“Knowledge is Supreme” (Part-1)

Special Article on the Occasion of the 98th All India Marathi Literary Conference and Classical Marathi Festival

The Bhagavad Gita states, “Na hi jñānena sadṛiśaṁ pavitramiha vidyate”, meaning “There is nothing as pure as knowledge in this world.” While this verse is widely known, its latter part is less so. To fully understand its meaning, it is essential to consider the entire verse along with its preceding and succeeding verses. However, in the realm of knowledge, some things become widely recognized while others remain obscure. This phenomenon is evident in both the study of Jnaneshwari and the broader practice of knowledge.

Before delving into this subject, some points must be considered. Jnaneshwari interprets the verse “Na hi jñānena sadṛiśaṁ pavitramiha vidyate” through eight verses. In the second verse, Sant Jnaneshwar states:

“Etha jñāna he uttama hoye, āṇikahī eka taisēṁ ke āhe. Jaisē caitanya kāṁ noho, dusarēṁ gā” (4.79)

(“Knowledge is supreme, just as consciousness is one and cannot have another. Similarly, in this world, there is nothing parallel to knowledge.”)

He further explains that though the reflection of the sun may appear radiant, can it be compared to the actual sun? Can one truly grasp the sky in their embrace? Only if a comparable analogy exists for the weight of the earth can there be one for knowledge. Through these verses, Sant Jnaneshwar emphasizes the incomparable greatness of knowledge, which he elaborates on while discussing the Jnana Sannyasa Yoga (Path of Knowledge and Renunciation).

The Legacy of Jnaneshwar and the Knowledge Tradition

Sant Jnaneshwar was a yogi, philosopher, saint-poet, and a key figure in the Warkari tradition. He is believed to have lived between 1275 and 1296 AD. His notable works include Jnaneshwari, Amritanubhava, Changdev Pasashti, and several abhangas. Even after 731 years, Jnaneshwari continues to influence society and is growing in relevance. This text is not only a subject of devotion for believers but also a topic of academic study and critique. No other Marathi literary work has been as widely followed, revered, and analyzed as Jnaneshwari.

The survival of this work through centuries of faith, curiosity, and debate is a testament to the unbroken tradition of knowledge upheld by scholars and devotees alike.

The Predecessors of Jnaneshwar’s Knowledge Tradition

To truly appreciate Jnaneshwari, it is crucial to understand the intellectual lineage before Jnaneshwar. Often, an isolated verse from Jnaneshwari is cited to assert its profundity, but its greatness does not lie merely in such references. Instead, it is vital to recognize its place in the broader Indian philosophical tradition.

Indian intellectual thought follows a progression from the Vedic, Lokayata, Jain, and Buddhist traditions. The scientific lineage includes thinkers like Kanada, Aryabhata, and Bhaskaracharya. In philosophy, the Upanishads, Badarayana’s Brahmasutras, and the Bhagavad Gita form the Prasthanatrayi (three foundational scriptures). While no commentaries on the Bhagavad Gita from before Adi Shankaracharya (788–820 AD) survive today, later interpretations include those by Shankaracharya, the Paishach commentary, Ramanujacharya (1017–1137 AD), and Madhvacharya (1199–1278 AD). Jnaneshwar’s Jnaneshwari follows this lineage and is the first poetic Marathi commentary on the Bhagavad Gita.

Before Jnaneshwar, there were also influential thinkers like the Nath yogis, Basaveshwara, and Sri Chakradhar. During Jnaneshwar’s time, the Yadavas ruled Devagiri, and before them, dynasties like the Satavahanas, Abhiras, Vakatakas, Chalukyas, Rashtrakutas, and Shilaharas governed the Marathi region. The Satavahanas of Paithan even engaged in international trade.

Jnaneshwari: The First Masterpiece of Marathi Literature

Jnaneshwar stands at a crucial juncture in history. Except for some Mahanubhava texts, very little Marathi literature existed before Jnaneshwari. This makes Jnaneshwari one of the earliest and most significant works in Marathi literary tradition.

In 1290 AD, Jnaneshwar composed Jnaneshwari at Nevasa, followed by Amritanubhava. Jnaneshwari is also known as Bhavarthadipika and Jnandevi. Jnaneshwar refers to himself within the text, while his contemporary, Sant Namdev, refers to him as Jnaneshwar. Namdev, considered Jnaneshwar’s first biographer, documented his life in Aadi, Samadhi, and Tirthavali.

A Work of Devotion and Scholarship

Unlike most texts, which are written in solitude, Jnaneshwari was composed publicly in Nevasa. Jnaneshwar, a scholar of extraordinary intellect, explained the Bhagavad Gita to his audience in their own language, ensuring that its meaning was deeply understood. He encouraged his listeners to engage with his words with utmost attentiveness, emphasizing:

“Atihaluvāraṇā cittā āṇūna, hē śabdēviṇa saṁvādi jē, indriyāṁ nēṇaṭāṁ bhōgijē, bōlā ādi jhōmbijē, pramēyāsī” (1.58)

(“Listen with a focused mind, for these words do not just communicate, but directly convey experience. The words may not be tangible to the senses, yet they profoundly affect the listener.”)

At the end of Jnaneshwari, he humbly states:

“Kimbahunā tumachē kēlē dharmakīrtan hē siddhī gēlē. Eth mājhē jī uralē, pāikapaṇ” (18:1792)

(“What more can I say? My religious discourse is now complete. Whatever remains, I surrender at your feet.”)

Jnaneshwar often praised his listeners, never losing his humility—a defining trait of Jnaneshwari.

A Timeless Ethical and Spiritual Guide

Jnaneshwari is not merely a poetic work; it is an ethical and spiritual guide. It is both a philosophical discourse and a dialogue with its audience. Through this text, Jnaneshwar enriched Marathi literature by refining its poetic expression and emphasizing serenity as the highest virtue. He asserted that the universe is the true manifestation of the divine.

According to Guru R.D. Ranade, Jnaneshwari beautifully integrates philosophy with spiritual experience. Additionally, it provides profound and meticulous observations on the natural world.

Even after 731 years, Jnaneshwari remains a cornerstone of Marathi literary and spiritual heritage, continuing to inspire generations with its wisdom.