Dnyaneshwari
(The Philosophical Part)
Dr Vasant Vishnu Shirvaikar was born
in 1932 & did his MSc in Nuclear Physics
from Wilson College, Bombay, and Ph.D.
in Physics from University of Bombay.
Worked as research scientist in Bhabha
Atomic Research Centre Bombay for 37
years and authored several research
papers. He is a known authority on
Dnyneshwari. He is devote of Shri
Shankar Maharaj of Pune & with his
blessings have published works on
Dnyaneshwari, Yogiraj Shri Shankar
Maharaj, & Amarvani-English
translation of a Hindi book by the Jain
Saint Amarmuni. Also published several
articles on spiritual topics including a
ten-part series on Datta-Parampara in
the magazine Sai-Arpan published from
Bombay. Currently living in USA.
359
By
V.V. Shirvaikar, USA.
Chapter 1
Arjuna’s Despondency
Obeisance
Obeisance to the Supreme Soul who is in
the form of AUM and whom only the
Vedas can describe. My obeisance to you
who is the Self and can only be
experienced. Oh God, you are the Ganesha,
who enables everybody's intellect to
understand everything. Thus says this
disciple of Shri Nivruttinath. (1:1‐2).
(Dnyaneshwar Maharaj then describes in
beautiful poetic style the form of Ganesha
the God of Knowledge and remover of all
obstacles comparing each part of the body to
some branch of knowledge. He then makes
obeisance to Sharada the Goddess of
learning and then praises his Guru
Nivruttinath ascribing to him the credit for
initiating the work and providing strength,
enthusiasm and sense of devotion for
fulfilling this immense task. He then extols
the qualities of the Gita which even great
Rishis respectfully read and enjoy. (1:3‐84)
Now the commentary on the Gita starts.
But note that this chapter does not contain
any philosophical part and readers may skip
it. However please read the notes below the
chapter.)
First Shloka Of Gita
Overcome by the love for his sons,
Dhritarashtra asks Sanjaya to describe the
situation on the righteous battlefield of
Kurukshetra (See notes at the end of the
chapter) where his sons and Pandavas have
gone to fight each other. (1:85‐87)
Sanjaya replied, "The Pandava army is agitated with fury like the waters at the time of the
Great Flood. Arranged in many strategic formations it looks horrible. (1:88, 91).

But Duryodhana looked at it scornfully and approaching Dronacharya remarked, "look at

the various strategic formations of the Pandava army. These have been done by
Drishtadumna, son of Drupada whom you taught and made an expert in the military arts.
(1:92‐95). There are other warriors also in their army of strength and capability comparable
those of Bhima and Arjuna. They include the great warrior Yuyudhan, Virat and the great
chariot‐warrior Drupad. Also to come are Chekitan, Dhrishtaketu, Kashiraj, Uttamouja
and the great king Shaibya. Abhimanyu the son of Subhadra looks like younger image of
Arjuna. Other sons of Draupadi as well as many other warriors have also come. (1:99‐102).

Now I shall mention also the names of the warriors

fighting on our side. Here is our granduncle
Bhishma with a capability as bright as sun.
This brave Karna is like a lion. Then we
also have the powerful stalwarts like
Kripacharya, Vikarna, Ashwathama,
Samitinjaya, Soumadatti and innumerable
other warriors. (1:103‐108, 109). Besides,
Granduncle Bhishma has been appointed
the chief of our army. His strength imparts
this army the appearance of a fort. Who
can face this army? On the other hand the
Pandava army is very small but even then
it appears huge to me. On top of it
that colossus Bhima has become the
chief of their army." (1:115‐120).

After talking thus to Dronacharya,

Duryodhana addressed the rest of the army
and calling upon them to arrange themselves in
proper formations, to arrange for protection of their own great chariot‐borne warriors
enjoined them to obey Bhishma. He also asked Dronacharya to protect Bhishma and give
him as much respect as they gave himself since the strength of the entire army depended on
Bhishma. (1:121‐125). Hearing this Bhishma was pleased and gave a battle cry and blew his
conch which frightened both the armies. (1:130).

Now listen to the happenings in the Pandava army. (1:137). Shri Krishna whose love for his
devotees is out of this world, is acting as Arjuna's charioteer out of love for him. Shri
Krishna blew his Panchjanya conch which silenced the war cries of the Kaurava army. This
was followed by the terrible sounds from Arjuna's conch and the conches of the other
Pandavas. Other warriors like Drupad, Kashiraj, Arjuna's sons, Satyaki, Dhrishatadyuman,
Shikhandi, Virat etc who also blew their conches, the sounds from which shook the earth.
(1:142‐143, 146‐153). The disoriented Kaurava army was brought under control by their leaders
who began to shower arrows on pandava army. (1:164‐165).

Feeling satisfied, Arjuna eagerly glanced at the army and when he saw the Kauravas ready
for war he slowly picked up his bow. Then he asked Shri Krishna to take his chariot quickly
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in the middle of the two armies so that he could observe the great warriors come there to
fight. He said, "I must decide with whom I must choose to fight. These Kauravas generally
are of evil nature and though they have the eagerness for war they lack courage." (1:167‐
173). Thus reporting Arjuna's speech to Dhritarashtra, Sanjaya further described,

