world, or its lack. In the
Divine Light of the Lord, everything else has melted away. The Sun, the
Moon, and the stars have lost their glimmer in its presence. Actually, this
Divine Brilliance is that of the Kundalini. (343). That Incarnate Krishna
is Dark-blue of complexion, the most beautiful, with four arms, standing
before his eyes. It is filling all the universe! (344). These are the words in
which Saint Dnyaneshwar describes his experience of Lord Krishna.
The signs of Unmani thus appear in his experience. He is fully immersed

in Bhakti; and he has merged into his Dhyeyya - Lord Shri Krishna. He
says: 'Why start looking at something that appears where the mind does
not exist? Better, immerse into the vast Mahashoonya of Lord Hari!' (362).
Saying this, he vanishes into the unfathomable ocean of the Mahashoonya,
unto the Swaroopa of the Lord!
Speaking about that experience. He says that: 'I became one with Lord
Hari when I started looking into the depth of the Jyoti. My mind then
rested into Unmani. There is that Dark-blue Parabrahman everywhere. It
enters into the pupils of the eyes. In this mould of my body, Lord Vitthal
has poured the liquid of the Parabrahman. With its casting into me, the
wax of existence (Jeeva Bhava, being) is lost. My body (Linga Deha) has
become the Chaitanya Incarnate. I did not spend anything for its thus
being cast. Lord Vitthal did everything at no cost to me.' (377).
Dark-blue Complexioned Child at Heart

Saint Dnyaneshwar says that the Chaitanya, which has manifested in His
Chitta, wanders in the world in various forms. The pinnacle of his
Sakshatkara is that everywhere that same Tattwa is pervading, in His
Swaroopa. (387). After great efforts, that Lord Vitthal of Pandharpur has
blessed Him, with this universal Sakshatkara. He is now busy, serving
Him. (405).
Vibhakar Lele 191

Drinking the Elixir of His Nama has given him this Dark-blue Gopala
which is beyond all, even Time. His mind is dissolved near that Chaitanya,
with that Dark-blue-complexioned Child in His heart. It is the beauteous
state. His body survives now just for the sake of having the eternal
Darshana of this Lord Vitthal. (417). (Vitthal, Krishna, and Gopala, etc.,
are names of the Lord, used for the Lord here in all these Abhangas.)
'O'! I Am Your Seal'

Saint Dnyaneshwar describes his state in another Abhanga. (420). His
body now belongs to the Lord who is preserving it. Just like the King takes
care of his flag, the Lord is taking care of the Bhakta's body to keep it
intact. Whatever the King stamps with his seal has power in his kingdom.
The words upon that trivial piece of paper are weighed in weight like those
of the King.
The Ishwara also stamps His seal upon His Bhaktas, with His blessings.
This is the real 'Mudra' that the Vaishnavas should value. Like the bees
rush to the flowers for their honey, attracted by their fragrance, the Bhaktas
are enchanted with Govinda. (422). They are the Blessed Souls! This is the
pinnacle of Bhakti!
Epilogue on Bhakti
Thus, we have by now dealt with all the important topics of Yoga and
Bhakti, in the context of the Yoga of Gita, as expounded in Dnyaneshwari
and his other compositions by Saint Dnyaneshwar. We will now take up
the important subject of the Kramayoga from the eighteenth chapter of
Dnyaneshwari, and along with it, the matter of the synchronisation of Yoga
and Bhakti, in the light of Gita-Dnyaneshwari.
Essence of Yoga and Bhakti - Kramayoga

We have just now witnessed the Parama Bhakti through many Abhangas
of Saint Dnyaneshwar. It was a bird's eye-view of the states of the Bhaktas,
and their beauteous experiences. The world of Bhakti, manifested through
Narada and Shandilya Bhakti Sootras, Haripathas and Abhangas of the
Saints, including Dnyaneshwar, is alluring, indeed! The essence of Bhakti
has also been seen through the Ovis of Dnyaneshwari and from
Amritanubhava. There is yet some leftover portion of the Parama Bhakti.
Let us take up that matter and the Yoga subject from Dnyaneshwari, and
its eighteenth chapter.
Kramayoga
At the beginning of the eighteenth chapter of Gita, there is a question by
Arjuna about Sannyasa and Tyaga. (18-1, Gita). It has been duly discussed
Vibhakar Lele 192

by us in this work earlier elsewhere. The concepts of Svadharma and

Svakarma were highlighted then. The conduct and Karmas done according
to the Svadharma and the Svakarma leads to Moksha. Now we are taking
up the Kramayoga from the eighteenth chapter of Dnyaneshwari. It starts
with the Karmas as above, and traversing the path of Jnana, Bhakti and
Yoga, ends in Moksha. It is the Pantharaja, in other words.
Lord Shri Krishna's say that there is ultimately but one Yoga in Gita is
demonstrated by the Kramayoga. ('Ekam sankhyam cha yogam cha, yah
pashyati sa pashyati'; 5-5, Gita). Saint Dnyaneshwar establishes Karma,
Jnana, Yoga and Bhakti as the integral components of Kramayoga,
extinguishing their identities as different paths to the Moksha,
individually, and independent of one another.
He has devoted about four hundred Ovis to this topic, (Dny, Ovis 18- 885
to 1275), which evidences the importance of the Kramayoga to his central
theme of Dnyaneshwari. We have been silently treading this theme, all
throughout this work, as the readers must have recognised. Let us ready
ourselves to dive deeper into the vast ocean of the Maha-shoonya of the
Rajayoga of Gita.
Beginning of Kramayoga
The description of Kramayoga starts with the Gita Shloka, 18-45: 'Sve sve
karmanyabhiratah samsiddhim@ labhate narah, svakarmaniratah
siddhim@ yatha vindanti tachchhrunu'. Lord Shri Krishna says: 'Any
person who is engaged in doing his own appointed Karma will attain to
the state of the Parama Siddhi, i.e., the Moksha. Listen how that one thus
doing the Svakarma attains to that state.'
In this way, the Lord is going to introduce the way to the Moksha from the
stage of doing the Karmas. This entire discourse on the above and
following Gita Shlokas is very important for the students of Gita; and the
only lucid and exhaustive commentary upon these Gita Shlokas is by Saint
Dnyaneshwar. The relevant Gita Shlokas are 18-45 to 58; and his
interpretation of these Gita Shlokas is in the commentary upon them in the
Ovis of Dnyaneshwari, 18-885 to 1277.
Before turning to the Ovis of Dnyaneshwari, let us take a look at the above
Shlokas, and what Shrimat Adi Shankaracharya says on them. That is the
way to appreciate the various aspects of the subject involved for their right
exposition. That will also reveal to us the opinion of the Acharya in this
connection that these Shlokas show the only one way to attain the Moksha;
and further, what he concludes at the end of Gita Bhashya. We may also
Vibhakar Lele 193

examine how far the Acharya and Saint Dnyaneshwar agree upon these
Gita Shlokas.
Karma - Beginning of Yoga

We are at a critical point in Gita, which is the most important for
understanding the purport of Gita. Let us look at the rest of the relevant
Gita Shlokas.
'Yatah pravrittirbhootani yena sarvamidam tatam; svakarmana

tamabhyarcha siddhim vindanti1 manavah'; (18-46, Gita): 'Man attains to
the Parama Siddhi by worshipping with Svakarmas That One from whom
these Bhootas (beings) get created; and this entire Creation comes up.'
'Shreyansvadharmo vigunah paradharmatsvanushtthitat;

svabhavaniyatam karma kurvannapnoti2 kilbisham'; (18-47, Gita): 'Even
if the Dharma of another person is easier to follow, and one's Svadharma
appears to be inferior to it, the Svadharma is superior to follow and leads
to one's maximum good. While doing one's own appointed Karma, sins do
not touch, as might have accrued in that conduct, otherwise.
'Sahajam karma3 kaunteya sadoshamapi na tyajet; Sarvarambha hi

doshena dhoomenagnirivavritah'; (18-48, Gita): 'O' Kaunteya! (Arjuna!)
Hence, even if our appointed Karma be having faults, it should not be
abandoned. Know that every Karma has some fault, just like the fire is
surrounded by smoke.'
'Asaktabuddhih sarvatra jitatma vigatasprihah; naishkarmyasiddhim

paramam4 sannyasenadhigachchhati5'; (18-49, Gita): 'One who is without
desires, devoid of jealousy, and controls his senses, attains to the Parama
Siddhi, because of the merit earned by him by his renunciation thus.'
'Siddhim prapto6 yatha brahma tathapnoti7 nibodha me; samasenaiva

kaunteya nishttha jnanasya ya para8'; (18-50, Gita): 'Now listen to Me, O
Arjuna! The supreme state of Jnana ('Nishttha Jnanasya ya Para') is the
Brahman. I am telling you how, in essence, the stages by which that person
- (as above, in Gita Shloka, 18-49) - attains to that Siddhi (, i.e., the state
of Brahman).'
Yoga Siddhi by Triad of Yoga-Bhakti-Jnana

'Buddhya vishuddhya yukto dhrityatmanam niyamya cha;
shabdadeenvishayanstyaktva ragadveshau vyudasya cha'; 'Viviktasevi
laghvashi yatavakkayamanasah; dhyanayoga9 paro nityam vairagyam
samupashritah'; 'Ahankaram balam darpam kamam krodham
parigraham; vimuchya nirmamah shanto brahmabhooyaya kalpate10';
Vibhakar Lele 194

(18-51 to 53, Gita): 'The person who has the following qualities is capable
of attaining the state of the Brahman: 1. Purified Buddhi; 2. Strict control
of the Chitta; 3. Pratyahara , i.e., control of the Indriyas; 4. Devoid of
Raga (desires) and Dvesha (Anguish if desires are not fulfilled); 5.
Remaining in solitude; 6. Regulated intake of food , etc.,; 7. Control of
body, mind and speech; 8. Mastered Vairagya (desireless state); 8.
Abandoned egoism, violence, arrogance, covetousness, and me and mine;
9. Selfless; 10. Endowed with peace of mind; and 11. Always
immersed in Dhyana and Yoga.'
'Brahmabhootah11 prasannatma na shochati na kankshati; samah

sarveshu bhooteshu madbhaktim12 labhate param'; (18-54, Gita): 'When
he attains to the Brahman, he is blessed by the Atman. Attaining Grace, he
does not desire anything, nor grieves about anything. He has equanimity
towards all the Bhootas. He attains the Parama Bhakti of Me.'
'Bhaktya mamabhijanati yavanyashchasmi tattvatah; tato mam tattvato

jnatva vishate tadanantaram13'; (18-55, Gita): 'He knows Me as I am by
Bhakti; he gains the knowledge of My Swaroopa; and merges into Me
then.'
'Sarva karmanyapi sada kurvano madvyapashrayah; matprasadat

avapnoti14 shashvatam padamavyayam'; (18-56, Gita): 'He obtains My
Grace (Blessings) by reposing unto Me, even while doing all the Karmas;
and attains to the Supreme permanent state.'
Note: The meaning of the Shlokas given above is simple and

straightforward. Their interpretation will be given subsequently, in
connection with Acharya Bhashya, and Kramayoga of Dnyaneshwar, as
they see it. The readers may please note that the underlined words, also
words in italics, with the subscript numbers, are important for
understanding these Shlokas.
Acharya Bhashya
In these Shlokas, Gita postulates the path to Moksha, by combining
Karmayoga, Jnanayoga, Bhaktiyoga and Dhyanayoga, all together. Let us
see what light Shrimat Adi Shankaracharya throws on them though his
Gita Bhashya.
Acharya says that by following the Svakarma, i.e., the appointed Karmas,
as per the Varnashrama-dharma, one should worship the Ishwara residing
in the heart. That endows one with the qualification to have the Jnana.
Vibhakar Lele 195

Obviously, he regards the doing of the Karmas as the precursor to the

prerequisite qualification for earning the Jnana. (18-46, Gita).
He further says that the Ajnanin cannot remain without doing any Karma,
even for a moment. Hence, he cannot be faulted for doing his natural
Karmas, which are appointed for him since his birth, by the Dharma-
shastra. One should not discard them, in preference to the Karmas not
meant for him. (18-47 and 48, Gita).
Those who are qualified for the path of Jnana by following the Svakarma,
attain the Naishkarmya Siddhi that accrues from Jnana. By becoming
desireless, controlling the senses, free of Raga and Dvesha, etc., they
qualify for the Naishkarmya Siddhi (attainment). By Naishkarmya Siddhi,1
Acharya means the doing away with all the Karmas after knowing that the
passive Brahman is the Atman (Jnana).
The qualification to follow the path of Jnana is the Siddhi2 that is

subsequent to doing the Svakarma. The Naishkarmya Siddhi1 is special
and different form the Siddhi2. It is the state of attaining the Sadyomukti
(Mukta state); and is the supreme Siddhi, which can be attained only
through Sannyasa.
It is the Siddhi that is attained by absolute Jnana (Aparoksha), or by

Sarvakarma-sannyasa on having the Jnana (Paroksha), that the Acharya
calls as the Sannyasa. In the Gita Shloka, 18-49, ('Sarvakarmanimanasa
sannyasya na kurvannakarayan'), the Karma-sannyasa is interpreted by
him as renunciation of all the Karmas by mind.
The stages are as follows, as per the Acharya: By the Svakarma, one earns
the prequalification for earning the Jnana; and subsequently the Vivekaja
Jnana (Jnana arising out of Viveka - discrimination) arises in the Sadhaka,
leading to the Naishkarmya-siddhi by attaining the Jnana of the Atman
(Aparoksha Jnana). 'Nishttha jnanasya ya para', is interpreted by the
Acharya as the ultimate of the Jnana of the Brahman. He does not interpret
the word 'Nishttha jnanasya' here as the path of Jnana.
According to him, the Jnana is Absolute; and so also the Jnata is.
Therefore, no efforts are useful to attain the Jnana. They are only useful
for the removal of the Avidya. Of course, the discussion of the Acharya is
convoluted and very complicated, and beyond us to fully comprehend it.
He defines the Dhyanayoga as contemplation upon the Swaroopa of the

Atman and focussing the Chitta upon it. It is exclusive of Mantras, and
Japa, etc. When a Sadhaka is endowed with the Dhyanayoga and
Vibhakar Lele 196

Vairagya, he becomes a Sannyasin, a wandering (Parivrajaka)

Paramahamsa. He is the Yati (mendicant; sage), with Jnana, who is
eligible for attaining the Swaroopa of the Brahman. He gains the blessing
of the Atman (Atma-prasada).
The Acharya says that he attains the fourth Bhakti (Chaturtha Bhakti), of
which the Jnana is the main constituent, or the significator. He knows the
nature of the Atman as Ajara (unaffected by old age), Adwaita, Amara
(immortal), Abhaya (fearless), and indestructible; and enters unto it
forthwith.
Summary of Acharya's Opinion

Consummating his commentary on this matter, the Acharya expounds that
the Jnana-nishttha means the continual experience of the Atman. It cannot
coexist, or be concurrent, with the Karmas. Hence, one must achieve the
Jnana-nishttha, practising the Sannyasa of all the Karmas. It is the way of
attaining to the Moksha. (18-50 to 55, Gita Bhashya).
However, while concluding, he also states that the Bhakta also attains to
the Avinasha Pada (Ultimate state) who, while doing all the Karmas,
reposes full faith unto the Ishwara (Bhagavana).
We find that the Acharya's take upon these Gita Shlokas regards the
Karmas as secondary; and it appears that he is calling the Karmayoga as
the Bhakti. (18-56, Gita Bhashya). He regards the
Dhyanayoga/Yoga/Yoga of Ishwara-pranidhana as integral to the
Karmayoga.
In short, treating the Karmayoga, the Bhaktiyoga and the Yoga as the
implements (Sadhana) of the Ajnanins, he propounds that the Jnana-
nishttha alone can lead to the state of the Moksha. He emphasises that
becoming a Paramahamsa Parivrajaka Sarva-karma-sannyasin is a must
and prerequisite for attaining the Jnana-nishttha.
We have already taken a stock of his concepts of Sannyasa, etc., earlier in

this work. Now after acquainting ourselves with his opinion upon the
Sadhana paths of the Karmayoga, Bhakti and Yoga, let us turn to the
concept and details of the Kramayoga as described by Saint Dnyaneshwar
in Dnyaneshwari. That will show us the exact meaning of the said Gita
Shlokas (18-45 to 58, Gita).
Svakarma
Saint Dnyaneshwar's commentary on the said Gita Shlokas is as follows:
The Karmas that one has to do should be ascertained from the Shastras.
Vibhakar Lele 197

One should do only such Karmas as appointed by the Shastras for one
according to the Varnashrama-dharma. At the same time, while doing
them diligently, one should not desire their fruits. One should not do other
Karmas, proscribed by the Shastras. One who follows this method, attains
to Vairagya, that is the first gate to Moksha. This is a major step on the
way to Moksha.
Doing of the Svakarmas is the rendering of great service to the Ishwara

who abides in the hearts of everyone. One should ceaselessly do it. That is
the repository of all the Siddhis. It is the will of the Lord that everyone
should engage faithfully in the doing of the Svakarma. By it, the Ishwara
is pleased. Anything done otherwise is just an act of merely earning the
livelihood.
The Ishwara has created these dolls in the form of the Jeevas by bundling
together the worn-out strips of the Avidya. He plays them by controlling
their movements by the force of the Ahankara spun from the Trigunas.
By remembering Him all the time, i.e., by the act of the Ishwara-
pranidhana, even without the Jnana, one attains to the Tanmayata Bhava
(being one with Him); and Vairagya. This is the Viveka-khyati of Patanjali
(2-26, Pys). It is all the result of the Svakarma.
Svadharma
Howsoever difficult be one's Svadharma, one should persist with it. If one
forsakes it because of its hard to follow rules, one would never stand at the
gate of Moksha. One ought not to follow the Dharma of another, even if it
is easier and yields pleasures. The cycle of Karma and its Falas (fruits;
effects; results) does not cease until one has the Sakshatkara of the Atman.
Going thus, the Sadhaka attains to the Siddhi of Vairagya (@8-45, Gita) by
the blessing of the Ishwara. In that state, one's Chitta becomes devoid of
desires. The Ajnana is replaced by the Jnana. But for this to result, one
needs the Sadguru.
Sadguru and Destruction of Ajnana

Once the Sadhaka attains a state in which the Karmas do not create the
Falas; the Prarabdha (already begun) and the Kriyamana (going on)
Karmas are completely exhausted; it is known as the state of Karma-
samya-dasha. One is destined to meet the Sadguru when this state results
because of the efforts of the Sadhaka and the blessing of the Ishwara. One need
not go in search of him. He meets one on his own. He destroys the Ajnana.
With it, the action of the Triputi (Karma-Karta-Karya) is destroyed. Along
Vibhakar Lele 198

with it, the entire gamut of the Karma is annihilated; and the state of prime
Sannyasa (Moola Sannyasa) results.
Naishkarmya Siddhi
Ignorant man thinks that he does not know his Swaroopa; and that he has
to find it out. But with the loss of the Ajnana, that longing, too, dissipates.
He merges into the Dasha that is indifferent to the Triputi of the Jnata-
Jneya-Jnana. It is a state of one after removing the mirror in which he was
looking at his own reflection. The consciousness doing of anything and its
lack, both are non-existent. Therefore, in that state one does not do
anything, any Karma (even while appearing to others as doing it); and the
result is loss of the Ahankara and the attainment of the Naishkarmya
Siddhi.
This Siddhi is attained by the rare one who attains it as soon as he is blessed
by the Sadguru. When the consciousness, and otherwise, of doing the
Karmas stops working, one knows intrinsically that the Atman is one's own
Self. That is the state of the Swaroopa Sakshatkara. This Naishkarmya4
state is the most superior of all the Siddhis in Adhyatma.
The dome at the top of the temple completes it. The merger with the oceans
is the final state of the River Ganga. Absolute purity is the final state of
gold. Like these, this state of the Naishkarmya is perfection for the
Sadhaka. It is the ultimate state of the Siddha. The consciousness of 'not
knowing' is also remote from that state. There is no state superior to it.
There is no attainment beyond it. Hence, this state is known as the
attainment of the Parama (most superior) Siddhi.
It is attained by only the fortunate few, as soon as the Sadguru blesses

them. The darkness is instantly repelled as soon as the Sun shines. The
camphor burns with the flame igniting it and becomes the flame itself. The
salt dissolves into water to become water itself. When a sleeping person
awakes, the sleep, along with its dreams, disappears, to become the fully
awakened state. Likewise, the fortunate person's Chitta Vrittis repose in
the state of the Atman, dissipating the Dwaita. For one who attains the state
like that, at once, is the real Naishkarmya Siddha.
Krama Marga For Rest

Barring the case of the said lucky few persons who attain the supreme state
immediately on meeting the Sadguru, the way of other Sadhakas is called
as the Kramayoga, here in the eighteenth chapter of Dnyaneshwari. It is
called the Karma Yoga by the majority of scholars. It is based upon the
fact that doing the Karmas is imperative for everyone. Gita arranges the
Vibhakar Lele 199

Path in such a way that these Karmas are done in a specific manner and
ties them up with the Ishwara, for attaining to the state of Moksha.
Some scholars think that doing the Karmas without the desire for their
fruits, without the necessity of offering them to the Ishwara, as possible.
They call this aspect as the Karmayoga. But going by the statements in
Gita of surrendering the Karmas unto the Brahman, and the way the
seventeenth chapter of Gita prescribes their doing with the utilisation of
the Brahma-nama ('OM Tat Sat'), one sees a better method of sanctifying
the Karmas by associating them with the Brahman/Ishwara.
This method is made lucid by Saint Dnyaneshwar's comments on the

related portion of that chapter in Dnyaneshwari. It has already been delved
into in details by us in this work elsewhere. From it, we can better
understand what is meant by the Karmayoga.
Its substance is doing the Karmas as per one's Svadharma-Svakarma-

Varnashrama, for the sake of the Ishwara, without desire for their fruits.
The same have to be surrendered to the Ishwara. The Karmas have to be
done with the clear knowledge that the Karta-Karma-Kriya (Doer of
Karma, doing it, and the done Karma) are all the Swaroopa of the Ishwara.
The utilisation of the names of the Brahman - 'OM, Tat and Sat' - for that
purpose has been explained already while reviewing this matter from the
seventeenth chapter of Gita.
It is abundantly clear from above that the so-called Karmayoga of Gita has
deep roots in the worship of the Ishwara; and one ought to have the
knowledge (Jnana) of who is the Ishwara and what is His nature for
worshipping Him. The worship of the Ishwara is what is popularly known
as the Bhakti, aka Bhaktiyoga. The knowledge of the Swaroopa of the
Ishwara is essential to what is called the Jnanayoga. That is also essential
for Bhakti.
For achieving these things, by surrendering the Vrittis of the Chitta unto
the Ishwara and to fulfil the objective of Bhakti and Jnana properly, the
Yoga, comprising of the elements of Dharana-Dhyana, etc., is utmost
important; and it has to be mastered first. Hence, we may conclude that
the said Karmayoga is to be followed along with the Bhaktiyoga,
Jnanayoga, and the Yoga of Dhyana, etc.
Vibhakar Lele 200

The Path of Common Sadhakas

Saint Dnyaneshwar has taken all these factors into consideration while
commenting upon the Path of Karma, which he now names as the
Kramayoga. He starts with this aspect of the Karma in the Sadhana.
He says that: 'Leave alone the case of the lucky few persons who attain the
supreme state soon after meeting the Sadguru. Let us consider the case of
the Sadhakas who are not so lucky. They, too, have burnt away the
blemishes of the Rajasa and the Tamasa, in the fire of the Svakarma, with
the fuel of the Kamya (desire for fruits) and Nishiddha (proscribed)
Karmas.'
'They have shunned the attachment to wealth, family and wife, as also the
desire for heavenly pleasures. They have also perfected the Pratyahara.
Surrendering the fruit of following the Svadharma unto the Ishwara, they,
too, have been established well in the state of Vairagya, by the grace of
the Ishwara.'
'The pinnacle of Jnana is in attaining the Sakshatkara of the Atman. They

have fulfilled the prerequisites for it and earned the merit for its attainment.
They, too, have met the Sadguru in time as destined, and received his
blessing fully. However, in their case it takes additional time for the final
result to accrue.'
Path of Step by Step (Krama)

Saint Dnyaneshwar describes the path of such Sadhakas, step by step, as
follows to attain the Adwaita with the Brahman that leaves no desire for
even the state of the Moksha. That state does not own even the states of
Jagriti-Svapna-Sushupti. It merges the Jnana into itself. It is singular, and
there even the particles of Ananda dissolve into nothingness. It is for one
who has steadied in the state of the Vairagya; who has also met the
Sadguru; who has earned the Viveka by which the understanding has
dawned that the Brahman is absolute. Without that Absolute state, the
entire world is a mirage of Maya.
Essentials of Kramayoga
Saint Dnyaneshwar has posted the initial stages of the Sadhaka who is thus
ready for traversing the remaining path to the Brahman. The steps of the
Kramayoga narrated so far are: Actions in accordance with Svadharma and
Svakarma (along with Ishwara-pranidhana) → Blessing of Ishwara →
Vairagya → Bhakti (Ishwara-pranidhana) → Pratyahara (Yoga Sadhana) →
Dispersal of Ajnana → Enlightenment (Arising of Jnana) → Remnant of
miniscule of Ajnana for namesake → Karmasamya-dasha → Meeting the
Sadguru → Blessing by Sadguru.
Vibhakar Lele 201

Hereafter, the Sadhakas are classified into two:

1. Blessing by Sadguru → Dispersal of Ajnana → Full enlightenment (Poorna-
jnana) → Naishkarmya Siddhi (in which the Jnana, too, disperses).
2. We are now going to see the next stages of the Sadhakas from the class
other than the first. In the first category, the Sadhaka attains to the
Brahman as soon as the Sadguru blesses; not so in this class.
Viveka and Pratyahara

Saint Dnyaneshwar describes the path of the second category of the
Sadhakas after blessing by the Sadguru. Such a Sadhaka follows the path
shown by the Sadguru to wash off the malignancy of the Buddhi by the
holy waters of Viveka. It means that he has determined that the Atman is
the essence of everything; and the goal of Sadhana. The Buddhi, thus
purified, engages entirely in the meditation of the Atman.
That results into the senses being turned away from their usual objects of
pleasures towards the bliss of the Atman that is perennial.
Yoga Practice
Thereafter, the Sadhaka cleanses the Vrittis of the Chitta; and attunes them
to the Atman. Thus, the Indriyas are purified. Then he merges them, along
with the Manasa, holding them by the Sattvika Dhriti, into the act of Yoga
Sadhana. Deserting the Raga (Desires) and Dvesha (anguish), he secludes
himself from the people. He finds out a place suitable for the Yoga
Sadhana. He engages in the control of the mind and the senses; and in
contemplation upon the Sadguru's advice.
Thereafter, he follows the entire process of the Pantharaja that is

described in the sixth chapter of Dnyaneshwari, which has already been
delved into by us long time past in this work. This is a very important step.
He perfects the stage of Dhyana upon the Atman. Now, he is ready for the
Atma-jnana.
Main Stages of Pantharaja

Herein, Saint Dnyaneshwar recounts the main stages of the Pantharaja,
starting with the Asana and the Tribandhas (Moolabandha, Vodhiyana
(Uddiyana) Bandha, and Jalandhara Bandha). With that, the Prana and
the Apana mix up with each other. Then the Shat Chakras, from the Adhara
to the Ajna, are pierced. For that, the Kundalini has to awaken, and
traverse the Sushumna Nadi path.
Thereafter, when the Kundalini ascends to the Sahasradala Chakra, the

'Receptacle of Chandramrita' (Divine Nectar) tilts and the Amrita from it
Vibhakar Lele 202

pours like rains. It then spreads down through the Madhyama (Sushumna
Nadi) right into the Mooladhara Chakra, reinvigorating all the Chakras
and the Nadis on its way, with Chaitanya.
The Sadhaka has merged the Manasa and the Pranas into each other. That
mixture is offered to the Chaitanya abiding at the Auta-peetha. It means
the Laya of these Tattwas into the Chaitanya (Atman). This Yoga of the
Kundalini, and Laya of the Tattwas, is practised until perfection. When the
triune of the Mind, the Pranas, and the Kundalini, has thus unified in
harmony, the Dhyana becomes perfected and one attains to the state of the
Maha-shoonya.
Needless to say, the Sadhaka coming to this stage has already mastered
the Vairagya that is essential for this to happen; and for the Jnana of the
Atman, its Dhyana (Bhakti)1, and the Yoga2 to act in unison. The Vairagya
and these attainments continue with the Sadhaka, unabated.
By this method, the processes of Dhyana (Bhakti) and Yoga act together
with the Jnana, culminating in the attainment of the Atman. That is the
Rajayoga of Gita, in the words of Saint Dnyaneshwar. He harmonises the
three paths of Yoga, Dhyana (Bhakti), and Jnana, with the Pantharaja in
it.
Saundarya-lahari and Yoga-taravali

The subject of the Kundalini Yoga is narrated in the two compositions of
Shrimat Shankaracharya - Saundarya-lahari and Yoga-taravali. Let us
have a look at them.
1. Saundarya-lahari
This comprises of 103 Shlokas. It is dedicated to the Shri-vidya Tantra. It
aims at the worship of the Jagadamba by the Shrichakra. The first 41
Shlokas are known as the Saundarya-lahari. It discusses the topics of the
awakening of the Kundalini, and the Shat-chakra-bhedana, etc. This is the
topic of interest to us. The remaining Shlokas, 42 to 103, are known as the
Ananda-lahari. It deals with the Saguna Swaroopa of the Adi Shakti and
her Dhyana.
This composition is in the form of a Stotra. The duet of Shiva and Shakti
is its primary base. It goes by the dictum that the Brahmanda and the Pinda
are similarly created; and it includes the Sadhana of the Layayoga. The
Shakti means the Kundalini. The Shlokas, 9 and 10, of it are indicative of
the Shat-chakra-bhedana.
Vibhakar Lele 203

'Mahim mooladhare1 kamapi manipoore2 hutavaham; sthitam

svadhishtthane3 hridi4 marutamakashamupari5; manopi bhroomadhye6
sakalamapi bhittva kulapatham; sahasrare padme7 saha rahasi patya
viharasi'; and 'Sudhadharasaraishcharanayugalantarvigaliteh;
prapancham sinchanti punarapi rasamnaya sahasa; avapya svam
bhoomim bhujagamadhyushtavalayam; svamatmanam kritva svapishi
kulakunde kuharinee'; (9 and 10, SL).
According to the Saundarya-lahari, the Shakti (Kundalini) finally unites

conjugally with Shiva, her Divine consort, in the solitude of the Sahasrara-
dala-kamala. This happens after she has traversed the entire Kula Patha,
i.e., the Nadis and the Chakra system, with the central Nadi - Sushumna,
making the Laya of the entire system of Tattwas, i.e., on having merged
the Prithvi Tattwa into the Mooladhara Chakra; the Aapa Tattwa also in
it; the Agni Tattwa into the Manipura Chakra; the Vayu Tattwa into the
Hrit Chakra (Anahata Chakra); the Akasha Tattwa into the Vishuddha
Chakra above it; the Manasa Tattwa into the Ajna Chakra at the
Bhroomadhya. (9, SL).
On achieving the Laya as above, the Amrita starts flowing from the
Sahasradala Kamala. It drips through the feet of Shakti (through the
Kundalini), revitalising the entire gamut of the Shat-chakras, finally
reaching the Mooladhara Chakra. The Shakti (Kundalini) thus establishes
the entire body (Linga Deha) in the state of Yoga (Union with herself and
Shiva); and goes to sleep again, forming around herself three and half coils
of her body, in the Kula Kunda (Kanda) near the Mooladhara, for the sake
of survival of the body of the Yogin in this world. (10, SL).
The entire process of the Pantharaja, comprising of the Ascension and the
Descent of the Kundalini, along with the Shat-chakra-bhedana, the Laya
of the Pancha Tattwas, and the union of Shiva and Shakti, etc., is depicted
in these two Shlokas (9 and 10, SL). The readers may refer to the book on
Saundarya-lahari by Shrimat Vishnuteertha Maharaja for better
understanding it.
2. Yoga-taravali
Yoga-taravali has 29 Shlokas. It deals with the topic of the Kevala-
kumbhaka Vidya. It specially considers the generation of the Anahata
Nada; and the attaining of the Nirvikalpa Samadhi by Dhyana upon it. It
implies that the Sadhaka should go by the advice of the Sadguru to attain
the Layayoga. The Acharya indicates that out of the many ways of
attaining the Layayoga, the Nadanusandhana (Dhyana of the Anahata
Nada) is the one that achieves it truly. (2, YT).
Vibhakar Lele 204

Nada means Anahata Nada. By performing the Pranayama, with the

Rechaka-Pooraka-Kumbhaka, the entire Nadi-Chakra system of the body
(Linga Deha) becomes purified, giving rise to the Anahata Nada ringing
continually. It is of various kinds and the Yoga Sadhaka hears it constantly.
(3, YT).
In this connection, it is to be specifically noted that the Pranayama Kriyas

of Rechaka-Pooraka-Kumbhaka, etc., referred to herein are not the
ordinary breathing exercises that many Hathayoga Sadhakas take them to
be. On the other hand, these are the intrinsic Kriyas of entry and exit of the
subtle Prana Shakti related to the Yogic body (Linga Deha) that, in turn,
control the ordinary Kriyas (actions) like breathing, etc., of the gross body.
The subtle Pranayama is internally related to the subtle Nadis - Ida,
Pingala, Sushumna, of the Linga Deha.
These Pranayama Kriyas of Yoga-taravali correspond to the various

subtle Yajnas, related to the Prana Kriyas, as narrated in the fourth chapter
of Gita. The Acharya, too, clarifies that the said Kriyas are not the gross
bodily actions of breathing in and out, by force, or otherwise.342
From the above, it should be abundantly clear that the control of the Prana
and Apana, etc., narrated in Yoga-taravali, and the Yoga-shastra, have no
direct relation whatsoever to the gross breathing of air by the nostrils, or
otherwise. Even if one forms such an impression from the reading of the
Hathayoga treatises; and from the assertions of renowned authors on
Yoga-shastra, the facts are entirely at variance with them. Since the Yoga
commentators and teachers lack in the experience of the real Yoga-shastra,
and in the absence of a real Guru, they fail to understand what are the true
Pranayama Kriyas. This kind of misinterpretation by them leads to gross
misunderstanding of the common folks and the Sadhakas.
The Anusandhanam (Dhyana) of the Anahata Nada results in the Laya of

the Manasa of the Yoga Sadhaka, along with the Pranas, at the Vishnu-
pada (Ultimate State). The Nada is the manifestation of the Parabrahman.
Hence, it is termed as the 'Nada-purusha'.
The Saints have extolled the supreme state of the Anahata Nada in their
Abhangas and compositions. Their experiences are tallying exactly with
what the Acharya says in Yoga-taravali.
Saint Dnyaneshwar alludes to it (Dny, Ovi 12-7) when he says that the
Guru Mater sings the lullaby of the Anahata Nada to put to sleep her Yogin
babe. Saint Tukarama says that engrossed in the Anahata Nada, he has lost
Vibhakar Lele 205

consciousness of the external world; and is filled with the savoury juice of
the Brahman inside. He alludes to the inseparability of the Anahata Nada
and the Brahma-bhava. Saint Janabai, says that she was astounded to hear
the ringing bell of the Anahata Nada. Saint Nivrittinatha says that he has
obtained the sign of the Brahman in the Anahata Nada that he is hearing
continually, without break.
Pantharaja and Yoga-taravali

As seen from YT, the path of the Anahata Nada is as follows: 'Pranayama
→ Tribandha → Awakening of Kundalini → Flow of Chandramrita → Kevala
Kumbhaka → Marullaya → State of Rajayoga → Kevala Samvit Bhava →
Manonmani state → Total rooting out of the Sankalpas → Attainment of Shanti
→ Amanaska state → Gaganavashesha Samadhi → Yoga Nidra → Turiya state
→ State of Jnana'.
From the above, it can be seen that many stages of the Pantharaja and the
Nada are the same. We may even say that the Acharya has delineated the
Pantharaja in different words, at one go, in Yoga-shastra terms. It will be
useful to review certain states and stages of Yoga narrated in YT to
understand the significance of similar steps on the way of the Pantharaja,
aka Rajayoga.
Pranayama, Nada, Tribandha, etc.

The Nada manifests after the purification of the Nadi-Chakra system.343
The Acharya bows to the Nadanusandhana, saying that it is the Sadhana
to attain to the Ultimate Tattwa. By its grace, the Manasa, along with the
Pranas, attains the Laya in the Vishnu-pada.344
The Yogins prescribe the Tribandhas - Jalandhara, Uddiyana and

Moolabandha - at the three places - throat, abdomen and anus,
respectively. The Yogin who attains the mastery of this Tribandha Kriya
is not touched even by the Death.345
Description of Subtle Yogic Kriyas

The she-serpent, i.e., the Kundalini awakens due to the Tribandhas like
one shaken in deep sleep. It reorients itself towards the Atman and enters
into the mouth of the Sushumna Nadi; and starts ascending upwards. Along
with it, the Pranas, too, discarding their movements, enter into the
Sushumna Nadi. 346
The Agni in the Mooladhara Chakra is kindled and its hot flames start
rising high. Because of their heat, the Apana Vayu starts constricting; and
the Chandra Mandala overheats and the receptacle of the Amrita in it
Vibhakar Lele 206

starts tilting and outpouring. Those Yogins who drink of that flow of the
Amrita are, indeed the most blessed!347
Similarity with Pantharaja

The various signs of Yoga as above are dispersed in the description of the
Pantharaja. For example, the Tribandhas: When the Moolabandha is
applied, the Apana starts constricting upon itself. The Jalandhara Bandha
is the other Bandha. The Bandha at the place below the navel region is the
Vodhiyana (Uddiyana). (Dny, Ovis 6-199, 200, 208 and 210).
Other citations are: The Apana that was constricted, turns backwards and
pressurises the region of the Manipura Chakra. The heat of the Asana and
the Mudra results in the awakening of the Kundalini. The Kundalini sleeps
like a she-serpent, coiled three and half times around itself, with mouth
downwards. By the Vajrasana, she is awakened. Then she uncoils herself
and rises straight above the Kanda. She spreads her mouth upwards and
remains poised at the Sushumna's lower end there. Then she emits the
poison from her mouth. It is the lifegiving Amrita for the Pranas. It cools
the body. (Dny, Ovis 6-214, 215, 221, 223, 225, 227, 228, 240, 241 and
242).
The paths of the Nadis become indistinguishable and vanish. The nine-fold
differentiation of the Pranas vanishes. Only the Gandha Tanmatra
remains, which enters into the Sushumna (Madhyama) with the Shakti
(Kundalini). The receptacle of the Chandramrita tilts and the Amrita from
it pours into the mouth of the Shakti. The Kundalini drinks the Amrita.
(Dny, Ovis 6-243, 246, 249 and 259). In these and similar other words,
Saint Dnyaneshwar describes the Kriyas of the awakening of the
Kundalini and its ascension; and the drinking of the Chandramrita, etc.
The readers must have recognised the parallelism between the Pantharaja
Kriyas and those of the Layayoga of YT.
The state of the Yogins who drink the Chandramrita is described

beautifully by the Saint; and like the Acharya, he, too, says that even the
Death is afraid to touch the body of such a Yogin.
Kevala Kumbhaka Vidya

The awakening of the Kundalini destroys the consciousness about the
world at large; it stops the cycle of the births and death; and gives rise to
the perfected state of the Kevala Kumbhaka. This is the attainment of the
Kevala Kumbhaka Vidya that the Acharya extolls in YT.
Vibhakar Lele 207

He says that because of the Tribandhas and the Kriyas of the awakened
Kundalini, and its ascension, etc., the characteristic of the Pranas to flow
outwards towards the Vishayas (objects of sensory pleasures) ceases, along
with their Rechaka and Pooraka. The Pravrittis of the Chitta are totally
subjugated. This state results from the Kevala Kumbhaka; and the Vidya
(technique/practice/knowledge) that achieves this state is supreme.348
This Vidya is that of the Nadanusandhana. The Acharya praises it. He

further says that the Sadhaka who immerses into the Anahata Nada, with
an alert Chitta, and practises this Vidya for a long time, with persistence,
attains the extreme pleasure that is attendant upon the cessation of the
Vishayavati Pravritti (tendency towards sensory pleasures), on the
stoppage of the Rechaka and Pooraka states of the Pranas, together with
the wandering of the mind.349 The Kevala Kumbhaka Vidya that yields this
state is, indeed, truly great and beyond comparison!
Although the Hathayoga speaks of thousands of types of the Kumbhaka,

this Kevala Kumbhaka is the real one, in which the Rechaka and the
Pooraka of the Pranas happen most naturally. It is characterised by its
speciality that in it, one has not to forcefully control the breath; twisting
the nostrils and the mouth. Once the movements of the Pranas, inwards
and outwards, is stopped totally; and the Chitta gains the state of
equipoise; the remnant of the Pranas that flows through the Ida and the
Pingala Nadis deserts them, and enters the Gagana (space/Akasha) above
the Trikuta; and meets its Laya there only.350
Rajayoga
Once the Kundalini awakens, it consumes a major portion of the Pranas,
i.e., most of the Pranas meet their Laya into it. The remaining Pranas are
held in the Sushumna by the Kevala Kumbhaka. That Prana, too, goes
through the Pashchima Marga (patha) to the space (Akasha) of the
Vishnu-pada, i.e., the Akasha in the Brahma-randhra.351
The Kevala Kumbhaka stops the random motion of the Prana and the
Apana, and the resurgence of the natural tendencies of the senses towards
the objects of their pleasures. The Marullaya (Laya of the Maruta - Vayu)
resulting from it attains the state of nullity of the Vrittis of the Mind, the
Pranas, and the Indriyas. This Marullaya manifests in the case of a genius
who is sincere in Yogic practices. This is the Rajayoga in final stages.
The Acharya describes the signs of this Rajayoga. He says that it does not
need any efforts like: Drishti, Lakshya, Chitta-bandha (steadying the
Chitta upon something), Desha, Kala, Nirodha of the Pranas, and
Vibhakar Lele 208

Dharana-Dhyana, etc.352 The person who is in this state of the Yoga, sees
the world as dissolved into Laya. The Triputi of Drishya-Drashta-
Darshana dissipates for him. He attains the wondrous state in which there
is neither the Jagriti, nor the Sushupti; neither life, nor death. Those who
experience that state are, indeed the most blessed souls!
Discarding all the attachments (Ahankara and Mamatva) of Ajnana, the

Yogin who steadies into the Rajayoga drowns into the Light of Jnana
(Jnana-prakasha) that is the Kevala Samvit (Jnapti - the state of just
existence, being, without any worldly connotations).353
That is the pinnacle of the Rajayoga, both as per the Acharya and Saint
Dnyaneshwar. This is the supreme state of the Kundalini in its ascension.
Its travel after the drinking of the Chandramrita has been seen by us from
some of the above Shlokas of YT.
Poorva and Pashchima Marga and Yoga Chakras

From the Layayoga path delineated by the Acharya herein-above, we can
notice some of the Pantharaja signs. In the term, Prati-cheena Pantha,
used in YT, we see parallelism in Dny, Ovi 6-159, wherein Saint
Dnyaneshwar says that this path starts from the Poorva Marga and ends
in arriving upon the Pashchima Marga. The Yogins say that there are two
orders of the Chakras: the Poorva Marga and the Pashchima Marga. But
there is no concurrence in their opinions upon this matter.
1. One of the opinions is that from the Vishuddha Chakra, in region of the
throat, two branches form. They are the Poorva and the Pashchima
Margas. The Pashchima Marga goes from backside of the neck directly to
the Ajna Chakra. The Poorva Marga goes upwards in the direction of the
mouth. There are the Chakras- Shrihata, Golhata, and Auta-peetha, etc.,
upon it. It also ends up at the Ajna Chakra.
2. According to Shri Baba Maharaja Arvikar, the two Margas, Poorva and
Pashchima, bifurcate after the Vishuddha Chakra. Those who desire the
Sahaja state take to the Pashchima Marga; and those who desire the
Moksha, or the heavenly stay, take up the Poorva Marga. As per him, the
Poorva Marga is like this: 'Adhara Chakra → Svadhishtthana → Manipura
→ Anahata Chakra → Vishuddha → Ajna → Sahasradala'. The Pashchima
Marga is: 'Adhara Chakra → Svadhishtthana → Manipura → Anahata
Chakra → Vishuddha Chakra → Trikuta → Shrihata → Golhata → Auta-
peetha → Bhramara-gumpha → Chaitanya Chakra → Brahmarandhra'. (Ref.
Divyamritadhara by him.).
Vibhakar Lele 209

3. Another opinion is that the Chakras from the Mooladhara to the

Anahata Chakra is the Poorva Marga and the Chakras there onwards to
the Ajna Chakra is the Pashchima Marga.
We have already discussed our views on this matter earlier in this work;
and in their context, both the above opinions appear to be untenable,
especially in view of the description in Dnyaneshwari and the Abhangas
of Saint Dnyaneshwar, taken together.
It is not necessary to presume that there are two different paths as the
Poorva Marga and the Pashchima Marga. The Saint states clearly that
starting from the Poorva Marga, one comes to the Pashchima Marga. That
shows that two parts of the common Yogic Path are designated as the
Poorva and the Pashchima Marga, (Dny, Ovi 159), one after the other; the
former - the Poorva Marga, and the latter - the Pashchima Marga. In other
words, the two parts of the Yogic Path (Sushumna Marga), called the
Poorva and the Uttara, are these Poorva and Pashchima Margas,
respectively.
Important Note
Based upon this author's experiences, the following comments are given
upon this matter of great interest to the Yogins. It is seen that the progressed
Sadhakas get certain experiences of divine sights, clairaudience,
fragrances, and tastes, etc., which are attributed to the respective senses of
eyes, ears, nose, and tongue, etc., Hence, some Yogins imagined their
respective regions of mouth, tongue, ears, and eyes, etc., to be the Chakras
like Shrihata, Golhata, and Auta-peetha, etc.; and put forth the view that
there are two different Yogic paths, as above.
According to some Yogins, the paths of the Ida and the Pingala Nadis are
shown as from the Mooladhara to the Ajna Chakra; and further from the
Ajna Chakra to the left and the right nostrils. Its purpose is to show the
relationship of breathing in and out to the Pranas' movements. We have
already seen elsewhere that there is no direct correspondence between the
breathing in and out of air, a gross Kriya, and the flowing in and out of the
Pranas into the Linga Deha, a subtle Kriya. Their relation is limited to the
action of the Kriyas in the Linga Deha, as they affect the state and the
Kriyas of the Gross body (Sthoola Deha). That is, in fact, the limitation to
the relation between the Ida and the Pingala Nadis and the breathing in
and out of air through the nostrils.
The idea about bifurcation of the Yogic Path from the Vishuddha Chakra
might have been induced by the physiology of the nerve systems. The
Vibhakar Lele 210

afferent and the efferent nerve systems enter into the cephalic cavity from
the region of neck upwards (approximating the throat region of the
Vishuddha Chakra). The spinal cord attaches to the medulla oblangata at
the end of the cervical vertebrae.
The spinal cord through the nerves keeps connected to the various sensory
centres of the gross body. They ultimately connect through a very complex
network of nerves to the cerebellum and the cerebral cortex. This system
includes the sensory centres of the Pancha Vishayas, viz., Darshana
(sight), Gandha (smell), Shravana (hearing), Sparsha (touch) and Rasana
(taste), and their individual nerve complexes. Also, it all incorporates the
connections to the various physiological systems of the body. The corpus
callosum, connecting the two hemispheres of the brain, is also actively
involved in this complex network of nerves.
The regions of the Sthoola Deha (gross physical body) are related to the
centres of the Sookshma Deha (Linga Deha). Therefore, some Yogins
started imagining the various body organs as the sensory Indriyas for the
Yogic experiences, and the physical nerve centres and system. This
supposed concurrence between the two separate systems, i.e., the physical
body and the Linga Deha (Sookshma Deha) has given rise to false ideas
about the Yogic Nadis and the Chakras as being the physical systems of
nerves, etc. The lesser and bookish pundits who comment upon the Yoga
Shastra, without requisite practical experience of Yoga, have latched on to
this erroneous understanding of the Yogic systems.
This all resulted in the Yogins' experiences, divine, though appearing

sensory, getting read in the context of the physical senses, like ears, eyes,
etc., as the respective places of various Chakras like Shrihata, and
Golhata, etc.
In fact, the Nadis like the Sushumna and the Chakras, etc., are in the
Sookshma Deha; and their locations are not within the Sthoola Deha
(physical body) as many suppose that to be. Even then, the search by the
inexperienced persons started to link them to specific
areas/regions/senses/nerves, etc., of the physical body, and the related
areas of the nervous system, and the cerebellum and the cerebral
hemispheres, etc. The ideas like there being two paths bifurcating from the
Vishuddha Chakra onwards appear to be the result thereof.
Really speaking, though the places in the Sookshma Deha and the Sthoola
Deha (Gross physical body) are different in the time and space (Kala and
Desha), there is a system in vogue to refer to the Yogic Chakras and Nadis,
Vibhakar Lele 211

etc., with reference to the physical body. This is just to give a very crude
idea of their locations, and has no relation whatsoever to the physical body.
The ignorant authors and Yoga Sadhakas do not understand this vital link
to the knowledge of Yoga Shastra. That is the main reason behind the
erroneous and confusing opinions about the existence of the Poorva and
Pashchima Margas, the locations of the Nadis and Chakras, and their
identification with the physical parts of the body, etc.
Like other experiences of the physical body, the Yogic experiences also
keep a tentative correspondence with the nervous system; and are based
upon the relative actions and reactions, and stimuli, etc. Yet their ultimate
nature is unified. For the ordinary experiences of the physical body, the
nervous system, along with the brain, etc., are required. Similarly, for the
extrasensory perception and the experiences of esoteric dimensions, the
functional participation of the entire Sookshma Deha, and its different
constituents, is required. Their unification is known by the Yogic term
'Sahasradala-padma'. It has to be remembered that there is a vast
difference between the Yogic experiences of the extra-sensory nature; and
the ordinary experiences through the common sensory organs of the
physical body.
The Yogins attempt to understand and synthesise the expressions of the

Chetana in its variegated forms by giving analogy of the ordinary senses
and the physical bodily parts, to the Yogic Linga Deha constituents.
(Shakha-chandra-nyaya). Also, the various Yogic experiences are actually
translated into the region of the Nama and Roopa (Names and Forms), i.e.,
in sensory terms. They manifest in the various Chakras and Nadis, yet get
sensed in the Indriyas like that of hearing, sight, and smell, etc., in terms
of colours, sounds, lights, and Bhavas, etc. This is the common experience
of all Sadhakas and Siddhas, Bhaktas and others. The depiction of the
Chakras and Nadis, etc., in pictures, as shown in many books on Yoga, are
not what the same actually are and experienced by the Sadhakas.
Back to Margas
Resuming the discussion on the Poorva and the Pashchima Margas, we
may safely say that the Poorva Marga is the Sushumna path from the
Adhara Chakra (Mooladhara/Kanda) to the Ajna Chakra; and the
Pashchima Marga is the later part of the Sushumna Nadi, from there
onwards, from the Trikuta to the Brahma-randhra. This interpretation is
sufficient to explain all the Kriyas of the Kundalini Yoga; and there is no
need to link up the explanation to the nervous system, etc., as done by
other authors.
Vibhakar Lele 212

The Acharya uses the term 'Prateecheenapathena' in Shloka 13, YT. One
of its meanings is: the latter, or the subsequent. It will mean that the
'Prateecheenapatha' is the later: after the Poorva Marga. We have already
seen elsewhere in this work about the attainment on this path of the various
states of the Muktis, viz., Saroopata, etc., and Jeevanmukti. We had then
taken into account the order of the Chakra and Nadi system as per Shrimat
Swami Vishnuteertha Maharaja. Readers may refer to it for recapitulating
the subject. With this final word, let us stop playing this game of the
Poorva and Pashchima Margas.
Nada-brahman
Saint Dnyaneshwar, after describing the Kaya Siddhi (body magnificent)
of the Yogin in Dny, Ovi 6-268, says that discarding the Siddhis attendant
to that state, he forges ahead upon the Path. He pays regards to the Nada-
purusha in Dny, Ovis 6-272 to 274, by saying that when the Kundalini
enters the region of the Hridaya (Adhyatmika Hridaya), the Anahata Nada
starts ringing.
In the subsequent Ovis, Dny 6-276, 278 and 279, he describes the Nada-
brahman, being in the form of the Pranava; and says that when the Akasha
(Chidakasha) reverberates with the sound of the Anahata Nada, the Yogin
reaches the Brahma-randhra soon without any efforts, i.e., attains to the
Brahman.
Layayoga and Manonmani State

In Dny, Ovis 6-280, 281, 290 and 291, the Laya of the Pranas is clearly
depicted. The Ovis, Dny 6-298 to 300, and 302 to 306, Saint Dnyaneshwar
describes the stages by which the Laya Yoga is fully attained. In the Ovis,
Dny 6-310, 313 and 315, he describes the experience of the Nada-
brahman, too, merging unto the Absolute State. That state is further
amplified in Dny, Ovis 6-320, and others. All the details of this have been
deliberated upon by us while on the subject of the Pantharaja, from the
sixth chapter of Dnyaneshwari, including the state of Turiya and Unmani.
We see in YT the anxiety of the Acharya about attaining that state. He says
that he wishes to attain that state of the Manonmani in which the eyes do
not blink , i.e., see; the Rechaka and Pooraka of the Vayus are absent , i.e.,
the Pranas are in the state of the Kevala Kumbhaka; the Mind becomes
devoid of the Sankalpa-Vikalpas (desires) and is in the Unmana state; and
in which the Maha-yogin has attained full control of the Indriyas forever,
his Chitta, Indriya Kriyas, and breathing having all become steady like a
lamp kept in a place where wind is not blowing.354
Vibhakar Lele 213

Amanaska Samadhi
The Acharya takes this subject of the Unmani and Turiya to its culmination
of Maha-samadhi, through the various states of Samadhi like Unmani,
Manonmani, Amanaska, Sahajamanaska, Gaganavashesha, and Turyaga,
etc. He says that to attain these states, one should become unattached to
the Samsara. The Sankalpas and the Vikalpas should be uprooted. This
should be done tirelessly. One should not keep hope for pleasures alive.
This would happen definitely, though gradually; and the Chitta attains
poise. In this manner, the breathing process and the Pranas stabilise; and
abate. The body steadies. The eyes become half-closed like the flowering
lotus. These are the signs that the Yogin has attained the Amanaska
Samadhi, which is rare.355
Sahajamanaska and Yoga-nidra

For the Yogins who attain to the state of the Sahajamanaska, the bondages
of Aham and Mamatva (Ahankara oriented state) do not extend. It is where
the mind cannot reach. They further attain the state of the Gaganavashesha
Samadhi in which the Pranas (Maruta) are annulled; and are devoid of the
Vritti of Gamanagamana (flowing in and out of body).356
The Acharya says with anxiety that: 'When would I be bestowed with that
Sahajamanaska state of Samadhi where the Vrittis of the mind, along with
those of the Indriyas, are annulled; where one is in constant union with the
Paramatman; which is beyond all the Bhavas, Vrittis, Gatis, and
ideas/thinking?'
Turiya Sleep and Bed of Avyakta

The Samskaras of the Sanchita Karma of the Yogin are destroyed who has
attained the extreme Alambana of the Vrittis turned inwards to the Atman;
and is stabilised in the Atmanatma-viveka. It results in the Yoga-nidra in
which there is total lack of laziness, and sluggishness. The Yogin behaves
like asleep even when remaining in the Samsara. This is Yoga-nidra that
is the result of uprooting the Sankalpa-Vikalpas; and total annihilation of
the bondages to Karmas. This benevolent state of Yoga-nidra appears
upon perfection of the Yoga Sadhana.
The Acharya muses: 'O friend! When will I enter into that state of Turiya
in which one gets to rest upon the attractive bed at the most peaceful place,
beyond the triad of the Jagriti-Svapna-Sushupti, united with the Samvit
Swaroopa of the Atman? When will I get to enjoy that state, which is
indescribable by words - the Nirvikalpa state of perennial Yoga-nidra?'357
Vibhakar Lele 214

The bed of the Turiya Nidra (sleep) which the Acharya so much longs for
is alluded to in the Abhangas of the Saints many a time. Saint
Dnyaneshwar, in Dny, Ovi 12-5, says that the Guru Mater puts the Yogin
child to sleep upon the bed in the Hridayakasha (space in the Adhyatmika
Hridaya). Saint Meerabai, too refers to it when she says that I will lie down
upon the bed of my beloved (Lord Shri Krishna) and play with Him the
Rasa Lila.
Saint Muktabai also alludes to that bed in the same sense by saying that it
is the resting place of the Nirguna upon the bed of the Saguna. (Abhanga,
32). While speaking to Changadeva, her disciple, she says that: 'O child!
Go to sleep and be carefree where there is neither the Saguna, nor the
Nirguna.' That cradle is strung at the Lotus of the Heart (Hridaya Kamala,
Adhyatmika Hridaya); and she is singing lullabies to put the child to sleep.
(Abhanga, 7). She says in another Abhanga (11) that the cradle is
Avinasha, woven with the Avyakta; where the Emperor Yogin is resting.
In yet another Abhanga, she says that in the sphere of the Brahmanda
(Brahmanda-golaka), the Avadhoota (Yogin of stainless merit) is resting
at ease in the palanquin of Pavana (Vayu Tattwa). (Abhanga 12).
Abhanga, 8: In this noteworthy Abhanga, she reveals of the ultimate state

of the Yogin. She says that the cradle is strung to the branch beyond the
Gunas. The son of Muktabai is lying in it in peace. She is clapping to the
tune of the Anahata Nada to him to put him to sleep. She asks him to enjoy
the Unmani - the goal of Yoga - that is neither the state of sleep, nor the
one of being awake. On enlightening the mind about the Atman, she has
woven the cradle by the thread of the Pavana (Vayu). The breath of the
Pranas that flows through the Linga Deha twenty-one thousand times, a
day, has been steadied at the (Third) 'Eye' - at the Prathama Shoonya. She
asks her son (Changadeva) that he should sleep there, beyond sleep
(Nidra) and awakening (Jagriti).
This Abhanga will give the readers an idea of the 'Turiya Bed' of the
Acharya; or the 'Cradle' of Muktabai. We have seen Saint Namadeva refer
to the Bheema-mudra while describing the Sanjeevani Samadhi process of
Saint Dnyaneshwar. Its signs can be seen in the reference to the Third Eye
and the twenty-one thousand 'Breaths'; and the 'state of sleep' beyond the
states of sleep and awakening, in the above cited Abhanga of Muktabai.
Final Yogic State of Manolaya

The Acharya says later on that the Paramatma Soorya (Paramatman as
the Sun/Chit) has arisen; and the darkness of Avidya is now dispelled with
its rise. He tells the illuminati that the Emperor Yogin who sees with his
Vibhakar Lele 215

unblemished vision in the light of that Sun cannot see this world, though
it is there alright. What a great wonder that is, he says.358
He further says that: 'I am practising this Yoga Sadhana here in the cavern
of this Shri Shailam mountains. When would I be able to attain that
supreme state of the Samadhi of the Laya of the mind (Manolaya)?'
Desiring to be eternally lost in that Samadhi, he asks: 'When would my

limbs become covered by the creepers? When will the birds build their
nests in my ears, gathering small sticks together? When would I truly attain
that state of Samadhi, so eternal and so alluring?'359
Shrimat Shankaracharya is practising the Sadhana for attaining to the state

of Yoga-nidra. For that, he has selected the panoramic place of the Shri
Shailam mountains where there is the beautiful temple of Lord
Mallikarjuna Shiva. It is the place where the great epic drama -
Kiratarjuneeyam, of Sanskrit poet - Bharavi, was enacted between Lord
Shiva and Arjuna.
This author has seen that place, in the vicinity of the river Patalaganga,
near Shri Shailam Mountain ranges. It is exactly as described by Saint
Dnyaneshwar in the sixth chapter of Dnyaneshwari as the most desirable
place for Yoga Sadhana. What we may say is that how would the Sadhana
of a great Yogin, the Acharya, not be fulfilled there! It has to fruition,
certainly!
Nirvikalpa Samadhi
In his parting words, the Acharya says that: 'Let my mind wander
anywhere! Let it be engrossed in the thinking of the erudite scholars and
pundits, the illuminati, or in the futile talk of the dunces; whether the
opinions of the righteous persons attract me, or I am enjoying the
Nirvikalpa Samadhi; whether I am enticed by the damsels, having big eyes
like the black dots on the skins of the black antlers; or I am waylaid by the
youthful sirens, having breasts like tall domes! These distractions of the
mind can never touch me - The All-pervading Magnificent (Vibhu)
Atman!'360
The greats like Saint Dnyaneshwar and the Acharya, are true blue Yogins,
who enjoy this state, as described in Dny, Ovis 6-320 to 322, in the
following words: 'It is the beauty of the Unmani; the youth of the Turiya
states! It is the end of the world; the solitude of the Moksha, where the
Origin and the End of the Creation have dissipated! It is at the beginning
Vibhakar Lele 216

of the Being; the fruit of the Yoga Tree; the singular Chaitanya of Ananda
(Bliss)!'
Dnyaneshwar's Abhanga on Anahata Nada

We have looked into the subject of attainment of the Layayoga by
Nadanusandhana from Yoga-taravali of Shrimat Shankaracharya. In
concluding the topic, let us have a look into one of the best Abhangas of
Saint Dnyaneshwar on the Anahata Nada, to clear our ideas of the matter;
and to remove any confusion that may have arisen from YT and other
interpretations about the origin of the Anahata Nada.
Abhanga, 1020: The Saint says that: 'In the vast Ocean of Existence
(world), this play of beating the wooden sticks together to produce a
sonorous sound, and dancing to its beat, is set up. Which are these wooden
sticks that beat upon one another? Are these the Prana and the Apana?
This stick of Manasa-Pavana (Mind and Pavana - Vayu) is beating one
upon the other; and it is giving rise to the roar of the Anahata Nada. The
Gopalas - friends of Lord Krishna - like this play so much! Their every
dancing step is producing this sound of the Anahata Nada. In this play of
the Mind and the Pavana (Vayu), only the Gopalas are the experts. They
only can catch the 'Soham', by letting go of the 'Aham'.'
'In this body measuring three and half cubits, only the rare one - the
Mahayogin, knows the secret of how to play it - the Layayoga of the
Kundalini - in a sonorous manner, beating to its tune. He understands well
which that wooden stick beating at the crown of the head is! He knows
how the only one stick of the Mind and Pavana is producing this Anahata
sound in the Gagana (Akasha); and how that sound manifests at the
Brahma-randhra. By the Grace of Lord Vitthal this play of the Anahata
Nada goes on endlessly, beating to the high tunes. It is in full swing
between Krishna and the Gopala.'
Pantharaja - Remaining Details

Before turning back to the subject of the Kramayoga, let us tie up some
important ends about the Pantharaja. One of them is in the Bhagavata of
Saint Ekanatha. He was the only one who met Saint Dnyaneshwar in his
Samadhi place personally; and researched the origin of Dnyaneshwari. His
take upon Yoga-shastra is very important for us. We will go into it to
understand the processes of the Pantharaja in its proper perspective.
Vibhakar Lele 217

Saint Ekanatha's Chakras' Order

He gives the order of the Chakras as follows:
1. Adhara Chakra - Place of the Para Vacha; Place of Sookshma Nada +
Sookshma Pranas + Sookshma pulsations of Mind.
2. Svadhishtthana Chakra - Place of Pashyanti Vacha + Pranas: The
Pranas differentiate in the Pancha-pranas and the Upa-pranas - (five
secondary Pranas: Devadatta, Dhananjaya, etc.,) - here.
3. Manipura Chakra - the Jeeva and the Mind unite here.
4. Anahata Chakra - Place of Madhyama Vacha: subdued state of Mind.
5. Vishuddha Chakra - Place of uniting of the Para-Pashyanti-Madhyama
Vachas: Vaikhari Vacha arises from here.
6. Ajna Chakra - Located between the eyebrows. This is the place of the
Hamsa. The Vachas cannot reach there. Place of attaining the Riddhis and
the Siddhis.
After the above six Chakras, Saint Ekanatha indicates the order of
subsequent Chakras to be Auta-peetha, Golhata, Bhramara-gumpha, and
Sahasradala. [Ekanathi Bhagavata (EK-Bh), Ovis 12-300 to 352].
The order of the Chakras and other places/states as per (EK-Bh, Ovis 14-
410 to 453) is as follows: '(State of Trigunas) → Shatchakras - Ajna Chakra →
Kakimukha → Trikuta → Auta-peetha → Golhata → Seventeenth Kala (origin of
(State beyond the three Gunas) → Bhramara-gumpha
Anahata Siddhi) (Place of uniting of the Jeeva and
Shiva/Shiva and Shakti)
→ Sahasradala-kamala → Parabrahman'. He clearly
indicates that the Para-brahman is after the Sahasradala Kamala.
The Path of Yoga processes is given in EK-Bh, Ovis 250 to 268, as follows:
'Vairagya - Viveka → Yama-Niyamas → Asana → Mudra (at the Mooladhara)
→ Apana rising upwards in the Mooladhara and the Svadhishtthana Chakras
+ Downward flowing of the Prana in the Vishuddha, Anahata, and Manipura
Chakras + Prana and Apana becoming equipotential at the Manipura Chakra
→ Samarasya of Prana and Apana → 1. Purification of the Pinda Deha + 2.
Purification of the Brahmanda Deha (Sookshma-Karana-Maha-karana Deha purification) + 3.
Destroying the Kafa and Pitta Doshas + 4. Purification of Nadis → Total
destroying of the Sanchita Karmas (by the Samarasya of the Prana-Apana) → Diseases +
great obstacles in the path + Vikalpas + manifestation of the Siddhis'.
When the Sadhaka attains stability of the Chitta and the mind, in spite of
the above-said manifestation of diseases, etc., the process goes on as
follows: 'Prana and Apana are equalised → The Shat-chakras disappear →
Awakening of the Kundalini → Entry of Kundalini into the Sushumna with the
Prana and Apana → Their Transit beyond the Shat-chakras onto the steep
upward incline (Maha-ghata) of Pashchima Marga → Brahma-randhra'.
Vibhakar Lele 218

The result of this traverse of the Kundalini is as follows: 'Annihilation of

(Diseases , etc., + Vikalpa + great obstacles) → Opening of the Kakimukha
(region of the Brahma-randhra) → Raining of the Amrita from the Sahasradala
Chakra (flowing of the Chandramrita) → Kundalini drinks the Amrita →
Kundalini emits the poison (rejuvenates the Indriyas) → manifestation of the
Divine body (Divya Deha) → Making Pavana (Vayu Tattwa) as Kundalini's
next step → Transit of Kundalini through the Akasha (The Kundalini, along
with the Pranas, which has been in the Sushumna Nadi transits the Chidakasha
above the Ajna Chakra. It is called Khechari when this happens.)'.
The Path is summarised as follows by Saint Ekanatha: 'Ajna Chakra →

