संत साहित्य
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संत साहित्य · Jñāneśvarī · Adhyāya 14

Cluster 0492 — BG-14.1 — *param bhūyaḥ pravakṣyāmi jñānānām jñānam uttamam — yad jñātvā munayaḥ sarve parām siddhim itaḥ gatāḥ*

BG-14.1

Sanskrit

श्रीभगवानुवाच। परं भूयः प्रवक्ष्यामि ज्ञानानां ज्ञानमुत्तमम्। यद्ज्ञात्वा मुनयः सर्वे परां सिद्धिमितो गताः॥१॥

Translation

The BLESSED LORD SPOKE: AGAIN (bhūyaḥ) I shall DECLARE (pravakṣyāmi) the SUPREME (param) JÑĀNA OF JÑĀNAS — the UTTAMAM (jñānam uttamam) — knowing-WHICH (yad jñātvā) ALL the MUNIS (munayaḥ sarve) have ATTAINED (gatāḥ) the SUPREME SIDDHI (parām siddhim) FROM-HERE (itaḥ).

Function

BG-14.1 opens adhyāya-14 (guṇa-traya-vibhāga-yoga) with Krishna's chapter-opening DECLARATION of the SUPREME JÑĀNA OF JÑĀNAS — the iconic PARAṀ BHŪYAḤ PRAVAKṢYĀMI re-declaration-formula. The verse's pedagogical-architecture is precise:

  • śrī-bhagavān uvāca — the iconic chapter-opening narrative-frame marking Krishna's renewed-discourse.
  • param bhūyaḥ pravakṣyāmi — the iconic SUPREME-AGAIN-I-SHALL-DECLARE re-declaration-formula signaling continuation from adhyāya-13 culmination.
  • jñānānām jñānam uttamam — the iconic partitive-superlative jñāna-architecture naming this jñāna as UTTAMAM-supreme AMONG-all-jñānas.
  • yad jñātvā munayaḥ sarve — the iconic relative-result-clause naming the ALL-MUNIS-knowing-this subject.
  • parām siddhim itaḥ gatāḥ — the iconic phala-śruti naming the SUPREME SIDDHI attained FROM-HERE (from this body-life-locus).

Jñāneśvar's 11-ovi Treatment

Jñāneśvar's treatment (14.41-14.51) renders the verse with elaborate Marathi pedagogical-architecture (1+2+1+3+4):

(i) 14.41 — Opening BHŪYAḤ-AGAIN + ŚRUTI-DĀHĀRILĒṀ PARA-naming (1 ovi)

  • 14.41 — mhaṇauni gā puḍhatī — sāngijaila tujpratī — para mhaṇa mhaṇauni śrutīm — ḍāhārilēm jēm (THEREFORE AGAIN — IT SHALL BE TOLD TO YOU — PARA NAMED BY WHICH the ŚRUTIS HAVE PROCLAIMED). The PUḌHATĪ AGAIN-marker precisely renders BHŪYAḤ + ŚRUTI-DĀHĀRILĒṀ ŚRUTI-AUTHORITATIVE-PROCLAMATION naming the PARA-superlative as ŚRUTI-designation.

(ii) 14.42-14.43 — PARA-Explanation + VAHNI-TṚṆA Fire-Grass Simile (2 ovis)

  • 14.42 — ēṟhavīm jñāna hēm āpulēm — parī para aisēni jālēm — jē āvaḍōni ghētalēm — bhava-svargādika (ORDINARILY this JÑĀNA is OURS — but it stands as PARA — because OTHER-jñānas DESIRINGLY-ACCEPTED bhava-svarga-and-other-realms). The iconic OURS-yet-PARA paradox.

  • 14.43 — agā yāci kāraṇēm — hēm uttama sarvāmparī mī mhaṇēm — jē vanhi hēm tṛṇēm — yērēm jñānēm (FOR THIS REASON — THIS is SUPREME IN ALL WAYS I SAY — because this is FIRE — the OTHER JÑĀNAS are GRASS). The iconic VAHNI-TṚṆA fire-grass simile.

