Verses 1 and 2
Saint
Dnyaneshwar calls himself as a servant of his Sadguru, Shri Nivrittinatha, who
is incidentally his elder brother. He says that: 'O Lord Ganesha! You are the
most propitious Onkara; the OM that is the beginning and the end of the
universe. You are the 'Primordial Principle' behind this world of phenomenon.
You are the one that is sought after and propounded by the Vedas as the
'Ultimate Truth'. You are the one who experiences the Bliss of the Self. You
are verily the Atman. You enlighten all the beings; and their intellect to
discern the 'Ultimate Principle' is due to your Grace.' Saint Dnyaneshwar
entreats the Ishwara to listen to his narration. He hails Him, bows down before
Him; and trumpets for His Universal Glory. (1-1 and 2, Dny) 1 .
Verse 3
Next, he bows
before Goddess Shri Sharada. She is the one behind the play of the world. She
is the one that is the behind the four Vachas - the Para, the Pashyanti, the
Madhyama, and the Vaikhari. They owe to her the entire gamut of their splendid
display. She is the goddess of cleverness, arts and literature, and scriptures.
She is the enchantress of the world. She is verily the Prakriti that springs up
ever new things in the world. (1-21, Dny).
Verse 4
After narrating
the Swaroopa of God Ganesha and Goddess Shri Sharada that are portrayed here as
the Atma-tattwa and the Prakriti, Saint Dnyaneshwar bows before his Sadguru. He
is grateful that the Sadguru has been instrumental in his swimming across the
turbulent flood-waters of the Samsara (the Prapancha - the world of
phenomenon). He says that ‘O Sadguru! You are at the heart of my hearts.
Because of your Grace, I am able to see beyond the mundane world to
differentiate between the Atman and the Anatman [i.e. I have developed the
faculty of Viveka (Atmanatma-viveka)]’. He venerates his Sadguru the most.
(1-22, Dny).
Verse 5
Lord Shri
Krishna says that: 'in this world of phenomenon, there is the hidden Chaitanya
(élan vital) that is all-pervading. The saints who know the Atman recognize it
as the ultimate (fundamental) nature of everything and all the beings.' (2-126,
Dny).
Verse 6
'Know all that
this world is ephemeral. It gives rise to things and then the same things get
destroyed. Nothing is permanent in it. This cycle of Creation and Dissolution
of the world, and its things and beings, goes on cyclically just like a
waterwheel rotates, drawing water in its pots and emptying them again and
again.' (2-159, Dny).
Verses 7 and 8
'Listen O
ye! You know that a person who travels upon an oft-travelled path does never
meet with any calamities incidental to travelling. One who lights one’s way in
the darkness with a lamp does not falter against obstacles as one can see them
clearly in its light.' (2-186, Dny) 'Similarly, those who abide by their
Svadharma , achieve full satisfaction of their every desire easily.' (2-187,
Dny).
Verse 9
‘While
discharging the duties as per the Svadharma, whatever may be its outcome, one
should not lose the equipoise of mind. One should neither be pleased with
pleasurable results, nor become morose if faced with sorrowful outcome. One
ought not to pay any attention to the outcome if it is gainful or it results
into losses.' (2-226, Dny).
Verse 10
'Abiding by the
Svadharma, come what may, one ought to bear it, good or bad, with equanimity.'
(2-228, Dny).
Verse 11
Lord Shri
Krishna tells Arjuna thus: ‘O Arjuna! On reviewing everything, the scriptures
and the Shastras, it became clear that you should not desert your Svadharma as
a Kshatriya on the battlefield.’ (2-265, Dny).
Verse 12
‘Remember this
well! Discharge your appointed duties as per the Svadharma, without longing for
their fruits. Never desert them in favour of Karma which is bad in the eyes of
the seers and the Shastras.' (2-266, Dny).
Verse 13
‘Endow your
Chitta with Yoga. Then you can easily give up the fruits of Karmas. Do then all
the Karmas with a Chitta thus endowed and tuned to the Divine.’ (2-267, Dny).
Verses 14 and 15
‘Still
neither be happy if the Karma, by fatefulness, consummates well; nor become
agitated if it does not so fructify. The fructification of all the Karmas is
subject to fate.' (2-268 and 269, Dny).
Verse 16
‘Listen!