Kakimukha → Auta-peetha → Golhata → Bhramara-gumpha → Shiva-Shakti-
Samarasya (Peetha of the Soham-Hamsa) → Paramatman (Sadguru)'.
The Kakimukha referred to in the above description is located as follows:

'Obstacle of the 'M'kara → Entry into the Amatra (Ardha-matra) → way of the
Ardhendu after the Ajna Chakra → Kakimukha'.
Synthesis of Yoga and Bhakti by Saint Ekanatha

Saint Ekanatha describes the Dhyanayoga in the fourteenth chapter of his
Bhagavata. It is his commentary upon Lord Shri Krishna's directions on
practising the Yoga wherein He describes the Asana.361 It is similar to its
Gita equivalent in its sixth chapter ('Samam kaya shirogreeva …..'). In
fact, Saint Ekanatha describes the subject of Yoga all throughout this
chapter (14th, EK-Bh).
Saint Ekanatha clearly says that the Lord has prescribed centring of the
sight (Drishti) upon the Nasagra, i.e., the Agni/Ajna Chakra. This proves
the gross mistake of the so-called great Yogin authors and other ignorant
of Yoga exponents in interpreting it as the tip of the nose! The true Yogins
will never ascribe to this mistake.
The method of the Asana as per the Saint is as follows: The seat should be
arranged with the Darbhas - (a kind of grass sacred to the Vedics) - at the
bottom. On it should be arranged a cotton cloth, woollen cloth, and leather
skin, in that order. The spinal column should be kept straight up, sitting in
the posture of Vajrasana/Kamalasana/Sahajasana. Then one should
practice the Bandhas like Mooladhara and Mudras, etc.
One should practise the Yoga diligently and with perseverance, like an ant
climbing up a mountain to reach its peak; and attain the perfection in
Pranayama. The differentiation between the Prana and the Apana is
destroyed as a result of the Pranayama. The petals of the Chakras
(different elements of the Chakras) are unified by that process. This is
Vibhakar Lele 219

similar to, though somewhat different from, the description in the sixth
chapter of Dnyaneshwari.
Saint Ekanatha says the Chakras disappear after the Prana and the Apana
are equalised (Samya-dasha). But Saint Dnyaneshwar indicates that the
process takes place only after the awakening of the Kundalini and its
positioning for ascension. Saint Ekanatha says that the awakening of the
Kundalini takes place later, after the Chakras disappear.
However, the way Saint Dnyaneshwar describes the process of Prana and
the Apana equalising and the Kundalini awakening, the order is not very
clear as to this process. But it appears safe to say that the Chakras do not
disappear until the Kundalini assimilates the Tattwas of the Chakras in it,
on the way to the Laya.
That appears to be so, because, the Chakras comprise of the Tattwas, and
the Nada, Bindu, Kala and Jyoti, which have to be assimilated in the
Kundalini, for their ultimate Laya, before the Chakras and the Nadis will
disappear, because of the assimilation of their constituents into the
Kundalini. This matter needs to be pondered upon for better understanding
of the Laya process.
The Pranayama is of two types: 1. The Sagarbha Pranayama, practised

with chanting of OM; and 2. The Agarbha Pranayama, coupled with the
Saguna Dhyana. It results in the Pranas transforming into the Pranava.
Gradually, the mediation upon the Onkara is also lost. The origin, or the
root of the letters/syllables is the Pranava. With its help, the Shat Chakras
can be transcended (pierced/conquered).
With the help of the Kundalini, and Vairagya, the Yogin transcends past
the Kakimukha to attain the Trikuta. One attains the Seventeenth Kala by
transcending the Auta-peetha and the Golhata Chakras. The Anahata
Nada manifests. The triad of the Gunas disappears when one attains to the
Sahasradala Chakra. In the Bhramara-gumpha, the Jeeva and the Shiva/
the Shiva and the Shakti, unite with each other. With the help of the Saguna
Dhyana, one also attains the state of the Nirguna. The Triputi disappears.
Saint Ekanatha says that this Sadhana is the real Bhakti; and also, it is the real
Yoga. (EK-Bh, Ovis 14-398 to 542). The Path from the Mooladhara
Chakra to the Brahma-randhra is the ascension of the Jeeva to the state of
the Shiva. (EK-Bh, Ovis 15-130 to 136). It is, in other words, the
Pantharaja of Saint Dnyaneshwar. Its many specialities have been
disclosed by Saint Ekanatha in his Bhagavata. Therefore, it is regarded as
Vibhakar Lele 220

complementary to Dnyaneshwari, revealing and covering up details

implicit in the later.
However, for a better understanding of the entire process, its careful

examination vis-à-vis the details of the Pantharaja in Dnyaneshwari is
required to be done by the students.
The Varakaris speak of Saint Ekanatha as an Avatara of Saint

Dnyaneshwar; just as they speak of Saint Tukarama, as an Avatara of
Saint Namadeva.
Saint Ekanatha, thus, unifies the streams of Bhakti and Yoga (Bhaktiyoga
and Dhyanayoga). As his Bhagavata is complementary to Dnyaneshwari,
it is of prime importance to decipher many hidden secrets of the latter.
It is suggested that the readers read his Bhagavata in original, though it

has 18798 Ovis, almost double those of Dnyaneshwari, to get a thorough
grip and understanding of the entire gamut of - Yoga, Karma, Jnana, and
Bhakti - paths. Saint Ekanatha's Bhagavata is definitely invaluable to the
genuine student of Yoga-Jnana-Bhakti-Karma Paths!
Last Stage of Rajayoga

Let us now turn back to Dnyaneshwari to see the progress of the
Karmayogin, mounted upon the 'Steed of Rajayoga'. That will conclude
the Kramayoga, aka Rajayoga review. No need to say again that this is the
unique Yoga of Gita, most singular, and its heart.
Annihilation of Ahankara
The Rajayogin, holding the blade of Dhyana, strikes at the enemies
standing in his way. The Ahankara of the Deha ('I am this body') is one
great enemy which does not allow anyone to escape it, even after the body
falls dead. It makes one to take rebirth; and keeps one bound to shackles
of the bony cage, tormenting the Jeeva. Its citadel is the body. The Yogin
removes it.
Destroying Arrogance and Desires

Another powerful foe is the mighty desires. When it sees the objects of
pleasure, its strength increases four-fold. The world is driving to its death
fast because of desires. But this emperor of Vishayas (desires and objects
of longing) cannot stand against the blade of Dhyana. When these two
enemies are vanquished, the third enemy – arrogance - comes forward to
torment the Yogin. That, too, is vanquished by the sword of Dhyana.
Vibhakar Lele 221

Krodha and Parigraha

Next mighty foe is anger and anguish (Krodha). However, when the Yogin
kills the foe of desires, this foe, too, is destroyed. Similarly, the Yogin
destroys the enemy of Parigraha - (hoarding of things for future
enjoyment, etc.; antonym of Tyaga - renunciation)) - which even binds the
persons who claim to have renounced everything.
Reaching Destination
The Rajayogin, who has conquered all the foes and is victorious in this
battle of Yoga, is venerated by the various kings of the Kaivalya state, like
Amanitva, etc. They become a part of his family. The states of Jagriti,
Svapna and Sushupti become his maids. Viveka walks in front of him. The
seven states of Jnana (ref. Yogavasishttha) stand before him. The Riddhis
and Siddhis appear before him.
He has now reached nearest to the Kingdom of Unity with the Brahman.
He has transcended even the state of Samya, by forging ahead of the
Dwaita. When this state is attained by him, there is none else surrounding
him; he is the one and the only one everywhere. His Steed of Rajayoga has
now reached its goal.
End of Sadhana
When he sees himself in this state, he unharnesses the armour; sheaths the
sword of Dhyana; and stops the stance of attacking. They have no more
use for him. Thus, when the Rajayogin arrives at the stage nearest to the
Brahman, he stops the practise of Yoga, knowing that now he will
experience the Sakshatkara of the Atman. He now braces himself for that
supreme experience.
State of Shanti
The Yogin is now due to become the Brahman. He has reached the state
of beatitude; and there is little, if any, difference in that state of Shanti
(beatitude) and the state of being the Brahman. He, no doubt, becomes the
Brahman without further delay. He, then, enjoys the Bliss of the Atman.
He sees the Atman everywhere. The states of Jagriti-Svapna-Sushupti
dissolve into the Avyakta; and as the Yogin merges into the Atman, the
Avyakta, too, dissolves into the Sakshatkara of the Atman.
This is the state in which he becomes endowed with the state of Bhakti,
that is unique. It is the supreme Bhakti, beyond the three kinds of - Arta,
Artharthi, and Jijnasu, - Bhakti. It is being the Brahman/Ishwara himself.
This is known as the Sahaja state. It is the true state of Bhakti. The Bhakta
Vibhakar Lele 222

- aka the Yogin - enters unto the Lord/Brahman. (18-55, Gita). This is the
fruition of the Kramayoga, aka, Rajayoga.
This state is called the Svasamvitti, i.e., the Jnana of the Atman by the
Jnanins. The Shaivas call it Shakti. It is known as the Parama Bhakti, or
Para Bhakti. It was preached by the Lord as the best Sadhana to Lord
Brahmadeva at the beginning of the Kalpa (Time and Space). The
Kramayogin attains it thus, travelling upon the prescribed path of
Kramayoga. The Bhakta, having attained it, understands that the
Ishwara/Brahman is everywhere.
About that state, Saint Dnyaneshwar, too, says like the Acharya that in
doing anything, enjoying anything, or even thinking about anything, even
the sensory objects, he remains attuned to the self; and that enjoyment does
not affect his State of Bliss of the Atman. He is verily the Atman, while
living in this world, also. (Ref. 'Vicharatu matiresha nirvikalpe samadhau;
kuchakalashayuge va krishnasarekshananam; chaturjadamate va
sajjananam mate va; matikritagunadosha mam vibhum na sprishanti'; (29,
YT).
This is the state of the Ananya Bhakti that Gita extolls so much, that the
Kramayogin has attained. What remains to remind him from time to time
about his state of Adwaita is the Jnapti, i.e., the consciousness of the
Jnana, i.e., the Adwaita state, without the duality between the Jnata and
the Jneya. One who attains this state of Jnapti knows that he is the Ishwara
himself; i.e., he is united with Him, without the consciousness of the
duality between him and the Ishwara. That is the take of Saint
Dnyaneshwar upon this supreme state of the Jeevanmukta. (Dny, Ovi 18-
1204).
He knows that the Atman, i.e., himself is beyond the states of the Dwaita
and the Adwaita. This is the state in which he has fully assimilated the
Sakshatkara of the Atman/Brahman. The consciousness even of being
beyond the Dwaita and the Adwaita does not taint his state; he remains
free of it. It is like the salt dissolving into water. It does not retain its
identity. Likewise, the Kramayogin loses his separate identity, merging
into the Parabrahman.
Conclusion of Kramayoga
The Kramayogin reaches and abides into the region beyond that of 'Asti-
Nasti', (It is neither this, nor that!), i.e., beyond where the Vedas take one.
Saint Dnyaneshwar has described this state in one of his Abhangas as: 'The
Ishwara/Lord does neither have consciousness of self, nor its absence!'
Vibhakar Lele 223

That state is, truly speaking indescribable. It has to be experienced. That

is all!
After the Laya of the 'Asti-Nasti' state, what remains is the Atman Pure and
Pristine! It is like subtracting one from itself, the remnant being a big Zero!
Camphor burns away; and the flame/fire extinguishes with its destruction,
leaving nothing behind. It is like that. To that state, even the terms like
Brahman, Atman, or Ishwara, do not apply. Keeping mum also does not
describe that state well.
That is why Gita says about the state of one who has had the Sakshatkara
of the Atman in these words: 'Ashcharyavat pashyati kashchidena,
ashcharyavadvadati tathaiva chanyah; ashcharyavat chainamanyah
shrunoti, shrutvapyenam veda na chaiva kashcit'; (2-29, Gita). We have
already seen the connotation of this Gita Shloka, in another context of
experience of the Atman, i.e., Atma Sakshatkara, which is at variance with
the common interpretation of some of the masters.
The wonder at perceiving the Atman vanishes into itself. It is the result of
savouring this sweet fruit of the Kramayoga. He attains himself to the
Purest and the most Pristine state of the Atman! Saint Dnyaneshwar puts
these words about his state, on behalf of Lord Shri Krishna: 'O Arjuna! He
becomes the Yogin Emperor, by giving himself to me, whose crown has
Me as the Jewel bedecking it, the Jewel of the Chit!'
True Sadhana of Gita

It is clear that the unique and singular Sadhana Gita has prescribed for
the common man is the Kramayoga, as above, aka Pantharaja as it is
named in the sixth chapter of Dnyaneshwari. It is the true Rajayoga, and
the one and only one Sadhana of Gita. In the sixth chapter of
Dnyaneshwari, Saint Dnyaneshwar has described its aspects of Asana,
Pranayama, and Kundalini awakening and ascension, etc., in details.
In its eighteenth chapter, we find him describing it as the essence of the
Sadhana of Gita, by another term - Kramayoga. In order to impress its great
importance as the real Sadhana of Gita, even after narrating it fully earlier,
along with its ultimate results, Lord Shri Krishna undertakes to narrate it
again, though in a nutshell. (Dny, Ovis 18-1245 to 1273).
Propounding the unitary nature of the Sadhanas of Jnana, Karma, Bhakti

and Yoga, aka Pantharaja, Saint Dnyaneshwar says in Dny, Ovis 18-1244
to 1246, that: 'This Kramayoga, aka the Pantharaja, is described through
various ways of Sadhanas in Gita, as its true Sadhana. This has all been
Vibhakar Lele 224

narrated in great details in Dnyaneshwari, thus far. The Lord intends to

narrate it again, just in brief.'
The Lord says to Arjuna, 'O Arjuna! The Kramayogin enters into My
Swaroopa by following this path of the Kramayoga. Offering the tribute of
innumerable Svakarmas, he worships Me the best; and gets, with My
Blessing, the Jnana. When that happens, his Bhakti reaches the pinnacle!
Becoming united with Me, he is drowned in great Bliss.' ('Nishttha
jnanasya ya para'; (18-50, Gita).
'When thus he is positioned, he sees Me - the Atman, including himself,

anywhere and everywhere, and in everyone, as he goes out in the world.
By his body, mind, and speech, even if any Nishiddha Karmas take place,
they, along with the good Karmas, vanish into My Swaroopa, becoming
My Swaroopa. There is difference between good and bad Karmas, only
until one is not enlightened.' ('Sarva karmanyapi sada kurvano
madvyapashrayah; …'; (18-56, Gita).
'O Arjuna! He attains to the Avinasha Pada of Mine, which remains

unaffected by the Desha (region), Kala (Time), and Svabhava (nature).
Moreover, he obtains the Blessings of Me, the Atman! He attains My
benediction.' ('Matprasadadavapnoti shashvatam padamavyayam'; (18-
56, Gita).
'On attaining this state, the Prakriti dissipates itself into nothing, resulting
in the real Sarvakarma-sannyasa. When the Karmas have thus become
ineffective, their bondage no longer lasts. The Buddhi becomes devoted to
Me, the Lord. When it becomes Ananya, the objective of Yoga Sadhana is
fulfilled; and the Chitta, discarding its Vrittis, engages ceaselessly into My
Bhakti.'
'Hence, you should make full efforts to make your Chitta devoid of its
natural tendencies, and engross it into meditation upon Me. When this state
of the Ananya Bhakti is attained, your Chitta will be filled with Me; and
you will achieve completely My Prasada (benediction). By following this
Path of the Kramayoga that I have described, you will be freed of this
impenetrable cycle of the Samsara.'
Essence of Kramayoga
We have just now reviewed the Kramayoga in brief. From what we have
examined above, it emerges that Kramayoga is another name of the
Pantharaja. It is labelled as the essence of the Sadhana of Gita by Saint
Dnyaneshwar. The opinion that Gita has prescribed many methods of
Vibhakar Lele 225

Sadhana/Yogas does not hold water, when confronted with this definitive
conclusion of the Saint.
There is a specific opinion that there are at least four kinds of exact Yogas
that Gita prescribes, viz., Karmayoga, Bhaktiyoga, Jnanayoga; and
Patanjala-yoga, or Hathayoga, and their like. This opinion, too, does not
stand before the erudite and exhaustive examination of the subject by Saint
Dnyaneshwar as above.
While commenting upon this eighteenth chapter, the final, of Gita, Saint
Dnyaneshwar has braced himself to narrate the essential Sadhana of Gita. In
the above narration, he has disclosed it clearly and unambiguously,
without any reserve. To arrive at this conclusion, however, one has to
apply the tests of the Mimamsa school, which was referred to earlier in this
work. Once those tests are applied to Dnyaneshwari, it becomes absolutely clear
that the exact Sadhana path of Gita, according to Saint Dnyaneshwar, is the
Kramayoga, under discussion.
The Kramayoga that he narrates in Dny, Ovis 18-1245 to 1273, in brief,

manifests by synthesising all the four specialties of Yoga, viz., Karma,
Jnana, Bhakti; and Patanjala + Hatha + Dhyana (Kundalini). In fact,
these four types of specialties are not independent self-contained Yogas,
but different stages of practice on the path of the Kramayoga; each of them
having a specific role to play in this synthesis of Yoga of Gita; and the
Sadhaka has to adopt each of them for attaining to the final goal of Moksha
state.
This is the take of Saint Dnyaneshwar upon the overall Sadhana Path of
the Yoga of Gita. We have already considered this aspect of unifying the
four types of Yogas while reviewing in details the Gita Shloka, 12-12.
('Shreyo hi jnanamabhyasat jnanaddhyanam vishishyate,
dhyanatkarmafalatyagah tyagachchhantiranaantaram'; (12-12, Gia).
From the Shandilya Bhakti-sootras, too, it is clearly perceived that the

Para Bhakti, the ultimate state of paramount supremacy - the
Atman/Brahman/Ishwara, is attainable, not by just any one Sadhana
specialty, but by a harmonious synthesis/combination of them all, viz.,
Bhakti, along with Jnana, Yoga and Karma.
The nature of the Para Bhakti is described in the Shandilya Bhakti Sootras,
4 to 8, and 96.362 For the Jnana, Bhakti is imperative. Bhakti dissipates the
Jnana into the Atman. The Karmas do not affect the state of the Bhakta in
the Para state of Bhakti. The fruit of the Para Bhakti is infinite. The
Vibhakar Lele 226

Ananya Bhakti results in the ultimate Laya of the Mahat Tattwa, with all
others.
Light Upon Gita Shloka, 12-12

While describing the Kramayoga, Saint Dnyaneshwar reiterates the steps,
as in the Gita Shloka, 12-12. The students of Yoga ought to pay necessary
attention to this matter. The stages on the Path of Kramayoga as given in
the Kramayoga Ovis are as follows: '(Karma → Svakarma)1-Abhyasa → Jnana2-
Jnana → Karma-sannyasa → Ananya Buddhi → Dhyana3-Dhyana → Bhakti4-Bhakti
→ Moksha5-Shanti'.
Out of these steps, the stage of Karma and Svakarma1 are in the nature of
Abhyasa and Karmayoga. The Jnana2 and Karma-sannyasa come together
in Kramayoga. Ananya Buddhi is the stage that corresponds to what many
scholars consider to be the Yoga-specific aspect relative to the element of
Buddhi. ('Dadami buddhiyogam tam yena mamupayanti te'; 10-10; 'Esha
tebhihita sankhye buddhih yoge tvimam shrunu; buddhya yukto yaya
partha karmabandham prahasyasi'; 2-39; and 'Chetasa sarvakarmani
mayi sannyasya matparah; buddhiyogamupashritya machchitah satatam
bhava'; 18-57; (Gita).
The Dhyana3 is the aspect specific to the Patanjala-yoga – Hathayoga -

Dhyanayoga (inclusive of Kundalini Yoga); and the fourth aspect relative
to Yoga is Bhakti4 itself. According to the Gita Shloka, 12-12, ('Shreyo hi
jnanamabhyasat …';), 1,2,3,4 and 5 are the stages on the Path of Gita
Sadhana.
In short, Saint Dnyaneshwar harmonises the stages of Sadhana of Gita

while narrating the Kramayoga process, just as he had done while
commenting upon the Gita Shloka, 12-12. The speciality of his narration
on the Kramayoga is that here he is specifically synthesising the Yoga-
specifics of the Karmayoga, the Jnanayoga, the Dhyanayoga, and the
Bhaktiyoga.
His outlook upon this matter becomes very clear from his in-depth
narration upon the Kramayoga in Dny, Ovis 18-885 to 1244. We have
reviewed that already, in the foregoing.
That time, we had looked into the Kramayoga of the Sadhakas of the
Jnana Nishttha, with reference to the Gita-bhashya of the Acharya and the
Sadhakas who attain to the Brahman, as soon as the Sadguru meets them.
(Dny, Ovis 18-885 to 990). In the succeeding Ovis, Dny 990 to 1222, the
course taken by the Karmayogin Sadhakas after meeting the Sadguru, is
described. The difference in the paths of the two kinds of Sadhakas, viz.,
Vibhakar Lele 227

the Jnanayogins and the Karmayogins, is in their ways (Nishtthas) which

Lord Shri Krishna had described in the Gita Shloka, 3-3. ('Lokesmin
dvividha nishttha pura prokta mayanagha; jnanayogena sankhyanam,
karmayogena yoginam.').
The Jnanayoga and the Karmayoga are the two ways of Yoga (Nishttha)
emanated by the Lord from times immemorial. However, the Lord
specifies the Karmayoga for the common folks as it is the easiest way to
follow for them.
The ambit of this Karmayoga is vast; and not just what many presume it
to be the holistic, special, and independent, Yoga of Gita relative to the
Karma aspects. The Yoga they take as the Karmayoga, though important,
is just a part of the Karmayoga Nishttha, covered under the Kramayoga,
no doubt. The Kramayoga combines it, along with the other elements of
Jnana, Bhakti, and Yoga (Dhyana, etc.,).
Synthesis of Sankhya and Yoga Nishtthas

Saint Dnyaneshwar has taken this opportunity, by way of commenting in
this final Gita chapter, to synthesize and clarify the respective roles of the
two Yoga Nishtthas, viz., Jnana (Sankhya) and Karma (Yoga). Also, he
harmonizes and synthesizes them in the Kramayoga, explaining clearly the
respective roles of the four Yoga-specifics of the Karmayoga, the
Jnanayoga, the Bhaktiyoga and the Dhyanayoga.
Let us review the stages of the two - Sankhya and Yoga Nishtthas (ways),
as described by Saint Dnyaneshwar, in the Kramayoga process.
Kramayoga
|
(Initial Stages)
|
Svadharma -➢ Svakarma, with Ishwara-pranidhana
-➢Blessing of Ishwara-➢ Vairagya-➢
Bhakti (Ishwara-pranidhana) -➢ Pratyahara -➢
Destruction of Ajnana -➢ Knowledge -➢ Inception of
Jnana-➢Ajnana (Namesake)-➢ Karma-samya Dasha
-➢ Meeting Sadguru -➢ Blessing of Sadguru -➢
After this initial progress, the ways of the Sankhya and the Yoga Nishtthas
are as follows:
Vibhakar Lele 228

(1) Sankhya (Jnanayoga Nishttha)

|
Guru Kripa -➢ Destruction of Ajnana -➢ Perfection of Jnana
-➢Naishkarmya Siddhi -➢ Laya of Jnana
(Assimilation of Jnana)
Like this Jnana-Sadhaka-specific Nishttha, the path of the common folks

- the Karmayogins, is as follows:
(2) Yoga (Karmayoga Nishttha)

|
Guru Kripa-➢ Purification of Buddhi -➢ Dhyana of Atman -➢
Yoga practice (Pantharaja-specific) Kriyas of Kundalini awakening
and its Ascension etc.
-➢ Knowledge of Atman -➢ Viveka and Vairagya -➢
Jnanabhyasa-➢ State of becoming Brahman-➢Shanti (Brahman)
-➢ Jnana-bhakti -➢ Naishkarmya Siddhi (Laya of Jnana)
(Assimilation of Jnana)
From the above diagrams of the stages on the paths of the Jnanayogin and
the Karmayogin, it will be clear that, in the case of both of them, all the
Yoga-specifics, commonly named as Karmayoga (performing Svakarma),
Bhaktiyoga (Ishwara-pranidhana), Jnanayoga, and Dhyanayoga, are all
included.
Apart from it, it is clear that the Kramayoga is achieved to perfection with
the help of Viveka and Vairagya, various Kundalini-specific processes,
Yoga - specific to Buddhi, and other specialties of Yoga, in general. From
this, it would be clear that Saint Dnyaneshwar intends to propound that the
essential and the only Yoga of Gita, its unique feature, is this Kramayoga,
aka the Pantharaja - The Rajayoga.
Extensive Synthesis of Yoga, Karma, Jnana and Bhakti

For the synthesis of Karma, Jnana, and Bhakti, the Ovis, Dny 18-1246 to
1248, are important. In them, Saint Dnyaneshwar says that: 'The
Kramayogin, by following the Kramayoga, attains the perfection of Yoga.
On performing the Svakarmas perfectly, by way of the Karmayoga1, the
Vibhakar Lele 229

Yogin gets the blessing of the Ishwara; and then he attains the Jnanayoga2.
When this Jnana Nishttha is followed, the Bhaktiyoga3 manifests. The
Chitta becoming immersed in Dhyana(yoga4), the Yoga Sadhana is
completed; and bears fruition. The Yogin attains to the state of the
Moksha.'
The Karmayoga, the Jnanayoga, and the Bhaktiyoga, in the above, no

doubt, stand upon the base of the Kundalini Yoga, detailed by way of the
Pantharaja, in the sixth chapter of Dnyaneshwari by Saint Dnyaneshwar,
starting from the details of the Asana. (cf. 'Shuchau deshe pratishtthapya
sthiramasanamatmanah'; 6-11, Gita; and Dny, Ovis 6-152 to 330). Thus,
we find Saint Dnyaneshwar reconciling all the four main-stream Yogas of
Karma, Jnana, Bhakti, and Yoga proper, in the consummating Ovis of the
Kramayoga, viz., 18-1246 to 1248. (ref. 1,2,3 and 4 in the underlined portion
above.).
Essence of Gita
We are now nearing the end of the Gita dialogue between Lord Shri
Krishna and Arjuna. To summarize the essence of Gita and to impress it
upon the mind of Arjuna, by reinforcing its basic Yoga Sadhana, the Lord
succinctly puts it down by saying that: 'O Arjuna! You are My most
beloved Bhakta! Therefore, I am reiterating this topmost secret for your
utmost benefaction.'363
Saint Dnyaneshwar clarifies that this secret is the Atman that can be
realized by transcending the Dwaita; and abiding in the state of the
Adwaita. It is neither a subject of speech; nor that of hearing. It is beyond
the reach of words and hearing. Even then, the Lord, driven by His love
for Arjuna, has made it the subject of His Gita discourse.
Singular Sadhana of Gita

The Lord then says that: 'My dearest Arjuna! Because of My love for you,
I am telling you again the true and easiest way to reach Me for sure. Listen
to it carefully. Fill in your mind with Me. Devote yourself entirely to My
worship. Perform all the Yajana, Bhajanam, and Poojanam, etc., for Me
alone. Perceiving Me everywhere, bow before Me always. In this way, you
surely will reach to Me; and be united with Me.'364
It is noteworthy that we had come across another most important Shloka

of Gita, at time of concluding the ninth chapter of Gita-Dnyaneshwari. We
have already seen it in details. The sermon of Gita is summarized by it,
('Manmana bhava madbhakto madyaji mam namaskuru, mamevaishyasi
Vibhakar Lele 230

yuktaivam atmanam matparayanah'; 9-34, Gita). It is reiterated in the

Gita Shloka, 18-65.
These two Shlokas of Gita are almost identical; and mean, in essence, the
same thing about attaining the Godhead. Such repetition by Lord Shri
Krishna is indicative of the great importance He attaches to the subject of
these Shlokas. They contain the essence of Gita; and its singular Sadhana.
The Gita discourse is now approaching its end; and the Lord is calling for
full attention to what He is going to say, it being the topmost secret of Gita,
His Ultimate Diction! ('Sarvaguhyatamam bhooyah shrinu me paramam
vachah'; 18-64, Gita). This is extremely significant for the entire Gita
discourse. The students ought to pay utmost attention to understand its
essence through these two Gita Shlokas.
After this Gita Shloka, 18-65, disclosing the quintessence of Gita

discourse, comes another Gita Shloka, complementary to it (18-66). In it,
the Lord says that: 'O Arjuna! Foregoing every Dharma (duty, Karmas,
traits of nature of a person, religion, etc.,), surrender to Me, full of faith in
Me. Do so with the Ananya Bhava in Me. I will rid you of all the sins, I
promise you solemnly. Do not think of them much.'365
Remaining Shlokas of Gita

These two Shlokas of Gita (18-65 and 66) are at the end of the Gita sermon
of Lord Shri Krishna. The shlokas by the Lord that follow are in the nature
of describing the Sampradaya (practice) of Gita; its preservation; benefits
Gita endows upon its devotees; and the greatness of Gita. ('Idam te
natapaskaya …; to '…. punyakarmanam'; 18-67 to 71).
After narrating these matters, the Lord tries to find out from Arjuna
whether he is satisfied with the Lord's discourse; whether his doubts stand
resolved about what is right and wrong, what is the Dharma and what is
the Adharma, and what are the Papa and the Punya Karmas, etc.; and
whether he is rid of his Ajnana; , etc., ('Kashchidetachchhritam partha …;
to ' …. dhananjaya'; 18-72, Gita).
In reply, Arjuna says that his doubts are fully resolved; he has gained the
poise of his mind; and he will now act in accordance with what the Lord
has prescribed for him to do. ('Nashto mohah ….'; … karishye vachanam
tava'; (18-73, Gita). With this Shloka, the dialogue of Gita between Lord
Shri Krishna and Arjuna comes to a befitting end.
Vibhakar Lele 231

The last four Shlokas of Gita are the utterances of Sanjaya. They are in
critical appreciation of the entire dialogue of Gita, and especially the
discourse by Lord Vasudeva (Shri Krishna). With them, the Gita, as we
know of, comes to the grand finale. ('Ityaham vasudevasya …'; to '
…neetirmatirmama'; 18-74 to 78, Gita). We have yet to approach this
portion of Gita. Meanwhile, let us turn to further analysis of the foregoing
Gita Shlokas, 18-65 and 66.
Acharya on Gita Shlokas, 18-65 and 66

Let us see first what the Acharya says in his commentary upon these Gita
Shlokas: 'Manmana' means 'Machchitto bhava’, i.e., Surrender your Chitta
to Me'. 'Madbhakto' means 'Madbhajano bhava’, i.e., Become one who
performs My Bhajanam'. 'Madyaji' means 'Madyajanasheelo bhava’, i.e.,
'Become one who does My Poojanam/Yajanam for Me. 'Mam namaskuru'
means 'Namaskaram api mam eva kuru’, i.e., 'Offer your Namaskara (act
of veneration/bowing in deference to superiors) to Me alone.'
He further says that: 'By doing this, and also, surrendering unto Me all the
Sadhya (goal), Sadhana (implement to attain the goal, practice of Yoga),
and Prayojana (Desire to attain), you will attain to Me. This is My
promise.'
The Acharya transmits the message that: 'After knowing this great promise
of the Lord Himself, everyone should know that the attainment of the
Moksha is the fruition of the worship (bhakti) of the Lord; and should
surrender to Him forthwith, and immediately offer devotion to Him.'
However, the Acharya says that this assurance of the Lord is applicable to
the Sadhakas who follow the way of Karma, i.e., the Karmayoga. He says
irrefutably that the result of this conduct is the Jnana; and one attains to
the state of Moksha by the Jnana only; and by no other means. He
expresses this clearly in his further comments upon the next Shloka of
Gita, 18-66. In fact, by interpreting the two Shlokas, 18-65 and 66 of Gita,
to suit his own philosophy, he conducts the discussion to reinforce his pet
Shruti, 'Jnanat eva tu kaivalyam'.
He says that the word, 'Dharma' also includes 'Adharma'.

('Dharmashabdena atra adharmah ati grihyate naishkarmyasya
vivakshitatvat'.). that is because, he says that, the Lord intends to propound
Naishkarmya here. He says: 'Sarva dharman parityajya' means 'Sannyasya
sarva karmani iti etat' - i.e., 'Renouncing all the Karmas, surrender to Me
- the Ishwara - who is the Sarvatman (Atman of everyone);
Sarvabhootasthitam (abiding in every being); Sama (equanimous);
Vibhakar Lele 232

Achyuta (never swerving/deviating, moving from one position/state); and

without the maladies of being conceived in a womb, birth, old age and
death.'
The reason, according to the Acharya, why one should surrender to Him
alone, is the Lord's utterance that 'Mattah parataram nanyat kinchit asti
dhananjaya; …'; (7-7, Gita); i.e., 'There is none other than Me in this
Creation'. Further he says that: 'On renouncing all the Karmas in this way
resolutely, the Lord frees one from all the bondages of the Dharma and
also, the Adharma; and lighting up the Lamp of Light at the heart, He
dispels the darkness of the Ajnana from it; thus, enlightening one about
His true Swaroopa.' ('Nashayamyatmabhavastho jnanadeepena bhasvata';
10-11, Gita).
In short, by commenting thus upon these two Shlokas of Gita. 18-65 and
66, the Acharya tries, through the words of the Lord, to reinforce his
assertion that 1. The only Sadhana for the Moksha is Jnana; and 2. For
that purpose, one should adopt 'Sarvakarma-sannyasa' (renounce all the
Karmas). He is also implying that this is what the Lord upholds in Gita
through His discourse.
While on this last leg of Gita, he has tried to establish his above opinions
by the scholarly methods of debating. This matter about his assertions is
best left to the more inquisitive students to study from the original Gita
Bhashya of the Acharya.
Best on Ishwara-pranidhana
Leaving the comments of the Acharya aside, we find that Saint
Dnyaneshwar takes this opportunity by way of commenting upon the said
two Shlokas of Gita to highlight the prime position of the act of Ishwara-
pranidhana in the Sadhana of Gita - its Yoga - in the most beautiful words.
Ishwara-pranidhana is the heart of Gita discourse. It is the inner core of

Gita, as the Lord has indicated, at various places in Gita. The said two
Shlokas express it lucidly. Saint Dnyaneshwar, too, comments upon these
Shlokas, keeping in mind the great importance to Gita of the act of the
Ishwara-pranidhana.
He puts the Lord's words as: 'O Arjuna! Make Me - the all-pervading
Ishwara - the object of your entire living - including your Karmas, Vrittis,
and Kriyas, etc. Like the air (Vayu) is one with the sky (Akasha) entirely,
become one with Me, while doing all the Karmas. In fact, make your mind
the only abode for Me where I will reside. The Saints, beautified by My
Vibhakar Lele 233

Atma-jnana are in My image. Like the sensual man attaches to a

voluptuous dame, with mind and body fully, lock your sight upon them,
My images.'
'All of My names are as stainless as Myself. They are My abodes. Let them
dance upon your tongue! Thus, they will abide in your heart traveling
through the path of Vaikhari-Madhyama-Pashyanti-Para. Make sure that
all the actions of the Indriyas, hands and feet, etc., are done for Me. Fill
your innards - your mind, body and soul, with Me.'
'By doing everything for Me, by constantly meditating upon Me, by this
act of the Ishwara-pranidhana in totality, you will be united with Me,
never to separate again.' That is the state of the Moksha.
Only Way to Moksha - Kramayoga

Saint Dnyaneshwar describes succinctly the ultimate state of the Sadhaka,
by saying that: 'He experiences the all-pervading Vasudeva (Lord Shri
Krishna/Ishwara) everywhere, without any sense of duality between the
world and himself. He is the Jnanin; and also, the Bhakti maestro!' (Dny,
Ovi 7-136).
This is possible by following the Pantharaja, aka the Karmayoga

Nishttha366 that one attains, for certain, this beauteous state of Moksha.
Lord Shri Krishna is shown by Saint Dnyaneshwar to aver that: 'O Arjuna!
If there is any doubt left in your mind, about this way of the Kramayoga,
and its ultimate fruition being the state of the Moksha, I say on oath that
there is no other way to attain to the Moksha! This alone is the only way
to and the Sadhana for attaining to the Moksha state!'
The Lord says that like salt dissolves in water to be one with it, by this way
of the Karma, one is sure to attain to the Swaroopa of the Ishwara. In a
nutshell: One should surrender all the Karmas to the Ishwara, abiding
everywhere; and by that, obtain His blessing. By His Grace, one is
endowed with the Jnana of His Swaroopa. It fruitions; and one merges
unto His Swaroopa, where there is no separate place for the Sadhana and
its achievement. This is the complete Sadhana of the Kramayoga. The
Karmayoga Marga is fulfilled thus, yielding its fruit of Moksha.
Gita, Ishwara-pranidhana and Kramayoga/Pantharaja

Lord Shri Krishna has propounded two Nishtthas (Yoga Margas).
('Lokesmin dvividha nishttha ….'; 3-3, Gita): 1. Jnanayoga, or the Yoga
Marga of the Sankhyas; and 2. Karmayoga, or the Yoga Marga of the
Yogins. He emphasizes that though both are conducive to Moksha, out of
Vibhakar Lele 234

these two, the Karmayoga Nishttha, aka Yoga Marga, is the easiest.
('Sannyasah karmayogashcha nihshreyasakaravubhau; tayostu
karmasannyasat karmayogo vishishyate'; 5-2, Gita).
It is clear that following properly of any one of these two - the Jnanayoga
Nishttha, or the Karmayoga Nishttha, yields the same fruition, i.e., of the
state of Moksha. By following any of these, one gets the fruit of both. The
Moksha state attained by each Nishttha is the same qualitatively, without
even an iota of difference.
The Lord also clarifies that there is no difference between the state of
Mukti of the Jnanayogin and the Karmayogin. ('Sankhyayogau
prithgbalah pravadanti na panditah; ekamapyasthitah
samyagubhayorvindate falam'; and 'Yat sankhyaih prapyate sthanam
tadyogairapi gamyate; ekam sankhyam cha yogam cha yah pashyati sa
pashyati'; (5-4 and 5, Gita).
Further, Gita says that the two Nishtthas are complementary to each other.
Without following the Karmayoga Nishttha, the conduct of the Jnanayoga
Nishttha is fraught with great difficulties. Without the Karmayoga
Nishttha, it is not possible to attain the Karma-sannyasa implicit in the
Jnanayoga Nishttha. The Lord, extolling the Yoga (Karmayoga), has
clarified that one endowed with Yoga, attains to the Brahman quickly.
('Sannyasastu Mahabaho duhkhamaptum ayogatah; yogayukto
munirbrahma na chirena adhigachchhati'; 5-6, Gita).
By understanding the intrinsic purport of all these various Gita Shlokas,

and the Lord's utterances, we can easily arrive at the Yoga that Gita
propounds and intends one to follow. It is the Yoga of the Yogins, i.e., the
Yoga Nishttha, aka the Yoga Marga of Karma!
This is the very Yoga that has been christened by Saint Dnyaneshwar by
the terms- Pantharaja, aka Kramayoga! He also holds it as the pivotal
Yoga of Gita, the Yoga proper propounded in Gita!
That is why he says in Dny, Ovis 6-291 and 292, that: 'This is the secret of
the Yoga of Gita, which Lord Shri Krishna has intended in his Gita
discourse with Arjuna! I have delved into it deeply, and straightening the
hidden meaning, revealed the true Yoga of Gita, (by narrating this Yoga of
the Pantharaja); thinking that you are the learned and erudite wise ones
who will understand its real import!'
However, while saying that the Yoga that Lord Shri Krishna holds as
central to Gita is the Pantharaja, Saint Dnyaneshwar has put it into its
Vibhakar Lele 235

proper perspective by showing its place in the description of the

Kramayoga, in the eighteenth chapter of Dnyaneshwari, thus indicating
that it is not just the Kundalini Layayoga, as described majorly in its sixth
chapter, starting with the description of the Asana, and a suitable place
for its practice, but much larger on a scale than just it.
The above discussion clarifies lucidly that Saint Dnyaneshwar has very
properly narrated the Yoga, central to Gita, by describing it in details by
way of the Kramayoga, (aka Pantharaja). Dny, Ovi 18-1382, reiterates
that this way (Kramayoga), starting from Karma to the Moksha, is the way
of Gita, viz., Karma → Moksha.
In the Ovis, Dny, 18-1393 and 1394, concluding the Kramayoga, Lord Shri
Krishna says that: 'O Arjuna! First offer all your Karmas1 to Me, and
obtain My blessings. By My Grace, you will be endowed with the Jnana2
Siddhi. Merge unto My Swaroopa3&4 with it.' These Ovis also show the
Karmayoga and the Jnanayoga as the constituents of the way of the
Kramayoga; also showing that it is ' Karma1 → Jnana2 → Yoga3 → Moksha4'.
______________________________
Vibhakar Lele 236

BOOK – 3
EPILOGUE
_________________________________________
Concluding Gita Discourse

As a finale to our venture into understanding the Rajayoga of Gita - its
unique Yoga, via its exposition by Saint Dnyaneshwar, and expanding
upon their ideas, we have now concluded the topic of the Kramayoga, the
essence of Gita-Dnyaneshwari. The Gita discourse of Lord Shri Krishna
is consummated in the final some Shlokas of Gita, starting with Shloka,
18-58. Let us now turn to it.
Arjuna and Gita

Lord Shri Krishna has been preaching the principles of Gita to Arjuna,
with full earnestness and desire for his maximum best. Already, he is
blessed by the Lord. He intends that Arjuna should become a Mukta; and
his doubts about the proper course of action should be resolved, once for
all; as also, the issue of Papa (sins) and Punya (merits) of humanly actions,
including those related to the battle at hand, and killing of his kith and kin,
should be settled conclusively.
He says: 'O Arjuna! Surrender to Me whole and sole! Keep your Chitta in
Me, with the Ananya Bhava. With My blessing, you will tide over the
onerous cycle of births and death; and transcend the bondages to Karmas,
and their good and bad fruits. But if you do not heed My advice, and remain
fixed upon your own obstinate attitude towards actions, and their results,
you will be ruined certainly.'367
'It is also that if you stick to your decision of deserting the battlefield, it
will not fruition. You are born a Kshatriya; and naturally endowed by the
Prakriti, with that (Kshatra) Svabhava (inherent tendencies). It will induce
you to make war; and you will end up fighting this battle, with its
consequences. However, if you would truly listen to Me (the discourse of
Gita, till now, by the Lord); and fight this battle, leaving aside your
egoistic decisions; by My Grace, you will not have to bear its
consequences, whether evil, or good. That will free you of every sin of
your actions.'368
'But firm in your egoistic attitude, consequent to your Ajnana (that I am

the Karta), if you have decided not to fight this war at hand, the Prakriti
that acts through you (Kshatra Svabhava), will make you fight this war,
Vibhakar Lele 237

even against your will; and you will have to suffer its fruits, sins and all.
Due to Ajnana, and surrender to the Prakriti, if you engage in the Karmas,
you will certainly be devastated. Hence, surrender to Me, and fight the war;
thus, avoiding the grave danger to yourself, of bondage to the Prakriti.'369
Prakriti and Ishwara

Behind the Lord's say as above, there is the cardinal principle that
everyone is bound to the Prakriti; and has to perform the Karmas, as per
its dictates. If one wants to be free of it, one has to surrender to the Ishwara
who is its controller. In the Gita Shlokas, cited above, and those that follow
it, Lord Shri Krishna reiterates this essentiality for freeing oneself of the
consequences of one's Karmas.
The Lord says: 'The Ishwara dwells in the heart of everyone. He makes
the beings pass through the cycles of births and death, keeping them bound
to their bodies, by the force of His Maya. Although He is the controller of
the Maya, He is Akarta; pristine and stainless. O Arjuna! You should
surrender to that Almighty Ishwara. By giving Him your mind, body and
soul, you would obtain His blessing; and attain solace in this world, and
the ultimate state of Shanti (Brahman).'370
Parama Pada
Lord Shri Krishna intends to grant the Parama Pada - the Swananda-
dhama - the Mukti - to Arjuna. He is His disciple, as he had requested to
Him as such: 'Shishyah te aham, shadhi mam tvam prapannam'; 2-7 Gita.
Acceding to his earnest request, the Lord has accepted him as a fit disciple;
and given him the right discourse on his life's ultimate goal, and how best
to attain it: the Shreyasa (ultimate Adhyatmika good), along with the
Preyasa (worldly good). It is by way of Gita disclosed to him by the Lord.
The immediate dilemma that the ensuing war posed before him was of
little import in this grand dialogue, though it, too, was provided with the
right solution.
He has revealed to Arjuna where the real duty of man lies in this human
birth and in this world. Of course, the war will be governed by what the
Prakriti intends. There is no part of Arjuna's will, and wish, in it. That is
what the Lord has amply clarified to him.
His straightforward mandate to him is to attain to the Parama Pada, in

this birth, as the supreme and the only objective; and the foremost duty to
self, and the Atman. For fulfilling it, the Lord has described to him in great
details the necessary Sadhana, along with the required Jnana and the
Vibhakar Lele 238

Vijnana. That is the Philosophy and the Yoga of Gita which we have
looked into in great details so far.
The state of the person who attains to the Parama Pada has been described
at various places in Gita, and we have reviewed that matter in this work
earlier. The Gita Shlokas, 2-69, 4-24, 5-20, 6-21 and 32, 7-17, 8-15, 21
and 28, 9-32, 11-54, 14-27, 15-6, 17-23, 18-45, 49, 56, and 62, etc.,
describe it full well. 371 The above cited Shlokas of Gita, together with
others of similar nature, make clear what is the intent and ambit of Gita
about the Parama Pada and its attainment.
The beings (Bhootas) are engrossed in the enjoyment of sensory pleasures.

But one who has reached the Parama Swa-samvedya Pada is not attached
to these. He performs all the Karmas, but is detached from them. He sees
the Brahman everywhere; and himself as the Brahman. While in this state,
he does all the Karmas, seeing them in the Swaroopa of the Brahman. This
is the true Brahma-yajna.
He is steady of Buddhi (intellect), i.e., determined about his goal - the

Brahman. He is free from Ajnana. Becoming one with the Brahman, he
abides in it. He has attained the maximum of Bliss that is beyond the
senses. He is Jnanin, and the real Bhakta. He is the most beloved of God.
Once one reaches to the Parama Pada, there is no return from it. That is
the end of the vicious cycle of births and death. The Yogins reach to this
Parama Dhama (ultimate abode). Not only them, even the lowly placed
persons (lowly - because of their inherent insurmountable Tamoguna and
Rajoguna) like the women, the Vaishyas and the Shoodras, also attain to
it, by way of unstinted devotion (Ananya Bhakti) to the Lord. In fact,
Ananya Bhakti is the main Sadhana for its attainment.
The Lord abides there - at the Parama Pada - that is Amrita (beyond death
and decay, and perishing), Avyaya (Poorna) Brahman, Eternal Dharma
(state), and Paramananda (Ultimate Bliss). This Parama Pada is, in fact,
the Lord Himself. The Light there outshines that of the Sun and the Moon;
it is beyond comparison. It is designated by the supreme words - OM, Tat,
and Sat.
That Pada (state) is attained through performance of the Svakarmas.

Remaining unattached, conquering the senses, and with the Nishkama
(desireless) Buddhi (intent), one attains to it. Attaining the Naishkarmya
Siddhi is its attainment. One should surrender to the Ishwara; and do all
the Karmas for His sake. That yields His Prasada (Grace); and one attains
Vibhakar Lele 239

this Parama Pada that is Avyaya (Eternal, Poorna, Absolute). One attains
the state of everlasting peace - the Brahman.
Swa-samvedyatva (Experience of Self)

Saint Dnyaneshwar describes the experience of the state of Swa-
samvedyatva in Dny, Ovis 18-1192 to 1199. He says that the person who
attains the state of Swa-samvedyatva (Parama Pada), experiences that:
'Whatever this is (world and Brahman) that is described as 'Asti-Nasti' by
the Shrutis, is none other than himself. The Jnata is also himself. He
experiences that 'I am without birth (Ajanma); Ananta (Infinite); unlimited
(Apara); Ananda (Bliss); Achala (Unmovable); Adwaya (Without second);
Adya (Primordial); Avyakta (non-manifest); Ajara (non-ageing); Apoorva
(original, with no parallel); and Vyakta (manifested).'
'I am the Ishwara, and the also the one whom He governs. I am Anadi
(without beginning); Amara (immortal); Abhaya (free from fears; and also,
one who frees all from fears); Adhara (supporter) and Adheya (one that is
supported); Nityodita (never setting); Swami (Lord); Akhanda
(continuous; without break); Sahaja (natural; pristine); Nirantara (without
discontinuity/joints; forever); and Niranjana (stainless).'
'I am everything; and also, beyond everything. I am ever new; and also,
ever the age-old Purushottama (Purana Purushottama). I am the Shoonya;
as well as the whole (Sampoorna). I am the Sthoola; and also, the
Sookshma. I am whatever is there; and also, whatever is not there.'
'I am non-acting. I am the Satya (Reality). I am the one beyond

comparison. I am the Tattwa. I am Asanga (unattached). I am Ashoka
(without grief). I am the one who pervades everything; as also, all that is
pervaded by it. I am the Purushottama. I am the one who is without ears
(Shrotra; faculty of hearing); and beyond the Shabda (word; sound).'
'I am without form. I am without any genealogy (Agotra). I am Sama

(equanimous); Swatantra (independent); Parabrahman, and also, the
Atman. I am the Jnapti (the state of just existence, being, without any
worldly connotations) of the Atman/Brahman.'
Saint Dnyaneshwar further says that the person in the state of the Swa-
samvedyatva remains engrossed in the experience of being oneself - the
Atman beyond the state of the Adwaita. He is the emperor of the
Kramayoga. He enjoys the Adwaita of the Shiva-Shakti continually
forever. He is, in fact, the Shiva, and also, the Shakti! His Crown Jewel is
Vibhakar Lele 240

the Parabrahman itself - the Chidratna (Jewel of the Chit). The River
Ganga of his Ananya Bhakti meets the Ocean of the Chit thus!
The Lamp of his Yoga practice unites with the Chit-prakasha (Light of the
Chit). His Jnana is the ocean of Jnana of the Parabrahman! His Karma is
the Naishkarmya of the Parabrahman! He has reached the Swaroopa of
the Paramatman, going by the path of the Kramayoga, to cross the dire
and deep forest of the Samsara. He enjoys the experience of the
Paramatman eternally.
Greatness of Kramayoga
The Sadhakas become the Siddhas by following the path of the
Kramayoga. This empirical Rajayoga central to Gita is known as
Pantharaja, as well as Kramayoga, as we have seen. Lord Mahesha
(Shiva) dwells upon this path to guide the Sadhakas home. Upon it, one
enjoys the fruits of Nivritti, under the tree of Pravritti. The ethereal
(Akashika) path trodden by the experienced Yogins is this self-same
Kramayoga path. That is the take of Saint Dnyaneshwar upon it.
Lord Shri Krishna, of Saint Dnyaneshwar, says that: 'O knowledgeable

Arjuna! This is the greatness of the Kramayoga. It is the most supreme of
all Yoga methodologies! That is why I have been extolling it and preaching
its principles and methodology to you, all the time, in this discourse of
Mine! Even though I am all-pervading, I cannot be reached by any
Sadhana related to the Desha (region), Kala (Time), and Padartha
(anything). Really speaking, I am attained easily by this simple Sadhana
of Kramayoga, for certain!'
'It is for the purpose of learning this Kramayoga/Pantharaja to attain to

Me that the Guru-Shishya (disciple) Sampradaya has been established in
this world. Although many things are available naturally, one has to make
efforts and use methods to extract and use them; so also, though I am
naturally everywhere, one has to strive for attaining Me. This knowledge
of how to attain Me is what the Parama Jnanin (Supreme Jnanin) Guru
gives, with its methodology.'
Why Gita
Already Lord Shri Krishna had described the Sadhana for Moksha in great
details, in the preceding part. One wonders why again He is narrating the
same at the close of the Gita discourse. Saint Dnyaneshwar clarifies that
Gita is a great Shastra. It helps one to attain the Moksha. Other Shastras
are unlike it. They only help to remove the obstacle of Avidya. They are
philosophical in nature.
Vibhakar Lele 241

The Atman is self-illumined. It needs no efforts to reveal. The Shastras do

not enlighten one; whereas the Atman enlightens the seekers.
Gita is the Yoga-shastra. It has the prime place in the Adhyatma Shastra.
That is why Saint Dnyaneshwar has elected to comment upon it. It is self-
evident Truth; and moreover, it is direct from the mouth of the Lord! That
is not the case of other Shastras.
He has made it the vehicle of expounding his philosophy and experiences

of Yogic nature; and also, the singular path of Rajayoga, aka
Kramayoga/Pantharaja. Dnyaneshwari is the magnum opus of Rajayoga,
expounding its experiential and theoretical dimensions.
Gita's Supreme Doctrine

Saint Dnyaneshwar gives the reason for the Lord's retelling the Sadhana
particulars. He says that it is to reinforce the essence of the Sadhana of
Gita upon Arjuna's mind, so that it is firmly rooted in it. Another reason is
that even though, Gita has spoken of various Sadhanas, in different
contexts, they are for narrating the different philosophies in vogue; to talk
about the various streams of Jnana and Vijnana; and for delineating the
Yoga and Sadhanas to suit each Sadhaka, as per eligibility.
He says that if, from that kind of narration, one were to think that there are
as many kinds of theories and Sadhana practices that Gita upholds, one
will be sadly mistaken.
Gita speaks of one and the same principle and Sadhana, from its beginning
to the end. It aims at lifting the veil of the Avidya; and to attain to the state
of the Moksha. For it, Jnana is the causative factor. The way to gain the
Jnana is by the Karma Marga (Karmayoga), as we have seen recently, in
the detailed description of the Kramayoga and accompanying analysis.
Arjuna's Reaction to Gita Discourse

Saint Dnyaneshwar says that Gita is the essence of the Ocean of the
Shrutis. It gives one the Jewel of the Atman. It is the store of the Jnana of
the Atman. It is the topmost secret of the Ishwara, who Himself is totally
mystic in nature.
Lord Shri Krishna says: "I have given to you this most secret Jnana of the
Atman. It is exact, discreet, and for your ultimate Shreyasa (Adhyatmika
good). You have now to consider it in its proper perspective and
understand its scope. Then you may apply it as you may deem fit.'372
Vibhakar Lele 242

Saint Dnyaneshwar says that speaking thus, the Lord embraced Arjuna to
His heart, to transmit the Jnana he had spoken of to him. He imparted to
him the Atma-jnana that is beyond words and the Buddhi. Their hearts
melted into one another. The Lord transformed Arjuna to the state like
Himself, without disturbing the Dwaita between them! That created such
an upheaval of Bhava that Lord Shri Krishna - the Paramatman - though
limitless, drowned in it! The Oceanic Light of Chit that emanated from
their unique union filled the entire universe!
It was in this way that the Lord fulfilled Arjuna, by His discourse of Gita.
Not that only, because of Arjuna, the Lord revealed Gita to the whole
world for the benefaction of the entire humanity! Gita is, in fact, the Vedas
which have manifested in this simpler form, to reach out to all, irrespective
of their eligibility. This incarnation of the Shrutis - Gita – is the vast Ocean
of the Jnana!
After time immemorial, the Lord brought back Arjuna to his senses. He
then asked him whether he liked the Gita narrative. Arjuna says that: 'O
Lord! By your grace, I have been privy to this most secret Shastra. I have
understood it full well.'
Sampradaya of Gita
The Lord says that: 'Be it that! But there is a method to follow this Shastra.
One has to go by its Sampradaya, i.e., the proper method.'
The word - Sampradaya - is used in a specific sense, unlike the one just in
common parlance (sect, Pantha). Here, Saint Dnyaneshwar takes it in a
limited and specific sense to mean by it the care the Sadhaka has to take
to preserve Gita; the restrictions upon whom it may be taught; and who is
eligible for it. It is used in the sense of method/tradition/custom. It is not
in the sense of the Guru-Shishya Parampara (lineage).
Narrating the details of it, the Lord says that: 'Arjuna! I have disclosed this
most secret Shastra before you. You should not disclose it to anyone who
is not having the power of Tapasah to back him. It also not be disclosed to
anyone who is not devoted to Me; or one who scorns Me; or anyone who
has no desire to listen to it; and who does not have Shraddha (faith) in
Me'.373
The Lord further says that: 'One who discloses it with the intention to serve
Me, will certainly attain the Parama Bhakti in Me; and be united with Me.
None can do better service to me than him; and in this world, no one will
be more beloved to Me than him.'374
Vibhakar Lele 243

Bhaktas are the heart of the Lord. He craves that this Gita Shastra should
reach them. He is trying to impress this by his say on the Sampradaya of
it as above.
Who is Abhakta
The above strictures about disclosing the Gita Shastra are very clear-cut.
Shrimat Shankaracharya takes the word Abhakta to mean one who is not
devoted to the Guru. Saint Dnyaneshwar, too, takes it, also in the same
sense. ('na abhaktaya kadachana'; 18-67, Gita).
A question arises here. The Guru is the Ishwara, as per the Shastras.
Hence, one who is devoted to the Ishwara, need not be separately devoted
to a Guru, as such. Then why Gita should not be disclosed to him? The
disclosing of this Shastra to the devotee of the Ishwara is extolled in the
next Shloka, 68, of Gita. In his Bhashya upon it, the Acharya says
positively that anyone who is just even a Bhakta of the Ishwara is eligible
for this Shastra of Gita.375
The Ishwara is the Guru, beyond Time and Desha. Hence, the Acharya has
taken this meaning of the Shloka, we may say. Perhaps, Dnyaneshwar and
he both may be meaning that the Guru should be actually in the Swaroopa
of the Ishwara; and not just any Tom, Dick and Harry!
Gita and Its Worship

Lord Shri Krishna says that: 'One who studies the Gita discourse between
us two, will be deemed to have worshipped Me by the Jnana-yajna.376 Also
the person who listens to Gita, full of Shraddha (faith) in Me, and who
does not scorn Me; will attain to the superior Lokas that are reserved for
those who do good deeds; and will be freed ultimately.'377
We find Saint Dnyaneshwar elaborating upon these Shlokas of Gita,

extending the fruits of even simple association with Gita further, in many
ways. Suffice it to say that anyone who comes into contact with Gita, in
any way, and for any reason, is, indeed, most fortunate, and is bound to
attain the ultimate state, sometime, or the other.
Lord Shri Krishna has thus promised the benefaction that Gita will bring
to the Bhaktas of Gita. It is customary to cite the fruition of Gita, along
with its importance - (Gita-mahatmya), in its every copy. The recital of
Gita is regarded as perfect when the Gita-Mahatmya (Gita as a great
scripture), Nyasas (purification various parts of the body by different hand
gestures aimed at them), and the Gita-falam (what Gita gives to its
devotee) are read/done, with it.
Vibhakar Lele 244

Epilogue of Divine Discourse

By now, Lord Shri Krishna has fully completed the Gita discourse.
According to Saint Dnyaneshwar, Arjuna has been bestowed with the
Sakshatkara of the Atman, by the grace of the Lord. His initial submission
to the Lord and search for proper guidance from Him on his dilemma -
('Karpanyadoshopahatasvabhavah prichchhami tvam dharma-
sammooddhachetah; yachchhreyah syannishchitam broohi tanme
shishyasteham shadhi mam tvam prapannam'; 2-7, Gita) - has been
fulfilled by the Lord's dicta.
His request for guidance may appear to be just for solution of the
immediate problem at hand, relating to the ensuing war. But the Lord saw
beyond it an opportunity in his words- 'Dharmasammooddhachetah'. This
word literally means - 'confused about what the Dharma (duty) is'.
The word Dharma has various connotations , viz., mark, religion, practice,
religious merit, law or doctrine of Buddhism, associating with the virtuous,
Upanishada, law, peculiarity, observance, that which is established or
firm, ethical precepts of Buddhism, propriety of conduct, Law or Justice
personified, statute, ninth mansion, good works, right, duty, thing,
particular ceremony, customary observance or prescribed conduct, justice,
steadfast decree, usage, bow, devotion, character, virtue, moral merit,
peculiar condition or essential quality, custom, ordinance, morality, law of
Northern Buddhism, property, knowing belonging to Dharma,
righteousness, to become, religious abstraction, manner, nature, and
attribute, , etc.,
Here, taking just the meaning of 'duty' by the word 'Dharma', the Lord
turneth the request of Arjuna into the quest for the Eternal Dharma (duty)
(to the Self, the Atman). That is the base for launching the extensive
dialogue of Gita on its Dharma, i.e., the satisfaction of the eternal quest
for the Atman! That is what the term Jnana implies.
For quenching his thirst for the Jnana, Arjuna is shown to accept the
discipleship of the Lord as his Guru. That Guru is, really speaking, the
Sadguru, who guides the Sadhaka upon the path to the Atman. With the
Ishwara Himself - Lord Shri Krishna - as his Guru, it is no wonder that
Arjuna ought to have been fulfilled in seeking answers to the age-old quest
of Man - the Dharma!
To confirm directly from him that he fully understood the discourse of the
Lord, He asks him: 'O Arjuna! Did you listen to My discourse with rapt
Vibhakar Lele 245

attention? Has the confusion of your Chitta about where your duty lies;
and the Ajnana, vanished?'378 He is asking Arjuna whether the objective of
this long discourse has been fulfilled, and he was satisfied. Did it reach his
inner understanding?
For transcending the limits of the single personality that one has, one has
to go even beyond the Adwaita - to the Dwaitadwaitatita state. Coming
back to his senses from the Bliss of that Dwaitadwaitatita state, Arjuna
replies emphatically: 'O Lord Shri Krishna! By your Grace Infinite, all that
dark cloud of my Ajnana has dispersed, making the sky of my Chitta
absolutely clear. I have regained the state of my Atman; and I am free of
any lingering doubts about my duty. Now, I am prepared to do whatever
you bid me to do.'379
Saint Dnyaneshwar says that Arjuna also accepts gratefully that he had the
grand vision of the Lord Himself, as a result of the discourse. The Lord's
heart overflowed with joy on hearing these positive words of Arjuna. He
thought that: 'I have got this ripe fruit of Arjuna to savour!' Their hearts
reunited. Sanjaya who was seeing the sight of them together, too, was
overfilled with great joy and emotion!
Thus, the grand discourse of Gita that ensued forth with the words of
Arjuna to Lord Shri Krishna to take him to the battlefront to see the armies
gathered together at the Kurukshetra battleground -
('Senayorubhayormadhye ratham sthapaya mechyuta'; 1-21) - concludes
with his saying that he will do the bidding of the Lord - ('Karishye
vachanam tava'; 18-73).
Saint Dnyaneshwar has depicted the whole story, and the dialogue with
great élan. The discourse by the Lord totally transforms the state of Arjuna
who, overtaken by emotions, and backing out from the battle; grieving
over the future; distressed by the illusion of Ajnana, Dharma-Adharma,
Karma-Akarma, Papa-Punya (sins and meritorious actions), morality of
his actions, and right and wrong actions; etc., was averse to fighting the it.
His innate confusion was cleared by the words of the Lord; and attaining
the Tattwa-jnana, he gained full control of his faculties. All his doubts
vanished. He resolved to fight the war; and win it. Taking up the bow
firmly into his hands, he challenged the mighty vast ocean of his enemies,
the Kauravas, to war. He was determined to conquer them all. Not only
that, he gained the most beatific state of the Adwaita; and even beyond it!
That was the Grace of Lord Shri Krishna in action!
Vibhakar Lele 246

Sanjaya At the End of Gita

Thus, so far, we have examined the salient topics of Gita, including its
philosophical take and the Yoga, with the help of Dnyaneshwari, and other
classical texts, as intended. We now will turn to the ending Shlokas of Gita
(18-74 to 78) - the reaction and the final utterances of Sanjaya, who was
witnessing what was transpiring at the battlefield, and also listening
intently to the dialogue between Lord Shri Krishna and Arjuna.
Saint Dnyaneshwar says that on seeing the exalted emotional states of the
Lord and Arjuna, at the close of their dialogue, Sanjaya, too, was
overtaken by the great flood of emotions of joy, wonderment, and bliss.
Recovering from that state, he says to King Dhritarashtra: 'I have heard
this enchanting Divine Dialogue between Lord Shri Krishna and Arjuna,
making my hair stand on end due to excitement of hearing it! Because Sage
Vyasa had endowed me with clairvoyance and clairaudience, I could hear
the topmost secret of Yoga, directly from the Lord - Yogeshwara Krishna!
I am indeed most fortunate.'380
'O King! Remembering their marvelous and hallowed dialogue again and
again, I rejoice again and again! Also remembering the marvelous form of
Lord Shri Krishna again and again, I am wonderstruck, and rejoice it
oftentimes.'381
Sanjaya was overcome by the Ashta-sattvika Bhavas (eightfold Bhavas of

the Bhakta, as per the Bhakti-shastra: Standing still like a pillar,
sweating, goosebumps, excitement, unable to speak, shaking, colour
change, tears, and totally engrossed in the Ishta). He became as if he were
the place of the Divine Dialogue. His Dwaita Bhava was lost; and he
entered into the Adwaita Bhava, with Lord Shri Krishna and Arjuna, as
one. He started uttering the name of the Lord, again and again.
Dhritarashtra
Saint Dnyaneshwar takes this opportunity to portray King Dhritarashtra's
reaction to the Gita discourse. He says that: On seeing and hearing it from
Sanjaya, King Dhritarashtra became angry, and scolded him. He said that
'Has Sage Vyasa given to you the divine vision just to describe this
dialogue between my enemies? You should be telling me what is
happening upon the battlefield between the two armies; and you are just
wasting my time on giving me these impertinent details. Tell me who is
going to win the war? What is your judgement? My sons have gathered
the most powerful army ever! Prince Duryodhana is the most valiant of
the fighters! It is, therefore, natural that he ought to win this great war!'
Vibhakar Lele 247

