Overview and Significance
Saint Jnaneshvar has become famous all over India as one of the greatest saints of the state of Maharashtra in India and as one of the most illustrious yogis of the Natha Sampradaya.
His life was full of dramatic events, and there are many stories about the miraculous deeds he performed. His brother Nivruttinath, widely known as his Guru, initiated him into the yoga practices and the Natha Sampradaya. Nivruttinath was a disciple of Gahininath, one of the Navnaths.
In his famous composition, Bhavartha Deepika, otherwise known as Jnaneshvari (commentary on Bhagavad Gita in Marathi), Jnaneshvar Maharaj offers obeisances to his Guru Nivruttinath and says, ‘Your grace has given me the ability to compose in verse this commentary on Bhagavad Gita, which is supreme among all branches of spiritual knowledge, and in which all essence of the holy scriptures is harmoniously included. By your grace, I have completed the commentary on the first part of Bhagavad Gita.‘ (from chapter 18 of Jnaneshvari).
The boy, who later became famous as Saint Jnaneshvar, was born around 1275 A.D. into a Brahmin family in Apegaon, a village near Paithan (old Pratishthan) in Maharashtra. He completed his commentary on the Bhagavad Gita, Bhavartha-dipika, popularly known as ‘Jnaneshvari’ at the age of sixteen in 1290 A.D., at the place called Alandi, situated near modern Pune. Though written seven hundred years ago, the Jnaneshvari is still vibrantly alive and is regularly studied in many homes in Maharashtra. Due to changes in the Marathi language over the last few centuries, the text is not easily understandable, but many prose translations are available. While writing a commentary on the Gita, Jnaneshvar Maharaj has used a lot of examples and similes from day-to-day life and from nature to make the meaning very clear to a common reader.
Only six years following the completion of his Bhagavad Gita commentary, he took living (jeeva) samadhi (was buried in the ground, while still alive), by his own will at the age of 21 years in 1296 A.D. The room has not been opened since then, and Alandi has become a pilgrimage site.
Life History
In the thirteenth century, social life was much different from what it is nowadays, regulated by ancient customs and restrictions, and the life story of the parents of Saint Jnaneshvar was a tragic one and full of sorrow. The name of his father was Vitthalpant, and his mother’s name was Rukminibai Kulkarni. When he was born, they were living in a village called Apegaon situated on the bank of the river Godavari in Maharashtra. His father Vittalpanth was the only son of a village-accountant Govindapant by name. By tradition existing in the Brahmin families, he was taught Sanskrit and holy scriptures from a very young age and acquired an excellent knowledge of both. He was not much interested in world matters from his childhood but rather inclined towards the religious and ascetic life. He liked to spend a lot of time in the company of sadhus and wandering yogis, and he was very fond of pilgrimages to holy places.
Once when Vitthalpant was on such a pilgrimage, he stopped to rest at a Hanuman temple in a village called Alandi. There he met a Brahmin Sidhopant by name. After making inquiries about his caste and family, he found him to be a suitable candidate for the marriage of his young daughter Rukminibai. So he proposed to the Vitthalpant’s family, but Vittalapanth refused it, saying that he was not ready for it and had no intention to get married yet. However, later he expressed his agreement for the marriage after he saw in a dream that a Deity had ordered him to agree to it.
After the marriage was conducted, he settled with his new wife in his parental house in Apegaon. Very soon after it, both his parents died, and he became the head of the family. However, Vitthalpant was not ready for such a situation at all because he was not interested in practical matters. Soon, the young couple became unable even to get enough food to feed themselves. After they spent some time in such tragic conditions, and the situation did not improve, they moved to the Rukminibai father’s house at Alandi. To live in the home of a wife’s parents traditionally was considered a disgrace in India, and this step was not easy for Vitthalpant. From that time on, he became even more upset with family life, but he saw no way to improve the situation. They still were childless, so he decided that it was not too late for him to renounce the family life for which he had realised that he was unfit and to start the life of a Sanyasi. One day he told his wife that he would take a bath in the nearby river, but afterward, he did not return to the house. Instead, he has escaped to Varanasi, intending to become a sadhu there. There he became the disciple of the saint Ramananda Swami and was given the new name Chaitanyashram. However, he didn’t inform his Guru that he was already married, being scared that he would never accept him as his disciple if he would come to know this. Following the established tradition, a person who has unresolved family responsibilities can’t take Sanyasa.
As a consequence of the desertion by Vitthalpant, his wife Rukminibai was predestined to suffer lifelong because, according to the social norms of that time, she could neither have children nor enter into a new marriage. She had become condemned to live the life of a widow but was unable to do anything about this.
After some time, Ramanand Swami started a pilgrimage to Rameshwaram, situated in Southern India with one of the famous twelve Jyoti Shiva-Lingas. On his way, he was passing through Alandi, and stopped there to rest at a Hanuman temple. Traveling sadhus were always desired guests everywhere in India, and soon all villagers came one by one to have sight of this distinguished saint. When Rukminibai approached him, seeing her wearing on her forehead the red vermilion mark of married women, he blessed her, saying that she would have many children. After listening to his blessing, she was grief-stricken, unable to speak.