Whatever you have to do, any Karma of whatever nature, give it up unto the
Adi-purusha (the Primordial Being; The Lord; the Ishwara). By that, it will
reach perfection and not bind you by its fruit.’ (2-271, Dny).
Verse 17
‘You may do
whatever Karma is right and is the demand of the circumstances. But do it in
without longing for its fruits.’ (3-278, Dny).
Verse 18
‘Note it, O
Partha! One who follows the Svadharma as ordained by the Shastras according to
the Varnashramadharma, the conduct of everyone according to one’s Varna and the
Ashrama is sure to attain to the Moksha by doing this.’ (3-80, Dny).
Verse 19
‘Svadharma is
like the Yajna that one should regularly perform. If you follow it, the sins
will never track you.’ (3-83, Dny).
Verse 20
‘One who
abandons the Svadharma gets attracted by Adharma (actions proscribed by the
Vedas and the Shastras) and one has to suffer from their fruits which lead to
incarceration and bondage to the world, being born and reborn to reap the bad
results of such Karmas.' (3-82, Dny).
Verse 21
'Know that the
Svadharma followed without break is actually performing the Yajnas continually.
One who acts accordingly never suffers from the bondage to the Prakriti (the
world; and being reborn into it to repay for the deeds of the past Karmas).'
(3-83, Dny).
Verse 22
‘The Ishwara
has appointed various Karmas to everyone according to the Varnashramadharma
which will result in release from the bondages to the Prakriti. If you follow
the intent of the Ishwara and the dicta given out of love for the humanity by Him,
you will certainly find Him and enjoy His Blessings.’ (18-911, Dny).
Verse 23
'The
Svadharma-karma appointed for everyone by the Ishwara through the Shrutis; and
what the Shastras elaborate upon (Vihita Karma), is the life-stream for every
being. Following their dicta is certainly the greatest service to the Ishwara -
the Atman, who is omnipresent, and abides in the hearts of everyone.' (18-906,
Dny).
Verse 24
‘O Valiant
Fighter! Partha! The Ishwara - the Atman of residing at the heart of everyone,
is pleased tremendously by offering Him the flowers of the Svakarma - the Karma
designated as one’s own for doing by the Ishwara and as told in the Shrutis,
and the Shastras for the benefit of everyone.' (24, 18-917, Dny).
Verse 25
‘Still know you
that whatever Karma comes to your lot in the course of life, it should be
offered to Me, the Ishwara, with heart full of devotion to Me. I deem it enough
service to me and I will emancipate you from the bonds of the world.’ (25,
9-400, Dny).
Verse 26
‘Also remember
that while doing any Karma, do not be involved in it. Do not even for a moment
think that you are the doer and doing that Karma. If this notion of Ahankara,
of the ‘I, me and mine’ enters your mind, it will bind you to the fruits of
that Karma and ultimately to the phenomenal world i.e. the Prakriti. You then
cannot even think of the Moksha.’ (26, 3- 187, Dny). (26, 3-187, Dny).
Verse 27
‘You should not
identify your Self to be the body and mind that you have. Looking beyond them,
shunning all the desires for pleasures, may you enjoy all the pleasures that
come your way!' (27, 3-188, Dny).
Verse 28
‘Arjuna! Be a
Yogin! Bring your mind under your control. Become steadied at heart upon the
Ishwara. Engrossed in Him thus, let your senses roam at will and enjoy everything
they crave for and desire.' (28, 3-76, Dny).
Verse 29
‘Listen O
ambidextrous Arjuna! In no way should one desert the Karmas taking them as
binding to the world. All the embodied beings have to do some or the other
Karma. Those who fear doing the Karmas as bondaging are none but dunces.’ (29,
3-145, Dny).
Verse 30
‘Look at King
Janaka and the other Jnanins of long before our times. They did not desert
doing the Karmas. Knowing how to do the Karmas so that they did not bind them
to their fruits by the method I have told you before, O Arjuna, they attained
to the Moksha and to the Bliss while yet doing all the Karmas that befell their
lots.’ (30, 4-152, Dny).
Verse 31
‘Even the great
souls that have attained to the Moksha and achieved the Naishkarmya-siddhi have
to do all the Karmas as befall their lots for the sake of setting an example
before the people.’ (31, 3-155, Dny).
Verse 32
‘Like a man who
has sight can lead a blind man toeing behind him, the Jnanins have to
demonstrate by their own conduct to the Ajnanins the right way to the Moksha.’
