Human Freedom & the Determination by the Will of God
CHAPTER IV
THE DETERMINATION BY THE WILL OF GOD
We have seen in our Chapter-I that the relationship between mind and action can be termed as
of causal kind. Human will however, has much deeper roots and its working cannot be investigated by
keeping it isolated from the control of Divine will. Similarly, the nature of human agent as discussed
in our Chapter-II has a necessary reference of Divine Agency as individual’s power of action, like that
of any of his powers, is derived from the power of God. God has created this world and the human
beings living in it and, therefore, the individual's will and action are subjected to His all-powerful
control. Moreover, as we have seen in our last chapter, attainment of God forms the goal of the
seeker’s moral and spiritual endeavour, and unless the nature of goal is more clearly specified, the
discussion of pathways remains incomplete. We will therefore discuss in this chapter the nature of
God, His Will and action and how the control is effected on human will and action.
Divine Determination seems to pose problems for a believer in human freedom. God as Time
is said to determine the course of all events in the world and the sense of inevitability involved in the
operation of time makes the person feel lack of freedom. He has to do necessarily what is demanded of
him by this cosmic form of God. Besides, the law of karma, which makes him subjected to the
bondage of action, is a part of the universal order. The individual's nature formed in accordance with
this law makes him determined as he is often unable to overcome the dominant tendencies of his
nature, and he is pushed to action independent of his will. Moreover, God is also the Lord of Nature
and directs every being through His mysterious power, named Maya. In this situation it seems that
nothing is left for the individual to exercise his option or use his free will. Whatever the human being
wills or does depends on whether God wills him doing one way or the other.
Though Shri Jnaneshwar accepts Divine Determinism and God's being Omnipotent, in that all
is under the control of God, he does not seem to endorse rejection of human freedom on this account.
If the individual gives consent to God's will and wilfully acts under His plan, he will get rid of the
feeling of being determined. He will be enjoying freedom by accepting God's Will, and thus identify
his own will with that of God. God being the innermost Self of all, one has simply to recognize this
fact to effect this identification. The individual will not be free if he thinks himself the director of all
things and pursues a course of action, which is contrary to the moral order of universe. The pathways
of karma, yoga, jnana, and bhakti may become the means to transcend the feeling of determinism. We
will see in this chapter how Shri Jnaneshwar maintains the availability of freedom to the human being
in the context of the truth of Divine Determinism.
ORIGIN OF AFFECTION IN ILLUSION
We have mentioned in our Chapter-I how Shri Arjuna faced the problem of action- whether to
fight or not to fight the battle- when pity entered into his heart and he was overcome by infatuation
(Jna.I.185-195). Shri Jnaneshwar traces the origin of pity to the power of illusion of God. Commenting
on BG verse I.30 he mentions his view of the ultimate cause of this confusion as, ‘Arjuna who has
conquered Shankar and had overcome the God of death, was immediately overwhelmed with
confusion (moha)’ (Jna.I.200). He illustrates, ‘Just as a bee can easily pierce the hardest wood but may
be caught in the tender bud; there it may lose its life, for it does not know how to tear apart the petals.
Pity (sneha) is like this, soft and yet so hard’ (Jna.I.201-202). This illustration indicates the nature of
the power of illusion- it does not cancel the capability of doing great things but only the power to
exercise it. As a matter of fact this confusion seems easy to overcome but as it is more subjective in
nature, it is removable only after viewing the situation correctly. Shri Jnaneshwar further remarks,
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'Sanjaya said, Listen O King! Affection is the illusion (Maya) of the Supreme Being (Adipurusha), and
not even the creator (Brahma) himself can control it. This is the reason for Arjuna’s confusion. When
Arjuna saw all his friends and relatives, he forgot about the honour of battle. I do not understand how
such pity (sadayata) has arisen in Arjuna's heart. Then Arjuna said, O Krishna! It is not right for me to
remain here’ (Jna.I.203-205). Again, the reason for this pity is said to be unknown which indicates that
the nature of God’s power is not so evident.
The effect of this illusion appears in the form of an idea in Shri Arjuna's mind that it is he who
is going to kill his relatives in the battle. Shri Jnaneshwar describes the state of Shri Arjuna's mind in
his own words in conclusion of the commentary on this BG verse by saying, 'My mind (mana) is
completely bewildered and my speech is confused at the thought of killing all these relatives of mine’
(Jna.I.206). The effect of operation of Maya (illusion) is seen directly in the thinking of a person,
which makes him to do what is not proper in the given circumstances. Shri Arjuna takes decision
accordingly which Shri Jnaneshwar describes in his commentary on BG verse II.9 as, ‘Arjuna,
sorrowfully said to Lord. Krishna, “I will not fight. Do not try to persuade me” (Jna.II.82).
That Shri Arjuna's decision of not to fight is a product of his ignorance and not that of wisdom
is mentioned by Shri Jnaneshwar in his commentary on BG verse II-10 as, ‘Lord Krishna said to
Himself, what is he thinking of? Arjuna is quite ignorant. What can be done? How can he be brought
back to his senses? How can he be made to take heart’ (Jna.II.84-85). The illustrations as given by Shri
Jnaneshwar also show that something that will remove the root cause of Shri Arjuna’s condition of
mind is the only remedy. He says, 'Just as a physician who finds someone suffering from a dangerous
illness, as the crisis approaches, instantly prescribes a magic remedy like nectar, similarly, between the
two armies, Krishna reflected on how Arjuna could cast off his infatuation (bhranti)' (Jna.II.86-87).
The magic remedy is that which not only removes the root cause but gives a new life.
BLINDNESS OF EGOISM
As Shri Jnaneshwar names the root causes as the illusion he refers first how this causes arising
of a false sense of ego. It is really the ignorance that causes the wrong decision and consequent action
but the ignorant thinks that he is talking wisdom. What this ignorant considers an act of morality, it is
not so. Shri Jnaneshwar in his commentary on BG verse II.11 says, ‘Then Krishna said to Arjuna, I am
astonished at what you have said in the midst of all this. You pretend to be wise, and yet you do not
give up your ignorance. You wish to be taught and yet you talk too much’ (Jna.II.91-92). He
concludes, ‘It is ignorance that causes you to believe in this way. You should not have this wrong kind
of understanding, yet you speak to Me of morality (niti)’ (Jna.II.101). Whatever seems to be moral to
Shri Arjuna is not really so and is the product of wrong kind of thinking.
Shri Jnaneshwar again states his view that the cause of this confusion is illusion and the birth
and the death need to be understood in a different way. Commenting on BG verse II.12 he says, ‘Such
ideas that we remain forever or that we perish cannot remain when examined without confusion’
(Jna.II.104). Using the word "Maya" he says, ‘The idea that things can be born or die is only an
illusion (Maya). In Reality, the Self (Vastu) is indestructible (avinasha). When the surface of water is
agitated by the wind, waves appear on it; yet who can say what it is that is born and from where?’
(Jna.II.105-106). He concludes, ‘Similarly, when the wind ceases to blow and the surface of the water
once more becomes calm, consider this: what is it that has died?’ (Jna.II.107).
The birth and death do not cause any harm to the nature of Reality. Shri Jnaneshwar in his
commentary on BG verse II.17 says that to this real thing the universe owes its existence. He says,
‘Considering the real (sara) and the unreal (asara), you will see that the unreal (asarata) is illusory
(bhranti) while the real is eternal (avinasha). That which has manifested the three worlds
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(lokatrayakara) has neither name (nama), color (varna), form (akara), nor sign (chinha)’ (Jna.II.133134). He concludes, ‘It is eternal, all- pervasive, and beyond the reach of birth and death. No one can
ever destroy it, no matter how much he may try’ (Jan.II.135). He makes it quite clear that the One
thing from which all the three worlds have come into existence is not describable in personalistic
terms.
It is the wrong kind of thinking which ignores this knowledge of One reality, and causes the
person to think that he himself is the author of birth and death. The sense of egoism becomes strong.
The idea that one can kill another, a product of confused thinking, cannot exist when the things are
analysed correctly. Shri Jnaneshwar commenting on BG verse II.19 states, ‘With pride in your form,
having thought of your body, you say, “I am the killer, and these are the ones who die”. But you do not
understand. If you think in terms of Reality you are not the slayer, nor can these be slain’ (Jna.II.137138). Similarly commenting on BG verse II.20 he says, ‘Whatever is seen in a dream appears to be
real at the time, but when remembered on waking it has no Reality. Similarly, know that this is an
illusion (Maya), and your confusion, therefore, is vain. A shadow cut with a weapon is not wounded.
When a pot of water is turned upside down, the surface can no longer reflect the sun. Nevertheless, the
sun is not destroyed with the reflection (bimbakara). The air inside a pot seems to have the shape of
the pot, but if pot is torn down the air resumes its natural form (swarupa)’ (Jna.II.139-142). All these
examples may denote the relation of the individual selves with God and it is reaffirmed that what is
real and eternal is not destructible. This "swarupa” does not die even when the body dies as he
comments on BG verse II.21 drawing the conclusion as, ‘Similarly, though the body may die, the Self
(swarupa) does not. Therefore, do not cling to this delusion (bhranti)’ (Jna.II.143).