Sanjaya's Parting Words

It is well known what Sanjaya said to Dhritarashtra in the final Shloka of
Gita.382 He said: 'On whichever side Lord Yogeshwara Shri Krishna is,
together with Arjuna, that side will be victorious in the battle. Not that
only! The Goddess Lakshmi of Prosperity, and righteousness, will be on
that side, for certain. That is my conviction, and the eternal inalienable
truth.' His say was the foreboding on the war at Kurukshetra. That is the
finale of Gita.
Saint Dnyaneshwar has amplified this in his own sweet words. He says
that it is like where the Moon is, its light is; where Lord Shiva is, Goddess
Bhavani is. Likewise, where the beloved of the Bhaktas - Lord Shri
Krishna, together with Arjuna - His most beloved Bhakta, is, the victory,
prosperity, and righteousness will be, for sure! (Dny, Ovis 18-1631 to
1658).
Other Matters
Although Gita has been concluded with the say of Sanjaya as above, Saint
Dnyaneshwar goes on to describe the greatness of Gita, and Sage Vyasa
who recorded it in the Mahabharata. All through the epilogue,
Dnyaneshwari is full of sonorous words, great similes, and literary
wonder. He gratefully remembers his Guru, giving him the credit of his
having been able to finally complete his commentary on Gita to the
satisfaction of everyone.
He is proud of his accomplishment, though humbly. He thanks the Saints

for their patience with him who, listening intently to his submission on
Gita, helped him to raise it to the glorious heights.
In its end, there is the most famous Pasayadana - the prayer to the Lord
Vishveshwara - for the benefaction of every being. He prays that: 'Those
who are averse to the Paramatman, and engrossed in Ajnana, may be
benefited by his words; and shed their bad tendencies; and attain the Bhakti
of the Paramatman; and let them be engaged in pious deeds, with their
intellect devoted to the Lord.'
'All the beings are but one. The Lord is at the heart of everyone. Let His
light dawn upon everyone in full. Their Ajnana be removed. Let them have
the experience of the Adwaita. Let the Sun of the Svadharma shine over
the entire world. The desires of all be fulfilled; and each being have the
Sakshatkara of the Paramatman.'
Vibhakar Lele 248

He also prays to the Lord that: 'Let the Saints be ever present upon the
Earth; and benefit all the beings on their way Godward. Let everyone be
fulfilled; and be attuned to the Adi-purusha - the Paramatman.'
And for those, especially who engage faithfully in the study of Gita and
Dnyaneshwari lifelong, he asks for their ultimate good -
Mukti/Sakshatkara.
His prayer was granted by the Lord; and he was fulfilled, and satisfied.
This is his light upon Shrimad Bhagavad-gita, unique and singular!
Thereafter, he states the time and place where Dnyaneshwari aka

Bhavartha Deepika, was composed. The place was the Mahalaya temple
of Shri Mohiniraja at Nevase, Dist. Ahmednagar, in Maharashtra, which
as we know, is upon the southern banks of the River Godavari. The times
of its composition were during the reign of King Ramaraja of the Yadavas
of Devagiri. The year is Shaka 1212, i.e., 1290-91 AD. The narration of
Saint Dnyaneshwar was taken down in writing by Sachchidananda
Swami.
Saint Dnyaneshwar and Ekanatha

Saint Ekanatha's times were removed from Saint Dnyaneshwar by almost
three centuries. By that time, the Samadhi place of Saint Dnyaneshwar
was lost in memory. Dnyaneshwari, copied and recopied, had become
more or less, somewhat adulterated with inaccuracies, and insertions by
enthusiast immatures. All that needed to be corrected.
This came to the notice of Saint Ekanatha. As the legend goes amongst the
Varakaris, he was given a direction in a dream by Saint Dnyaneshwar to
rediscover his Samadhi place, and meet him, and correct the composition
to restore it to the original form.
On discovering the Samadhi place, he renovated it. This having been done
by him, he built up a well for the pilgrims next to the Samadhi place. It
still exists. He restored the Dnyaneshwari to the original, with his Yogic
insight.
There are a couple of Ovis added to it by Saint Ekanatha about when this
work was accomplished. Accordingly, it was completed in Shaka, 1506
(AD 1584), at Paithan, Dist. Aurangabad, Maharashtra, on the banks of
the River Godavari, on the auspicious day of Kapila-shashtthi, in the
month of Bhadrapada.
Vibhakar Lele 249

What We Learnt
We have been through the entire complex of Gita and Dnyaneshwari,
though in as concise manner as possible. Yet it has taken us almost 2000
pages to describe their contents properly, in their true perspective,
spanning over five books, including this current one.
Gita narrates the Brahma Vidya, and only that! Nothing else! The Brahma
Vidya, and its Yoga Shastra, are the topics that are expounded in Gita. We
have learnt through Saint Dnyaneshwar the chief Sadhana of Gita for
attaining the state of Yoga.
We understood that the Yoga of Gita, as per Dnyaneshwari, is essentially

the Layayoga, with the Saguna Dhyana, as per the Guru's edict, based
upon the Kundalini processes, and attaining the Samarasya of Shiva with
Shakti. It is called as the Pantharaja (Rajayoga), aka Kramayoga, by Saint
Dnyaneshwar. We have perused this Sadhana path from start to finish.
For that purpose, we had to understand the philosophy of the Saint, which
is based upon the principle of the Chidvilasa. We have been amply helped
in our enterprise by various books and writings, as reference; and in
particular, by the following: Patanjala Yoga Sootras; Amritanubhava,
Abhangas, and Changadeva Pasashti, of Saint Dnyaneshwar; Gita
Bhashya, Yoga-taravali, Saundarya-lahari, and Aparokshanubhooti, of
Shrimat Shankaracharya; Pancharatna Haripatha of the Saints; Bhakti
Sootras of Narada and Shandilya; Saint Ekanatha's Bhagavata; , etc.,;
and also, Siddha-siddhanta-paddhati and Goraksha Shataka of Guru
Gorakshanatha; Divyamritadhara by Shri Baba Maharaja Arvikar;
various books on Gita Dnyaneshwari, and Yoga Shastra (by Pt. V.D.
Satavalekar, Swami Swaroopananda, Lokamanya Tilak, Shri K.K.
Kolhatkar and others); and commentaries upon these, amongst many
others.
Their contribution to this enterprise is singular; and if any others are

omitted unintentionally, this author prays for their indulgence. All of them
are greatly respectable persons to him. Their true spirit, as he finds it, is of
the Loka-sangraha - to help the people in their quest for the Unknown!
Being grateful to them is the least that this author can do towards their
unstinted help by way of their books and thoughts.
Saint Dnyaneshwar - the Universal Mater

This author wonders in what words he can acknowledge the great debt he
owes to Saint Dnyaneshwar - the Universal Mater, both as a disciple in
his Guru Sampradaya, and for this work! He was ferrying him through
Vibhakar Lele 250

Gita's topmost secrets; yet he wanted to tread upon his own that way, as
an obstinate child! Walking behind him, step by step, will not one reach
where he goes? And suppose, one gets tired, misses the way and treads
upon the wrong path, gets tired, will not the Mater Dnyaneshwar, taking
his hand, lead him to the goal proper? Will not one discover, and reach,
the Atman of Gita - its Ishwara-pranidhana? This is the infinite debt one
has to carry upon one's head; the debt of the loving Great Mater!
Saint Tukarama says that the mother cares for the child so much that her
mind is always filled with its thoughts and welfare. She loves the child,
without expecting any returns. She did bear its weight, all through the
months of conception! And does it even now! It is all intended only for the
greatest good and the best welfare of the child. Saint Tukarama concludes
that, likewise, the Saints are like that mother, who bear the burden of the
common ignorant folks, for their ultimate benefaction! That is equally true
of the Mater Amba of the Universe - Saint Dnyaneshwar Mauli.
Stupid Words of a Child

Kabir says: 'Don't eulogize me. I am just the simpleton Kabir. Go to the
banks of the River Yamuna, to Vrindavan, where dwell the Gopis, dearest
to the heart of Lord Shri Krishna! The love of just one of them for their
beloved Krishna will wash off billions of Kabirs in its flood!' Intending for
that kind of Bhakti, we pray for its grant to the Emperor of the Jnanins -
the Guru Supreme- Saint Dnyaneshwar for its fulfilment.
Asking from him his blessing, we pray to him to give us that Para Bhakti
- the supreme state - of the Saints! Let the names of Lord Vitthal dance
upon our tongue!
Let us pray in the words of Saint Kabir, who calls himself as a slave of
Rama: ‘All people die. In fact, the entire world dies. However, none
merges into Rama: The Ultimate. The Nitya-anitya-viveka is foreign to all.
Of what use are such hundreds of worldly deaths if one is to be reborn?’
‘If one has ever to die, it should be such as to free oneself from this
enslaving world, once forever. Until one enters the abode of Rama, one
will remain afraid of Death, even after dying hundreds of deaths. The entry
into that ‘Home’ is rather very difficult. It is so far off!’
Kabir further says: ‘I am awaiting that death, after which I will enter into
the abode of Rama. Once one enters into it, there will be no Death. It is
beyond the places of the Shoonya, the Ajapa, and even the Anahata-nada.
Vibhakar Lele 251

These are but the lofty steps to that abode of Rama. One has to leave them
behind, once one enters it.’
Kabir is not afraid of such a death. On the other hand, he is very much
pleased and excited at the thought of dying thus. He says: “I am anxiously
awaiting it. Oh! When would I die thus, and merge myself into the Poorna
Paramananda: The Ultimate Bliss!’ He asks all to befriend Rama; and
reside with Him in His abode. Such a one, who is with Rama, can never
die, he says.
In the words of Saint Dnyaneshwar, let us have at least the privilege of

standing at the gate of the Lord, even for a fleeting moment! All our efforts
at understanding Gita and Dnyaneshwari are with that singular objective
at our hearts!
On the efforts made to compose this work, what the author can say, other
than in the words of Saint Tukarama: 'O Lord Dnyaneshwar! Forgive my
stupid words, that I tried to fashion out after your own eloquent discourse!
Kindly pardon this, my transgression. You are the kind Siddha who looks
upon the world with full compassion! I undertook foolishly this enterprise
of delving into the unfathomable Gita-Dnyaneshwari, without looking at
my might! Absolve me of this thoughtless deed! Give me a place at your
August Feet kindly!'
Requesting him complete the incompleteness of this work; offering it to

him! And saying in his own words:

The Handfuls Of
Inspired by Him
And Untainted,
I Proffer with Devotion,
Upon the Lotus Feet
Of the One,
Who Is at The Heart
Of This Universe.
ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ
Vibhakar Lele 252

BIRD’S EYE VIEW - SYNOPSIS

***
RAJAYOGA
***
Yoga of Gita
Expounded By Saint Dnyaneshwar
_________________________________
Gita, Dnyaneshwari and Their Purpose

In the concluding part of this work, we have seen how the discourse of
Gita by Lord Shri Krishna affected the psyche of Arjuna; and coming out
of his dilemma about the Dharma and the Adharma, how he resolved to
rise again to fight the ensuing war.
Because of Arjuna, the Gospel of Gita has become available to all common
folks. It has helped the world so far, and will continue to do so. Lacking in
the knowledge of Sanskrit, and the background of the empirical subjects
discussed in it, it had become inaccessible to the common man.
Saint Dnyaneshwar, at the behest of his Guru - Saint Nivrittinatha, brought

it to them, in an accessible form in the vernacular Marathi language that
common folks could understand. It is known as Bhavartha Deepika, aka
Dnyaneshwari. It is in the poetic form in the Ovi metre. Each and every
word of it is by way of the blessings of Saint Dnyaneshwar to everyone.
Making use of Arjuna's quest, Gita brings forth its philosophy and the
Yoga science by way of the Divine dialogue between Lord Shri Krishna
and him. Saint Dnyaneshwar brings out its essence, with great elaboration
of finer details, in a beautiful poetic style, and earnestness to help the
common lot of people; as also the Yoga practitioners; and erudite men of
learning. We have been witnesses to it in this work, with an open and
inquisitive mind, full of scientific curiosity.
Although the best efforts were made to study the various dimensions of
Gita, through Dnyaneshwari, it is impossible for anyone like this author
to delve that deep into its subject, with thorough understanding. The
subject matter has been dealt with, as exhaustively as possible, within
these limitations of this author. In the following, we will review, by way
of a bird’s eye view, what subjects were dealt with in this work, together
with some more light on certain subjects, as deemed fit.
_________________________________
Vibhakar Lele 253

The Synopsis
We have examined the Rajayoga as the Yoga central to Gita, its
unique Yoga, one and the only, in the light of Saint Dnyaneshwar's
Dnyaneshwari and other works, also referring to other texts on Yoga
and Bhakti, Gita and Dnyaneshwari, etc., as required by the scope
of this work which comprises of five volumes as follows, inclusive
of this current one:
Volume 1: Autobiography of A Natha Siddha Yogi - A Mystique's Travails.
Volume 2: Inner Secrets of Rajayoga - Saint Dnyaneshwar On Kundalini Yoga
Practice  Processes And Methods [Pantharaja]
Volume 3: Ishwara And Worship [Upasana] - Central Theme of Gita
Volume 4: Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyana
Volume 5: Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti -
Dhyana
Subsequently, the sixth volume in this series on ‘Yoga of Gita Expounded

by Saint Dnyaneshwar’ – ‘Dnyaneshwari In Nutshell’ – has been
published. It is based upon the summary of Dnyaneshwari as envisaged by
the Saint of Pawas, Swami Shri Swaroopananda. He selected 108/109
Ovis of Dnyaneshwari as signifying its essence. The selection is known as
‘Nityapatha Dnyaneshwari’, meant to be kept in the daily recitation by
the devotees of Saint Dnyaneshwar.
All the readers are advised to read them, preferably seriatim, i.e., volume-
wise, for better appreciation of the Rajayoga of Gita. Since now the work
has been completed, it is proposed to take a bird's eye view of what it
contained, by way of this synopsis. We will not go into the details of the
first volume, viz., Autobiography Of A Natha Siddha Yogi, as it is rather
more in the nature of introduction to the Rajayoga, based upon the
individual experiences of this author; together with the general discussion
pertaining to the Yoga and philosophy of Gita, and their relation to these
subjects related to different Yoga and philosophy streams.
Readers who have not read it are advised to read it for gaining further
insight into the experiential side of the Rajayoga, and a review of
philosophy in general, with particular reference to those of Gita, in the
light of Dnyaneshwari.
Running Commentary of Philosophies

This author had given an introduction to his general views of the subject
and the purpose of this work, in its first volume. A fleeting eye-view of the
Vibhakar Lele 254

various Indian philosophies that may matter for a better understanding of

the topics to be discussed in this work was also undertaken in it.
The doctrines of the Dwaita and the Adwaita etc of Vedanta, the Buddhism
and Jainism doctrines, the six salient Darshanas of the Indian orthodoxy,
and a few other relevant doctrines were seen in brief for acquaintance with
the dialectical views on philosophy, in general. Thereafter, in the second
volume, we turned to the subject proper immanent of this work.
Commentary on Gita
Saint Dnyaneshwar begins his commentary on Gita-Dnyaneshwari, by
invoking the Atman. His very first Ovi is full of experiential wisdom of the
Atman. He has used the symbolic OM at its beginning to indicate the intent
of his thesis, i.e., the Swaroopa of the Paramatman, and the way to
attaining to Him.
A commentator cannot just be an erudite scholar in this vista of the Atman,

where the experience of the subject is essential. It is not an armchair
travelogue. It has reality as its base. Saint Dnyaneshwar is well equipped
with all the necessary characteristics for a Gita commentator, and also has
the essential experience of the Atman. He is the Emperor Yogin; reigning
over the province of Chaitanya and the Atman!
Hence, it is no wonder that every couplet, nay, even every single syllable
of Dnyaneshwari, has the power to uplift even the most ordinary man. That
is why Saint Namadeva says that in the whole lifetime, one should attempt
to understand at least one Ovi of Dnyaneshwari. Intending this very thing,
paying our respects to Saint Dnyaneshwar and Dnyaneshwari, we started
upon our venture of experiencing their Light!
Kripa (Grace)
The person on whom the Atman, or the Lord, or the Maha-purusha,
showers Grace (Kripa), attains to the Sakshatkara of the Atman. It is he
who attains to the Paramatman. Other than that, whatever individual
efforts one does for attainment fall under the category of minor Sadhana
(Anvika Upaya). However, one who engages in such efforts receives
proper response from the cosmic level, according to the intensity of his
desire to attain. As a result, he turns to the Saints, and other Maha-
purushas; and to their thoughts.
By the same rule, this author, and you, the readers, have turned to Lord
Shri Krishna and Saint Dnyaneshwar; and their treasure of Gita-
Dnyaneshwari. This venture into these magnum opuses by us together is
Vibhakar Lele 255

the result of the Grace of the Atman. This Pilgrim's Travel - this venture -
into this unknown territory of the Atman is because of it. Finding succour
in Saints like Dnyaneshwar, and in Lord Shri Krishna, we are, indeed,
fulfilled.
'OM, Salute to Thee' - Mahavakya

The very first Ovi of Dnyaneshwari reads: 'O OM! The Venerable! Thou
the Primordial, proclaimed by the Vedas. O Hail Thee! Experiencer of
Thyself, Ye, The Atman Verily.’ It is followed by the second Ovi: ‘Thou
art the Lord Ganesha, our Intellects Enlightening, so says he, the vassal of
Nivritti. O, Listen Ye All.’ The first Ovi is a great proposition
(Mahavakya), a veritable Truth in the field of Adhyatma, and God-
realisation.
It conveys the other Mahavakyas (Great sayings) of the Vedas effectively,

all in one, viz., 'Tattwamasi' - 'Thou art That'; 'Aham brahmasmi'- 'I am the
Brahman'; 'Sarvam khalvidam brahma'- 'All this (existence; world) is the
Brahman'; and 'Ayamatma brahma'- 'The Self (Atman) is the Brahman'.
Saint Dnyaneshwar has the great wisdom and skill that by invoking the
Atman, just at the very beginning of his magnum opus, he takes one all
through its ambit; constantly attuning one to it. This quality is, indeed, the
rarest! He is called as 'Mauli' the Mater of the Sadhakas, for this reason.
The Varakaris treat him as the founder of their traditional wisdom.
To learn from him, we should surrender to him, like a child to a mother.

We should cultivate the attitude that Arjuna had towards Lord Shri
Krishna, while entreating Him to guide him. ('Shishyasteham shadhi mam
tvam prapannam'; 2-7, Gita). He is sure to invest us with the
enlightenment of the 'Soham'; pouring the inner secret of Gita-
Dnyaneshwari into our heart!
Attention to What He says

We learn about the anguish of Arjuna, and his dilemma at the beginning
of the battle. He expressed his desire to know what is right to do in the
given circumstances - (Dharma); and requested the Lord to guide him.
That is the beginning of the great discourse of Gita by the Lord.
Saint Dnyaneshwar requests us to pay unstinting attention to his words on

what is that discourse and its significance, so that one can benefit the most
from his narration. That done, this subject of Gita, reserved for the likes
of the Acharyas, will become open to us, like the lines upon the palms of
our hands.
Vibhakar Lele 256

Fortunately, we just did what he asked; and see! How we benefited! We

are now at the close of the revelations of Gita; and it must have dawned
upon the readers that the benefit of studying Gita with Saint Dnyaneshwar
is, in fact, unparalleled. ('Yam labdhva chaparam labham manyate
nadhikam tatah'; in the words of Gita, 6-22). We have seen the state of the
Yogins, the Jnanins and the Bhaktas who have attained this maximal
benefit of the state of the Sthitaprajna. They are rare, indeed, as the Lord
also says. ('Kashchinmam vetti tattvatah'; 7-3, Gita).
Subject of Gita
Needless to emphasise, those who desire this great benefaction have to
clasp Gita and Dnyaneshwari fast to their hearts. They ought to bear in
mind the single most important direction of Gita, with singular devotion
and practice - 'Manmana bhava madbhakto madyaji mam namaskuru'; …';
9-34 and 18-65, Gita.
At the end of Dnyaneshwari, in the Pasayadana for all the beings, Saint
Dnyaneshwar requests the Lord for benefaction to all, and continual
worship by them of the Adi Purusha - the Paramatman. This is the great
blessing of the Parama Bhakti that he has granted us all, through the Grace
of the Lord!
Gita takes us to the Nirguna Nirakara, while worshipping the Saguna

Sakara. This is the subject of Gita, as we have realised. One who follows
this thread will attain the consciousness of the Kshetra and the Kshetrajna;
the Jnana and the Jneya; and attain the Swaroopa of the Paramatman who
is - 'Jnanam jneyam jnanagamyam'; 13-17, Gita.
Extra-sensory Experiences
The detailed description of such Siddhas who become one with the
Paramatman is seen through Gita. Arjuna attained this state after the
Grace of Lord Shri Krishna. Even Sanjaya, who was privy to the dialogue
of Gita, also attained the same state. That is the take of Saint Dnyaneshwar
upon Gita. He is transmitting that same state to his readers, that is his
promise to those who pay attention to his words.
That state is the ultimate of Bhakti, even in the state of the Adwaita. The
novelty of Gita lies in it. It postulates Bhakti in the Adwaita! The Gita
principle is hard to gain. Yet Saint Dnyaneshwar is bracing himself to do
it, by the blessing of his Guru - Saint Shri Nivrittinatha.
For achieving this miraculous feat, he has the full backing of his
Sampradaya, which originated from Adinatha; and had been passed down
Vibhakar Lele 257

through Umadevi-Matsyendranatha-Gorakshanatha-Gahininatha and

Nivrittinatha to him. Saint Nivrittinatha has beckoned him to do it for the
common public. He simplified the Sanskrit jargons of Gita into Marathi
and passed it on to Saint Dnyaneshwar. Its result is the magnum opus
Dnyaneshwari that has appeared for showering its Grace upon the Jeevas
who are afflicted by the Kaliyuga.
This expansion upon the message of Gita by him is like holy waters.
Anyone can come upon its banks and take a dip into them for salvation.
The words used are such that even the Heavenly Elixir (Amrita) will pale
in its presence in sweetness.
And above all, the Saint gives a promise that even if the experience of the
Atman is extra-sensory in nature, he will convey it by his words so
effectively that the ordinary senses, even though incapable of enjoying that
experience, will start to enjoy it fully! He says that his Guru has made him
the seeder through which he plants the seeds of the Paramartha in the
hearts of the listeners. It is because of his Guru's erudition that even those
Saints who have gathered to listen to his Dnyaneshwari are touched by his
words.
Worship of Adi Purusha

The Shrutis are infinite. Out of their vast ocean, seven hundred Shlokas
emerged as Gita, like the jewels from Kshirasagara on its churning by the
Gods and demons. Like Goddess Lakshmi who arose from the
Kshirasagara and chose Lord Vishnu to wed, Gita, the damsel, too, has
chosen to wed Lord Shri Krishna, who is at her heart. Gita is the literary
incarnation of the Lord Himself! It is the Shastra that yields the fruit of
Moksha as the minimum that it can give!
Saint Dnyaneshwar wants to fill the entire universe with his words on
Gita! His ambit is astonishing! He has created the infinite space of
Dnyaneshwari for us to play with the Atman and with its Ananda. How
any of us can describe this bounty of the blissful state that he has endowed
every one of us with!
What a great largesse! What this great magnum opus he has given us is,
after all! It is the beautiful lake in which the Paramahamsas (magnificent
swans of Paramartha) play and swim! Such a great gift we have been
given by way of this Dnyaneshwari!
We, too, have made full use of his gift that comprises of the essence of the
Upanishadas; and is home to every Shastra. Saint Dnyaneshwar has led
Vibhakar Lele 258

us to this enchanting garden of Eden - the Vrindavana of Lord Shri

Krishna. While just playing around in it, we have attained the Adwaya
Bhakti - the state that is the Laya even of the 'Soham' state; and which has
the nature of 'Poornamadah; Poornamidam; Poornatpoornamiduchyate;
Poornasya Poornamadaya; Poornamevavashishyate.'
This is the state of the Para Bhakti, that is also known as the Svasamvitti.
Saint Dnyaneshwar calls it as the Parama Bhakti. We have witnessed this
supreme state of Jeevanmukti through Dnyaneshwari, at various places. It
is attained by following the path of the Kramayoga, we note.
Lord Shri Hari Himself is the Crown Jewel of the Emperor Kramayogin!
The Lord says that he earns this state by following the course of the River
Ganga of Bhakti, flowing with the waters of the Chit, which ultimately
takes one to the vast Ocean of Bliss! (Dny, Ovi 18-1222). This is the
greatness of the Kramayoga that Saint Dnyaneshwar holds as central to
Gita, and its one and the only Yoga. Its other names are
Rajayoga/Pantharaja. We have thoroughly examined it.
Pasayadana of Adwaita
The Adwaita between the Lord and His Bhakta is seen with reference to
the Gita Shloka, 18-78, ('Yatra yogeshvarah krishno ..';). The Adwaita
state granted to Arjuna by Lord Shri Krishna is described in Dnyaneshwari
(Dny, Ovis 18-1632 onwards). That was the objective of Gita discourse
which was fulfilled thus by the Lord.
Gita is narrated by the Lord Himself, whose breathing out are the Vedas.
Saint Dnyaneshwar shows that it, too, can be seen as comprising of the
three sections like the Vedas - Karma-kanda, Devata-kanda, and Jnana-
kanda. These and the specialty of each chapter of Gita has been discussed
by Saint Dnyaneshwar.
He says that Gita is the Ocean of the Sankhya (Jnana). It is unlike the
Vedas, as it is available to everyone, including the women and the
Shoodras. Like a father to a son, it has been bestowed upon the humanity
by Lord Shri Krishna. That emotion of fatherly affection towards a son is
reflected in 'Piteva putrasya'; 11-44, Gita.
Vibhootis
The Vibhootis of the Lord are discussed as reflected in Gita in various
places. He is the Father and the Mother of the Universe. This matter is
discussed in greater details in the tenth chapter of Gita. The Lord's
Vibhootis in Yajna also have been shown in Gita, especially in
Vibhakar Lele 259

'Brahmarpanam brahma havih ..'; 4-24, Gita. The facets of the Brahma-
yajna have been also detailed out in its fourth chapter. It is to note that a
heart full of faith, and a stainless Buddhi (intellect) are also the Vibhootis
of the Lord, when seen in a certain light.
In this connection, the importance of the Svadharma and its Vibhooti-like

nature is also to be noted. It is also discovered that 'Svalpamapyasya
dharmasya trayate mahato bhayat'; 2-40, Gita, is the guiding principle of
Karma for the Sadhakas, as also for the general public. What the Dharma
proper is also seen in its context.
Avatara Karya of Lord Shri Krishna

The Lord avers that whenever the Dharma declines in the world, He takes
Avataras to resurrect it. The Avatara of the Lord as Shri Krishna was also
for that very purpose. Gita was His message to spread awareness of the
right Dharma in the world. The mysticism of the Avataras was also
examined.
The Yoga Sadhana that was promulgated by the Lord through Vivasvana
got weakened with time; and almost reduced to nil. Lord Shri Krishna's
Avatara had the principal objective of its revival, too. This is achieved by
Him through the discourse of Gita, though for the sake of Arjuna, on its
face.
The Lord says that there are but two ways of attaining the Sakshatkara of
the Ishwara - the Jnanayoga of the Sankhyas; and the Karmayoga of the
Yogins. ('Jnanayogena sankhyanam karmayogena yoginam'; 3-3, Gita).
These two are the ways of worship in Gita (Nishttha). Gita does not, really,
speak of any other Sadhana than these two.
However, the Sankhya-yogins fit for the Sadhana of the Jnanayoga are
very rare. Someone like Shukacharya alone qualifies for it. Rest all other
people, including the women, and the Shoodras, are eligible for the
Sadhana of the Karmayoga. They are called the Yogins, or the Yoga
Sadhakas, by Gita. The main discourse of Gita, starting with its third
chapter, is meant essentially for them. It has been described under the title
of the Kramayoga, aka Pantharaja (Rajayoga), in Dnyaneshwari.
To revive this Yoga was the main purpose of Lord Shri Krishna's Avatara,
as already stated above. It will be carried on through Gita, all throughout
the ages. The Saints, too, take their Avataras precisely for this same
purpose; and like Saint Dnyaneshwar who discharges it through
Dnyaneshwari, they also carry it on through their deeds. The other deeds
Vibhakar Lele 260

of the Avataras like 'Vinashaya cha dushkritam' are secondary for the
Lord's Avataras. The Saints, however, make it their primary cause; that of
converting the evil ones into the righteous ones!
Yoga of Gita
Making common men to capable of having the Sakshatkara of the Atman
is the Saints' life mission. The Atman is the supreme Vibhooti of the
Ishwara. It is beyond the senses, the mind, and the Buddhi, etc. Gita
preaches the way to have its Sakshatkara; and to dissolve the Triputi of
the Drashta-Drishya-Darshana. That is the Yoga of Gita, aka Rajayoga.
That subjugates the arch enemies of man, viz., Kama (desires) and Krodha
(anger/anguish). They are responsible for disturbing the pristine state of
the Atman.
Even the Jnanins are harassed by these enemies. The senses (Indriyas) are
their repository. By controlling them, these enemies can be defeated. The
real Yoga of Gita starts with this. It consists of controlling the senses; and
by properly directing the Mind, the Buddhi (intellect), and the soul,
attaining to the Atman. That is the purpose of the Yoga of Gita, aka
Pantharaja/Rajayoga; (and Karmayoga), in its extensive and all-inclusive
form. These facets fulfil the Yoga of Gita, truly.
Since this Yoga needs to be practised, it is also known as the Abhyasayoga.

It is narrated by Lord Shri Krishna, starting with - 'Tasmat
tvamindriyanyadau niyamya bharatarshabha'; 3-41, Gita; i.e., first of all,
one should control the Indriyas. Saint Dnyaneshwar has described in
details how the Chitta is disturbed by the forces of the desires (Kama) and
anguish/anger (Krodha). The duty of the Saints is to free the people from
their grip; and to show them the Yoga Marga. It is the mission of their
Avataras.
The Saints are the reincarnations of the Lord! Their skill lies in making the
Pada (Paramatman) and the Pinda (Jeevatman) merge. The real Sadgurus
are these Saints. Saint Dnyaneshwar's Guru - Nivrittinatha was also a
saint. He acknowledges his debt; and says that it is because of him that he
could swim across the ocean that this Samsara is; and was able to bow
before the Adi Beeja (Pristine Seedling of everything; the ultimate
principle).
Sadguru
The primordial principle that he could witness due to Guru Kripa is
described by him in the first twenty Ovis of Dnyaneshwari, through a
grand simile of the Akshara Ganesha. We have seen it in details; also, in
Vibhakar Lele 261

the context of the actual philosophy (Chidvilasa) of the Saint, as reflected

in Dnyaneshwari, and his other compositions. The Akshara Ganesha is
unique; and Dwaitadwaita-vilakshana (Dwaita and the Adwaita, together,
and still beyond it).
In these Ovis at the beginning of Dnyaneshwari is the seed of the principle

of the Chidvilasa of Saint Dnyaneshwar. The Goddess Sharada, the
Enchantress of the Universe, is the mother of this principle; it takes shape
out of her workings. This, in fact, is the Kundalini Jagadamba! Saint
Dnyaneshwar has rightly offered obeisance to the Atman Ganesha,
Vishvamohini (Enchantress of the Universe) Sharada Devi, and his
Sadguru, at the beginning of his magnum opus! That is conforming to the
tradition of the wise men.
We witness this again in the five Shlokas at the beginning of his

Amritanubhava. There, his Sadguru and the Shiva-shaktyadwaita
(Adwaita of Shiva and Shakti), are his respected entities.
Likewise, he has spared no efforts to describe the greatness of the Sadguru

by whose grace he could experience the Tattwa; and comment upon it. He
is seen to do it, paying his respects to the Guru, in almost every chapter of
Dnyaneshwari. We have gone into those details in this work. His advice
to the people is that every wise man should pay obeisance to the Guru.
That will lead to attaining one's goal. (Dny, Ovi 1-25). He says often that
his work of Dnyaneshwari was possible only because of his Guru's grace.
He has extolled the greatness of Gita and the Mahabharata, and sage
Vyasa. He says many times emphatically that he could comment upon such
a Gita only because of his Guru's blessing.
Commentaries on Gita
Saint Dnyaneshwar compares Gita to Saptashati - the holy book,
comprising of seven hundred Mantras in prayer of the Goddess
Jagadamba; and says that likewise it also emancipates one from Ajnana.
(Dny, Ovi 18-1666).
The scholars differ greatly upon the exact text of Gita; its versions;
unauthorised insertions into it; the original form and the number of Shlokas
in Gita; and prominently - about its real meaning. But for us, all these
questions and dilemmas stand resolved by adopting Dnyaneshwari, as the
standard on Gita. Saint Dnyaneshwar clearly says that Gita comprises of
seven hundred Shlokas.
Vibhakar Lele 262

In passing, one must take into account the specialities of Bhagavad Gita
by Annie Besant and Bhagavan Das. It discusses in a scholarly manner the
many debated points as above; and also gives a word index, showing the
location of every word of Gita, giving reference to the Adhyaya and
Shloka/s where a given word appears. It is definitely very useful for the
students and scholars, as such.
Saint Dnyaneshwar credits his Sadguru with empowering him to write the
best commentary on Gita, revealing its innermost secrets and mysticism;
and also, for being able to comment upon its most difficult chapter, in his
opinion - the ninth. He says that even the most elite commentators on Gita
are stymied in their erudite efforts of commenting upon Gita.
Saint Dnyaneshwar has most humbly said that he has been seeking
guidance from the Bhashyakaras (commentators) of Gita in his venture of
commenting thereupon. Many scholars have taken it to be mean one, or
the other Acharya, or even a combination of them together to indicate who
these Bhashyakaras were. But one wonders how anyone who was dwarfed
by Gita could ever have put forth a commentary that could be of guidance
to Saint Dnyaneshwar!
This has been a matter of great debate amongst the scholars. However, we
see that person to be his own Guru who gave him necessary guidance on
the subject. By his grace, he has been able to reveal the deepest secrets
hidden in Gita. He calls the Guru as the mother who fed him with the milk
of the Seventeenth Kala. He is his Akshara Ganesha; Atma Ganesha; and
the mother who has bestowed upon him the entire arena of Yogic
experiences.
His Guru is the Sun which awakened the dawn of the Prajna in him. He is
the Sun of unbearable light and heat, with the rising of which, the illusion
of the world vanishes. He is the Sun of the Chit for the disciples. And so
also, he is Ganesha - the Indra (Lord) of the Jeevas! He is the one who
sent Adhyatmika sweets for Changadeva through Saint Dnyaneshwar.
Debt of Guru
Saint Dnyaneshwar tries in various ways to pay off the debt of his Guru
upon him. For that, he has undertaken great projects of service to him, as
seen in the thirteenth chapter of Dnyaneshwari. These were not described
in this work, but the students may refer to Dnyaneshwari for knowing that.
We have, however, seen the praise he showers upon the Guru.
Vibhakar Lele 263

We have also seen his immense praise, and the nature of the Guru, from
his Amritanubhava. He ultimately bows down before the Guru, calling him
Anakhyeya, i.e., indescribable by words. As he acknowledges in it, Guru
Nivrittinatha is Aja, Ananda Swaroopa, and Akshara, like the Atman. In
fact, he is the Atman itself. His Vidya which blesses the disciple is one with
the Guru, in Swaroopa; and it is the most kind-hearted. It is known by the
name of 'Shankari’, i.e., belonging to Lord Shankara.
The Guru and his Shankari Vidya are of the nature of the Adwaita between
Shiva and Shakti. They are the primordial principle of the entire Creation.
They sustain it; and its Laya takes place in them. They are Sadsad-
vilakshana (independent of Sat and Asat; unique). That is what Saint
Dnyaneshwar takes them to be. This is his proposition in Amritanubhava.
It reflects upon his Chidvilasa-vada. As seen from Amritanubhava, his
objective is the attainment of the state of Jeevanmukti.
Chidvilasa
Chidvilasa-vada means the proposition that the entire play of the world
goes on without disturbing the Adwaita between the Jeeva and the Shiva.
We can understand its parameters from the five Shlokas at the beginning
of Amritanubhava; and also, from the simile of the Chid-bhramara in
Dnyaneshwari. It is evident from the Saint's way of experiencing it by the
practice of his Yoga Marga that is central to Gita; and having the
characteristics as follows: As advised by the Guru; based upon the
Kundalini awakening and its processes of ascension, etc of Laya; with the
feature of the Saguna Dhyana inbuilt.
This proposition of the Chidvilasa also appears in some other places in

Dnyaneshwari and his compositions. (Dny Ovis 17-6 to 8, 1-17). In his
Changadeva Pasashti, too, he has a simile upon it; and in Dny, Ovi 16-4,
he builds up a grand simile upon it, saying that the Jeeva, engrossed in
pleasures, and in bondages due to its attraction towards them, is freed
without doing anything just with the rising of Sun of the Atman. In fact, its
bondage is transformed into freedom, without any process! That is the
basic Adwaita of Chidvilasa! These Ovis reflect upon the philosophy of
Saint Dnyaneshwar, and his avowed Yoga path - the Pantharaja, aka
Rajayoga.
In order to leave behind the witnesses to the principle of his Chidvilasa,

he has left behind him his compositions, viz., Dnyaneshwari,
Amritanubhava, and others like the Abhangas, etc. Not only that, it could
have been the main reason behind his Sanjeevana Samadhi! If, as asserted
by the Acharya, everything were Maya, what reason there could be for
Vibhakar Lele 264

leaving behind his compositions advising the Sadhanas; and why preach
anything, Kevaladwaita, or otherwise!
Gita Analysis
Gita is simply devoted to Yoga. The seal at the end of its every chapter
shows it clearly, which reads as 'Shrimadbhagavadgitasupanishatsu
brahmavidyayam yogashastre…;'. It is indicative of Gita being elaboration
of the Yoga-shastra, that being a faculty of the Brahmavidya.
We also noted the current names of each chapter of Gita; its reputed
commentators of the yore, and their doctrines, etc. It was understood that
they comprise of various philosophical streams like the Dwaita, the
Adwaita, the Vishishtadwaita, the Kevaladwaita, the Shuddhadwaita; and
the Dwaitadwaita, etc. The commentators have tried to interpret Gita in
their own fashion so as to substantiate their own schools. We have had a
smattering introduction to these various schools of philosophy in the first
volume of this work.
Way to Atman
Gita shows the way to the Atman. It is the dialogue between Lord Shri
Krishna who is the incarnation of Narayana Rishi, and Arjuna who is the
incarnation of Nara Rishi. It lightens up the way to the Atman. Hence, it
can be deemed to be an Upanishada, in a way. We have noted that its
discussion falls under the Brahmavidya; and it is the pinnacle of the Yoga-
shastra, which shows the way to attain to the Brahman; the revelation of
the Atman; and enlightenment.
Gita, in its every chapter, gives out the message to attain, without delay or
default, the Ultimate Truth. It is the discourse on the Yoga-shastra by the
supreme Guru of the entire world (Jagadguru), Lord Shri Krishna to
Arjuna - his disciple. It has equally been serving the purpose of guiding
the whole of the humanity, for past millennia. Its base is the grace and
blessing of the Lord, the Jagadguru.
Gita is the temple of the Lord, in everyone's heart. There one views Him.
Saint Dnyaneshwar, resting in the lap of the mother Kundalini Jagadamba,
has introduced the readers to Him through Dnyaneshwari! It is the
Sakshatkara of the Atman!
Many significant attributes of the Saint have materialised patently in

Dnyaneshwari, viz., his word power, its essential elegance and beauty;
making the experience of the Brahman real to those listening to him; his
dexterity in describing, into words, the One beyond words; and
Vibhakar Lele 265

transmission of the experiential wisdom of his philosophy to the readers;

etc.
Other topics worth noting are: The Akshara Ganesha simile at the
beginning of Dnyaneshwari, and the erudite scholarship of the Saint as
reflected in it, and his similarity to Shrimat Adi Shankaracharya in that
respect; the secret of his supernatural Prajna, as revealed in the context of
the rebirth of the Yoga-bhrashta; his assurance that his entire narration of
Dnyaneshwari adheres to Gita; his Guru tradition from Adinatha to
Nivrittinatha, and the treasure of Samadhi secret they have preserved and
passed down, along with earnest desire to propagate it to the masses; and
the captivation of the general public by Dnyaneshwari; , etc.,
We turned to the subject proper of the Yoga of Gita, and Yoga-shastra,

which has been gone into its great details all throughout rest of this work.
Gita and Patanjala Yoga-sootras

We examined the similarities between Gita and the Patanjala Yoga-
sootras. The Yama-Niyamas from Gita were discovered. It was seen that
the eight facets of the Ashtanga-yoga also appear in Gita. Saint
Dnyaneshwar's take on these issues was also seen. In it, we delved into the
eighteen characteristics of Jnana, e.g., Amanitva, etc.
The parallels between the concepts of Samadhi of Gita and Pys were
examined. The mutuality between the worship of the Onkara and the
Parabrahman was also gone into in the context of Gita and Pys. The
Ishwara-pranidhana of Pys is meditation upon the Onkara - the single-
lettered symbol of the Brahman. In Gita, there is significant discussion on
this matter, in its eighth and seventeenth chapters.
Saint Dnyaneshwar starts his first Ovi of Dnyaneshwari with Onkara,

knowing full well that it is the incarnate Brahman in the form of the sound
- (Shabda Brahman)/Ishwara; and that its Japa leads one directly to the
Ishwara. He bows before it while beginning the Dnyaneshwari. In fact,
every Ovi of Dnyaneshwari is filled in with the vibration of the Onkara!
That is why he says that the Atman manifests before one who follows the
magnum opus. Its every Ovi is the Mantra for revelation of the Atman.
Gita and Pys, both, make the Chitta-vritti Nirodha as the base of their
Yogas. Also, their Yogas are identical, from beginning to end. It is to note
that Lord Shri Krishna gave his discourse of Gita, with a Chitta well
established in Yoga. That is why he could transmit its essence instantly, in
a practical way, experientially to Arjuna.
Vibhakar Lele 266

Gita does not advocate the still Samadhi state (Kashttha Samadhi). Its
objective is its very opposite, that of the Sanjeevana Samadhi. The
Samadhi states, as per Gita and the Pys, are congruent. The Dharmamegha
Samadhi of Patanjali, and the Samadhi of Gita which is characterised by
the flow of the Dharmyamritam, are similar in nature. It is the state in
which the Triputi of Drashta-Darshana-Drishya vanishes.
The essence is that whatever Patanjali states as characteristic of Yoga is

amplified in Gita, in its own way. However, Gita emphatically upholds
and prescribes the Ishwara-pranidhana ('Ishawarapranidhanadva'; 1-23,
Pys), as the easiest mode of the Yoga to practise and attain.
It is to surmise that Lord Shri Krishna has unfolded the Sootras of

Patanjali, and expressed them in the best manner, disclosing his opinion
upon its various aspects. In our view, the fourfold Yoga of Karma-Jnana-
Dhyana-Bhakti of Gita can be linked to the central tenets of Pys. Saint
Dnyaneshwar's Rajayoga, aka Pantharaja/Kundaliniyoga/Kramayoga,
can be seen as founded in the Pys. The origin of the Bhakti Marga is also
in the Pys.
In fact, 'Patanjala Yoga-sootras → Gita → Dnyaneshwari' is the

progressive stream of Yoga, which becomes more, and more transparent,
and detailed, as we go on from the first to the last of these texts.
We had a short glimpse of what Gita says in its each chapter, sort of a
chapter-wise gist. Also, to understand it preliminarily, we took recourse to
the 109 Ovis (Nityapatha Dnyaneshwari) specially selected by Swami
Swaroopananda of Pawas. The picture that emerges from it conveys the
essential points of Gita, as per him. The study of these Ovis is introductory
to understanding Gita and Dnyaneshwari.
Yoga's Main Theme in Gita - Ishwara-pranidhana

Attainment of the Samadhi state through Ishwara-pranidhana is the
central theme of the Yoga of Gita-Dnyaneshwari. Its objective is the
dissolution of the Triputi. This is the Adwaya Bhaktiyoga of
Dnyaneshwari. The congruence of Yoga and Bhakti, as reflected in Gita-
Dnyaneshwari, is so much that we can term it as:
Karmayoga/Karmabhakti of the Karma Marga;
Kundaliniyoga/Dhyanayoga/Yogabhakti of the Yoga Marga; or even the
Jnanabhakti/Jnanayoga of the Jnana Marga!
Gita classifies its single Yoga into two, viz., 1. Jnanayoga and 2.
Karmayoga. It is respectively for 1. Sankhyas and 2. Yogins. However,
Vibhakar Lele 267

really speaking, it is based upon the intensity of passion for attainment that
one feels Viz. acute, or blunt. Depending upon the intensity of Ishwara-
pranidhana accordingly, one takes up the Jnana Marga, or the Karma
Marga. This is what we learn from Saint Dnyaneshwar's description of the
Kramayoga.
Pantharaja - Saint Dnyaneshwar's Yoga of Gita

The Karma Marga, too, has two subdivisions according to the Dhyeyya:
1. Worship of the Nirguna Nirakara; and 2. Worship of the Saguna
Sakara. However, Gita prescribes the worship of the Saguna Sakara,
saying that the worship of the Nirguna Nirakara is the most difficult. Saint
Dnyaneshwar upholds this in the Pantharaja (Rajayoga). Its description
is to be found in the sixth chapter of Dnyaneshwari; and also, by its
alternative name of the Kramayoga, in the eighteenth chapter of
Dnyaneshwari. It has been fully described therein.
From it, we see that this Yoga of Saint Dnyaneshwar, which he terms as
the one central to Gita, harmonises the streams of Karma-Yoga-Bhakti-
Jnana, together. The main features of this Rajayoga/Mahayoga are: It is
passed down by the Guru to the disciple; it has Kundalini process, with
Laya at its centre; it leads to the Samarasya of Shiva and Shakti; and it is
based upon the Saguna Dhyana.
Its pillar is Kripa (Grace/Blessing) of the Saints/Guru/Ishwara. The

Karmayoga, the Dhyanayoga, the Bhaktiyoga, and the Jnanayoga, are its
stages only; and are not independent Yogas as such. Its specialty has been
loudly proclaimed in Dny, Ovi 6-291: Laya of the Pinda (Jeeva) into the
Pada (Shiva), by a practice based upon the human body, and its Tattwas.
Saint Dnyaneshwar has also clarified that, contrary to some others'
opinions that it is hard to practise, it is very easy for all and sundry.
The description of the Ashtangayoga of Patanjali is to be found at various

places in Dnyaneshwari. The treatment of the Ashtangas of Yoga as in
Siddha-siddhanta-paddhati (Ssp) of Guru Gorakshanatha was also noted,
in the context of Dnyaneshwari.
Saint Dnyaneshwar has given exclusive and detailed information on the

various Ashtangas of Yoga, starting from his commentary on the Gita
Shloka, 6-11, ('Shuchau deshe pratishtthapya..;'); along with the inside
secrets of the Yoga systems.
Vibhakar Lele 268

In it, he has juxtaposed the Pys with Gita, disclosing the specialties of the
Natha tradition of Yoga, and experiential side of Yoga. We also went into
the preliminary details of the Yogic Chakras.
While at it, various other related subjects were examined by us, including:
Moolabandha, Jalandhara-bandha and Vodhiyana (Uddiyana) Bandha;
Ida, Pingala and Sushumna Nadis; Pranayama and Pratyahara in action;
the prime importance of the Kripa of the Sadguru in Yoga Sadhana;
Kundalini and its awakening, and ascension; the goal of Yoga; the
combination of the Pravrittipara Marga and the Nivrittipara Marga in
Pantharaja Yoga, and its origin from Adi Guru Shankara; allusion to it by
Lord Shri Krishna in Gita; novelty of the Yoga and its exposition by Saint
Dnyaneshwar through his compositions , viz., Dnyaneshwari,
Amritanubhava and Abhangas; and the purpose behind his Sanjeevana
Samadhi; , etc.,
The Saint has put before us the Pantharaja as the easiest to follow way to
attain Yoga; and expounded the Karmayoga fully. Those who neglect, or
deride the Yoga Shastra, cannot get into the inside secrets of Gita-
Dnyaneshwari, really speaking. Saint Dnyaneshwar treats such persons as
Ajnanins, who misinterpret them.
Eligibility for Pantharaja

The criterion for one to be able to follow the Pantharaja Yoga is very
simple: One has to start control of the senses, and regulate own conduct:
(Dny, Ovi 6-342) and ('Yuktaharaviharasya…'; and 'Natyashnastu yogosti
..'; 7-16 and 17, Gita). This is possible even for any common man. This
shows the misconception of the scholars and those preaching Bhakti about
Yoga proper. These are the lighthouses of Yoga for common folks! The
Madhyama Marga of Buddha also shows a similar moderate way of efforts
on Yoga practice.
In short, the various aspects of the Ashtanga Yoga, viz., Yama-Niyama,

conduct, food, etc., Asana, Pratyahara and Pranayama, etc., were
examined through the writings of Guru Gorakshanatha, Patanjala Yoga
Sootras, Gita and Dnyaneshwari.
Basic Preparation for Yoga

The detailed description of various facets of Yoga is dispersed all
throughout Gita and Dnyaneshwari.
Yama-Niyamas
Vibhakar Lele 269

The Yama-Niyamas of Gita are discoverable in its thirteenth chapter

(Kshetra-Kshetrajna Yoga), from Shlokas 13-7 to 11, in the characteristics
of the Jnanin, like Amanitva, etc. Saint Dnyaneshwar has made a
commentary running into around seven hundred Ovis upon it, which shows
the importance of this topic to him. We went into its details at great length,
because it is the base of Yoga Sadhana.
In its context, the opposite characteristics of the Ajnanin, were also noted
which should be avoided by the Sadhakas (c.f. 'Etat jnanamiti proktam
ajnanam yadatonyatha'; 13-11, Gita). Saint Dnyaneshwar gives his own
definitions of the various desirable and undesirable traits. He sketches out
a graph of the ascent and descent of humans through his description of the
characteristics of the Jnanin and Ajnanin. These characteristics can be
equated to the Yama-Niyamas of Pys, as can be seen from Dnyaneshwari.
That reminds one of how well-founded is the say of Gita in its Shloka, 6-
5, ('Uddharedatmanatmanam natmanamavasadayet'.). It is witnessed
more and more in the Jnana and Ajnana characteristics; and in the Daivi
and the Asuri Sampatti description, later on. A brief review of these
characteristics important to the Yoga Sadhakas is as follows:
Jnana Characteristics
1. Amanitva: That is Nirahankarita, i.e., lack of pride in one's greatness.
Its opposite is thirst for honour and pride about self.
2 (A): Solitude: Remaining aloof from the public, in solitude. Its opposite
is liking for public contact, and recognition.
2 (B): Adambhitvam: Not to publicise one's meritorious actions; and study,
etc. The person endowed with this characteristic allows display of his
scholarship only in matters pertaining to the Adhyatma.
3. Ahimsa: The conduct of the sects like Jainism practising Ahimsa is
imperfect; that is indicated in Dnyaneshwari. Saint Dnyaneshwar expands
the definition of Ahimsa to include the aspects of the Ahimsa by the mind,
body, and speech. This characteristic is deemed as very important by him.
It is the base of world brotherhood. He has also criticised the Ayurveda for
its lack of Ahimsa.
He says that small Jeevas reside even in the Paramanoos (atoms). Hence,
one should be careful while moving around and walking so that they are
not harmed by one's action, or trampled down under the feet. In fact, one
should look at them with compassion, and bestow blessing upon them.
Vibhakar Lele 270

Patanjali regards Ahimsa as a Yama; and its fruit is that the Sadhaka lacks
enmity towards one and all the beings. Even according to Gita, such a
person attains to the Paramatman, most easily.
Saint Dnyaneshwar has recognised this view of Gita; and commented in

details accordingly upon it. Ahimsa is closely related to the actions of the
mind and the senses; and he has shown their connection to it. The mind is
the main instrument of attaining to Yoga Siddhi. His description of the
subject helps one to understand this aspect of Yoga better.
4. Kshanti: Equanimity towards the duets of Sukha and Duhkha;
Remaining Sthitaprajna and equanimous in all the duets.
5. Arjavam: Stainless nature of the Mind; and its straightforward attitude;
undifferentiating attitude towards all, irrespective of their being good, or
bad persons; compassionate behaviour towards all the beings.
6. Acharyopasanam: Service to the Guru is the subject most liked by Saint
Dnyaneshwar. The word Guru takes him high in an altogether different
space! He expresses copiously on this characteristic in all his compositions
- Dnyaneshwari, Amritanubhava, Changadeva Pasashti, and Abhangas.
We have seen many of these descriptions by him.
7. Shuchitva: Like the diamond does not become wetted by water, the mind
of a person having this characteristic is not invaded by Vikalpas. It
comprises of the purity inside out of body, mind and soul; detached state
of mind in Karmas; and the Chitta remaining free of attraction while
enjoying pleasures; etc. It is Jnana inside; and Karma-sannyasa
externally, in attitude, like King Janaka. That is the extent of this
characteristic of Shuchitva.
8. Sthairya: The basis of 'Sthirasukhamasanam' is reflected here. It is the
steadiness and deep immersion of the Chitta in the Paramatman, even
when sensory pleasures, Vrittis, and attractions, try to destabilise it. The
Acharya has also praised this state of the mind. It is called the Siddhasana,
in his Aparokshanubhooti.
9. Atmavinigraha: Holding fast of the Atman, i.e., self, especially for
control of the mind; and senses. It is the Pratyahara in terms of the Pys.
Saint Dnyaneshwar takes it to the level of binding the Chitta to the
Chaitanya. (Dny, Ovi 13-509).
He has summarised in brief all the facets of the Pantharaja; and the Pys
Ashtanga Yoga: viz., Yama-Niyama, Pranayama, Pratyahara, Dharana,
Dhyana and Samadhi, in the related few Ovis in the context of this
characteristic. That has been gone into great details in this work, as being
a very important contribution of the Saint to the understanding of the
central Yoga of Gita.
Vibhakar Lele 271

The related topics were also discussed in this context, viz., Objects for the
Saguna and Nirguna Dhyana; Pratyahara as per Gorakshanatha; the
awakening of the Kundalini; Dharana, Dhyana and Samadhi, as per
Gorakshanatha; the Samyama as per the Pys; and the Dhyana of the
Vibhootis; etc. The emphasis of Gita on the Saguna Dhyana was also
noticed in this connection. The take of the Acharya on the various facets
of the Ashtanga Yoga was also seen, through his Aparokshanubhooti.
With that discussion, one can know and understand a lot about the
preliminaries of the Yoga subject, as a whole, and in general. Also, an
important aspect from Dnyaneshwari is to be noted, i.e., Atmavinigraha is
the steadfast and deep immersion of the Chitta into the Atman.
10. Vairagya: Renunciation of the pleasures of this and the other worlds.
It is like a twin of Pratyahara.
11. Anahankaritva: State in which one does not feel as the Karta, even
while doing any Karmas; and remaining aloof from the fruits of the
Karmas. In fact, is this characteristic is remaining unaware of the body and
mind as self. The state of Ahankara was discussed in details in this context
in this work; and also, about the states of Dwaita and beyond it
(Dwaitatita) were examined.
12. Being aware of the demerits of birth and rebirth, death, and old age,
etc.: In around eighty Ovis, Saint Dnyaneshwar details this characteristic;
and advises the Sadhakas to be aware of time; and try to rid these factors
in time; and take to the path of the Atman. Buddha, too, started his inward
journey on noticing these and similar other factors, it is said.
13. Anasakti: Non-attachment to the body, wife, sons, home, wealth, etc.
14. Equanimity of mind towards Sukha and Duhkha: It is detailed in
Dnyaneshwari, at many places.
15. Ananya-bhakti: The Ishwara-pranidhana of Pys is the Ananya-bhakti
of Gita. It is the Yoga Sadhana that leads to the attainment of Samadhi.
The resolve that nothing is higher and better than the Lord is its base. One
who worships the Lord after becoming one with Him is the incarnate
Jnana, as per Saint Dnyaneshwar.
16. Liking for solitude: This characteristic is described in details in the
sixth chapter of Dnyaneshwari. Here, too, the Sadhaka's great liking for
uninhabited places like forests, mountains, etc., is extolled.
17. Extreme liking for the Adhyatma Jnana: This is characterised by the
application of the Mind and the Buddhi to the subject of the Adhyatma,
keeping aside all other matters; with no thought of the pleasures of this and
the other worlds; and remaining firm on these aspects; non-display of the
Jnana, in spite of being Jnanin, as described in Amritanubhava, in its
chapter on Jnana-khandana.
Vibhakar Lele 272

18. Understanding of the Ultimate Principle (Para-tattwa);

'Tattwajnanartha-darshanam': To understand fully the Paramatma
Tattwa in the light of the Jnana, on attaining to it. This is the real Jnana.
Characteristics of Ajnana
After describing these characteristics of the Jnana, and by its way, the
desirable conduct and characteristics essential for the Sadhakas, Saint
Dnyaneshwar has described their opposites: the traits of the Ajnanins.
They are 1. Desire for honour; 2. Pride; 3. Violence; 4. Akshanti, opposite
of Kshanti; 5. Wickedness; and 6. Disloyalty to Guru (Acharya-droha).
In the context of the subject of the Guru, we saw the details on it from
Amritanubhava; showing the equivalence of the Guru with the
Parabrahman.
At that time, we got good acquaintance with the philosophy of the Natha
sect; and Saint Dnyaneshwar's Chidvilasa-vada. We saw the significance
of the dissolution of the Triputi of Drashta-Drishya-Darshana; and the
debt of the four Vachas. That can be repaid only by prostrating before the
Guru.
The remaining characteristics of the Ajnana are: 7. Ashuchitva (impurity

of mind, body and soul); 8. Instability of mind and its fickleness; 9. Lack
of Atma-vinigraha; or control of the self and senses; 10. Being given to
sensory pleasures; 11. Ahankara; 12. Not to recognise the demerits of
being born again, death, old age, and diseases , etc.,; uncaring for utilising
the human birth for the best; 13. Attachment to home, wife, and children ,
etc.,; 14. Anguish over adversities; and happiness over good tidings;
15. Vyabhicharini Bhakti; worshipping different Gods for fulfilment of
desires; 16. Dislike of solitude; and liking for association with the public;
17. Dislike of Adhyatma Jnana; and 18. Incapacity for understanding and
Darshana (Sakshatkara) of the Parama Tattwa.
Some critics say that Saint Dnyaneshwar elaborates a subject too much.
But we find him saying that his detailed narration is duly justified in view
of explaining the matter very well for his audience, so as not to leave any
lingering doubts about it in the minds of anybody listening to his discourse.
He says that he is not transgressing the ambit of Gita. (Dny, Ovi 13-853).
Daivi Sampatti
For attaining the Jnana, the Mumukshu has to be worthy of it. The
requirements to qualify for it are the various characteristics from the
thirteenth chapter of Gita-Dnyaneshwari. Additional requirements are to
Vibhakar Lele 273

be found in the sixteenth chapter of Gita, Shlokas 16-1 to 3. These are

detailed in Dnyaneshwari. They are designated as the Daivi Guna
Sampatti. Their opposites, called as the Asuri Sampada, are also discussed
therein in that context.
The details of the nature of the Daivi and the Asuri characteristics are
detailed in Dnyaneshwari with reference to Gita Shloka -
('Rakshasimasurim chaiva prakritim mohinim shritah'; 9-12). The Lord
says that he resides in the heart of one who has the Daivi characteristics.
The Daivi characteristics (Gunas; Sampada) are as follows:

1. Abhaya: Loss of fear of births and death, because of Nirahankara Vritti;
and freedom from Dwaita.
2. Sattva-samshuddhi: Laya of the Buddhi into the Swaroopa of the Atman,
after the mind loses its characteristic of Sankalpa and Vikalpa.
3. Jnanayoga-vyavasthiti: Chitta devoted to one of the Nishtthas -
Jnanayoga and the Karmayoga. Actually, it has been shown that there is
harmony in these two Nishtthas. ('Sankhyayogau prithagbalah pravadanti
na panditah; ..;'; 5-4, Gita).
4. Danam: Giving everything possible to those who need it. This aspect is
discussed in more details in the seventeenth chapter of Gita-
Dnyaneshwari.
5. Dama: Control of the Indriyas. This is the starting point of Yoga.
('Tasmatvamindriyanyadau niyamya bharatarshabha; 3-41, Gita).
6. Yaga: The nature of Yajna has been perused in details earlier in the
fourth chapter of Gita-Dnyaneshwari. The various kinds of Yajnas are the
Dravya-yajna, the Jnana-yajna to the Brahma-yajna. The desire of fruits
like heavenly pleasures, etc., is proscribed in Gita. Its guidance is that the
real Yajna is the performance of the Svakarma - as per the Varnashrama-
dharma, without Ahankara, and desire for fruits; and surrendering the
fruits to the Lord.
7. Svadhyaya: Study of the Shrutis continually with the objective of the
Sakshatkara of the Ishwara; study of the Brahma-sootra by the twice-born
persons (of the three Varnas); the Japa of Nama, Mantras, Stotras, etc.,
by others. The Svadhyaya is essential for the Paratattwa-darshana. The
Pys counts it as a Niyama.
8. Stretching the body and the Indriyas to their limits, with a view to attain
to the Atma-swaroopa.
9. Arjavam: Wishing welfare of all the beings.
10. Ahimsa: To behave and conduct oneself in such a manner as to make
the world happy. The Pys counts this as a Yama.
Vibhakar Lele 274

11. Satyam: This is a Yama as per the Pys. Even though this word means
uttering the truth; Saint Dnyaneshwar says that the power of the
Mahatmans to make others witness the Paramatman is Satyam.
12. Akrodha: Remaining calm under even extreme provocation. It and
Kshanti are complementary characteristics.
13. Tyaga: Renouncing the Ahankara. This is equal to renunciation of the
world, as per Saint Dnyaneshwar. This is the real Tyaga. Nirahankarita is
its complementary characteristic.
14. Shanti: Dissolving the Triputi of Jnata-Jnana-Jneya. This state
manifests from the union of the Jeeva with Shiva. This word has different
shades of meaning, as we have seen. In Gita Shloka, ('Shreyo hi
jnanamabhyasat jnanat dhyanam vishishyate; dhyanat karmafalatyagah
tyagat shantiranantaram'; 12-12), it has to be interpreted as done here.
That is the way to the Atman, in stages of 'Abhyasa → Jnana → Dhyana
→ Karmafalatyaga → Shanti (Atman/Brahman)'. This Shloka is the way
of the Pantharaja, as we saw.
15. Apaishoonya: To help uplift even the wicked by kindness. This is also
intended in the Pasayadana.
16. Bhootadaya: This characteristic leads to attaining to the Paramatman.
Kindness, and Kripa, towards all the beings, feeling their sorrows and
pains as one's own. This is characteristic of the Maha-videha Vritti of the
Pys.
17. Alolupatva: Extreme turning away of the senses form their objects of
pleasure.
18. Mardavam: Universal brotherhood.
19. Hrim: Being ashamed of having been born; intellect that recognises the
demerits of births, death, old age and diseases.
('Janmamrityujaravyadhiduhkhadoshanudarshanam'; 13-8, Gita).
20. Achapalam: Pratyahara of the Indriyas.
21. Tejah: Courage to walk upon the path that is as sharp as a razor's edge
('Kshurasya dharah'; Shruti), i.e., traversing the difficult path of Yoga of
the Shoonya, consistently and diligently. This is the Adhyatmika Teja.
22. Kshama: Bearing every sorrow and pain, without complaint; and not
being proud of it.
23. Dhriti: To remain absolutely calm in all the circumstances of anguish
and dissatisfaction, anger, etc.; and not swerving from the path to attaining
to the Ishwara, despite grave provocating environment.
24. Shaucham: Nishkama conduct, by mind and body, and retaining the
Atmanatma-viveka inside.
25. Adroha: Remaining engaged in the welfare of all the beings. Its another
meaning is: remaining united with the Avyakta Niralamba Brahman (Dny,
Ovi 12-60).
Vibhakar Lele 275

26. Amanitvam: Remaining humble despite being showered with praise

and great honours.
These are the twenty-six characteristics of the Jnanin; ideal for the
Sadhaka to gain.
Asuri Sampada
The Asuri Sampada is of six kinds:
1. Dambha: Propaganda of one's own religiosity
2. Darpa: Becoming drunk with power, and wealth, learning, honours,
women, and praise, etc.; and regarding others condescendingly.
3. Abhimana: To oppose the Ishwara and Ishwara-pranidhana; not
knowing the state of uniting with Ishwara.
4. Krodha: Jealousy
5. Parushya: Cruelty of mind and bodily actions.
6. Ajnana: Not knowing the difference between Karma and Akarma,
prescribed and proscribed Karmas, and Papa and Punya.
The Daivi Sampada leads to Moksha; whereas the Asuri Sampada leads to
bondage. The Asuras have a twisted understanding of what is right and
wrong. They are atheist; and argue against Astikya Buddhi (faith). They
hold that there is no Ishwara. Their ideals for life are desires and their
fulfilment; and pursuing carnal pleasures. They earn wealth by unjust
methods. They are pompous. Persons like this are bound to be consigned
to the hell.
The Daivi and Asuri Sampadas and their effects are the topics of the
sixteenth chapter of Gita-Dnyaneshwari. The Asura's Yajnas are just
namesake; and inappropriate. They oppose the Paramatman. Lord Shri
Krishna has said that one should not preach Gita to such persons. ('Idam
te natapaskaya …'; (18-67, Gita). These Asuras are beyond redemption;
and are consigned to Asuri Yonis, birth after birth. The origin of the Asuri
Sampada is in the three traits: Kama (desires), Krodha (anger, anguish),
and Lobha (greed). These are like the gates to the hell!
Sadhana Marga
One who is free of these three tendencies gains the true Sukha. He starts
treading upon the path to the Moksha. Getting the company of good men,
and acquaintance of the Adhyatmika Shastras showing the path, he
emerges from the dark and dense forest of the cycle of births and death;
and arrives at the city of Guru Kripa.
Vibhakar Lele 276

In it, he meets the Mother of every one - the Atman! That ends his cycle of
births and death; and the Samsara! But one who clings to the Kama,
Krodha and Lobha, fails to attain any kind of Sukha - whether worldly, or
Paramarthika. Gita says that, therefore, one ought to follow the
Adhyatmika Shastras.
Chidvilasa-vada of Saint Dnyaneshwar

We got acquainted with the basics of Ashtanga Yoga, viz., Yama-Niyama-
Asana-Pratyahara. Thereafter, we examined the subject of the conduct,
and influence of the Trigunas upon it. For its fuller understanding, we
turned to the topic of the Prakriti and its Trigunas; and the world
phenomena.
For that we turned to the seventh chapter of Gita and learnt about the eight-
fold Prakriti; and the science behind it. The Prakriti has eight divisions:
1. Prithvi; 2. Aapa; 3. Agni; 4. Vayu; 5. Akasha; 6. Manasa; 7. Buddhi, and
8. Ahankara. It is called the Apara/Jada Prakriti.
There is another Prakriti, which is Chetan, and Jeevaroopa (in the form
of Jeevas, life). It is called the Para Prakriti, which holds this entire
universe. The Lord says that this universe is the Paramatman. He holds it
and the beings in it, like a thread holds the beads strung in it. Gita Shlokas,
7-1 to 4, explain the matter regarding the composition of the world; its
Creation, existence, and dissolution; the relationship between the Jeeva
and the world, and the Paramatman; etc.
These Gita Shlokas are the basis of the Chidvilasa-vada of Saint