(32, 3-156, Dny).
Verse 33
‘It is so since
the common people call those the righteous deeds (Dharma) whatever the
honorable elders do; and follow the example set by them.’ (33, 3-158, Dny).
Verse 34
‘This being the
way of the world, the Saints and the Jnanins have a very special duty of
performing their Karmas in the best manner. They should not discard the Karmas
even though for them it matters not whether they do the Karmas in one way or
the other, or desist from doing them altogether.’ (34, 3-159, Dny).
Verse 35
‘The saints
have their Chitta united with Me, the Ishwara, by Yoga. To them, the Karmas
just happen in their presence by their bodies like the events in a household
take place in the presence of a lighted lamp.’ (35, 5- 49, Dny).
Verse 36
‘They just do
all their Karmas but do not get bound to them, just like a lotus leaf floats on
the water but never gets wetted by it.’ (36, 5-50, Dny).
Verse 37
‘They, too,
have their bodies that get them afflicted by ailments and affected by
pleasures. But I, Shri Krishna, know that they are the Parabrahman incarnate.’
(37, 6-408, Dny).
Verse 38
‘Those are the
Jnanins who are absorbed in My mediation, so much so, that even when their
bodies go about in the world at large, suffering by their own fate and nature’s
forces, their state of being united with Me is never disturbed by whatever
their bodies suffer.’ (38, 13-485, Dny).
Verse 39
‘Know Ye,
Arjuna, that the equipoise of the Chitta6 (the Mind) is the essence of Yoga. It
is attained when the Mind and the Intellect have goals alike. The Intellect
(Buddhi) decides that the Paramatman is the Goal and the Mind accepts it as
such. Then the Karmas can be done without longing for its fruits once the Yoga
is attained.’ (39, 2-273, Dny).
Verse 40
‘Look here,
Arjuna! When the mind (Chitta) is in equipoise by Yoga fulfilled, it remains
delighted in the Self always. Then there is no scope to feel the world and its
sorrows and pains.’ (40, 2-338, Dny).
Verse 41
‘It is like
this. If a person’s stomach would give rise to a spring of the Elixir (Nectar;
Amrita), would he ever feel hunger and thirst? The Yogin, likewise, satisfied
innately with the Self, needs no external pleasures.’ (41, 2-339).
Verse 42
‘When the heart
is happy, there can be no pain. The intellect (Buddhi) steadies gracefully in
the Atman.’ (42, 2-339, Dny).
Verse 43
‘A lamp kept
where not even a wisp of wind touches it does not flicker. Likewise, the
intellect of the Yogin that is in the Swaroopa, uniting with the Paramatman,
never wavers from that steady state.’ (43, 2-341, Dny).
Verses 44, 45 and 46
‘One who rues not doing the Karmas and does not expect their fruits; who does
not desire to do a specific Karma, intending to bring it to a successful end;
and who has burnt all the Karmas forever in the Jnanagni (Fire of Jnana); O
Arjuna! Know him to be the Parabrahman incarnate in the human form.’ (44,
4-103; 45, 4-104 and 46, 4-105; Dny).
Verse 47
‘In order to
obtain the Jnana i.e. to experience the Parabrahman, one has to worship the
Saints with mind body and soul.’ (47, 4-165, Dny).
Verse 48 and 49
‘The
Saints are the repository of Jnana, ever witnessing the Paramatman. Selfless
service to them is the gateway to their hearts. One should enter through it
into their hearts by offering them own mind, body, and soul, wholeheartedly,
and entering into their servitude, full of humility.’ (48, 4- 166 and 49,
4-167, Dny).
Verse 50 and 51
‘Once
they are satisfied with you, they will bless you with their diction of the
Paramatman (Upadesha of the Mahavakya). It will pierce your heart with the
Jnana. You will never again be given to this world of desires and dreams. When
you are so blessed with that real vision of the Paramatman, you will envision
all the beings, including yourself in Me (My Swaroopa). Thus, you will gain the
absolute knowledge (Jnana) of who I - the Ishwara/the Paramatman, am, and the
nature of the world and its beings.’ (50, 4-168 and 51, 4-170, Dny).
Verses 52
‘Because of
the Grace of the Jnanin/your Guru, when you will see the entire Creation in the
light of that Divine knowledge (Jnana) thus, the dark night of your longing for
this world’s objects and its pleasures (Moha), which arises out of ignorance
(Ajnana) of the real nature of the beings, the world, and the Paramatman
(Jeeva-Jagat-Ishwara Triune), will vanish, rendering you back to your pristine
state of the Atman (Swaroopa).' (52, 4-171, Dny).