Seeing her state, Ramananda Swami made inquiries about her situation and realised that the person he had made his disciple was no one else but the runaway husband of this poor woman. So he became greatly distressed about the mistake he had made by accepting Vitthalpant as his disciple. Yogis believe that according to the laws of karma, a person whose social responsibilities are not fulfilled and who tries to escape them becomes the reason for troubles for those affected by this. As such, he can never achieve success in his sadhana because of the new bad karma continuously created by the pain and sorrows of those whom he betrayed. Being a Guru of such a person also brings a bad fate because the Guru has to accept complete responsibility for the misdeeds done by his disciple. As a result of it, he also becomes bound by his bad karmas. After Ramananda Swami realised the gravity of the situation, he immediately canceled his Rameshwaram journey halfway and returned to Varanasi. There he accused Vitthalpant of deceiving him to become his disciple and told him that his taking Sanyasa would have no effect for this reason. He ordered him to immediately return to his wife and the responsibilities he had left behind. Vitthalpant had to obey the order given him by his Guru, so he returned to Alandi to his wife’s house.
Soon after he came back, he realised that his ‘return’ was not welcomed by the orthodox Brahmin community of that village. By having become an ascetic, he had stepped out of the four caste divisions existing in Indian society. After his return, he and his wife were excommunicated from the village’s social life and declared as ‘outcast’ as punishment for what was done by him. Since there was no precedent for such a situation in the scriptures, the Brahmins of the village were apprehensive that a pardon could create a precedent for the future, which would corrupt their old traditions and customs.
Since that moment, the pair was obliged to carry on the pitiable existence. The blessing given by the Guru turned out to be accurate, and after a few years, they became parents of four children, three of which were boys and one was a girl. The oldest of them was Nivrutti, born in 1273 A.D. and Jnanadev (who later became famous as Jnāneshvar) was the second son born in 1275 A.D. Sopan, who was the youngest of the brothers, was born in 1277 A.D. In 1279 A.D., the last of all, a girl was born, who was named Muktabai. When the oldest of the boys, Nivrutti, reached the age of seven years, Vitthalpant attempted to perform the ceremony of letting him wear a sacred thread, as was customary for the children of the Brahmin caste. He approached the heads of the Brahmin community of Alandi with a petition to allow him to do this ceremony, in which he argued that the children are not responsible for the misdeeds done by their parents, so they should be accepted as members of the Brahmin society and should be allowed to learn Vedas. His petition was rejected, and they told him that his children wouldn’t be recognised as Brahmins because their father is an outcast, and there existed no established rule for changing this.
Seeing the trouble they created for their children, Vitthalpant and his wife became even more disheartened, their hope to see their children being pardoned and have a better life than they came to an end. Sometime after this, Vitthalpant and his children went for pilgrimage to the holy place Tryambakeshvar, where one of the twelve Jyoti Lingas is located, and from where the holiest river of the Maharashtra State, Godavari originates. The road leading there passed through a hilly area covered with dense jungle inhabited by wild animals. When they were going around the Brahmagiri Mountain, they saw a tiger approaching them from a distance. In those times, it was not unusual that wild animals would attack unarmed people and kill them, so in a panic, they scattered away on all sides, trying to escape this dangerous situation. In the process, Nivrutti became separated from them, until finally, he got lost in the jungle. After searching for him for a long time and being unable to find him, they returned back home without him.
Nivrutti found himself left alone in the jungle, wandering around for some time trying to find the road back until he met a Nath yogi living in the cave situated on the Anjani Mountain. Per the legend, that yogi was no one else but Siddha Gahininath, a direct disciple of Guru Gorakshanath. He warmly welcomed the boy, who decided to stay at his cave for some time. Gahininath liked the boy’s character, accepted him as his disciple, and initiated him into the Natha Tradition. Thus, the young boy got a new name, and since that time, he began to be called Nivruttinath. After some time, Yogi Nivruttinath returned to his family to comfort his parents and complete his studies. Although the boys were not allowed to wear the janeu (the sacred thread of Brahmins) and to study with the other Brahmin children, they studied the Vedas and Sanskrit independently, instructed by their father, who was familiar with them from his childhood.
That his sons had been denied the thread ceremony made Vitthalpant very miserable. He went with his family to Paithan to visit his maternal uncle, seeking a letter of purification from the Brahmins of Paithan. The latter, however, told Vitthalpant plainly that self-immolation was the only penance for the expiation of his sins. At the persuasion of Vitthalpant’s maternal uncle, however, a conference of the Paithan Brahmins was called wherein the whole question of Vitthalpant’s purification was discussed. The Brahmins said that following the sacred scriptures, there was only one way for the children to be pardoned and live a respectful life amongst the Brahmin community of Paithan. For this, they should accept the vow to remain celibate lifelong and never enter into marriage and have children.