Dnyaneshwar, according to which the world is the Swaroopa of the Atman,
created out of the Atman. His Amritanubhava, too, expresses the
Chidvilasa-vada.
He makes the subject of Chidvilasa extremely clear. The Sutratman (one

behind the world) and the world; the Vishwatman and the Vishva; the
Prakriti and the Atman; are not different; they are but one: that is the
principle of the Chidvilasa-vada. The greats like Lord Shri Krishna, and
Saint Dnyaneshwar, uphold it!
The Vibhootis are spread out in Gita at various places. Here, too, in its
Shloka, 7-8 to 11, there are some more of them. The Lord specifically tells
that the seed of this universe is the Paramatman. Saint Dnyaneshwar says
that this is noteworthy. It helps in examining the Sankhya philosophy of
the Tattwas better; and also, to dissipate the illusions created by the many
hypotheses on Creation, etc.
Vibhakar Lele 277

Secret of Gita
On the seventh chapter of Gita, Saint Dnyaneshwar constructs a grand
simile upon Maya (of the Trigunas) as a great oceanlike river; and its
hazards. He says that only those can swim across it who have taken refuge
unto the Lord. This is the great secret of Gita, which is reflected
consistently all throughout it.
Seven Great Questions of Arjuna

After narrating the nature of the world, in relation to the Paramatman,
('Sootre manigana iva'; 7-7, Gita), in the end of the chapter seventh of
Gita, the Lord mentions that those who take refuge in Him, strive to get
rid of the cycle of the births and death; and know the six things: Brahman,
Adhyatma, Karma, Adhibhoota, Adhidaiva and Adhiyajna. They are
endowed with balanced mind. ('Jaramaranamokshaya …. Sadhiyajnam
cha ye viduh; .. te viduryukta chetasa'; 7-29 and 30, Gita).
Taking a cue from it, Arjuna starts with the question regarding these six
mystic things, to know what these are. That is the beginning of the eighth
chapter of Gita. ('Kim tadbrahma ….; … niyatamabhih; 8-1 and 2, Gita).
It is replied by the Lord in Gita; ('Aksharam brahma paramam …;
Adhiyajnohamevatra …. vara'; 8-3 and 4). He says that:
1. Brahma (Brahman): The Brahma, or the Parabrahman, is that subtlest
of all the Tattwas which pervades in the entire universe; and from which
the Universe arises. It is in it always, and even when it dissolves, the
Tattwa remains in its originality. Even while filling the universe, its
original state remains undisturbed and unmutated.
2. Adhyatma: The permanence of the Parabrahman; its unitary nature with
the Chit and the Ananda; its original Avyaya and Akshara state.
3. Karma: the relationship between the Vishwatman and the Vishva. The
Brahmanda ensued from the Shoonya, though there is no Karta of it. Even
so, this Vishva comes into being. That state of creation of the Vishva out
of the Avyakta; and the multi-faceted Nature, with its innumerable Jeevas,
movable and immovable objects, etc.; the transaction of this Creation, is
known as the Karma.
4. Adhibhoota: Kshara Bhava (thing, Padartha), i.e., the body.
5. Adhidaiva: Purusha, or the enjoyer in the Prakriti; the Jeeva.
6. Adhiyajna: The One at the heart of the mind-body-Buddhi complex, the
Atman.
In fact, principally, the Adhibhoota, the Adhidaiva, and the Adhiyajna, are
one, and the same. Even when the Vishva is seen in duality (Dwaita), here
is singular Adwaita between it and the Vishwatman. This is the concept
from Amritanubhava that we find also in Dnyaneshwari in this context. It
Vibhakar Lele 278

can be seen also in this context as similar to the Pys,

('Ksheenavritterabhijatasyeva .'; 1-41), i.e., in the simile of the crystal and
the Chitta Vrittis. The crystal reflects the colour of what it is nearby to.
Similarly, the Chitta, when purified, resembles the object it is focused
upon.
7. Gati at Time of death: In the eighth chapter of Gita-Dnyaneshwari, we

find the method by which, one can dissolve the Dwaita between the
Adhibhoota, etc., and the Adhiyajna, to attain the unity with the
Paramatman at the time of death. Detailed step by step Pantharaja is
narrated for achieving that goal. One who knows this method, and has
practised the Yoga lifelong, attains to the Mukti state finally. This is with
reference to the seventh and the last question of Arjuna.
Yajna
The Yajna topic is described in the fourth chapter of Gita. The Jnana-yajna
as described in Dnyaneshwari leads to the concept of the Jnanagni
(Kundalini); and the completion of the Jnana-yajna, i.e., the Pantharaja.
Some of the Yajnas that Gita describes involve the act of Pranayama of
different types, which are mystic in nature. In this context, we have seen
what the Acharya says about the Kevala Kumbhaka, Nadanusandhana,
and the three Bandhas, etc., in Yoga-taravali. Also, in the same context,
we examined related Ovis from Dnyaneshwari's sixth chapter, on
Layayoga of the Kundalini.
The Sahajamanaska Samadhi of YT finds its beautiful complementary

description in Dnyaneshwari: in words - the Beauty of Unmani; and the
Youth of the Turiya states. It is the state, when the screen of the mind upon
which this world motion picture is played, tears apart; leaving the Drashta
without the Drishya, thus dissolving the Triputi.
All the Yajnas originate from the Karma; including the Karma as defined
by Saint Dnyaneshwar, in the context of Arjuna's Seven Questions. Gita
says that not even a moment passes for anyone without doing some Karma.
('Na hi kashchit kshanamapi jatu tishtthatyakarmakrit; …'; 3-5). Hence, it
advises that, instead of trying to renounce the Karmas, one ought to
transform every Karma into Yajna. By the Nishkama Karma, one should
try to please the Paramatman.
Vibhakar Lele 279

This is the act and the art of the Karma-yajna, aka Brahma-yajna, that
Lord Shri Krishna preaches in the interest of everyone. For doing it
properly, one should surrender to the Saints, serve them well; and ask for
guidance. It all requires full faith, in the Saints and Gita. Once this Yajna
Kriya of the Brahma-yajna is understood well, and followed carefully, the
Moksha will be attained in due course of time.
Working of the World

The science behind the working of the world - the action of the Prakriti -
is narrated by Gita-Dnyaneshwari, in their seventh, ninth, thirteenth and
fourteenth chapters. It was seen in details by us. For that, first of all, the
concepts of Kshetra-Kshetrajna were followed in great details. This
subject has many dimensions, and dialectics woven around it, as evidenced
by the Gita Shloka: ('Rishibhirbahudha geetam ..'; 13-4).
On getting acquainted with the Genesis of the Brahmanda, as given by

respected Lokamanya Tilak in his Gita Rahasya, we expanded the concept,
in line with the description of the Tattwas we have in Dnyaneshwari. That
led to another Chart of Genesis of the Brahmanda.
In its context, we viewed in details the thirty-six Tattwas (twenty-five, or

thirty, as in some other commentaries of Gita) that comprise the Kshetra
of Gita. (Shlokas, 13-5 and 6). In this context, the Panchikarana concepts
of the Acharya, and the Siddha-siddhanta-paddhati opinion of Guru
Gorakshanatha, were also examined.
From the thirteenth chapter of Gita-Dnyaneshwari, the concepts of the

Jnana and the Jneya were understood; as also those of the Prakriti and the
Purusha; and the Atman and the Anatman; so as to have a synthetic
harmonious view of all these concepts, basically unitary in nature.
Lord Shri Krishna says that one who understands it all will surely be led
to the Parama Tattwa. ('Kshetrakshetrajnayorevamantaram
jnanachakshusha; bhootaprakritimoksham cha ye viduryanti te param';
13-34, Gita). The details from Gita on all these aspects of the world
phenomena indicate that it intends to impart the Jnana, along with the
Vijnana, for a clearer understanding of the subject of Adhyatma; and Yoga.
Specialties of Dnyaneshwari
The subject of the Maya of the Trigunas arose from the preceding, i.e., the
thirteenth chapter, and from Shloka of the fourteenth chapter - ('Mama
yonirmahadbrahma ..'; 14-3, Gita). It was duly examined, in the light of
the fourteenth chapter of Gita-Dnyaneshwari. It led us back to the
Vibhakar Lele 280

Chidvilasa-vada of Saint Dnyaneshwar, when he says that it is impossible

to see the Ishwara by keeping aside the world; but He is the entire
Creation. This is like a Maha-vakya of Saint Dnyaneshwar, if we may say
so. In fact, his Chidvilasa-vada manifests from the very first Ovi of
Dnyaneshwari. (OM Namoji Aadya).
The Vishva is represented by the three Matras of Onkara - 'A', 'U' and 'M';
and the Avyakta by its Ardha-matra. In the simile of the Akshara Ganesha,
in the first chapter of Dnyaneshwari, it is said that the Ganesha is the
Primordial (Adya) Principle (Tattwa); as well as, Swa-samvedya; and his
temples are the Dwaita and the Adwaita. He lights up the Buddhi, i.e., the
consciousness of being. In this simile, the Chidvilasa of Saint
Dnyaneshwar is seen very clearly, in the depiction of the Dwaita and the
Adwaita by the temples on the head of the Akshara Ganesha. The
philosophy of the Chidvilasa propounded by Saint Dnyaneshwar; and his
Yoga system, based upon the Kundalini Laya Yoga, under the guidance of
the Guru; are the prominent specialties of Dnyaneshwari.
Other subjects
We also had looked into the subject of the Trigunas - Sattva, Rajasa, and
Tamasa - in the fourteenth chapter of Gita-Dnyaneshwari; and came to
know their place in the scheme of the world, in its Creation, and the world
as a phenomenon. The Sadhana specialty of the enhancement of the
Sattva-guna, leading to the Moksha state, was duly noticed by us. In fact,
the principle of doing the Karmas, so that the Sattva-guna is enhanced, is
noteworthy for all the Sadhakas.
Saint Dnyaneshwar summarises and harmonises, all the varied

philosophies: right from the thirty-six Tattwas of the Kshetra he sees in
Gita Shlokas, 13-5 and 6; the twenty-four Tattwas, comprising the
Kshetra, of the Sankhya philosophy, with their Purusha as the twenty-fifth
Tattwa; to the others like the Kala-vadin, etc., in the thirteenth chapter of
Dnyaneshwari. He synthesizes them all, along with the Trigunatita Turiya
state that is beyond the three states of Jagriti-Svapna-Sushupti and the
Turiyatita Tattwa; into that which is the most supreme and the best of all
the Tattwas. (Dny, Ovis 14-223 to 225).
That is how he merges all the various streams of philosophy into the
Chidvilasa-vada; and establishes his unique proposition of the Chidvilasa.
Gita-Dnyaneshwari- Philosophy of God Realisation

One gets a glimpse into the Gunatita state of the Yogin from the fourteenth
chapter of Gita-Dnyaneshwari. Therein, one comes across the Yoga
Vibhakar Lele 281

method of attaining the Jeevanmukti by following the Avyabhicharini

Bhakti. ('Mam cha yovyabhicharena bhaktiyogena sevate; sa
gunansamateetyetan brahmabhooyaya kalpate'; 14-26, Gita).
This kind of Bhakti attains the Sakshatkara corresponding to the principle

of the Chidvilasa, held by the Saint as the focal point of the philosophy of
Gita. That is God Realisation, with the element of seeing the entire
Creation as the Lord Himself. This is the experiential dimension of the said
Yoga method. ('Vasudevah sarvam iti'; 7-19, Gita).
Saint Dnyaneshwar expresses the same experience in one of his Abhangas,

saying that the Saguna and the Nirguna are none other than the Lord
Himself. In fact, his Amritanubhava is dedicated to its fuller expression!
He feels that the point of Gita being the philosophy of God Realisation is
the most prime to his experiential field. The Ovis, Dny 14-402 and 403,
and the Gita Bhashya of the Acharya upon the Gita Shlokas, 14-26 and 27,
are noteworthy in this context.
Starting with the external facets of the Ashtanga Yoga, of Yama-Niyama-

Asana, etc., and acquainting oneself with the Chidvilasa-vada of Saint
Dnyaneshwar, one reaches the pinnacle of Yoga, i.e., the Samadhi. He
brings one face to face with it variously, again and again, all throughout
Dnyaneshwari. This is also one of the specialties of Dnyaneshwari, that
every often, one comes across the internal core of the Yoga, i.e., of the
Samadhi state, from time to time, in the context of the matter under
discussion at various times. That highlights the efficacy of the guidance
the Saint gives us on God Realisation.
Intent of Gita
In the sixteenth chapter of Gita, Lord Shri Krishna affirms that one ought
to ascertain which Karmas are prescribed and proscribed by the Shastras.
That is for choosing the Karmas as ordained by them. Arjuna has a query
on it. He says that it is well-nigh difficult for the common man to
understand the Shastras. It is, therefore, quite impossible for any person to
adhere to the Shastras.
To guide him in this matter of perplexity, the Lord first of all explained
the three Shraddhas, in line with the three Gunas, (Sattva, Rajasa, and
Tamasa), that act through the beings according to their Samskaras of the
Dharma-Adharma of the previous births.
Then he explained their conduct and the Karmas they do according to their
Shraddhas, and the fruits of the Karmas, etc. Also, the three kinds of the
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Yajnas, Danam, and Tapasah, in line with the Trigunas, were described
by the Lord. Lord explains in the same chapter how to do the Karmas, so
that they do not bind one to their Falas.
Thereafter, we had a running review of all the eighteen chapters of Gita,

in the context of the subjects of Karma-Yoga-Jnana-Bhakti that come
often in Gita.
From our wide-ranging discussion on the subject, it is seen that Gita

intends to guide the world upon how to follow the Nishtthas of the Jnana
and the Yoga; and to sort out the issues of the philosophy and Vijnana,
appertaining to that goal.
Ksharakshara and Vairagya

We reviewed the rest of the subject matter of the World Phenomenon from
the fifteenth chapter of Gita-Dnyaneshwari, through its concepts of the
Kshara, the Akshara, and the Uttama Purushas. The conceptual
understanding of its Ashwattha Tree, a simile upon the World
Phenomenon, clearly indicates the ephemeral nature of the world.
Although the Ashwattha Tree is Avyaya, the world that arises upon its
background is too short lived a phenomenon to be counted. In this context,
this concept was juxtaposed to the Celestial Tree of similar kind from the
Vedas/Upanishadas, for a comparison of the ideas behind it.
At the same time, we examined the mutual relationship between the Maya
and the Brahman, via Dnyaneshwari. The philosophies upon the Creation
were reviewed in that context. Saint Dnyaneshwar emphasises the
ephemerality of the world. Its objective is to impress upon the mind of the
Mumukshu the idea of renunciation of worldly pleasures (Vairagya); and
to lead him on to the Path of emancipation from the cycles of births and
death, inherent in the world cycle; and consequently, to the Jnana. This is
the general objective of the fifteenth chapter of Gita.
Uprooting Root of World - Sword of Jnana

To uproot this Avyaya tree of the Worldly phenomenon - the Ashwattha,
one needs the Sword of Jnana. It is held with firmness by the strength
arising out of the constant meditation upon the Adwaita Dharana that 'I
am the Brahman'. When that sword, the Brahman, and the Sadhaka,
become united by the strength of immersion into the Adwaita Dharana,
one would not find that Ashwattha Tree at all; it vanishes instantaneously,
for sure, just by that Dharana.
Vibhakar Lele 283

That leads to the Swaroopa Sakshatkara. One becomes seated in the

Atman, attaining to the Parama Dhama; from where there is no return!
That state in described in great details. ('Yadgatva na nivartante taddhama
paramam mama'; 15-6, Gita).
Swaroopa of Jeeva
The subject being discussed from times immemorial is what the Swaroopa
of the Jeeva is: whether it is different from that of the Paramatman; or the
Jeeva and the Paramatman are primordial, and unitary, in nature. Saint
Dnyaneshwar says that in the eyes of the Jnanin, they are the same thing;
but due to the Ajnana, they appear to be distinct and entirely different from
each other. (Dny, Ovi 15-334).
The Gita Shlokas - ('Mamaivamsho jeevaloke jeevabhootah sanatanah;

…; 15-7 to 9, Gita); and ('Utkramantam sthitam vapi …; …. nainam
pashyantyachetasah'; 15-10 and 11, Gita); and Saint Dnyaneshwar's
commentary upon these Shlokas, shed light upon the mutuality of the
Jeeva and the Paramatman; simultaneously evoking the Principle of the
Chidvilasa, bringing it to the fore of this mutuality, rather identicality of
the two.
While saying that the Paramatman is everywhere, ('Vishtabhyahamidam

kritsnamekamshena sthito jagat; 15-42, Gita); the Lord, once again,
expands His Vibhootis in - 'Yadadityagatam tejo ….; … sarvasya chaham
… '; 15-12 to 15, Gita.
The fifteenth chapter of Gita arose out of the curiosity of Arjuna about the
nature and the state of the Chaitanya, without the encumbrance of the
Upadhi (qualification/limitation of the Prakriti). The Ksharakshara -
Purushottama concept is revealed for its satisfaction. In its context, to have
a rounded view of the matter, we also took the Gita Bhashya of the
Acharya on the relevant Gita Shlokas, into account. In that process, the
nature and attainment of the Samadhi state was also studied in details,
starting with the basics of Yama-Niyama-Asana (Sthairya)-Pranayama-
Pratyahara, etc.
Co-ordination of Four-fold Sadhana

In the fifteenth chapter of Gita, we find that the Uttama Purusha is the
Paramatman; and understand the secret indicator to the Sadhana of Gita
in its Shloka, ('Sa sarvavidbhajati mam Sarvabhavena bharata'; 15-19,
Gita).
Vibhakar Lele 284

That is the substance of Gita which advances the Sadhana of worshipping

the Lord whole-heartedly, knowing Him as He actually is. Saint
Dnyaneshwar says that this is the Sadhana of Bhakti, by following every
which way of the four-fold Sadhana- Karma, Jnana, Bhakti, and Dhyana;
that is to attain the Ananya Bhakti, in reality. (Dny, Ovi 15-568). In the
Ovis, Dny 15-583 to 587, through the simile of the Jnana-Bhakti temple,
he critically establishes the unitary nature of the Path, comprising of the
above-mentioned four folds of Sadhana, with the pinnacle of Jnana at its
top.
In this context, the question - much-debated by the Acharya, Lokamanya

Tilak, and other greats - of whether one needs to do the Karmas, or
renounce them totally (Karma-sannyasa), after attaining the Jnana, was
examined with reference to what Saint Dnyaneshwar says upon it.
It was then concluded, as far as we are concerned, that Gita upholds, in

every way, doing of the Karmas, even by the Jnanin; and forecloses the
idea of the Karma-sannyasa by the Jnanin, and all others. It is, in fact, the
Vidvat-sannyasa, i.e., the renunciation of the desire to do any specific
Karma, along with its the Karma-fala, so as to free oneself of its binding
nature, which is the avowed way of Gita!
This is the age-old tradition of Yoga that was initially preached by the
Lord to Vivasvana; and was passed down the line of the Bhaktas and the
Rajarshis, through Manu and Ikshvaku, etc., right up to King Janaka, and
other stalwarts.
The Acharya indicates that, with its fifteenth chapter, the Gita Shastra is
over. The following chapters are supplementary in nature, according to
him. Saint Dnyaneshwar, too, concurs with this. We also looked into the
subject matter of each chapter of Gita, in the context of its entire discourse.
Philosophical Narration of Gita

Thereafter, we reviewed the philosophical narration of Gita, on the basic
tenets and the mutual relationship of the triad of the Jeeva-Jagat-Ishwara
combine, from its individual chapters, and the thinking of the renowned
commentators, like the Acharya, Saint Dnyaneshwar, and Lokamanya
Tilak, etc., all-inclusive. That way, we arrived at certain broad conclusions
upon the Philosophical narration of Gita as follows:
Gita relates to the triad of the Jeeva-Jagat-Ishwara, through multiple

entities, named differently, in its various chapters, such as:- The third
chapter: Karma-Brahman-Veda; the seventh chapter: Apara-Para-
Vibhakar Lele 285

Paramatma , i.e., (I); eighth chapter: Karma, Adhibhoota - Adhyatma,

Adhidaiva-Adhiyajna, Brahman; the thirteenth chapter: Kshetra-
Kshetrajna-Paramatman, Anatman (Prakriti)-Atman, Bhootas-Brahman;
the fourteenth chapter: Mahad Brahman-Paramatman (I); and the
fifteenth chapter: Ashvattha-Parama Pada, Indriyas-Prakriti-Ishwara,
Kshara Purusha-Akshara Purusha-Uttama Purusha.
These terms/entities were classified into three levels: Lower, Middle and
Superior strata. There, it was seen that all these terms/entities can be
included in the three classes corresponding to the Jeeva, the Jagat, and the
Ishwara.
Then all these terms were aligned with the chart of the Genesis into its
three classes of: 1. Neither Prakriti, nor Vikriti; 2. Moola Prakriti; and 3.
Prakriti-Vikriti. The finalised and duly modified Chart of the Genesis,
based upon the above, was then produced for our better understanding of
the philosophical narration of Gita, in general.
Broad View of Sadhanas of Gita

From the foregoing chart, and discussion, we synthesised a broad view of
the various allied Sadhanas of Gita, so as to know their dimensions and
arrive at their general principle, culminating in the ultimate goal of the
extreme Laya into the Ishwara.
In conclusion, the following are the Sadhanas of Gita:

1. Atma-tripti, Atmarati and Atmasantushtata: To be one with the Atman
by merging the Chitta Vrittis in it.
2. To surrender to the Lord (Bhagavana): To give up one’s self unto the
Paramatman unreservedly.
3. Ananya-bhakti-yoga: Constant meditation on the Paramatman;
surrendering the Manasa and the Buddhi unto Him; Steadying the Chitta
in Him, and by persevering practice (Abhyasa), meditate upon the Divya
(Divine) Purusha.
4. Kshetra-Kshetrajna Jnana and Bhoota-prakriti-moksha: This is the
Sadhana of Jnana through Nityanitya-viveka (Atmanatma-viveka). The
Sadhaka progresses from the state of the Paroksha Jnana (learning of the
texts) to the state of the Aparoksha Jnana by perfecting the Jnana of the
Kshetra-Kshetrajna (really speaking discriminating between the two
perceptually, viz., the Kshetra and the Kshetrajna.)
5. The Jnana of the Purusha and the Prakriti (with its Gunas): This, to, is
the Jnana born out of the Viveka (Nityanitya-viveka, Atmanatma-viveka).
Vibhakar Lele 286

The perfection of the Jnana to its pristine incipient level of the Atman is
necessary to attain this Aparoksha Jnana.
6. To behold and to know the Paramatman that is situate with equanimity
in all the Bhootas, even though they are its exact opposite, ephemeral,
against perennial: This, too, is a Jnana Sadhana, like 4 and 5 above.
7. The Jnana of the nature of the Prakriti and its workings, viz., it is the
acting force behind the Karmas (Kartritvashakti), it gets the Karmas done
by the Jeevas, and the Atman being Akarta, though appearing to be active
in doing the Karmas: This, too, like the preceding 4 to 6, is a Jnana
Sadhana.
8. Bhoota-prakriti-moksha: This, too, is a Jnana Sadhana, like preceding
4 to 7.
9. The Jnana of the force of the Trigunas behind Karmas (Kartritva); that
the Atman is Akarta; cognizing these principles behind Karmas
(Drashttatva), Avyabhicharini Bhakti-yoga: The Ananya-bhakti-yoga
(like in 3 above) but based upon the Jnana of the Atman and the Prakriti.
10. Becoming devoid of the Māna (feeling of status) and Moha (Ajnana)
and Āsakti (attraction to the Prakriti and its pleasures), Nishkama (without
desires), and thus being equipoised in the Sukha and the Duhkhas, etc.,
steadily situating oneself, by the Jnana, in the Atman perennially, by
surrender to the Adya (Adi) Purusha to attain the Parama Pada.
11. To practise the Jnana Sadhana and to behold the Paramatman seated
at the heart by the Dhyana-yoga.
12. Renouncing the attraction of the Samsara (Samsarasakti) and Jnana
of the Atman to further the worship (Bhakti) of the Purushottama with all
the heart: This, too, is the Ananya-bhakti-yoga based upon the Jnana.
In all of them, we found out how the four-folds of Sadhana, i.e., 1. Jnana,
2. Yoga, 3. Bhakti and 4. Nishkama Karma, can be synthesized into the
uniquely single Path, i.e., the Pantharaja/Rajayoga of Gita, as Saint
Dnyaneshwar has propounded.
Karma and Sannyasa

We also examined the portion of the eighteenth chapter of Gita that
analyses the Karma, its constituents, and the effect of the Trigunas upon
them. That was because the Karma is the essential component of day-to-
day living; and it is at the beginning, in the middle, and at the end, of
Sadhana of every kind.
For understanding the concept of Karma-sannyasa. we had taken into

consideration what Gita says upon this matter in its various Shlokas. After
understanding the concepts of the Karma, the Tyaga, and the Sannyasa,
from them, we perused the thinking of Shrimat Shankaracharya upon this
Vibhakar Lele 287

vital issue of Gita. The topic was also reviewed in the light of what Saint
Dnyaneshwar has said in Dnyaneshwari. What emerged was the great
principle of Karma that all the Karmas ought to be done, renouncing their
fruits, and the Ahankara. That is the way of the Karma-yoga of Gita. (Dny,
Ovi 18-176).
Citing Lord Shri Krishna from Gita for support, the Saint says that the
Jeeva who is tired of the worldly bondage, should never neglect this
commandment of the Lord. Upon the greatly-debated topic of the
Sannyasa, he says that as long as the Jeeva abides by the body, whether it
is illusion, or not, it is madness to attempt renouncing the Karmas
altogether. His judgement appears to be the conclusive in the matter.
Karma
From the eighteenth chapter of Gita, it is well-known that: The five causes
of Karma are: Adhishtthana, Karta, Karana (Indriyas; senses), activities
of the Indriyas, and the presiding deities of the Indriyas. Their different
interactions and their nature because of the activity of the Trigunas (Sattva,
Rajasa, Tamasa) are also to be taken into account.
The objective of Gita behind examining all these aspects of Karma, viz.,
Karta, Karma, Jnana, Buddhi, Tyaga, Dhriti, and Sukha, etc., in such great
details is to help foster the Sattvaguna, so very essential for the
advancement of Sadhana. For right action, conducive to Sadhana, Gita
prescribes the Svakarma that is apt for each according to his Varna and
Ashrama. That has also been seen in details at that time.
Karma and Ishwara-pranidhana

Thereafter, we turned our attention to a topic essential for Sadhana, i.e.,
the three Brahma-namas (OM, Tat, and Sat); and their application to the
doing of the Nishkama Karmas. It is part of the seventeenth chapter of
Gita. For understanding its background, we went into the details of the
Nature's cycles and Yajnas from the third chapter of Gita, and the place of
the Nishkama Karma in it.
Saint Dnyaneshwar says that those persons who follow their Karmas, with
the Nishkama (desireless) attitude, gain to the state of the Kaivalya, by that
action alone. (Dny, Ovi 3-151). Thus, in essence, the seventeenth chapter
of Gita advocates that the Karmas ought to be done, remaining immersed
in Ishwara-pranidhana.
Vibhakar Lele 288

The importance of Shraddha has been underscored there, too. Gita says
that whatever Yajnas, Danam, and Tapasah are done without Shraddha,
are Asat in nature; and their fruit is nil, here as well as, hereafter.
Four Kinds of Bhaktas

Application of the Brahma-namas to the Sadhana with Shraddha is a part
of the Ashtangayoga, combined with the act of the Ishwara-pranidhana.
To have a fuller understanding of the concept of Ishwara-pranidhana, we
delved into the topic of the four kinds of Bhaktas, described in the seventh
chapter of Gita.
The Lord praises all of them- the Arta, the Artharthi, the Jijnasu, and the
Jnanin Bhaktas; yet extolls the Jnanin Bhaktas the most. ('Udarah sarva
evaite jnani tvatmaiva me matam'; 7-18, Gita). He clearly enunciates that
the Jnanin is verily His Atman! He has the Darshana of the Lord
Vasudeva, in everything he perceives.
Saint Dnyaneshwar, too, reciprocates in the same vein, highlighting the

greatness and the dimensions of such a Bhakta's experiences. The Lord,
and Saint Dnyaneshwar, also reiterate that such Bhaktas are, indeed, very
rare. (Dny, Ovis 7-136 and 137).
Gita manifests all the indications of the Ishwara-pranidhana, along with

its Sadhana, in great details. Saint Dnyaneshwar raises it to a high pitch in
his narration, to highlight its every single feature. We have seen its
foundation in the Pys, and the eight-fold Ashtanga Yoga, for entering into
the precincts of Bhakti which is the supreme principle of every Sadhana.
Sanctum Sanctorum of Bhakti

The ninth chapter of Gita - Rajavidya Rajaguhya Yoga - is the sanctum
sanctorum of Bhakti. It is so lofty, and inherent with great Bhakti
principles, that even Saint Dnyaneshwar became apprehensive about how
to deal with it effectively. We took it up for detailed understanding of
Bhakti, yet without transgressing the ultimate say of the Saint upon it. He,
too, entreated us to pay rapt attention to enjoy its narration; and attain bliss
by that alone.
Following his tune, we did not even know when we reached the Sanctum
of Bhakti, and met the Dark-blue-complexioned Lord Shri Krishna at its
centre!
Who is Bhakta
The indications of Bhakti and the Bhakta have been narrated by the Lord
in Gita; and we have seen those. A Bhakta is one who has faith in the Lord
Vibhakar Lele 289

and in the Rajavidya that is advocated by Him; one who keeps his conduct
according to His advice to attain the Brahma-vidya and the Parama Pada.
He is the one who treads upon the Path of the Moksha; and who has given
his life for that single topmost goal.
Generally, by Bhakta, it is understood to be the one who does the

Bhajanam-Poojanam, Yajana, and other similar worship, of the Ishwara.
But Gita has in mind the Bhakta who does all this kind of worship only for
the sake of the Ishwara; to attain to the state of the Moksha; and to have
the ultimate Sakshatkara of the Ishwara. It does not at all mean that the
Bhakta of Gita is different from the Yogin; or from one who follows the
route of the Nishkama conduct; or still one different from the Jnanin. But
definitely, he is not the one who is given to the various actions of Bhakti,
other than for the goal stated as above.
The Bhakta of Gita is no ordinary person! He is endowed with the Jnana

and the Vijnana; and if not perfect at it, he is the one who is trying to attain
perfection in Jnana-Vijnana. He treads upon the Path of Yoga given by
the Lord for Moksha. He is full of faith, yet not superstitious. He does all
the Vihita Karmas; without desire for their fruits; and without Ahankara
of doing them.
He does not forsake the Karmas by initiation into the Sannyasashrama.

He does the Karmas in Nishkama way, for the sake of the Lord. He is the
one who follows the Yoga Path, remaining fully devoted to the Ishwara,
with the intention of attaining Bhakti. Definitely, he is not to be mistaken
for the ordinary Bhakta who has different goals and conduct than the
above. He is a Jnanin; a Yogin; a Karmin; and especially - he is the
Bhakta, as Gita defines.
Rajayoga of Gita - Adwaita Bhakti

Gita expounds the Path that combines the four principal ways of Karma,
Yoga, Jnana, and Bhakti, for the fulfilment of such a Bhakti to attain to the
state of the Moksha. Gita expounds this supreme Bhakti which comprises
of these four constituents; call it Jnana Bhakti, or the Adwaita Bhakti.
Anyone who desires the Moksha, is a Bhakta; and Gita expounds the
Rajayoga that synthesizes all these ways, like its inseparable features. It is
singular and unique!
Indication of Chidvilasa in Worship of Saguna Sakara

We had seen the philosophy of Chidvilasa that manifests through the
utterances of the Lord in the ninth chapter of Gita on various subjects: viz.,
Vibhakar Lele 290

the Swaroopa of the Brahman; Ishwara; Jagat; Dwaita and Adwaita;

Jeevatmans; the universe of all objects, moving and unmoving; the
principle of the Soham state; the experiential state of 'Aham Brahmasmi';
Description of Maya and Prakriti; etc.
At that time, we understood the importance and the esoterism of the

worship of the Saguna Sakara. We noted how Saint Dnyaneshwar, as a
genius, has treated all these topics, in a scholarly way, with his experiential
background of Yoga so as to enlighten us all about the real intent of Gita,
and its exposition. It is a feat beyond the reach of the greats like the
Acharyas, the scholars, the pundits, and the other eminent commentators,
of Gita, no doubt!
Aishwarya Yoga of Ishwara

While on the above subjects, the Lord has explained the nature of the
Jeeva, the world phenomenon, and the Prakriti. His Aishwarya is in the
fact that He is not in the Bhootas; nor are they in Him; Or the Bhootas are
in Him, yet He is not in them.
This is the grand paradox of Gita, that we tried to understand in our

discussion of the Aishwarya Yoga of the Lord. This is the seal upon the
mystic Rajayoga of Gita, and its Chidvilasa, which is difficult to
understand at first glance. However, Saint Dnyaneshwar explains it by a
simile. He likens it to the Sun that appears to be the cause behind the
activities that go on in its light, yet remaining totally uninvolved in them.
The Ishwara is, likewise, at the back of the Creation. Yet He is not at all
involved in it, in any way!
Essence of Gita-Dnyaneshwari
The Ishwara Tattwa is thus seen to be absolutely mystic, and paradoxical.
It is beyond the intellect (Buddhi) to grasp. To experience it, one needs to
resort to the methods of Yoga, i.e., one has to practise the Abhyasa Yoga.
Its secret, and the Sampradaya (methodology), have been duly examined
by us from Gita-Dnyaneshwari, starting with - 'Yogah proktam
puratanah'; 4-3, Gita; going into - 'Sparshankritva
bahirbahyanshchakshushchaivantare bruvoh; pranapanau samau kritva
nasabhyantaracharinau'; and 'Yatendriya …; … mukta eva sah'; 5-27 and
28, Gita; culminating in the Pantharaja of the sixth chapter of
Dnyaneshwari; and ending into the Kramayoga in its eighteenth chapter.
This entire subject had been reviewed in the work at various places by us,
to find out Gita's prescription for the Rajayoga.
Vibhakar Lele 291

The entire gamut of the Yoga, as per 'Lokesmindvividha nishttha pura

prokta …'; 3-3, Gita, has been disclosed by the Lord and Saint
Dnyaneshwar in their discourses. The intrinsic nature of this Yoga is in the
utterance of Saint Dnyaneshwar, (Dny, Ovi 9-210), that the Bhaktas of the
Lord are immersed in the Nama-japa; and discussing the Atman, amongst
themselves. ('Machchitta madgataprana bodhayantah parasparam;
kathayantashcha mam nityam tushyanti cha ramanti cha'; 10-9, Gita).
The Rajayoga of Gita, aka the Pantharaja, or the Kramayoga of Saint

Dnyaneshwar, has taken shape in Dnyaneshwari, incorporating the
Bhaktiyoga (Dny, Ovis 9-212 to 219), the Jnanayoga (Dny, Ovis 239 to
248), and the revelation of experiences of the Rajayoga (Dny, Ovis 249 to
264), displaying its various other aspects as well.
Amritanubhava
The Gita Shlokas, 'Aham kraturaham yajnah'; 9-16 and 17, shows the
universal dimension of the Bhaktas' experiences; that the Lord is
everything in the Creation. From the Lord's averment that He is the Father
and the Mother of this Creation, ('Pitahamasya jagato mata ..'; 9-17,
Gita), we switched over to Amritanubhava's Adi Yugal (Primordial
Couple) of Shiva and Shakti, enjoying their Lila in the world. At the same
time, we learnt about their unitary nature; and their Samya (equipotency).
In fact, the Shakti itself manifests as Shiva in the Creation.
When the state of the Laya of the Shoonya, i.e., the Akasha Tattwa, along
with the dissolution of the Trigunas, is affected, the state of Yoga
manifests. That is the journey from the Shoonya (Tattwa-laya) to the
Mahashoonya (Parama Shiva; the ultimate state).
We observed how the Jnana Marga and the Yoga Marga manifest from
the philosophical narration of Amritanubhava: The Jnanayoga from Shiva
('Jnanayogena sankhyanam'); and the Kundalini-specific Yoga from
Shakti ('Karmayogena yoginam').
In the Amritanubhava Shloka, (Adwaitamatmanastattwam darshayantau

mithastaram; tau vande jagatamadyau tayostattwabhipattayo'; 4), Saint
Dnyaneshwar reveals the Adwaita between the Shiva-Shakti, the Prakriti-
Purusha, the Primordial Principle of the Creation; thus, indirectly hinting
at the Lord's say in Gita that he is the Father and the Mother of the
Creation (9-17, Gita). In one of the chapters of Amritanubhava -
Shivashakti-samaveshana, Saint Dnyaneshwar throws light upon the
Chidvilasa, as in above discussion.
Vibhakar Lele 292

While on this subject of Amritanubhava, it is to bring to the notice of the

readers what one authority on Amritanubhava: Shri Ranganatha Maharaja
Parabhanikar - says about the Yogin who understands the real nature of
the Shiva and the Shakti. He says that: The Amritanubhava is for the
Mumukshu who has subtle power of discrimination; and who has
advanced to the state of the Saguna Sakara in worship and the Samadhi
state of Yoga.
In our own ways, we have attempted to understand the Swaroopa of the

Ishwara for practising the Ishwara-pranidhana. These efforts are directed
with the intention that the Sadhaka should be able to attain to the Saguna
Sakshatkara of the Ishwara.
One Saint - Shri Baba Maharaja Sahasrabuddhe - used to say that: 'The
Sadhaka should remain in the state of both - the Saguna and the Nirguna.
On one side, in the world, he should witness the Saguna; and on the other
side, the Paramatman, he should witness the Nirguna. The Sakshatkara of
the Paramatman is two-fold: Going from the Saguna unto the Nirguna;
and from the Nirguna unto the Saguna. It is like the Ocean being in its
drop; and the drop being in the Ocean.'
Needless to say, that this work is primarily intended for those who have
the above state as their goal.
Ishwara's Anusandhanam: Pranava and Onkara

After Amritanubhava, we turned our attention to the most important
concepts in Ishwara-pranidhana, viz., the Onkara and the Pranava. We
learnt what is the Onkara (OM) from Gita, Dnyaneshwari, and the Pys.
We noted that the Mandukya Upanishada and its Karika by Shrimat
Gaudapadacharya are dedicated to the subject of the manifestation of the
Onkara. We also learnt the unique importance in worship of the
Pranava/Onkara, which represents the Ishwara.
In its context, we surveyed some of the Abhangas of Saint Dnyaneshwar

which throw more light upon this subject. It was understood that the goal
of Sadhana/Upasana/worship is to transmute the entire body-mind-
Lingadeha complex into the state of the Onkara/Pranava. That is the real
way to the Sakshatkara of the Atman!
Vibhooti-yoga
After acquainting ourselves with some of the Vibhootis of the Lord from
the Gita Shlokas, 9-18 and 19, and following upon the utterance of Saint
Dnyaneshwar that the entire Creation is the Ishwara, inside to the outside,
Vibhakar Lele 293

we turned to the tenth chapter of Gita - the Vibhooti-yoga - to understand

the nature of the Ishwara in greater details; and to enter deeper into the
sanctum sanctorum of Bhakti.
We observed that the thread of Yoga runs through the Gita chapters, from
the fifth to the tenth, extending into the latter two chapters. The Lord says
that even the Gods and the Maharshis do not know the real Swaroopa of
the Paramatman. That supreme Tattwa is beyond them, and their origin.
('Na me viduh suraganah prabhavam na maharshayah'; 10-2, Gita).
That Swaroopa- the Tattwa- is seen clearly by the Sadhaka who climbs
atop the mountain of Yoga to its peak, in the light of the Atman. Without
the Divine Eye that is attainable only through intense Sadhana, it is not
possible to behold the extent of the Swaroopa of the Paramatman. Arjuna,
too, could behold the Vishva-roopa of the Lord, only after he was given
the Divine Eyesight (Divya Chakshu). (11th chapter of Gita).
The Vibhootis in the Vishva-roopa can be experienced by the Sarvajnata

Siddhi of Yoga. The Lord says that He, and His Vibhootis, and their ambit,
are seen as one and the same, when one has the Yogic experience of it. One
who has perceived this, attains to the Abheda Bhakti of the Paramatman.
This Bhakti Yoga has been narrated in the context of the Pantharaja, in
the sixth chapter of Gita-Dnyaneshwari, as per Saint Dnyaneshwar. It is
clear that the narration of the Yoga and the Bhakti in the chapters of Gita-
Dnyaneshwari, from the 6th to the 10th, is regarding the same Yoga that
was introduced in their fifth chapter, vide the Gita Shlokas, 5-27 and 28.
For the worship of the Lord, the desirable Dhyeyyas of His forms in the
world are narrated in the 10th chapter of Gita. Arjuna wanted to know these
Vibhootis for worshipping.
Pantharaja - Pivotal Yoga

In that chapter, the Lord has narrated some of His main Vibhootis. One of
these can be set up as the Dhyeyya, i.e., object for the Dhyana. Patanjali
speaks of Ekatattwabhyasa (1-32, Pys). That removes the obstacles in the
Yoga Path. To meditate upon the chosen Vibhooti of the Lord, out of the
numerous, is the part of the proficient practice of Yoga. That is because
the Ishwara-pranidhana is the focal point - the pivot - of the Yoga of Gita
and also, the only alternative way in the Pys.
The Yoga system that is enunciated in Gita being based upon the Saguna
Dhyana, these Vibhootis are of prime importance to it, as they best serve
the purpose of the Dhyeyyas to the Sadhakas, with the widest varieties to
Vibhakar Lele 294

choose from, according to one's inclination and fascination. It is to

reiterate that the Sadhana of Jnana, Karma, Bhakti, or Yoga alone is not
adequate for attaining to the Sakshatkara of the Atman. For that, one has
to follow the Pantharaja, aka Rajayoga/Kramayoga, that comprises of
them all in the most harmonious way.
It is well-nigh impossible, even for the Lord, to recount each and every of
His Vibhootis. They are innumerable. The Lord pervades them and this
world with only a small fraction of His Swaroopa. The rest of His
Swaroopa is infinite, beyond any limits, as the Shruti says: 'Tyattishtthat
Dashangulam'. We learn of this truth from the Lord Himself. ('Ekamshena
sthito jagat'; 10-42, Gita). The final advice of Saint Dnyaneshwar on it is
that the Sadhaka should worship Him in the entire Creation as one and the
only one pervading it all.
Karma-samuchchaya
Postponing the discussion of Bhakti, we turned to the Karma-
samuchchaya, i.e., the aggregation of the concepts on Karmas that is in the
first to the fifth chapters of Gita. It deals extensively with the Karmas in
Gita. It starts from the first Shloka of the first chapter of Gita, with the
query by the blind King Dhritarashtra about the happenings on the
battlefield of Kurukshetra. ('Dharmakshetre kurukshetre …'; 1-1, Gita).
Upon the background of Arjuna's anguish, and doubts about what action
is right, of going to war, or turning away from it, and his indecision and
inaction, with the resolve to not face the battle; etc., we leafed through to
the second chapter of Gita.
Second Chapter of Gita - Beginning of Gita Discourse

Upon this as the backdrop, Lord Shri Krishna tells Arjuna the
commonsense reasons why he must not turn away from the battle; and how
it will be disastrous for him, and those gathered on his side, etc. But Arjuna
was not satisfied with that reasoning alone. He remained averse to fighting
the war, because of his illusion over Papa-Punya and Dharma-Adharma;
his sorrow over having to kill the near ones in the battle; Ajnana, and
anguish, etc.
At that time, he requested the Lord to guide him, as a Guru would a

disciple. Lord Shri Krishna, in turn, commences the Gita discourse to him
from the Shloka, 'Ashochyananvashochastvam …'; 2-11, Gita. After
narrating the Sankhya Buddhi, aka the Jnana Marga, he turned to the
Buddhiyoga, i.e., the Karmayoga, the central Yoga of Gita. It is for the
Yoga practitioners.
Vibhakar Lele 295

Naishkarmya Yoga
The Lord indicates that the Vedas alone are incapable of showing the way
for transcending the cycle of births and death which is inherent in the world
phenomenon. For getting rid of that cycle, one has to transcend the
Trigunas, i.e., the Maya/Prakriti. The Lord advises Arjuna to do it.
('Nistraigunyo bhavarjuna'; 2-45, Gita).
However, Gita accepts that part of the Vedas that is useful for the
Sakshatkara of the Paramatman. The maximum fruit of the Vedas is the
attainment of the heaven for its pleasures. Gita finds it trifling. On the
contrary, Gita advocates strongly to do the Vihita Karmas, without
expectation of their fruits, and involvement of self.
It advises one to offer every Karma that has to be done to the Lord. That
is the method of the Karmayoga of Gita. Gita does not propound
renunciation of the Karmas. It lays stress upon the Naishkarmya Yoga.
Incidental to this discussion, we examined the similarity between the Yoga

of Gita, and that of Patanjali, once again. We also learnt the ways of the
Sthitaprajnas from Saint Dnyaneshwar, in details, based upon those in
Gita.
We also learnt the real intended meaning of the Gita Shloka, 'Ya Nisha
sarvabhootanam '; 2-69. It also transpired that for the Yogin, the state
attained at the end of life is significant. Also. It is without pangs. He attains
to the Moksha easily because of his Yoga Sadhana.
Jnana-Karma Samuchchaya - 3rd and 4th Chapters of Gita

We noted that the four Shlokas of Gita, ('Karmanyevadhikaraste ..; ..
yogah karmasu kaushalam; …'; 2-47 to 50), give clear directions for
following the Karmayoga. However, Arjuna became confused about the
real intent of Lord Shri Krishna. He thought like the learned commentators
of Gita that the Jnana and the Karma are incompatible with each other;
and therefore, there cannot be their congregation together (Jnana-Karma
Samuchchaya).
Hence, he asks the Lord that if He is saying that the Jnana is superior to
the Karma, then why He is asking him to do the Karmas. ('Jyayasi
chetkarmanaste mata buddhirjanardana; tatkim karmani ghore mam
niyojayasi keshava'; 3-1, Gita). That is the beginning of the third chapter
of Gita on Karma-samuchchaya.
Lord Shri Krishna dispels the wrong notion of Arjuna of the Naishkarmya
(Karma-nivritti; total abdication of the Karmas) of the Jnanin being
Vibhakar Lele 296

superior to the Karmayogin's performing the Karmas; and the day-to-day

living of the ordinary men. In this context, we had perused the opinion of
Shrimat Shankaracharya, the originator of the Jnana-Karma-
samuchchaya debate.
It was concluded that Gita advocates the Pravrittipara Dharma. It

involves: 1. Following the three Purusharthas (aims of life) (Dharma -
conduct as per the Shastras; Artha - livelihood and earning of wealth by
good means; and Kama - satisfaction of the desires, including the carnal
to procreate children, by fair means.). (The fourth Purushartha is
attainment of the Moksha.); 2. While doing so, one should avoid the sins
and earn merit (Punya); and 3. Performing all the due Karmas, without
desiring their fruits, for the attainment of the Moksha.
The achievement of the Pravrittipara Dharma is the merging into the

Brahman, attaining Beatitude. This Dharma is inherently connected to the
peaceful and unagitated state of the Chitta. The Yoga Path - as in ('Atha
yoganushasanam'; Pys, 1-1;) and ('Imam vivasvate yogam
proktavanahamavyayam'; - 4-1, Gita;) - originates in the Pravrittipara
Dharma.
It is noted that we cannot agree with the Acharya on his rather insisting
upon the Sannyasashrama for the attainment to be possible. Lord Shri
Krishna in the third chapter of Gita, and Saint Dnyaneshwar in his
narration, do never ask the Mumukshu to don the orange robes of a
Sannyasin and take to that Ashrama.
Sannyasashrama is part of the Varnashrama Dharma prescribed by the

Shastras; and Gita is not against it, if it be in the course of living the life
as per the Shastras. But it does not agree with the inaction of
Sannyasashrama, which is abandonment of all the Karmas, in totality.
Gita expounds Naishkarmya Siddhi; not abandonment of the Karmas,
which is in total violence of its discourse.
Saint Dnyaneshwar clarifies, (Dny, Ovis 3-186 to 188), that: The Lord
advises us to discharge all the due Karmas satisfactorily, and offer them
to Him. While doing the Karmas, one should keep the Chitta in the Lord,
and not in the fruits of the Karmas. There is no bar to enjoy the available
pleasures; but one should remain detached from the worldliness. This is
the Pravrittipara Path to the Moksha, as in Gita.
Gita and Pravritti-Nivrittipara Dharma
Vibhakar Lele 297

Those persons who do not follow this advice proper of the Lord are naive;
and they stray away from the Path of permanent welfare (Kalyanam). The
much-praised Svadharma of Gita is to control the Indriyas, and to do the
Karmas as ordained by the Shastras for one according to one's Varna and
Ashrama. Every action other than that is Paradharma (another's calling;
not one's own). Following the Paradharma is disastrous, as seen in the
third chapter of Gita.
From what we have seen, Gita combines the elements of the Pravritti and
the Nivritti in its Dharma (Path to Moksha). Saint Dnyaneshwar reinforces
it by saying that until the Prakriti rules, no one can abandon the Karmas
totally. This is all by way of harmonizing the ways of the Sankhya and the
Yoga, in the most intelligible way, as far as we can understand it.
Synthesis of Bhakti-Yoga-Jnana-Karma
Turning to the fourth chapter of Gita, we find Saint Dnyaneshwar
harmonizing the Bhakti with the Yoga of Gita. He indicates that the triad
of Shraddha, Bhakti, and Jnana, is central to the Yoga. By adding the
element of Karma to it, this Yoga of Gita/ Rajayoga, is perfected.
While on the issue of the Karma, we examined what is Karma, Akarma,

and Vikarma, of Gita. It says that even the wisest persons become confused
on this issue of Karmas. The opinion in Gita Bhashya, and Saint
Dnyaneshwar's take on these issues, was also perused. We noted that Saint
Dnyaneshwar avoids getting into the theoretical aspects here. Instead, he
prefers to describe the conduct and attitude of the persons who have
attained to the Naishkarmya Siddhi, which is helpful to Sadhana.
He shows that the Lord is advising to do the Karmas, without any longing
for its fruits. Thus, combining Karma with Yoga, he takes the synthesis of
the Yoga of Gita forward: combining Jnana, Karma, Bhakti, and Yoga, all
together. This synthesis results in the Jnana-yajna/Brahma-yajna of Gita.
Karmayoga - Path of All

Arjuna was listening intently to what Lord Shri Krishna had been
discoursing on the Karma-samuchchaya. He wanted to know which of the
Two - Yoga and Jnana- is more beneficial to man. Actually, the Lord had
been telling him all the while that one should aim at doing all the Karmas,
following the Yoga Path. That is the Sannyasa in actuality.
Even after attaining to the Jnana, the Sankhyas (Jnanin) ought to continue
to do the Karmas. They are not bound to them/their fruits. But they do it
as a part of the duty of Loka-sangraha that every attained soul has towards
Vibhakar Lele 298

the humanity. In this context, the Lord cites the example of Jnanins like
Janaka. He says that He himself does all the Karmas, though He has
nothing to be gained by it.
The Jnanins follow the Lord, even when they have no duties left.
Therefore, Saint Dnyaneshwar surmises that the Karmayoga is the
prescription of Gita for everyone: The wise and the fool, the common men
and the women, the ignorant and the intelligent. The adepts who are fit for
the last step of the Yoga, i.e., the Jnana Marga are very rare, like sage
Shuka, born almost a Jnanin. Gita is seen to reinforce the Karmayoga, all
throughout its assay.
Ananda Everywhere
We have seen the state of the Attained persons. Also, we familiarized
ourselves, through Dnyaneshwari, with the state, conduct and attitude of
the Jeevanmuktas, described in the fifth chapter of Gita. The Jeevanmukta
is the Paramatman incarnate. He is an example of the Shruti: 'Brahmavid
Brahmaiva Bhavati' - 'One who knows the Brahman, becomes it'.
The Jeevanmukta is engaged all the while in activities that benefit the
masses; and all the beings. He attains to the state of Eternal Shanti. We
understood the state of such a person from the chapters of Amritanubhava:
Jnana-khandana and Jeevanmukta Dasha Kathana. His state is the final
place of repose for the efforts of Jnanin and Yogin. Saints describe it as:
'Ananda, and Absolute Ananda, Everywhere!' - 'Bliss Unbound, and
Untold!'
That is the end of the Karma-samuchchaya from the four chapters of Gita
- its 2nd to the 4th. Thereafter, Lord Shri Krishna turns to the essential
subject of Gita: the practice of Yoga - the Pantharaja.
Pantharaja
Lord Shri Krishna starts narrating the Pantharaja Yoga to Arjuna in the
sixth chapter of Gita. It is expanded in great details by Saint Dnyaneshwar.
It starts from Ovi 6-152, of Dnyaneshwari. We had seen elsewhere some
details of it while on the subject of the Patanjala Yoga.
While trying to understand its more complicated and mystic aspects, we

tallied the concepts of Samadhi, Samyama, and Ritambhara Prajna, etc.,
of the Patanjala Yoga with it. Also, we tried to understand its basics like
the Kundalini, its awakening, and other details, from Dnyaneshwari.
Yoga Science Behind Mystic Actions of Kundalini
Vibhakar Lele 299

The mystic actions of the Kundalini, etc., of the Pantharaja Yoga cannot
be understood by anyone other than knowledgeable persons. For gaining
it, one needs the blessings of either the Ishwara, or the Guru. However,
even if one does not have that knowledge beforehand, the Kriyas do take
place, once the Kundalini awakens. Yet a Sadhaka, not acquainted with
them, is most likely to become confused when they start to manifest.
Even if the Guru has initiated the disciple into the Yoga Path, in the
absence of full and proper guidance from him, or his untimely death before
the disciple attains to the final state of Yoga, the disciple is likely to suffer
much due to ignorance of the Yoga science of Kundalini. Hence, every
Sadhaka must try to gain maximum knowledge of the mystic Path, while
still there is time.
To warn them of the perils of the Path, and to impart its maximum possible
knowledge to them for their benefit, are amongst the objectives behind this
work of Yoga of Gita.
With that in view, we tried to have a preliminary knowledge of the various

allied subjects of Yoga, viz., Patanjala Yoga Sootras, Kundalini and the
Shat-chakras, Yoga-taravali, and Saundarya-lahari, etc. The subject was
also examined from the compositions of Guru Gorakshanatha, like the
Siddha-siddhanta-paddhati, etc. Thereafter, a brief review of the
Pantharaja was also taken.
All these details were seen by us from the point of view of enquiry into the
Yoga Kriyas. However, just from the complicated and mystic details, one
should not surmise that this Yoga Sadhana is very difficult. Arjuna also
mistook it to be very difficult to practise. Yet the Lord explained to him
that there is no other discipline as simple and easy to practise as Yoga.
There is, however, a form of Yoga of the Kundalini which is very difficult.
That is of setting the Avyakta as the Dhyeyya in Yoga Sadhana, and that,
too, without Ishwara-pranidhana/Bhakti. This matter was examined from
the 12th chapter of Gita-Dnyaneshwari.
Mysticism of Yoga
Saint Dnyaneshwar has named the Pantharaja as the Path of Bhakti, in
that context of the Dhyeyya. Gita advises the Vyakta - the Saguna Sakara
to be taken as the Dhyeyya/Alambana. Then there would be no difficulty
in practising the Yoga.
After learning this essential aspect of Pantharaja, we turned our attention

to other matters like the Yoga Chakras, and the Kundalini's actions, etc.
Vibhakar Lele 300

We perused the details of these aspects from Dnyaneshwari and the

Abhangas of Saint Dnyaneshwar. That helped us in understanding the
mystic actions and states of Yoga.
Knowledge of the experiences of Yogins, and the mysticism behind them,

was our other objective behind perusing that literature of the Saint. We
understood the concept of the Bindu, going into some details. We also
understood the concept of the Pranava from his Abhangas on Yoga. We
also learnt about the seven stages of Yoga/Jnana from the Yoga Vasishttha.
Adwaita Bhakti
After examining these details of Yoga, we turned to the Bhakti in Adwaita,
that Saint Dnyaneshwar, and Gita, so much praise. It is best explained by
Saint Dnyaneshwar, in the form of the harmonious whole with the triad of
Jnana-Karma-Yoga. The Bhakti is reflected in all its glory in the chapters
of Gita, from the 9th to the 12th, especially, in the ninth - Rajavidya
Rajaguhya Yoga. This is the famous Ananya Bhakti, another name for the
Adwaita Bhakti, of Gita. We had acquainted ourselves with some of its
aspects, while on the subject of the Ishwara-pranidhana.
The classification of men is in two categories - Bhakta and Abhakta. The

Bhaktas have four categories, including the most exalted - Jnanin Bhakta.
Gita tells us that even the knowers of the Vedas get engulfed into the cycles
of the world and heavens because of not understanding the Paramatman,
due to Ajnana. That indicates the state of the ordinary Abhaktas. The worst
happens to the Vedics, i.e., on exhausting the Punya in the heavenly
pleasures, they are thrown back into the world, again. ('Ksheene punye
martyalokam vishanti'; 9-20 and 21, Gita).
The remedy of this disaster is the Ananya Bhakti - the Yoga with Ishwara-
pranidhana, as reflected in the Gita Shloka: 'Ananyashchintayanto mam
ye janah paryupasate'; 9-22. Gita clarifies that the worship of the Gods,
other than the Lord, yields fruits that are ephemeral. It is only the devotion
to the Ishwara that can bring any permanent benefits.
The basics of this Bhakti are contained in the Gita Shloka: 'Patram
pushpam falam toyam ..'; and 'Yatkaroshi …'; (9-26 and 27). The
foundation of this Bhakti is Supreme devotion and offering everything that
one does to the Lord. Ishwara-pranidhana is the essence of the Ananya
Bhakti.
The ninth chapter of Gita indicates that the Bhaktiyoga of the Bhakta is
the same as the Karmayoga of the Karmayogin, and the Dhyana-yoga of
Vibhakar Lele 301

the Yogins. The Yoga with Ishwara-pranidhana is the focal point of all the
three ways - Karma, Yoga, and Bhakti; and the Jnana is its essential part.
'Manmana Bhava Madbhakto'

The state of those who unite with the Paramatman by this way of Yoga
and Bhakti, including even the women and the Shoodras, is described by
Saint Dnyaneshwar in the following words: 'Even if they are the lowliest
of the lowly, and sinners, and have never learnt the Vedas before, they are
equal to the Lord in every way; and no less.' (Dny, Ovi 9-449). There are
many examples from the Puranas and in actuality, of Saints who were
dearest to the Lord, even though they were of the lowly social classes. The
Lord has no place of caste and creed in His reckoning of a Bhakta.
Saint Dnyaneshwar, reiterating the unitary nature of Yoga and Bhakti, asks
every one, most earnestly, to get on with Bhakti without delay; and attain
to the Parama Dhama of the Lord. He is singing the same tune as Lord
Shri Krishna: 'Manmana bhava madbhakto madyaji mam namaskuru;
mamevaishyasi yuktvaivamatmanam matparayanah'; (9-34, Gita).
In the end of his discourse, Lord Shri Krishna reiterates this central
message of Gita, albeit with a few different words: 'Manmana bhava
madbhakto madyaji mam namaskuru; mamevaishyasi satyam te pratijane
priyosi me'; (18-65, Gita). This is the central piece on the Bhakti of Gita!
To sum up the Lord's advice, in Saint Dnyaneshwar's words: 'Fill up your

mind with Me. Sing to My glory! Witness Me in everything and
everywhere. By My Dhyana all the time, perform the Nama-yajna to burn
all the desires of the world in it.'
Lamp of Bhakti
The Lamp of Bhakti is lit up at the heart by the Yoga, with the wick of
Karma, and the flame of Jnana. Its rays start the journey to Infinity! In
their light, we entered the inner cavern of Bhakti. For it, a part of the tenth
chapter of Gita was perused by us, to know the Vibhootis, and the essence
of Dhyana and Dhyeyya.
To experience the Lord everywhere, in the light of that Bhakti, we turned

then to the eleventh chapter of Gita, on the Vishwaroopa Darshana. Its
base is the request of Arjuna to the Lord to show him His Vishwaroopa
that is the essence of the unity of the Vishva with Him.
('Drashtumichchhami te roopamaishvaram purushottama'; 11-3, Gita). In
response to it, the Lord then shows him the Vishwaroopa that is the delight
of the Yogins.
Vibhakar Lele 302

Concept of Vishwaroopa
By displaying His Vishwaroopa, the Lord gave Arjuna the Yogic
experience of the Adwaita. It was the manifestation of the Sakshatkara -
the Swa-samvedyatva of the Atman.
In that context, we learnt about the Vishwaroopa, as it is described

variously in the Vedic literature, like: The Purusha-sookta; Richas of the
Rigveda, Yajurveda, and the Atharvaveda; Upanishadas like the
Ishopanishada, Mundakopanishada, Katthopanishada,
Taittiriyopanishada, Brihadaranyakopanishada, and Shvetashvatara
Upanishada; and the Uchchhishta-sookta, etc.
On analyzing the Yogic aspects of the Vishwaroopa, we learnt from Pt.