Verses 53 and 54
‘In
that blessed state of Jnana, even if you had been a sinner sowing seeds of
great vices and reaping them; and were an unfathomable large ocean of ignorance
and a mountain of worldliness, all these before the Jnana are like a molehill
before a mountain. The powerful Jnana will drive them all away, lock, stock and
barrel.’ (53, 4-172 and 54, 4-173).
Verse 55
'This Jnana is
actually at the heart of everyone from their Origin. It starts to appear at the
time of the Guru’s blessing. It transforms into the experience of one’s own
Self, gradually after the Guru’s blessing.’ (55, 9- 49, Dny).
Verse 56
‘The world and
I - the Ishwara, have a relationship like that between the fire and the smoke
from it. The fire gives rise to the smoke. Can we say that it is in the smoke?
7 Likewise the world arises from me, but I am not pervading the world, although
it may appear to be so.’ (56, 7-59, Dny).
Verse 57 and 58
‘Let me
tell you what the body is. Arjuna! It is just made out of the five Mahabhootas,
the Prithvi, the Aapa, the Teja, the Vayu and the Akasha. The thread of Karma
passes through them all which is integral to them. Tied thus, the body
undergoes the cycles of births and death. It is like the butter-ball that is
fed into the fire of the Time. How much time will it take to be consumed by it?
By the time a fly spreads its wings, it is gone!’ (57, 13, 1101 and 58, 13-
1102, Dny).
Verse 59
‘This is the
condition of the body of beings, just ephemeral. Compare it to the state of the
Atman. It is primordial and is forever in its own state. It requires no proof
that it exists.’ (59, 13-1106, Dny).
Verse 60
‘You may ask
what the state of the Atman is. I, Shri Krishna, say that it is neither the
World (Saguna) nor it is not the World (Nishkala). Neither is it acting, nor it
is not acting. Neither it is subtle, nor it is gross. That is its state if one
views it as Nirguna. (60, 13-1107, Dny).
Verse 61
‘In that state,
one can neither call it to be Blissful, nor without the Bliss. It is neither
singular, nor plural. It is neither Mukta, nor in bondages. That is its state
as the Atman.’ (61, 13-1110, Dny).
Verse 62
‘Know O Partha!
The Saints who attain to Him, the Paramatman, become such themselves, verily
the Parama Tattwa. They are the 'Swans Royale' (Rajahamsa) who innately
discriminate between the Atman and the Anatman (what is not the Atman).’ (62,
13-1142, Dny).
Verse 63
‘They are the
Jnanins who have integrated with the Self (Atman). They play in the World, suffering
no pains but enjoying only the Bliss of the Atman.’ (63, 10-117, Dny).
Verse 64
‘To them, the
World is their own home. Nigh! They become the Universe itself.’ (64, 12-213,
Dny).
Verse 65 to 70
Verse 65:
The Lord says
that: ‘And above all, they have My devotion at their hearts. Why would I not
give them the highest place of honour in My abode?’
Verse 66
‘I may not
remain in my abode, the Vaikunttha; maybe at times not even behind the Sun. I
may even desert the minds of the Yogins.’
Verse 67:
‘But O Arjuna!
Even when these things may happen, I will always be found to be there where My
Bhaktas chant My names aloud.’
Verse 68:
‘They
always sing volumes of My names - Krishna, Vishnu, Hari, and Govinda, et al,
and their visions of the Atman.’
Verse 69:
‘They
speak only about Me; and they praise Me alone. Their eyes see none but Me.
Their minds think of none but Me only.’
Verse 70:
‘Their
ears are always full of My praise and glory. They bodies are devoted to My
service forever.’ (65, 12-214; 66, 9-207; 67, 9-208; 68, 9-210; 69, 9-445 and
70, 9-446; Dny).
Verse 71
‘My
Bhaktas may belong to the lowest social class; they may not be entitled to the
Vedas; but they are equal to Me in every respect. (71, 9-449, Dny).’
Verse 72
‘They may
merge in Me by devotion of any sort. Once they have united with Me, their
social rank, their entitlement or otherwise of the Vedas, and everything else,
does no longer matter.’ (72, 9-457, Dny).