To prove that they were real Brahmins, the children started to recite the sacred hymns of the Vedas, which they knew by their heart. While doing this, they were interrupted by Brahmins, who told them that they have not right to repeat these sacred chants, because they were not proper Brahmins, to which Jnanadev replied that ‘Anyone may recite the Vedas, this is not the privilege of Brahmins only; even a buffalo can do it.’ After saying this, he placed his hand on the back of a buffalo standing nearby, and the buffalo started correctly pronouncing the Vedas, continuing from the place where he had left. (this is described in Chapter XXIV entitled ‘Jnana lilamrita’ of an old and rare work called ‘Sahyadri Khanda).
Witnessing this glorious miracle of the divine powers of Jnanadev, the Paithan Brahmins were struck with deep awe and were convinced that the sannyasin’s children were no ordinary humans but had something superhuman in them. They changed their original obstinate attitude and issued a letter of purification with an open mind to Vitthalpant. This shuddhi-patra (letter of purification) was secured in the year 1287 A.D. Yet, they were not ready to accept them as members of the local Brahmin community and allow them to perform the ceremony of wearing the sacred thread properly. Since then, that buffalo was declared sacred; there still exists his samadhi at the place called Ale near Pune, where it died.
Having succeeded in his mission to Paithan, Vitthalpant started on his return journey. On the way, he met his old preceptor Ramananda, who was returning from Alandi, and at his advice, Vitthalpant left his children to take care of themselves and went with his wife Rukminibai to Prayag where they both put an end to their lives by drowning themselves in the sacred Ganga. Their last hope was that because of this act, their children would, at last, be pardoned because they did not commit any sins on their own and were suffering only because of them. Since ages past in India, a belief has existed that people who leave their bodies at the place known as Prayagraj in Northern India, which is situated at the meeting point of the three rivers Ganga, Yamuna, and Sarasvati, would become purified from all sins committed in their lives, and would be liberated.
When this tragic event happened, Nivrutti was ten years old, Jaānadev was eight years old, and Sopan and Muktabai were six and four years old. From that time on, the four young children had become orphans and were growing up uncared for by anyone. They were sustaining themselves by begging for food. The tragedy of the innocent children was touching the hearts of people around them, and many were trying to ‘unofficially’ support them. However, they were still obligated to remain excommunicated from Brahmin society and looked upon as outcasts. Later Nivrutti and his brothers and sister shifted to Nevasa, a town in Ahmednagar district, situated on the banks of the river Pravara, to start a new chapter in their lives.
On the same day when the boys were entering Nevasa, some hours before their entry into that village, a man called Sacchidananda had died, and his funeral ceremony on the cremation ground was about to start. His wife Soudamini wanted to commit sati, i.e., burn herself alive on the funeral fire. Before doing this, she came to take her last blessings from the young yogis, who had just arrived in the village. The first one she met was young Jnanadev. Being unaware of her situation, he blessed her with the words ‘Akhand Saubhagyavati Bhava‘, which means ‘may you never become a widow.’ When he was informed about what had just happened, he brought her husband back to life by the power of his prayer and yogic powers. That man later became his faithful devotee known under the name Sacchidananda-Baba.
When Jnanadev was still twelve years old, and Nivruttinath was fourteen, Jnanadev was formally initiated into the Natha Order by his brother, who then ordered him to write the commentary on the Bhagavad Gita in the Marathi language. Legends have not preserved his ‘Natha’ name, given to him by his Guru, but by the analogy, with another similar situation, we can guess that his new name has become Jnaneshvarnath. At that time, the monopoly on spiritual knowledge was in the hands of the Brahmin’s community and not accessible to simple, uneducated people for the simple reason that the sacred books were written in Sanskrit, the language known only to the members of the Brahman’s caste. Therefore, the brothers decided to make this knowledge accessible to broader categories of people in the local Marathi language known to everyone in Maharashtra.
Jnanadev began composing his ‘Bhavartha-dipika’, or ‘Jnaneshvari’ in the temple of Mhalsa (Mahalaya) on the river banks and completed this task in the year 1290 A.D., after two and half years. Some legends say that he did not write it down, but it was the man he had brought back to life, Sacchinananda. This man is said to have faithfully written down word by word the daily discourses Jnanadev would give on verses from the Gita, with his commentary, to the group of devotees.
Nivruttinath, Jnanadev, Sopan, and Muktabai, accompanied by Namdev and a few other devotees like Narhari Sonar, Chokha-Mela, Savata Mali, went on a pilgrimage to the holy places of India. They visited Pandharpur, Prabhasa, Prayag, Dwaraka, Girnar, Ayodhya, Mathura, Vrindavan, Hardwar, Varanasi, Kanchi, Ujjain, Tirupathi, Rameswaram, Madurai, Gokaran, and few more places. On completing their journey, when they arrived at Alandi, Jnanadev, who was twenty-one years old at the time, declared that he would leave his body by taking sanjivani or jeeva samadhi, and enter the tomb while still alive. This was not a very unusual practice amongst the Natha yogis at that time, so soon, all the necessary arrangements were made for it, under the guidance of his older brother and Guru Nivruttinath.