FORMFUL AND FORMLESS NATURE OF BEINGS
The birth and death of beings need therefore be understood not in terms of one's own making
but in terms of the state of beings when they had no form and the state when they are seen as having
some form or another. The reason for grief over death no longer remains. Shri Jnaneshwar in his
commentary on BG verse II.27 states, ‘Moreover, there is absolutely no reason for grief’ (Jna. II.163).
Explaining the reason he says in his commentary of BG verse II.28 as, ‘All these beings are formless
(amurta) before birth. When born, they take on individual form. After the dissolution of their bodies,
they do not exist separately but revert to their original state’ (Jna.II.164-165). He refers again to the
power of God, though there is no such reference in the Gita verse. He says, 'The life in between is like
a dream to a sleeping person. Likewise, the appearance of form (akara) in the Self (satswarupa) is due
to the power of cosmic illusion (Mayavasha)’ (Jna.II.166).
Explaining again how the form appears on the analogy of appearance of waves on water (Jna.
II.106) he says, ‘When water is agitated by wind, it appears in the form of ripples. Gold is fashioned in
the shape of ornaments according to a person's desire. Similarly, all that has form is the result of
illusion (mayakarita), like the clouds, which appear in the sky. You should realize this’ (Jna.II.167168). Shri Jnaneshwar does mention the dream analogy as is often done in Mayavada, but his other
examples also show that he is not limiting himself only to this. Instead his emphasis here is to show
the expression of the same Reality in manifested form. He concludes, ‘Why then do you grieve for
something that is not subject to birth? Consider instead the Self (Chaitanya) which never fades away’
(Jna.II.169). If one sees only the forms created by the power of God, he will grieve at their destruction,
but if he sees the consciousness pervading in them all, he will never grieve.
When one sees clearly the difference between what is real and what is unreal, knows the nature
of Reality, he will arrive at the conclusion that it cannot be killed. Thus he states the position in his
commentary on BG verse II.30 as, 'That which is everywhere (sarvatra) and in everyone is the one
infusing the whole universe (vishwatmaka chaitanya). However it is threatened, it cannot be killed
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(ghata)’ (Jna.II.177). The conception of 'vishwatmaka chaitanya' finds prominent place in Shri
Jnaneshwar's philosophy. He explains the pervading nature of God in a way it seems that he does not
consider the existence of universe apart from the God.
GOD'S ASSUMING HUMAN FORM FOR PROTECTION OF GOOD
Lord Krishna says that God’s purpose of assuming a human form is to protect the good and
punish the evil people, and thus like the wise persons (Jna.III.152-159)*, God has a reason to do his
duty for guiding the people. This God does in spite of the fact that his desires are fulfilled (Jna.III.160162)*. God is not the author of his action like one who is ignorant and who wants something to gain
through the performance of his action. God takes on a human form and undertakes various actions to
protect the life of those who are good and who are devotees of God but this does not create a
disturbance in His real nature which was earlier mentioned in this chapter as not having any form
(akara) etc. (Jna.II.134), formless (amurta)’ (Jna.II.164) and so on.
It was also stated earlier in this chapter that the appearance of form (akara) in the Self
(satswarupa) is due to Maya (Jna.II.166, 168). Using the words Maya and Prakriti both and taking help
of reflection analogy (Jna.II.140, II.168), Shri Jnaneshwar describes how God takes on a human form
in his commentary on BG verse IV.6 as, ‘Although I always remain unborn (aja), I become incarnate
through the power of illusion (prakritiyoga). Even so this does not affect my eternal nature (avyayatva)
at all. Birth and death, which I appear to undergo, are expressions of the power of illusion
(mayavasha) working through Me’ (Jna.IV.44-45). Speaking of God's freedom he comments, ‘My
freedom is not affected by this, although I still seem to be bound by action (karmadhina). In Reality
this is only delusion caused by distorted reasoning (bhrantibuddhi)’ (Jna.IV.46). God is seen as bound
by action because of distorted thinking, which he illustrates as, ‘In a mirror one object may seem to be
two, but are there really two objects?’ (Jna.IV.47). From the point of view of Reality the eternality of
God is not disturbed even by assuming a human form. Speaking of God’s incarnation he says, ‘I am
really formless (amurta), but when I function in the world of nature (prakriti) for a special purpose
(karya), I act as though I were incarnate’ (Jna.IV.48).
A person with confused thinking does not understand the secret of divine birth. God takes on a
human form by exercise of His power of illusion (Maya) and He keeps under control the nature
(Prakriti) while doing this. His freedom is not at all disturbed. His eternal nature does not undergo any
change and He is not bound by his action. A human being takes birth under compulsion of his own
nature, and is subjected to bondage of action. He does not enjoy freedom, like God. Understanding
God’s assuming human form correctly will enable to get rid of his wrong thinking and enjoy freedom,
like that of God.
THE PURPOSE OF GOD IN TAKING ON A HUMAN FORM
The nature of God as the maintainer of law is expressed by Him in taking on a human form.
Whenever there is a decline of righteousness, God incarnates Himself as Shri Jnaneshwar says in his
comments on BG verse IV.7 & 8 (Jna.IV.49-53)*. However, the main purpose in God's being
incarnated is reflected in effecting a change in the outlook of the human beings in the world. They now
become able to discriminate correctly and enjoy the light as spread out by the incarnated form of God.
They now opt the way of righteousness and become knower and devotees of God. Shri Jnaneshwar
pointing out the initiative of God comments, ‘Removing the soot of confusion (aviveka), I light the
lamp of discrimination (vivekadipa). Then yogis enjoy a perpetual feast of light. The universe
becomes filled with the joy of the Self (swasukha), righteousness (dharma) dwells on earth, and My
devotees (bhakta) feast on virtue (sattvic). When I manifest in a physical body (murti), the mountain
of sin is shattered and the day of righteousness (punya) dawns’ (Jna.IV.54-56). He is here mentioning
the advanced seekers -yogis, wise, devotees- who with the dawn of righteousness become the real
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beneficiaries when God is incarnated in human form. He concludes, 'For this purpose, I take birth age
after age. He who knows this is truly wise (viveki) in this world’ (Jna.IV.57). This knowledge of God's
incarnation enables one to gain discrimination.
GOD NOT REALLY THE AGENT OF CREATION
As Shri Jnaneshwar is giving more weightage to the doctrine of division of mankind in four
classes in comparison to God's authorship (Jna.IV.76-81)*, he is arguing to show that God remains
uninvolved and unaffected by any action and so cannot properly be called the agent of creation.
Commenting on BG verse V.14 he says, ‘The Lord of all (sarveshwara), who is free from action
(nirvyapara) commands the whole expanse (vistara) of the three worlds (tribhuvana). Even if it is said
that He is the doer (karta), He is still unaffected by action (karma). His indifference (udasavritti) is
untainted by it. The absence of doership does not disturb the Lord’s great sleep (yoganidra), nor does it
distress Him. Nevertheless, He generates the whole array of the five elements. Although he pervades
the life (jiva) of the world, He Himself belongs to none. He is quite unaware of the creation or
dissolution of the world’ (Jna.V.76-79)
Though Shri Jnaneshwar is not denying altogether the divine agency in creation of the world,
yet he is emphasizing on the true nature of God as non- agent. God's being indifferent to the creation
or dissolution of the world indicates that God is not the real agent but only witness (Jna.IV.76)*. But
to call God as witness may also involve him in actions of the beings though indirectly. So he wants to
rule out even this possibility. God’s original formless nature is never disturbed. Shri Jnaneshwar
commenting on BG verse V.15 says, ‘Although merit (punya) and sin (papa) are very close to Him, He
does not see them. He can not be even a witness (sakshi) to them. Why say any more? Assuming
bodily form (murti), He sports with mortals but this does not corrupt His formlessness (amurta).
People say that He creates, maintains and destroys; but listen, this is ignorance (ajnana)’ (Jna.V.8082). Here again Shri Jnaneshwar emphasizes the formless character of God. From this point of view,
attributing to Him the acts of creation, maintenance and destruction of universe is nothing but
ignorance.
One can know God as non-agent only when one is able to remove his ignorance due to which
one sees Him agent of creation. He is then able to recognize God's real nature and simultaneously also
know that his own nature is not different from this nature. He will then attain the state of liberation.
Shri Jnaneshwar in his commentary on BG verse V.16 says, ‘When ignorance (ajnana) is utterly
destroyed and its darkness is dispelled, a person realizes that the Lord does not perform actions
(akartritva). When he understands that the Lord is not the doer (akarta) and that from the very
beginning he has always been essentially one with the Supreme, when this idea arises in his mind
through discrimination (viveka), how can any trace of duality (bheda) remain in him? From his own
experience, he recognizes that the whole world is in a state of liberation (mukta). Just as a sun rises
radiant in its mansion in the east, darkness vanishes at once from the four quarters of the earth’
(Jna.V.83-86). The realization of such a person is described in Advaitic terms. One who realizes that
God has not actually created the four classes was described as liberated (Jna.IV.81)* by him. Not only
the experience of individual liberation is stated but also that of the liberation of the whole world when
one regains this identity with God, is affirmed here
CREATION OF WORLD FROM PRAKRITI
Though God thus does not have direct responsibility for creation, this creation comes through
only His power called "Maya" or "Prakriti” from which all this creation is produced. Once creation
appears on God due to Maya, the further growth takes place from His Prakriti. This Prakriti has two
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forms, eightfold form and the higher form. Shri Jnaneshwar in his commentary on BG verse VII.4
explains first the material nature with its eight divisions. He says, ‘Just as reflections are like shadows
of our own bodies, similarly, divine intelligence and the primary elements are shadows of Me. This is
called My nature (Prakriti). It has eight parts, and the three worlds emanate from it... Earth, water, fire,
air, sky, mind, intellect and ego are its eight parts’ (Jna.VII.15-16, 18). Explaining the higher nature of
God in his commentary on BG verse VII.5 he says, ‘The equilibrium (samyavastha) of this eightfold
matter rests in My higher nature, which is called the life element (jiva). It is this which quickens dead
matter, awakens consciousness (chetana), and causes the mind (mana) to experience sorrow and
delusion. By association with awareness, the intellect (buddhi) acquires discrimination and the world
is upheld by the skill of the ego (ahamkara)’ (Jna.VII.19-21). This higher nature of God is endowed
with the faculties of mind and intellect, it has a sense of egoism and as such experience of sorrow,
delusion, knowledge etc., belongs to this only.