Satavalekar that Arjuna's perception of it was just from one particular
angle, i.e., the Destructive attitude of the Ishwara. This is evidenced in
Gita in its Shloka: 'Kalosmi lokakshayakritpravriddho'; (11-22). It was a
fraction of the total Vishwaroopa of the Lord.
Yogic Significance of Vishwaroopa

As Arjuna started to recover from the initial awe of the Vishwaroopa
shown to him by the Lord, he started to realize its greatly destructive
nature; and he started pleading to the Lord to withhold it. The Lord, too,
conceded to his request; after disclosing the purpose of the destructive
nature. However, he advised Arjuna that the Vishwaroopa is His highest
manifestation, for which even the greatest of Yogins crave.
After seeing the Vishwaroopa, Arjuna realized that Shri Krishna was no
ordinary mortal, but the Lord Himself. He felt remorse at having treated
Him like a common man; and begged to be forgiven. That is the
storytelling part. But on examining the nature of the experience of the
Vishwaroopa from the Yogic angle, it is revealed that: The Yogin gets its
experience on attaining the Mahavideha-vritti.
Two Handfuls of Flowers for Saguna

The frightened Arjuna begged the Lord to revert to His usual form: with
the Conch shell, the Mace, the Chakra and the Lotus in one arm each. Lord
Shri Krishna had to concede to his urging. Needless to say, the Bhaktas
are only too fond of that form of the Lord. We savored that Swaroopa of
the Lord from a number of Abhangas of Saint Dnyaneshwar.
It was also observed that the Sakshatkara from the Saguna to the Nirguna
takes place in the region above the Ajna Chakra: from the Bindu to the
Vibhakar Lele 303

Maha-shoonya. Gita sends out the message in the words of the Lord to all
those Sadhakas, desirous of having that kind of the Sakshatkara:
'Matkarmakrinmatparamo madbhaktah sangavarjitah; nirvairah
sarvabhooteshu yah sa mameti pandava'; (11-55). It is almost the same
message that is found elsewhere in Gita, and parallel to what the Lord
espouses in the Gita Shlokas, 9-34 and 18-65, as seen above. With it, ends
the 11th chapter of Gita.
Saint Dnyaneshwar beautifully concludes the eleventh chapter of

Dnyaneshwari, with his ode to the Vishwaroopa in the following words,
offering the Two Handfuls of Flowers of his Innate Feelings of Bliss. He
says:

Two Handfuls Of
Inspired by Him
And Untainted,
I Proffer With Devotion,
Upon The Lotus Feet
Of The One,
Who Is At The Heart
Of This Universe.
In these sonorous words, he pays his obeisance to the Vishwaroopa of the
Lord!
Sadhana Methodology
Later on, for understanding the other aspects of Ishwara-pranidhana, we
turned our attention to the Vyaktopasana of the 12th chapter of Gita, taking
recourse to the Patanjala Yoga Sootras. We also understood what the Gita
Bhashya of the Acharya has to say upon this subject of worshipping the
Saguna. Saint Dnyaneshwar says clearly that for the sake of the Bhaktas,
the Lord has created numerous Saguna forms; and thousands of names for
Japa. (Dny, Ovis 12-89 and 90).
The Lord describes various ways of Ishwara-pranidhana in the Gita

Shlokas: 'Mayyeva mana adhatsva mayi buddhim niveshaya'; …'; (12-8 to
11). The simplest method is to give to the Lord just a single moment at a
time, if one finds it difficult to devote entirely to Him. As the Chitta starts
to experience the momentary bliss, it takes after it, longing for the
extension of that pleasure.
Vibhakar Lele 304

The outcome of the deliberations upon the above Shlokas of Gita is in the
next Gita Shloka: 'Shreyo hi jnanamabhyasat jnanat dhyanam vishishyate;
dhyanat karmafalatyagah tyagat shantih anantaram'; (12-12). This
Shloka is very important to the Sadhana Path of Gita. The path of the Yoga
of Gita is seen from the detailed deliberations on it, and after reviewing
the opinions of many stalwarts, to be as follows: 'Abhyasa → Jnana →
Dhyana →Karmafalatyaga → Shanti'.
Ishwara, Ishwara-pranidhana and Gita

The Upasana Kanda of Gita ends with the Gita Shloka, 12-12. In its
context, we delved deeper into the concept of Ishwara-pranidhana. Also,
we considered how Gita reflects it; and how the Pys puts it forward. It was
found that: Gita is given entirely to the concepts of Ishwara and His
Pranidhana. It was aided much by Dnyaneshwari, and the logic of the
Mimamsa School, hinted at elsewhere, in this work.
Bhakta and Death

The remaining part of Ishwara-pranidhana is the state of the Bhakta at the
time of death, and thereafter. That is seen from the eighth chapter of Gita.
The utility of the Sadhana of the Pantharaja/Rajayoga in the death process
of the Yogin is seen in that context. The state, viz., Shukla and Krishna
Gatis of the departing Jeevatmans are also seen from Gita, as also from
other Vedic literature.
The Sanjeevana Samadhi state of the great Yogins, especially like Saint
Dnyaneshwar, is naturally the all-important topic to turn to next. We
reviewed it in the light of the Abhangas of Saint Namadeva, upon the
Samadhis of various Saints. The noting of Saint Ramadasa upon this
subject was also perused by us. The special Yogic angles of the subject,
and the role of the Kundalini Yoga in it, was also especially noted.
Bhakta and the Lord

Till this point, the mutuality of Yoga, Karma, Jnana, and Bhakti, was
delved into great details. The Gita Shloka, 12-12, at the end of the Upasana
Kanda of Gita as per Saint Dnyaneshwar, establishes that all these four
aspects are not different Yogas, or ways, but stages on the same Path of
the Rajayoga of Gita, in harmony with each other.
Saint Dnyaneshwar calls this Yoga Pantharaja (Rajayoga), in the 6th

chapter of Dnyaneshwari, and Kramayoga, in its 18th chapter. The part of
Yoga that remained to be perused - the greatness of Yoga; and the
relationship between the Lord and His Bhaktas - was seen from the sixth
and the twelfth chapters of Dnyaneshwari.
Vibhakar Lele 305

That time, we learnt about the state and the Gati of the Yogabhrashta
persons. Gita emphasizes that the attainment in Yoga, of any degree, is
never lost. It accompanies the Jeeva in its next birth; and it starts
progressing from the last stage of attainment. The Nature creates
circumstances favourable to progress in Yoga for the Yogabhrashta, birth
after birth, until full proficiency in Yoga is attained.
Another point noted was about the state of the attained persons, from the
6th chapter of Gita; and the remaining characteristics of the Bhaktas from
its 12th chapter. The Lord emphasizes the state of His Prime Love for the
Bhakta, in many Shlokas of the 12th chapter of Gita, stressing: 'Yo
madbhaktah sa me priyah' – 'My Bhakta is My most beloved'. This is the
stream of the Amrita of Bhakti of Gita.
We drank to our entire satisfaction from its elixir. That is the state of the
Dharmamegha Samadhi of the Pys. The Lord summed up the Bhakti by
saying that: 'Ye tu dharmyamritam idam yathoktam paryupasate,
shraddadhana matparama bhaktasteteeva me priyah'; (12-20, Gita). Such
great Bhaktas are His most beloved!
Invaluable Bhakti
Delving deep into the invaluable Bhakti, we scrutinized the way of the
Para Bhakti - the Amrita-swaroopa Bhakti - from the Narada and the
Shandilya Bhakti Sootras. We saw the equivalence of the Bhakti of these
Sootras and that of Gita.
The Saints' Haripatha Abhangas guide us in having the Sakshatkara of the

priceless Gem that is its outcome - the Rama Ratna - the Krishna Kripa.
We have gone through the Haripatha of Saint Dnyaneshwar, in some
details, and other Saints', for their substance. From that, too, the unitary
nature of Bhakti and Yoga, is revealed. The central core of Bhakti as these
Abhangas reveal is, doubtlessly, again the Ishwara-pranidhana. Saint
Dnyaneshwar's Bhakti Abhangas imbibe this kernel truth upon our mind,
when we peruse them.
Deep Pool of Mahashoonya

Finally, we took a plunge into the deep pool of the Mahashoonya, to
witness the eternal truth of the Rajayoga of Gita; and turned to the
Kramayoga from the 18th chapter of Dnyaneshwari. We understood all the
fine details of the Yoga of Gita; and finally established that the Pantharaja
and the Kramayoga are two different names of the same Rajayoga of Gita.
Vibhakar Lele 306

We took recourse to Saundarya-lahari and Yoga-taravali of the Acharya

to deal with the remaining part of Yogic science. That, and certain portion
of Saint Ekanatha's Bhagavata, help shed some more light upon the mystic
Kriyas of the Pantharaja.
The matter was summed up with the Ovis of Dnyaneshwari, 18-1245 to

1273, as the essence of Gita and its Sadhana. It is made abundantly clear
from it that the Kramayoga is the harmonious synthesis of the Karmayoga,
the Jnanayoga, the Bhaktiyoga and the other facets of the Yoga of
(Patanjala + Hatha +Dhyana), combined all together; and it is none other
than the Pantharaja, as described in the 6th chapter of Dnyaneshwari.
Basically, all these Yogas, like those based upon the Karma, and the Jnana,
etc., are not at all separate individual Yogas, but just the stages in the Yoga
Path. They have a specific role in the overall scheme of the Yoga of Gita.
Saint Dnyaneshwar's take upon it is that the Sadhaka has to traverse all
these stages, at some time or the other, on his way to Yoga perfection. His
commentary on the relevant Gita Shloka, 12-12, ('Shreyo hi ..';) has
already been looked into details by us, on this point.
Unitary Nature of Karmayoga and Kramayoga

In the 18th chapter of Dnyaneshwari, the Saint goes into further details of
these stages of 'Abhyasa → Jnana → Dhyana →Karmafalatyaga → Shanti',
in a slightly different manner. They are: 'Karma → Svakarma → Jnana →
Karma-sannyasa → Ananya Buddhi → Dhyana → Bhakti → Moksha'.
❖ (Karma → Svakarma) = Abhyasa

❖ (Jnana → Karma-sannyasa) = Jnana
❖ (Ananya Buddhi → Dhyana → Bhakti) = (Patanjala + Hatha +
Dhyana) Yoga + Bhakti
In this manner, the specialties of all these Yogas are incorporated in the
Kramayoga. This is the very Yoga which the Lord has prescribed for
almost the entire humanity, including common men, and ordinary
Sadhakas, called the Karmayoga in the Gita Shloka - 'Lokesmin dvividha
nishttha pura prokta mayanagha'; …'; (3-3).
This being one of the supreme important aspects of Gita in his eyes, Saint
Dnyaneshwar has devoted a sizeable number of Ovis for its fullest
description. (Dny, Ovis 18-885 to 1244). We know that, generally, he
Vibhakar Lele 307

devotes disproportionately more Ovis to a topic of more importance to

him.
Essence of Kramayoga
In Dny, Ovis 18-1246 to 1248, the Saint recapitulates the essence of the
Kramayoga in brief. The Lord says that: 'The Kramayogin, following the
Yoga Nishttha, becomes My Swaroopa. He follows the course of the
Svakarmas to worship Me by them, which yields for him My blessings
(Prasada). With it, he attains the Jnana Nishttha. That leads him to the
state of Bhakti. Becoming one with Me, he attains the Samarasya; and is
blessed with beatitude.' This is the equivalent of the Pantharaja of the 6th
chapter of Dnyaneshwari, comprising of the Karmayoga, the Jnanayoga,
and the Bhaktiyoga, as these are commonly understood.
Adwaita State of Arjuna

The beauty of Saint Dnyaneshwar's narration is that when he diverts from
Gita, in a spectacular manner, he beautifies it beyond any comparison. He
has enacted a drama, which is not in Gita, though may be implied in it.
That is of the embrace of Lord Shri Krishna and Arjuna, at the close of the
discourse of Gita. That entails the actual transference of the experiential
state of the Adwaita to Arjuna, without disturbing the Dwaita state that he
was already in! That is like the embrace of the Philosophy and Yoga-
shastra! The realization of the Philosophy experientially through Yoga!
Fruition of Gita
Saint Dnyaneshwar says that the fruition of Gita is in attaining the
Sakshatkara of the Atman – 'The Seer Who Sees All'; and 'The Seer beyond
the Seer'!
Elaborating upon Gita, Saint Dnyaneshwar tells us the various ways in

which Gita can be worshipped effectively. We also examined the part of
Gita about its Sampradaya, and to whom it can be transmitted, i.e., the
eligibility for gaining the knowledge of Gita, etc.
The greatness of Gita has been brought to our notice by Saint

Dnyaneshwar, along with the Lord's message about transmitting it to His
Bhaktas. Anyone who does it is His dearest of all, and none can excel him
in earning His favours, says the Lord. He also says that anyone who studies
Gita is performing the Jnana-yajna for Him!
The example of the fruition of Gita is to be seen in Arjuna. He listened to

Gita intently. With the discourse by the Lord Himself, his Ajnana was
vanquished. His illusion about his duties was removed and he became
Vibhakar Lele 308

ready to face the war, once again. Along with the maximal benefit of the
Philosophy and the Yoga of Gita, this, too, was the result of following Gita
intently.
In the end, we dealt with the remainder of Gita Shlokas, 18-74 to 78, in
which we see the reaction of Sanjaya, and his final reply to King
Dhritarashtra's original query about the state of the battle upon the
Kurukshetra. Actually, the King was implying that his son - Duryodhana's
armies and might being greater than the Pandavas, he was bound to win
the war.
However, Sanjaya puts in the narrative of the win of the Pandavas in the
battle ultimately, because Lord Shri Krishna, with his devotee Arjuna,
were on their side. This is his view, expressed in emphatic words, in the
final Shloka of Gita, 18-78; ('Yatra yogeshwarah krishno yatra partho
dhanurdharah; tatra shreervijayo bhootidhriva neetirmatirmam').
Saint Dnyaneshwar and Essence of Gita

Let us finally summarize the take of Saint Dnyaneshwar on the essence of
Gita, its central principle, called the Maha-siddhanta of Gita. The question
arises from Shrimat Shankaracharya's epilogue on his Gita Bhashya.
He asks: 'Which is the Sadhana of Gita for the attainment of the

Nihshreyasa - Ultimate Good, i.e., the Moksha - Jnana, or Karma, or
both?' After protracted dialectics, he proves that it is the Jnana, that is the
Sadhana of Gita for that purpose.
However, we do not see Saint Dnyaneshwar entering into any such tricky
dialectics on this issue, as he is averse to debates. He states in the most
straightforward manner that the Sadhana of Gita is Jnana for removal of
the veil of the Avidya; and attain the fruit of the Moksha from that. This is
the Maha-siddhanta (Grand Principle) of Gita according to him; and it
tallies very well, in the final analysis, with the conclusion of the Acharya,
in his epilogue to the Gita Bhashya.
However, it is to be clarified that the said Jnana, which is the ultimate

Sadhana for the Moksha, is the Aparoksha Jnana; and not the Paroksha
Jnana, as many pundits mistakenly believe. According to Saint
Dnyaneshwar, the Sakshatkara of the Ishwara, the Darshana of the
Paramatman, is that Aparoksha Jnana. (Dny, Ovis 18-1242 and 1243).
We have learnt from him that for all this to happen, one has to tread upon
the entire path shown by him as central to Gita, i.e., of the Karmayoga,
Vibhakar Lele 309

aka the Kramayoga, or what is alternatively known by the name of the

Pantharaja (Rajayoga).
Hence, we can safely conclude that though he agrees with the Acharya on
the Jnana being the Sadhana of Gita, the way to attain that Jnana
(Aparoksha Jnana) being that of Yoga (Karmayoga/Kramayoga/
Pantharaja/Rajayoga) - ('Karmayogena yoginam'; 3-3, Gita). Gita, too,
has upheld it in the final analysis of the two Margas - Jnanayoga and
Karmayoga. Thus, it emerges that the Yoga of Gita is just but one –
Rajayoga, aka, the Kramayoga/ Karmayoga/ Pantharaja Yoga.
We have already learnt about what that state of Moksha thus to be attained
is; and its nature - that of the Parama Pada, along with the state of the
Jeevanmukta. We have traversed the entire arena of Bhakti and Yoga from
the Saguna to the Nirguna, including 'Vasudevah sarvam iti', after
dispelling the Darkness of the Avidya/Ajnana.
Thus, we have analyzed all the dimensions and aspects of the Grand
Principle (Maha-siddhanta) of Gita, and its Yoga, i.e., the Rajayoga; and
also traced the entire Path of the experiential field of Yoga. This is, then,
finally, the fruition of Ishwara-pranidhana that is at the core of Gita.
ßßßßßßßßßßßßßßßßßßßßß
Vibhakar Lele 310

Chakras and other Systems
Chakras in Various Systems
System- 1 System- 2 System- 3 System- 4
Ajna Chakra Ajna Chakra Ajna Chakra
| Trikuta Triveni Chakra

[Bhroomadhya-sthana]
Chandra Lalata Chakra Shrihatta Chandra Chakra

Chakra [Lalata-sthana]
Brahma- Sahasradala- | Brahma-randhra

randhra kamala Chakra [Murdhni-
sthana]
Talu Chakra Talu chakra | Urdhwa-randhra

Chakra [Talu-sthana]
Bhramara-guha Bhramara-guha | Bhramara-gumpha

[Alakshya Chakra]
Brahma Chakra | Punyagara Chakra
Kolhata Chakra Kolhata Kolhata Chakra
Autapeetha
Bhramara-
gumpha
Brahma-
randhra
Vibhakar Lele 311

Vihangama-Marga
________________________________________________________________
Place Chakras Specific Kundalini
details
________________________________________________________________
Pinda [Ajna-chakra is Mooladhara, Adhah
(The the limit of the Svadhishtthana, Kundalini
portion Sthoola-deha.]] Manipura, Anahata,
up to Shat-chakras Vishuddhi and
Bhroo- Ajna chakras
Madhya) (Two-petalled
lotus) It is the
place of the Atman.
________________________________________________________________
Anda 1.Four- Madhya
(Sook- petalled Kundalini
shma 2.Six-
Deha) petalled
(The 3.Eight-
Portion petalled
Above 4.Ten-
Bhroo- petalled
Madhya) 5.Twelve-
petalled
6. Thousand- Urdhwa Sahasrar/
petalled (1) Golden Lotus (1)
7. Sixteen
petalled
8. Trikuti Third Eye,
(Two- Pancha-tattwas and
petalled) the three Gunas
White lotus The place of the
Jyot, the Niranjana,
Shiv-Shakti and
Nija Manasa. The
place of OM, Pranava,
Gagana-Brahman, Mahat,
Mahakasha, Vedas
and other divine scriptures,
Brahman
________________________________________________________________
Vibhakar Lele 312

________________________________________________________________
Brahmanda 1.Four- Urdhwa
(The Karan- petalled Kundalini
deha) 2. Six-
petalled
_______________________________
3. The Shoonya-
sthana (The
Brahma- There are seven
randhra) Shoonyas. The
Ultimate is the
Dashama-dvara,
the Sushumna's mouth
towards the Brahma-
randhra. The seat of
Atma-pada, The
Para-brahman, Prakriti-
Purusha (Moola)
_________________________________
(Kala 4.Eight-
Pradesha) petalled
5.Ten-
petalled
6.Twelve-
Petalled
____________________________________
7.Maha Shoonya* There are six
Maha-shoonyas.
*This is the ultimate
Maha-shoonya.
____________________________________
8.Sixteen
Petalled
_____________________________________
9.Bhramara The place associated
Gumpha (two- with the Anahata-nada.
petalled)
_____________________________________
10.Sahaja-deep
________________________________________________________________
Vibhakar Lele 313

_______________________________________________________________
Vyala Desha 1. Satya- loka
(Maha- Brightly Illumined
Karan Deha) Chaitanya-maya,
The Pristine purest Variously called
(Dayala Desha) place: the saints’ abode The Golden Lotus (2)
the Divine Sahasrara,
2. Alakshya the Thousand-Petalled
(Alakha) Loka lotus (2): or the Kolhata-
______________ Chakra).
3. Agama-loka
(It is the abode
of the past Masters-
Maha-santas.)
4. Anami Loka
The place of
Parama-Shiva
________________________________________________________________

Pashchima Path and Shoonyas/Dehas/Samadhi/Mukti
Samadhi Vishnu- Gopinatha Woodroffe Dnyan Deha Mukti
State teertha Kaviraja eshwar
Samprajn Ajna Ajna Ajna First Sthoola Salokat

ata Shoony a
a -
Trikuti
Bindu Bindu Bindu Second Sooksh
[Sampraj Shoony ma
nata a –
Savitarka Shrilha
] ta
(Shriha
ta)
Ardhendu Ardhendu Ardhendu - Sameep
[Sampraj ata
nata
Savichara
]
Nirodhika Rodhini Bodhini - Saroop
[Sampraj ata
nata
Vibhakar Lele 314

Nirvitark
a]
Nada Nada Nada - Sayujya
Nadanta Nadanta Maha nada -
[Mokshadv
ara]
Shakti Shakti Shakti
Vyapika Vyapika Vyapika Third Karana
[Sananda Shoony
] a –
Golhat
a
Samani Samani - -
[Sasmita]
Asampraj Unmani Unmana Unmani Fourth Jeevan-
nata [Shiva- Shoony mukti
tattwa- a
related]
Maha-
karana
Pratishtth - - Auta- Deha
a peetha =
Guhya- - - - Bhram
chakra ara-
- Maha- - - gumph
bindu a
Sahasrar - -
a Chakra
Brahma- Brahma- Brahma- Maha-
randhra randhra randhra shoony
a
Para -
Bindu
[Parama
Shiva]
Nirshoonya Kaivaly Videha
a-Deha
Vibhakar Lele 315

ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ
OM- OM- OM-OM- OM- OM- OM- OM- OM
With the Best of Flowers,

Sevantika, Bakula, Champaka, Patali,
Punnaga, Karavi and All;
Taking the August Leaves of Bilva,
Pravala, Tulasi and Malati Trees;
O The Lord of All the Universes:
Let me offer My Homage Gratefully,
At Thy Lotus Feet.
O Kind Lord !
Bestow Upon Me,
Thy Generous Grace,
And Blessings.
_______
O Govinda!
This Work is Thy Own.
I offer it
To Thee.
By doing so,
I pray,
I May Forever,
Dwell in The Lotus
At Thy Feet!
______
SO BE IT,
BY HIS,
SHRI KRISHNA'S,
GRACE AND LOVE.
OM- OM- OM-OM- OM- OM- OM- OM- OM
___________________
Vibhakar Lele 316

BIBLIOGRAPHY/ RELATED BOOKS ON THE SUBJECT

Gita and Dnyaneshwari
Dnyaneshwari: Ravin Thatte: The Genius of Dnyaneshwar -2007 Pub.
Maharashtra Information Centre: Dnyaneshwari and Bhakti Movement-1994
Shrimad-bhagavad-gita: Sri Ramanuja: Gita Bhashya (trans. by Swami
Adidevanand) – 2007
Sri Paramahamsa Yogananda: The Bhagavad Gita (2 volumes) - 2005
Swami Sivanand: The Bhagavad Gita -1969
Annie Besant and Bhagavandas: The Bhagavad Gita - 1997
Sri Aurobindo: Essays on The Gita - 2000
Dr. Sarvapalli Radhakrishnan: The Bhagavadgita - 2002
Jatindra Mohan Chatterjee: Para-veda or Pancadasi Gita 2 parts – 1936
Swami Swaroopananda: Shrimad Bhagavad Gita, 1989
Shrimat A.C.Bhaktivedant Prabhupada Swami: Bhagavad Gita As It is – 1982
Patanjala Yoga-sootrani
Swami Hariharanand Aranya: trans. P. N. Mukerji: Yoga Philosophy of Patanjali-
1981
Swami Vivekanand: Raja Yoga with Patanjali’s aphorisms -1982
Yoga-shastrani
Swami Vishnu Teertha Maharaj: Devatma Shakti - 1980
Swami Shivom Teerth: A guide to Shaktipat -1985
Swami Sivanand: Kundalini Yoga – 1986: Guru Tatwa - 1981
N.R.Narayana Aiyer: The Technique of Maha Yoga - 1996
Pandit Gopi Krishna:
Kundalini - Path to Higher Consciousness – 1976
The Awakening of Kundalini – 1980
Higher Consciousness (The Evolutionary Thrust of Kundalini) -1984
Darrel Irving: Kundalini - A Modern View: Serpent of Fire - 2002
Dr. Dayaram Kamal (Yogacharya): Kundalini Chakra Rahasya
Harish Johari: Leela Game of Knowledge -1984
Swami Sivanand: Tantra Yoga, Nada Yoga and Kriya YOGA 1986
Divine Life Society: Kundalini Yoga - 1986
Yoga Kundalini Upanishada - 1980
Sri Aurobindo & the Mother: Looking from Within - A Seeker’s Guide to
Attitudes for Mastery and Inner Growth - 2002
Sri Aurobindo:
Bases of Yoga - 1973
The Synthesis of Yoga – 1983
Swami Muktanand:
Secret of The Siddhas - 1984
Where Are You Going - 1983
Swami Chinmayananda:
Meditation and Life - 1980
Vibhakar Lele 317

A Manual of Self Unfoldment - 1985

Swami Vivekanand:
Bhakti Yoga - 1983
Karma Yoga - 1984
Swami Abhedanand: How To Be A Yogi - 1985
Swami Buddhanand: The Mind and Its Control - 1971
Monks of the Ramkrishna order: Meditation
Dr. Paul Brunton: The Hidden Teaching Beyond Yoga - 1986
B.S.Goel: Third Eye and Kundalini -1986
Shri Yogendra: Hatha Yoga simplified - 1982
Yoga Sadhaka Group: Self Improvement - 1980
Swami Satyanand Saraswati:
Kundalini Tantra - 1984
Taming The Kundalini: 1982
Sri Aurobindo:
Savitri - 1988
The Secret of Yoga - 1985
Tantra and Mantra Shastrani
M.P.Pandit: Kundalini Yoga - 1979
Robert E. Svoboda:
At the left hand of God - 2000
Kundalini Aghora II - 2001
Aghora-III - 2001
Sir John Woodroffe:
The Serpent Power -1986
Sakti and Sakta - 1975
Reflections on the Tantras - 1978
Principles of Tantra:
Part I - With Siva Candra Vidyarnava Bhattacharya Mahodaya: Tantra Tatva of
Sriyukta - 1986
Part II - With Sudhakar Chattopadhyaya: Tantra Tatva - 1986 R. Ananthkrishna
Sastry: Mantrasastra - Lalita Sahasranaman with Bhaskararaya’s commentary -
1976
Swami Tapasyanand: Saundarya Lahari of Sri Shankaracharya – 1990
Saints’ Biographies, etc.
Mahendranath Gupta (M): The Gospel of Sri Ramkrishna (2 vol.) - 1942
Prof.F.Max Muller:
Ramakrishna Paramahamsa - The Rational Mystic - 2007
WHO: Maha Yoga of Bhagvan Sri Raman -1984
Santan Rodrigues: The Householder - Life of Shri Yogendra - 1982
CCMT: Sankara the missionary - 1978
Swami Muktanand Paramahamsa:
From the Finite to The Infinite - 1988 (2 vol.)
Chitshaktivilas
Introduction to Kashmir Shaivism -1979
Vibhakar Lele 318

Shri J. Krishnamurti: Krishnamurti’s Notebook -2003

Keith Dowman:
Masters of Enchantment - The Lives and Legends of the Mahasiddhas-1988
Sadhguru Jaggi Vasudeva: Mystic’s Musings - 2004
Shri Vijayadev Yogendra: Shri Yogendra - The Householder Yogi - 1977
Shri Yogendra: Yoga Essays - 1978
Sau. Deepa Kodikal: A Journey Within The Self - 1992
Dr. Paul Brunton:
A Hermit In The Himalayas - 1980
The Secret Path - 1985
Swami Yatiswaranand: Meditation and Spiritual Life - 1983
Swami Chinmayanand: Adi Sankara’s Sadhana Panchakam – 1984
Upanishadas
Swami Madhavanand: Minor Upanishadas - 1992
Swami Swahanand: Chchandogya Upanishada -1956
Swami Sarvanand: Taittiriyopanisad
Note: The author has read many other books on above subjects and Adhyatma
from other languages known to him, , viz., Marathi and Hindi.
_________________
Vibhakar Lele 319

Glossary of Terminology and Matters Related to Yoga and

Adhyatma-shastras
14 Bhuvanas, 3 Lokas: The Hindu Pauranika concept of the Universe
(Brahmanda) is that it comprises of fourteen different strata called the Bhuvanas,
which include the seven Svargas (meaning above the earth, the Bhooloka in which
we live being one of these seven Svargas.) and the seven Patalas (meaning below
the earth). Again, these are reclassified as three Lokas namely, Svarga, Prithvi or
Bhooloka and Patala-loka.
Abhanga is a metered poetical composition, a form of verse, usually of the Marathi
saints.
Abhasa literally means illusion.
Abhichara: Indian Black magic of six kinds, inflicted upon the targeted person/s
– Jarana (Inflicting with diseases), Marana (inflict with death), Sammohana
(Hypnotising), Akarshana (causing attraction to something or someone),
Stambhana (stopping someone from doing something) and Vidveshana (causing
hatred between two persons).
Achetana: It means lifeless; Jada.
Achit refers to what is the Jada.
Adhah Shakti: See Shakti, Urdhwa, Madhya, Adhah.
Adhara: Refer to the sixteen Adharas described in the ‘Siddha-siddhanta-
paddhati’, book of Mahayogi Shri Gorakshanatha.
Adharma: 1. It means the non-performance of prescribed Vedic practices and
indulgence in sinful acts proscribed by the Vedas; 2. See Dik.
Adhyatma is the science of Atman and the way to attain Atman is called Yoga.
Adhyatmika guru is the grantor of Brahma-vidya, the highest of all the various
Vidyas.
Adhyatmika Teja: The Teja of the Atman revealed to the Yogi during Realization.
Adi means the first, the foremost, the one which precedes all the others, the
primordial, the original.
Adi or Moola Maya: This term points to the primordial quality of Maya, i.e.,
Prakriti.
Adisatta, of Pancha-upasakas: The Dwaitin Schools are known by what they
name as the final Satta or the Supreme Reality, e.g., Vaishnava Schools regard
Lord Vishnu or Lord Shri Krishna as the Supreme Reality. Likewise, the Shaivas,
also called as the Shaivaites, regard Lord Shiva as the Supreme reality. The major
five, i.e., Lords Shiva, Vishnu, Shakti, Ganapati and Sun God are the personal
Gods of their devotees. They visualize ‘The Supreme Reality’ to be personified
as Shiva, Vishnu and the alike.
Adrishya means it cannot be seen. It is invisible.
Adwaita is the Principle of Monism in which the Ultimate Consciousness exists
everywhere and in everything but is a single entity.
Adwaya: Non‐separated, one with it, with no distinction between the two.
Adwaya Bhakta means that the Bhakta has united with Ishwara, his Dhyeyya.
Adwayabjini‐vikashu: Adwayabjini means the Lotus of Adwaya (female form is
used here for the poetic simile, The Sun the male principle and the Lotus of
Adwaya the female one, which glows with delight on his approach).
Vibhakar Lele 320

Adya means Primordial.

Aghora is a discipline of Vamachari Shaivaites who practice the Yoga of the
Vamachara (left-hand path). Their practice involves many a generally hideous act
like eating from a skull, residing in the Smashanas (crematories), eating foul
substances like excreta and human flesh, drinking urine and human blood, human
sacrifice, raping virgins and intercourse with animals and humans of lowest castes
in the Smashana, remaining uncouth, not taking bath, remaining nude, , etc., In
short, they practice anything and everything that is abhorred by the society and is
repulsive to the tastes of common man. They are viewed with horror by the society
at large and are feared for their dark powers. They practice black magic, too, for
attaining their worldly ends and procuring means for their detested practices.
Agnerjvalanam: It is interesting to note that the first Richa of the Rigveda starts
with invocation of the Agni – ‘Agnimeele (Agnimide) Purohitam, with a request
to invite the Gods through Agni.
Aham Brahmasmi: ‘I am the Brahman’.
Aham means the ego, or the consciousness of the self. It is at the root of all the
desires, Sukha, Duhkha, etc.
Ahara: Literally, the food and drink intake.
Ahimsa (adj. Ahimsaka) is a very important concept in the context of Indian
philosophy, traditions and Yoga. The word literally means abhorring killing and
harm to other Jeevas, opposite of Himsa (killing). Jains, Buddhists, Brahmins and
the Yoga practitioners abide by the principle of Ahimsa.
Ajanubag is a small gardenlike place wherein are planted some Ajanu trees,
especial to Saint Dnyaneshwar Maharaja. The garden is adjoining upon the
Samadhi place of Saint Dnyaneshwar at Alandi and is usually occupied by
devotees who wish to recite Dnyaneshwari at Alandi, sitting at Saint
Dnyaneshwar’s Lotus Feet.
Ajata literally means ‘never born’; Primal.
Ajnana is opposite of Jnana. In general, it means ignorance. In particular, it
denotes the influence of the Prakriti upon the Jeevatman. It is the force which
binds the soul.
Akarma is not doing any Karma.
Akartrika means uninvolved in the working of the Prakriti, a characteristic of the
Purusha.
Akasha: 1. See Dik. 2. See Gagana.
Akhadas and Matthas are the places and precincts devoted to the worship of a
Pantha. A senior practitioner of the Pantha presides over it and his dictum is final
so far as the other followers are concerned. Usually, the devotees who have
renounced their family ties reside at such places.
Akshara Ganesha: Since the simile on Lord Ganesha used by Saint Dnyaneshwar
is based upon His ‘word form’ – ‘Literature’, i.e., on letter (Akshara) form, he is
called Akshara Ganesha. Also, it connotes that he is the Ultimate Principle, not
subject to decay and demise.
Akshara-Brahman is represented by the syllable OM, the sacred word for the
Brahman. Broadly speaking, that is the highest that a Yogi can meditate upon at
the juncture of the Saguna and the Nirguna Dhyana.
Vibhakar Lele 321

Alandi in Pune district of Maharashtra was the place where Saint Dnyaneshwar
and his siblings were born and spent most of their life. It is about twenty
kilometers from Pune. Saint Dnyaneshwar’s Sanjeevana Samadhi is located there.
Round the year, millions of his devotees and seekers on the spiritual path mostly
from rural Maharashtra, Karnataka and Andhra Pradesh visit his Samadhi and take
his Darshana. Most of them are from the centuries-old Varakari tradition.
Amrita and immortality: Many authors of Yoga books say that it is the elixir that
makes the Yogi immortal who drinks it. That is a misunderstood proposition.
Immortality is to be taken here not necessarily literally, of that of the human
physical body. It has still deeper meaning. The Yogi becomes immortal, i.e., he is
freed from the cycle of births and rebirths. He becomes capable of ‘descent’, i.e.,
coming back to the plane of ordinary mortals, instead of just transcending to the
Brahma-pada.
Amsha: Part, portion, chunk, segment, hologram
Anami: Nameless; One who cannot be given a name; One who is beyond the realm
of Names and Forms, beyond the Prakriti’s realm; The Supreme Adwaita
Principle.
Ananda, also Ananda-maya is the blissful nature of the Ultimate Reality, the Para-
brahman.
Anandamayee Maa, saint: She was a famous saint from erstwhile undivided
Bengal. She was held in esteem by various Sadhus and Sanyasins, etc.
Ananta means Omni, infinite, endless. The Brahman is characterized as infinite,
beyond limits, limitless.
Ananta-dharmi means having infinite properties.
Ananya Bhakti Yoga: Ananya means no other than the one chosen. The worship
of only the one, God or Ishwara, and no others, is Ananya Bhakti. The Bhakta
seeks to become one with Him. That also is another meaning of Ananya Bhakti.
Here both these meanings are implied.
Ananyabhava: It means ‘The state of not being different from’. ‘Something’; here
that ‘something’ is the Purusha or the Parama‐purusha.
Anatman: That which is other than the Atman pure.
Anekata and Bahutva mean multiplicity.
Anekata-vada and Bahutva-vada: Recognition in a doctrine that there are multiple
entities behind this universe, all equally primordial.
Anitya means what is temporary.
Antahkarana Chatushtya: For the sake of scientific appreciation, the faculties of
the self are subdivided into four flexible entities. , , viz., (a) The Manasa (mind)
which goes on desiring, (b) The Chitta which is the reservoir of the impressions
(Samskaras) upon the psyche gathered and remaining unspent through past and
present births, (c) The Buddhi (intellect) which decides upon the course of action
for fulfilment or otherwise of the various desires arising from the mind and the
Samskaras and (d) the Ahankara, , , i.e.,,, the ego representing the self of
individual soul which is behind one’s existence.
Antar means inside, inwards.
Antarendriya means this sense cannot be seen from outside the body. It is inside
the body or mind. Mind itself is an Antarendriya as viewed by some philosophers.
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Antaryama: Literally, it means what is at the core of one’s person, the heart, the
Chitta.
Anubhava means experience.
Anumana means inference.
Aparigraha is an important concept of Indian philosophy and Yoga. It means that
a person should not stock anything for the present or the future. He should give
up attachment to everything and everyone.
Apaurusheya: It is an axiomatic principle of the Vedics that the Vedas are not the
creation of any being, whether human or otherwise. That is they are Apaurusheya.
Creation by a being, human or otherwise is called Paurusheya. The Vedas exist
since the beginning of times. They were received by Brahmadeva (the creator)
when he was to create the world. The Rishis who are associated with their mantras
are actually the seers (Drashta) to whom the particular mantras were revealed.
The individual Rishi is called the Drashta of the respective Richa (Vedic hymn)
and mantras of the Vedas, e.g., the famous Gayatri mantra was revealed to sage
Vishvamitra, its preceptor (Drashta).
Apta-vakya is the avowal of something by authorities like the Seers, Rishis, etc.
Aradhya, Devata/Daivata: Aradhya Devata/Daivata, means the one deity to
whom one offers very special worship, trying to become one with it, in mind, body
and soul with a view to attain to its Parama‐dhama. It is a deity so chosen by a
Hindu/Vedic follower. It can be other than the Kuladevata (a deity hereditarily
worshipped as the presiding deity of a family, Kula) and other Gods and
Goddesses whom he may be worshipping routinely.
Ardhamatra, OM: ‘OM’ has three distinct syllables, ‘A’- (अ), ‘U’- (उ) and ‘M’-
(म). These are called the three Padas or the three Matras of the Atman. The fourth
Pada is the unpronounced syllable. These four Padas respectively correspond to
the Jagrita, Svapna, Sushupti and the Turiya states of the Atman. The first three
Matras are represented in the Linga-deha by the Shat-chakras up to and including
Ajna-chakra. Mooladhara and Svadhishtthana chakras represent the Matra ‘A’.
Manipur and Anahata chakras represent the Matra ‘U’. Vishuddhi and Ajna
chakras represent the Matra ‘M’. Its implications are that when the Kundalini is
in the first two chakras, the Atman is in the Jagrita state. In the next two chakras,
the Atman is in the Svapna state; and in the last two of the Shat-chakras, it is in
the Sushupti state. The real state of the Atman starts from the point of onward of
Ajna-chakra after the Kundalini crosses or pierces the Brahma-granthi. It is the
fourth state known as the Turiya state. In the first three states, the Manasa has its
full faculties at command. However, as the Kundalini enters the region beyond
the Ajna-chakra, it starts losing this aspect and allegorically it is said that it has
only half its faculties at command. This is what is theoretically called the
Ardhamatra of ‘OM’.
Ardhamatra, subdivisions: The famous seven or nine subdivisions of the
Ardhamatra (Karana Deha) which coincide with this region of Turiya are: Bindu,
(Ardhendu), Nirodhika (Bodhini, Nibodhini, Rodhini, Nibodhini), Nada, Maha-
nada (Nadanta), Vyapika, (Shakti), Samana (Samani) and Unmana (Unmani) as
narrated in the book ‘The Serpent Power’ (pp 425) by Sir John Woodroffe. These
are the regions of the Karan-deha. Unmani is described as the Seventeenth Kala,
Vibhakar Lele 323

the granter of liberation. The element of Manasa becomes progressively halved at

each of these nine states, e.g., at Bindu, it is ½, Ardhendu ¼th, Nirodhika /8th, …..
and Unmani /504th of its original aspect. Proportionately, the Yogi loses sight of
the world and becomes immersed in the Samadhi of which the Unmani is the last
stage, extending into the Mahakarana-deha on Manasa becoming null.
Ardha-nari-nateshwara: Symbolic form of the world of reality, Shiva and Shakti
together as equals; half the body, right-hand side that of the male, Shiva; and the
other half, the left-hand side, that of Shakti, the female.
Arya Satyas: The essential principles of the Middle Path of Buddha are called the
Arya Satyas.
Asamprajnata Samadhi: The highest aspired for state of Patanjala Yoga, in which
the Yogi loses all context of his self and becomes one with the Ultimate Principle.
It is the Samadhi of the highest state which is attained without Dharana, Dhyana
and Samadhi upon a Dhyeyya of any object or concept or principle whatsoever.
Asana means the Yogic posture of the body and limbs which helps best in
meditation.
Asat means that which is unreal. These words are almost always used in the
context of the various entities like the Brahman, the Maya, the Prakriti and other
elements of cosmic nature, e.g., The Brahman is Sat; the Maya is Asat, etc.
Ashrama: The Vedic followers are enjoined upon to lead their life sub-divided into
four phases according to their age. Their duties and obligations of each phase have
been specified in their religion. The four phases known as Ashramas are named
as the Brahmacharya, the Grihastha, the Vanaprastha and the Sannyasa.
Ashta-maha-siddhis: There are many siddhis attainable by Yogic practice.
Patanjali has devoted many sootras and a separate chapter in his Yoga-sootras
named Vibhuti-pada, to the Siddhis, called as Yoga-vibhutis by him. The Siddhis
are obtained by Samyama, i.e., the perfected practice of Dharana-Dhyana-
Samadhi, all in one and upon the same object. Chief amongst them are eight
Siddhis, attained only by the great Yogis. These are called the Ashta-Maha-
Siddhis: Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Ishitva and
Vashitva. As a matter of curiosity, a student may know what each of these Yogic
powers is capable of doing. However, Saint Dnyaneshwar has warned the Yoga
students not bother about Siddhis. They are useless and delusional. They stop the
Yogi in his track. The attainment of the goal of Yoga is very much delayed if one
runs after the Siddhis and becomes entrapped in their lure.
Ashtavakra, sage: He got his name from the fact that his body was bent out of
shape at eight points in limbs. Ashtavakra’s dialogue with the king Janaka is a
very famous exposition of Brahma-vidya, called the Ashtavakra-gita.
Ashwattha: The Banyan/ Pippala tree.
Astika means Believer of the Vedic creed; also, believer in Dharma and various
Deities of Hinduism which is a religion based upon polytheism
Asuri Sampada: Literally, ‘Wealth of Asuras, the Demons’.
Atindriya means beyond the grasp of the physical senses.
Atma-bodha/Swatma-bodha: The conscious understanding and identification of
the self with the Atman.
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Atman: In the limited context of a person, it is the individual soul. In the extended
context, it is the primal entity that pervades the entire world and its beings, things,
etc. The term has to be interpreted by reference to the context of its use. Atman,
Vishvatman and Paramatman are the terms that are used in this context to
distinguish between three levels of the Atman.
Atma-nivedanam is the highest form of Bhakti as per the Bhakti schools. Shrimat
Bhagavata speaks of nine kinds of Bhakti: Shravanam, Keertanam, Vandanam,
Archanam, Pada-sevanam, Dasyam, Sakhyatvam, and Atma-nivedanam. Narada
Bhakti Sootra calls it Para-Bhakti.
Atma-roopa means He is in the form of the Atman.
Aupadhika Bheda-Abheda-vada: Bhaskaracharya’s doctrine is a variation of the
other doctrines of Bheda-Abheda. Since it brings the concept of the Upadhi in the
picture to explain the duality of the Brahman, it is distinguished from the other
doctrines of Bheda-Abheda by calling it Aupadhika Bheda-Abheda-vada.
Aupadhika means relating to Upadhi.
Avadhoota is a sadhu Yogi who has attained stainless purity of the Self, by washing
away the afflictions of the body, mind, and soul, and who has become free of the
cycle of birth and death. Avadhoota literally means ‘washed clean’ (of the
Samskaras of Maya, thus being back into the stainless glory of the Atman).
Avastha means state. See also Bhava.
Avatara means an incarnation of the Lord in bodily form.
Avayavi means having limbs.
Avesha: See Bhava.
Avidya means Ajnana.
Avikrita (root word Vikara): These are philosophical terms. Vikara means change,
mutation. Prakriti is in its Avikrita form when Vikaras, i.e., its mutation into
various Tattwas has not taken place in it. When the Vikaras like Manasa,
Mahabhootas, etc., set into it, it is said to be in the Vikrita form. In short, Avikrita
means without a change, in the original form. Vikrita is its antonym.
Avikrita Mahat‐tattwa is Prakriti in its original state.
Avirbhava: See Bhava.
Avishkara: See Bhava.
Avyakta and Vyakta refer respectively to the non-manifested and the manifested
forms of the Parama Tattwa.
Avyaktopasana and Vyaktopasana: Upasana means worship. Avyaktopasana
means the worship of the Avyakta. Vyaktopasana means the worship of the
Vyakta. Vyakta and Avyakta refer respectively to the manifested and the non-
manifested forms of the Parama Tattwa.
Avyayi means non-depleting, non-expending.
Avyayi Siddhanta means the doctrine that the Brahman remains as it was even
after transforming into the world of phenomenon.
Ayamatma Brahma: ‘This Atman is the Brahman’.
Baba Maharaja Arvikar was a modern-day saintly figure from Maharashtra. He
is very famous for his great composition, Divyamritadhara (3 Volumes), in
Marathi language. He fully expounds in it the Yoga and the Bhakti of Gita as
reflected in Dnyaneshwari; 12th chapter.
Vibhakar Lele 325

Babaji is an honorific for a sadhu.

Badarayana: Vyasa is also known as Badarayana.
Baddha: Opposite of ‘Mukta’.
Bala means Force - the power to act.
Bali: He was the most powerful king of the Daityas (enemies of the Gods). He
had conquered the entire universe and driven the gods into exile. In order to regain
their lost empire, Indra entreated Lord Vishnu who took up the Avatara of
Vamana, the dwarf Brahmin boy and went to the Yajna that king Bali was
performing. Bali, revering him as a Brahmin, offered to give Vamana anything he
wanted. His Guru, sage Shukracharya, cautioned him against Vamana. However,
Bali was determined to honour his word, more so on knowing that his Aradhya
Devata, Lord Vishnu was the one who was standing before him in the form of
Vamana and seeking the grant. It all ended up by Vamana acquiring his empire as
a grant and giving it to Indra. Bali was sent in exile to the Patala, a subterranean
region, to rule over there. As a matter of rewarding his great Bhakta, King Bali,
for the steadfastness of the word given, Lord Vishnu agreed to become his
doorkeeper. Bali is regarded as one of the greatest devotees of Lord Vishnu.
Bandha: The Bandha is an internal bodily action that helps in the flow/retention
of the Prana and the Apana in the desired direction for the Yogic processes of the
Kundalini, its arousal and ascendance to the higher chakras. There are three
Bandhas, the Moolabandha, the Vodhiyana (Odiyana, Uddyana) and the
Jalandhara Bandha in the yogic process.
Bandhas, three: There are three Bandhas - Moolabandha, Odiyana (Vodhiyana)
and Jalandhar. Each results in the internal Kriyas of the Pranas, which are part
of the Pranayama Kriya and are to be learnt from the Guru. In the case of
Pantharaja, these Bandhas and Kriyas are automatic without any conscious
efforts on the part of the Sadhaka.
Bank-nala is so named because of its sickle-shape. It is a separate Nadi. However,
some Yogis regard it to be the fag-end of the Sushumna shaped in the form of a
sickle, near its meeting point in the Brahma-randhra. The half a gyration narrated
in the book ‘Autobiography Of A Natha Siddha Yogi’ in an incident signifies
traveling through the Bank-nala. More details of the Nadi have been given in that
book.
Beeja-mantra: Every Devata and every Tattwa has a Beeja, a mystic syllable at
its root. Its power is integrally linked to that Beeja which is, therefore, called its
Beeja-mantra. It manifests into being through it and is controlled by it. The Beeja
is itself the Devata at the micro-level. It has the power of a Mantra and it governs
the Beeja enshrined Mantra. Woven into syllables, such a Beeja with the Mantra
of that entity is most powerful, e.g., Klim is the Beeja (-Mantra) of goddess Kali.
A Mantra of the goddess Kali will be potent if it contains this Beeja, Klim. For
further reference, please see ‘Garland of Letters’ by Sir John Woodroffe.
Bhairavi Brahmani: In the life story of Shri Ramakrishna Paramahamsa, there is
mention of this person, a Yogini of merit. She taught the saint certain Tantric
Sadhana to perfect his knowledge of Yogic attainments.
Bhaiyya: In Maharashtra state, the local people usually call a north Indian as
Bhaiyya.
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Bhaktas and their Bhavas: The reference here is to the Shrimat Bhagavata Maha‐
purana. It is narrated therein that the Gopikas of Gokula (wives and daughters of
cowherds of Gokula) were besotted with lust for Shri Krishna. Kamsa and
Shishupala were his sworn enemies. Vasudeva and Devaki were his parents.
Nanda and Yashoda of Gokula had brought Him up as their son, not knowing that
he was not actually their son. These varied affiliations (Bhavas) are all equally
acceptable to the Lord, although one would rather not prefer to have the Bhava of
enmity to Him for obvious reasons.
Bhakti, states: Devotion to God. The states of Bhakti are categorized into the
Mukhya and the Vaidhi (Gauni). The Bhakti of the highest order is called the
Mukhya, i.e., the principal state. The ordinary Bhakti is called the Gauni, i.e.,
secondary or Vaidhi.
Bhartrihari was an ancient king of Ujjain, in present day Madhya Pradesh state
of India. In his earlier part of life, he was given to luxuries and enjoyment. After
the death of his Queen Royale, he grieved much and Guru Gorakshanatha,
consoled him. Bhartrihari then turned to the Path of Yoga and attained the status
as one of the great Navanathas
Bhashyakara: Literally a commentator. Here, it means the commentators on Gita,
those preceding Saint Dnyaneshwar.
Bhaskara and Nimbarka: Two eminent Vedantins who propounded a sort of
doctrines bridging between the extremes of Adwaita and Dwaita doctrines. Their
doctrines are known as the Dwaitadwaita-vada.
Bhava, Avishkara, Avirbhava, Avesha, Avastha: The state of being in Samadhi.
Some mystiques, in that state assume the natural stance of their Aradhya Devata.
Others may have some singular state of mind, not commonly held by them. For
example, Saint Shri Ramakrishna Paramahamsa used to have the Bhava of Kali
Maa, his deity. Bhava (भाव) means 1. State of feelings, emotions, Chitta, mind,
etc., in general 2. Bhava (भव) means Samsara, the World.
Bheda means difference.
Bheda-Abheda-vada: It is the postulation that the Ultimate Reality exhibits the
aspects of both he the Bheda and the Abheda which are inherent to it.
Bhikkhu/s, Bhikshu/s and Shramana/s: Buddhist monks who have taken the vow
to follow Buddha’s dicta are called Bhikkhu/s, Bhikshu/s and Shramana/s.
Bhramara is a kind of Indian hexapod insect and it is famous for its skills of wood-
boring. When flying around, it makes a sound like ‘goon-goon-goon’ that is called
Bhramara-gunjana. It resembles the high pitch low frequency chanting of ‘OM’.
When a Yogi reaches at the Bhramara-gumpha, he starts hearing the Anahata-
nada. Ultimately, after hearing tens of thousands of kinds of Anahata-nada
sounds, the Yogi attunes automatically to the famous ten sounds, called the Dasha-
nadas. These Nadas ultimately culminate into that of the Bhramara-gunjana, the
subtlest of the Anahata-nadas and the final. Many Yoga teachers teach the practice
of chanting the ‘OM’ resembling this ultimate sound in the hope of awakening the
Kundalini and quickly raising it to its highest state, i.e., to the Bhramara-gumpha.
However, that is not a sound practice to awaken the Kundalini, although it has its
own merits of attuning the mind and the body of the practitioner to a gross tranquil
state.
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Bhroo-madhya means the centre at which the eyebrows meet above the eyelids.
Bhroomadhya, Coccyx, spinal cord, Crown of Head, etc.: These and like terms
are used in the yogic context only to denote the corresponding region of the
Sookshma Deha/ Linga Deha. The statement that ‘Sushumna starts at coccyx’
does not mean that it starts at the physical part coccyx of the gross body. It is the
region in the Sookshma Deha corresponding to the coccyx that is to be taken
instead. Every bodily part has a representative place in the Sookshma Deha to
which it is connected by certain mystic force that governs the said gross bodily
part. This is a way of describing locations in the Linga Deha with reference to the
corresponding parts of the gross physical body. Dr. Rele and many other novices
have misunderstood this Yogic parlance to take such references to mean actual
bodily parts like coccyx, spinal column, Crown of the head, Bhroo-madhya, etc.
Students of Yoga need to take a serious note of this matter and never confuse the
places in the subtle body with the corresponding physical body parts.
Bihari means a resident of Bihar state from India.
Bindu: As we learn from the Tantra texts, every Chakra has the four elements of
the Nada, The Bindu, the Kala and the Jyoti. These are subtle concepts and may
be explained in the proper context appropriately. Apart from the Bindu in the Ajna
chakra, another phase on the Sushumna Path, called the Bindu is just above the
centre of the Ajna chakra. The Bindu within a chakra should not be confused with
the Bindu above the Ajna-chakra. They have different locations as well as
different aspects. The two Bindus (in the Ajna Chakra and the one above it) are
almost coincident. The Yogi who has already gone to the Ajna chakra and trying
to pierce it finally, may centre his Drishti upon the Bindu phase next to the Ajna
chakra but any of the two Bindus serve the same purpose in the Yoga-shastra,
because of their atypical location.
Bodha Gaya: Buddha became enlightened while he was meditating under a
Pippala tree (which is later on, famously called the Bodhi tree) at a place known
as Bodha Gaya, in India.
Bodha means enlightenment.
Bodha: Realization
Bodhi is the state of enlightenment, in Buddhist religious terms.
Brahmadeva and Lord Shri Krishna, Shrimad-Bhagavata story: It goes like this:
Lord Brahmadeva did not believe that Shri Krishna was the full-fledged Avatara
of Lord Shri Vishnu. In order to test him, he devised a stratagem. When all the
cowherd friends of Shri Krishna had gone to the forest for grazing the cows, he
hijacked them all by his Maya-shakti and confined the entire herd and the
cowherds in an impregnable cave for one long year. To his utter surprise, Shri
Krishna assumed the forms of every cow and cowherd so hijacked, with all their
trappings like bells, sticks, dresses and other trinkets. After following their normal
pastoral routine, the herd with the cowherds, led by Shri Krishna, returned to
Gokula, their village. No one was any the wiser to the matter. Even the calves of
cows were more attracted to their mother cows than usual, because of the
attractive power that Shri Krishna wields who had taken their mothers’ forms.
This routine went on for a whole year. Ultimately, Lord Brahmadeva realized that
he was mistaken in assuming that Shri Krishna was just another mortal like all the
Vibhakar Lele 328

rest. He surrendered Himself at the feet of Lord Shri Krishna, praying to Him for
mercy and begging for His pardon. Later on, Shri Krishna merged all the forms
He had assumed of the cows, cowherds, etc., into their original forms and they all
returned to Gokula. However, even the cowherds who were made to disappear by
Brahmadeva and confined to the cave for one whole year did not carry any
memory of their separation for a long year and everything went on in Gokula as
before.
Brahma-granthi: See Granthi.
Brahmaloka: The residence of Lord Brahmadeva, where the Brahma-jnanins go
after their bodily demise.
Brahman: The Ultimate Principle in Vedantic dogmas; the supreme principle.
Brahmanda: It is as limitless as the Para-brahman. The Brahmanda means the
Pinda, the Anda and the Brahmanda Dehas of the entire universe, along-with
those of the beings’ four Dehas. It is so variegated that Lord Shri Krishna said in
the 10th chapter that ‘Nantosti mam divyanam vibhootinam parantapa’ (Gita 10-
40). He cannot count its expanse. He demonstrated it symbolically to Arjuna
during the Vishva-roopa-darshana, as narrated in the 11th chapter of Gita.
Brahma-randhra: The infinitesimal place at the Brahma-randhra / the point at the
top of the Murdhni-sthana. It is to be understood in the light of the Shakha-
chandra-nyaya, meaning indicative and not definitive.
Brahma-teertha is a small about one sq. cm. size space in the centre of the cup of
palm. The holy water at the time of Sandhya-vandanam is taken inside it for
sipping. The sip of water, sanctified by mantras, is called Achamanam.
Brahmavadina/s: Those who believe in the Brahman; and broadly speaking: 1.
those who are stationed in the Brahman; 2. those who desire to attain to the
Brahman
Brahma-vidas: It literally means the enlightened souls, those who really know the
Brahman.
Brahma-vidya: It is the science and the practice of attaining knowledge of the
Brihadaranyaka is name of an Upanishad.
Brihaspati: The God of all the Vedas and Vidyas, appointed as the chief Purohita
(Chief priest) of the Devas to conduct their Yajnas and other sacred rites.
Chaitanya means the quality which brings life into existence. It is distinct from
the Jada, i.e., gross matter and energy alone, which constitute the mundane
universe, i.e., the Jagat.
Chakora: A mythical bird, living off the rays of the Moon.
Chakshu: Sense of sight, eyes.
Chandra means the Moon;
Changadeva was a Yogi reputed to have lived on for 400 years, defeating death
several times. With his Yogic prowess, he used to station his Pranas at the
Brahmarandhra (in the Brahmanda) when he perceived that his death is coming.
After the appointed hour passed, he used to bring the Pranas back into the body,
as usual. He had tried to awe Saint Dnyaneshwar with his Yogic prowess while
visiting him by riding upon a tiger with a serpent as the whip. Saint Dnyaneshwar
and his siblings were sitting upon a dilapidated wall at that time. Folklore is that
Saint Dnyaneshwar went to meet him asking the wall to move over towards
Vibhakar Lele 329

Changadeva. On seeing the superior Yogic prowess of Saint Dnyaneshwar of

command over even the immovable wall, Changadeva bowed down to him and
became a disciple of Saint Dnyaneshwar’s sister Muktabai. Muktabai gave him
the Jnana much sought after by Yogis like Changadeva, who can merely have a
command over Pranas. The story shows that attainment and Mukti are still far
ahead as the final goal for the mere Hathayogis, even like Changadeva.
Chetan is that which is endowed with life, a manifestation of the Chit.
Chetana: Gita names the 24th Tattwa as the Chetana, the property of Chaitanya.
The Chetana connotes the force required to endow life and activity to the
Sanghata of 22 elements noted above. In other words, it is the Chidabhasatmika
Dharana-shakti.
Chid-Anu means an atom of Chit, i.e., a miniscule existence of the Chaitanya.
Chidabhasatmika Dharana-shakti: The Adwaita dogma of Shrimat
Shankaracharya does not recognise that the Chaitanya actually comes into being
in the form of a Jeeva. It regards the Chetana activating the Pinda as a mirror
reflection, an Abhasa, of the Chaitanya, the Chit. Hence, in other words, Chetana
is the Chidabhasatmika Dharana-shakti, sustaining the life and action in Jeeva.
Chidganga: The Ganga of the Chit, Chaitanya-ganga.
Chid-ratna literally means a jewel that is most invaluable, the unique Jewel made
of Chit, a personification on Lord Shri Krishna.
Chid-vada is the doctrine which supports the view that everything is Chit in the
Jeeva - Jagat - Ishwara Triune.
Chidvilasavada: Dnyanadeva’s philosophic doctrine is coined as the Chid-vilasa-
vada by some scholars.
Chin-mayi means full of Chid or Chaitanya. This aspect is distinct from the Gross,
i.e., the Jada - the matter state of objects in the universe.
Chit refers to what is the Chaitanya.
Chokhamela, saint: Chokhamela was a saint from the Mahar caste of the then
untouchables. He was an ardent devotee of Lord Panduranga of Pandharpur. His
wife and some family members were, too, similarly devoted to the Lord. They
were all great saints from Maharashtra, credited with composing many Abhangas,
full of Bhakti. It is said that he died when employed as a forced labourer at
Mangalvedha by the Bahamani Sultanate. The work under construction collapsed
burying with it many unfortunate labourers, including saint Chokhamela. An
anecdote says that Saint Namadeva went in search of his body after his accidental
death. All he could get were his bones. Saint Namadeva could identify his bones
because when held any bone of Saint Chokhamela near his ear, he could hear the
name of Lord Vitthal resonating through each bone. Today the Samadhi of the
great saint is at Pandharpur, in front of the main entrance to the grand temple of
Lord Vitthal.
Coccyx: See Bhroo-madhya.
Crown of Head: See Bhroo-madhya.
Dahara-vidya: The alternate name for the Brahma-vidya.
Daivi Sampada: Literally, ‘Wealth of Devas, Gods’; virtues.
Dakshina means an offering usually in the form of cash or gold. It can be of any
other valuables, including cows, etc. It is given to a Brahmin, a Saint or any holy
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person while taking their Darshana and seeking blessings. It is a custom amongst
the Hindus never to go empty-handed for the Darshana of a God (Deva), a guru,
a Brahmin (Dwija) or a saint (Prajna).
Dana means alms given in the discharge of Vedic duties.
Darbhasana: A small seating mattress made up from Darbha, a kind of grass
regarded as pure and sacred.
Darshana: 1. Philosophy, 2. Realization of the Truth, 3. visiting a deity, or a saint
or his Samadhi.
Darshanakara: Original thinker and propounder of a Darshana
Dasha-bhuja means having ten arms.
Dasha-nadas: Yoga-shastra mentions ten Nadas, i.e., Anahata sounds in
particular; inter alia, the sounds of the conch shell, the Veena, the flute, and the
Sarangi, etc. These Nadas are the Brahma-nadas, i.e., the Nadas emanating from
the Brahman Itself that a Sadhaka hears as he approaches It.
Deeksha literally means initiation into any activity at the hands of an adept for
furtherance of knowledge and attainment of a given goal, etc. In this book, unless
otherwise stated, Deeksha means an initiation of a novice into the Yoga discipline;
initiation that can be for entry into a Pantha, Sannyasa, or the discipleship of a
Guru.
Dehabhimana: Literally, pride over the body of self. Here it means the clinging
to the desires and pleasures of the body‐mind‐Chitta complex and entertaining it.
Desha: Actually, by this term, Patanjali means the place or location upon which
the Dharana is to be held. The subject of the Dharana is distinct from its Desha.
It is called the ‘Dhyeyya’, e.g., the Dhyeyya may be Lord Shri Krishna and the
Desha may be the garden of Vrindavana or the Antahkarana of the Yogi himself.
However, in general since both are concurrent, we are using the terms
interchangeably to describe the Dhyeyya with its Desha, as ‘Desha’ or Dhyeyya.
Dharana: See Samyama.
Dharma: 1. Taken in the context of a religion, it is the performance of pious deeds
as per the Vedas, 2. Properties or characteristics of an object.
Dharma-megha Samadhi is the state of Samadhi in which the Yogi ceases to desire
any benefit out of Yogic powers called the Siddhis.
Dhatu: As per the Ayurveda, the human body is constituted of the seven Dhatus,
namely, Rakta (blood), Mamsa (flesh), Majja (nerves), Asthi (bones), Meda (fat),
Nakha (nails) and Kesha (hair).
Dhatusamyavastha: When the seven Dhatus or elements, along with the proper
state of the three basic Doshas (literally defective conditions) of Kafa, Vata and
Pitta, are in a harmonious state leading to perfect health, that state is called the
Dhatusamyavastha.
Dhyana: See Samyama.
Dhyeyya: The subject of Dharana, Dhyana and Samadhi.
Dik, Kala, Dharma, Adharma and Akasha have different meanings in Jainism than
the Vaisheshika and the Nyaya doctrines.
Discerning Intellect: In the words of Gita, the Vyavasayatmika Buddhi.
Divya means shining, glorious.
Dny: For brevity, Dnyaneshwari will be referred to as ‘Dny’.
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Dravya literally means substance, material. In the Vaisheshika and Nyaya

doctrines, it means constituents or elements of the Universe.
Drashta means the silent observer, a characteristic of Purusha.
Drishti, Bahya and Antar: While meditating, the Yogi can centre his eyes upon
either of the two (a) The outward sight looking at objects outside called the Bahya-
drishti and (b) The inward sight looking at imaginary objects inside his own body
called the Antar-drishti.
Drishya: That which is the object of observation is called the Drishya. It literally
means the Jagat, the universe.
Duhkha: 1. It is the opposite of Sukha. Broadly it means displeasure,
dissatisfaction, bondage to wants and desires, adversities, discontentedness,
sorrow, misery, pain. 2. In another context, the term implies the non-attainment
of ultimate pleasure which one experiences by immersing into Samadhi,
dissatisfaction over non-release from the cycles of Karma and births, non-
attainment to Moksha.
Duhkha Nirodha: Stopping the train of Duhkhas.
Duhkha Samudaya: Aggregate of all kinds of Duhkhas
Dvaraka is a small town in Saurashtra region of Gujarat state in India on its west
coast. The original Dvaraka was created by Lord Shri Krishna upon a land sought
from the sea. It became the capital city of the Yadavas. After Shri Krishna’s
ascension to his heavenly abode, the town is said to have been submerged in the
oceans. The present Dvaraka is a place for worshipping Shri Krishna near the
legendary Dvaraka. Saint Meerabai, the ardent devotee of Shri Krishna, Queen
of Rajputana, is said to have vanished into the idol of Shri Krishna at Dvaraka at
the time of her departure to heavenly abode.
Dvesha: 1. It means hatred of something. Man, either craves a thing or hates it.
Rarely one remains neutral. 2. Antonym of Raga.
Dwaita is the Principle of Duality which differentiates between the Universe, the
individual Soul and the Supreme Consciousness.
Dwaita-adwaita-vada, Bheda-abheda-vada, principles: These are just the
different styles of naming the same types of Schools which postulate that the same
Ultimate Reality exhibits both the aspects of the Dwaita and the Adwaita.
Dwaitin means one who subscribes to the principle of Duality (the Dwaita-vada)
Ekadashi means the eleventh day of every Lunar Paksha (fortnight). These
fortnights (Pakshas) are known as Shukla (the fortnight of waxing moon) and
Krishna (fortnight of waning moon). A Lunar month comprises of a Shukla
Paksha followed by a Krishna Paksha.
Ekagrata: Literally one‐pointedness; here it means the supreme concentration of
the mind and the Chitta upon the Dhyeyya.
Ekanatha, Saint: He was a medieval saint of Maharashtra, from Paithan, near
Aurangabad. He was the disciple of Janardana Swami - the in-charge of Fort
Devagiri, near Aurangabad in Maharashtra. Janardana Swami was a highly
accomplished soul who was an ardent devotee of Lord Shri Dattatreya. Saint
Ekanatha is famous for many religious compositions, chiefly his Abhangas and
commentary on the Eleventh Skandha of Shrimad-Bhagavata Maha-Purana.
Saint Ekanatha is credited with discovering the then long forgotten place of Saint
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Dnyaneshwar Maharaja’s Samadhi place at Alandi, near Pune. He also arranged

for its maintenance and built a well near the Samadhi place for the pilgrims. He is
credited with having been invited by Saint Shri Dnyaneshwar into his Samadhi
site and asked him to rediscover the original composition of Dnyaneshwari and
bring it before the public. He did execute that work satisfactorily and the present
copies of Dnyaneshwari appear to be based upon his version of Dnyaneshwari.
Gagana, Akasha and Kha are the common terms used to denote one of the phases
of matter in the doctrine of Pancha-maha-bhootas. We may call it ‘Ether’, a more
familiar western term. However, ether differs from the concept of Akasha Tattwa.
Gagana-Brahman literally means the ethereal form of Brahman.
Gajanana Maharaja of Shegaon was a highly respected saint from Maharashtra’s
Shegaon in Vidarbha region. He was an accomplished Yogi. Many people flock
to his Samadhi at Shegaon annually. His Padukas are taken out on an itinerary of
the state of Maharashtra once a year and many devotees take their Darshana.
Gandha, Ghrana: Sense of smell, nose
Ganendra: Literally, the Indra of the Ganas (the congregation of followers of
Lord Ganesha), Ganesha as the King of the Ganas.
Ganesha Atharva-shirsha is the mantra incantation for God Ganesha or Ganapati,
as he is variously called. It is called as an Upanishad by the rishi who composed
it. It is regarded as the ultimate of all the prayers to God Ganesha.
Gautama Buddha: He was the well-known founder of the Buddhist religion.
Gayatri is the Vedic goddess of Brahma-jnana. She has three forms: Gayatri in
the early hours before the dawn; Savitri in the mid-noon and Sarasvati in the
evening after dusk. Incantation of the Vedic Mantra which appeared to sage
Vishvamitra is prescribed for offering of daily three times prayer to her which is
the famous 24 syllable Gayatri mantra: ‘OM Bhuh OM Bhuvah OM Suvah OM
Mahah OM Janah OM Tapah OM Satyam; OM Tatsaviturvarenyam
Bhargodevasya dhimahi; dhiyoyonah prachodayat; OM Apojyotirasomritam
brahmabhurbhuvahsvarom. It does not yield any fruit for the devotee. On the
contrary, it is regarded as sinful not to pay the required oblations to her and Savitru
(the Vedic God of brilliant shining Teja, literally taken to mean the Sun. The
Trikala Sandhya, i.e., the prayer and recitation of Gayatri mantra, along with
offering of oblations to Gods in the Homa (, i.e., The Vedic sacrificial fire) are a
daily must for those who have been initiated into the heart of Vedic practice since
their Upanayanam.
Gayatri mantra, its verbatim meaning: Its verbatim meaning is that: ‘We are
contemplating upon (meditating upon, doing Dhyana of) that brilliant Sun, the
most brilliant Sun of all the Suns, upon its Teja, the supreme powerful Divine
Light.’ The real hidden meaning is that: ‘We are meditating upon (Doing the
Dhyana of) the Teja, i.e., the brilliant Divine Light of the all-powerful and
supreme Atman. Let Him lighten our intellect so that we can perceive Him.’ The
Dhyana that is recommended for the Gayatri mantra recitation is that of
Prakasha, i.e., Light. Hence it is a Prakasha Dhyana.
Ghee: To make it, butter is heated to boiling point. It is also called clarified butter.
Indians use it in food items and as fat. Cow’s ghee is very special as it is used in
all the offerings to Gods, including for Yajnas.
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Gita-bhashya means a commentary on Gita, in particular by Shrimat