Verse 73
‘All the
streams and rivulets have any identity only before meeting the River Ganges.
Once they meet and merge into it, they lose their individual identity and
become the Ganges itself.’ (73, 9-458, Dny).
Verse 74
'Likewise,
everyone, the Kshatriya, the Vaishya, the Shoodra, or the women, remain so
until uniting with Me. Once they unite with Me through devotion supreme, their
disqualifications and individuality vanish.’ (74, 9- 460, Dny).
Verse 75
‘Listen O
Arjuna! Everyone irrespective of caste or creed, low or high birth, of any
class, all of them enter My abode supreme who are devoted to Me.’ (75, 9-474,
Dny).
Verse 76
‘I just
value their devotion, nothing else matters to Me, rank or caste. I am hungry
for their spirit of devotion to Me, whatever may be their standing in society,
high or low.’ (76, 9-395, Dny).
Verse 77
‘Whatever
be the ways of worshipping Me that My devotees adopt, whether they offer Me a
fruit, a leaf of vegetables, or a flower, or even a drop of water, I am pleased
with that. Really speaking, they may not even offer Me anything. I am just
hungry for their spirit of devotion to Me.’ (77, 9-396, Dny).
Verse 78
‘My
devotee is devoid of the discrimination between beings because he sees only Me
everywhere and in everything. Therefore, he becomes devoid of enmity to every
being. Thus, seeing Me everywhere, he worships Me in all the beings and the
World.’ (78, 11-698, Dny).
Verse 79
‘He sees
Me, the Ishwara Vasudeva, in everything. That is the hallmark of My supreme
devotee; and the Jnanin that he is.’ (79, 7-136, Dny).
Verse 80
‘Arjuna!
Fill your mind with Me. Devote to Me seeing Me thus in everything. Bow down
before Me alone who is everywhere.’ (80, 9-517, Dny).
Verse 81
‘There is
this Yajna of the Divine way. It is ignited with the fire of singleminded
devotion to Me. In it one offers the desires that burn and one becomes free of
the bondages to Karma. That is the real Yajna that pleases Me,’ (81, 9-518,
Dny).
Verse 82
‘When you
will become so filled with My devotion, you will become Me and merge into My
Swaroopa. I am telling this from My heart.’ (82, 9-519, Dny).
Verse 83
‘When you
offer into My Swaroopa your mind and intellect, you will definitely come into
Me. This I am telling you on oath.’ (83, 8-79, Dny).
Verses 84 to 89
‘And
Listen, O Partha! If you find it impossible to give your mind and intellect to
Me completely, then do it this way. Give just a moment to Me in the twenty-four
hours a day. Then the mind will experience Me and the attendant bliss
momentarily. It will become deflected from its usual objects of desire at least
during that small time. Look here. The mind is such that when it experiences a
pleasure, it becomes attracted to it and wants to have more and more of it.
Taken in by bliss of meditation upon Me, it will try to obtain that bliss again
and again. Then like the full Moon vanishing slowly into nothingness as the
fortnight grows, the mind, too, will be lost fully in My meditation; and then
it will become Myself in the course of time. This is a practice that I
recommend to you. There is nothing that cannot be achieved through constant practice.
Hence become one with Me by practice of this Yoga I have just narrated to you.’
(84, 12-104; 85, 12-105; 86, 12-106; 87, 12-108; 88, 12-109; 90, 6-420 and 89,
12-113; Dny).
Verse 90
‘The
cardinal principle behind this Yoga practice is the mind's nature. It has the
trend that it goes after what it likes and desires. Hence if you show it a
moment of blissfulness, it will be attached to its pleasure and run amok after
it. Thus, the practice will continue by itself once the mind is lured thus.’
(6-420, Dny).
Verses 91 to 94
‘Once
you start practising, after some time, the Yoga process will become automatic.
The senses will be controlled and repose in the mind; the mind will take into
the Vayu which will then merge into the Akasha Tattwa. By this process of the
Pantharaja aka Layayoga, the practice started with meditating upon Me just for
a moment will bring the Samadhi state to fruition automatically. Only the
person who has become free of desires, anger because of frustration of desires,
and lust, will be able to achieve this final goal. That is the celestial high
place where ‘OM’, ‘Tat’ and ‘Sat’, the trine Names of the Ishwara, take you to.