(iii) 14.44 — OTHER-Jñāna-Typology (1 ovi)

  • 14.44 — jiyēm bhavasvargātēm jāṇatī — yāgaci cānga mhaṇatī — pārakhī phuḍī āthī — bhēdīm jayā (those who KNOW bhava-svarga — who CALL YĀGA EXCELLENT — the DISCRIMINATOR stands CONFIDENT in DISTINCTIONS). Bhava-svarga-knowers + YĀGA-praisers + PĀRAKHĪ-BHĒDĪ-discriminators specified as OTHER-jñānas standing PARA.

(iv) 14.45-14.47 — Iconic 3-Image Extinguishing-Simile-Cascade (3 ovis)

  • 14.45 — VĀTĀ-ŪRMI-GAGANA (WIND-WAVES-SKY) — tiyēm āghavīmci jñānēm — kēlīm yēṇēm svapnēm — jaiśā vātōrmī gaganēm — giḷijatī antīm (ALL those JÑĀNAS are MADE into a DREAM BY THIS — AS the WIND-WAVES are SWALLOWED by the SKY at the END).

  • 14.46 — RAVI-CHANDRA + PRAḶAYA-NADĪ — kām uditēm raśmirājēm — lōpilīm chandrādi tējēm — nānā praḷayāmbumājēm — nadī nada (when the SUN-RAY-KING RISES — the MOON and OTHER LIGHTS are ERASED — in the FLOOD-WATERS of PRAḶAYA — the RIVERS and RIVER-LORDS are DISSOLVED).

  • 14.47 — Tathā-Clause + DHANAÑJAYA-Vocative — taisēm yēṇēm pāhalēyā — jñānajāta jāya layā — mhaṇauniyām dhanañjayā — uttama hēm (SO when THIS DAWNS — the JÑĀNA CATEGORY itself GOES to LAYA — THEREFORE O DHANAÑJAYA — THIS is SUPREME). PĀHALĒYĀ DAWNING + JĀYA LAYĀ DISSOLUTION-verb + DHANAÑJAYA chariot-frame vocative + UTTAMA HĒṀ direct-disclosure.

(v) 14.48-14.51 — Iconic Mukti-Doctrine-Cascade (4 ovis)

  • 14.48 — ANĀDI-MUKTATĀ + MOKṢA-HĀTĀṀ-YĒTĀ — anādi jē muktatā — āpulī asē paṇḍusutā — tō mōkṣu hātām yētā — hōya jēṇēm (the MUKTATĀ that is BEGINNINGLESSLY OURS O-SON-of-PĀṆḌU — THAT MOKṢA comes INTO the HAND BY THIS). The iconic ANĀDI-MUKTATĀ doctrine — mukti as INTRINSIC-BEGINNINGLESS-OURS, mokṣa-comes-into-the-HAND (MOKṢA-domestication doctrine).

  • 14.49 — VICĀRAVĪRA + SAṀSṚTI-MĀTHĀṀ-UDHAVŪṀ — jayācīyā pratītī — vicāravīrīm samastīm — nēdijē-ci samsṛtī — māthām udhavūm (by WHOSE EXPERIENCE — the DELIBERATION-HEROES stand COMPLETELY — they do NOT LET SAṀSṚTI RISE on the HEAD). VICĀRAVĪRA DELIBERATION-HERO naming of MUNAYAḤ-SARVE + SAṀSṚTI-non-rising-on-the-head Marathi idiom.

  • 14.50 — MANĒṀ-MAN-MĀGĒṀ + VIŚRĀNTI-ĀṀGĒṀ + JĪVAN-MUKTI-PARADOX — manēm man ghālūni māgēm — viśrānti jāliyā āmgēm — tē dēhīm dēhājōgē — hōtīci nā (having PLACED the MIND BEHIND the MIND — having attained VIŚRĀNTI with the BODY-itself — they are NOT EVEN DEHA-WORTHY IN the DEHA). The iconic jīvan-mukti paradox: in-body yet not-of-body.

  • 14.51 — DEHA-BĒḶĒṀ-VŌLĀṂḌŪNI + SAṀVATUKĪ-KĀṬĀḶĒṀ Closing — maga tēm dēhācēm bēḷēm — vōlāṃḍūni ēkēcī vēḷē — samvatukī kāṭāḷēm — mājhēm jālēm (THEN CROSSING OVER the BODY-S BANK AT ONE TIME — the LOATHING OF SAṀSĀRA becomes MINE). The DEHA-BĒḶĒṀ-VŌLĀṂḌŪNI body-bank-crossing renders ITAḤ-GATĀḤ from-here-departing as CROSSING-OVER-the-RIVER-BANK-OF-the-BODY + SAṀVATUKĪ-KĀṬĀḶĒṀ no-return-finality.