Shri Jnaneshwar describes further as to how the millions of species are formed from this
higher nature in his commentary on BG verse VII.6 as, ‘When the higher nature by its own innate
tendency intermingles with the lower (sthula), beings are created. The fourfold division of form begins
spontaneously. Although their value is the same, the classes vary. Millions of species are formed with
innumerable subdivisions so that the storehouse of space can hardly contain them. The womb of the
original void is filled with various types, like coins in a treasury. Many coins of the same kind are
minted from the five elements, and the divine nature (Prakriti) alone can keep track of their number.
The coins which are produced are multiplied and then melted down. When they are circulated, they are
involved in the business of good and evil deeds (karma). Let us leave that metaphor; I will explain it to
you clearly. It is nature who creates the multitude of names (nama) and forms (rupa)’ (Jna.VII.22-27).
Shri Jnaneshwar explains the origination of creation of beings from intermingling of higher nature
with that of lower nature. Further evolution of species takes place in a well ordered manner. Nonmanifest or the ‘original void’ (adishunya) becomes full of the manifested forms of beings. The
expansion of the beings further takes place on the basis of good and evil deeds. Thus creation of
beings in this sense belongs only to this "Prakriti".
GOD IS BEGINNING AND END OF UNIVERSE
However, this "Prakriti" can only be the material cause of the universe and cannot by itself
create it. It is only the power of God and as such it is only God, who is source, middle and the end of
universe. One has therefore to seek God in the act of all creation. Shri Jnaneshwar ends his
commentary on BG verse VII.6 mentioning reflection analogy (Jna.IV.45, VII.15, above) as, ‘And this
divine nature (prakriti) is reflected in Me alone. Therefore, I am the beginning (adi), middle (madhya)
and end (avasana) of the universe (jaga)’ (Jna.VII.28).
Commenting on BG verse VII.7 he explains how this universe rests in God, taking help of
Maya doctrine as, ‘The universe (srishti) is like a mirage: When you observe it more closely, you find
that it is caused by the sun and not by its rays. Similarly, when the created world, emanating from this
higher nature vanishes, I am the only Reality. Whatever is born, exists, and disappears, rests wholly in
Me. I hold the universe together just as gems are threaded on a string’ (Jna.VII.29-31). He illustrates,
‘Just as beads of gold are strung in a thread of gold, this world, both internal and external, is upheld by
Me’ (Jna.VII.32). It seems that Shri Jnaneshwar is insisting here on one Reality, which is God and
mentions only indirectly the illusory nature of the universe.
THE ORIGINAL DESIRE
Divine action of creation, like that of human action, proceeds from desire. In Shri Jnaneshwar's
description of the River of illusion (Mayanadi) in his commentary on BG verse VII.14 we find that he
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mentions the origin of this river from the mountain of Brahman and makes a further mention of the
first desire (sankalpa). Thus from this ‘original desire’ the creation comes into being. It is difficult to
cross this river of illusion as he says, ‘How is it possible for a person to become one with Me having
crossed over the great river of illusion?’ (Jna.VII.68).
How the process of creation starts and grows further is then described by him as, ‘First, there
gushes out of the rocky side of the mountain of the Absolute (Brahmachala) a stream in the form of
desire (sankalpajala), and from that the great elements (mahabhuta) emerge in small bubbles. Then it
flows on in the manifestation of the created world (srishtivistara), and gathering speed with time
(kalakalana), it overflows the high banks of activity (pravriti) and cessation from activity (nivritti).
With showers of rain from the clouds in the form of the three qualities (guna), the great flood of
delusion (moha) swells the stream, and it sweeps away the cities of restraint (yama) and self-control
(niyama)’(Jna.VII.69-71). Here Shri Jnaneshwar has described how the expansion of creation takes
place after its origination from the First Desire and there is orderliness in further evolution of the
universe. The three states of beings which are responsible for further increase in the flow of this river,
have the capacity to delude the creatures. It is often the case that individual effort of restraint and selfcontrol fail against this onslaught of delusion. We have seen in the beginning of this Chapter how this
Maya of God cannot be crossed by even the creator Brahma and how it became the cause of Shri
Arjuna's delusion (Jna.I.203-205).
In the commentary on BG verse VIII.3 we find a detailed description of the process of
creation. Here God or Brahman as the source of ‘Mayanadi’ as above is also clarified .He defines the
term "Parabrahma" as, ‘That which pervades this perishable body (akara) never leaves it. In its
subtlety it resembles the void (shunya), but not in its nature. It is as subtle (sukshma) as though it had
been strained through a cloth of sky (gagana). It is so subtle that it would pass through a bag of
worldly knowledge, yet even when shaken it does not pass out of the body. That is the Eternal
(Parabrahma)’ (Jna.VIII.15-17). The word ‘void’ used for God does not indicate nothingness as God's
nature was said earlier in this chapter as without form etc. (Jna.II.133-134). He defines ‘adhayatma’
as, ‘It brings forms (akara) to birth but it does not experience birth, when they pass away, it does not
know death. This is the very essence of the eternal existence of the Supreme. This is what is called
adhyatma’ (Jna.VIII.18-19). On similar lines it was said earlier that the real is beyond birth and death
(Jna.II.135). The Parabrahman like the Brahman said above (Jna.VII.69) becomes the source of
creation.
However, the cause of appearance of creation on the Pure and Formless Brahman remains
unknown as he says, ‘Just as a bank of clouds of different colors suddenly appears in clear sky, and no
one knows how, in the same way the various subtle elements (mahadadi bhutabheda) arise in that pure
(vishuddha) and formless (amurta) Eternal appearing in the form of worlds (brahmanda)’ (Jna.VIII.2021). The cause of creation seems indeterminate. Referring to the ‘original desire’ he further says, ‘The
primal thought (adisankalpa) shoots forth from the soil of the changeless Eternal (nirvikalpa),
producing all the differentiated forms of the Absolute (Brahmagolaka). If we examine each of these
closely, we will find that they are infused with the life force (bija) of God, and countless lives (jiva)
appear and disappear in them. The individual lives (anshansha) that make up the world give rise to
countless desires (adisankalpa), and in this way the universe (sristi) expands’ (Jna.VIII.22-24). The
original desire produces differentiation in the form of different individual lives who also have their
individuated desires.
God's purposes are always fulfilled (Jna.III.165)* and thus no purpose of His is served through
the act of creation. Still there is now the flood of varieties, as was said in the description of the river of
illusion (Jna.VII.71). He describes further how this differentiation of forms arises from one God as,
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‘God (Parabrahma), the One without a second, pervades the whole and pours forth a flood of varieties
(anekatva). It is not possible to know how this unity and diversity arose. All movable and immovable
beings come into existence for apparently no purpose and countless species are born’ (Jna.VIII.25-26).
Comparing the number of species to that of the leaves of a tree and referring to the source as ‘the
great-void’ he says, ‘The number of these lives is as limited as the leaves of a tree. When we consider
how all this takes birth, we find that the source (mula) is the great-void (shunya) of non-being’
(Jna.VIII.27). He concludes, ‘In short, there is no visible creator (karta), no origin, nor in the end is
there any cause; there is only the spontaneous process of generation (karya)’ (Jna.VIII.28). This
doctrine of God's being the non-agent was referred earlier in this chapter (Jna.IV.80*, V.76-83), which
is stated here in context of the act of creation (Jna.VIII.29) mentioned in Chapter-I. The source stated
as ‘the great-void’ needs to be understood in this context only.
GOD AS CREATOR EXPLAINED
Though Shri Jnaneshwar is viewing the creation and destruction of the universe in the sense of
a natural process (Jna.VIII.160-172)*, and God as the Absolute is eternally Self existent (Jna.VIII.174188)*, he also attempts in his commentary on BG verses IX.7 and 8 to explain how God's most
distinctive attribute of creator of universe is to be understood in this light. In the commentary on BG
verse IX.7 he says first of Maya or Prakriti from which all beings are created as, 'It is illusion (Maya)
which creates all beings and again destroys them. It is called primordial matter (Prakriti) and is of two
kinds, as I have told you; one is eightfold (ashtadha) in form; the other is the life element (jivarupa)’
(Jna.IX.97-98). Earlier also there was mention both of Maya and Prakriti in the description of these
two kinds of nature (Jna.VII.15-27).