Finally, a day was chosen, which fell on the thirteenth day of the dark half of Kartik month, which happened about the end of October of the year 1296 A.D. For the last time, Jnanadev embraced those he loved, prepared to leave them forever, and entered the cave he was about to be buried in. He sat in a yogic posture and watched as the door of his tomb was sealed by the stone wall till it was closed entirely. Some people say that he has left his physical body through the opening of the skull (brahma-randhra), but there is also a widespread belief that he is still sitting alive in his samadhi, untouched by time. His tomb presently has become a famous place of pilgrimage in Maharashtra and is visited throughout the year by crowds of people. It is widely believed that if one reads the Bhagavad Gita written by him while sitting near his samadhi, all doubts are cleared. The influence of Saint Jnaneshvar on the spiritual life of Maharashtra is powerful even today; he can be considered to be one of the founders of the Bhakti movement in Maharashtra State.
Within a year and a half, after Jnaneshvar had left them, his brothers and sister also departed from this material world. His younger brother Sopandev took his samadhi along the river Karha at the place called Sasvad, situated near Pune. When Nivruttinath and Muktabai were on the pilgrimage along the Tapi river, they were caught there by a terrible storm in which Muktabai perished. Soon after this happened, Nivruttinath took his samadhi at the source of the holy river Godavari at Tryambakeshvar.
Tradition and Gurus
At the end of his main work, Jnaneshvari, Saint Jnaneshvar mentioned the lineage of his Gurus, showing him as a proper member of the Natha Sampradaya: ‘In very ancient times, Shri Shankara, the slayer of demon Tripura, whispered in the ears of goddess Parvati the secret knowledge on the shore of the Milky Sea. Vishnu, who was in the stomach of a fish, heard it and attained knowledge. As Matsyendranath he imparted it to Gorakshanath, who in turn bestowed it upon Gahininath, and that knowledge fulfilling our desires came down from Gahininath to Nivruttinath and from Nivruttinath to me.‘ – Jnaneshvari (18.1750-61)
Saint Jñāneshvar and Namdev
Over time, a friendship developed between Jnaneshvar and the other prominent Saint of Maharashtra, Namdev, who was a member of the Varkari movement. The Varkari Sampradaya, also called Vari to Pandharpur, was the religious movement of the followers of the presiding deity of Pandharpur Vithoba, who is considered to be a manifestation of Bhagavan Krishna. His peculiarity is that he wears a crown with a form of Shiva Linga on it, in such a way making the Shaiva and the Vaishnava traditions unite into one. The followers of this movement were taking the life-long vow to visit Pandharpur at least once in a year, at the time of one of two Ekadashis (11th day by the lunar calendar) in Aashadh lunar month (which falls somewhere in July-August) and Kartik (which falls somewhere in October-November), and even better if on both of these occasions. Saint Namdev was a well-known member of this movement, who became widely famous while still a young boy after he performed the miracle when Lord Vithoba himself had taken the food offered by him. It was under his influence that Saint Jnaneshvar joined the Varkari Sampradaya, and soon after this, became its prominent member.
Jnaneshvar could perceive that both the paths of Yoga and Knowledge were beyond the capacity of ordinary human beings, with average capacity. So he opened out the comparatively easier path of Devotion as leading to Deliverance. The path of devotion preached by Jnandev was of devotion-plus-knowledge. Although Jnaneshvar was mainly a follower of the Path of Yoga, he was also a follower of the Path of Devotion and also a ‘Vaishnava.’ With all of this, it seems strange that absolutely no reference was made to God Vithoba of Pandharpur in the whole of Bhavartha dipika, although there is an indirect reference to that God.
He was ordered by his brother and Guru, Nivruttinath, to write one more book for the sake of devotees, which is known as Amrita-anubhava (the experience of the Nectar of Immortality); this work in Marathi consists of 800 verses based on his highest spiritual experiences.
He also wrote the ‘Changdev Pasashti,’ as also other poems consisting of Haripath and other ‘Abhangas and Padas’ for the benefit of the Varkari sect. Later on, Jnaneshvar undertook a long pilgrimage to far-off places in Northern India in the company of Namdev. The Varkari Sampradaya is still widely popular in Maharashtra; books composed by Saint Jnaneshvar are recognised as holy texts of the tradition.
