Dnyaniyancha Raja

 

Dnyaniyancha raja guru Maharao

ज्ञानियांचा राजा गुरू महाराव ।
म्हणती ज्ञानदेव तुम्हां ऐसें ॥१॥

मज पामरासी काय थोरपण ।
पायींची वहाण पायीं बरी ॥२॥

ब्रम्हादिक जेथें तुम्हां वोळगणे ।
इतर तुळणें काय पुढे ॥३॥

तुका म्हणे नेणे युक्तीचिया खोलीं ।
म्हणोनि ठेविली पायीं डोई ॥४॥

This is a well known abhang by Sant Tukaram. You may listen to it in the resounding voice of Pandit Bhimsen Joshi and you will never get over it. 

When you study the writings of the poet saints of Maharashtra you will come across many of them levy huge praise on their fellow saints, whether contemporary or not. Sant Namdev has often praised Dnyaaneshwar and his siblings. Sant Janabai too has done the same as have Sant Eknath, Sant Chokha Mela and others. Sant Tukaram came nearly three centuries after Sant Dnyaaneshwar. He attained enlightenment independently and came to be revered for his extraordinary devotion to Vitthala and for his own teachings. Despite rising to the pinnacle of authority in the warkari sect Tukaram held Sant Dnyaaneshwar in very high regard. The most noteworthy and credible recognition one can get is that from one’s peers. As Meerabai says in one of her bhajans:

Johari ki gati johari jaane!

Only an astute jeweler can judge another jeweler!

The abhang in discussion here is a succinct confession from Sant Tukaram about the greatness of Sant Dnyaaneshwar.

Dnyaniyancha raja guru Maharao

Mhanti Dnyandev tumha aise || 1 ||

He opens the poem by addressing Dnyaneshwar as Dnyaaniyancha Raja! The king amongst the wise! And recognizes him fondly as Gurumaharao! The greatest of teachers! 

Dnyaaneshwar is widely regarded as an incarnation of Shri Krishna. Shri Krishna himself is referred to as jagadguru in the Gita Dhyaanam. वसुदेवसुतं देवं कंसचाणूर मर्दनम्‌ । देवकी परमानंदं कृष्णं वंदे जगद्‍गुरुम्‌ ॥

Tukaram weighs Dnyaaneshwar in the same category calling him Gurumaharao! He adds that I am not the only one saying so. The entire world addresses you as Dnyandev, the God of Knowledge. 

Maja pamarasi kaay thorapaN

Payichi vahaN payi bari || 2 ||

People were already singing the greatness of Tukaram. It would be easy for him to start believing the praise levied upon him. Instead he counters it. Pamar is how he describes himself. In the hierarchy of philosophers or thinkers, pamars are considered the lowest of ranks. It is equivalent to calling someone stupid. These are the followers of Charvaka school of thought that believes in materialism and enjoyment through the five senses and rejects the Vedas or concepts of God, afterlife, karma, soul etc.. Of course he was far from a materialist. He very well knew Vendanfic truths through self experience. He has acknowledged this in his writings elsewhere. Yet he rejects greatness for himself. Essentially in this couplet he is saying that please excuse the comparisons people make. I do not compare to you, the great Dnyaaneshwara. My place is at your feet, like footwear. Footwear is inappropriate to be placed any higher up. 

Bramhadik jethe tumha voLagaNe

Itar tuLaNe kaay puDhe || 3 ||

Even God Bramha( the creator) and other Gods salute and serve you( recognizing your greatness). When such is the case it is futile to compare you with anything lesser or by anyone of lesser importance. 

Tuka mhaNe neNe yuktichiye kholi 

MhaNuni Thevili paayi Doyi || 4 ||

Yukti is a very unique word in Sanskrit. It stands for ingenuity, logic, reasoning. Kholi refers to depth. Tukaram Maharaj is acknowledging the depth of Sant Dnyaaneshwar’s knowledge and particularly his skills in reasoning and explaining in a simplified manner intricate truths and difficult concepts from the Vedas. Because I recognize how special this is, I am bowing down at these feet( of Dnyaaneshwara Mauli) says Sant Tukaram.

Enlightenment is not an easy accomplishment. Not many people can reach that pinnacle of spiritual quest. Yet it is not very rare either. Over the centuries noted in history as well as in the present day there are several names that are associated with achieving enlightenment. What is much more difficult and extraordinary is for any of these enlightened individuals to express the state of enlightenment and explain the concept, path and intricacies in a language that can be understood by ordinary people and in words that can stand the test of time and find universal acceptance. That’s where Dnyaaneshwara stands apart from most other enlightened souls. The greatness of Sant Tukaram is that he does not hesitate to acknowledge this rare virtue in his peer and accepts him as his own guide. This abhang is a testament to Sant Dnyaaneshwar’s greatness as well as Sant Tukaram’s humility.  

The extensive writings of Dnyaaneshwara in the Haripath, Dnyaaneshwari ( Bhavartha Deepika), Anubhavamrit, Changdev Pasashti, Mukabai sanad, and numerous abhangas are considered sacred and essential reads for followers of the warkari sect as well as academic scholars of saint literature. The Tukaram gatha which is a compilation of Tukaram’s abhangas has its own special place of reverence in these groups of people. The study of the writings of both these great saints is worth devoting time to for anyone even remotely interested in the pathway to God. One for clarity into the knowledge of Vedanta, the other for an idea of what true devotion to God looks like.