Emphasizing again that the two belong to God he says, ‘At the end of a great world-age, all
beings are reabsorbed into My unmanifest nature... As the wind calms down and vanishes from the
dome of the sky, and the restlessness of waves subsides in the water, when a person wakes up, his
dream sinks back into his mind. In the same way, at the end of a world age everything, formed of
matter is reabsorbed into the primal matter. Then, at the beginning of another world-age, I again create
everything’ (Jna.IX.100, 103-105). It is believed of God that He created the world at the beginning of
world age.
It is however the contact with Prakriti (Jna.IV.44) of God that is the cause of creation. God was
earlier said to be the seed of the world (Jna.VII.42) and describing this contact in terms of seed's
contact with water he says in his commentary on BG verse IX.8 as , ‘When a seed comes in contact
with water, it germinates and branches both large and small, grow from it. Similarly, all beings are
created because of Me’ (Jna.IX.109). However, he refutes the position that this makes God as the
agent of creation. Illustrating he says, ‘If you say that a town was built by a certain king, it is true. But
did the king's hands really take part in its construction? If you ask Me how I pervade matter, it is like a
person waking from sleep’ (Jna.IX.110-111). He concludes, ‘In the evolution of this created world, I
do not have to do anything at all’ (Jna.IX.113). He thus views that in this sense God cannot be called
the creator.
Shri Jnaneshwar makes it clear by means of the illustration of the king (Jna.VIII.185)* and
other examples that God does not really participate in the act of creation though it takes place because
of His presence alone. He says, ‘Just as the subjects of a king perform their individual jobs, I am
related to matter (prakriti) in the same way. It performs all actual work. Look, at the sight of the full
moon, the ocean rises to high tide. But does this involve any effort on the part of the moon? Does not
lifeless iron move when placed near a magnet? But is the magnet disturbed by the proximity of iron?’
(Jna.IX.114-116). He concludes, ‘Similarly, when I assume my natural form (nijaprakriti), the creation
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of beings then begins of its own accord’ (Jna.IX.117). It is God's resorting to His Prakriti, and not His
active participation, that is the cause of creation.
Shri Jnaneshwar is using this view of creation to show the role of Prakriti in the act of creation
calling it as the root of creation. He explains the dependency of created beings on the nature as, ‘All
these innumerable creatures are dependent on matter’ (Jna.IX.118). He illustrates, ‘Just as the earth is
capable of producing plants and leaves from seeds, just as the childhood and other ages of man evolve
from the direction of the body, just as the rainy season causes clouds to form in the sky, or just as the
sleep causes dreams, similarly, matter directs the creation of all things’ (Jna.IX.119-121). He
concludes, ‘Matter is the root of all creation, animate and inanimate, gross and subtle’ (Jna.IX.122).
The act of creation is rooted in the operation of Maya or Prakriti. She is the cause of creation and not
God. Shri Jnaneshwar thus again explains that the act of creation does not belong to God saying,
‘Therefore, the whole process of the creation and maintenance of beings has no relation to Me.
Moonlight spreads over the water like a vine, but it does not cause the moon to grow larger. Similarly,
though all actions rest in Me, they are apart from Me’ (Jna.IX.122-123). In his commentary on BG
verse IX.9 Shri Jnaneshwar has emphasized the witness aspect of God with the help of illustration of a
lamp (Jna.IX.127-129)*.
GOD AS THE CAUSE OF UNIVERSE
Though God cannot properly be called the agent of creation, nonetheless, it is God only who
can be viewed as the cause of the universe. Prakriti is the root of the creation and the course of
direction of the further process of creation is dependent on it, still as the Prakriti itself belongs to God,
and God's presence is necessary for the act of creation, God can be viewed as cause in a special sense.
In his commentary on BG verse IX.10 he uses the word "hetu" to denote God as the cause. He says,
‘Just as the sun is merely the instrument (nimittamatra) of the activities of all beings (lokacheshta),
similarly, I am the cause (hetu) which produces this universe’ (Jna.IX.131). This illustration, also cited
earlier by him (Jna.VIII.187)*, shows that actual agency is not attributable to God, though the
activities of the nature and also that of creatures can take place only when God’s presence in the sense
of instrumental cause is available.
Shri Jnaneshwar reconciles this doctrine with that of agency of the Prakriti in creation as,
‘Since matter, which I established, produces all moving and unmoving things, it follows that I am the
cause (hetu) of all this’ (Jna.IX.132). Prakriti can be the material cause of the universe and God as the
instrumental cause. Further, as it is the God's union with Prakriti (Jna.IX.117) that is the cause of
creation, He is the father, and as He supports the creation (Jna.VII.31), He is also the mother. Shri
Jnaneshwar in his commentary on BG verse IX.17 says, ‘I am the father who creates the worlds
through My union with the eightfold primordial matter. Just as in the play of Shiva in his
ardhanarishwara form the man also plays the woman's role, I am the mother of all animate and
inanimate beings. The universe is born in Me alone, it is maintained in Me, and it evolves in Me and
no other. Throughout the three worlds, I am the grand father of the universe. From My primal
unconditioned mind, pure spirit and primordial matter were born’ (Jna.IX.269-272). He further
mentions here that God is the object of paths of knowledge (Jna.IX.273-274)*.
GOD'S CONTROL OVER ENTIRE UNIVERSE THROUGH COMMAND
The sacred syllable OM in the Vedas as well as Vedas themselves are originated from Brahma
-the creator, and this Brahma has origin in God (Jna.IX.275-277)*. Apart from God's attributes as
protector and supporter of the universe, the object of knowledge and the final goal as mentioned
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above, Shri Jnaneshwar discusses other attributes as well in his commentary on BG verse IX.14. He
first refers to the control exercised by God on Prakriti. He says, ‘I am the highest goal (paramagati).
Primordial matter, in which the entire movable and immovable universe lies latent, becomes exhausted
and finds rest in Me. This matter lives in Me and, receiving support from Me, it gives birth to the
universe (vishwa). Moreover, through it the universe experiences the three qualities. I am the consort
(bharta) of Lakshmi, the wealth of the universe, and the Lord of the three worlds (trailokya)’
(Jna.IX.278-280). Here he clearly states that worlds and also the Nature are under control of God. His
mention of Goddess Lakshmi and wealth of the universe shows that he is indicating the glory of the
Lord who is Master of this Goddess.
Shri Jnaneshwar uses the word "ajna" to denote God's command which rules over entire
creation -both inanimate and animate. Firstly he states of the command of God ruling over the
activities of the inanimate world as, ‘It is My command (ajna) that the sky should pervade the whole
universe, that the wind should not stop blowing even for a moment, that fire should burn and waters
flow, that the mountains should not leave their foundations, that the ocean should not go beyond its
bounds, and the earth should bear the burden of all creatures’ (Jna.IX.281-282). The natural laws
which regulate the respective functions of the Great Elements, the mountains and ocean, are here said
to be in accordance with the command of God. He further refers as to how the forces related to the
vitality of created beings also function as directed by God. He continues, ‘I cause the Vedas to speak,
the sun to move in its course, and the vital air to stir keeping the world in motion’ (Jna.IX.283).
Referring to laws as ordained by God, he says, ‘All actions are performed at My command and in
accordance with My laws (niyama) all creatures are overtaken by death (kala)’. (Jna.IX.284). He
concludes by saying, ‘I am the all- powerful (samartha) Lord (natha) of the universe (jaga). I am also
the witness (sakshibhuta), like the sky’ (Jna.IX.285). He is thus referring also the attribute of God as
‘witness’ simultaneously to that of His Lordship.
Shri Jnaneshwar however speaks of the immanent nature of God and how He controls the
created beings by remaining within them all as, ‘I am that which pervades all names (nama) and forms
(rupa), I am also the refuge of them all. Just as waves consist of water and water is also in waves, I
establish all and I am the abode (niwasa) of all’ (Jna.IX.286-287). God takes initiative in relieving His
devotee from the cycle of birth and death who takes refuge in Him alone as he says further, ‘I free My
devotee from the bondage of birth and death, and am the refuge (sharanya) of those who have
surrendered themselves to Me’ (Jna.IX.288). How God is the friend of all is described by Shri
Jnaneshwar referring to the oneness of God in all the diverse manifestations as, ‘I am the One, yet
many, with all the diversity of the attributes of matter (prakritiguna). I am the life force which is active
in all living beings in the world. Just as the sun sheds its rays on all, not distinguishing between the
ocean and the smallest pool, similarly, I am the friend of all from Brahma to all creatures’ (Jna.IX.289290). Here he refers to God’s love to the entire creatures in the world.
DIVINE DESIRE
Shri Jnaneshwar in the end of his commentary on BG verse IX.18 states God as the root of
whole creation citing again the analogy of seed and tree, and what is more important, mentions of the
sankalpa, which is said to be source of creation and also the end of creation. He says, ‘I am the life
essence of all three worlds, and I am the cause (mula) of the birth and death of all creation (srishti). A
seed (bija) sends forth the branches and the quality of developing into a tree lies in the seed (bija).
Similarly, everything is the product of thought (sankalpa) and ultimately is reabsorbed into thought.
