Bhavarthadipika means something in Hinduism , Sanskrit, the history of ancient India. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article. The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
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Sri Jnanadev or Jnaneshwar, Poet and Yogi, Jnani and Bhakta, was on this earth for about twenty years, nearly seven hundred years ago. His brief life was a divine event. The Bhagavad Gita embodies the essence of the Vedic Religion within a short compass and in the most popular form. Jnaneshwar Maharaj had, at a very young age, a vision of that Light and he gave discourses on the Gita which came to be known as Bhavartha Dipika or Jnaneshwari, bringing to light the deeper meaning and hidden significance of the dialogue between the Blessed Lord and Arjuna.
This very original Commentary, long confined to Marathi and a few other Indian languages in translation, was made available for the first time to the world at large by Sri Ramchandra Keshav Bhagwat in a complete English translation, published in two volumes in and His commentary on VI. The Gita may be said to begin, in a sense, with Arjuna's aspiration and surrender to Sri Krishna in a state of perplexity.
May Jnaneshwari invoke the grace of the Divine and lead its readers to that Realization. Long out of print and very much in demand, this spiritual classic is now issued in a new revised edition incorporating the text of the Bhagavad Gita in Devanagari along with Prof. Belvalkar's English translation. Born on 16 August , Sri Ramchandra Keshav Bhagwat qualified for Government service by passing the Entrance examination of the University of Bombay, but he could not proceed to Collegiate education, owing to the limited means of his parents.
Entering service in his teens, by dint of honest and diligent work, he rose from the clerical level to a position of high responsibility in the Revenue Department of the then Bombay Presidency. He held various posts carrying heavy administrative and executive responsibilities, and retired in as Deputy Collector after a meritorious career extending over 35 years. Here too he maintained the reputation of being a true public servant, and in recognition of his eminent services both in British India and in the Princely State, the Government of India conferred upon him the title of Rao Bahadur in and of Diwan Bahadur in He retired as Diwan of Jamkhandi in and settled down in his home town of Pune.
How he came to know of Sant Jnaneshwar Maharaj and how the idea of translating his Bhavartha Dipika took shape in his mind, gathering strength over the years, has been explained by Sri Bhagwat in his introduction.
After his retirement, he dedicated himself heart and soul to the noble task of translating Jnaneshwari into English. This labour of love engaged him for over five years, and he had the satisfaction of seeing the publication of his rendering-the first complete English translation of the great Marathi Classic-in two volumes in and Known for his regular and simple way of life, Sri Bhagwat continued to be healthy and cheerful until he breathed his last suddenly on 26 January , the Republic Day, at the age of It is a faithful narration of the experience of Self-realisation which he claims to be otherwise Self-evident; it puts in a nut-shell the philosophy of the Siddha's the Natha Sampraday, the Sivadvaita as well as the essence of the Upanishads.
The present volume contains nine essays, the first on Buddhiyoga being the most considerable. In these essays Sri Anirvan covers a wide area and touches upon most of the salient points of Hindu spirituality, directly and indirectly. He roams through the vast territory of Hindu philosophical and theosophical thought with ease and familiarity.
He combines scholarship with Sadhana supported by an intellect which is analytic as well as systhetic. Jnaneshwar Maharaj had, at a very young age, a vision of that Light and he gave discourses on the Gita, which came to be known as Bhavartha Dipika or Jnaneshwari, bringing to light the deeper mean- ing and hidden significance of the dialogue between the Blessed Lord and Arjuna.
This very original Commentary, long confined to Marathi and a few other Indian languages in translation, was made available for the first time to the world at large by Sri Ramchandra Keshav Bhagwat in a complete English translation, published in two volumes , Some years ago when I called on Sri S. He spoke highly of it but added, that being no longer available, it was worth reprinting. I noted down the name and address of the translator and wrote to him on my return to Madras.
His son, Sri Bhaskar Ramchandra Bhagwat, replied offering his co-operation, and added with a touch of sadness that his father had passed away in I left it at that until Prof. Suryaprakash lent me his copy of the book when we touched upon the subject in our conversation.
I am grateful to Sri B. Bhagwat for his wholehearted co-opera- tion and for readily granting the necessary permission for the reprint and helping me with his personal copies of the book. He also secured the illustrations that adorn this great work. While Sri R. Bhagwat as Chairman, Sri B. Patwardhan, Sri W. Apte, Sri S. Apte and Sri J. Kinikar as members; Sri S. Gurjar and Sri B.
Bhagwat as Joint Secretaries; and Sri G. Vaidya and Sri B. Mahabal as advisers. The Association acknowledged its gratitude to Dr. Ranade for his Foreword; to Prof. Pandit, Prof. Dixit and Sri V. Kulkarni for their editorial work, to Dr. Belvalkar for permission to use his English translation of the Gita and to Sri V. Sri R. Bhagwat, the translator, explained in his introduction how he first came to know of Sri Jnaneshwar Maharaj from a booklet published in Madras.