Arjuna's Despondency

Oh King, Shri Krishna brought the chariot in between the two armies where Bhishma,
Drona and other kings were waiting. Observing them, Arjuna said, "Shri Krishna, look.
These are all our own family members and teachers." Hearing this, Shri Krishna was
startled and thought, "What is this that has come in Arjuna's mind?” But he kept quiet.
(1:174‐179). Arjuna saw his teachers, grand uncle, relatives and friends, sons and grandsons
too, Arjuna was shaken and compassion arose in his mind and his warrior nature left him.
(1:180‐182). He said to Shri Krishna, "I see only our friends and relatives here. They have
come here for war but will it be proper for us also to do the same? I am confused and my
bow has fallen from my hands. (1:194‐198). If we have to kill the Kauravas then why should
we not kill my own brothers too? Both belong to our family. (1:207). It will be improper to
fight this war. (1:209). I am not interested in winning the war. What use is enjoying the
pleasures after killing these people? (1:210‐211). I shall be burdened with the sin of killing my
family members. (1:228)." Thus raving, Arjuna said that he was not going to touch any
weapon in this war because he found it improper. (1:233). The body for the pleasures of
which one wished for the kingdom, was itself short‐lived. When we know this why should
we not loathe it? (1:263). Overcome with grief Arjuna jumped from the chariot and threw his
bow and arrows on the ground. Uncontrollable tears started flowing from his eyes. (1:268,
272).

Dnyaneshwar Maharaj says, "Listen in the next chapter how Shri Krishna advises a grief
stricken Arjuna on the meaning of spiritual goal." (1:274).

________________________
Notes

Note 1: What is given in this chapter is a summary of the first

chapter of Dnyaneshwari which, as in the Gita, describes the
situation on the opening day of the Mahabharata war between
the Kauravas and Pandavas on the battlefield of Kurukshetra
(near modern Delhi). King Dhritarashtra (father of
Kauravas) being blind had requested Shri Krishna to fulfill
his wish to get the news about the progress of the war
sitting at home. Shri Krishna in the role of Bhagwan or God
(See below) has empowered Dhritarashtra's charioteer by a
Divine sight which enables him to see the battlefield scenario and
describe it to the blind king. The Gita itself starts with instruction given by Dhritarashtra to
Sanjaya to describe the battlefield scene on the opening day.

Shri Krishna as Bhagwan: The Gita or Bhagvadgita and Dnyaneshwari have been written
as a dialogue between Shri Krishna and Arjuna. In Mahabharata of which Gita is a part, Shri
Krishna is presented in the role of Bhagwan or almighty God in incarnate form. As readers
would have concluded from the Prologue given in May 2008 issue of Saptarishis Astrology,
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the dialogue in Gita is not factual but a
composition added by Sauti to the
Mahabharata. During the lifetime of Shri
Krishna he was not considered as a god or an
incarnation of Vishnu. He was considered so
only many centuries later, but before Sauti's
time (450 BC). Thus, it is natural that the
additions made by Suta and Sauti to
Mahabharata refer to him as Bhagwan or
God and also suggest that people living at
that time knew him as an incarnation. This
has given rise to irrational situations in the
episodes in the Epic. Having assigned the
role of an avatar to Shri Krishna, he is
mentioned in Gita and Dnyaneshwari as
Bhagwan (God). In fact much of the advice
to Arjuna is rendered by Shri Krishna in this
from the titles as far as possible). The term
Yoga is derived from the root yuj which
means "to harness or to yoke". It is also used
to mean to join or to unite. It has also been
used to mean concentrate mind and
intellect. Thus Yoga would imply combining
i.e. Uniting the actions of the body and of
the mind (meditation, attitude etc.) to attain
a goal which to spiritual seekers is Self‐
realization. It is often used to mean union of
the individual soul or consciousness with the
Cosmic Spirit or Brahman through the
process of meditation. In Gita the term Yoga
is used more liberally to mean a system of
approach towards liberation or Self‐
realization which is the same as the union
with Brahman. This is how the terms
Jnyanayoga (or Yoga of Knowledge) and
Karmayoga (or Yoga of Action) have been
used. Reader should understand the implied
meaning from the context to avoid
confusion.
Popularly, the term Yoga is used for
Hathayoga which is a system of control of
the body through certain body postures
together with Pranayama or breath control.
However there are many other systems of
Yoga techniques in which one meditates
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role of Bhagwan which Arjuna also
recognizes.
Note 2: Both Shri Krishna and Arjuna are
mentioned by various names in the
Bhagvadgita, but we shall maintain the
names Shri Krishna and Arjuna in this
translation for the sake of convenience.
Note 3: Use of the term YOGA The term
Yoga is used with different implied
meanings in the Gita. Sometimes this can be
very confusing. For example, title of each
chapter is described as yoga. Thus the first
chapter is named "Arjuna‐Vishada‐yoga"
which literally means "Yoga of Arjuna’s
despondency". (In this translation the term
yoga has been omitted
sitting in a single posture of sitting in
Padmasana (or lotus posture) or Sahajasana
(or easy posture also known as half‐lotus
posture), concentrating on a point in
between the eyebrows and sometimes on
breath, as prescribed by one’s teacher (see
Ch 6).
The Tao Teh King
The Tâo produces (all things) and nourishes them; it
produces them and does not claim them as its own; it does
all, and yet does not boast of it; it presides over all, and yet
does not control them. This is what is called 'The
mysterious Quality' (of the Tâo). - Chp 10.3
He who stands on his tiptoes does not stand firm; he who
stretches his legs does not walk (easily). (So), he who
displays himself does not shine; he who asserts his own
views is not distinguished; he who vaunts himself does not
find his merit acknowledged; he who is self-conceited has
no superiority allowed to him. Such conditions, viewed
from the standpoint of the Tâo, are like remnants of food,
or a tumour on the body, which all dislike. Hence those
who pursue (the course) of the Tâo do not adopt and allow
them –Chp 24