Unmanifested (avyakta) thought in the form of desire (vasanarupa), which is the cause of the entire
creation (jaga), is reabsorbed into Me at the end of the world age. At that time everything that has
name (nama) or form (rupa) passes away, all classes (varna) and individualities vanish, and all
differences cease to exist. When space is no more, I am the dwelling place (nidhana) of the immortal
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gods, whose function is to recreate form (akara) through thought and desire (vasanasamskara)’
(Jna.IX.291-295). Here the original thought is said to be cause of the creation which itself is a product
of the impressions of actions of past lives and it is God where all these rest. God is the source of the
immortal gods and other guardians of the world (Jna.X.91-100)* and also of the various worlds and all
mankind (Jna.X.101-103)*. He has also mentioned earlier God as restrained desire (Jna.VII.46-51)*.
Shri Jnaneshwar's aim to show that everything from great to small is manifestation of God is
clear also from his commentary on BG verse X.7 wherein he says, ‘These are the aspects of My
powers, which pervade the entire universe. In this manner, from Brahma, the creator down to the ant,
there is nothing but Me’ (Jna.X.104-105). When one knows this, one becomes aware of the oneness of
God, as also said earlier in this chapter (Jna.IV.57). This experience of oneness enables him reach
union with God as he concludes ‘One who knows that this is true has attained the awakened state of
wisdom, and is unaware of the illusion of distinctions between superior and inferior. You should
know, through the experience of oneness, that I Myself, these manifestations of Mine, and the different
things contained in them are all one. A person who is united with Me through the yoga of certainty has
attained the goal. There is no doubt about this’ (Jna.X.106-108).
GOD AS SELF OF ALL
It is said above that God pervades through all these manifestations. Thus the description of
different manifestations is aimed to show not their distinction but their oneness in God. Shri
Jnaneshwar’s view of God as the Self of all shows how he combines God's immanent nature and His
all-pervasiveness. In the commentary on BG verse IX.11 he mentions this doctrine to show God's
impartiality to the creatures by saying as, ‘Though I am the one Self (Atma) in all creatures immanent
in all, people with deluded minds say that I favour one person and kill another out of anger’
(Jna.IX.168). Similarly he states in his commentary on BG verse IX.29 as, ‘If you ask what My nature
is, I will say that I am the same in all beings. For Me there is no distinction such as "I” and “another"
(Jna.IX.407). God pervades every being, as also the countless manifestations, as their inner Self, and
in his commentary on BG verse X.20, Shri Jnaneshwar referring to this doctrine says, ‘I am the Self
(Atma) in each and every created being. I am enshrined within their hearts and, I am also like a sheath
around them’ (Jna.X.215-216). We have also seen earlier in this chapter how he refers to
"vishwatmaka chaitanya" as the life infusing the whole universe (Jna.II.177).
This doctrine of God's being the Self of all also means God's being the origin, the middle and
the end of the universe. He further says, ‘I am the beginning (adi), the middle (madhya), and the end
(nirvana) of all. Just as the sky surrounds the clouds above, below, and on all sides, and they are both
the sky and in it, and when they disappear they merge with it, similarly, I am the origin (adi), the
existence (sthiti), and the end (antagati) of all creatures’ (Jna.X.216-218). He concludes by saying, ‘In
this way, you may know My manifold and all-pervasive Being through My manifestations’
(Jna.X.219). He again says that the main aim in telling the different manifestations is to know the allpervasive nature of God in his commentary on BG verses X.32-33. He first states the analogy of root
and tree in that when one knows wholly about the root, one grasps the whole idea of the nature of the
tree- its leaves, flowers, fruits etc. He says, ‘If a person wanted to grasp all the branches, flowers, and
fruit of a tree at the same moment, he would have to uproot it. In the same way, if My different
manifestations are to be known in their entirety, My faultless nature must first be known. Otherwise,
how many of these various forms can you listen to?’ (Jna.X.261-263). As the branches, leaves etc. are
expansion of only the seed (Jna.X.98-100)*, one needs to know the seed to know this expanse.
Referring again to the doctrine that God is beginning and end of all creation Shri Jnaneshwar
concludes, ‘Therefore, know once and for all that everything is truly Me. I am the beginning (adi), the
middle (madhya), and the end (anta) of all creation (srishti), just as thread is woven throughout the
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warp and woof of cloth. When a person understands that I pervade everything, why does he need to
know My separate manifestations? You are not yet worthy to realize this’ (Jna.X.263-265). God's
impartiality towards all creatures does not mean that he treats equally the wicked and the good. We
have earlier in this chapter seen that God punishes the evil doers and protects the good when he gets
incarnated (Jna.IV.49-56). It is again said in the commentary on BG verse X.38 as, ‘Of all instruments
of punishment, I am the sceptre, which restrains all, from the smallest insect to the creator himself. Of
all the sciences which decide between good and evil and uphold righteousness (dharmajnana), I am the
science of ethics (nitishastra)' (Jna.X.296-297). Shri Jnaneshwar thus reconciles the apparent
contradiction between God's being partial to the good without compromising God's impartiality to all
creatures.
The way Shri Jnaneshwar concludes the narration of manifestations also shows that to him it is
futile to go in further details. Commenting on BG verse X.40 he says, ‘I have now told you about
seventy-five of My principal manifestations, yet it seems very little. It is impossible to keep count of
My manifestations... For this reason, I will now reveal to you My great secret: I am the seed (bija)
from which all created beings (sarva bhutatmaka) arise and grow. Therefore, you should regard Me as
everything that is, without considering such concepts as great or small, high or low’ (Jna.X.302-305).
God as the seed of all creatures was stated by him earlier also (Jna.VII.40-43)*. God’s being the self of
all beings is again mentioned here. He further emphasizes that no distinction should be made between
these manifestations and others (Jna.X.307-317)*. The purpose of narrating so many distinctions in
manifestations of God is to enable the devotee to see that God is the same in all and offer his devotion
to Him in this way.
SHRI ARJUNA'S REQUEST TO SHOW COSMIC FORM
Shri Jnaneshwar seems to hold the view that whatever knowledge was imparted to Shri Arjuna
upto the end of tenth chapter of Gita was sufficient to remove Shri Arjuna's confusion (Jna.X.328)*,
which was created by the power of illusion (Jna.I.203-206, II.105) as said earlier in this chapter. The
knowledge that all things are a manifestation of God (Jna.X.105, 219) prompted Shri Arjuna to wish to
see God's cosmic form. Shri Arjuna's request is spelt out in the commentary on BG verse XI.3 by Shri
Jnaneshwar as, ‘That by whose thought (sankalpa) all these worlds (lokaparampara) have been created
and destroyed, and that about which You say, "I am this", that is Your original form. From that form
You have incarnated from time to time as two-armed and four-armed beings in order to carry out the
purposes of the gods... That is that which the Upanishads sing, which yogis perceive in their hearts,
and which Sanaka and other sages have embraced. O Lord, my mind is eager to see that unfathomable
cosmic form (vishwarupa) of which I have heard’ (Jna.XI.82-83, 85-86). It may be noted that here he
refers to the God's cosmic form as the real and original form of God. In his commentary on BG verse
XI.4 he remarks, ‘Shri Krishna laid aside His mortal form and removed the veil (javanika) from
Arjuna's sight. Then He displayed the glory of His yogic power (yogariddhi)’ (Jna.XI.121).
When Shri Arjuna received the sight of knowledge (Jna.XI.162)*, he could see himself what
was pointed out by Shri Krishna earlier to him. Shri Jnaneshwar describes in his commentary on BG
verse XI.9 Shri Sanjaya's words as, ‘O King, Krishna showed Arjuna such kindness that Arjuna
wondered where his confusion (Maya) had gone. Suddenly the light of Krishna's glory dawned on all
sides (aishwarya teja), as though a miraculous deluge had poured forth, and Arjuna's mind was
submerged in a sea of wonder’ (Jna.XI.185-186). This light of God does not allow the world to be seen
differently from Him, which is mentioned as, ‘Just as in the bright light of the sun the moon and stars
become invisible, similarly, the whole world (prapancharachana) is engulfed by this cosmic form
(vishwarupa)’ (Jna.XI.190). Shri Krishna's human form had assumed the cosmic form as it is said,
‘While he was gazing at the vision, overcome with amazement, the four-armed figure of Krishna
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assumed many forms and spread out in all directions... Nothing remained but that form’ (Jna.XI.193194). This shows that Shri Krishna's appearance in human form and his appearance in cosmic form are
not two different forms in reality, as the one has assumed the form of the other (Jna.XI.289-293)*.
GOD AS TIME
When Shri Arjuna saw ‘the whole universe in the body of the Lord of Lords’ (Jna.XI.244), he
asked the specific question about the nature of God in the cosmic form. Shri Jnaneshwar puts it in the
commentary on BG verse XI.31 as, ‘Arjuna said, Listen O Lord of Lords. I asked you to show me
Your cosmic form so that I might be satisfied, but You immediately began to swallow up the universe.
Who are You and why have You assembled all these terrible faces? Why do You carry those weapons
in every hand?’ (Jna.XI.445-447). God in the cosmic form is here identified with Time. Thus the
answer to Shri Arjuna's question is mentioned by Shri Jnaneshwar in his commentary on BG verse
XI.32 as, ‘I am clearly the god of death (kala), and My form is spread out like this for the destruction
of the world. For this purpose, these mouths are spread out. I will devour everything that is. The Lord
continued, O Arjuna, only you are Mine. I am about to destroy all the others. You have seen the whole
world drawn into My mouths and consumed like an offering cast into the fire in the depths of the
ocean’ (Jna.XI.451, 456-457).