Five precise Marathi elevations beyond the Sanskrit

  1. PUḌHATĪ-AGAIN + ŚRUTI-DĀHĀRILĒṀ PARA-naming (14.41) — the iconic Marathi rendering of BHŪYAḤ with ŚRUTI-AUTHORITY invoked behind the PARA-superlative. The ŚRUTI-DĀHĀRILĒṀ ŚRUTI-AUTHORITATIVE-PROCLAMATION vocabulary is purely Marathi pedagogical-elevation.

  2. OURS-yet-PARA paradox + VAHNI-TṚṆA fire-grass simile (14.42-14.43) — the iconic Marathi paradoxical-naming of the PARA-superlative as paradox of belonging-and-otherness + the iconic VAHNI-TṚṆA fire-grass supplementary-simile figuring this supreme-jñāna as FIRE and OTHER-jñānas as GRASS.

  3. 3-image extinguishing-simile-cascade (14.45-14.47) — VĀTĀ-ŪRMI-GAGANA wind-waves-swallowed-by-sky + RAVI-CHANDRA sun-rise-moon-stars-erased + PRAḶAYA-NADĪ flood-rivers-dissolved + PĀHALĒYĀ-JÑĀNAJĀTA-JĀYA-LAYĀ tathā-clause. Each simile figures the LAYA-DISSOLUTION of OTHER-jñānas under the SUPREME-jñāna — purely Marathi pedagogical-elevation beyond the laconic Sanskrit jñānam uttamam.

  4. ANĀDI-MUKTATĀ + MOKṢA-HĀTĀṀ-YĒTĀ (14.48) — the iconic Marathi MUKTI-as-INTRINSIC-BEGINNINGLESS-OURS doctrine + MOKṢA-COMES-INTO-the-HAND (MOKṢA-domestication doctrine). Purely Marathi pedagogical-elevation rendering the Sanskrit parām siddhim itaḥ gatāḥ — mukti as recognition-not-acquisition.

  5. MANĒṀ-MAN-MĀGĒṀ + DEHA-BĒḶĒṀ-VŌLĀṂḌŪNI + SAṀVATUKĪ-KĀṬĀḶĒṀ (14.50-14.51) — the iconic Marathi MIND-PLACED-BEHIND-MIND + VIŚRĀNTI-ĀṀGĒṀ rest-with-the-body + DĒHĪṀ-DĒHĀJŌGĒ-HŌTĪCI-NĀ jīvan-mukti paradox + DEHA-BĒḶĒṀ-VŌLĀṂḌŪNI body-bank-crossing videha-mukti + SAṀVATUKĪ-KĀṬĀḶĒṀ no-return-finality closing.

Arc-position

BG-14.1 opens adhyāya-14 (guṇa-traya-vibhāga-yoga) immediately following the adhyāya-13 chapter-closing (BG-13.32-34 — ĀKĀŚA-SIMILE + SUN-SIMILE + closing-coda). The BHŪYAḤ AGAIN-marker explicitly signals continuation from the previous-chapter culmination into the new adhyāya-14 discourse. The chapter's argument: BG-14.1-2 = supreme-jñāna-declaration + phala-śruti → BG-14.3-4 = mahad-brahma + prakṛti-puruṣa-yoni → BG-14.5-9 = guṇa-traya-doctrine → BG-14.10-13 = guṇa-mixture-doctrine → BG-14.14-18 = guṇa-death + guṇa-rebirth → BG-14.19-20 = guṇātīta-vision + amṛta-attainment → BG-14.21-25 = Arjuna's-question + guṇātīta-lakṣaṇa-catalog → BG-14.26-27 = avyabhicāra-bhakti-yoga + brahma-pratiṣṭhā closing. Cluster 0492 contributes the iconic CHAPTER-OPENING DECLARATION + phala-śruti — the foundational frame for the entire adhyāya-14 guṇa-traya-vibhāga discourse. The next cluster (0493) extends with BG-14.2's iconic idam jñānam upāśritya mama sādharmyam āgatāḥ completing the chapter-opening declaration-pair with the iconic SĀDHARMYA-MAMA Lord-likeness + SARGA-PRALAYA-non-disturbance specification.