Shankaracharya.
Golden Seventh Octave: This term is used here to distinguish the musical notes in
it from those of the normal musical octave. In India, the Gandharvas and the
Kinnaras, kinds of celestial beings, are regarded as the topmost quality of
musicians. They are said to be singing for the Gods in the Heavens. Their music
and lyrics are in what is called as the Golden Octave or the Seventh Octave. There
is a sub-branch of the Vedas, devoted entirely to the art and science of music, both
vocal and instrumental, classical music systems, etc., It is known as the
Gandharva-veda, an Upa-veda of the Sama-veda.
Golhata-chakra: The same as Kolhata-chakra as we have referred to it so far.
Gomukhi: A saffron-cloth rosary-bag
Gopalas and Gopa literally mean cowherds. Here the pointer is toward the cow-
herding companions of Shri Krishna’s childhood from Gokula, the village where
he was spending his childhood as son of Gopa Nanda and Gopika Yashoda.
Gopika means the female from Gokula.
Granthi, Chijjada: Chijjada literally means ‘Chid+Jada’, meaning the two: the
Chit and the Jada. Granthi means a knot, symbolic of bondage to, of, or between
something and the other. The Chijjada-granthi is the symbol of bondage of the
Chit with the Jada, meaning that of the Atman to the phenomenal world.
Granthi, Vishnu-granthi, Rudra-granthi and Brahma-granthi: Granthi literally
means a knot. They are the knots in the Sushumna Path that have to be pierced by
the force of the rising Kundalini for the Yogi to ascend to higher strata.
Guhyini Nadi: It is a secret Nadi which traces its path as follows: From the Pinda
to Sahasrara chakra (Mooladhara chakra to Sahasrara chakra, without taking
the path of intermediate chakras); i.e., From Ajna chakra (probably to Brahma-
randhra to Ashta-dala-kamala) to Maha-shoonya to Bhramara-gumpha
Gulabarao Maharaja: He was a saint from Vidarbha region of Maharashtra. He
was born blind. Still, he learnt the Shastras and the Vedas just by hearing once.
He is reputed to have been endowed with phenomenal memory and grasping
capacity. He used to always don the female’s dress and ornaments and assume the
Madhura Bhakti Bhava towards Lord Shri Krishna, saying that in an earlier birth,
he was one of His retinue of Gopikas of Vrindavana. He used to regard himself
as the adopted daughter of saint Dnyaneshwar. He composed many books on
Adhyatma-shastra, both in Marathi and Sanskrit.
Guna, Shuddha: Generally speaking, none has any Guna in its pure form.
Everything is supposed to have a mix of all these three Gunas, each in different
proportions. The Gita lays much stress on the working of these Gunas, in the
workings of beings, even that of the universe. For advancing on the path of
Salvation, one has to progressively imbibe more and more of the Sattva-guna.
That leads one nearer to the state called Shuddha Sattva Guna. Even the Gods do
not have the pure Sattva-guna, leave alone humankind.
Gunas in general means attributes, qualities, properties, merit, excellence,
properties. In particular, when referred in the context of Prakriti, Gunas means
the three Gunas, viz., Sattva-guna, Rajoguna and Tamoguna.
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Gunas, three, are the Sattva-guna, the Rajoguna and the Tamoguna. The Prakriti
is made of these three Gunas and works according to their mix. The individuals
and objects having one of these Gunas are respectively called Sattvika, Rajasa or
Rajasika and Tamasa or Tamasika.
Guna-sankeertanam: Sankeertanam means the act of worship by praising the
Ishwara, reciting the stories of His Lilas, His birth as an Avatara, His deeds and
singing His names. Guna-sankeertanam includes all these forms of worship but
with special emphasis upon the virtues and the character of the Ishwara and His
Avataras.
Guru Gita is one of the many religious texts named Gita, e.g., Guru-gita, Avi-gita,
Ashtavakra-gita, Shiv-gita, Ganesh-gita, etc. Generally, Gita means the most
famous of these Gitas, i.e., Shrimad-Bhagavad-gita from the Mahabharata, the
dialogue between Lord Shri Krishna and Arjuna.
Guru-Charitra is a Marathi language book about Lord Shri Dattatreya’s past few
Avatars. It is widely read in Maharashtra by devotes of Lord Shri Dattatreya who
like Shri Krishna, is regarded as a Jagad-guru.
Guru-kripa means the blessings of the guru.
Guru-pada literally means the Gurudom or the Guru-hood, the state of assuming
the lofty throne of the guru. Its eligibility criterion is that the Yogi should be
established at the guru-chakra in the ascent of the Kundalini of the Yogi. In that
state, the Yogi is the universal Guru-tattwa, himself. Pada literally means a
position, a status. Guru-pada means the position of a guru. I am talking here of
the real spiritual gurus, like the venerated Saint Shri Dnyaneshwar. My
enlightened readers should always remember that, in these books, no reference is
made to the general category of the ‘Dime a Dozen’ fake Gurus, except
occasionally to expose them.
Guru-Paduka-Panchaka (Pancaka) has been translated by Sir Woodroffe as ‘The
Fivefold Foot-stool of the Guru’. The sandalwood footwear (Paduka) of the Guru
is venerated in India as if it were the Guru personified.
Guru-paduka: Literally, the footwear made of sandalwood, silver or gold, with or
without precious jewels ornamented in it, for the use of the Sadguru. In Yogic
parlance, it is the twelve-petalled lotus situate in the centre of the Sahasradala-
kamala. It is the place of the Guru-tattwa. Students desiring to learn more may
refer to ‘The Fivefold Foot-stool’ (Paduka Pancaka) section of ‘The Serpent
Power’ by Sir John Woodroffe.
Guru-tattwa is the universal tattwa (element) which is behind every action of
Guru and disciple. All the individual Gurus and disciples are governed by it.
Hari, Krishna: Names of personal gods, the different forms and Avataras of Lord
Shri Vishnu.
Hari-dhun is sonorous chanting of Hari’s, i.e., God’s various names included in
it, viz., Hari, Mukunda, Madhava, Govinda, Radha-Ramana and Gopala. It is
very popular among the devotees of Shri Krishna, especially in North India.
Hatha-yogi: Saint Dnyaneshwar actually does not use the term Hatha-yogis. He
has used the word ‘Hatthiye’/ ‘Hatiye’. He says that ‘Hatiye sanditi hoda,
kadelaga’ (Dny, 6-56). The word can also mean ‘an obstinate person’. The
commentators on Dnyaneshwari are confused over its meaning. In the given
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connotation, it is taken that Dnyaneshwar means that the Hatha-yogis, who aim
at the Nirguna Nirakara Brahman, without a Guru and not resorting to the
formality of the Saguna Dhyana, find it very difficult to attain the stage of
Pratyahara. This interpretation given here is in tune with the general narrative in
the respective portion of Dnyaneshwari and in line with the Gita Shlokas
connected with it, and the general principles of the Yoga science.
Himsa: Violent acts, opposite of Ahimsa (non-violence).
Hridayakasha: Literally, the Akasha at the Hridaya, heart. In Yoga context, it
means the Akasha at the Adhyatmika Hridaya, the space from the Ajna chakra to
the Brahmanda, i.e., beyond the Brahma‐randhra.
Ichchha-shakti: Will power
Ida, Pingala and Sushumna are the three main Nadis which are basically involved
in the process of Yoga. The Kundalini in its active state passes through the
Sushumna through the six main Chakras. It ultimately goes to the Crown chakra
called the Sahasrara-chakra. The Yogi attains final stage of Samadhi on Kundalini
reaching it.
Immortality, Kundalini Yoga: Very few Yogis can enjoy this kind of immortality
that is signified by the total purification of their mortal and Yogic bodies. The
Kundalini-yoga is the only way to attain that kind of immortality. Its culmination
leads to such an immortality. Otherwise, the Yogis believe that one who reaches
the Ajna-chakra becomes a Mukta by bathing into its Mukta-triveni of Ida,
Pingala and Sushumna. For them the need to ascend higher does not persist if
individual Mukti is their only goal. Any Jeeva who reaches to the Brahma-loka,
as it is, becomes Mukta at the end of the cosmic cycle when the Brahma-loka itself
gets dissolved in Time.
Indrajala: The Vidya of creating something out of nothing; mass hypnotism.
Indriya/s means sensory organ/s.
Isha means Ishwara.
Ishtapoorta Karmas: Karmas which guarantee pleasures here and after death are
called Ishtapoorta Karmas, e.g., digging of wells and lakes and building temples
for the general public, etc.
Ishwara has different shades of attributes in each system of philosophy. For a
better understanding of the term, one has to take up a deeper study of philosophy.
Ishwara-pranidhana is the meditation on the Ishwara by various methods.
Ishwara-vadin means those who believe in the Ishwara as the supreme reality.
Itihasa: Apart from the Vedas, Vedangas and Upanishadas, there are other
scriptures of Vedic religion, like the Puranas, the Itihasa, etc. The Ramayana and
the Mahabharata are regarded as Itihasa Granthas (Books) since they are
supposed to narrate the historical events as happened in the early past of the Vedic
religious history.
Jada Bharata is a figure of Pauranika lore. Jada means thick skinned, a dunce
with no intellect. Bharata used to behave like one such dunce, although he was an
attained Brahma-jnani. Bharata was once abducted by a tribal chief who then
offered him as a sacrifice to Kali, the tribe’s goddess. The Goddess was very much
displeased by the chief’s action. She killed him by in her rage, saving Bharata.
Vibhakar Lele 336

Jada Bharata, King Rahugana: It is credited that Bharat revealed his true identity
to king Rahugana who had employed him as one of the bearers of his palanquin,
taking him for a fool. Out of compassion for small insects on the surface of the
road he was carrying he palanquin, he started to walk higgledy-piggledy to avoid
them from being crushed under his feet. The king was annoyed by the discomfort
caused due to this as the palanquin was swaying too much to bear. He started
scolding Jada Bharata for his way of carrying him. An interesting dialogue then
ensued between the king and Bharata. The wisdom displayed by Bharata then
convinced the king that he was indeed an attained soul, a Jnanin. He begged of
Bharata to forgive him for having mistreated him. In return, Bharata bestowed
the king with Jnana, as the story goes.
Jagadamba, as name signifies, is the ‘Mother Supreme’ of the world. She
represents the primal trinity of the goddesses Maha-Sarasvati, Mahalakshmi and
Mahakali. She manifests as Kundalini in the Jeeva. In the world, she manifests as
the Vishva-kundalini. She is the procreatrix of the Universe and as such regarded
as the Mother of the entire Creation.
Jagad-guru literally means the guru of all the beings. Shri Krishna is always
regarded as the Jagad-guru, He being the one who endows all the beings with
knowledge and wisdom for their all actions, including learning. ‘Krishnam vande
jagadgurum’ is a dictum, depicting His position as such. Alternatively, world
renowned figures in the episcopal authority like Shankarachryas of the four
Peethas are also are designated as Jagad-guru. Some saints and others are also
designated as Jagad-guru by their devotees, e.g., the Shankaracharyas and Saint
Tukarama.
Jagat: The world at large, including the Jeevas.
Jalandhara, Bandha: The Bandha applied to the throat region. It attains the
transcendence of the Kundalini to the Ajna chakra after piercing the Vishuddha
chakra.
Janabai, saint: She was a very famous lady saint from Maharashtra state. She
was at Pandharpur, working as a housemaid to the family of great saint
Namadeva. She was an ardent devotee of Lord Shri Vitthal of Pandharpur. She is
famous for the many poetic Abhangas of hers, full of Bhakti and giving hints upon
Yoga. She talks in her compositions about the Lord coming to her help in the
arduous routine chores of the household that she had to perform as a servant.
Janabai, Vachas: When the Jeeva reaches the Turiya state, the region of the other
two Vachas starts, viz., Pashyanti is the Bindu beyond Ajna-chakra and Para is
the Nada, the original source of the world. Broadly speaking, Janabai is alluding
to the states of Nada, Bindu, Kala and Jyoti when she says that the Soham-jyoti
appears at the juncture of where all these meet.
Janmashtami was the day on which Lord Shri Krishna took Avatara on this earth
as a son of Vasudeva and Devaki in the prison in which Kamsa, the vile, had
thrown them. It was in the night of the eighth day of the waning moon (Krishna
Ashtami) of the Hindu fifth month of Shravana. Saint Shri Dnyaneshwar, too, was
born on the same calendar day of Janma-ashtami. Hence the Varakaris believe
him to born with the Amsha of Lord Shri Krishna.
Vibhakar Lele 337

Jatakas are collection Buddhists’ texts, comprising of the tales of Buddha’s

previous lives and births, his sermons, etc.
Jatas: Hair tied in the form of a dome over the crown of head is called Jatas. The
ascetics, the Rishis and the Munis, like Shiva always tie their hair in that form to
avoid having to bathe the hair and wash them frequently. Additionally, they may
apply the sticky juices of certain trees like the Banyan to make their tying dust
and water-proof.
Jeeva: The individual soul is called the Jeeva.
Jeevan-mukti is salvation while living in this body, as juxtaposed to Videha-mukti,
i.e., Mukti after death. Realization in the Gita aims at Jeevan-mukti, i.e.,
attainment to the Brahman while living in this same human body through Yoga
practice.
Jeevatman and Paramatman: The terms Jeevatman and Paramatma mean and
distinguish respectively between an Individual soul and the Cosmic Soul or the
Cosmic Consciousness. They are generally not used flexibly or interchangeably.
Jeevatman, Parama: While the Jeevatman is the individual soul (Jeevatman), the
Parama-Jeevatman is the Supreme soul which does not have the limitations
imposed by the nature of the world upon Him.
Jihva: sense of taste, tongue.
Jijnasa means the spirit of enquiry.
Jnana: Knowledge; the knowledge of the Swaroopa; absolute knowledge of the
Ultimate principle. It is an objective of a person on the path of renunciation. It is
the attribute that bestows upon one the knowledge of one’s identity with the
Brahman.
Jnanagni: Literally, the fire of the Jnana.
Jnana-khandana: It literally means refutation of Jnana.
Jnana-mayi, Jnana-maya: The aspect of awareness of own consciousness and
knowledge of ‘The Cosmic Consciousness’.
Jnana-yoga: The quest, and its fulfilment, for the direct knowledge of the Ultimate
principle
Jnaneshwar, Jnaneshwari: Alternatively spelled as ‘Dnyaneshwar’ and
‘Dnyaneshwari’.
Jnata means one who knows, conscious, a characteristic of Purusha.
Kadi-mata: The Tantric practice of Yoga is divided into many schools. The most
prominent amongst them are the Hadi-mata and the Kadi-mata. Their theories on
the Yogic practices and Kundalini arousal and its ascent to the Sahasrara chakra,
etc., are different from each other.
Kailasa is the residence of Lord Shiva.
Kaivalya is the state of attainment to the Brahma. It is the supreme state of Mukti,
i.e., liberation from the bondages of the Prakriti.
Kala (कला) here refers to a state. Ishwara-kala means the state of Jeeva in which
he is akin to Ishwara. The same applies for Sadashiva-kala, etc.
Kala (काल): See Dik.
Kalasha is the vessel, made of copper, in which the sacred waters for propitiation
of Varuna god are poured into, to be consecrated with Veda mantras for Kalasha-
poojana which is a necessary part of all Poojana in the Vedic rites of Hindus.
Vibhakar Lele 338

Mango leaves are places at the mouth of the vessel, with a non-shredded coconut
placed at its top. The Kalasha is then anointed with Haridra (turmeric powder)
and Kumkum (vermilion, Sindoora) and sandalwood paste, etc., before taking up
its Poojana.
Kali or Mahakali is a form of Shakti which is terrifying in her form, stark naked,
with a garland made of decapitated human heads and severed human hands around
her neck, dark complexioned and tongue bloody red with sipping of blood. She
carries a trident in her hands as a weapon and laughs in a demoniac manner at the
destruction She has wrought around. She is depicted with her foot pressing down
upon a subdued Shiva’s chest, lying flat upon his back on the ground and the
trident raised in her hands to pierce Him. She is the goddess of Laya, of
annihilation of the Creation. In a way, She also represents the action of the
Kundalini of Involution – Prakriti-laya, or Prati-prasava-krama of the Tattwas in
the Yogi’s body.
Kalpa-taru: The mythical wish-granting tree. It is supposed that every wish of any
one sitting under it is instantly fulfilled.
Kama means desires. The Jeevatman exhibits many desires and strives for their
fulfilment.
Kamala, Padma: Literally these words mean Lotus; also, these are names of
Lakshmi, the Goddess of wealth and prosperity. In the Yogic parlance, they mean
a Yogic chakra in a general sense. However, Pt. Gopinatha Kaviraja says that the
terms Kamala or Padma are applicable to a chakra only after the Kundalini has
pierced it during the process of Shat-chakra-bhedana.
Kamya, Karmas: Kamya, literally, means arising out of desire. Here Kamya
Karmas means the Karmas done with the desire for attaining fulfilment of some
desire.
Kanda, Kundalini: It is the place in the ethereal body (Sookshma-deha, Linga
Sharira) in which the Yogis say that the Kundalini remains in its pre-awakened
form. Some Yogis say that it is located below the Mooladhara-chakra. However,
others say that it is at the location where the Manipur Chakra is located, in the
region of the Sookshma Sharira, corresponding to the navel. One theoretical
reason for it is that the three lower Chakras from Mooladhara to Manipur are
called the Chakras of the world. They are functional when the person is alive to
deal with the matters of the world. The Chakras from the fourth onwards, i.e.,
Anahata Chakra and above are the real chakras from where the processes of the
Yoga Path start. Dnyaneshwar refers to it as the Kanda only, without much
description of the term. In all probability, we may safely say that the Kanda is the
mouth of the Sushumna at its lower end from where the Kundalini arises due to
the action of the Pranas of the lower three Chakras and enters into the Sushumna.
Kapalika is a practitioner of Vamachara (the Left-hand path) just like the Aghoris,
albeit with some differences in their rituals and dress, etc. They are also Shaivaites
who follow the left-hand path.
Kapi means a monkey. Just like the monkey climbs a tree by jumping from branch
to branch, the Sadhaka treads his Path, jumping from one stage to another, with
momentarily fleeting through all the intermediate stages.
Karana: Cause
Vibhakar Lele 339

Karana-deha, Maha-karana-deha: These are terms used to denote the segments

of the Linga-deha. They can be termed as the ‘Secondary Causal Body’ and the
‘Primary Causal Body’ respectively. They are at the final stages of the ascension
of the soul in its journey to attain the salvation.
Karandikar, DR Vinayak Ramachandra, popularly known as V. R. Karandikar,
was the HOD of Marathi language at Fergusson College. He was the first
appointee to the Chair of Studies of Saint Dnyaneshwar’s Literature (Sant
Dnyaneshwar Adhyasana Peetha) at University of Poona - nicknamed ‘The
Oxford of the East’ in years past. Mr Karandikar wrote a number of books, apart
from guiding many doctoral students of Marathi Literature.
Karma, Akarma, Vikarma: These are the terms Gita uses to categorize all the
Karmas into three classes. 1. Karma is the Karma appointed by the Shrutis for
one according to one’s Varna, Ashram and nature. 2. Vikarma is the Karma that
the Shrutis forbid one from doing. 3. Akarma is not doing any Karma. However,
Saint Dnyaneshwar has defined these terms somewhat differently in
Dnyaneshwari, in Ovis (4‐89 to 92). He qualifies the Karma as the action that has
brought the world into being. Vikarma is the Karma appointed by the Shrutis and
the Shastras for one according to one’s Varna, Ashrama and nature. Akarma is
the Karma that the Shrutis have forbidden to one.
Karma-dosha: Fault in the Karma; Karma that leads to bondage to the Prakriti.
Karma-fala literally means Fala, i.e., the fruit of karma; the achievement gained
by doing a Karma.
Karma-kanda: The Vedic Karmas and the correct method of doing them; the
wherewithal of Sadhana; the following of the dicta of the Shrutis; doing the
Karma as per contention for gaining Mukti.
Karma-samya-dasha: The state of the Sadhaka when the Sanchita Karma is fully
exhausted by life’s experiences and the Yogic practices, and the new Karma that
he does, does not bind him to the cycle of birth and death. In short, when the
Sadhaka reaches the point at which he has just to go along with the Kriyamana
and the Prarabdha Karma’s flow. This is a very high state to attain and therefore,
Shri Krishna has qualified His statement about gaining of the Yoga-siddhi by
saying that the Yogi, making strenuous efforts for many a birth, becomes purified
and as a result, he attains the Ultimate: ‘Prayatnadyatamanastu yogi
samshuddhakilbishah, anekajnamasamsiddhastato yati param gatim’; (Gita, 6-
45).
Karma-siddhanta is a vital doctrine in Indian philosophies. Briefly stated, every
Jeeva is born because of unfulfilled desires and debts he has to pay or get repaid
by others, of the previous births. These all are obligatory. Until the Jeeva is clear
of all debts and desires, he cannot attain to the Moksha. On attaining to the
Moksha, the Jeevatman is freed of all the bondages and birth cycles. He is then
not reborn. Depending upon the philosophic School, he attains a specific state,
either of merging into the Ultimate Reality, or with his personal deity.
Karma-yoga: The path of working towards God-realization by performing one’s
duties and adhering to the religious practices, as per one’s Varna and the Ashrama,
as prescribed by the Vedas and the Smritis.
Vibhakar Lele 340

Karmendriyas: These are hands (act of giving, taking, grasping, etc.,), feet (act of
walking, running, etc.,), tongue (act of tasting and swallowing food, etc.,),
reproductive organs (act of coitus) and anus/penis (acts of eliminating bodily
waste).
Kashmir is a part of India in the North.
Kashmiri means of or from Kashmir.
Kashttha Samadhi: The stationary unmoving state of the Yogi sitting with erect
spine in the Padmasana who is absorbed in the Samadhi that usually comes to our
mind when we talk of the Samadhi state.
Kevala means the only, one, pure, without attributes, i.e., the Gunas, a
characteristic of the Purusha.
Kha: See Gagana.
King Janaka: The king of Mithila, father of Devi Sita, Lord Rama’s father‐in‐law.
However, scholars regard that reference here in Gita to Janaka may not be
necessarily to him. Whoever he might have been, the legendary king Janaka was
a Sthitaprajna. He used to discharge even the heavy burden of kingship with
equanimity and élan, while still always immersed in the Samadhi state.
Kodanda: The large bow of Lord Shri Rama is named Kodanda.
Kokila: Cuckoo, a coal-black complexioned bird of the tropics, the size of a crow
and almost similar to it in appearance. It heralds the passing of winter and the
arrival of spring. Its notes are beautiful, resembling those of the Indian classical
music. Allegorically, a good singer is likened to a Kokila.
Kolhapur is a place in southern Maharashtra state. It is famous as one of the most
important three and a half Peethas. Goddess Mahalakshmi is the reigning deity of
that Peetha. The temple of the Goddess is very old and historic. She has countless
worshippers all over Maharashtra and adjoining states.
Kripa means blessings, Grace.
Krishna, Paksha: The fortnight (Paksha) of waning moon, which occurs once in
every lunar month.
Krishnamurti, J.: A modern day mystic, philosopher and writer. He was
envisioned by the leading Theosophists, especially, Dr Annie Besant and
Leadbeater, to have been the reincarnation of the coming Great World Teacher,
Lord Maitreya. They trained him in that respect by indoctrinating him with their
philosophy and the Theosophist ideology of the new world order that they were
trying to create. However, on attaining youth and independent thinking, J.
Krishnamurti rejected their indoctrination and became a totally independent
thinker. He died in 1986 in California, USA, leaving behind a great legacy of
books and many followers spread over many countries of the world.
Kriya literally means action. The Kundalini starts certain involuntary actions of
Pranas, Asanas, Mudras and Bandhas, etc., after it becomes active. These are also
known as Kriyas in the context of Kundalini Yoga.
Kriyamana, Karma, is the obligatory part out of the Prarabdha Karma which is
currently being experienced.
Kriyas: Acts, actions, Karmas
Kshetra, broadly, refers to the body.
Kshetrajna, Kshetrastha, refers to the Jeevatman in the Jeeva state.
Vibhakar Lele 341

Kshetra-Kshetrajna: The relationship of the body with the incarnated Jeevatman

as Jeeva.
Kula-devata is a deity that has been worshipped for generations by a family. It is
like the reigning deity of a given family.
Kumbhaka is the retention of breath stage of Pranayama.
Kundalini-yoga: It is the form of Yoga in which the innate power of the Yogi,
known as Kundalini, is invoked to attain the highest state of Yoga.
Kundalini, connotative terms: Saint Dnyaneshwar uses these connotative terms,
in the sense of equivalence, in Dnyaneshwari Ovis: 6-272: Kundalini Jagadamba;
6-283: Prana; 6-287, 288: Shakti; 6-299: Pavana; Kundalini, Marut and Shakti:
6-301.
Kundalini, sleeping: Saint Dnyaneshwar has described that the sleeping Kundalini
is in the form of a small serpent, red in colour. It is seen as forming coils of its
body just like a serpent.
Kundalini-yoga, Dnyaneshwar: Saint Dnyaneshwar has described the Kundalini-
yoga at various places in his works, Dnyaneshwari and his Abhangas, in
particular. In the 6th chapter of Dnyaneshwari, he calls it as Pantharaja, meaning
the King of all Yogas. In his esteemed opinion, it is the central Yoga of Gita. In
its 18th chapter, he designates it as Krama-yoga, albeit the same Yoga as
Pantharaja, with stress on the fact of its being attained gradually, step by step.
Laya literally means dissolution, extinction.
Laya-yoga, in essence, means the Yoga practice by the initiate who methodically
reverses the Prasava-krama, i.e., the order of manifestation of all the Tattwas; to
enter into the stream of Prati-prasava that occurs by assimilation of every
manifested Tattwa back into its original Tattwa.
Lele, Lelo: These words in Hindi language mean, ‘Take this thing’. The sadhu,
making a pun on the author’s surname, Lele, in effect, said that he was giving him
something and it should be accepted. Here that something he was giving was
meant to be Guru-kripa, spiritual grace.
Light of the Bodhi means the light of knowledge that spread out from Buddha as
a result of his enlightenment.
Lila literally means a Play of God, a Saint or an Avatar; the play of ‘Cosmic
Consciousness’; everything including the world and beyond.
Linga: Technically and popularly, the physical Shiva-linga, in its idol form, in
general, is called the Linga. However, a Linga connotes the essence or the symbol
as its typical attribute with which an entity can be recognised. In the Sushumna
path, the various Lingas are designated by typical names, signifying the level of
attainment of the Yogi and what that point on the Sushumna actually stands for.
The Prana-Linga as such signifies the ultimate of the Jeevatman’s Swaroopa.
Loka means habitation, abode. Vishnu-loka means the ultimate place, e.g., the
Vaikunttha pertaining to Lord Vishnu, the personal God of those who are His
devotees.
Loka‐sangraha: The act of guiding the general public on the true spiritual path
Madhwacharya, Dwaita: The philosophical doctrine propagated by
Madhwacharya is known as the Madhwa School or the pure, i.e., extreme Dwaita-
Vibhakar Lele 342

vada. He was an Indian thinker of the thirteenth century A.D. and an ardent
devotee of Lord Shri Vishnu.
Madhyastha means medium, a characteristic of the Purusha.
Madhya Shakti: See Shakti, Urdhwa, Madhya, Adhah.
Maha-Ananda means Elixir of Joy.
Maha-ashtami is the eighth night of the Goddess Durga’s Navaratri. It falls in the
Hindu seventh month of Ashvina. Durga represents the primal trinity of the
Goddesses.
Maha-bhootas: The basic elements constituting the universe. There are five
Maha-bhootas, viz., Akasha, Vayu, Teja, Aapa and Prithvi. These can be roughly
named as Space (Ether), Air, Fire, Water and Earth respectively, their
etymological equivalents. However, it must be remembered that the usual
meaning of these words, either in Sanskrit or in English, do not apply to these
terms. These are subtle elements and not the gross matter that they are named
after.
Mahakasha is a finer stage beyond the Akasha Tattwa.
Mahalakshmi is one of ‘The Primal Trinity’ of the Goddesses regarded as the
functioning Governesses of the universe, viz., Maha-Sarasvati, Maha-lakshmi
and Maha-kali, responsible for its Creation (Srijana), Sustenance (Prati-palana)
and Destruction/Dissolution (Laya, Samhara). They correspond respectively to
the trinity of gods governing the world phenomenon, viz., Brahmadeva, Vishnu
and Shiva respectively.
Maha-mudra: we find a mention of these Mudras, Bhoochari, etc., in Saint
Dnyaneshwar’s Abhangas on Yoga.
Maha-shivaratri is an auspicious day falling on the thirteenth day of waning moon
of the 11th Indian month called as ‘Magha’. Many Hindus observe a fast on that
day to propitiate God Shiva.
Mahat is first Tattwa next to the Prakriti and the Purusha in the order of evolution
of the cosmos.
Maha‐vakya: Literally, a great utterance, a sacrosanct sentence. Here, its meaning
is the utterances of the scriptures, the Vedas, or those of a Guru or the Jnanin
which has the capacity to inculcate the great Jnana into the recipient of that Maha‐
vakya. The Vedas each have a famous Maha‐vakya, viz., Rigveda: ‘Prajnanam
Brahma’, Yajurveda: ‘Aham Brahmasmi’, Samaveda: ‘Tat Twam Asi’,
Atharvaveda: ‘Ayamatma Brahma’.
Maha-videha Vritti means being one with the Creation.
Maha-yoga is the super-most Yoga in which, the facets of all other Yogas like
Hatha-yoga, Raja-yoga, Kundalini-yoga, etc., are combined. Maha-yoga starts of
its own accord and takes the Yogi through whatever stages are necessary for his
travel on the Path of Yoga. Adi Shankaracharya has described the holy place
Pandharpur in Maharashtra, with Lord Shri Panduranga (Vitthal) as its presiding
deity, as the Peetha (a place of worship, important holy place) of Mahayoga.
Mahesha: See Sadashiva.
Mahisha: Buffalo, allegorically, a dunce.
Mahishasura-mardini: This is a simile based upon the Pauranika lore that
Durgadevi, the incarnation of Goddess Parvati, having eight arms, had fought
Vibhakar Lele 343

with and killed the demon Mahishasura. This lore, in itself, is an allegory,
Durgadevi being the Jnana and the Ajnana represented by Mahishasura.
Mamatva means the attachment to anything or anyone as belonging to oneself,
i.e., I, mine and my own, etc.
Manasa is the faculty of mind. The Manasa is, roughly speaking, the mind, as we
know. However, the acting force behind the gross mind located in the subtle body
is called Manasa in the Yogic parlance. It is one of the main constituent elements
of Jeeva, along with 24 others as per Gita.
Mandalas (Chandra, Soorya and Agni): The Yogic body comprising of the six
Chakras from Mooladhara to the Ajna-chakra is the Pinda. The three sub-
divisions of it according to their intrinsic nature are: The Chandra Mandala-
comprising of Mooladhara and Svadhishtthana Chakras; the Soorya Mandala of
Manipur and Anahata Chakras; and the Agni Mandala of Vishuddhi and Ajna
Chakras.
Mandukya Karika is the commentary by Shri Gaudapadacharya, Parama-guru of Shrimat
Shankaracharya, on the Mandukya Upanishad.
Mantra-chaitanya means the Mantra-japa practiced by the Sadhaka has attained
fruition. Literally, the Mantra has become Chetan, full of the quality of
Chaitanya; as opposed to Jada or Achetan Mantra stage, which is just the rote
learning stage of the Mantra. A Jada Mantra is of no consequence. The Chetan
Mantra carries the real magic power of the Mantra.
Marana Karma is one of the six Karmas of black magic. It involves use of black
magic to kill a person without use of external means and directly apparent
involvement of the black magician.
Marana Mantra is a Mantra which is used to kill a person by Aghoris or other
black magicians.
Marga means path.
Markandeya Rishi: He is a Rishi who is depicted as Chiranjeeva, i.e., immortal in
the Puranas. There is one Purana by his name, called the Markandeya Purana.
He is regarded as a great devotee of Goddess Parvati, the Jagadamba. The story
given in ‘Autobiography Of A Natha Siddha Yogi’ is from the Shrimad-Bhagavata
Maha-purana.
Mastaka-sandhi: It is located at a distance of four finger-widths above the Taraka-
sthana, midway between the Brahma-randhra and the Taraka-sthana.
Mata means doctrine; also ‘Mother’.
Matras: Traditionally known ‘Three and half’ Matras, instead of ‘Four’. For
complete details of these concepts, please refer to the Mandukya Upanishada and
Gaudapada’s Karika upon it.
Maulishwara means the Lord holding the Moon upon the crown of His head. It is
an allegory upon Lord Shiva who is depicted as such, with the crescent of the
Moon upon his crown of head.
Maya is the Vedantic concept of an entity that deludes the Jeevatman and makes
him lose his identity with the Supreme, i.e., The Brahma so that he sees the world
of phenomenon as real. Adi Shankaracharya who forwarded this concept in his
Vedanta says that the Maya is ‘Anirvachaniya’, i.e., it and its actions are
indescribable; its nature cannot be deciphered.
Vibhakar Lele 344

Meena, Marga, literally means a fish. Just as a fish is at home in water and swishes
through it with sudden twists and turns on to its goal, the Sadhaka is at home in
Yogic practice, knowing all the turns and twists he will have to take to reach the
goal. He acts according to the dictates of the Path appropriately.
Meru, mountain: The mythical mountain of the Vedas, the tallest in the universe,
deemed to be made of gold, around which the Earth supposedly rotates. The
legendary Devas supposedly reside atop it.
Moha literally means longing, lust, temptation, attraction to something, illusion.
In the reference, it means temptation.
Moksha, Mukti, Nirvana: Supreme Salvation, liberation, especially from the
bonds of Prakriti and being born as a Jeevatman; the state of being free of the
bondages of the Existence.
Moolabandha, Bandha: The Bandha applied between the Mooladhara and the
Svadhishtthana Chakras for initiation of the Prana and the Apana actions such
that they start flowing toward each other and ultimately meet. Normally, the
Apana is restricted to the portion below the navel in the body and the Prana is
restricted to the portion above the navel up to the Anahata Chakra.
Mooladhara chakra: The first of the Shat-chakras is called Mooladhara chakra.
It is located in the Yogic body at a position corresponding to the coccyx or end of
the tailbone.
Mridanga is a beautifully orchestrating percussionary musical instrument. It beats
like a drum. It has the percussionary goatskin membrane it the two circular ends
of a wooden drum, shaped like a flattened ovoid. It has a string with which it can
be foisted upon the musician’s neck when beating it in a standing position. It is
widely used in South India as an accompaniment of Carnatic music. It has also
been very popular with the Bhakti Sampradayas of Shri Krishna. Bengali Saint
Shri Chaitanya Mahaprabhu was extremely fond of it and used to dance
ecstatically to its tune and the Haridhun.
Ms Durga Bhagavata was a renowned writer in Marathi. She was the President of
Marathi Sahitya Sammelana (Marathi Literary Conference) in the times of
Emergency wrongly imposed by Ms Indira Gandhi, the then Prime Minister of
India, in 1975-77. During that regime of Ms Gandhi, Indian people were most
afraid, so much so that nobody spoke against it even in a circle of confidantes. In
such times, the astute lady writer Ms Durga Bhagavata was so bold that she
publicly denounced the rule of Ms Gandhi and ‘Emergency’, stressing democratic
values before the audience which had some foremost political leaders affiliated to
Ms Gandhi, on the dais. It is history that the Emergency was repelled under public
pressure and revolt. Ms Gandhi and her Indian National Congress Party suffered
a terrible defeat at the husting held thereafter.
Mudra: This is a Yogic term referring to the specific bodily postures assumed by
the Yogi for the starting of the Yoga processes. The position adopted by the body-
mind-senses complex after being seated in a particular given Asana is called
Mudra in the Yoga-shastra. This is not to be confused with the Hasta-mudras
referred to in the previous chapters. These are Yoga-mudras, apart from the
Mantra-mudras or Ayurvedic Mudras referred to earlier.
Vibhakar Lele 345

Mudra, Tantras: In Pancha-makara (five words beginning with M – Mudra –

woman companion, Mamsa - meat, Meena - fish, Madya - wine, Maithuna -
coitus) context of the Vamacharis, it means the woman who accompanies a
Sadhaka for sexual rites in the Tantrika way.
Mukta means one who is free.
Mukti: Release from the bondages of the Karma and the Prakriti. It means
different distinct states according to different schools of philosophy.
Mumukshu: one desirous of Jnana and Moksha
Murdhni-sthana is located at the crown of the head. It is a point where the fontanel
of a baby closes after about eight months of birth.
Murdhnyakasha (Murdhni‐ akasha): Literally, the Akasha at the Murdhni‐sthana,
at the top of the head, eight finger-widths away from the Bhroo‐madhya and four
finger-widths before the Brahma‐randhra. It is the place in last phase of the
Kundalini’s travel toward the Brahma‐randhra on the Sushumna path.
Nadanusandhana: The meditation upon the Anahata-nada, the state of being
attuned to the Nada.
Naimittika Karmas are the Vedic religious rites which are required to be
performed on certain occasions.
Naishkarma, Naishkarmya: Literally, Nishkarma means not doing any Karma.
Naishkarmya means no Karma. However, in the context of Gita, Nishkama
Karma is regarded as Naishkarma, and that state of Nishkarma is Naishkarmya.
Naishkarmya-siddha: One who has attained to the state of not being bound to the
Karmas, even while indulging in them, is called the Naishkarmya-siddha.
Nama literally means name. Every manifest object has Nama, i.e., its distinctness
from other objects and a verbal or mental concept or image to identify it distinctly
from other objects. In the context of present work, it means a name of a God, a
Mantra and some other powerful holy words or syllables having a spiritual value.
The Guru tells the Nama to the disciple and asks it to be repeated, either verbally
or mentally, in a prescribed manner, e.g., some will ask their disciples to incant it
mentally, once every cycle of breath flowing in and out. They may prescribe some
procedural aspects like bathing and cleaning self, sitting in a certain posture, at
certain times of the day and/or night and which syllables of the Nama are to be
repeated while breathing in and which ones while breathing out; the Mudras
(certain arrangement of the fingers of hands, thus making a certain gesture, for
facilitation of concentration and Antara-pranayama) and the bodily postures
(Asanas) to be adopted.
Nama, given by a spiritual leader, a Sadhu, a Sanyasin and/or a Guru is supposed
to have the potency to uplift spiritually those incanting it and lead to attaining
Moksha early. There have been saints’ lineages which specialize in giving the
Nama to their disciples , ,, e.g.,,, the Nimbargi Sampradaya, the Vedic Deeksha
of the Gayatri mantra, given by the father to a son, Mantra Deekshas of various
other Sampradayas ,, etc.,, A very famous man of letters , , viz., Prof. Dr. R.D.
Ranade who has written volumes on Indian philosophy and Gita, belonged to the
Nimbargi-Inchegiri Sampradaya who had received the Nama from his Guru and
used to transmit it to those he found desirous and fit to receive it.
Vibhakar Lele 346

Namana: It literally means the act of bowing before a superior, to the God. It is
the Prakrita, as well as Sanskrit, word for the act of prostration. It means to bow
down, to salute as a mark of respect or reverence.
Nama‐mudra: The literary seal or the name of a composer, a writer and a poet or
an author, at the beginning or end of composition, indicating his authorship.
Nama in Gita: Gita, too, has devoted a few Shlokas in its 17th chapter which
elaborate upon the Nama of the Brahman and extols its incantation: [17-23 to 27
from ‘Om tatsaditi nirdesho brahmanastrividha smritah; brahmanasten
vedashcha yajnashcha vihitah pura.’ (17-23) to ……… ‘Yajne tapasi dane cha
sthitih saditi chochyate; karma chaiva tadarthiyam sadityevabhidhiyate’ ;(17-
27).] In its 8th chapter, in some all-important Shlokas, Gita emphasizes that a Yogi,
while discarding his body at the time of his demise should call forth the
steadfastness of years of his Yogic practice and control all the senses, bring the
mind into the heart centre, i.e., in the region from the Ajna-chakra onward and
hold it steadily therein. Then he should hold steadily the Pranas in the
Bhroomadhya. Then using his skills of Yoga, matured through its devoted
practice, he should raise the Pranas to the crown centre (Brahma-randhra). In that
holistic state of the body, the mind and the soul, he should concentrate upon the
Ishwara Himself while uttering the ‘Word’, i.e., the sacred syllable ‘OM’ (which
is the Brahman itself, in the pronounceable letter form). In that state, one who
leaves the body will certainly attain the Moksha. [(8-5 to 13 from ‘Antakale cha
mameva smaranmuktva kalevaram, yah prayati sa madbhavam yati nastyatra
samshayah.’ (8-5) to …. ‘Omityekaksharam brahma vyaharanmamanusmaran,
yah prayati tyajandeham sa yati paramam gatim.’ (5-3)]
Nandi is the mythical sacred bullock, devoted to Lord Shiva. His idol in sitting
form is always placed at the entrance in front of the Shivalinga. A devotee has to
first have the Darshana of Nandi before going for the Darshana of Shiva.
Nara and Narayana rishis were Avataras of Lord Shri Vishnu. They are supposed
to be Chiranjeeva, i.e., surviving in bodily form forever. They are supposed to
have made Badrinatha, a holy place in the Himalayas, as their permanent abode.
They reincarnated as Arjuna and Krishna in the Mahabharata era.
Naraka: Hell. As per Hindu Dharma-shastra and the Puranas, these are of many
types. The sinners, after being judged as guilty of sinning, are consigned to one
that is prescribed for that kind of sin by the ‘God of Death and Afterlife’,
Yamaraja.
Nastika: Non-believer, opposite of Astika.
Natha Siddhas: Siddhas who belong to the tradition of Yogis emanating from their
first preceptor, Adinatha through Matsyendranatha and Gorakshanatha.
Navadha Bhakti: The Bhakti‐shastra divides the Bhakti into nine (Navadha),
eleven (Ekadasha) or fourteen categories, depending upon the mood that the
Bhakta adopts toward Ishwara, e.g., that of service (Dasya), friendship
(Sakhyatva), etc.
Nava-ratnas: Literally, the word means the nine gems, diamonds, ruby, agate,
pearls and emerald, and the likes.
Navaratri literally means nine nights. Certain religious significance is attached to
the nine nights and intervening days at the beginnings of certain Hindu calendar
Vibhakar Lele 347

months. These Navratris are reserved for the special worship of a particular God
or Goddess. Devotees keep fasts, chant mantras, and invoke the deity through
Homa-Havana, Yajna, etc., during this auspicious period.
Neti, Neti: The Shrutis, finding it impossible to describe the Atman objectively in
words, describe it by these words that mean, ‘Neither this, nor that, …. , nor
that..’. This is a passive description of the Atman that means, in other words, that
the Atman cannot be described in any known language, or by any words, or by
simile to any object and any thought or idea. In short, the Atman is indescribable,
according to the Shrutis.
Nevase is a small town in Ahmednagar district of Maharashtra state, India, on the
banks of the sacred river Godavari. Saint Dnyaneshwar dictated Dnyaneshwari
composition to Sachchidananda Baba there.
Nirakara means not having any form, formless.
Niranjana-pada is the high state of Shiva in His ‘stainless’ form, without any
engulfment in its Maya or association with it. Next to it is the Parama-shiva state,
the Parama-pada, when the Yogi/Saint attains to the Agama-loka.
Nirdharmaka: Without any properties
Nirguna: The Brahman without form and attributes (called the Gunas in Sanskrit)
is called Nirguna.
Nirishwara Schools: They do not recognize the Ishwara in their doctrines.
Nirmala Maya: As the name implies, Nirmala meaning pure, The Nirmala Maya
is Maya without the attributes of causes and effects, beyond the Three Gunas.
Nirvana: That state which gives the supreme Sukha and Shanti.
Nirvichara-vaisharadya is the state of highly accomplished Samadhi in which the
Yogi becomes totally free of any thought, including awareness of his self.
Nishiddha Karma: The Karmas forbidden by the Vedas and the Shastras.
Nishkala: Without the Kalas, i.e., facets of the Jeeva.
Nishkama karma means the Karma undertaken without any expectation of its
results, any longing for fruits of one’s action.
Nitya Karmas are the religious Vedic rites which need to be performed daily or
periodically, e.g., daily three-time rite of Sandhya-vandanam by the three Varnas
– the Brahmana, the Kshatriya and the Vaishya.
Nitya means what is permanent; forever.
Nitya Mukta is one who is forever free from all bondages of ‘The Existence’.
Nitya-anitya-viveka refers to exercising the intellect to impress upon it the
transient character of the world and to recognize the permanency of the Ultimate
principle.
Nityananda, Saint: He was a saint who stayed most of his time at Ganeshapuri.
He was a totally selfless soul and initiated many on the Yoga and Bhakti path.
Muktananda, one of his disciples, became very famous and had hundreds of
followers from India and abroad.
Nivrittipara path: i.e., renunciation allows one to renounce the duties of the
Varnas and the Ashramas for the purpose of devoting oneself solely to the cause
of liberation.
Ojasa means the essential quality of Veerya. Veerya when conserved leads to its
transformation into a concentrated essence that is different from the physical
Vibhakar Lele 348

Veerya (semen). It is called the Ojasa. In the form of the Ojasa, the procreative
energy gives radiance to the face and body of the Yogi. It is the power behind the
great energy needed for attaining to the Brahman.
OM and Pranava are the Vedic terms for ‘The Divine Word’.
Onkara, Onkara: It means the word ‘OM’.
Osho was the nickname of Acharya Rajneesh.
Padarthas, Sankhyas: Literally objects, things. The Sankhyas classify the
constituents of the universe into 64 categories which are called by them the
Padarthas. Also, the constituents of the universe are called in Jainism the
Padarthas.
Paksha, School: 1. A doctrine, 2. Lunar Paksha (fortnight) – See Ekadashi.
Pancha-bhedas means five categories of differences, in the various entities related
to Creation.
Panchikarana: The process of mixing of the five Maha-bhootas in various
proportions and orders results in the formation of various objects of the world.
This process is called Panchikarana.
Pantharaja: Saint Dnyaneshwar calls the Guru-given Kundalini-yoga as the
Pantharaja in the 6th chapter and Krama-yoga in the 18th chapter of his work - the
Dnyaneshwari.
Para-bhakti is the supreme state of Bhakti. The devotee then loses the identity of
himself, totally immersed in the subject of his devotion. The highest state of
Bhakti reckoned in various texts is called as Para-bhakti, etc. It is that state in
which the devotee loses all relevance of time and space. He becomes one with the
object of his worship, dissolving his identity in that of the object. The state of that
Bhakti is described in great details in the said texts.
Para-brahman, Brahman: The term, Para-brahman, denotes the Supreme
Brahman. The terms, Brahman and Para-Brahman, are used flexibly for
connoting the Supreme Reality, unless the context demands the use of the exact
relative term.
Parah Pramana (hearsay) is Pramana based upon the Pratyaksha Pramana
(direct evidence) given in evidence by others.
Parama means ultimate.
Parama Gati: Parama Pada, the Ultimate State of a Being, State of the Soul - the
Atman.
Parama Pada means: It literally means the ‘Ultimate Status’; the Ultimate State
of Being, State of the Soul - the Atman; the ultimate position or status on the
spiritual Path. It is also designated as the Ultimate, the Home, the Paramatman,
the Abode of God, the Abode of the Yogis (by Saint Dnyaneshwar in his
Abhangas), etc., God- realization and Mukti, etc., are the same states.
Parama-dhama means the ultimate abode of the soul.
Paramanoo-pradhana Siddhanta: The doctrine having the Paramanoos as its
central theme.
Paramartha means the highest knowledge, spiritual attainment.
Paramatman: The Atman, the primordial principle, the Chaitanya that pervades
everything and is still beyond it all, the individuals, the world, the Vishva and
anything that can be perceived by the senses or imagination. It is Infinite, Nirguna,
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Nirakara, etc., in its originality. The three terms, Atman, Vishvatman and
Paramatman are used to differentiate between the individual person’s Atman
which gets bound to the Karmas; and the Vishvatman which is also called the
Ishwara in certain contexts and is beyond the bondage of Karmas but is
responsible for the world phenomenon. The term Paramatman is used to designate
the Ultimate Principle behind the Atman and the Vishvatman. The Chaitanya, the
Purusha, the Parabrahman, etc., are terms that may be used synonymously to the
term Paramatman. Their exact connotation depends upon the context.
Parama-sukha means ultimate bliss.
Para-vak: The Yoga-shastra distinguishes between the four kinds of Vak, Vacha
or ‘tongues’ which are instrumental in forming and uttering a word, from the
conceptual stage to its execution in an utterance. The vocally pronounced word is
due to the Vaikhari Vacha. Other subtler levels of Vak are Madhyama, Pashyanti
and Para in that order, Para-vak being the subtlest, unpronounced Vacha. There
are many connotations about these levels of Vak or Vacha. A singular one is that
the universe was in the form of the Para-vak in its beginning and went through
other transformational phases, viz., Pashyanti and Madhyama before
manifestation in its Vyakta or Vaikhari form. These four Vachas are alternately
designated by the three and half syllables of ‘OM - ॐ’, viz., ‘A - अ’, ‘U - उ’,
‘M - म’ and the Ardhamatra, each being a representative of the four levels of
existence of a Jeeva. One may study the Mandukya Upanishada with Shri
Gaudapada’s Karika on it to better understand the significance of these Yogic
concepts.
Parigraha literally has many meanings. In the context of Gita, it means
attachment to and possession of objects and persons, wife, children, home, fields,
servants, cows, etc.
Parinama literally means change, transformation.
Partho Vatsah: An allegory is suggested upon a cow and its calf. The milk comes
out of the cow’s udder for its calf because of its love for the calf. However, the
remaining milk after the calf is satiated comes in use to others as well. Thus, the
calf and cow, both are responsible for producing the useful milk for the rest of the
world. Similarly, Lord Shri Krishna, allegorically ‘The Celestial Cow’, gave out
the milk of Gita for its beloved calf, Arjuna. After Arjuna was satiated, the
remaining milk still came to benefit other people in the world. That is how
‘Partha’ (Arjuna) is the ‘Vatsa’ (calf) (‘Partho Vatsah’) in this cow‐calf duet of
Lord Shri Krishna and Arjuna.
Pashchima Marga: The Western Direction. It means the Sushumna Path ahead of
the Ajnachakra to the Brahmarandhra/Akasha Chakra and beyond. The
Pashchima Marga ends in the Maha-shoonya.
Patanjali, Gita and Dnyaneshwari: This book often and perforce discusses about
Patanjala Yoga-sootras and Patanjali’s Yoga. The students must not become
confused. It has to be clearly understood that there is no mention of these Sootras,
in either Gita or Dnyaneshwari by name or as a reference. For students, the
comparison is necessary between various Yoga texts including Patanjala Sootras
in relation to The Yoga of Gita and Dnyaneshwari. As such the books in this series
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on The Yoga of Gita find their mention and deliberate upon their various aspects
for relating the same to the subject-matter of discussion in these books.
Patanjali: He was a great sage of ancient India. He wrote treatises on various
topics, including Sanskrit Grammar. His treatise on the Yoga-shastra is popularly
known as the Patanjala Yoga-sootras.
Pavana literally means wind. However, in the Yogic context, it means the Pranas.
The five main Pranas are called the Pancha-Pranas, viz., Prana, Apana, Vyana,
Samana and Udana, and the five secondaries, viz., Naga, Koorma, Krikala,
Devadatta and Dhananjaya are called the Up-pranas.
Peer means a Mohammedan saint or godman.
Peetha, Yogic: Saint Dnyaneshwar alludes to these in his Abhangas and also
Dnyaneshwari. These are special terms of the Natha Siddha tradition.
Peethas (seats) of Devis: There are traditionally three and a half Peethas of the
Goddesses corresponding to the three Matras of OM. The three Goddesses of the
Peethas are: The Mahalakshmi of Kolhapur, the Tulaja-bhavani of Tulajapur and
the Renukadevi of Mahur. The Yogeshwaridevi of Ambejogai is regarded by some
to be the goddess presiding over the Turiya/half Peetha. Instead, others take it to
be the Saptashringi goddess as forming the half Peetha.
Pilavah Pilavah Jnana-jijnasa: Pilavah means Paramanoo. The meaning is that
the Paramanoos are also scient.
Pipilika, Marga: It literally means an ant. Pipilika Marga is the slow but sure
travel on the Path that ultimately leads to attaining the goal, howsoever late.
Pippala, Golden, tree, is a relic in the precincts of the Samadhi of Saint
Dnyaneshwar. It is said that Saint Dnyaneshwar’s father, Vitthalpant, deserted his
wife, Rukminibai, wanting to enter the Sannyasashrama. Rukminibai, the Saint’s
mother, performed penances at the said Golden Pippala tree with a prayer that let
her husband return to her. The said tree is still venerated by the devotees of Saint
Dnyaneshwar.
Pluralistic Realism has at its core the ability of viewing the object or the Reality
realistically. It accepts there can be more than one equally cogent and rational
aspect of what is seen as the Reality.
Poojanam, Poojana: It means the ceremonial felicitation and worship of a deity,
a Guru, a Godman or a saint or a holy relic, etc.
Pooraka is the breathing in stage of Pranayama. Kumbhaka is the retention of
breath stage of Pranayama. Rechaka is the breathing out stage of Pranayama.
Poorna means whole, entire.
Poorna-Brahman means the Brahman remains undiminished by division or
separation of the Jagat and the Jeevatman from the Brahman, or by its
transformation.
Poornatva is the state of being Poorna, the state of an attained Kevali Siddha.
Poorva Marga: The Eastern Direction. It means the six Chakras from the
Mooladhara to the Ajna chakra.
Pradakshina: The Hindu temples have a circumscribed path (a circum-
ambulation) around its sanctum sanctorum (Garbha-griha, Garbhagara) for the
devotees to walk around it in reverence to the ruling deity within. The taking of
one full round, starting from the front facing the deity, back again to the same
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spot, is reckoned as one Pradakshina offered to the deity. These are offered to
Hindu deities routinely, during their Darshana and also on special occasions, or
as a matter of fulfilling of religious vows, e.g., before his birth, Saint
Dnyaneshwar’s father Vitthalpant had deserted his mother Rukminibai and taken
the vows of Sannyasa-deeksha. Rukminibai, used to offer daily 1000
Pradakshinas to the Pippala tree, known as the Suvarna Pimpal (The Golden
Pippala) near the Siddheshwara temple at Alandi, praying for her husband’s return
home.
Pradhana: Central
Prajna means the faculty of immense knowledge. When active, it confers upon
one the complete knowledge of any subject. In formal learning process, exposure
to the subject matter is always necessary. Ordinary Prajna, i.e., intellect sees the
worldly matters, limited to the realm of Prakriti.
Prajna-jagriti is the state of arousal of the Prajna, on the perfection of Samyama.
Prakriti is one of the ultimate principles and it provides the working force behind
the Universe.
Pralaya, three Fires: Pralaya is the ultimate dissolution or destruction of the
world at the end of an epoch (Yuga). The Puranas talk about three celestial Fires
that rage before the Pralaya takes place: 1. Pralayagni – The Fire proper,
engulfing the world in it at the time of Pralaya; 2. Vidyudagni – The Fire of
Lightning and 3. Kalagni – The Fire of Kala (काल). Kala is all-destroyer.
Prana Shakti literally means the force, power or might of Pranas, i.e., Prana-
bala.
Pranas is a distinct psychic subtle force. In the Yogic body, it flows through the
Nadis and activates the various Chakras and brings life into action. It is not the
air one breathes. Pranas are sub-categorized into five forms, depending upon the
function each performs, viz., Prana, Apana, Samana, Udana and Vyana.
Prana-yajnas is a specific term applied to the various Yogic practices of subtle
forms of Pranayama, as distinct from the ordinary practice of controlling the
breath by its manipulation, allegorically mentioned as Yajnas in the Gita, 4th
chapter.
Pranayama: It is the control of breath for steadying the mind and purifying the
body for further practice of Yoga. It is one of the eight practices of Ashtanga Yoga,
i.e., Patanjala Yoga. In its gross practice (Bahir-Pranayama), one tries to attain
breath control by various breathing exercises for the wellbeing of the gross body
and mind. This is distinct from the Real Pranayama (Antara-pranayama) which
has the objective of attaining the Samadhi It affects the Sookshma-Sharira or the
Linga-deha.
Prapancha-Bheda means difference in the working of the two entities, Chetan
and Achetan.
Prarabdha, Karma, is the obligatory part of Sanchita Karma, which became due
since taking the current birth.
Prasada is part of the offerings made by the devotees to a deity or a saint which
is distributed amongst them and others present. Usually, it consists of sweats and
fruits, etc. Occasionally, valuables and other objects, too, may be given to a
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devotee as Prasada. Literally Prasada means that which is given to the devotees
by Gods as a mark of their being pleased with their devotion.
Prasthana-trayi: The Triad of Vedic holy texts is regarded as the crux of the
Vedanta. The following three bodies of texts which describe the path and the
practice for attaining this objective of Realization are known as the Prasthana-
trayi: The Upanishadas, the Gita and the Brahma-sootras of Sage Vyasa. Vyasa
is also known as Badarayana. Commentaries and various Vedantic schools arise
from different interpretation of these Vedic texts.
Prasthana means departure to the Ultimate principle, i.e., Realization.
Pratibimba literally means reflected image as in a mirror.
Prati-prasava literally means the opposite action to birth, delivery of a baby. In
this book, it means the soul’s regression of the self into the Brahman, its origin.
Related Yoga-sootra: ‘Te prati-prasava-heyah sookshma’ (2:10, Patanjala Yoga-
sootras)
Pratyahara is the control of the senses and desires.
Pratyak-chetana means the embodied consciousness representative of the Cosmic
Consciousness.
Pratyaksha means direct experience and knowledge. Anumana means inference.
Upamana means analogy. Shabda means the Vedas. The modern sciences use the
Pratyaksha, Anumana and Upamana as to frame and test its hypothesis.
Pratyaksha Pramana: Evidence of the enquirer himself.
Pravrittipara and Nivrittipara: There are two paths a person can take to attain
liberation - the Pravrittipara and the Nivrittipara. Pravrittipara path, i.e.,
involvement in the worldly affairs entails performance of the duties of each Varna
and Ashrama according to Vedic practices. The Nivrittipara path, i.e.,
renunciation allows one to renounce the duties of the Varnas and the Ashramas
for the purpose of devoting oneself solely to the cause of liberation.
Preyasa: The worldly pleasures; see also Shreyasa.
Purusha is the ultimate principle, the One who experiences the workings of the
Prakriti. The Prakriti and the Purusha form the ultimate dual principles in the
doctrine of Dwaita.
Pushti: Grace, favour, blessings of Ishwara are called Pushti in Vallabha’s school,
which is also known as the Pushti-marga or Pushti Sampradaya. Obtaining His
grace is the sole objective of Shri Krishna’s worship in this School.
Pys: For brevity, Patanjala Yoga Sootras will be referred to as ‘Yoga‐sootras’ and
‘Pys’.
Raga means craving for something.
Raja-guhyam: Literally, The King of Secrets, or The Secret of the Kings. Here it
alludes to the statement of Lord Shri Krishna in the 9th Gita chapter about the
‘Rajavidya, Rajaguhyam’, viz., ‘Rajavidya Rajaguhyam pavitramidamuttamam,
pratyakshavagamam dharmyam susukham kartumavyayam’; (Gita, 9-2).
Rajahamsa: Meaning a mythical bird of the class of swans (Hamsa) that poetically
taken to be capable of separating the milk from water in a mixture of both. That
is called the Hamsa‐kshira-nyaya, meaning the capacity to weed out the chaff
from the grain.
Vibhakar Lele 353

Rajneesh, Acharya: He was a spiritual Guru to many followers, from India and
abroad He had many Ashramas in countries all over the world, including USA in
particular. One of his main Ashramas was at Pune. Before taking up the robes of
a Guru, he was a professor of philosophy in a college. He was well learned in
philosophy and Yoga. He has left behind a large gallery of his books and tapes of
his recorded discourses on Indian spirituality, Adhyatma and allied topics. His
books and discourses are erudite and in simple language for followers and seekers
to understand. His was special in his addresses to the masses. He had the ability
of keeping the audience spellbound by his persona and talk.
Ramadasa, Saint: A contemporary of Chhatrapati Shivaji Maharaja, regarded as
his Guru by some historians, he was a notable saint from Maharashtra. He was an
ardent devotee Of Shri Rama and Hanuman. Dasabodha, Atmarama, Soleeva
Sukha and Mano-bodha are some of his most famous compositions, with many
other small works in poetic form.
Ramakrishna Paramahamsa and Vivekananda was a pair of most famous Guru
and disciple. Their time was around the latter half of the nineteenth century AD.
Ramakrishna was an ardent devotee also from the Bhakti school, venerating
Goddess Dakshina Kali. He used to say that there are many ways to realize the
God. All religions lead to the same goal.
Ranade, Professor R. D. aka Gurudeva Ranade: He was a western educated
person. His speciality was Philosophy. He retired as Vice Chancellor of Banaras
Hindu University. He has copiously written on Upanishads, Gita and Indian
philosophy, and God-realization, also adding a comparative view of western
philosophy in his books.
Rasa (रस), Jihva, Rasana: sense of taste, tongue.
Rasa-bhakti (रासभक्ती) is the Parama-bhakti which was the state of saint
Meerabai, Shri Chaitanya Mahaprabhu and many other saints.
Rasa-lila (रासलीला), Rasa-krida (रासक्रीडा): The Universal play of Purusha and
Prakriti; the Lila of Lord Shri Krishna with Gopis of Vrindavana.
Realism means the practice of regarding things in their own true nature and
dealing with them as they are; fidelity to the Nature in representation; the showing
of life, etc., as it is. Philosophies and Schools subscribing to such a view of the
world are called Realistic, i.e., based upon Realism. It means a doctrine which is
based upon real direct observation of the state of things and logical inferences
from them. It favours practicality and literal truth. It is opposite of Surrealism.
Dreams, imaginations, mirages and abstract paintings, and the like are examples
of Surrealistic things.
Realization is attaining the Godhead.
Rechaka is the breathing out stage of Pranayama.
Richa is a canto or a couplet from the Vedas. It is sung in a particular prescribed
manner. Rigveda, the most ancient of religious texts in the world, is supposed to
contain 1028 hymns and 10600 Richas, organized into ten books.
Riddhis, Nidhi: These are special endowments, not available to common men,
even the emperors, in respect of riches and goods, and services, etc., of the world
at the Yogi’s commands
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Ritambhara Prajna: It is the highest evolved state of intellect, upon its

transformation into Prajna. It penetrates into the secrets of the Cosmic
Consciousness.
Roopa is the visual attribute of a manifest object. Literally it means ‘Form of a
thing’. Every manifest object has Nama (name/term identifying an object) and
Roopa. It is an axiom of the Vedanta that the world exhibits in every object the
characteristics of Nama and Roopa.
Roopa, Chakshu: Sense of sight, eyes.
Rudra-granthi: See Granthi.
Sachchidananda, Baba: He was the person to whom Saint Dnyaneshwar is
supposed to have raised from the dead, by his Yogic powers, while his corpse was
being carried to the crematoria ground for final rites. Later on, he was named
Sachchidananda. He used to remain always by the side of Saint Dnyaneshwar.
Sadashiva, Shambhu, Mahesha: Literally all these are names of Lord Shiva.
However, the Tantra texts use these specific terms for different the Avataras of
Shiva, or rather the different aspects of Shiva in the Prasava Krama and as
stationed in various Chakras. Refer to The Serpent Power and other texts on the
Tantra Shastra.
Sadhaka: One who does the Sadhana; practice of something. In Gita-
Dnyaneshwari context, it refers to the student of Yoga practice.
Sadhana: Practice, of Yoga in the context of Gita-Dnyaneshwari.
Sadhu means a mendicant.
Saguna: The Brahman with form and attributes is called Saguna.
Sahajananda: Literally, the natural Ananda; Bliss of the Atman.
Sahajiya, Pantha: One of the North Indian saints’ Yogic traditions. It follows what
is known as the Vihangama Marga. They meditate upon the Kundalini from the
Ajna Chakra onward, disregarding the lower Chakras. As per the Yogic science,
if the Ajna chakra is pierced by the Kundalini, the lower Chakras do not need to
be separately pierced as their Vedha (piercing, Jaya - conquering) is automatic
with that of the Ajna Chakra.
Sahasra-dala-padma: Almost invariably, the Yogis’ talk centers upon the
Sahasra-dala-padma/Sahasrara-chakra. There is certain confusion amongst the
Yogis on account of the famous book, ‘Chit-Shakti-Vilas’ of Swami Muktananda
on the matter. He has described a vision of a Golden Lotus falling upon his head.
Many Yoga students started talking of it since Muktananda was a famous
Kundalini Yoga exponent, a disciple of Swami Nityananda who was held in great
reverence because of his immense Yogic powers. However, if seen from the old
texts ad Tantric belief system, the Sahasrara Lotus/Chakra is pure white in
colour. Sir John Woodroffe also describes it as pure white in colour in his book,
‘The Serpent Power’, in the commentary on Verse 40, on pp 49 to 427, based upon
‘Shat-chakra-nirupana’ and other Tantric texts. The reference here in this
author’s books is to the Chakra as Golden coloured, as per the context, based upon
his own visions of the same.
Sakara means having form.
Sakshatkara: Realization; usually referred to realization of the Saguna form of
Ishwara which the Yogi chooses for Dharana, Dhyana and Samadhi.
Vibhakar Lele 355

Sakshi means witness, uninvolved in the act of the Prakriti, a characteristic of

Purusha.
Samadhis, types: Patanjali has broadly classified the Samadhi into different
stages depending upon the object of meditation. See also ‘Samyama’.
Samadhi, place: It means the last resting place of the earthly remains of a Sadhu
or a Yogi. Usually, a small structure of bricks and stones is built at that place in
the memory of that person. His Padukas carved in stone adorn the place of
Samadhi.
Samashti: The Unlimited, the Infinite, the Brahmanda, the Cosmos
Samata pertains to Chitta’s equality of attitude towards the opposites of Sukha-
Duhkha, Raga-Dvesha, friends and foes, rich and poor, wealth and poverty, etc.
Sampada, Daivi and Asuri: The Godlike virtues are called the Daivi Sampada.
The Asura‐like vices are called the Asuri Sampada. The Daivi Sampada liberates
the soul from the bondages of Karma. The Asuri Sampada binds one firmly to the
Samsara.
Sampradaya: Tradition, especially of worship and Yoga, etc.
Samprajnata is the Samadhi attained upon an object or concept or principle,
howsoever gross or subtle it may be.
Samprajnata Samadhi, Vitarka-anugata: When the object is gross like an idol,
etc., the Samadhi is referred to as Vitarka-anugata Samprajnata Samadhi. When
its object is abstract, it is called the Vichara-anugata Samprajnata Samadhi.
Samsara, Prapancha: Literally, the world, the ways of the world, the act of living
and dealing with worldliness.
Samskaras are the recordings of experiences and working of mind in the Chitta,
which are carried over in it from one birth to the next birth, in a cyclical manner.
Whenever time comes to express their potency, the related Samskaras arise in the
Chitta, overpowering all else. Then the said Samskaras exhibit their trends in real
life. Until such an opportune time comes, the Samskaras lie dormant in the Chitta.
They can be likened to the holograms, in a crude way.
Samudaya means group, assembly, congregation, a gathering.
Samyama: The Patanjala Yoga process of Dharana-Dhyana and Samadhi
collectively, popularly known as meditation. The initiate has to choose an object,
say a deity to begin with, upon which he centers his attention continuously. As the
level of concentration intensifies, he starts immersing his mind solely in it. The
stages of mind of increasing intensity of immersion are known as Dharana,
Dhyana and Samadhi. Intense Dharana is Dhyana. Intense Dhyana is Samadhi
state in which the mind is not aware of anything other than the chosen object of
concentration. In simple terms, Samyama of the Patanjala Yoga-sootras means
the perfected altogether practice of Dharana, Dhyana and Samadhi.
Sananda Samadhi is the Samadhi state in which the Yogi becomes bereft of all
thoughts, except the self. He is then aware of only the blissful aspect of the self
which is known as Ananda.
Sanatana Brahman usage points to the primordial quality of Brahman.
Sanchita Karma: It is the chain of events arising out of Karma which are
instrumental for the cycle of births and rebirths. Sanchita is the sum-total of all
the obligations of all the previous births which is due to be experienced by one,
Vibhakar Lele 356

whether in current birth or later births. Saint Dnyaneshwar says that after the
Sanchita Karma abates and no new Karma accrues owing to the practice of the
Kundalini Yoga, i.e., Pantharaja, resulting in Karma-samya-dasha, the Guru
comes to the Yogi of his own accord; (8-965 and 966 Dny). See also Karma-
samya-dasha.
Sanghata: Gita has used this word to connote the entire complex of the 22 Tattwas
of the Kshetra which work coherently together as a coordinated whole organism.
In other words, it is the Pinda of the Jeeva when Chetana is included.
Sanjeevana Samadhi means the ultimate renunciation of the body while still
living. Dnyanadeva entered into Sanjeevana Samadhi when he was alive at around
the age of 22 years at a place called Alandi near the city of Poona in Maharashtra
state of India.
Sanjeevani: The divine plant which has all the medicinal properties of all the
Ayurvedic science. It is supposed to be capable of reviving the dead.
Sankhya is a school of Dwaita philosophy which stipulates 24 main elements with
the ultimate being the Prakriti and the Purusha.
Santosha, Samadhana: Literally these terms mean satisfaction, contentedness. In
Yogic parlance, these words are used to express the state of contentedness that
accompanies the supreme achievement of Realization of the Brahman.
Sannyasa is the fourth of the Ashramas when one renounces the family and other
social obligations and Varnashramadharma totally in order to devote fully to the
quest for Moksha.
Sarvadharmaka: Having every property
Sarvam Khalu Idam Brahma: ‘All this, the World and others including the
Sadhaka are the Brahman.’
Sarvatmabhava: Regarding the World, its beings and oneself as being one with
the Atman.
Sarva-vishva-vandya: Venerated by the universe (the Vishva).
Sarveshwara: Lord of all.
Sasmita Samadhi is the highest state of Samprajnata Samadhi in which the Yogi
immerses into his self and remains hardly just aware of his self.
Sat is what is real; the Brahman; the Paramatman.
Sati: The old custom of Sati, now defunct, in Hindus. The wife enters the funeral
pyre with the corpse of her husband to give up her life after her husband.
Satkarma: Literally, good Karma. In Gita-Dnyaneshwari, it means the Karma that
leads to the realization of the ‘Sat’, i.e., the Paramatman.
Satta refers to Reality.
Sattva-guna, importance of: The practice of Yogic sciences and other forms of
religious worship require that the person to be initiated into it ought to have
predominance of the Sattva-guna and the least of the Tamoguna. Women, too,
alike the Shoodras are supposed to have a predominance of the Tamoguna. Hence
women and the Shoodras are treated as unfit for these practices. It is supposed
that they will fail in attaining success in these elitist practices, even if they take
them up.
Seshwara means that the relevant School recognizes the existence of Ishwara.
Vibhakar Lele 357