Teachings
Advice on Kundalini Yoga from Jnaneshvari
(commentary on Bhagavad Gita by Saint Jñāneshvar, part of chapter 6 on Meditation)
The Natha Sampradaya holds that the non-dual Shiva principle has permeated the world and so whatever there is in the universe (brahmaanda) is also in the body (pinda). The Shakti lies dormant in the form of Kundalini in the Muladhara centre in the human body, and Shiva abides in the Sahasrara center in the head. With the aid of the purification of the nadis, postures. bandhas and breathing exercises, the Sushumna passage opens out, and the Kundalini wakes up and rushes up to meet Shiva in the Brahmarandhra. When she embraces Shiva in the Sahasrara centre, the yogi attains the state of emancipation. When this Kundalini wakes up and goes up the Sushumna nadi after piercing the centres, then the lake of moon’s nectar becomes tilted, and the nectar falls into the mouth of Kundalini.
Jnaneshvar has given a fascinating account of the changes that take place in the body of the yogi. His experience came from the knowledge of the traditional yogic process which he had received in the Natha Sampradaya. In chapter VI, he has said very clearly that this is a secret of the Natha sect. He was, therefore, fully aware that this yoga was not taught in the Gita; for he states (ovis 291. 292) that Shri Krishna had made a casual reference to this secret of the Natha sect. From this, it is evident that Jnaneshvar has not only written a commentary on the Gita but has also incorporated his own experiences in it. By including the Kundalini yoga in the Jnaneshvari and extolling it as the great path (pantharaja), he has accorded to it the same status as that of the dhyana yoga in the Gita.
‘What I am going to tell you now is about that Yoga path which is the king among all yoga paths, therefore listen carefully. By this path, one gains innumerable fruits of detachment through deliberate actions. Lord Shiva is even now a follower of this path. Some Yogis tried other ways to attain Brahman, but getting wiser by their experience, they had to turn to this straight path of Self-realisation, after which they made rapid progress. A person who has discovered this path forgets his hunger and thirst and is not aware when the day comes or when the night falls. Every step on this path opens towards liberation. Whether you go eastward or westward, the progress on this path occurs quietly and definitely. (6:152-159). Now I shall tell you the details, but they are helpful only if you experience them. (6:163).
Selecting location
First of all, a suitable place should be selected for the practice. One should feel happiness on sitting there and a feeling that one should not leave the site. One’s sense of dispassion should increase while sitting. Saints should have occupied that place earlier, the effects of which are still felt by getting a feeling of satisfaction, courage, and zeal. The practice of yoga should occur naturally by sitting there, and the beauty of the surroundings should give one the experience of the bliss of the Self. Even an atheist should feel like doing tapas there. (6:163-167)
That place should be beautiful and pure. It should be inhabited only by seekers and be away from the crowds of ordinary people. Plenty of roots and fruit-laden trees should be available throughout the year, and water, especially from natural fountains, should be available even in the dry season. It should enjoy the mild sun and a cool breeze. It should be so thickly wooded that wild animals and even bees and parrots cannot enter. But there may be a few water birds around, and perhaps a cuckoo and occasional peacock may also be there. Thus, Arjuna, one should carefully search for such a place looking for a secret cave or a temple of Lord Shiva. (6:171-179).
Preparation of the seat
After selecting one of the two places (cave or temple), one should sit there alone for a long time and check whether or not the mind becomes calm. If it becomes calm, then one should prepare a seat there. The seat should be made of Darbha grass over which one should put a deerskin and cover it further by a clean washed cloth. The seat should be level and not too high or too low from the ground. If the seat is too high, it will make the body unstable, and if too low, the body will touch the ground. In short, the seat should be steady and comfortable. (6: 180-185).
Stabilising the mind
Then one should sit there concentrating the mind while remembering one’s Guru. The Guru must be remembered until the mind is filled with Sattvik (pure) feelings so that one’s ego gets blunted, the mind is devoid of thoughts of sense objects, and the organs do not stir. One should remain in this state until one experiences that the mind has merged with the heart. In this state, one experiences that the body automatically becomes steady, and the airs in the body are coming together. After remaining in this state, the mind stabilises, interest in worldly affairs is inhibited, and he attains the state of deep trance (Samadhi) effortlessly as soon as he sits on the seat. (6: 186-191).
Yogic posture and Chakras
Now listen carefully to the details about the yogic posture. First, sit with the calves of the legs pressed against the thighs and, keeping the left leg on the other leg at a slight angle, press the right sole steadily on the anus, keeping the sole of the left foot naturally pressed on the right foot. Next, pressing the heel tightly at the centre of the space between the anus and the base of the generating organ, one should balance the body on it. Keeping the two ankles straight, he should lift the base of the spinal column. This will make the whole body supported and balanced on the heel. This is the characteristic of the Mula Bandha posture (the knot at the root or base), also known as Vajrasana. Once this posture is successful, the downward path of the Apana, part of the vital breath (or life force), gets blocked, and it starts receding inside. (6:192-200). Then let both palms held in cupped shape rest on the left leg, making the shoulders rise. The head automatically gets in between them. The eyes then remain in a half-closed state, and the sight turns inwards. Even if it turns outwards, it can look only to the tip of the nose—the desire to look around vanishes. Then the neck is contracted and the chin pressed against the chest, hiding the throat. This posture of the neck and chest is called the Jalandhara Bandha or knot. (6:201-208).