Shri Jnaneshwar now mentions the doctrine of predestination- the result of action already
determined by God before the action’s taking place. This doctrine is clarified further as, ‘Certainly
none of this will remain, but see how these armies vainly boast! These armies arrayed here arrogantly
claim, with all the power of their warrior like qualities, that their elephant troops are superior even to
the god of death... But all these warriors seem to be hollow masses of plaster or fruit painted in a
picture. These figures parading in great attire are like the waters of a mirage. They are not armies, but
resemble a snake made of cloth’ (Jna.XI.458-459, 464-465). As the power of action is taken out from
them by God, their commitment to war is based on a hollow belief.
MAN AS INSTRUMENT
The doctrine of predestination is here utilised to indicate the instrumentality of man. The real
threat of the armies in the opposite side will not be a threat for one who participates in the plan of God.
Thus it is said in the commentary on BG verse XI.33 as, ‘I have already consumed all the power,
which activates them. They are as lifeless as figurines in a pottery shop. They are like puppets at the
end of stick which tumble down in all directions as soon as the string which moves them is broken. It
would take Me only a moment to overcome these armies. So arise! Come to your senses’ (Jna.XI.466468). If man thinks correctly of his role as instrument in the hands of God, there remains no problem
of duty before him.
However, God’s predestination does not imply that it is God who really acts and not the man.
Only through the instrumentality of man God determines the result. It is through the instrumentality of
Shri Arjuna that Shri Krishna is predeciding the fate of the battle. Shri Arjuna can undertake the act of
fighting if his memory of having been a great warrior is recalled and this will infuse in him a sense of
strength. Thus Shri Jnaneshwar further says, ‘When the Kauravas stole Virat's cattle, you struck them
unconscious with your magic weapon, so that even the timid Uttara grabbed hold of them and stripped
off their clothes. These armies are even more worthless than those armies. Now that they have come to
this battlefield, kill them and win for yourself the glory of having conquered them single-handed. This
is no empty glory O Arjuna. The whole kingdom will be yours, so act as a weapon (nimittamatra) in
My hand’ (Jna.XI.469-471). Man is required to fulfil his own part as assigned to him in the plan of
God.
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It is in this realization by man that he is merely an instrument in the hands of God that his
freedom lays. He has to do merely what has already been accomplished for him by God. Commenting
on BG verse XI.34 Shri Jnaneshwar says, ‘Do not be afraid of Drona or Bhisma... Consider them as
merely painted lions, to be wiped out with your hand. What is this great battle array? It is merely an
outer show, for I already hold it in My hand. At the moment when you saw them caught in My mouth,
their lives were ended. Now they are like empty husks. So arise at once and slay those whose lives I
have already taken. Do not give way to senseless grief. Realize that you are merely an instrument
(nimitta)’ (Jna.XI.472-478). Shri Arjuna's ignorance in grieving for Kauravas as stated earlier in this
chapter (Jna.I.204) can be removed and he can be brought to his senses (Jna.II.84-85) if he sees clearly
the truth of predestination. He can then think of himself merely an instrument of carrying out whatever
is ordained by God for him to do (Jna.XI.478-481)*. The theory of God's predestination thus need not
come in direct conflict with human freedom of performing action. Such a person may experience
freedom as he now becomes aware of God's presence inside him, without entertaining the pride of
having done that action.
GOD UPLIFTS HIS DEVOTEES
It is interesting to note how Shri Jnaneshwar reconciles his own view of superiority of God's
cosmic form (Jna.XI.623-638)* with that of Gita teaching, by accepting that Shri Krishna’s finite form
is superior from the point of view of the devotee. In this sense the preference for the limited form by
the devotee is understandable. Shri Jnaneshwar's preference for God's cosmic form and offering
devotion to It does not come in conflict with the easiness of devotion with which the devotee worships
the manifest form of God by offering the fruits of his actions. Thus he comments on BG verse XII.6
as, ‘Those who according to their caste (varna), fulfil peacefully their duties (karma) through the
organs of action (karmendriya), who carry out prescribed actions (vidhi) and offer them to Me,
omitting those that are forbidden, and burning up the fruits of their actions (karmaphala), when they
surrender them all to Me, they annual the fruits of those actions’ (Jna.XII.76-78).Offering of actions
to God effects in making a break in the operation of the law of action and result (Jna.IX.398-404)*.
Moreover, offering fruits of actions and also performing actions for the sake of God enables
the devotee to have a kind of initiative on the part of God also. Shri Jnaneshwar further says,
‘Furthermore, all actions performed by the body or the mind have no other goal but Me. Those who
serve only Me, who by always worshipping and contemplating Me have become My abode, who
consider all pleasure and enjoyment as well as the hope of liberation to be worthless, these devotees
ever commune with Me in love. How can I tell what I do for those who have sold wholly to Me their
bodies and souls?’ (Jna.XII.79-82). Once devotees offer their actions and also themselves to God, it
falls on God to take due care of them, Shri Jnaneshwar now proceeds uniquely to state how God
uplifts His devotees. We have seen earlier in this chapter how he has indicated God's special purpose
in taking on a human form (Jna.IV.44-57). He comments on BG verse XII.7 as, ‘This is why I have
become incarnate and come quickly to them... I have made all My devotees, from animals to mankind,
worthy of the throne of My abode (Vaikuntha). Thus My devotees suffer no anxiety, for I always uplift
(samuddharta) them’ (Jna.XII.89, 93-94). It is the God who uplifts His devotees in their struggle
against surging waves of the ocean of worldly life.
LORDSHIP OF THE SUPREME SELF
Realization of the nature of God as the supreme Self comes side by side to the devotee who
offers his actions to God (Jna.XII.116-124)*. There is yet another way- that of the Sankhya- in which
the Purusha is viewed as the supreme Self. We have stated in our Chapter-I (Jna.XIII.968-976) the
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conception of Purusha and Prakriti. We have also mentioned in Chapter-II the nature of Purusha as the
husband of Prakriti indicating His Lordship (Jna.XIII.980-984). Shri Jnaneshwar in his commentary on
BG verse XIII.22 states the different attributes of the supreme Self in the body, pointing to His
Lordship. He says, ‘Spirit (Purusha) is always present in matter (prakriti). They are like a vine and the
trellis on which it grows. Spirit and matter are related to each other like the earth and the sky’
(Jna.XIII.1021).
Designating Prakriti as the river (earlier in this chapter called 'Mayanadi', Jna.VII.68-71) he
says, ‘The Spirit is like Mount Meru on the river of matter (Prakritisarita). It is reflected in the water
but cannot be carried away by the current’ (Jna.XIII.1022). He now mentions the ‘Lordship’ as,
‘Matter forms and dissolves, but Spirit exists eternally. Therefore, Spirit is the ruler (shasana) of
creation from Brahma downwards’ (Jna.XIII.1023). Naming Spirit as the husband (Jna.IX.280) he
says, ‘Matter (prakriti) lives through Spirit and through his power (satta) gives birth to the world, so
Spirit is the husband of matter’ (Jna.XIII.1024). He explains the lordship in more strong terms as, ‘The
universe exists in matter for countless ages and is dissolved into Spirit at the end of a great world age.
Spirit is the great Lord of matter (mahadbrahma) and directs the course of the universe (brahmagola).
The visible world is measured by His Infinite Being’ (Jna.XIII.1025-1026). He concludes, ‘When it is
said that the great Spirit (Paramatma) inhabits the human body, you should understand it in this way’
(Jna.XIII.1027). This great Spirit and the Purusha are not different as is said by him further as, ‘The
belief (pravada) that there is a Being beyond matter (prakriti) refers to this Spirit (Purusha)’
(Jna.XIII.1028). Realization of the lordship of this supreme Self after discrimination between Spirit
and matter is the way to freedom from the law of action and result (Jna.XIII.1029-1033)*.
EVOLUTION OF THE WORLD FROM PRAKRITI
Even though God remains imperishable in all the creatures though they are subject to
dissolution (Jna.XIII.1065)*, the question still remains how one God assumes many forms of
creatures. The contact between the field and knower of the field is the cause of creation
(Jna.XIII.1050-1051)* but how the creation owes its existence to God is described in detail in the
Chapter fourteen of Gita. The word "Mahadbrahma" is used in BG verse XIV.3 to denote that which
serves as a womb to receive the seed of creation. Explaining this word, Shri Jnaneshwar in his
commentary on this verse mentions different names that are used to explain it in different schools of
philosophy. He says, ‘Matter is called great Brahma (mahadbrahma), for it is the home of the great
primary elements (mahadadi)’ (Jna.XIV.67). Mahad is the name of first of the primary elements but it
also denotes extension or expansion, so it is also explained as, ‘It is called great Brahma because the
whole extent of manifestations (vikara) take place through it’ (Jna.XIV.68). Mentioning different
opinions about it he further says, ‘Those who believe in non-manifestation (avyaktavada), call it the
unmanifest (avyakta), while according to the Sankhya belief it is matter (Prakriti). The Vedantists call
it illusion (Maya). What need is there to quote any others? Matter is truly ignorance (ajnana)’
(Jna.XIV.69-70). We have seen earlier that he has used these theories to state origin of the world. He
then explains how the process of creation starts from Matter, owing its existence to God (Jna.XIV.87115)*.