Seventeenth Kala, Amrita: We find mention of this Kala in Saint Dnyaneshwar’s

Abhangas and in Dnyaneshwari. He says about the Guru, referring to him as a
mother of the Yogi. This mother feeds the Shishya (disciple) child with the milk
flowing out of her breast of the Seventeenth Kala. One who does not make oneself
immortal by drinking Amrita at the Seventeenth Kala cannot come back to the
earthly plane to guide people on the Path. He cannot contribute to repel their
ignorance and thus cannot serve the Paramatman truly. Becoming one with the
Brahman is but a lower objective compared to coming back to take the persons
desiring of Moksha on the Path. Service to humanity by giving proper guidance
is supposed to be a higher aim than self-attainment alone. The saints crave for it
and readily refuse the Mukti for its sake.
Shabala Brahman: Synonymous with the Saguna Brahman
Shabda means the Vedas.
Shabda-Brahman is the limit of the cosmos, beyond which the world of names
and forms has no reach. This term has many a connotation in Indian Mysticism.
According to the Yogis, it means the limit of the thought process, encompassing
the Nada-Bindu-Kala-Jyoti complex. These terms, too, need to be learnt.
Shambhavi means pertaining to Lord Shiva;
Shambhavi Vidya is the Vidya associated with Lord Shiva. It is the art and science
of attaining Moksha.
Shaili-shringi is a kind of a necklace made up of a piece of deerskin, a whistle
made preferably from horn of a deer and a few ceremonial trinkets threaded
through a broad silken woven thread, about 5 mm in diameter, usually red or black
in colour. When worn, it should extend up to the navel of the wearer. Generally,
it is a status symbol indicating a Natha initiate’s his rank amongst the followers
of Natha tradition. Many of the Natha Akhadas of the day are seen to be lax about
observing the strict requirements for its grant to their followers. However, the
strict disciplinarians of the Natha tradition do not accord it to anyone unless they
are satisfied about the high Adhyatmika level of the person. The real criterion is
that he should have been bestowed with the union of his Shakti: aka: Kundalini,
with the Shiva. The practical criterion for it is the perception of continuous
Anahata-nada by the Natha Yoga practitioner.
Shaiva, Agamas: The philosophy of the adherents of Shaiva traditions who regard
the Ultimate principle they call as the Shiva. The Shaiva-agamas were current in
South India. They were authoritative texts to the followers of the Shaivaite
Schools, like the Vedas were to the Vedics.
Shakti, Kundalini, powers: The Kundalini is endowed with the three powers of
Ichchha (Will), bala (power to do something) and Kriya (action).
Shakti, Urdhwa, Madhya, Adhah: As per ssp, the Kundalini Shakti has three forms
or subdivisions, the Urdhwa, the Madhya and the Adhah. Their places are shown
to be respectively in the Brahmanda, the Pinda and the Anda. The Brahmanda,
Pinda and Anda terms are described in the books of this work, in the Part 2 under
the title of ‘Autobiography of A Natha Siddha Yogi’. The chart showing the details
and the positions of the said three Shaktis is appended in the book.
Vibhakar Lele 358

Shaktipata: The Yoga in which the Guru gives initiation for activation of the
mystic energy which is dormant in all individuals, called here as the Shakti, also
known as the Kundalini.
Shalunka: A Shiva-Linga has three main parts: The Linga, an elevated cylindrical
object almost akin to an erect phallus proper, at its centre; an ovoid shaped space
surrounding the Linga and the raised edges at the boundary of that space. The rest
of the parts other than the Linga proper are called the Shalunka.
Sham, Dam and Titiksha refer to the restrictions to be placed by a Yogi upon the
workings of the senses.
Shambhu: See Sadashiva.
Shankara Vedanta is the term used for the Kevala-adwaita school of Shrimat Adi
Shankaracharya.
Shankara, Maharaja: He was a Natha Siddha Yogi from Bombay-Poona region.
His Samadhi place is at Poona. His body was in a totally deformed state. Because
of his bodily deformity, some likened him to sage Ashtavakra.
Shanti: Brahman
Shastra means science.
Shat-chakra-nirupana, Serpent Power: It is the text commented upon by Sir John
Woodroffe. As the title suggests, it is a detailed description of the main six Yogic
Chakras.
Shesha literally means ‘The remainder’; also, the divine or the celestial serpent,
adorning as the bed of Lord Vishnu and as the garland in the neck of Lord Shiva.
It is the Thousand-headed Divine Serpent It has also mythological association
with Lord Vishnu. The Lord makes the serpent’s coiled body as his bed to recline
upon it. The Puranas say that Shesha also supports the earth. In Iconology, Shesha
represents the Lord’s huge residual power after the Creation of the world, said to
be thousands of times (actually infinitely) greater than that used to Create and
sustain the world. He is also the representation of the Vishva-Kundalini or the
Adimaya in Yogic parlance. Shesha:
Shiva (शिव): The male principle of the celestial couple;
Shiva (शिवा): The female principle of the celestial couple.
Shiv(a), form of: In his depicted form, He is seen as a fair complexioned Yogi,
seating in the Lotus posture (Asana). He is naked and sits upon a tiger-skin with
the skull-head of the tiger on the frontal side of the skin. He is shown as a Yogi in
deep Samadhi state. The Third Eye is shown at his Bhroo-madhya, though in a
closed state. Shiva opens it only when He wants to destroy the world. His head is
adorned with a half Crescent of Moon. The legendary Ganga flows from the
Heavens to the Earth. It is shown as flowing through His Jatas in a stream at the
top of the Jatas on its way to the Earth from the Heavens.
Shiva-sootras form the authoritative text for the Kashmiri Shaivism School. It was
given to the preceptor of this School atop a mountain by Shiva Himself, inscribed
upon a slate. The story is analogous to that of Moses receiving atop a mountain
the Ten Commandments from God, inscribed upon a slate.
Shiva-Shakti-Samarasya means the state of the union of ‘Shiva’ – The ‘Primordial
Principle’ and ‘Shakti’ The Primordial Power’; both together form the unique
Adwaita of some of the Shaivaite schools which are also known as ‘Shiva-
Vibhakar Lele 359

Shaktyadwaita’ Siddhanta. Saint Dnyaneshwar’s ‘Chidvilasavada’ follows this

traditional school, like the ‘Kashmiri Shaiva’ School.
Shoonya literally means zero, null, void; the Brahman. The Shoonyas are locations
in the Yogic body. The Purusha and the Prakriti are at par at the Shoonyas. While
the Jeevatman is evolving, either the Purusha or the Prakriti predominates at any
phase. Initially, the Purusha is predominant. As the Jeevatman is nearer to being
incarnated in the physical body, the Prakriti starts to predominate more and more.
When he is born, it is mostly the play of the Prakriti, the Purusha remaining
dormant and just an observer of the play. Dnyanadeva has pointed out to these
phases in his works. According to him, the important Shoonyas are five in number.
Some of the Shoonyas he specifically refers to are termed as the Shoonya, the
Maha-shoonya, and the Nih-shoonya (the Nirshoonya).
Shoonyatmaka, Abhavatmaka: these terms have special meanings in Indian
philosophy. It is a matter of debate amongst them whether the Ultimate state is
full of Chaitanya or without it. Some theorists regard the Buddhist state of Nirvana
as being without Chaitanya.
Shoonyavadin, Uchchhedavadin: Nihilist
Shoonyavastha means the state of nothingness.
Shramana/s: See Bhikkhu/s, Bhikshu/s
Shravana is the fifth month of the Indian calendar.
Shravana, Karna: Sense of hearing, ear
Shreyasa and Preyasa: The achievements of humans are categorized as Shreyasa:
Moksha and Preyasa: the worldly pleasures.
Shri-mad-bhagavata is one of the principal Puranas. It deals mainly with the life,
teaching and the Lila of the divine incarnations of the Lord Shri Vishnu. This
Purana lays special emphasis upon His incarnation as Lord Shri Krishna. The
Vaishnava sects hold Shri-mad-bhagavata Purana in great esteem. They call it
the Maha-purana. It is their belief that it is the Lord Shri Krishna Himself, in the
form of this scripture. Sage Vyasa is credited with having composed all these
Puranas.
Shrutis mean the text of the Vedas proper, in particular. This word is used to refer
to the Vedic texts in general such as the Vedas, the Brahmanas, the Aranyakas and
the Upanishads. Shrutis do not include the later day Puranas, the Gita, the
Brahma-sootra and, the Smritis et al.
Shuddha Brahman is the Brahman without the workings of the Maya. Maya veils
the real nature of the Brahman which is Shuddha, i.e., pure, pristine.
Shuddha-adwaita-vada is one of the Schools of Adwaita Philosophy. Its
proponent was the famous Vallabhacharya.
Shuddha‐sattva‐guna: It is the Sattva‐guna, but really bordering upon the
Trigunas. When the Gunas are eliminated to such an extent that the Sattvaguna is
also diminished to a great extent, what remains is the Shuddha‐sattvaguna that is
essential for God‐consciousness. One may say that it is a state beyond the
Trigunas but not really that. Since any kind of action, even Bhakti, needs a
modicum of the Sattvaguna, the purest form of the Sattvaguna, unadulterated by
the other Gunas, is called the Shuddha‐sattvaguna.
Vibhakar Lele 360

Shuka; Shukacharya: He is the famous sage of the Shrimad-bhagavata fame, sage

Vyasa’s only son. He was a born a great Jnanin. Vyasa taught him the Bhagavata
Maha-purana which he narrated to King Parikshita, Arjuna’s grandson, to
absolve him from the curse of imminent death.
Siddha-beta is actually an island-like small place midstream of river Indrayani at
Alandi. It is said that Saint Dnyaneshwar was born at that place secluded from the
main village. His parents used to live thereat in a hut because they were ostracized
by the villagers. Saint Dnyaneshwar and his siblings spent their childhood in that
place. They used to beg around the village for food for survival.
Siddhanta means doctrine.
Siddha-prajna means a Siddha’s Ritambhara Prajna.
Siddheshwara, temple: It is the famous temple of Shiva at Alandi. It is in the
precincts abutting upon the Samadhi place of Saint Dnyaneshwar. The way into
the Samadhi of Dnyaneshwar is supposed to be below the Nandi of this temple.
Siddhis: The mystical Yogic powers which endow the Yogi with ESP and other-
worldly powers over Nature and the world.
Simsumara Chakra: A mythical Chakra, an Ayudha (a celestial weapon), usually
linked to the Sun God.
Smriti: Memory.
Smritis are also a special class of Vedic religious texts, as distinct from the
Upanishadas, the Vedas and the commentaries upon the Vedas known as the
Brahmanas and the Aranyakas.
Soham literally means ‘I am that’. It means that the Sadhaka has realized the unity
between Brahman and himself. The mental incantation of Soham Mantra, given
by a saint, Guru or God, coupled with Dharana and Dhyana of that thought,
finally leads to the state of Samadhi in which the Sadhaka becomes one with
Brahman. That is the stage of a Siddha. Yoga-shastra technically terms that state
as Hamsah. Some call it the ‘Reversal of Soham into Hamsah.’ It is the state in
which the Yogi does not have to mentally incant the Mantra or keep up with the
Dharana and Dhyana of the thought of Soham. It comes out automatically from
within in the state of Samadhi one reaches on Soham-dhyana.
Soham-jyoti, Janabai: In connection with the Soham-jyoti that Janabai speaks of,
the Pravritti and the Nivritti have different meanings than usual, though there is
still a connection to the usual meaning. Pravritti here means the Pravritti Kala or
the Samana state. Nivritti means the Nivritti Kala or the Unmani state. The four
Vachas she is talking about are the Vaikhari, Madhyama, Pashyanti and Para.
The first two embody the gross and the latter the Sookshma form of the Jeeva or
the Universe in manifestation.
Soorya Narayana: The Shrutis hold that the Sun god, called Soorya Narayana, is
Lord Shri Vishnu in that form, for sustaining the world. Since the Sun god never
ceases to function, Lord Shri Vishnu cannot leave that form even for a fraction of
a second.
Spanda-roopa Shakti: Spanda literally means a wave, a vibration, a pulse. Roopa
means ‘having the form of.’ Shakti literally means power, force, might. The Shakti
is the intrinsic counter-part of the Ultimate Principle called the Shiva, the
activating force behind the world of phenomenon.
Vibhakar Lele 361

Sparsha, Tvacha: sense of touch, skin

Spinal cord: The channel passing through the vertebral column, comprising of a
bundle of nerves. See under Bhroo-madhya.
ssp: for brevity, the Siddha-Siddhanta-Paddhati text will be referred to as ‘ssp’.
Sthana means place, abode.
Sthita-prajna is one who is steady in his state of Nirvana.
Stotra means a ‘hymn’, a prayer to the gods, eulogising them and seeking their
benevolence.
Sukha broadly means pleasure, satisfaction, freedom from wants and adversities,
contentedness. Here the term implies the ultimate pleasure which one experiences
by immersing into Samadhi.
Sukhitva means the state of joy; pleasure; Sukha, resulting from the Realization of
the Truth.
Surati and Nirati are special Yogic terms employed by the North Indian saints of
the Vihangama marga. Kabir asks the Yogi to go beyond Surati and Nirati in
‘Surati Nirati mai kya janu…’
Surrealism: It is opposite of Realism. Dreams, imaginations, mirages and abstract
paintings and the like are examples of Surrealistic things.
Sushumna is the most important Nadi which is central to the practice of the Yoga-
shastra. The Kundalini, upon her ascent, passes through it to the Sahasrara
Chakra. The six important Chakras (Shat-chakras) are located upon it.
Sootras, Sootrakara: A Sootra is a short statement on a subject. One who frames
the Sootras, most usually one who is a great scholar and well versed in the various
texts of the Vedas and the Shastras. He may also be the Darshanakara (Original
thinker and propounder of a Darshana) himself who puts his thinking in the form
of the Sootras. The scholars expound the meaning of the Sootras by their
Bhashyas and commentaries, Vartikas, etc., e.g., the Yoga-sootras of Patanjali
are commented upon extensively by Vyasa. His commentary is known as the
Vyasa-bhashya on the Patanjala-yoga-sootras.
Svadharma, Svakarma: Svadharma is the doing of the Karmas, i.e., Svakarmas,
as are appointed by the Shrutis and the Shastras for one according to one’s Varna
and Ashrama. The Karmas so specified are called Svakarma.
Svakarma: See above in Svadharma.
Swananda means the bliss of the Self.
Swami Swaroopananda of Pawas: He was a saint and a renowned yogi of the
Natha tradition from Pawas, District Ratnagiri in Maharashtra. He rendered saint
Dnyaneshwar’s Amritanubhava and Dnyaneshwari in modern Marathi language
for easier understanding. He was a Natha Siddha Yogi in the traditional line of
Saint Shri Dnyaneshwar. He stayed most of his later part of life at Pawas village
in Ratnagiri District in the Konkan. He had many ardent disciples and they built
a Samadhi for him after his death at Pawas. He translated Dnyaneshwari and
Amritanubhava of Dnyaneshwar in modern Marathi in poetic form. Many of his
books and his biography in Marathi are like guides to Yoga students.
Swaroopa literally means one’s own form, the form of self; what one really is. It
means the pristine form of the Atman in Adhyatma.
Swa-samvedya means the Atman can experience itself.
Vibhakar Lele 362

Swatantra: Independent
Syada-vada is a doctrine of the Jain philosophy. It postulates that every doctrine
is true so far as the point of view adopted by it is concerned. However, the Reality,
i.e., the real state of all the Universe and its constituents is still not exactly what
is postulated by all these doctrines, although it exhibits all these various aspects.
Only the attained being can see and understand the Reality.
Tan-matra refers to the intrinsic intangible attribute of a Tattwa, i.e., an element.
It has the potential to manifest the Tattwa. It may be likened to the seed which can
transform into a tree of a specific type.
Tan-matras, senses: The references to the sensory organs of the physical body do
not actually mean the physical senses. These are indicative of the Tan-matras of
the Panchendriyas in the subtle body corresponding to these various sensory
organs of the gross physical body.
Tap, Tapasah, Tapasya: Penance; Performance of penance undertaken for
religious purpose.
Taraka-sthana, also called the Taraka Brahman, is located above the Bhroo-
madhya, at a distance of approximately four fingers from it, going along the
forehead.
Tat Tvam Asi: ‘You are all that, the Brahman, the world and everything.’
Tattwa: Principle
Third Eye: The Sanskrit terms for it are Divya Chakshu, Tritiya Netra, Shiv-netra,
Antar-drishti. Some Yogis reckon that there are three ‘Third Eyes’ or ‘Divya-
chakshus’. In the Bindu above the Ajna-chakra, the Trikuti and the Bhramara-
gumpha are those three. Since they all have mutual connections at the Bindu in
Ajna-chakra, many Yogis cannot distinguish their separate existence. The full-
fledged experience of the ‘Third Eye’ is to be had only at the Bhramara-gumpha.
Since it is a place of the Anahata-nada, the experience of Anahata-nada in itself
signifies the opening of the ‘Third Eye’ thereat. There is no supreme vision than
that of the ‘Third Eye’ located in the Bhramara-gumpha. It is in itself the ‘Eye of
the Brahman’, the supreme vision of all visions.
Tipari: A wooden stick about 12 inches in length. The playing of Tipari is a dance
in which all the players form a circle, everyone with two Tiparis in hands and
drum together the two hand-held Tipari sticks.
Triambakeshwar is one of the most holy places near Nasik, Maharashtra, in India,
where the Simhastha and the Kumbhamela are held periodically. The four most
holy places where the 3 and half, and 12, yearly religious fetes are held are Nasik
and Triambakeshwar, Allahabad, Haridvara and Ujjain. It is called the Simhastha
Kumbhamela. Also, Saint Nivrittinatha’s (Saint Dnyaneshwar’s elder brother’s)
Sanjeevana Samadhi is located there.
Trikuti: When the Kundalini rises to the Trikuti, every kind of Divine knowledge
and wisdom manifests in the Yogi. It is known as the ‘Word’ generally, signified
by the Divine revelations in the scriptures like: The Vedas for the Hindus, the rest
for the others. These are alternatively known as the Divine Books.
Triputi is made of three related items like in the knowledge, knower and the object
or thing to know (Jnata, Jnana and Jneya). This is the Triputi of knowledge
Vibhakar Lele 363

(Jnana). Similarly, there are other Triputis, e.g., the Karma Triputi - Karta,
Karma and Karya (person who acts, the act and result of act), etc.
Trishanku: There is a Vedic mythological story of how sage Vishvamitra, proud
of his powers, tried to send king Trishanku directly to the heavens (Svarga), in his
earthly body form. The rules of entry to heavens, in Hindu lore, do not allow
anyone to enter it in earthly body form. As a result, a tussle ensued; Vishvamitra
using his powers to push the king toward heavens and Indra, the king of Gods,
pushing him down. Ultimately, Vishvamitra had to abandon his efforts to send the
King to the heavens in his bodily form. As a result, the King remains suspended
between the heavens and the earth. The star Trishanku, seen in the southern skies,
is named after the King.
Tritiya-netra, Shiva-netra or the Shiva’s eye is called the Third Eye in Yogic
literature in English language.
Tukarama, Maharaja, was a saint from Maharashtra state, India belonging to the
seventeenth century. Like many Maharashtrian saints, he, too, was an ardent
devotee of Lord Shri Vitthal of Pandharpur. He composed Abhangas, called the
Abhanga-gatha of Sant Tukarama. It is verily an encyclopedia of celestial
knowledge and wisdom, reflecting his highest attainments. He is venerated by the
Varakaris and placed on high pedestal like that of saints like Nivrittinatha,
Dnyaneshwar, Sopanadeva, Muktabai, Ekanatha and Namadeva. Every year, the
Varakaris gather in vast numbers to bring his Padukas from Dehu, the place of
his Samadhi, to Pandharpur during the period of Ashadhi and Kartiki Ekadashis,
going on foot. He was a saint from medieval Maharashtra, an ardent devotee of
Lord Vitthal of Pandharpur. He was a realized soul and a great philosopher-writer
of Bhakti and Jnana. His Abhangas, called Gatha are popular amongst the
Varakaris. He is called ‘Jagad-guru’ by his followers and the Varakaris.
Tulasidasa was a North Indian saint and a great devotee of Lord Shri Ram. His
composition, ‘Shri Ram Charita Manasa’ in Hindi language has a great appeal to
the Hindi speaking belt of North India.
Turiya is the state beyond the three states of Jagriti, Svapna and Sushupti. It is a
Samadhi state, the highest state a Yogi attains. There are, however, stages of the
Turiya itself, from initial to the deepest. The state of Turiyatita is still beyond that.
Theoretically the three states of Jagriti, Svapna and Sushupti correspond to the
three Padas of the Atman, designated by the three syllables, ‘A - (अ)’ ‘U - (उ)’
and ‘M - (म)’ respectively by the Mandukya Upanishad. Turiya corresponds to
the fourth or the Samadhi state on the Atman. It is represented as the Ardhamatra
or Amatra of ‘OM’, i.e., the Shabda-Brahma.
Turiyatita is the state beyond all states, even of Samadhi. It is the pure, nascent,
primordial Atman or the Brahman in itself, beyond the states of Sat-Chit-Ananda.
One who dwells in that state is invariably a Jeevan-mukta. It is what is known as
the Sanjeevana Samadhi in the parlance of the Natha tradition. It is the state of
Saint Shri Dnyaneshwar and his preceptors like Matsyendranatha,
Gorakshanatha, Gahininatha and Nivrittinatha and other sibling, viz.,
Sopanadeva and Muktabai. Really speaking, Muktabai’s state is no state at all. It
is the absolute, the Atman or the Brahman Itself that Muktabai was, as ultimately
witnessed by the incident of her departure from the earth.
Vibhakar Lele 364

Uchchheda means destruction, extirpation; in the context of Buddhism, it means

non-existence, non-subsistence of the Ultimate Reality. Uchchheda-vada means
a doctrine which reckons the Ultimate Reality as being a nullity, a non-entity,
nothing; Nihilism.
Udadhi: Ocean;
Udaka-shanti is a Vedic chanting of Mantras upon sanctified water and spraying
it all over the house, to propitiate gods and ward off evil effects of the place, due
to death of someone in that house, etc.
Uddhava: Shri Krishna’s famous Bhakta of Bhagavata fame.
Unknown, the: The mysterious, the one beyond normal perception. By this term,
the hand of destiny is referred to which was guiding the author of these books
through all his mystique experiences.
Unmani: In the Turiya state, the Manasa goes on losing its character or faculties
by degrees in the geometric proportion. It becomes ½ at Bindu, 1/4th at Ardhendu,
1/8th at next state, and the like so that at the point of Unmani it is reduced to 1/512th
of its original state. In practical terms, Manasa loses itself at Unmani as 1/512th
tends to the value zero, 1/512th, 1/1024th, 2048th…, etc. The ultimate point of
Unmani is reached when the Manasa is completely lost. Saint Dnyaneshwar
describes such a state by the following words: ‘The screen of the Mind upon which
the picture of the World gets projected gets ruptured at that point’. It is the point
of Jeevan-mukti.
Upadhi is the force that brings into the action the Causative Principle by
manifesting the world. It is also known as the Parinama-shakti.
Upamana means analogy.
Upanishadas are a special class of Vedic religious texts which narrate the wisdom
of the sages, imparting wisdom and insight into the nature of being and how to
attain the Salvation.
Upasaka: The devotee, one who worships a deity
Upasana: The devotion, or worship.
Upasya: The entity or the individual God or Goddess of worship by a Yogi or a
devotee.
Urdhwa-drishti: The centering of the vision upwards upon the Shiv-netra near the
Bhroomadhya.
Urdhwa-moolam-adhah-shakham Ashwattha-prahuravyayam…… (15-1: Gita):
Dnyaneshwar says that this world of phenomenon is so short-lived that it is
destroyed in the time a fly takes to spread its wings.
Urdhwa-retasah: One who follows the Path of conservation of the Veerya is
called a Brahmacharin. One who has successfully conserved and harvested his
Veerya into Ojasa is called an Urdhwa-retasah. It means that his Veerya has
assumed a unidirectional flow and conversion into Ojasa; and his Veerya does not
fall down into the vagina even if he makes a coition with a woman. Instead, it
travels back to its origin and then to the Brahma-randhra in the form of Ojasa.
Urdhwa-sahasrara: The golden lotus (1). This is in relation to one more 1000
petalled lotus, which at the other end of the Sushumna, below the Mooladhara
Chakra, known as the Adhah Sahasrara.
Urdhwa Shakti: See Shakti, Urdhwa, Madhya, Adhah.
Vibhakar Lele 365

Vachas, four, transgression of: In this context, the four Vachas are the four Padas
of ‘OM’, representing the Sthoola, the Sookshma, the Karan and the Mahakarana
Dehas inhabited by the Jeevatman. Their transgression means going beyond these
four states. These four correspond to the four states of the Atman, as given in the
Mandukya Upanishada. In short, going beyond the four Vachas means to attain
the liberation from the phenomenal world.
Vacha-siddhi is a siddhi. Whatever the person who has it says always comes true.
Vada means a dogma and a principle or a doctrine.
Vadin/s is the term referring to the adherent/s of a School or a doctrine.
Vagus is a nerve, extending from the brain stem to the abdomen, via various
organs including the heart, the esophagus and lungs. It is a part of the involuntary
nervous system.
Vaikunttha is the name of the abode of Lord Vishnu to which his devotees will
attain. It is the place of residence of Lord Shri Vishnu and His Avataras. Similarly,
the Kailas is the residence of Lord Shiva, the Brahmaloka that of Lord
Brahmadeva. Their devotees after death are given residence in these respective
places and their status depends upon the degree of their attainment, the grade of
their Bhakti.
Vairagya means the rejection of all desires. It is an objective of all the Sadhakas.
Vaisheshikas: The followers of the Vaisheshika School
Vajreshwari is the goddess whom saint Nityananda worshipped after he came as
a wandering monk from Karnataka state to Maharashtra. Her temple is located at
a short distance from Ganeshapuri in the Thane district of Maharashtra state.
Vamacharis: The followers of the Left Hand Path are known as Vamacharis.
Vama means Left; also, a woman kept by a Vamachari Sadhaka to aid him in the
Sadhana of the Pancha-makaras for coition. Usually, they follow the practices of
the Tantra-shastra. There are many secret practices amongst them which are
abhorred by the Vedic followers. Shrimat Adi Shankaracharya had encountered
the Vamacharis during his sojourn in India to counter the divergent streams of
philosophy and worship. He had defeated them in debates over their ideologies.
Varakaris, Traditions: It is their tradition to go twice a year on the pilgrimage
starting from Alandi. Their final destination is Pandharpur. They walk all the way
a few hundred miles from their native places. There are usually a good number of
women devotees who follow this tradition. They brave all odds like heavy rains
and rustic roads. There is lack of accommodation, sanitation, lodging and
boarding: and even drinking water at many places on the way. The said
pilgrimages are taken in the months of Ashadha and Kartika, so as to reach at
Pandharpur on the eleventh day of waxing moon.
Varna-mala is Sanskrit alphabet, comprising of sixteen vowels and 32 consonants.
Added to it the four ‘H’- (ह): The Maha-prana, a half consonant. ‘LL’- (ळ): The
hard pallet consonant, the total becomes fifty. The remaining ‘ksha’ and ‘jna’ are
just two letters made up by combining consonants and vowels. (क्ष =
Ksha=k+sh+a; jna=j+n+a). It is therefore, customary to say that the Varnamala
comprises of 52 letters. For application of the Varna-mala concept in the Tantras,
refer to Sir John Woodroffe’s ‘Garland of Letters’- Parts 1 and 2.
Vibhakar Lele 366

Varnas, system: The four classes of society, viz., Brahmanas, Kshatriyas,

Vaishyas and Shoodras according to their professions are, broadly speaking,
known as Varnas in the Vedic system of classification of its followers. There is
also another classifying factor. The Varnas are classified based upon the mix of
the three Gunas in individuals. This classification starts with the Brahman Varna.
It has individuals who have predominance of the Sattva-guna. The Kshatriya
Varna has less of the Sattva-guna and more of the Rajoguna. The Vaishya Varna
has more of the Rajoguna than the Kshatriya. Finally, there is the Shoodra Varna.
It is supposed to have a mix of maximum of Tamoguna and the least of Sattva-
guna amongst these four categories. The Gita has certain chapters which require
a very good understanding of the Varna system and the Trigunas to follow their
meaning.
Varnashrama-dharma: The duties and responsibilities that are prescribed by the
Shastras and the Smritis to each person according to his Varna and Ashrama.
Vartikas: Some of Sage Vyasa’s Sootras have been used by commentators to
refute the books of the Buddhist doctrines, called the Vartikas.
Vasana-kosha literally means the Kosha (repository) of Vasanas (desires): The
repository of desires. Patanjali says that the unfulfilled desires of all the past
lifetimes, together with those of the present, are stored in the Chitta. The object
of Yoga is to clear the Chitta of all the accumulated desires and not to generate
further accumulation of desires by Yogic practices.
Vedanta means the body of texts and philosophies that forms literally the end
portion of the Vedas; the philosophy derived from the Vedic texts, especially from
the Upanishadas. It is also known as the Uttara-mimamsa to differentiate it from
the Poorva-mimamsa, another school of the Vedics.
Vedantin means one who adheres to the Vedas and the Vedanta philosophy.
Veda-pratipadya means that the Principle is the centre of the Vedas’ thoughts;
literally, that which is proclaimed by the Vedas.
Vedha, Mahavedha: Technically, a Vedha means the Yogic action that aims at the
arousal of the Kundalini. The Mahavedha is the action that not only arouses the
Kundalini but it is made to enter the Sushumna with accomplishing all the
attendant complex Yogic processes. After the Deeksha of the Mahavedha given
by a competent Guru, the Sadhaka has to do nothing on his own. All the Yogic
processes take place automatically on their own because the Kundalini itself
guides him on the path and takes him to the pinnacle, i.e., Shiva-shakti-samarasya.
The attendant Yoga of the Mahavedha Deeksha is known as the Mahayoga in
which the Sadhaka has to make no voluntary efforts to attain further progress.
Veerya literally means semen, strength, lustre, heroism. Here it means the strength
to see the Ultimate Truth; the lustre of a Realized Kevali Siddha. Veerya literally
means the semen. However, in Yogic parlance, it assumes a different perspective.
The Yogis believe that the Veerya should not be expended in acts of coition, etc.,
there are Hatha-yogic practices for conserving the Veerya. The conservation of
the Veerya leads to a great store of Creational energy which can be harnessed for
attaining the ultimate goal of Yoga, realization of the Brahman.
Vibhuti literally means a special persona. It means Form, Avatara, any of the Gods
and Goddesses, etc. In the Gita, in the 10th chapter, Lord Shri Krishna enumerates
Vibhakar Lele 367

many of his Vibhutis, special manifestations. In the context of Patanjala Yoga

Sootras, Vibhuti means special powers, Siddhis that manifest as a result of Yogi’s
progress on the Path of Yoga.
Videha means after leaving the body upon death.
Videha-mukti means attainment of salvation upon death in contrast to Jeevan-
mukti.
Vidhi means the Vedic rituals and duties that one has to perform.
Vidwat-Sannyasa is the state of total renunciation attained, not necessarily with
recourse to the Sannyasa Ashrama.
Vidya means the art and the science of something.
Vidya-guru is Guru who grants various miraculous powers, known as Vidyas upon
a person. He is distinct from the Guru in Adhyatmika sense. Adhyatmika guru is
the grantor of Brahma-vidya, the highest of all the various Vidyas.
Vihangama, Marga: It is derived from the Sanskrit word Vihanga which means a
bird. Vihangama means birdlike. Just like a bird reaches its goal by flying straight
at it, without traversing the land beneath, the Sadhaka literally flies to his goal
without going through the intermediate stages.
Vihara means the conduct.
Vijnana is the science behind attaining the Jnana.
Vikara means change, mutation. Prakriti is in its Avikrita form when Vikaras, i.e.,
its mutation into various Tattwas has not taken place in it. When the Vikaras like
Manasa, Mahabhootas, etc., set into it, it is said to be in the Vikrita form.
Vikaras: Manasa, Mahabhootas, etc.
Vikari means changeable. Avikari is opposite of Vikari, unchangeable.
Vikarma is the Karma that the Shrutis forbid one from doing.
Vikrita: Avikrita means without a change, in the original form. Vikrita is its
antonym.
Vimarsha, Visarga: These are Yogic philosophic terms for the expanse of the
Universe arising out of the Light of the Atman or the Brahman. Gita calls it
‘Karma’ in the eighth chapter (8-to 4) while replying to Arjuna’s famous seven
questions. ‘… bhootabhavodbhavakaro visargah karmasajnitah’; (Gita, 8-3).
Vishnu, Lord, and the Ganga: The allegory of holding the Bhakta upon his head
like a crown in Dnyaneshwari is to Lord Shri Vishnu and Lord Shiva. The sacred
river Ganges is deemed to be flowing out of the big toe of Lord Vishnu’s foot.
Everyone takes that water for all sacred and religious purposes. The mythological
story says that King Bhagiratha wanted to bathe the ashes of his ancestors into its
waters to free them of all their sins. But the Ganges was, at that time, a river of
the heavens. After the Ganges agreed to flow down from there to the earth, the
question arose as to who will sustain the enormous force of her fall from the
heavens. Lord Shiva agreed to sustain it upon His head and it came to be so. He is
regarded as the most ardent Jnanin Bhakta of Lord Vishnu who is placed at the
crown of the latter’s head, in the form of a Shiva‐linga. He is quoted often as the
best example of the humblest Bhakta of Vishnu that in spite of Lord Vishnu
holding Him upon His head, he still holds the sacred Ganges flowing from Shri
Vishnu’s foot, a lowly place, so to think, upon His head.
Vishnu-granthi: See Granthi.
Vibhakar Lele 368

Vishnu-teertha, Swami, was a great exponent of Vedic and Shaktipata literature.

His many commentaries, including that on the Saundarya-lahari of Adi Shri
Shankaracharya, are famous and most scholarly; and are replete with the Yogic
insight he fortunately had as a Yogi of great merit. He was a highly educated
person, having a degree in Law. In his earlier householder way of life, he was a
practicing lawyer. He took Sannyasa and became a disciple of Swami Lokanatha-
teertha who revived the tradition of Shaktipata in modern India.
Vishvamitra was a great Vedic Rishi, the seer of the most important Gayatri
mantra. He was a renounced Brahmarshi. However, on his way to becoming the
great Brahmarshi that he was, he had failed miserably to the lure of Menaka, the
celestial nymph, sent by the jealous King of Gods, Indra, to waylay Vishvamitra
from his penance and ultimate glory. He was a great sage, the seer of the most
sacred Gayatri Mantra. The story goes that by undertaking severe penance, he
was aspiring to become a Brahma-rishi, the highest achievement amongst the
Rishis. When his objective was almost at hand, the King of Gods, Indra, fearing
that Vishvamitra may snatch away his throne because of the power of his penance,
sent the Apsara (the celestial courtesan, a nymph) Menaka to lure him and sway
him away from his penance so that his throne would be saved. He succeeded in
this ploy and Vishvamitra lost control of his mind and fell to Indra’s machinations.
He lost his goal and as a result he had to undertake the severe penance once again
when he succeeded in his efforts.
Vishva-roopa-darshana: After listening to the narration in the 10th Gita chapter
about the Lord’s omnipresence in the universe, Arjuna requested Shri Krishna to
show him those forms. As a token, Lord Shri Krishna had shown him a vision of
His many forms. Vishva-roopa-darshana means that vision shown by Shri
Krishna to Arjuna of the infinitude of his names and forms, filling up the universe
and beyond.
Vishvatman: The Atman that pervades the entire universe, the Vishva. The
Vishvatman is distinct from the Atman and the Paramatman.
Visoba Khechara: He was a fastidious Brahmin from Alandi who was foremost in
ostracizing and social boycott of Saint Dnyaneshwar’s parents. After they left
Alandi, deserting their young children at Alandi, Visoba was like the proverbial
villain who used to take pleasure in harassing the destitute children, inflicting
miseries and hardship upon them. Once he incited a potter not to give his wares
to them for cooking. He followed Muktabai, Saint Dnyaneshwar’s younger sister,
to their hut to see how the children would go hungry for want of cooked food. At
that time, it is said that Saint Dnyaneshwar ignited the Jatharagni (literally the
‘Fire’ of the stomach which digests food) and his back became red-hot. Muktabai
cooked food upon its heat. This was a kind of a Yoga-siddhi that was exhibited by
Saint Dnyaneshwar to teach Visoba a final lesson. On witnessing that miracle,
Visoba realized that the children he thought of as helpless and destitute were
actually great Yogis. He repented for his misdeeds and prostrated before Saint
Dnyaneshwar, begging to be pardoned. Saint Dnyaneshwar asked him to get lost.
The exact words in Marathi used by him meant Khechara, go into the Chidakasha.
Since then, Visoba became his devotee and disciple. He was the Guru of Saint
Namadeva.
Vibhakar Lele 369

Vichara-anugata Samprajnata Samadhi: When the object of the Samadhi is

abstract, it is called the Vichara-anugata Samprajnata Samadhi.
Vitarka-anugata Samprajnata Samadhi: When the object of the Samadhi is gross
like an idol, etc., the Samadhi is referred to as Vitarka-anugata Samprajnata
Samadhi.
Vitthala, Vitthal, Vithal, Lord: He is the most popular god from Maharashtra,
Andhra and Karnataka states of India. Rukmini is His divine consort. Their famous
temple is at Pandharpur in Sholapur District.
Vivarta literally means a vortex. The Jeevatman sees the universe and its workings
as if his senses were deluded like those of a person trapped in a vortex.
Viveka means discrimination.
Viveka-khyati means the doubtless knowledge that the Chitta and its Vrittis
(working of the Chitta) are totally different from the Drashta.
Vivekananda, Swami, was the foremost amongst all the disciples of Shri
Ramakrishna Paramahamsa. The famous Shri Ramakrishna Mission of India and
of international fame is their legacy left to the Indian nation. They were followers
of Adwaita Vedanta, in principle. Yoga was the main Path taken by Swami
Vivekananda to attain Jnana. The Mission has been one of the central pillars of
Indian Vedantic movement of the day. They have many branches in India and
abroad. Swami Vivekananda is most famous for his maiden debut at the World
Religions Conference held at Chicago, USA, in the late nineteenth century. He
captivated the large audience by his opening lines as ‘My American Brothers and
Sisters’. He received a standing ovation from the crowd.
Vodhiyana, Odiyana, Bandha: The Bandha applied to the region of the navel. It
attains the mixing of the Prana and the Apana in the Manipura chakra that is a
step in the direction of the rise of the Kundalini and making its entry possible into
the Sushumna end at the Mooladhara Chakra.
Vritti: The natural tendency of the Chitta to wander from one desire to another.
The desires arise in the Chitta due to Samskaras of previous and present births.
They are taken up by the mind (Manasa) to work upon their fulfilment. The
Buddhi (intellect) decides the ways to fulfil the desires and the good and bad about
it. All this play works on the basis of the Ahankara that is the root cause of
mundane existence. The foursome of Manasa, Buddhi, Chitta and Ahankara is
known as the Antahkarana‐chatushtya. Every method of Yoga, in one way or the
other, tries to work on it to attain its objective. In Kundalini Yoga, the objective is
to dissolve the Antahkarana‐chatushtya into the Primal Cause of them all, by the
process called Laya.
Vyakta and Avyakta refer respectively to the manifested and the non-manifested
forms of the Parama Tattwa.
Vyakta means manifest, tangible in form and action.
Vyaktopasana means the worship of the Vyakta.
Vyasa was a great sage of ancient India. He is credited with super intellect,
understanding and vast knowledge. He composed the epic Mahabharata and
many other religious texts.
Vyashti: The Limited, The Finite, the world, the Pinda, the individual
Vibhakar Lele 370

Yajna: Broadly speaking, Yajna refers to the Vedic practice of offering sacrifices
to the Gods.
Yajnic: Pertaining to Yajnas
Yajnopavita is the sacred thread which a Brahmin starts wearing from the time of
his Upanayanam which is the equivalent of initiation into the Vedic tradition,
seeking the attainment to Brahman. Other Varnas, viz., Kshatriya and Vaishya
are also permitted to undergo the Upanayanam initiation. Upanayanam literally
means ‘opening of the third eye’, i.e., the Divine eye, also called the Prajna-
chakshu.
Yallamma is a mother goddess of the south India. Her temple is located in
Karnataka state. She is regarded as one of the Goddesses like Renuka of Mahur,
mother of Parashurama, Mahalakshmi of Kolhapur, Tulaja-bhavani of Tulajapur
and Ekavira of Konkan; all are the forms of Devi Bhavani.
Yama and Niyama are behavioural practices aimed at disciplining the body and
the mind of the Yoga student to make them suitable for undertaking advanced
Yoga practices like Pranayama, etc.
Yoga path, Sahasra-dal-padma (1) to (2): The path from the Sahasra-dal-padma
(1) to (2) is indeed very short, dimension-wise. All these points, with those in
between, are located at a very minute point of the Murdhni-sthana: just a space
the size of a small ant’s eye, figuratively speaking. Truly speaking, there are no
physical dimensions or distances in the chakra-Nadi system at this point. The
ethereal-like matter that the Nadis and the Chakras are made of is beyond physical
or physiological measurements. When speaking about a point in the Brahma-
randhra complex, there is just a little separation, which cannot be distinguished
by many Yogis. Only the most diligent and fortunate Yogis can distinguish
between all these points ranging from the Golden Lotus (1) to the Golden Lotus
(2). The Brahma-randhra itself is known to the Yogis to be a space equivalent to
the dimension of the eye of an ant. That is why the Yogis differ in the number,
designations, nomenclature and the relative position of the Chakras located in
close vicinity of the Brahma-randhra.
Yoga-bala means the highest proficiency in Yogic practice.
Yoga-bhrashta is one who had swayed from the path of the Yoga practice, due to
some reason or the other and had not brought the Yoga to fruition or who died
before completing the Yoga attainment. Lord Shri Krishna says in Gita that a
Yoga-bhrashta will definitely find the Path again in his next birth and complete
the Yoga process, even if it may take him many lifetimes. (Refer Gita chapter 6-
37 to 45).
Yoga-chakras are subtle ethereal-like centers in the Yogic body which are
activated by the Pranas.
Yoga-nadis are subtle ethereal-like channels through which the Pranas flow in the
subtle body.
Yoga-vidya means the Vidya concerning Yoga.
Yogantaranga: The inner core, Dharana-Dhyana and Samadhi, of the eightfold
path of Yoga (which is also called the Patanjala or Ashtanga Yoga)
Yoga‐yukta: Here it means a Yogi is Yukta, i.e., whose Chitta has become united
with the Paramatman.
Vibhakar Lele 371

Yogeshwari Devi is the reigning deity of the Shakti-peetha at Ambejogai in

Maharashtra state, India.
Yoni: Literally, a woman’s reproductive organ; figuratively ‘Womb’; it also
means species. There are 8.4 million Yonis (species) through which the Jeeva gets
to be born before it gets the human birth. The Yonis are subdivided as per the
preponderance of the Guna they exhibit into 1. Sattvayoni, 2. Rajoyoni and 3.
Tamoyoni.
Yuktahara viharasya…. (6:17Gita): Dnyanadeva says that all the actions, eating
food, sleeping and remaining awake, walking, etc., should be regulated precisely
with tact so that the senses would not revolt against the restrictions imposed upon
them.
Yukti: Method, practice, secret of doing or achieving something, wisdom. Here
Yoga-yukti means the secret and practice for attaining perfection in Yoga.
____________________________
Vibhakar Lele 372

YOGA OF GITA Expounded by Saint Dnyaneshwar
DEAR READER
If you have reached this page, it means that you must have found my book
interesting. I write on the Yoga of Gita. It is based on what I have learnt
from saint Dnyaneshwar's commentary on the Shrimad- Bhagvad-Gita.
I welcome you to all of my books on the subject, published under the same
main title ‘Yoga of Gita Expounded by Saint Dnyaneshwar’, with
suitable subtitles on the topics they deal with. For example, this book has
the subtitle of ‘Rajayoga Consummation [Kundalini] Karma-Jnana-Bhakti-
Dhyana’.
I have followed the same style. The subject of Gita and its Yoga is vast.
Hence, I am giving this treatment to the matter to enable the reader to read
it in short spans of easy-to-read books.
Once again, I would like to bring to your kind notice that the following
books available on Pothi.com as printed copies/e-books on Academia.edu
should be read for a complete understanding of the subject being put forth
on ‘Yoga Of Gita’ by me.
The books in this series are as follows:

Vol. 1: Autobiography of A Natha Siddha Yogin - A Mystique's Travails.
Vol. 2: Inner Secrets of Rajayoga - Saint Dnyaneshwar On Kundalini Yoga
Practice - Methods And Processes
Vol. 3: Ishwara And Worship [Upasana] - Central Theme of Gita
Vol. 4: Rajayoga Of Gita [Kundalini] Karma-Jnana-Bhakti-Dhyāna
Vol. 5: Rajayoga Consummation [Kundalini] - Karma-Jnana-Bhakti -Dhyāna
Vol. 6: Dnyaneshwari In Nutshell
I take leave, with your kind permission with these words, to allow you to
delve into the further books proper. I thank you once again for your kind
patronage.
Vibhakar Lele
Author
YOGA OF GITA Expounded by Saint Shri Dnyaneshwar
END NOTES
1
‘Rajavidya Rajaguhyam’; (9-2, Gita).
2
The other books in this series are as follows: 1. Autobiography of A Natha Siddha Yogin
- A Mystique's Travails; 2. Inner Secrets of Rajayoga - Saint Dnyaneshwar On
Kundalini Yoga Practice [Methods And Processes]; 3. Ishwara And Worship
[Upasana] - Central Theme of Gita; 4. Rajayoga Of Gita [Kundalini] Karma-Jnana-
Bhakti-Dhyana. 5. Rajayoga Consummation [KUNDALINI] - Karma-Jnana-Bhakti-
Dhyana'; and 6. Dnyaneshwari In Nutshell. They are referred to as 'this series/this
work'/'the work', in these books.
3
'Traividya mam somapah pootapapayajnairishtva svargatim prarthayante, te
punyamasadya surendralokamashnanti divyandivi devabhogan'; (9-20, Gita).
4
'Te tam bhuktva svargalokam vishalam, kshine punye martyalokam vishanti;
evam trayidharmamanuprapanna, gatagatam kamakama labhante'; (9-21, Gita).
5
'Ananyashchintayanto mam ye janah paryupasate, tesham nityabhiyuktanam
yogakshemam vahamyaham'; (9-22, Gita).
6
'Yepyanyadevatabhakta yajante shraddhayanvitah, tepi mameva kaunteya
yajantyavidhipoorvakam'; and 'Aham hi sarvayajnanam bhokta cha prabhureva
cha, na tu mamabhijananti tattvenatashchyavanti te'; (9-23 and 24, Gita).
7
'Patram pushpam falam toyam ye me bhaktya prayachchhati, tadaham
bhaktyupahritamashnami prayatatmanah'; (9-26, Gita).
8
'Yatkaroshi yadashnasi yajjuhoshi dadasi yat, yattapasyasi kaunteya
tatkurushva madarpanam'; (9-27, Gita).
9
'Mahatmanastu mam partha daivim prakritimashritah, bhajantyananyamanaso
jnatva bhootadimavyayam'; (9-13); 'Shubhashubhafalairevam mokshyase
karmabandhanaih, sannyasayogayuktatma vimukto mamupaishyasi'; (9-28)
(Gita).
10
'Satatam keertayanto mam, …..'; (9-14); and 'Ananyashchintayanto mam, ….';
(9-22) (Gita).
11
'Shubhashubhafalairevam mokshyase karmabandhanat,
sannyasayogayuktatma vimukto mamupaishyasi'; (9-28, Gita).
12
'Api chetsuduracharo bhajate mamananyabhak, sadhureva sa mantavyah
samyagvyavasito hi sah'; and 'Kshipram bhavati dharmatma shashvachchhantim
nigachchhati, kaunteya pratijanihi na me bhakta pranashyati'; (9-30 and 31,
Gita).
13
'Mam hi partha vyapashritya yepi syuh papayonayah, striyo vaishyastatha
shoodrastepi yanti param gatim'; (9-32, Gita).
14
'Kim punarbrahmanah punya bhakta rajarshayastatha, anityamasukham
lokamimam prapya bhajasva mam'; (9-33, Gita).
15
'Manmana bhava madbhakto madyaji mam namaskuru, mamevaishyasi
yuktaivamatmanam matparayanah'; (9-34, Gita).
16
'Manmana bhava madbhakto madyaji mam namaskuru, mamevaishyasi satyam
te pratijane priyosi me'; (18-65, Gita).
17
'Bhaktyatvananyaya shakya ahamevamvidhorjuna, jnatum drashtum cha
tattvena praveshtum cha parantapa'; (11-54, Gita).
Vibhakar Lele -1-

18
'Matkarmakrinmatparamo madbhaktah sangavarjitah, nirvairah
sarvabhooteshu yah sa mameti pandava'; (11-55, Gita).
19
'Mayi mano yasya tvam Manmana bhava tatha madbhakto bhava'; 'Madyaji
madyajanasheela bhava'; 'Mam namaskuru'; (Gitabhasyam).
20
'Evam atmanam aham hi sarvesha bhootanam atma para cha gatih parama
ayanam, tam mam evam bhootam eshyasi iti atitena padena sambandhah.
Matparayanah san ityarthah.' (Gitabhashyam).
21
'Etam vibhootim yogam cha mama yo vetti tattwatah, sovikampena yogena
yujyate natra samshayah'; (10-7, Gita).
22
'Aham sarvasya prabhavah mattah sarvam pravartate, iti matva bhajante mam
budha bhavasamanvitah'; and 'Machchitta madgataprana bodhayantah
parasparam, kathayantashcha mam nityam tushyanti cha ramanti cha'; (10-8 and
9, Gita).
23
'Madanugrahaya paramam guhyamadhyatmasanjnitam, yatvayoktam
vachastena mohoyam vigatah mama'; 'Bhavapyayo hi bhootanam shrutau
vistarasho maya, tvattah kamalapatraksham mahatmyamapi chavyayam':
'Evametadyathattha tvamatmanam Parameshwara, drashtumichchhami te
roopamaishwaram purushottama'; and 'Manyase yadi tachchhakyam maya
drashtumiti prabho, yogeshwara tato me tvam darshayatmanamavyayam'; (11-1
to 4, Gita).
24
'Neha nanasti kinchana'; (Ishavasyopanishad).
25
'Pashyadityanvasunrudranashwinau marutastatha, bahunyadrishtapoorvani
pashyashcharyani bharata'; and 'Ehaikastham jagatkritsnam pashyadya
sacharacharam, mama dehe gudakesha yachchanyat drashtumichchhasi'; (11-6
and 7, Gita).
26
'Na tu mam shakyase drashtumanenaiva svachakshusha, divyam dadami te
chakshuh pashya me yogamaishwaram'; (11-8, Gita).
27
'Nanavidhani divyani …'; 'Pashyadityanvasunrudran…..': and 'Ihaikastham
jagatkritsnam pashyadya sacharacharam…'; (Gita, 11th chapter).
28
'Anekavaktranayanamanekadbhutadarshaanam, anekadivyabharanam
divyanekodyatayudham'; and 'Divyamalyambaradharam
divyagandhanulepanam, sarvashcharyamayam devamanantam
vishwatomukham'; (11-10 and 11, Gita).
29
'Divi sooryasahasrasya bhavedyagapadutthita, yadi bhah sadrishi sa
syadbhasastasya mahatmanah'; and 'Tatraikastham jagatkrisnam
pravibhaktamanekadha, apashyaddevadevasya sharire pandavastada'; (11-12
and 13, Gita).
30
'Sahsrasheershah purushah sahsrakshah sahasrapada….'; (Purusha-sookta).
31
'Tatah sa vismayavishto hrishtaroma dhananjaya, pranamya shirasadevam
kritanjalirabhashata'; (11-14, Gita).
32
'Pashyami devanstava deva dehe sarvanstatha bhootavisheshasanghan,
brahmanameesham kamalasansthamrishishcha sarvanuraganshcha divyan'; and
'Anekabahudaravaktranetram pashyami tvam sarvatonantaroopam, nantam na
Vibhakar Lele -2-

madhyam na punastavadin pashyami vishveshwara vishvaroopa'; (11-15 and 16,

Gita).
33
'Kiritinam gadinam chakrinam cha tejorashim sarvato deeptimanantam,
pashyami tvam durnirikshyam samantat deeptanalarkadyutimaprameyam'; (11-
17, Gita).
34
'Tvamaksharam paramam veditavyam tvamasya vishvasya param nidhanam,
tvamavyayah shashvatadharmagopta sanatanastvam purusho mato me,'; and
Anadimadhyantamanantaveeryamanantabahum shashisooryanetram, pashyami
tvam deeptahutashavaktram svatejasa vishvamidam tapantam'; (11-18 and 19,
Gita).
35
'Dyavaprithivyoridamantaram hi vyaptam tvayaikena dishacha sarvah,
drishtvadbhutam roopamugram tavedam lokatrayam pravyathitam mahatman';
(11-20).
36
'Ami hi tvam surasangha vishanti kechidbhitah pranjalayo grunanti,
svastityuktva maharshisiddhasanghah stuvanti tvam stutubhih puskalabhih'; and
'Rudraditya vasavo ye cha sadhyavishvaishvinau marutashchoshshmapashcha,
gandharvayakshasursiddhasanghah vikshyante tvam vismitashchaiva sarvai';
(11-21 and 22, Gita).
37
'Roopam mahatte bahuvaktranetram mahabaho bahubahoorupadam,
bahoodaram bahudanshtrakaralam drishtva lokah pravyathitastathaham';
'Nabhahsprisham deeptmanekavarnam vyattananam deeptavishalanetram,
drishtva hi tvam pravyathitantaratma dhritim na vindami shamam cha vishno';
and 'Danshtrakaralani cha te mukhani drishtvaiva kalanala sannibhani, disho na
jane na labhe cha sharma praseeda devesha jagannivasa'; (11-23 to 25, Gita).
38
What follows under this subtitle is based upon the treatise on Gita by Pt. V. D.
Satavalekar Maharshi - courtesy 'Purusharthabodhini Gita'.
39
'Tyattishtthat dashangulam'; (Shruti).
40
'Sarvagatah (atma)'; (2-24, Gita).
41
'Sarvagatam brahma'; (3-15, Gita).
42
'Brahmarpanam brahma havirbrahmagnau brahmana hutam'; (4-24, Gita).
43
'Sarvabhootasthamatmanam sarvabhootani chatmani, ikshate yogayuktatma
sarvatra samadarshinah'; (6-29, Gita).
44
'Vasudevah sarvam'; (7-19, Gita).
45
'Samoham sarvabhooteshu'; (9-29, Gita).
46
'Vishtabhyaham idam kritsnamekamshena sthito jagat'; (10-42, Gita).
47
'Anantaroopam, Vishvaroopam'; (11-16) and '(Sarve) Sarvah'; (11-40) (Gita).
48
'Purusharthabodhini Tika' by Pt. V.D. Satvalekar (Marathi volume).
49
Beginning with: 'Sahasrasheershah purushah sahasrakshah sahasrapad, sa
bhoomim vishvatovritvat tyattishtthat dashangulam'; (Purushasookta).
50
'Agnirmurdha chakshushi chandrasooryau dishah shrotre vagvivritashcha
vedah, vayu prano hridayam vishvamasya padbhyam prithivi hyesha
sarvabhootantaratma'; (2-1-4, Mundaka Upa.).
Vibhakar Lele -3-

51
'Tadevagnitadadityastadvayustaduchandramah, tadevam shukram tad brahma
ta aapah sa prajapati'; (32-1, V.Y.)
52
'Tavagne hotram tava potramritviyam tava neshtram tvamagnighritayavah,
tava prashastram tvamadhvariyasi brahma chasi grihapatishcha no ime'; (2-1-2,
Rigveda)
53
'Brahmarpanam brahma havir…..'; (4-24); and 'Aham kraturaham yajnah
svadhahamaushadham, mantrohamahamevajyamahamagniraham hutam'; (9-
16), (Gita).
54
'Etadvai vishvaroopam sarvaroopam goroopam'; (Anuvak 9-7-25,
Atharvaveda).
55
'Prithivyam vishvaroopam, antariksham vishvaroopam, divi vishvaroopam,
deveshu vishvaroopam, lokeshu vishvaroopam'; (Anuvak 9/6/11 – 7 to 11,
Atharvaveda).
56
'Tat sambhooya ekam eka bhavati'; (Anuvak 10-8-11, Atharvaveda).
57
'Yasminsarvani bhootani bhootanyatmaivabhoodvijanatah, tatra ko mohah kah
shoka ekatvamanupashyatah'; (Ishopanishada, 7).
58
'Vasudevah Sarvam iti'; (7-19, Gita).
59
'Neha nanasti kinchana'; (1-4-11, Katthopanishada).
60
'Omityeksharamidam saravam, bhootam bhavishyaditi sarvamonkara eva,
yachchanattrikalateetam tadapyonkara eva'; 'Sarvam hyetad brahmayamatma
brahma'; and 'Ekatmapratyayasaram …. Shivamadvaitam'; (Mandukya, 1, 2 and
12).
61
'Omiti brahma, omitidansarvam'; (Tattiriyopanishada, 1-8).
62
'Prajnanam brahma'; (Aitareyopanishada, 3-1-13).
63
'Gayatri va idam Sarvam bhootam yadidam kincha'; and 'Sarvam khalvidam
brahma'; (Chhandogyopaishada)
64
'Sa ya eshonimaitadatmyamidam Sarvam tatsatyam sa atma, tat tvam asi
shvetaketo'; (Chhandogyopaishada, 6-8-7).
65
'Atmaivedamagra asitpurushavidha …….'; (1-4-1); and 'Brahma va idamagra
asittadatmanamevavet aham, brahmasmiti, …..'; (1-4-10) (Brihadaranyaka
Upanishad).
66
'Jnajnau dvavajavishanishavaja hyeka bhoktribhogarthayukta,
anantashchatma vishvaroopo hyakarta trayam yada vindate brahmametat';
(Shvetashvatara Upanishada, 1-9).
67
'Uchchhishte nama roopam chochchhishta loka ahitah, uchchhishta
indrashchagnishcha vishvamantah samahitam'; ……'; (Uchchhishta Sookta).
68
'Ami cha tvam dhritarashtrasya putrah sarvai sahavavanipalasanghaih,
bhishmo dronah sootaputrastathasau sahasmadeeyairapi yodhamukhyaih';
'Vaktrani te tvaramana vishanti danshtrakaralani bhayanakani, kechidvilagna
dashanantareshu sandrishyante choornitairuttamangaih'; 'Yatha nadinam
bahavombuvegah samudramevabhimukha dravanti, tatha tavami naralokaveera
vishanti vaktranyabhijvalanti'; 'Yatha pradeeptam jvalanam patanga vishanti
nashaya samriddhavegah, tathaiva nashaya vishanti lokastavapi vaktrani
Vibhakar Lele -4-

samriddha vegah'; and 'Lelihyase grasamanah samantallokan samagran

vadanairjvaladbhih, tejobhirapoorya jagatsamagram bhasastavograh pratapanti
vishno'; (11-26 to 30, Gita).
69
'Akhyahi me ko bhavanugraroopo namostu te devavara praseeda,
vijnatumichchhami bhavantamadyam na hi prajanami tava pravrittim'; (11-31,
Gita).
70
'Kalosmi lokakshayakritpravriddho lokansamahartumiha pravrittah, ritepi
tvam na bhavishyanti sarve yevyavasthitah pratyaneekeshu yodhah'; (11-32,
Gita).
71
'Tasmatvamuttishttha yasho labhasva jitva shatrunbhunkshva rajyam
samriddham, mayaivaite nihatah poorvameva nimittamatram bhava
savyasachin'; and 'Dronam cha bhishmam cha jayadratham cha karnam
tathanyanapi yodhaveeran, maya hatastvam jahi ma vyathishtthah yudhyasva
jetasi rane sapatnan'; (11-33 and 34, Gita).
72
'Bahirakalpita vrittirmahavideha tatah prakashavaranam kshayah'; (3-43) and
'Tatah ksheeyate prakashavaranam'; (2-52) (Pys).
73
'Etachchritva vachanam keshavasya kritanjalirvepamanah kiriti, namaskritva
bhooyah evaha krishnam sagadgadam bheetabheetah pranamya'; (11-35, Gita).
74
'Sthane Hrishikesha tava prakeertya jagatprahrishyatyanurajyate cha,
rakshamsi bheetanee disho dravanti sarvai namasyanti cha siddhasanghah';
'Kasmachcha te na nameranmahatman gareeyase brahmanopyadikartre, ananta
devesha jagannivasa tvamaksharam sadasattatparam yat'; and 'Tvamadideva
purushah puranastvamasya vishvasya param nidhanam, vettasi vedyam cha
param cha dhama tvaya tatam vishvamanantaroopam'; (11-36 to 38, Gita).
75
Another name of the Lord from His innumerable names.
76
'Vayuryamognirvarunah shashankah prajapatistvam prapitamahashcha, namo
namostestu sahasrakritvah punashcha bhooyopi namo namaste'; and 'Namo
purastadatha prishtthataste namostu te sarvatra eva sarva,
anantaveeryamitavikramaya sarvam samapnoshi tatosi sarvah';(11-39 and 40,
Gita).
77
'Yena sarvamidam tatam'; (Upanishadas).
78
'Sakheti matva prasabham yaduktam he krishna he yadava he sakheti, ajanata
mahimanam tavedam maya pramadatpranayena vapi'; and
'Yachchavahasarthamasatkritosi viharashayyasanabhojaneshu,
ekothavapyachyuta tatsmaksham tatkshamaye tvamahamaprameyam'; (11-41
and 42, Gita).
79
'Pitasi lokasya characharasya tvamasya poojyashcha gururgariyan, na
tvatsamostyabhyadhikah kutonyo lokatrayepyapratimaprabhava'; and
'Tasmatpranamya pranidhaya kayam prasadaye tvamahamishameedyam, piteva
putrasya sakheva sakhyuh priyah priyayarhasi deva sodhum'; (11-43 and 44,
Gita).
80
'Adrishtapoorvam hrishitosmi drishtva bhayena cha pravyathitam mano me,
tadeva me darshaya devaroopam praseeda devesha jagannivasa'; and 'Kiritinam
Vibhakar Lele -5-

gadinam chakrahastamichchhami tvam drashtumaham tathaiva, tenaiva roopena

chaturbhujena sahasrabaho bhava vishvamoorte'; (11-45 and 46, Gita).
81
'Maya prasannena tavarjunedam roopam param darshitamatmayogat,
tejomayam vishvamanantamadyam yanme tvadanyena na drishtapoorvam'; and
'Na vedayajnadhyayanairna danairna cha kriyabhirna tapobhirugraih, evam
roopah shakya aham nriloke'; (11-47 and 48, Gita).
82
'Ma te vyatha ma cha vimoodhabhavo drishtva roopam
ghorameedrinmamedam, vyapetabheeh preetamanah punastvam tadeva
roopamidam prapashya'; (11-49, Gita).
83
'Ityarjunam vasudevastathoktva svakam roopam darshayamasa bhooyah,
ashvasayamasa cha bheetamenam bhootva punah saumyavapurmahatma'; (11-
50, Gita).
84
'Drishtavedam manusham roopam tava saumyam janardana, idaneemasmi
samvrittah sachetah prakritim gatah'; (11-51, Gita).
85
'Sudurdarshamidam roopam drishtavanasi yanmama, deva apyasya roopasya
nityam darshanakankshinah'; and 'Naham vedairna tapasi danena chejyaya
shakya evamvidho drashtum drashtavanasi mam yatha'; (11-52 and 53, Gita).
86
'Bhaktya tvananyaya shakya ahamevam vidhorjuna, jnatum drashtum cha
tattwena praveshtum cha parantapa'; (11-54, Gita).
87
'Matkarmakrinmatparamo madbhaktah sangavarjitah, nirvairah
sarvabhooteshu yah sa mameti pandava'; (11-55, Gita).
88
'Sthoolasvaroopasookshmanvayarthavattvasamyamat bhootajayah', (3-47);
and 'Grahanasvaroopasmitanvayarthavattvasamyamadindriyjayah', (3-47);
(Pys).
89
'Ishwarapranidhanadva'; (1-23, Pys).
90
'Tesham satatayuktanam bhajatam preetipoorvakam, dadami buddhiyogam
tam yena mamupayanti te'; and 'Teshamevanukamparthamahamajnanajam
tamah, nashamyatmabhavastho jnanadeepena bhasvata'; (11-10 and 111, Gita).
91
'Kleshodhikatarastesham avyaktasaktachetasam'; (12-5, Gita).
92
'Mayyaveshya mano ye mam nityayukta upasate, shraddhaya parayopetaste me
yuktatama matah'; (12-2, Gita).
93
'Ye tu sarvani karmani mayi sannyasya matparah, ananyenaiva yogena mam
dhyayanta upasate'; and 'Teshamaham samuddharta mrityusamarasagarat,
bhavami nachiratpartha mayyaveshitachetasam'; (12-6 and 7, Gita).
94
'Dviteeyaprabhritishu adhyayeshu vibhootyanteshu paramatmano brahmanah
aksharasya vidhvastasarvavisheshanasya upasanam uktam.
Sarvayogaishvaryasarvajnanashaktimatsattvopadheh ishwarasya tava cha
upasanam tatra tatra uktam. Vishvaroopadhyaye tu aishvaram adyam
samastajagadatmaroopam tvaddeeyam darshitam upasanartham eva tvaya, tat
cha darshayitva uktavan asi matkarmakrit ityadi, atah aham anayoh ubhayoh
pakshayoh vishishtatarabubhutsaya tvam prichchhami iti - "Evam satatayukta ye
….. '; (12-1, Gitabhashya).
Vibhakar Lele -6-