Then the belly becomes flat, and the navel is raised. The posture of the part of the body between the navel and the anus is called the Uddiyana Bandha knot. (6:209-210).
Thus the Yoga practice starts with the external parts of the body while the thoughts, desires, and other affairs of the mind vanish. He is not aware anymore of hunger and sleep. (6:211-213).
On the Awakening of Kundalini
The Apana breath then hits the Muladhara Chakra situated between the anus and the generating organ and removes all the impurities accumulated there since childhood. (See the note on the Chakras at the end of the chapter). Then the Apana breath raises to the Manipura Chakra situated just below the navel and starts hitting against it. Thus the confined breath stirs the body from inside and removes the impurities accumulated since childhood. Then the powerful breath enters the abdomen and eliminates the phlegm and bile. Then it reaches the centres of the seven essential elements (viz. flesh, blood, muscles, bones, marrow, chyle, and semen), gets rid of the fat, and drives the marrow out from the bones. It cleans the blood vessels and relaxes the organs, which may frighten the seeker, but he should not get frightened. By creating these ailments, it throws the diseases out of the body. Then the Apana breath brings the solid flesh and bones and the liquid blood together. (6:214-220).
While this goes on, the Kundalini force awakens by the heat created by the yogic posture. It was sleeping like a baby cobra coiled in three and a half coils near the navel with its mouth facing down, (6:221-223) but now is awakened due to the constriction by the Mula Bandha. (6:225).
Kundalini reaches the other Chakras and purifies the body; when it wakes up, it opens its mouth and swallows the Apana, which has occupied the space in the region of the heart. It then swallows the fat and excess flesh from the heart region and wherever else it can find flesh. (6:229-231). Then it searches for the palms and soles, tears open the upper parts, and searches every joint and organ. It extracts the vitality from the nails, purifies the skin, and makes it touch the bones. Then it cleans the insides of the bones and scrapes the interior of the blood vessels with the result that the roots of the hair are burnt. It then drinks the seven essential elements and makes the body hot and dry. (6:232-235).
It then draws back the Prana coming out of the nose and the Apana, which is inside; when they meet, only the curtains of the six Chakras separate them. So they would have met except that Kundalini asks them, “What business have you here? Get aside!” The principle is that the Kundalini eats off the Earth principle (solid part) and also wholly drinks the Water principle (liquid part) of the body and feeling satiated becomes mild and rests at the Sushumna (central) nerve in the spine. (6:236-240). In this satisfied mood, it vomits the saliva, which becomes the nectar that guards the body. At this stage, heat leaves the body, which now becomes cool from inside and outside, because of which the lost strength returns. The flow in the Sushumna nerve stops and the functions of the remaining nine Pranas also stop. Because of this, the body is without action and becomes still. The Ida and Pingala nerves in the spine meet, and the three knots get loosened and the curtains of the six Chakras open. Then the vital air passing through the right and left nostrils (which are designated Sun and Moon, respectively) fade to the extent that even a flame will not flicker by them. (6:241-245). At this time, the intellect gets stilled, and the remaining fragrance in the Prana enters the Sushumna Nerve along with the Kundalini. Then the spiritual nectar (Ambrosia or Amrit) situated at the crown of the head spills into the mouth of the Kundalini and then is absorbed throughout the body, including the ten Pranas. (6:246-248).
The body becomes rejuvenated, the skin which veils the luster of this nectar, but is brightened by it, is shed, and all the organs show their bright aura. (6:250, 252-253). Now even Death is afraid of it (the body), and the aging process gets reversed. The yogi gets back his lost childhood and looks like a boy. (6:259-261). He gets bright new nails. He gets new teeth also, but they are tiny, like a row of pearls. Tiny hairs grow on the body. The palms and soles become red, and the eyes become so clean that his vision cannot be confined within the eyelids, and even with half-closed eyes, the range of his vision reaches the sky. (6:262, 265-267). Though the color of his skin becomes golden, his body becomes light as air because now there are no earth and water principles in it. He is able to see beyond the seas and understand what is going on in heaven. He can understand what is in an ant’s mind, and he can ride the wind. Even if he walks on water, his feet do not get wet. Thus he attains such occult powers (Siddhis). (6:268-270).
