Pearls from Pasaayadaan: Part 1

 

Pearls from Pasaayadaan: Part 1

Pasaayadaan is a prayer in 9 verses in the last chapter of the Bhaavaartha Deepikaa. This great literary work is popularly known as The Dnyaaneshwari. It is a commentary in Marathi on the Bhagwad Geeta by the 13th century poet-saint Dnyaaneshwar. 

These 9 verses are indeed the essence of the wisdom of this highly revered and loved saint from Maharashtra.

Dnyaaneshwar’s contemporary Saint Namdev in his heartfelt tribute famously said “ Naamaa mhane grantha shreshtha Dnyaandevi , eka tari ovi anubhavaavi “

One must try to experience at least one verse of this literary treasure which is the Dnyaaneshwari.

The key word is “experience“.  Reading is not enough. Reading is a transient and superficial movement. To read and understand takes us one step further. Yet that too is insufficient because what is understood can be forgotten. To contemplate deeply on what is understood surely may leave a better imprint on the mind. However this is also an incomplete achievement. Experience is more than contemplation. It is the assimilation of the essence of the word(s) into the very core of one’s intellect, in such a way that it finds a natural expression into visible action. 

Swami Chinmayananda used to say people claim they have gone through the Bhagwad Geeta, but the real question is has the Bhagwad Geeta gone through them ?

 In his book Dasbodh another Marathi Saint, Samartha Ramdas( also referred to as Ramdas Swami or simply Samartha) has elaborated on the various kinds of stupid persons. One of these is termed Padhat moorkha( पढत मूर्ख) or the literate fool. Samarth has given an extensive description of such a person in the 10th sub-chapter of the second chapter of his book The Dasbodh. ( Dasbodh has 20 chapters each with 10 sub chapters.) A person may be well educated, well read, well informed, a good speaker and very smooth in offering opinion and advice to others who are facing troubles in their lives. But when it is his/her turn to face the music, suddenly the wisdom disappears and he/she acts contrary to what is desirable or expected in that situation. The deep seated reasons for such hypocrisy are discussed by Samarth in his book. I will not divert there at this time. But the point to take home from Samartha’s definition of padhat moorkha is that superficial knowledge proves completely useless for one’s benefit both in worldly life( sansar) and spiritual refinement.

Needless to say certain prequalifications are essential for knowledge to become experience. Deep faith in God and one’s Guru, utmost humility, a sincere effort to turn the mind away from worldly pleasures and towards inner search and growth, a gradually weakening identification with the physical body, selfless service and perseverance for study are some of these requirements.

As I attempt to understand the nine verses of the Pasaayadaan I make an earnest prayer at the feet of The All Pervading Supreme Being who is also my Guru, at the feet of Maha Ganapati, Maa Saraswati and all the saints and teachers 🙏🏼🙏🏼एक तरी ओवी अनुभवावी 🙏🏼🙏🏼Let me experience at least one of these eternal verses 🙏🏼🙏🏼

आतां विश्वात्मकें देवें
येणें वाग्यज्ञें तोषावें
तोषोनि मज द्यावें
पसायदान हें

जे खळांची व्यंकटी सांडो
तयां सत्कर्मीं रती वाढो
भूतां परस्परें पडो
मैत्र जीवांचें

दुरिताचें तिमिर जावो
विश्व स्वधर्म सूर्यें पाहो
जो जें वांच्छील तो तें लाहो
प्राणिजात

वर्षत सकळमंगळीं
ईश्वर निष्ठांची मांदियाळी
अनवरत भूमंडळीं
भेटतु भूतां

चलां कल्पतरूंचे आरव
चेतना चिंतामणींचें गांव
बोलते जे अर्णव
पीयूषाचे

चंद्रमे जे अलांछन
मार्तंड जे तापहीन
ते सर्वांही सदा सज्जन
सोयरे होतु

किंबहुना सर्वसुखीं
पूर्ण होऊनि तिहीं लोकीं
भजिजो आदिपुरुखीं
अखंडित

आणि ग्रंथोपजीविये
विशेषीं लोकीं इयें
दृष्टादृष्ट विजयें
होआवें जी

तेथ म्हणे श्रीविश्वेशरावो
हा होईल दानपसावो
येणें वरें ज्ञानदेवो
सुखिया झाला