HOW GOD'S FORM DEVELOPS DIFFERENTLY IN CREATURES
Shri Jnaneshwar makes his philosophic position regarding all-pervading nature of God
(Jna.XV.401-405,410)* more clear by raising a question as to how it is that different creatures have
different experiences, though God exists as One in all of them. In his commentary on BG verse XV.14
he mentions the possible objection as, ‘I am everywhere (sarvatra) and there is nothing else but Me
anywhere, then how does it happen that some beings are always happy and others are miserable?’
(Jna.XV.411-412).
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He makes clear the philosophic principle first in answering to this doubt as, ‘Though I am in all
and this cannot be otherwise, each being realizes Me according to his own intelligence (buddhi)'
(Jna.XV.415). He illustrates, ‘Although there is one sun which rises, it serves many different purposes
as people go about their various activities (lokacheshta). For plants to grow water is needed according
to the kind of seed (bijadharma)’ (Jna.XV.417-418). He concludes, ‘My form (swarupa) develops in
different ways in each creature (jiva)’ (Jna.XV.418). God is viewed here as a general cause and not a
particular one for the difference in beings. Using the analogy of seed and tree again, as was mentioned
earlier also (Jna.XIV.66, 95), he answers the question as to why some beings are happy while others
unhappy. It is their own subjective condition -of knowledge or ignorance- that makes them so, and in
accordance with it they are able to appreciate the real nature of God, and become happy or unhappy.
It is not really the God who makes them so. He illustrates again, ‘A necklace of blue beads
looks different to a wise person (chatura) and to an ignorant one, it brings joy (sukha) to the wise
while the ignorant may think it is a snake. Just as the water in the Swati Constellation becomes pearls
in a shell, in the same way I am a source of joy for the wise and misery (duhkha) for the ignorant
(ajnana)’ (Jna.XV.419-420).
CONDITIONED AND UNCONDITIONED EXISTENCE
The all-pervasive nature of God, leads also to the discussion of the nature of unconditioned
existence. This becomes obvious from Shri Arjunas's question as put up before Shri Krishna, in the
end of his commentary on BG verse XV.15 by Shri Jnaneshwar as, ‘O You who are infinite, while
explaining to me Your immanence (vyapaka) in the universe, You have spoken from time to time of
Your nature which has no attributes (nirupadhika). I ask You now to explain this fully to me’
(Jna.XV.446-447).
But before the discussion of the unconditioned existence, a discussion of conditioned existence
is undertaken in Gita. Shri Jnaneshwar explaining the reason as to why there is mention of condition or
limitation when Shri Arjuna's question was regarding limitless (nirupahita) nature (rupa) of God
(Jna.XV.461)* says, ‘If anyone to wonder why He spoke of conditioned existence (upadhi) when he
was asked about unconditioned existence (nirupahita), consider these examples:.. As soon as the husks
are threshed and separated, the pure grain can be gathered. Similarly, if a person reflects on it, once
conditioned existence has been described, he need not ask any further about the unconditioned
(nirupadhika)’ (Jna.XV.463, 466-467). What cannot be described can be indicated through the means
in expressible form. Shri Jnaneshwar says, ‘By speaking first of what can be described rather than of
what cannot, Krishna explained conditioned existence. A tree branch is used to describe the New
moon on New month's day... Similarly, conditioned existence (aupadhika) must first be described’
(Jna.XV.469-470).
PERISHABLE PURUSHA
Shri Jnaneshwar commenting on BG verse XV.16 mentions first the two Purushas as, ‘There
are only two inhabitants of this city of worldly life (samsara)…The first one is called the perishable
(kshara) and other is the imperishable (akshara)’ (Jna.XV.471, 476). Perishable Purusha is the
consciousness which considers this world as its dwelling. He says, ‘...That which builds the entire
structure of matter (srishti) with the forest of illusion (bhranti), in fact everything that is known as the
universe (jaga). That which has already been described as the field (kshetra) with its thirty-six
divisions. But why should I repeat here what I have already described using the metaphor of the tree.
Realizing that all these various forms (sakara) are its dwelling, Consciousness (Chaitanya) has entered
each of them’ (Jna.XV.483-486). He has described this tree of worldly existence in detail in his
commentary on BG verse XV.2 (Jna.XV.151-207)*. He explains as to how this Consciousness comes
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to identify itself with the universe as, ‘Just as a lion, seeing his reflection (pratibimba) in a well, or as
the sky is reflected in water, which originated from sky, similarly the non-dual consciousness
(Advaita) becomes dual (dvaita)’ (Jna.XV.487-488). It is the forgetfulness of its own nature, which
makes him wrongly identify with the world. He says, ‘In the same way the Self (Atma), in the sleep of
forgetfulness (vismriti) regards the city of forms (sakara) as Its dwelling place’ (Jna.XV.489).
Defining the Perishable Purusha Shri Jnaneshwar says, ‘Carried away by these dreams (of
being happy etc.) and wandering through the jungle of earth and heaven, this aspect of Consciousness
is known as the perishable Purusha. Now listen to the description of the one that is called the Knower
of the field, and the state of the individual soul (jiva) .The Self, which sets aside Its own nature and
takes on the form of living creatures is called the perishable One (Kshara Purusha). In his true nature
He is perfect and is called Purusha. He is endowed with personality, and He dwells asleep in the city
of the body (dehapuri)’ (Jna.XV.493-496). Explaining as to why the adjective Kshara is attributed to
Him he says, ‘Because he has taken on the limitations of life in the body, the quality of perishability
has been falsely attributed to Him…Therefore, all individual souls (jivachaitanya) are called
perishable (Kshara Purusha)’ (Jna.XV.497, 501). The quality of perishability is the product of thinking
oneself as different from the Self and wrongly identifying with the body etc.
IMPERISHABLE PURUSHA
Shri Jnaneshwar first explains the term "akshara" as, ‘Now I will explain the nature of the
imperishable One…He is not perceived through right knowledge, nor is he considered dual through
false knowledge. His true nature is found in the absence of all knowing (yathartha jnana)...This
imperishable One exists in a state which has no form (anakara)… The imperishable One (akshara) is
like a state of non-perception (ajnanadasha), just as when the world passes away but realization of the
Self (atmabodha) has not yet been awakened’ (Jna.XV.501, 504, 506, 508).
Mentioning another term "avyakta" in this regard Shri Jnaneshwar says, ‘ Just as the life of a
tree lies latent in the seed (bija) of the ripe fruit, similarly this state (jivadasha) emerges after all
limitless (sarvopadhi) have been destroyed (vinasha). Thus the state which infuses the conditioned
existence (upadhi) of all beings (upahita) is called unmanifest (avyakta)’ (Jna.XV.510-511). Using
Vedantic terminology he defines "Akshara Purusha" as, ‘Vedanta speaks of this state as the seed state
(bijabhava), and the imperishable One (akshra) dwells in this. From this state, false knowledge
(anyatha jnana) spreads out into the waking and dream states and enters the jungle of the multiplicity
of forms (nanabuddhi). The imperishable One (Akshara Purusha) is that from which the individual
soul (jivatva) comes forth, creating the universe (vishwa); and it is also that which causes them both
(ubhaya bodha) to pass away’ (Jna.XV.512-514).
Akshara Purusha is the consciousness in association with Maya. Referring again to Vedanta
philosophy Shri Jnaneshwar says, ‘He is called the imperishable One because he lies in deep sleep in
the city of illusion (mayapura). This condition does not pass away of itself nor can it be destroyed
without knowledge (jnana). For this reason, the great philosophy of Vedanta calls it imperishable
(akshara)’ (Jna.XV.520, 522,523). He concludes by saying, ‘This (chaitanya) - the imperishable One
(Akshara Purusha) -is the cause (karana) of individual life (jivakarya), characterized by illusion
(mayasanga)’ (Jna.XV.524). While ‘Kshara Purusha’ is the deluded consciousness sleeping in the city
of body (Jna.XV.496), Akshara Purusha is the source of the state of being the jiva (Jna.XV.510, 514,
524, above), is the state of total ignorance (Jna.XV.504, above), and the consciousness that sleeps in
the city of illusion (Jna.XV.520, above).
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THE THIRD PURUSHA
Both the states of ‘Kshara’ and ‘Akshara’ Purusha constitute the state of ignorance. The third
Purusha is different from the two. Shri Jnaneshwar defines the nature of this in his commentary on
BG verse XV.17 as, ‘The two states of false knowledge (anyatha jnana), waking and dreaming, are
absorbed into that dark ignorance (ajnanatattva). That ignorance (ajnana) also becomes absorbed into
true knowledge (jnana) and dies out, just as fire dies out when it has consumed all the fuel. In this way,
when knowledge (jnana) dispels ignorance and that knowledge ends in the realization of one Reality
(Vastu), pure Consciousness remains without any way to perceive it. That is the highest state (Utttama
Purusha), the third, which is different from the other two that have already been described’
(Jna.XV.525-528).
Explaining further how this "Uttama Purusha" is different from, the other two he says, ‘Just as
the waking state is different from the states of dreaming and deep sleep, just as the sun is different
from its rays or the mirage they cause, similarly, this highest state (uttama) is different from the others.