Divine experiences
Now listen to what happens further. The Kundalini, with the help of Prana, rises to the heart through the Sushumna nerve. (6:271). This Kundalini now may be considered the basis of this universe and of AUM, which is the expression of the Supreme Soul. (6:272-273). The yogi then starts hearing the divine Anaahat sound. (6:274). The intellect, which is near the Kundalini power, becomes active and is now able to listen to some of this Anaahat sound. (6:275). There are ten types of Anaahat sound, and he hears the first type of sound called Ghosha, and in this basin of Ghosha itself, sound pictures are then generated which one sees through one’s imagination, but when the person is not himself, where is the imagination? It is impossible to explain where the sound is coming from. (6:276-277). I forgot to tell you one thing that is the Anahat sound reverberations near the heart persist as long as the Air principle is not destroyed. The reverberations in the Sky principle (space) open the window of the Brahmarandhra (or Sahasrara) easily. There is another space above the Sahasrara (the lotus of thousand petals) where the consciousness (Chaitanya) resides without any support. (6:278-280). There the Kundalini flashes its energy and by giving an offering of it to the intellect, makes duality disappear. Now the Kundalini drops its brilliance and merges with the Prana. At that time, it looks like a golden robe shed by a statue of air or like a tongue of lightning. (6:281-284). Thus, it looks like a golden chain or a stream of shining water when it reaches up to the Sahasrara. Then it suddenly vanishes in the space of the spiritual heart, and its power dissolves into itself. We should call it power, but it is the life force, which is no longer aware of any material aspect of the world. In this state, things like conquering the mind, holding the breath, or meditating do not remain. Having desires or giving them up also stops. Therefore this Kundalini may be considered as the melting pot of all the five principles.‘ (6:286-290).
Jnaneshvar Maharaj says, ‘Using the body itself to devour the idea about the body is the principle of the Nath Panth. Shri Krishna has merely mentioned it in the Gita, but I have put the details before the audience.‘ (6:291-292)
Siddhis
When the luster of the power vanishes, the body’s appearance also changes, and the eyes of ordinary people cannot see the actual form of the yogi. The gross body continues to possess the limbs and other organs, but it is now made of the air principle. (6:293-294). His body can become so light that he is called Khechar, i.e., one who can travel through space. Once he reaches this stage, his body performs miracles because now he has gained Siddhis. (6:296). One need not go into the details about these Siddhis; the main point here is that the three principles Earth, Water, and Fire have disappeared from within his body. Of the five principles, the Water principle has destroyed the Earth principle, and the Air principle has destroyed the Water principle, while in the spiritual heart, the Air principle has destroyed the Fire principle. What remains is the Air principle in the shape of the body. But after some time, that too vanishes in the space of the spiritual heart. At this time, the Kundalini changes its name to Marut, i.e., wind or air. But until it merges into Brahman, its form as power persists. (6:297-301).
Then it breaks the Jalandhar knot and surges through the throat to the Brahmarandhra. With the help of recitation of the basic sound AUM, it rises to the Pashyanti stage of the sound and enters the Brahmarandhra up to the half of Tanmatra. By steadying itself in the Brahmarandhra, it embraces Brahman. The ‘curtains’ of the five principles are withdrawn, and the power meets the Supreme Brahman and evaporates into it along with the Sky principle. (6:302-306).
Thus the soul which was separated from Brahman by acquiring the body re-enters Brahman. At that time, thoughts about whether the soul is different from me (i.e., Brahman) do not survive in the mind. (6:307-309). The person now experiences merging what has been described as the Sky (akasha) principle with the sky. This cannot be described in words but is only experienced within the Self. (6:310-311). Arjuna, understand that this phenomenon is not something explicit, which can be understood by listening to its description. There is nothing more left for him to know. I can only say that if one is fortunate enough, then he could experience it and be one with Brahman. (6:316-318). But it is meaningless to talk about that, which is the Root of the Universe, the Fruit of the Yoga, and the Energy of the Bliss, that form where all forms are dissolved. It is the place of liberation where the beginning and the end both disappear forever. It is the Seed of the Five Principles and the brightness of the Great Effulgence. When the non-believers tortured my devotees, I had to assume my beautiful four-armed form out of it (Brahman). The great bliss of this state is beyond description. Persons who have realised Self by steadily striving for it, have become pure and reached my status. (6:321-326).
The Ending of the Jnaneshvari
Jnaneshvar ends his holy dialogue with the following words:
‘Now may the Lord of the Universe be pleased by this devotional speech and thus bestow his blessing. May all people have goodwill towards each other. May those who are sinful end their evil ways and grow up in righteousness and love of each other. May the darkness of evil in this world be dispelled by the Sun of virtuousness. May people obtain what they desire for, may they always be in the blessed communities of the Lord’s worshipers. Like the garden of living wish-gratifying trees, like the villages of the living wish-giving gems, like the speaking ocean of everlasting life, like the blemishless moon and the sun without the burning heat, if the people would have the kinship of these saints abiding in truth, what else could be asked for? May the Three Worlds be filled with rapture, worship the primal lord uninterruptedly. Those who cherish this scripture as their very life force, may they be victorious overseen and unseen karma!‘
Then the Lord of the Universe, brother, and Guru Nivruttiaāth, said: ‘Your offering is blessed.‘
And with this blessed Jnaneshvar attained eternal bliss, and concluded with the following verse:
‘The Buds of Mogara flower have blossomed” (I have attained enlightenment),
I planted a seedling, and the vine has grown high in the sky.