It is perhaps more than a coincidence that Sri Bhagwat's translation of Jnaneshwari, first published from Pune, is now being issued in a Second Edition from Madras. I thank Prof. Srinivasa Iyengar for his advice and suggestions and for his invaluable scholariy help at a critical time. I wish to piace on record my gratitude to the management and staff of All India Press, Pondicherry, for their fine work. And I thank him, who wishes to remain unnoticed, who has been an intimate friend and a brother for all that he has done for me and continues to do despite my failings.
My thanks are due to Sri B. Kullur, Nevase, for the photographs of the pillar and the Jnaneshwar Temple. An important feature of this edition is the inclusion of the original verses of the Gita in Devanagari.
The earlier numbering of every tenth OVI has been omitted. The number given in brackets, at the end of the last line of the English translation of the verses, indicates the number of the OVI with which the Commentary on the verse or, group of verses, begins. The Gita has been studied traditionally as a book of three parts each of six chapters.
Sri Jnaneshwar Maharaj deals with the Gita as of two parts, the first, Purvakhanda, consisting of the first nine chapters, and the second part Uttarakhanda, consisting of the re- maining nine chapters. This is novel but very meaningful. The reader may also find the commentary on VI. The Gita may be said to begin, in a sense, with Arjuna's aspiration and surrender to Sri Krishna in a state of perplexity II. I shall fulfil your Word.
I have great pleasure in writing this foreword to the translation of the Jnaneshwari by Diwan Bahadur R. The translation was shown to me about three years ago, and since then it has passed through revision and re-writing, especially at the hands of my former student Prof.
Pandit, M. I may state that the labour spent upon the revision of the book by Prof. Pandit is very well deserved. The Jnaneshwari is one of the greatest of works, if not the greatest, in the whole of Marathi literature and especially spiritual literature.
It may also be one of the greatest spiritual books in the world. It is unfortunate that a full English translation of this work was not available till now. Is it not a matter of great wonder that a Retired Deputy Collector like R. Bhagwat, who had spent his life in hard official work for about forty years, should immediately after his retirement apply himself to such a difficult task as the transla- tion of the Jnaneshwari?
He has told us how his mind was first attracted towards the Jnaneshwari about forty years ago, and later how he got an idea of translating it from a small booklet on the life of Jnaneshwar published in Madras. It is to the great credit of R. Bhagwat that he should have finished the work in such a short time as four years and eight months.
Anyone, who has had the experience of writing such a book, can know that the time is indeed too short for the completion of such a work. I give, therefore, hearty compliments to R. Bhagwat for finishing the work in such a short time. Of course, putting such a difficult work as the Jnaneshwari in a new garb, especially in the garb of a foreign language would be rewarded in course of time by happy comments and suggestions which may be offered by eminent critics. In any case the work will present to the English readers a novel commentary on the Bhagwat- Gita, which is altogether different from the general run of commen- taries either in Sanskrit or in any other Indian language.
We only wish that Diwan Bahadur's efforts in the service of the Jnaneshwari would be rewarded by his getting an insight into the teaching of the great Saint, what he stood for, what his spiritual ideal was, and how it was to be accomplished. It is not only to the English speaking people, wherever they may be, that the book might make an appeal, but also to all those who take interest in English expositions in the various parts of India, and these latter may well compare the book to the great works on spiritual literature in their own language.
Finally, I have to thank Diwan Bahadur R. Bhagwat heartily, not merely for writing the book, but also for arranging that it sees the light of day. His patience and labour are beyond all praise. It is a matter of supreme gratification to me that the service, I was inspired to render at the feet of Shri Jnaneshwar Maharaj-the very God of knowledge,-in the form of an attempt at rendering into English his unique and invaluable composition, the Bhavartha- Dipika the lamp, illuminating the import of the Glta Teachings , has, by his own grace, reached the stage of completion.
All homage to the sacred memory of that Great Preceptor-the greatest of the Great. Some of my friends, who knew of my attempt and had seen some of my notes. I, therefore, simply carry out that suggestion in the following lines, since I see nothing unreasonable in it.
The first time I heard of Jnaneshwari was about the year A. I had taken Marathi as my second language and in connection with that subject, we were coached up in our School in some selections from Jnaneshwari Chapter XII, verses onwards, commencing with "One who never bears any hatred for any living being etc. About ten years later, I happened to be working in a touring District Office, where I had, as my brother employee, a venerable looking old gentleman, a great admirer of Jnaneshwari later on known in Maharashtra as 'Govind-suta'.
Expressions researched: "Bhavartha-dipika". I offer my respectful obeisances unto Him, who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-house of all kinds of tribulations. Let me offer my obeisances unto Him. Thus he is a treasure house of all kinds of tribulations.