It is the highest abode of the Ishwara from where this world originated.’ (91,
6-460; 92, 6-461; 93, 16- 444 and 94, 17-401; Dny).
Verses 95 and 96
‘Once
there in the highest place, you will become one with Me. Like the bead of gold
is but only gold, you will be like Me by merging your Self unto Me. The Jnana
of ‘Soham’, ‘I am That’, is cardinal to realization. By its assimilation, you
will become Me and that is the final state of attainment by Karma, Bhakti,
Jnana, and Yoga.' (95, 18-1400 and 96, 18-1405, Dny).
Verses 97 and 98
'This
is the Secret of the Rajavidya aka Rajayoga. It may be told to only one who is
pure of mind and intellect; who is not a heretic; who does not slander Me, the
Ishwara; who believes in Me, surrendering his Self unto Me. In the current
times, there is none other than you who is eligible to be told this Secret
Knowledge of the Rajayoga. That is why I, Shri Krishna, have fully narrated it
to you. It could not be kept a secret from you, the most eligible person.’ (97,
9-40 and 98, 9-41; Dny).
Verses 99 and 100
‘This
is the top secret of Gita; call it its Mantra. One who delivers it to My
devotees is like one who unites the mother with its separated baby who cannot
survive without her. One who so unites My devotees with Gita would become one
with Me after his death.’ (99, 18-1512 and 100, 18- 1513, Dny).
Verse 101
Thus
spake Lord Shri Krishna, the One Who is the Vishwatman, the Most Beautiful, Who
is the Sight to all and Who inhabits all the Universe. (101, 18-1417, Dny).
Verses 102 and 103
‘I,
Dnyanadeva, say that the Gita is the celestial dialogue between Him, Lord Shri
Krishna - the Ishwara, and Arjuna essentially, on the supreme important topic
of Paramartha i.e. how to attain the unity with the Supreme. I rendered it into
Marathi from original Sanskrit. It is a dialogue beyond words, of the
Paramatman with the Atman. The unity with the Paramatman it gives is beyond the
experience of the senses. Its objective, the Paramatman, is attained before the
dialogue even starts. It is the Dialogue of all the dialogues that attracts
even those who have renounced everything. It is the personified experience of
the Saints and the Yogins who are at one with the Supreme in the ‘Soham’ state.
All of them find this dialogue bewitching. It is the spoken word of the Divine
Lord Shri Krishna – the Ishwara Himself.’ (102, 1-58 and 103, 1-53, Dny).
Verse 104 and 105
‘The
world calls it Gita. It is the essence of all the Vedas and the scriptures. It
is the key that opens the doors to the antechamber of the Paramatman. Enter it
by unlocking the door and embrace Him, the Supreme. It will then adorn you like
the Gem which has no equal anywhere in the entire Creation. The cow produces
milk for her calf. But the entire household gets to enjoy her milk. Similarly,
Lord Shri Krishna narrated Gita for his beloved friend and devotee Arjuna to
help him understand the essentials of uniting with the Paramatman and thus go
beyond the Dharma and the Adharma. But it has also come handy to everyone in
the world to enjoy the dialogue, to understand the secret of the Rajavidya it
narrates, and to emancipate from worldly bonds, finally uniting with the
Paramatman.’ (104, 18-1323 and 105, 18-1463, Dny).
Verse 106 and 107
‘I
have fully narrated that Divine dialogue to you all. In the end let me pray to
the Vishwatman, the Lord of the Creation, that ‘If you are satisfied with this
Yajna of the Superior Jnana that I have performed in the form of this narration
of Gita, kindly bestow upon me this Prasada , Thine Grace. Let the evil be
destroyed. Let the wicked turn to good deeds. Let all the beings love and
befriend each other.’ (106, 18-1793 and 107, 18-1794, Dny).
Verse 108
The
Vishwatman was pleased with Saint Dnyaneshwar’s entreaties. He said to him that
‘Indeed it will be so as you desire.’ The bestowal of the ultimate Grace for
all the Beings of the World received thus from Him made Saint Dnyanadeva the
happiest of all. (108, 18-1801, Dny).
Verse 109
And Filling to the Brim,
Handfuls Of Flowery
And Fragrant Words
These,
Inspired by Him Indeed
And Untainted,
Proffer do I With
Devotion,
Upon the Lotus Feet
Of the One Divine,
Who Is at The Heart
Of Universe
Mundane This. (109, 11-708, Dny).