With the threads of the mind, I have woven this cloth (the Jnaneshvari) as an offering to Lord Vitthala.‘
In the Natha Sampradaya special stress has been laid on initiation (diksha) and on the transference of power (shaktipat) by the Guru to the disciple. It is said that no mantra becomes fruitful unless the disciple hears it from the mouth of the Guru. Transference of power is especially important in the awakening of the Kundalini. The Kundalini becomes awakened very quickly by the touch of the Guru. This transference of power is mentioned in the Jnaneshvari. In the eighteenth chapter, Jnaneshvar states, ‘I was experiencing the dream in the form of the universe in sleep in the form of ignorance. But the Guru patted my head and awakened me.‘ (Ovi 403). He adds further, ‘In order to grant what the Lord could not give through words, the Lord hugged Arjuna, and then the two hearts mingled and what was in the heart of the Guru, was transferred to the heart of the disciple.’
And so the Lord made Arjuna like himself without obliterating the duality between the guru and the disciple.
Amrtanubhava or Testimony of the Experience of Immortality
The other book of Saint Jnaneshvar, known as Amrtanubhava (the experience of immortality), was written on the advice of his Guru Nivruttinath. Jnaneshvar created an original work to state his experiences in Yoga and Philosophy. Although this work did not achieve as much fame as Jnaneshvari, it is still considered one of the most important ones in Marathi literature. This work was the last work of Jnaneshvar, and soon after it was completed, he announced his intention to take sanjeevan samadhi, which he did.
Miracles
At the place called Vateshwar lived a famous saint Chang Dev by name, who had used his yogic powers to extend his life for a thousand and four hundred years. Being a yogi, he was very powerful in comparison with ordinary people, and due to this reason, he behaved as an arrogant person, trying to demonstrate everywhere his magical powers. He used to travel with a great ‘stage show,’ sitting on a tiger and using a serpent as his whip, accompanied by a big crowd of his followers.
Soon, the news about the presence of another powerful yogi (Jnaneshvar) in a nearby area reached him, so he decided to pay a visit to Jnaneshvar to test his powers. As usual, he reached the place where the four children were staying, riding on a tiger with a serpent in his hand. When he approached them, Jnaneshvar, with his yogic powers, moved the wall on which he was sitting, as if it was his horse, to welcome Chang Dev. Chang Dev had limited powers, being able to control living beings only, but now he saw that Jnaneshvar had much greater powers than him and was able to control even material objects. Before this moment, he used to humiliate others, and for the first time in his long life, he saw in front of him a more powerful yogi than he was. Besides, in the presence of Jnaneshvar, all the magical powers of Chang Dev stopped working, and he was even unable to pick up his snake from the location where he had put it. Finally, he became so humiliated by what happened that he had to accept his defeat. The legend says that he quietly stepped down from his tiger, made prostrations to Jnaneshvar, and took him as his Guru.
Mukta, a mere girl of fourteen at the time, gave a lesson to Chang Dev, an old man of one thousand and four hundred years. She said, ‘O Chang Dev! Listen. If you want to attain salvation, the first step is sincere devotion (bhakti). Devotion will bring detachment (vairagya). And detachment will lead you to spiritual knowledge (jnana). Therefore, while spiritual knowledge (jnana) should be your aim, your first step must start with devotion.‘
In another miracle story, per another legend, Jnaneshvar has acquired complete control over the elements. When there was no vessel to prepare food, his sister prepared bread (roti) on his back.
Holy Sites and Pilgrimages
Alandi is located on the banks of the Indrayani River, 25 km east of Pune, Maharashtra. The beautiful Jnaneshvar Samadhi Temple was built in 1570. Also found here is a prehistoric collection of Shivalinga that Jnaneshvar Maharaj calls ‘Siddheshwar’ in his verses. The legendary wall on which he sat and flew to meet Chang Dev is also of religious importance and a must-see.
Alandi is particularly famous for its ‘Palakhi’ that carries the feet of Dnyaneshwar Maharaj from Alandi to Pandharpur on Ekadashi in the Hindu month of Ashadha. Ardent devotees walk 150 km along with the ‘Palakhi’ in utmost faith. During the Hindu holy month of Kartik, a large mass of people take up a pilgrimage from their villages scattered across Maharashtra and converge at Alandi on Ekadashi. The people who take up this pilgrimage are called varkaris. Each group can be twenty to thirty members or a few hundred also. The varkaris do not carry food with them and are hosted every day by someone on the way. It’s considered a good deed to feed the pilgrims as they walk up to their destination that many are willing to take it up.
Bibliography
The complete Jnaneshwari with an intro in English
Extracts from Amritaanubhava in English translation by Swami Abhayananda.