95
'Ye tu aksharopasakah samyagdarshino nivrittaishanah te tavad tishtthantu tan
yad vaktavyam tad uparishtad vakshyamah. Ye tu itare - "Mayyaveshya mano
yemam nityayukta upasate, …..'; (12-2, Gitabhashya).
96
'Ye tvamaksharamanirdeshyamavyaktam Paryupasate, ….'; '….
Sanniyamendriayagramam ….'; 'Kleshodhikatarasteshamavyaktasaktachetasam,
…'; (12-3, 4 and 5, Gita).
97
'Yoginamapi sarvesham madgatenantaratmana, shraddhavanbhajate yo mam
sa me yuktatamo matah'; (6-47, Gita).
98
'Mama maya duratyaya'; (4-10, Gita); and 'Mayam tu prakritinvidya mayinam
tu maheshwaram'; (4-10, Shvetashvatara Upanishada).
99
'Jnani tvatmaiva me matam'; (7-18, Gita).
100
'Adhika eva kleshah adhikataram tu aksharatmanam paramarthadasrhinam
dehabhimanaparityaganimittah avyaktasakatachetasam avyakte asaktam cheto
yesham te avyaktasaktachetasah tesham avyaktasaktachetasam'; (Gita Bhashya,
chapter 12).
101
'Upasanam nama yathashastram upasyasyaa arthasya vishayikaranena
sameepyam upagamya tailadharavat samanapratyayapravahena deerghakalam
yad asanma tad upasanam achakshate'; (Gita Bhashya).
102
'Mayyeva mana adhtsva mayi buddhim niveshaya, nivasishyasi mayyeva ata
urdhvam na samshayah'; (12-8, Gita).
103
'Atha chittam samadhatum na shaknosi mayi sthiram, abhyasayogena tato
mamichchhaptum dhananjaya'; (12-9, Gita).
104
'Abhyasepyasamarthosi matkarma paramo bhava, madarthamapi karmani
kurvansiddhimavapsyasi'; (12-10, Gita).
105
'Athaidapyashaktosi kartrim madyogamashritah, sarvakarmafalatyagam tatah
kuru yatatmavan'; (12-11, Gita).
106
'Shreyo hi jnana abhyasat jnanat dhyanam vishishyate, dhyanat
karmafalatyagastyagachchhantiranantaram'; (12-12).
107
'Yasya deve parabhaktih yatha deve tatha gurauh, tasyaite kathitahyarthah
prakashante mahatmana'; (6-23, Shvetashvatara Upanishada).
108
'Yadatmatattwena tu brahmatattwam, deepopameneha yuktah prapashyet,
ajam dhrivam sarvatattwairvishuddham, jnatva devam muchyate sarvapashaih';
(2-15, Shvetashvatar Upanishada).
109
'Sattvapurushayoh shuddhisamye kaivalyam'; (3-55, Pys).
110
'Ishwarapranidhanadva'; (1-23, Pys).
111
'Kleshakarmavipakashayairaparamrishtah purushavisheshah ishwarah'; (1-
24, Pys).
112
'Anityashuchiduhkhanatmasu nityashuchisukhatmakhyatiravidya'; (2-5, Pys).
113
'Drigdarshanashaktyorekatmatevasmita'; (2-6, Pys).
114
'Sukhanushayi ragah'; and 'Duhkhanushayi dveshah'; (2-7 and 8, Pys).
115
'Svarasavahi vidushopi tanvanubandhobhiniveshah'; (2-9, Pys).
Vibhakar Lele -7-

116
'Na kartritvam na karmani lokasya srijati prabhuh, na karmafalasamyogam
svabhavastu pravartate'; and 'Na date kasyachitpapam na chaiva sukritam
vibhuh, ajnanenavritam jnanam tena muhyanti jantavah'; (5-17 and 18, Gita).
117
'Tatra niratishayam Sarvajna beejam'; (1-25, Pys).
118
'Sa poorveshamap guruh kalenanavachchhedat'; (1-26, Pys).
119
'Shishyasteham shadhi mam tvam prapannam'; (2-7, Gita).
120
'Imam vivasvate yogam proktavanahamavyayam, vivasvanmanave praha
manurikshvakave bravit'; (4-1, Gita).
121
'Ajopi sannavyayatma bhootanam ishwaropi san, prakritim svamadhishtthaya
sambhavamyatmamayaya'; (4-6, Gita).
122
'Tasya vachakah pranavah'; (1-27, Pys).
123
'Tajjapastadarthabhavaanam'; (1-28, Pys).
124
'Nirvicharavaisharadyedhyatmaprasadah'; (1-47); 'Sattvapurushayoh
shuddhisamye kaivalyam' (3-55); to 'Purusharthashoonyanam gunanam
pratiprasavah kaivalyam swaroopapratishttha va chitishaktiriti'; (4-34); (Pys).
125
'Tatah pratyakchetanadhigamontarabhavashcha'; (1-29, Pys).
126
'Ananyashchintayanto mam ye janah paryupasate, tesham nityabhiyuktanam
yogakshemam vahamyaham'; (9-22) and 'Manmana bhava madbhakto madyaji
mam namaskuru, mamevaishyasi yuktaivamatmanam matparayanah'; (9-34),
(Gita).
127
'Tatpratishedharthamekatattwabhyasah'; (1-32, Pys.
128
'Upakramopasamharau abhyasopoorvatafalam arthavadopapatti cha lingam
tatparyanoirnaye'; (Mimamsa School).
129
'Dharmakshaetre kurukshetre samaveta yuyutsavah, mamakah
pandavashchaiva kimkurvata sanjaya'; (1-1, Gita).
130
'OM namoji aadya, vedapratipadya, jaya jaya ji svasamvedya, atmaroopa'; (1-
1, Dny).
131
'Yatra yogeshwarh krishno yatra partho dhanurdharah, tatra shreervijayo
bhootirdhriva neetirmatirmama';
132
'Imam vivasvate yogam proktavanahamavyayam'; (4-1); 'Aparam bhavati
Janma param Janma vivasvatah'; (4-4); 'Bahuni me vyatitani'; (4-5); 'Ajopi
sannavyayatma'; (4-6); 'Yada yada hi dharmasya glanirbhavati bharata'; (4-7);
and 'Janmakarma cha me divyam'; (4-9); (Gita).
133
'Na mam karmani limpanti'; (4-14); and 'Mam vidhyakartaramavyayam'; (4-
13); (Gita).
134
'Machchitto yukta aseeta matparah'; (6-14);'Ye yatha mam prapadyante'; (4-
11); and 'Manmana bhava madbhakto'; (9-34 and 18-65); (Gita).
135
'Imam vivasvate yogam'; (4-1); and 'Shishyasteham'; (2-7); Gita)
136
'Na me parthasti kartavyam'; and 'Yadi hyaham na varteyam'; (3-22 and 23,
Gita).
137
'Ye me matamidam nityamanutishtthanti mananvah'; (3-31 and 32);
'Nishchayam shrunu me tatra'; (18-4); Me nishchitam matamuttamam'; (18-6);
Vibhakar Lele -8-

'Nibodha me'; (18-13; 'Shrunu me bharatarshabha'; (18-36); and 'Sarva

guhyatamam bhooyah shrunu me paramam vachah'; (18-64); (Gita).
138
'Idam te natapaskaya na bhaktaya kadachana, na chashushrushave vachyam
na cha mam yobhyasooyati'; (18-67, Gita).
139
'Yaidam paramam guhyam madbhakteshvabhidhasyati, bhaktim mayi param
kritva mamevaishyatyasamshayah'; and 'Na cha tasmanmanushyeshu
kashchinme priyakrittamah, bhavita na cha me tasmadanyah priyataro bhuvi';
(18-68 and 69, Gita).
140
'Karma brahmodbhavam viddhi ……. Nityam yajne pratishtthitam'; (3-15,
Gita).
141
'Prakriteh kriyamanani gunaih karmani sarvashah, ….'; (3-27, Gita).
142
'Tattwavittu Mahabaho gunakarmavibhagayoh, guna guneshu vartante iti
mattva na sajjate'; (3-28, Gita).
143
'Sadrisham cheshte svasyah prakriterjnanavanapi, prakritim yanti bhootani
nigraham kim karishyati'; (3-33, Gita).
144
'Indriyani paranyahuh indriyebhyah param manah, manasastu para buddhi
hyo buddheh paratastu sah'; and 'Evam buddheh param buddhva
samstabhyatmanamatmana, jahi shatrum Mahabaho kamaroopam durasadam';
(3-42 and 43, Gita).
145
'Ashochyananvashochastvam prajnavadamshcha bhashase,
gatasoonagatasoonshcha nanu shochanti panditah'; (2-11, Gita).
146
'Nasato vidyate bhavo, nabhava vidyate satah, ubhayorapi
drishtontastvanayostattvadarshibhih'; (2-16, Gita).
147
'Ya enam vetti hantaram …..'; 'Na jayate mriyate va kadachchinayam bhootva
bhavita va na bhooyah'; 'Ajo nityah shashvatoyam purano …'; 'Veda vinashinam
nityam ya enamajamavyayam, ……'; and 'Vasamsi jeernani yatha vihaya navani
grihnati navani dehi, …..'; (2-19 to 22, Gita).
148
'Nainam chhindanti shastrani, nainam dahati pavakah, ….'; and
'Achchhedyayamadahyoyamakledyoshoshya eva cha, ….. '; (2-23 and 24, Gita).
149
'Avyaktoyamachintyoyamavikaryoyamuchyate, …. '; (2-25, Gita).
150
'Avyaktadeeni bhootani vyaktamadhyani bharata, …. '; (2-28, Gita).
151
'Asharyavatpashyati kashchidenamashcharyavadvadati tathaiva chanyah,
ashcharyavachchainamanyah shrunoti shrutvapyena, veda na chaiva kashchit';
(2-29, Gita).
152
'Na mam karmani limpanti na me karmafale spriha, ……. '; and ' ….., Tasya
kartaramapi mam vidddhyakartaramavyayam'; (3-14 and 13, Gita).
153
'Na kartritvam na karmani lokasya srijati prabhuh, na karmafalasamyogam
svabhavastu pravartate'; and 'Nadatte kasyachitpapam na chaivam sukritam
vibhuh, ajnanenavritam jnanam tena muhyanti jantavah'; (5-14 and 15, Gita).
154
'Bahyasparsheshvasaktatma vindatyatmani yatsukham, sa
brahmayogayuktama sukhamakshayyamashnute'; 'Ye hi samsparshaja bhogah
duhkhayonaya eva te, adyantavantah kaunteya na teshu ramate budhah';
'Shaknoteehaiva yah sodhum praksharirvimokshanat, kamakrodhodbhavam
Vibhakar Lele -9-

vegam sa yuktah sa sukhi narah'; 'Yontahsukhontararamastathantarjyotireva yah,

sa yogi brahmanirvanam brahmabhootodhigachchhati'; and 'Labhante
brahmanirvanam rishayah kshinakalmashah, chhinnadvaidha yatatmanah
sarvabhootahite ratah'; (5-21 to 25, Gita).
155
'Kamakrodhaviyuktanam yatinam yatachetasam, abhito brahmanirvanam
vartate viditatmanam'; 'Sparshankritvabahibahyanshchakshushchaivantare
bruvoh, pranapanau samau kritva nasabhyantaracharianau'; and
'Yatendriyamanorbuddhirmunirmokshaparayanah, vigatechchhabhayakrodho
yah sada mukta eva sah'; (5-26 to 28, Gita).
156
'Bhoktaram yajnatapasam sarvalokamaheshwaram, suhridam
sarvabhootanam jnatva mam shantimrichchhati'; (5-29, Gita).
157
'Manushyanam sahasreshu kashchidyatati siddhaye, yatatamapi siddhanam
kashchinmam vetti tattvatah'; (7-3, Gita).
158
'Bhoomiraponalo vayuh kham mano buddhireva cha, ahankaram iteeyam me
bhinna prakritirashtadha'; (7-4, Gita).
159
'Apareyam itastvanyam prakritim viddhi me param, jeevabhootam Mahabaho
yayedam dharyate jagat'; (7-5, Gita).
160
'Etadyoneeni bhootani sarvanityupadharaya, aham kritsnasya jagatah
prabhavah pralayastatha'; and 'Mattah parataram nanyatkinchidasti
Dhananjaya, mayi sarvamidam protam sootre manigana iva'; (7-6 and 7, Gita).
161
'Rasohamapsu kaunteya prabhasmi shashisooryayoh, pranavah sarvavedeshu
shabdah khe paurusham nrishu'; 'Punyo gandhah prithivyama cha tejashchasmi
vibhavasau, jeevanam sarvabhooteshu tapashchasmi tapasvishu'; 'Beejam mam
sarvabhootanam viddhi partha sanatanam, buddhirbuddhimatamasmi
tejastejasvinamaham'; and 'Balam balavatamasmi kamaragavivarjitam,
dharmaviruddho bhooteshu kamosmi bharatarshabha'; (7-8-11, Gita).
162
'Ye chaiva sattvka bhava rajasastamasashcha ye, matta eveti tanviddhi na
tvaham teshu te mayi'; 'Tribhirgunamayairbhavairebhih sarvamidam Jagat,
mohitam nabhi janati mamebhyah paramavyayam'; and 'daivi hyesha gunamayi
mama maya duratyaya, mameva yo prapadyante mayametam taranti te'; (7-12 to
14, Gita).
163
'Na mam dushkritino moodhah prapadyante naradhamah, …. '; to ' ……..,
…loko mamajamavyayam'; (7-15 to 25, Gita).
164
'Tesham jnani nityayukta ekabhaktirvishishyate, priyo hi
jnaninotyarthamaham sa cha me priyah'; 'Udarah sarva evaite jnani tvatmaiva
me matam, asthitah sa hi yuktatma mamevanuttamam gatim'; and 'Bahunam
janmanamantte jnanavanamam prapadyate, vasudevah sarvamiti sa mahatma
sudurlabhah'; (7-17 to 19, Gita).
165
'Yesham tvantagatah papam jananam punyakarmanam, te
dvadvamohanirmukta bhajante mam dridhavratah'; 'Jaramaranamokshaya
mamashritya yatanti te, te brahma tadviduh kritsnamadhyatmam karma
chakhilam'; and 'Sadhibhootadhi daivam mam sadhiyajnam cha ye viduh,
prayanakalepi cha mam te viduryuktachetasah'; (7-28 to 30, Gita).
Vibhakar Lele - 10 -
166
'Vedaham samateetani vartamanani cha arjuna, bhavishyani cha bhootani
mam tu veda na kashchana'; and 'Ichchhadveshasamutthena dvandvamohena
bharat, sarvabhootani sammoham sarge yanti parantapa'; (7-26 and 27, Gita).
167
'Aksharam brahma paramamsvabhavodhyatmamuchyate,
bhootabhavodbhavakaro visargah karmasanjnitah'; and 'Adhibhooto ksharo
bhavah purushashchadhidaivatam, adhiyajnohamevatra dehe dehabhritam vara';
(8-3 and 4, Gita).
168
'Abhyasayogayuktena chetasa nanyagamina, paramam purusham divyam yati
parthanuchintayana'; ……….'; to 'Omityekaksharam brahma
vyaharanmamanusmaran, yah prayati tyajandeham sa yati paramam gatim'; (8-
8 to 13, Gita).
169
'Abrahmabhuvanallokah punaravartinorjuna, ….'; to ' …., yasyantahsthani
bhootani yena sarvamidam tatam'; (8-16 to 22, Gita).
170
'Maya tataamidam Sarvam jagadavyaktamoortina,matsthani sarvabhootani
na chaham teshvasthitah'; 'Na cha matsthani bhootani pashya me
yogamaishvaram, bhootabrinna cha bhootastho mamatma bhootabhavanah'; and
'Yathakashasthito nityam vayuh sarvatrago mahan, tatha sarvani bhootani
matsthanityupadharaya'; (9-4 to 6, Gita).
171
'Sarvabhootani kaunteya prakritim yanti mamikam, …. '; to ' …. Jnatva
bhootadimavyayam'; (9-7 to 13, Gita).
172
'Avajananti mam Moodha manushim tanumashritam, parama
bhavamajananto mama bhootamaheshvaram'; to 'Mahatmanastu mam partha
daivim prakritimashritah, ….'; (9-11 to 13, Gita).
173
'Aham kraturaham yajnah ….., ….'; to ' …., amritam chaiva mrityushcha
sadasachchahm arjuna'; (9-16 to 18, Gita).
174
'Ananyashchintayanto mam yo janah paryupasate, tesham nityabhiyuktanam
yogakshemam vahamyaham'; (9-22, Gita).
175
'Yepyanyadevatabhakta yajante shraddhayanvitah, tepi mameva kaunteya
yajantyavidhipoorvakam'; 'Aham hi sarva yajnanam bhokta cha prabhureva cha,
na tu mamabhijananti tattvanatashchyavanti te'; and Yanti devavrata devan
pitriinyanti pitrivratah, bhootani yanti bhootejya yanti madyajinopi mam'; (9-23
to 25, Gita).
176
'Patram pushpam falam toyam yo me bhaktya prayachchhati, tadaham
bhaktyupahritamashnami prayatatmanah'; 'Yatkaroshi yadashnasi yajjuhoshi
dadati yat, yattapasyasi kaunteya tatkurushva madarpanam'; and
'Shubhashubhafalairevam mokshasye karmabandhanaih, sannyasayogayuktatma
vimukto mamupaaishyasi'; (9-26 to 28, Gita).
177
'Samoham sarvabhooteshu …, …'; to 'Kim punarbrahmanah punya ….,
lokamimam prapya bhajasvamam'; (9-29 to 33, Gita).
178
yuktaivamatmanam matparayanah
179
'Name viduh suraganah prabhavam na maharshayah, ahamadirhi devanam
maharshinam cha sarvashah'; and 'Yo mamaajamanadim cha vetti
lokamaheshwaram, asammoodhah sa martyeshu sarvapapaih pramuchyate'; (10-

2 and 3, Gita).
180
'Atha va bahunaitena kim jnatena tavarjuna, vishtabhyahamidam
kritsnamekamshena sthito jagat'; (10-42, Gita).
181
'Adveshta sarvabhootanam maitrah karuna eva cha, ……'; to ' …….,
shraddadhana matparama bhaktasteteeva me priyah'; (12-13 to 20, Gita).
182
'Prakritim purusham chaivaviddhyanadi ubhavapi, ….'; to 'Ya evam vetti
purusham prakritim ccha gunaih saha, ….. '; (13-19 to 23, Gita).
183
'Dhyanenatmani pashyanti kechidatmanamatmana, anye sankhyrna yogena
karmayogena chapare'; and 'Anye tvevamajanantah shrutvanyebhya upasat, tepi
chantitarantyeva mrityum shrutiparayanah'; (13-24 and 25, Gita).
184
Yavatsanjayate kinchitsattvam sthavarajangamam, …..'; to '…..,
bhootaprakritimoksham cha ye viduryanti te param'; (13-26 to 34, Gita).
185
'Param bhooyah pravakshyami jnananam jnanamuttamam, yajnatva munayah
sarve param siddhimito gatah'; and 'Idam jnanamupashritya mama
sadharmyamagatah, sargepi nopajayante pralaye na vyathanti cha'; (14-1 and 2,
Gita).
186
'Mama yonirmahadbrahma tasmingarbha dadamyaham, ….'; to ' ….,
jnanamavritya tut amah pramade sanjayatyuta'; (14-3 to 9, Gita).
187
'Nanyam gunebhyah kartaram yada drashtanubhipashyati, gunebhyashcha
param vetti madbhavam sodhigachchhati, (14-19, Gita).
188
'Rajastamashchabhibhooya sattvam bhavati bharata, …..'; to ' ….,
jaghanyagunavrittistha adho gachchhanti tamasah'; (14-10 to 18, Gita).
189
'Kleshakarmavipakashayairaparamrishtah purushavisheshah ishwarah'; 1-
24, Pys
190
'Brahmano hi pratishtthahamamritasyavyayasya cha, shashvatasya cha
dharmasya sukhasyekantikasya cha'; (14-27, Gita).
191
'Prakasham cha pravrittim cha …, …; to ' ……, sarvarambhaparityagi
gunatitah sa uchyate'; (14-22 to 25, Gita).
192
'Mam cha yobhyabhicharena bhaktiyogena sevate, sa gunan samateetyetan
brahmabhooyaya kalpate'; (14-26, Gita).
193
'Urdhvamoolamadhahshakham ashwattha prahuravyayam, …'; to '……,
ashwatthamensm suviroodhamoolamasangashastrena dridhena chhittva'; (15-1
to 3, Gita).
194
Tatah padam tatparimargitavyam yasmingata na nivartanti bhooyah, tameva
chadyam purusham prapadye yatah pravrittih prasrita puranee'; (15-4, Gita).
195
'Nirmanamoha jitasangadosha adhyatmanitya vinivrittakamah,
dvandvaivimuktah sukhaduhkhsajnaih gachchhantyamoodhah padamavyayam
tat'; (15-5, Gita).
196
'Mamaivamsho jeevaloke jeevabhootah sanatanah,
manahshashtthaneendriyani prakritisthani karshati'; to '…., … nainam
pashyantyachetasah'; (15-7 to 11, Gita).
197
'Yadadityagatam tejo …, …'; to '…., … vedantakridvedavideva chaham'; (15-
12 to 15, Gita).
198
'Dvavimau purushau loke ksharashchakshara eva cha, ksharah sarvani
bhootani kootasthokshar uchyate'; 'Uttamah purushastvanyah
paramatmetyudahritah, yo lokatrayamavishya bibhartyavyaya ishwarah'; and
'Yasmatksharamateetohamaksharadapi chottamah, atosmi loke vede cha
prathitah purushottamah'; (15-16 to 18, Gita).
199
'Yo mamevasammodho janati Purushottama, sa sarvavidbhajati mam
sarvabhavena bharata'; (15-19, Gita).
200
'Iti guhyatamam shastramidamuktam mayanagha, etad buddhva
buddhimansyat krikrityashcha bharat'; (15-20, Gita).
201
'Abhayma sattvasamshuddhi …, …'; to ' …, …daivimabhijatasya bharata'; (16-
1 to 3, Gita).
202
'Dambho darpobhimanashcha …, …'; (16-4, Gita).
203
'Trividham narakasyedam dvaram nashanamatmanah, Kamah krodhastatha
lobhah tasmadetat trayam tyajet'; 'Etairvimukta kaunteya
tamodvaraistribhirnarah, acharatyatmanah shreyah tato yati param gatim'; 'Yah
shastravidhimritsajya vartate kamakaratah, na sa siddhimavapnoti na sukham na
param gatim'; and 'Tasmachchhastram pramanam te karyakaryavyavasthitau,
jnatva shastravidhanoktam karma kartumiharhasi'; (16-21 to 24, Gita).
204
'Tajjapastadarthabhavanam'; and 'Tasya vachakah pranavah'; (1-28 and 27,
Pys).
205
'OM tatsaditi nirdesho brahmanastrividhah smritah, brahmanastena
vedashcha yajnashcha vijitah pura'; (17-23, Gita).
206
'Sannyasasya mahabaho tattvamichchhami veditum, tyagasya cha
hrisheekesha prithak keshinishoodana'; (18-1, Gita).
207
'Sve sve karmanyabhiratah samsiddhim labhate narah, svakarma niratah
siddhim yatha vindati tachchhrinu'; (18-45, Gita).
208
'Yatah pravrittirbhootani yena sarvamidam tatam, svakarmana tamabhyarcha
siddhim vindati manavah'; (18-46, Gita).
209
'Yogasthah kuru karmani sangam tyaktva dhananjaya, siddhasiddhayoh samo
bhootva samatvam yoga uchyate'; (2-48, Gita).
210
'Buddhiyukto jahateeha ubhe sukritadushkrite, tasmadyogaya yujyasva yogah
karmasu kaushalam'; and 'Karmajam buddhiyukta hi falam tyaktva maneeshinah,
janmabandhavinirmuktah padam gachchhantyanamayam'; (2-50 and 51, Gita).
211
'Prasade sarvaduhkhanam hanirasyopajayate, prasannachetaso hyashu
buddhih paryavatishtthate'; (2-65, Gita).
212
'Ya nisha sarvabhootanam tasyam jagarti samyamee, yasyam jagrati bhootani
sa nisha pashyato muneh'; 'Apooryamanamachalapratishttham samudramapah
pravishanti yadvat, tadvatkama yam pravishanti sarve sa shantimapnoti na
kamakami'; 'Vihaya kamanyah sarvanpumanshcharati nisprihah, nirmamo
nirahankarah sa shantimadhigachchhati'; and 'Esha brahmi sthitih partha
nainam prapya vimuhyati, sthitvasyamantakalepi brahmanirvanamrichchhati';

(2-69 to 72, Gita).
213
'Lokesmindvividha nishttha pura prokta mayanagha, jnanayogena
sankhyanam karmayogena yoginam'; (3-3) and 'Yatsankhyaih prapyate sthanam
tadyogairapi gamyate, ekam sankhyam cha yogam cha yah pashyati sa pashyati';
(5-5), (Gita).
214
'Tasmadasaktah satatam karyam karma samachara, asakto hyacharankarma
paramapnoti purushah'; (3-19) and 'Evam vivasvate yogam
proktavanahamavyayam, vivasvanmanave praha manurikshvakave braveet'; (4-
1), (Gita).
215
'Brahmarpanam brahma havirbrahmagnau brahmana hutam, brahmaiva tena
gantavyam brahmakarmasamadhina'; (4-24, Gita).
216
'Shreyandravyamayadyajnadjnanayajnah parantapah, …'; to
'Yogasannyastakarmanam jnanasanchhinnasamshayam, atmavantam na karmani
nibaghnanti dhananjaya'; (4-33 to 41, Gita).
217
'Tadviddhi pranipatena pariprashnena sevaya, upadekshyanti te jnanam
jnaninah tattvadarshinah'; (4-34) and 'Sannyasastu mahabaho
duhkhamaptumayogatah, yogayukto munirbrahma na chirenadhigachchhati';
and 'Yogayukto vishuddhatma vijitatma jitendriyah, sarvabhootatmabhootatma
kurvannapi na lipyate'; (5-6 and 7), (Gita).
218
'Brahmanyadhaya karmani sangam tyaktva dhananjaya, lipyate na sa papena
padmapatramivambhasa'; and 'Kayena manasa buddhya kevalairindriyairapi,
yoginah karma kurvanti sangam tyaktvatmashuddhaye'; (5-10 and 11, Gita).
219
'Jnanena tu tadjnanam yesham nashitamatmanah, teshamadityavajnanam
prakashayati tatparam'; and
'Tadbuddhayastadatmanastannishtthastatparayanah,
gachchhantyapunaravrittim jnanam nirdhootakalmashah'; (5-16 and 17, Gita).
220
'Vidyavinayasampanne brahmane gavi hastini, …..'; to '….,
abhitobrahmanirvanam vartate viditatmanam'; (5-18 to 26, Gita).
221
'Uddharedatmanatmanam natmanamavasadayet, atmaiva hyatmano bandhuh
atmaiva ripuratmanah'; and 'Bandhuratmatmanastasya yenatmaivatmana jitah;
anatmanastu shatrutve vartetatmaiva shatruvat'; (6-5 and 6, Gita).
222
'Yogin yunjita satatamatmanam rahasi sthitah, …..'; to '…., shantim
nirvanaparamam matsamsthamadhigachchhati'; (6-10 to 15); and
'Sparshankritva bahirbahyan chakshushchaivanatare bhruvoh, pranapanau
samau kritva nasabhyantaracharinau'; and
'Yatendriyamanobuddhirmunirmokshaparayanah, vigatechchhabhayakrodho
yah sada mukta eva sah'; (5-27 and 28), (Gita).
223
'Natyashnastu yogosti na chaikantamanashnatah, na chatisvapnasheelasya
jagrato naiva charjuna'; and 'Yuktaharaviharasya yuktacheshtasya karmasu,
yuktasvapnavabodhasya yogo bhavati duhkha'; (6-16 and 17, Gita).
224
'Yada viniyatam chittamatmanyevavatishtthate, nisprihah sarvakamebhyo
yukta ityuchyate tada'; to '…., sa nishchayena yoktoavyo yogo nirvinnachetasa';
(6-18 to 23, Gita).
225
'Sankalpaprabhavankamanstyaktva sarvanasheshatah, ….'; to 'Yunjanevam
sadatmanam yogi vigatakalmashah, sukhena brahmasamsparshamatyantam
sukhamashnute'; (6-24 to 28, Gita).
226
'Sarvabhootasthamatmanam sarvabhootani chatmani, eekshate yogayuktatma
sarvatra samadarshanah'; to 'Atmaupamyena sarvatra samam pashyati yorjuna,
sukham va yadi va duhkham sa yogi paramo matah'; (6-29 to 32, Gita).
227
'Yoyam yogastvaya proktah samyena madhusoodana, ….'; to ' ….,
shraddhavanbhajate yo mam sa me yuktatamo matah'; (6-33 to 47, Gita).
228
'Antakale cha mameva smaranmuktva kalevaram, yah prayati sa madbhavam
yati nastyatra samshayah'; and 'Yam yam vapi smaranbhavam tyajatyante
kalevaram, tam tamevaiti kaunteya sada tadbhavabhavitah' (8-5 and 6, Gita).
229
'Tasmatsarveshu kaleshu mamanusmara yuddhya cha,
mayyarpitamanobuddhirmamevaishyasyasamshayah'; (8-7, Gita).
230
parthanuchintayan'; to 'Omityekaksharam brahma vyaharanmamanusmaran, yah
prayati tyajandeham sa yati paramam gatim'; (8-8 to 13, Gita).
231
'Ananyachetah satatam yo mam smarati nityashah, tasyaham sulabham partha
nityayuktasya yoginah'; 'Mamupetya punarjanma duhkhalayamashashvatam,
napnuvati mahatmanah samsiddhim paramam gatah'; and 'Aa
brahmabhuvanallokah punaravartinorjuna, mamupetya tu kaunteya punarjanma
na vidyate'; (8-14 to 16, Gita).
232
yuktvaivamatmanam mtparayanah'; (9-34, Giita).
233
'Siddhim prapto yatha brahma tathapnoti nibodha me, samasenaiva kaunteya
nishttha jnanasya ya para'; (18-50, Gita).
234
'Bhaktya mamabhijanati yavanyashchashmi tatttvatah, tato mam tatttvato
jnatva vishate tadanantaram'; (!8-55, Gita).
235
'Sarva karmanyapi sada kurvanomadvyapashrayah, matprasadadavapnoti
shashvatam padamavyayam'; (18-56, Gita).
236
'Manmana bhava madbhakto madyajii mamnamaskuru, mamevaishayasi
satyam te pratijane priyosi me'; and 'Sarvadhamanparityajya mam ekam
sharanam vraja, aham tvam sarvapapebhyo mokshayishyami ma shuchah'; (18-
65 and 66, Gita).
237
'Nashto mohah smritirlabdha tvatprasadanmayachyuta, sthitosmi
gatasandehah karishye vachanam tava'; (18-73, Gita).
238
'Yatra yogeshwarah krishno yatra partho dhanurdharah, tatra shreervijayo
bhootirdhrivaneetirmatirmama'; (18-78, Gita).
239
'Antakale cha mameva smaranmuktva kalevaram, yah prayati sa madbhavam
yati nastyatra samshayah, (8-5, Gita).
240
'Tasmatsarveshu kaleshu mamanusmara yuddhya cha,
mayyarpitamanobuddhirmamevaishyasyasamshayam'; (8-7, Gita).
241
parthanuchintayan'; (8-8, Gita).
242
'Kavim puranamanushasitaramanoraneeyamsamanusmaredyah, sarvasya
dhataramachintyaroopamadityavarnam tamasah parastat'; and 'Prayanakale
manasachalena bhaktya yukto yogabalena chaiva, bhruvormadhye
pranamaveshya samyak sa tam param purushamupaiti divyam'; (8-9 and 10,
Gita).
243
'Mayi chittasamarpanavishayabhoote ekasmin tulyapratyayavrittilakshano
vilakshanapratyayanantaritah abhyasah'; (8-8, Gita-bhashya).
244
'Manasa achalena chalanavarjitena bhaktya yukto bhajanam bhaktih taya
yukto yogabalena cha eva yogasya balam yogabalam tena yuktah ityarthah.
Poorvam hridayapundarike vashikritya chittam, tat udrhvagaminya Nadya
bhoomijayakramena bhroovoh madhye pranam aveshya sthapayitva, samyag
apramattah san. (8-10, Gitabhashya).
245
'Yadaksharo vedavido vadanti, vishanti yadyatayo veetaragah, yadichchhanto
brahmacharyam charanti, tatte padam sangrahena pravakshye'; 'Sarvadvarani
samyamya mano hridi nirudhya cha, moordhnyadhayatmanah pranamasthito
yagadharanam'; and 'Omityekaksharam brahma vyavaharanmamanusmaran,
yah prayati tyajandeham sa yati paramam gatim'; (8-11 to 13, Gita).
246
'Ananyachetah satatam yo mam smarati nityashah; tasyaham sulabhah partha
nityayuktasya yoginah'; and 'Mamupetya punarjanma duhkhalayamashashvatam,
napnuvanti mahatmanah samsiddhim paramam gatah'; (8-14 and 15, Gita).
247
'Abrahmabhuvanallokah punaravartinorjuna, mamupetya tu kaunteya
punarjanma na vidyate'; (8-16, Gita).
248
'Sahasrayugaparyantamaharyadbrahmano viduh, ratrim yugasahasrantam
tehoratravido janah'; (8-17, Gita).
249
'Avyaktadvyaktayah sarvah prabhavatyaharagame, ratryagame praleeyante
tatraivavyaktasamjnake'; (8-18, Gita).
250
'Bhootagramah sa evayam bhootva bhootva praleeyaate, ratyragamevashah
partha prabhavatyaharagame'; (8-19, Gita).
251
'Parastamattu bhavonyovyaktavyaktatsanatanah, yah sarveshu bhooteshu
nashyatsu na vinashyati'; (8-20, Gita).
252
'Avyaktokshara ityuktasmahuh paramam gatim, yam prapya na nivartante
taddhama parama mam'; (8-21, Gita).
253
'Purushah sa parah partha bhaktya labhyastvananyaya, yasyantahsthani
bhootani yena sarvam idam tatam'; (8-22, Gita).
254
'Yatra Kaletvanavrittimavrittim chaiva yoginah, prayati yanti tam kalam
vakshyami bharatarshabha'; (8-23, Gita).
255
'Agnirjyotirahah shuklah shanmasa uttarayanam, tatra prayata gachchhanti
brahma brahmavido janah'; (8-24, Gita).
256
'Dhoomo ratristatha krishnah shanmasa dakshinayanam, tatra chandramasam
jyotiryogi prapya nivartate'; (8-25, Gita).
257
'Shuklakrishne gati hyete jagatah shashvate mate, ekaya
yatyanavrittimanyayavartate punah'; (8-26, Gita).
258
'Naite sriti parth jananyogi muhyati kashchana, tasmatsarveshu kaleshu
yogayukto bhavarjuna'; (8-27, Gita).
259
'Vedeshu yajneshu tapahsu chaiva, daneshu yatpunyafalam pradishtam, atyeti
tatsarvamidam viditva, yogi paramasthanamupaiti chadyam'; (8-28, Gita).
260
'Hanta ta idam pravakshyami guhyam brahma sanatanam, yatha cha maranam
prapya atma bhavati gautama'; and 'Yonimanye prapadyante shariratvaya
dehinah, sthanumanyenu samyati yathakarmam yathashrutam'; (6 and 7-2-2,
Katha.).
261
'Dvai sriti ashrinavam pirinamaham devanam muta mataram cha'; (1-88-15,
Rigveda).
262
'Yokamo nishkama aptakama aptakamo na tasya prana utkramanti
brahmaiva san brahmapyeti'; (4-4-6, Brihad. Upa.).
263
'Yavadadhikaramavasthitiradhikarinam'; 3-3-32, Brahma-sootra).
264
'Prakritanam yoginam pranavaveshitbrahmabuddhinam
kalantaramuktibhajam brahmapratipattaye uttaro margo vaktavya iti yatra kale
ityadi vivakshitarthasamarpanartham uchyate, avrittimargopanyasa itara marga
stutyarthah'; (8-22, Gita Bhashya).
265
The number hereafter will be the serial number of the respective Abhanga from
the Namadeva Abhanga Gatha (NG).
266
Ref: Sri Sri Paramhansa Yoganand: The Bhagvad Gita.
267
'Yatro paramate chittam niruddham yogasevaya, yatra chaivatmanatmanam
pashyannatmani tushyati'; and 'Sukhamatyantikam yattad
buddhigrahyamateendriyam, vetti yatra na chaivayam sthitashchalati tattwatah';
(6-20 and 21, Gita).
268
'Yam labdhva chaparam labham manyate nadhikam tatah, yasminsthito na
duhkhena gurunapi vichalyate'; and 'Tam vidyad duhkhasamyogamviyogam
yogasajnitam, sa nishchayena yoktavyam yogonirvinnachetasa'; (6-22 and 23,
Gita).
269
'Sankalpaprabhavankamanstyaktva sarvanasheshatah,
manasaivendriyagramam viniyamya samantatah'; and 'Shanaih
shanairuparamedabuddhya dhritigrihitaya; atmasamstham manah kritva na
kinchidapi chintayet'; (6-24and 25, Gita).
270
'Yato yato nishcharati manashchanchalamasthiram; tatastato
niyamyetadatmanyeva vasham nayet'; and 'Prashantamanasam hyenam yoginam
sukhamuttamam, upaiti shantarajasam brahmabhootamakalmasham'; (6-26 and
27, Gita).
271
'Yunjannevam sadatmanam yogi vigatakalmashah, sukhena
brahmasamsparshamatyantam sukhamashnute'; (6-28, Gita).
272
'Sarvabhootasthamatmanam sarvabhootani chatmani, eekshate yogayuktatma
sarvatra samadarshanah'; and 'Yo mam pashyati sarvatra sarvam cha mayi
pashyati, tasyaham na pranashyami sa cha me na pranashyati'; (6-29 and 30,
Gita).
273
'Sarvabhootasthitam yo mam bhajati ekatvamasthitah, sarvatha vartamanopi
sa yogi mayi vartate'; (6-31, Gita).
274
'Atmaupamyeana sarvatra samam pashyati yorjuna, sukam va yadi va
duhkham sa yogi paramo matah'; (6-32, Gita).
275
'Yoyam yogastvaya proktah samyena madhusoodana, etasyaham na pashyami
chanchalatvatsthitim sthiram'; and 'Chanchalam hi manah krishna pramathi
balavaddridham; tasyaham na pashyami vayoriva sudushkaram'; (6-33 and 34,
Gita).
276
'Asamshayam mahabaho mano durnigraham chalam; abhyasena tu kaunteya
vairagyena cha griyate'; and 'Asamyatatmana yogo dushprapa iti me matih;
vashyatmana tu yatata shakyovaptumupayatah'; (6-35 and 36, Gita).
277
'Ayatih shraddhayopeto yogachchalitamanasah; aprapya yogasamsiddhim
kam gatim krishna gachchhati'; (6-37, Gita).
278
'kachchinnobhayavibhrashtashchhinnabhramiva nashyati; apratishttho
mahabaho vimoodho brahanah pathi'; and 'Etanme samshayam krishna
chhettumarhasyasheshatah; tvadanyah samshayasyasya chhetta na
hyupapadyate'; (6-38 and 39, Gita).
279
'Partha naiveha namutra vinashastasya vidyate; na hi kalyanakritkashchid
durgatim tata gacchchhati'; (6-40, Gita).
280
'Prapya uyakritam lokan ushitva shashvatih samah; shuchinam shrimatam
gehe yogabhrashtobhijayate'; and 'Athava yoginameva kule bhavati dheematam;
etaddhi durlabhataram loke Janma yadidrisham'; (6-41 and 42, Gita).
281
'Tatra tam buddhisamyogam labhate paurvadehikam; yatate cha tato bhooyah
samsiddhau kurunandana'; 'Poorvabhyasena tenaiva hriyate hyavashopi sah;
jijnasurapi yogasya shabdabrahmativartate'; and 'Prayatnadyatamanastu yogi
samshuddha kilbishah; anekajanmasamsiddhah tato yati param gatim'; (6-43 to
45, Gita).
282
'Tapasvibhyodhiko yogi jnanibhyopi matadhikah, karmibhyashchadhiko yogi;
tasmadyogi bhavarjuna'; (6-46, Gita).
283
'Yoginamapi sarvesham madgatenantaratmana; shraddhavanbhajate yo mam
sa me yuktatamo matah'; (6-47, Gita).
284
'Adveshta sarvabhootanam maitrah karuna eva cha; nirmamo nirahankarah
samaduhkhasukhah kshami'; and 'Satushtah satatam yogi yatatma
dridhanishchayah; mayyarpitamanobuddhih yo me bhaktah sa me priyah'; (12-
13 and 14, Gita).
285
'Yasmannodvijate loko lokannodvijate cha yah;
hasrhamarshabhayodvegairmukto yah sa cha me priyah'; and 'Anapekshah
shuchirdaksha udaseeno gatavyathah; sarvarambhaparityagi yo madbhaktah sa

me priyah'; (12-15 and 16, Gita).
286
'Yo na hrishyati na dveshti na shochati na kankshati; shubhashubhaparityagi
bhaktiman yah sa me priyah'; (12-17, Gita).
287
'Samah shatrau cha mitre cha tatha manapamanayoh;
sheetoshnasukhaduhkheshu samah sangavivarjjitah'; and 'Tulyanindastutirmauni
santushto yenakenachit; aniketah sthirmatirbhaktimanme priyo narah'; (12-18
and 19, Gita).
288
'Mayyaveshya mano yemam nityayukta upasate; shraddhaya parayopetah te
me yuktatama matah'; (12-2, Gita).
289
'Ye tu dharmyamritamidam yathoktam paryupasate; shraddadhana
matparama bhaktasteteeva me priyah'; (12-20, Gita).
290
'Sa paramapremaroopa'; and 'Amritaswaroopa cha'; (2 and 3, Nbs).
291
'Yallabdhva puman siddho bhavati amrito bhavati tripto bhavati'; 'Yatprapya
na kinchidvanchhati na shochati na dveshti notsahi bhavati'; and 'Yajnatva matto
bhavati stabdho bhavati atmaramo bhavati'; (4 to 6, Nbs).
292
'Sa na kamayamana nirodharoopatvat'; and 'Nirodhastu
lokavedavyaparanyasah'; (7 and 8, Nbs).
293
'Tasminnanyata tadvirodheshudaseenata cha'; and 'Ananyashrayanam
tyagonanyata'; (9 and 10, Nbs).
294
'Loke vedeshu tadanukoolacharanam; tadvirodheshoodaseenata'; (11, Nbs).
295
'Bhavatu nishchayadarddhyamdoordhva shastrarakshanam'; 'Anyatha
patityashankaya'; and 'Lokopi tavadeva kintu vyaparstvashareera dharanavadhi'
(11 to 13, Nbs).
296
'Poojadishvanuraga iti parasharyah'; 'Kathadishviti gargah'; and
'Atmaratyavirodheneti shandilyah'; (16 to 18, Nbs).
297
'Naradastu tadarpitakhilacharata tadvismarane paramavyakulateti'; and
'Astyevamevam'; (19 and 20, Nbs).
298
'Yatha vrajagopikanam'; 'Tatrapi na mahatmyajnanavismrityapavadah';
'Tadvihinam jaranamiva'; and 'Nastyeva tasmitsukhasukhitvam'; (21 to 24, Nbs).
299
'Sa tu karmajnanayogebhyopyadhikatarah'; and 'Falaroopatvat'; (25 and 26,
Nbs).
300
'Ishwarasyapyabhimanadveshitvad dainyapriyatvachcha'; (27, Nbs).
301
'Tasyajnanameva sadhanamityekam'; 'Svayamfalaroopatveti
brahmakumarah'; and 'Tasmatsaiva grahya mumukshubhih'; (29, 30 and 33,
Nbs).
302
'Tattu vishayatyagat sangatyagachcha'; 'Avyavritabhajanat'; and 'Lokepi
bhagavadgunashravanakeertanat'; (35 to 37, Nbs).
303
'Shravanam keertanam vishnoh smaranam padasevanam, archanam
vandanam dasyam sakhyamatmanivedanam'; and 'Iti pumsarpita vishnau
bhaktishchennavalakshana, kriyate bhagavatyaddha tanmanyedheetamuttamam'
(7-5-23 and 24, Shreemadbhagavata).
304
'Mukhyatastu mahatkripayaiva bhagavatkripaleshadva'; (38, Nbs).
305
'Mahatsangastu durlabhogamyoshcha'; 'Labhyatepi tatkripayaiva';
'Tasminstajjane bhedabhavat'; and 'tadeva sadhyatam tadeva sashyatam'; (39 to
42, Nbs).
306
'Duhsanga sarvathaiva tyajyam';
kamakrodhamohasmritibhramshabuddhinashasarvanashatvat'; 'Tarangayita
apime sangatsamudrayanti'; (43 to 45, Nbs).
307
'Idam te natapaskaya nabhaktaya kadachana; na chashushrushave vachyam
308
'Kama esha krodha esha rajogunasamudbhavah; mahashano mahapapma
viddhyenamihavairinam'; (3-37); 'Kamamashrityadooshpooram
dambhamanamadanvitah; mohad grihitvasadgrahan pravartanteshuchivratah';
(16-10); 'Ahankaram balam darpam kamam krodham cha samshritah;
mamatmaparadeheshu pradvishantobhyasooyakah'; (16-18); 'Trividham
narakasyedam dvaram nashanamatmanah; kamah krodhastatha lobhah
tamadetatrayam tyajet'; (16-21); 'Dhyayato vishayanpumsah
sangasteshoopajayate; sangatsanjayate kamah kamatkrodhobhijayate'; (2-62);
Krodhatbhavati sammohah sammohat smritivibhramah; smritibhramshat
buddhinasho buddhinashat pranashyati'; (2-63) (Gita).
309
'Kastarati kastarati mayam; yah sangastyajati; yo mahanubhavam sevate
nirmamo bhavati'; (46, Nbs).
310
'Yo viviktasthanam sevate lokabandhanmulayati; nistraigunyo bhavati;
yogakshemam tyajati'; 'Yah karmafalam tyajati karmani sannyasyati tato
nirdvandvo bhavati'; 'Yo vedanapi sannyasati kevalavichchhinnanuragam
labhate'; and 'Sa tarati sa tarati sa lokanstarayati'; (47 to 50, Nbs).
311
'Yogin yunjeeta satatamatmanam rahasi sthitih; ekaki yatachittatma
nirasheeraparigrahah'; (6-10); 'Viviktasevi laghvashi yatavakkayamanasah;
dhyanayogaparo nityam vairagyam samupashritah'; (18-52); 'Ahankaram balam
darpam kamam krodham parigraham; vimuchya nirmamah shanto
brahmabhooyaya kalpate'; (18-53); 'Amanitvamadambhitvamahimsa
kshantirarjavam; acharyopasanam shaucham sthairyamatmavinigrahah'; (13-7);
'Indriyartheshu vairagyam anahankara eva cha;
janmamrityujaravyadhiduhkhadoshanudarshanam'; 'Asaktiranabhishvangah
putradaragrihadishu; nityam cha Samachittatvam ishtanishtopapattishu'; 'Mayi
chananyayogena bhaktiravyabhicharini; vivitadeshasevitvam
aratirjanasamsadi'; and 'Adhyatmajnananityatvam tattvajnanarthadarshanam;
…'; (13, 8 to 11); 'Yasya sarve samarambhah kamasankalpavarjitah; ….'; (4-19);
and 'Tyaktva karmafalasangam nityatripto nirashrayah; karmanyabhipravrittopi
naiva kinchitkaroti sah'; (4-20) (Gita).
312
'Anirvachaneeyam premaswaroopam'; 'Mookasvadanavat'; 'Prakashayati
kvapi patre'; 'Gunarahitam kamanarahitam pratikshanavardhamanam;
avichchhinnam sookshmataram anubhavaroopam'; and 'Tatprapyam
tadevavalokayati tadeva shrunoti; tadbhashayati tadeva chintayati'; (51 to 55,
Nbs).
313
'Ashcharyavatpashyati kashchidenam ashcharyavadvadati tathaiva chanyah,
ashcharyavachchainyamanyah shrunoti; shrutvapyenam veda na chaiva
kashchit'; (2-29, Gita).
314
'Gauni tridha gunabhedad va'; (56, Nbs).
315
'Chaturvidha bhajante mam janah sukritinorjuna; arto jijnasurartharthi jnani
cha bharatarshabha'; (7-16, Gita).
316
'Anyasmat saulabhyam bhaktau'; (58); and 'Paramanantarasyanapekshatvat
svayam pramanatvat cha; shantiroopat paramanandaroopachcha
paramanandaroopachcha'; (60) (Nbs).
317
'Lokahanau chinta na kuryat niveditatma lokavedanasheelatvat'; (61); 'Na
tatsiddhau lokavyavaharo heyah kintu falatyagah tatsadhanam cha karyameva';
(62); 'Stridhananastikavairicharitram na shravaneeyam';
'Abhimanadambhadikam tyajyam'; 'Tadarpitakhilacharah san
kamakrodhabhimanadikam tasminneva karaneeyam'; and 'Tribhangapoorvakam
nityadasanityakantabhajanatmakam premakaryam premaiva karyam'; (64 to 66)
(Nbs).
318
'Vado navalambya'; and 'Bahulyavakashatvadaniyatvachcha'; (67 and 68,
Nbs).
319
'Bhaktishastrani mananeeyani tadudbodhakakarmani karaneeyani';
'Sukhaduhkhechchhalabhadityatyakte kale prateekshyamane kshnardhamapi
vyartha na neyam'; and 'Ahimsasatyashauchadayastikyadicharitryani
paripalayani'; (76 to 78, Nbs).
320
'Bhakta ekantino mukhyah'; (67); 'Sarvada sarvabhavena
nishchintitairbhagavananeva bhajaneeyah'; (79); 'Sa keertyamanah
sheeghramevavirbhavati; anubhavayati cha bhaktan'; (80); and 'Trisatyasya
bhaktireva gareeyasi bhaktireva gareeyasi'; (81); (Nbs).
321
'Gunamahatmyasakti roopasakti poojasakti smaranasakti dasyasakti
sakhyasakti Kantasakti vatsalyasakti atmanivedanasakti tanmayasakti
paramavirahasaktiroopa-ekadhapyekadashadha bhavati'; (82, Nbs).
322
'Kantthavarodharomanchashrubhih parasparam lapamanah pavayanti kulani
prithivim cha'; and 'Teerthee kurvanti teerthani sukarmi kurvanti karmani
sachchhastri kurvanti shashtrani'; (68 and 69, Nbs).
323
'Modante pitarau nrityanti devatah sanatha cheyam bhoorbhavati'; (71, Nbs).
324
'Nasti teshu jatividyaroopakuladhanakriyadibhedah'; (72, Gita).
325
'Ityevam vadanti janajalpanirbhayah ekamatah
kumarvyasashukashandilyagargavishnukaundinyahsheshoddhavarunibali
hanumad vibhishanadayo bhakatacharyah'; (83, Nbs).
326
'Ya idam naradaproktam shivanushasanam vishvasati shraddhate sa
bhaktiman bhavati sa preshtam labhate; sa preshtam labhate'; (84, Nbs).
327
'Sa paranuraktireeshvare'; (1, Shandilya Bhakti Sootras) (Sbs).
328
'Heya ragatvaditi chennottamaspadattvat sangavat' (2, Sbs).
329
'Tatsamsthasyamritatvopadeshat'; (3, Sbs).
330
'Jnanamiti chenna dvishato jnanasya samsthite'; and 'Tayopakshachcha'; (4
and 5, Sbs).
331
'Na kriya krityanapekshanajnanavat'; and 'Ataeva falanantyam'; (7 aand 8,
Sbs).
332
'Gaunyayu samadhisiddhih'; (20, Sbs).
333
'Api chetsuduracharo bhajate mamananyabhak; sadhureva sa mantavyah
samyagvyavasito hi sah' (9-30, Gita).
334
'Mahapatakinantvatau'; (82, Sbs).
335
'Mam hi partha vyapashritya yepi syuh papayonayah; striyo vaishyastatha
shoodrastepi yanti param gatim'; (9-32, Gita).
336
'Param krityeva sarvesham tatha hyaha'; (84, Sbs).
337
'Tasu pradhanayogat faladhikyameke'; (90. Sbs).
338
'Ananya bhaktya tadbuddhi layadatyantam'; (96, Sbs).
339
'Avistirobhava vikarah syuh kriyafala samyogat'; (100, Sbs).
340
'Yogastoobhayartamapekshanat prayajavat'; (19, Sbs).
341
Abhanga = Abhangamala referred earlier in this part.
342
'Yatra pranasya na prakritavaikritakhayau'; (10, YT).
343
'Sarechapoorairanilasya kumbhaih; sarvasu nadishu vishodhitasu;
anahatakhyo bahubhih prakaraih; antahpravartatet sada ninadah; (3, YT).
344
'Nadanusandhana namostu tubhyam; tvam sadhanam tattwapadasya manye;
bhavatprasadadpavanena sakam; vileeyate vishnupade mano me'; (4, YT).
345
'Jalandharoddyanamoolabandhan; jalpanti kantthodarapayumoolan;
bandhatrayesminvaricheeyamane; bandhahkuto darunakalapashat'; (5, YT).
346
'Oddyanajalandharamoolabandhaih; unnidritayamuraganganayam;
pratyangmukhatvatpravishansushumnam; gamagamau munchati gandhavahah;
(6, YT).
347
'Utthapitadharahutashanolkaih; akunchanaihshashvadapanavayoh;
santapitanchandramasah patantim; peeyushadharam pibateeha dhanyah;' (7,
YT).
348
'Bandhatrayabhyasavipakajatam; vivarjitam rechaka poorakabhyam;
vishoshayanti vishayapravaham; vidyam bhaje kevalakumbharoopam'; (8, YT).
349
'Anahate chetasi savadhanaih; abhyasashoorairanubhooyamana;
samstambhitashvasamanahpracharah; sa jrimbhate kevalakumbhakashreeh'; (9,
YT).
350
'Sahasrashah santu hatheshu kumbhah; sambhavyate kevalakumbha eva;
kumbhottame yatra tu rechapurau; pranasya na prakritavaikritakhau'; and
'Trikutanamni stimitentarange; khe stambhite kevalakumbhakena; prananilo
bhanushashankanaddyau; vihaya sadyo vilayamprayati'; (10 and 11, YT).
351
'Pratyahritah kevalakumbhakena; prabudddhakundalyupabhuktasheshah;
pranah prateecheenapathena mandam; vileeyate vishnupadantarale'; and
'Nirankushanam shvasanodgamanam; nirodhanaih kevalakumbhakena; udeti
sarvendriyavrittishoonyo; marullayah kopi mahamatinam'; (12 and 13, YT).
352
'Na drishtilakshani na chittabandho; na deshakalo na cha vayurodhah; na
dharanadhyanaparishramo va; sa medhamane sati rajayoga'; and
'Asheshadrishyojjhitadringmayanam; avasthitanamiha rajayoga; na jagaro napi
sushuptibhavah; na jeevitam no maranam vichitram'; (14 and 15, YT).
353
'Aham mamatvadyapahaya Sarvam; shreerajayoge sthiramanasanam; na
drashtuta nasti drishyabhavah; sa jrimbhate kevalasamvideva'; (16, YT).
354
'Netre yayonmeshanimeshashoonye; vayuryaya varjitarechapoorah;
manashcha sankalpavikalpashoonyam; manonmani sa mayi samvidhattam'; and
'Chittendriyanam chirnigrahena; shvasaprachare shamite yameendra;
nivatadeepa iva nishchalanga; manonmaneemagnadhiyo bhavanti'; (17 1nd 18,
YT).
355
'Unmanyavasthadhigamaya vidvan; upayamekam tava nirdishamah;
pashyunnudaseenataya prapancham; sankalpamunmulaya savadhanah';
'Prasahya sankalpaparamparanam; sammardane santatasavadhanam;
alambanashadapacheeyamanam; shanaih shanaih shantimupaiti chittah'; and
'Nihshvasalopainirbhritaih shariraih; netrambujairardhanimeelitaishcha;
avirbhavantee amanaskamudram; alokayamo munipungavanam'; (19 to 21, YT).
356
'Ami yameendra sahajamanaskat; aham mamatve shithilayamane; manotigam
marutavrittishoonyam; gachchhanti bhavam gaganavashesham'; and
'Vivartayanti nikhilendriyani; pravartayanti paramatmayogam; samvinmayeem
tam sahajamanaska; kada gamishyami gatanyabhavam'; (22 and 23, YT).
357
'Pratyagvimarshatishayena pumsam; pracheenagandheshu palayiteshu;
pradurbhavetkashchidajadyanidra; prapanchachintam parivarjayanti';
'Vichhinnasanklpavikalpamoole; nihsheshanirmoolitakarmajale;
nirantarabhyasanitantabhadra; sa jrimbhate yogini yoganidra'; and
'Vishrantimasadyaturiyatalpe; vishvadyavasthatritayoparisthe;
samvinmayeemkamapi sarvakale; nidramsakhe nirvisha nirvikalpam'; (24 to 26,
YT).
358
'Prakashamane paramatmabhanau; nashatyavidyatimire samaste; aho budha
nirmaladrishtayopi; kinchinna pashyanti jagatsamagram'; (27, YT).
359
'Siddhim tathavidhamanovilayam samadhau; shrishailashringakuhareshu
kadopalapse; gatram yada mama latah pariveshtayanti; karne yada virachayanti
khaganshcha needan'; (28, YT).
360
'Vicharatu matiresha nirvikalpe samadhau; kuchakalashayuge va
krishnasarekshananam; chaturjadamate va sajjananam mate va;
matikritagunadosha mam vibhum na sprishanti'; (29, YT).
361
'Sama asana aseenah samakayo yathasukham; hastavutsanga adhaya
svanasagrakritekshanah'; (11-14-32, Shrimadbhagavat).
362
'Jnanamiti chenna dvishatopi jnanasya samsthite'; 'Tayopakshayachcha'; 'Na
kriya krityanapekshanat jnanavat'; 'Ataeva falanantyam'; (4 to 8); and
'Ananyabhktya tadbuddhi layadatyantam'; (96) (Shandilya Bh.Sootra).
363
'Sarvaguhyatamam bhooyah shrinu me paramam vachah, ishtosi me
driddhamiti tato vakshyami te hitam'; (18-64, Gita).
364
'Manmana bhava madbhakto madyaji mam namaskuru; mamevaishyasi
satyam te pratijane priyosi me'; (18-65, Gita).
365
'Sarvadharman parityajya mamekam sharanam vraja; aham tva
sarvapapebhyo mokshayishyami ma shuchah'; (18-66, Gita).
366
'Lokesmin dvividha nishttha pura prokta mayanagha; jnanayogena
sankhyanam karmayogna yoginam'; (32-, Gita).
367
'Machchitah sarvadurgani matprasadat tarishyasi; atha chettvamahankarat
na shroshyasi vinankshyasi'; (18-58, Gita).
368
'Yat ahankarama ashritya na yotsya iti manyase; mithyaisha vyavasayaste
prakritih tvam niyokshyati'; (18-59, Gita).
369
'Svabhavajena kaunteya nibaddhah svena karmana; kartum na ichchhasi yat
mohat karishyasi avashopi tat'; (18-60, Gita).
370
'Ishwarah sarvabhootanam hriddesherjuna tishtthati; bhramayan
sarvabhootani yantrarooddhani mayaya'; and 'Tameva sharanam gachchha
sarvabhavena bharata; tat prasadat param shantim sthanam praapyasi
shashvatam'; (18-61 and 62, Gita).
371
'Ya Nisha sarvabhootanam ..'; (2-69); 'Brahmarpanam brahma havih …'; (4-
24); 'Sthirabuddhirasammoodho brahmavid brahmani sthitah'; (5-20);
'Sukhamatyantikam yattadbuddhigrahyamatindriyam; ..'; (6-21);
'Atmaupamyena sarvatra samam pashyati …'; (6-32); 'Tesham jnani nityayukta
ekabhaktirvishishyate'; …'; (7-17); 'Mamupetya punarjanma
duhkhalayamashashvatam;..'; (8-15); 'Yam prapya na nivartante taddhama
paramam mama; ..'; (8-21); ''Yogin parama sthanamupaiti chadyam'; … '; (8-28);
'Striyo vaishyastatha shoodrastepi yanti param gatim'; (9-32); 'Bhaktya tvananyaya
shakya ahamevamvidhorjuna'; …'; (11-54); 'Brahmano hi
pratishtthahamamritasyavyayasya cha'; …'; (14-27); 'Na tadbhasayate sooryo na
shashanko na pavakah; yadgatva na nivartante taddhama paramam mama '; (15-6);
'OM tatsaditi nirdesho brahmanastrividhah smritah'; …'; (17-23); 'Sve sve
karmanyabhiratah samsiddhim labhate narah; …'; (18-45); 'Asaktabuddhih sarvatra
jitatma …'; (18-49); 'Sarvakarmanyapi sada kurvano madvyapashrayah; …'; (18-
56); and 'Tameva sharanam gachchha Sarvabhavena bharata; ..'; (18-62); and
others; (Gita).
372
'Iti te Jnanam akhyatam guhyat guhyataram maya; vimrishya etat asheshena
yatha ichchhasi tatha kuru'; (18-63, Gita).
373
'Idam te natapaskaya nabhaktaya kadachana; na chashushrushave vachyam
374
'Ya imam paramam guhyam madbhakteshvabhidhasyati; bhaktim mayi param
kritva mamevaishyatyasamshayah'; and 'Na cha tasmanmanushyeshu
kashchinme priyakrittamah; bhavita na cha me tasmadanyah priyataro bhuvi';
(18-68 and 69, Gita).
375
'Bhakteh punah grahanat bhaktimatrena kevalena shastrasampradane patram
bhavati iti gamyate'; (Gita Bhashya, 18-68).
376
'Adhyeshyate cha ya imam dharmyam samvadamavayoh; jnanayajnena
tenahamishtah syamiti me matih'; (18-70, Gita).
377
'Shraddhavananasooyashcha shrinuyadapi yo narah; sopi
muktanshubhanllokanprapnuyatpunyakarmanam'; (18-71, Gita).
378
'Kachchidetachchhrutam partha tvayaikagrena chetasa;
kachchidajnanamasammohah pranashtaste dhananjaya'; (18-72, Gita).
379
'Nashto mohah smritirlabdha tvatprasadanmayachyuta; sthitosmi
gatasandehah karishye vachanam tava'; (18-73, Gita).
380
'Ityaham vasudevasya parthasya cha mahatmanah;
samvadamimamashraushadbhutam romaharshanam'; and
'Vyasaprasadachchhritva guhyamaham param; yogam yogeshwaratkrishnat
sakshatkathayatah svayam'; (18-74 and 75, Gita).
381
'Rajansamsmritya samsmritya samvadamimamadbhutam; keshavarjunayoh
punyam hrishyami cha muhurmuhuh'; and 'Tachcha samsmritya samsmritya
roopamatyadbhutam hareh; vismayo me mahan rajan hrishyami cha punah
punah'; (18-76 and 77, Gita).
382
'Yatra yogeshvarah krishno yatra partho dhanurdharah; tatra shreervijayo
bhootirdhriva neetirmatirmama'; (18-78, Gita).
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First Indian Edition, 2018

PROFESSIONAL ENGINEERING CONSULTANT

HAD INTEREST IN MANY SUBJECTS

KNOWS ENGLISH AND INDIAN LANGUAGES – Marathi and Hindi

Amateur student of Oriental Disciplines of Philosophy, Mysticism, Yoga,

GURU Tradition: Main Line of Natha Siddha tradition from

Marathi Books by this author:

2. 'SkeÀe veeLeefme×³eesi³ee®es DeelceJe=Êe' – Eka Natha Siddha Yogyache Atmavritta

Books in this Series in English: 'Yoga of Gita Expounded by Saint

Note: The books of the Author, and in particular, the book

Vibhakar Lele iii

Vishwaroopa From Vedas .................................................................. 12

Lamp of Light of Atmajnana .............................................................. 29

Shvetashvatara Upanishada and Para Bhakti...................................... 50

Vibhakar Lele vii

Vibhootis and Ishwara .................................................................... 70

Vibhakar Lele viii

The State of Others ......................................................................... 97

Saint Ekanatha on Dnyaneshwar ...................................................... 127

Conduct of Bhaktas .......................................................................... 147

Mysticism of Harivamsha ............................................................ 167

Vibhakar Lele xii

Dark Blue Swaroopa Beyond Para .................................................. 184

Vibhakar Lele xiii

1. Saundarya-lahari ....................................................................... 203

Vibhakar Lele xiv

Singular Sadhana of Gita ................................................................. 230

BIRD’S EYE VIEW - SYNOPSIS

Vibhakar Lele xvi

Jnana Characteristics.................................................................... 270

Vibhakar Lele xvii

Amritanubhava ............................................................................. 292

Vibhakar Lele xviii

Fruition of Gita ................................................................................. 308

Vibhakar Lele xix

The books in this series are as follows:

I had earlier published an introductory e-book of this series, viz.,

From: "Rosalind O’Hanlon"

I have now had a chance to go through your most interesting and

From the point of view of style, I cannot suggest improvements - it reads

Vibhakar Lele xxi

Enthused by her more than positive response, I started publishing my other

I had undertaken this voluminous work of commenting upon

The salient background of the philosophy and Yoga of Gita as expounded

I have made it a point to present the works of Saint Dnyaneshwar,

Vibhakar Lele xxii

What Some Erudite Readers Say

1. Mr. Sunil Hasabnis

‘I am actually close to end of the volume-I of Yogada Shri Dnyaneshwari.

‘I am eager to continue to the volume II, to learn how it links to the

‘One advantage I found of using your book as compared to the normal

Your book ‘Yogada Shri Dnyaneshwari’ is priceless. It is the result of

Vibhakar Lele xxiii

Dnyaneshwari'. It’s non-compare! It reads like an eloquent thesis. Your

Mr. Ranade is a retired officer of the rank of Commandant from BSF,

Vibhakar Lele xxiv

He has voluntarily conveyed the blessings of Swami Swaroopananda to

My Dear Readers, I hope that I am able to add to your knowledge of Yoga