It is different from both the perishable (kshara) and the imperishable (akshara), just as fire is different
from the fuel it consumes’ (Jna.XV.529-531). Shri Jnaneshwar interprets the Gita term ‘anya’ in this
way. However, dissatisfied with this conception of ‘difference’ he rules out this so-called difference
when he describes the nature of the Supreme Self. He states Its nature in which there can be no talk of
difference or oneness as, ‘Just as day and night are swallowed up in blaze of the final conflagration,
neither deep sleep, dreaming, nor waking exist. Here, it is not even known whether unity or duality
exists or not. All perception (anubhava) is lost. This is the highest state (uttama), known as Supreme
Self (Paramatma)’ (Jna.XV.533-535).
He explains similarly the word "para" as, ‘The individual soul (jivatva) calls Him by this name
because here there can be no such thing as union with Him’ (Jna.XV.536). He illustrates, ‘Just as a
person standing on the river bank can speak about someone else who has drowned in the water,
similarly, the Vedas, being the bank of thought (vichara) can speak of what is near and what is far. On
this side of the Spirit are the perishable (kshara) and imperishable (akshara). What is beyond (para)
these is called the highest Self (Atmarupa). You should know that Supreme Self (Paramatma) and the
Supreme Purusha (Purushottama) are the same’ (Jna.XV.536-539). The terms 'uttama' and 'para' do not
describe the nature of God, they indicate only that the third Purusha is highest and beyond the Kshara
and Akshara Pususha.
GOD AS CONTROLLER WITHOUT SOMETHING AS CONTROLLED
Shri Jnaneshwar's description of all this conditioned and unconditioned existence seems to
denote a state in which all dualistic conception comes to an end. He first states in his concluding
remarks in his commentary on BG verse XV.17 the nature of Reality as, ‘Here all speech becomes
silence, knowledge is merely ignorance, and existence and non-existence are one. Such is the one
Reality (Vastu). Here even the awareness of oneness (soham) with the Supreme fades away, the
speaker and the spoken merge, and the seer (drashtritva) and the seen (drishya) become one’
(Jna.XV.540-541).
However, this does not mean a state of non-existence. He explains that there remains a state
which, though not visible, is capable to be experienced as, ‘Though a person cannot see the light
(prabha) which is between the sun and its reflection (pratibimba), he cannot say that it cannot exist. He
cannot deny that fragrance passes between a flower and his nose, even though it is not visible. When
both the seer (drashta) and the seen (drishya) are lost, who can say that it is or it is not. In this
realization (anubhava), one can know the nature (rupa) of the Self’ (Jna.XV.542-544). Though the
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nature of Reality is indescribable, it surely exists and this is a matter more of realization than of
description.
The doctrine that God pervades everywhere mentioned earlier in this chapter (Jna.IX.285-287,
407; X.263; XI.193; XIII.1026) is used to indicate that this discussion of perishable, imperishable and
third Purusha is not intended to show them as distinct and that the third Purusha exists in relation of
the controller to the rest two as controlled. In the unconditioned nature of God, there remains only the
Reality as Illuminator and Controller without something as illumined or controlled. Shri Jnaneshwar
says, ‘He is light (prakasha) without none as illumined (prakashya), He is the Lord (Isha) of all,
without none as controlled (ishitavya), and He fills all space (avakasha) with his own nature’
(Jna.XV.545). Pointing to the perfection of Supreme Being he says, ‘He is the Supreme Being
(Purushottama), the culmination of perfection (purnata), the haven of rest of the peaceful (vishranti).
He remains after the creation (vikasa) of the universe, and survives in His perfection after it has been
swallowed up (grasa). He is greater than all things’ (Jna.XV.548-549). Shri Jnaneshwar's description
of the nature of Purushottama shows that he views God as Eternal and Perfect, whose glory goes
beyond that of the conception of God as the Creator of the universe.
It seems that according to him, the glory and perfection of the Supreme lies in illuminating the
universe. God is not subject to creation or dissolution alongwith the universe, nevertheless He is the
light of the universe, which sustains the latter. He explains, ‘He is like mother-of-pearl, which looks
like silver to those who do not know its nature. Although the gold in jewelry is not hidden, it is not
recognized as gold. Similarly, He sustains the universe although He is not the universe. Just as water
and waves are not different from each other, in the same way, He is the existence and light (prakasha)
that penetrates the world. His nature causes both the expansion and the contraction of the universe, just
as the moon reflected in water appears to increase and decrease. He does not come into being when the
universe is created, nor does He perish when it passes away just as the sun is not different by day and
night’ (Jna.XV.550-555).
Shri Jnaneshwar's commentary on BG verse XV.18 shows that he reconciles the two theoriesGod's non-dual character and the unconditioned existence showing His supreme character- in his view
of God as Light. He says, ‘What more can I say? I am self-illumined and without a second. Beyond
limitation (nirupadhika), the Supreme (Uttama) beyond both the perishable (kshara) and imperishable
(akshara). Therefore, the Vedas call Me the Supreme Being (Purushottama)’ (Jna.XV.556-557). He
has thus uniquely described God's nature as the Supreme Self and Supreme Purusha, emphasizing on
self-illumination of God.
FOLLOWING THE WILL OF GOD
Those who are born with demoniacal wealth and nourish the same do not follow the right
course of actions which have sanction of the scriptures (Jna.XVI.281, 284, 287)*. God punishes such
people as they themselves are responsible for undergoing terrible consequences of their actions
(Jna.XVI.422)*. However, as said earlier by him (Jna.XVI.64-65)*, the other people follow the way
of knowledge and march on the path of liberation (Jna.XVI.433-444)* as mentioned in our
Introduction (Jna.XVI.442-443). Shri Jnaneshwar in his commentary on BG verse XVIII.45 explains
how performance of one's prescribed duty is the service rendered to God, and mentions also how the
dependence on God is not a curtailment in human freedom, rather it puts a sort of burden on God to
help His devotee.
He says, ‘These duties are our only support. To perform them is loving service (paramaseva)
rendered to Me, the Supreme Being (sarvatmaka)’ (Jna.XVIII.906). He illustrates how this simple
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action of doing duty enables the performer to attain worthiness in pleasing God as, ‘A devoted wife
surrenders herself wholeheartedly to pleasing her husband. In this way she practices penance. A
mother is the sole support of her child, so it is the child's foremost duty to depend on her. A fish may
regard the Ganges merely as water, but remaining in it he obtains the blessings of all sacred places’
(Jna.XVIII.907-909). He concludes, ‘Similarly, there is no other way to liberation but the faithful
performance of one's duties (vihita). In this way, the Lord of the world (Jagannatha) carries the
burden’ (Jna.XVIII.910). The dependency on God is the acknowledgement of God’s supremacy and
the simple devotion of devotee enables to have a full protection from God.
Shri Jnaneshwar states further of performing duty as carrying out what is intended by God. If
one does his duty he can be said to have acted as per will of God. He says, ‘The Supreme (Ishwara)
intends (manogata) for each person to have his appointed duty (vihita), and in performing it he surely
attains blessedness’ (Jna.XVIII.911). He illustrates, ‘If a serving girl stands the test of her master's
love, she may become his wife. A person who risks his life for his master goes down in history’
(Jna.XVIII.912). He concludes by mentioning the identification between the service of God and doing
action as per His will as, ‘To be diligent about pleasing one's master (swami) is truly to serve
(paramaseva) him. All else is like a merchant's business (vanijya)’ (Jna.XVIII.913). God expects the
person to do his duty. Thus when one does his duty, thereby he acts as per God's will.
Shri Jnaneshwar now reconciles human freedom in doing duty, which is also acting as per
God's will on the one hand and the control of God as Creator over the entire creation on the other
hand. Commenting on BG verse XVIII.46 he says, ‘When a person performs his own duty (vihita
kriya), it is not only that he has done that action, but that he has carried out the purpose of God from
whom the entire creation (bhuta) arises (akara). The Creator has wrapped around the individual soul
(jiva) a garment of ignorance (avidya), and makes it dance like a puppet on the string of egoism
(ahamkara), from the three qualities’ (Jna.XVIII.914-915). Shri Jnaneshwar thus expresses God’s
control over the individual beings in quite stronger terms, as the puppet is solely dependent for action
on the puppeteer who holds the strings. It is however upto the individual to accept this role and
surrender his will to God, who has created him and who resides in his own heart.
DETERMINATION OF NATURE
The wrong thinking that generates the decision which goes against nature will fail to meet its
objective as it goes against what is determined by nature (Jna.XVIII.1274-1282)*. Shri Jnaneshwar
making this point further in his commentary on BG verse XVIII.59 says, ‘Moreover, any resolution
not to fight would be contrary to your nature (prakriti)’ (Jna.XVIII.1285). He illustrates in the
commentary on BG verse XVIII.60 as, ‘Even if a person is determined to swim towards the west, if he
meets strong easterly current, only his resolution (agraha) is left. If rice were to refuse to grow as rice,
could it deny its own nature (swabhava)?’ (Jna.XVIII.1286-1287). So he concludes, ‘Similarly, O
Arjuna, you are endowed with a warrior's (kshatra) qualities (samskara). If you should refuse to fight,
your very nature (prakriti) would compel you to do so’ (Jna.XVIII.1288). The fourfold function of the
four classes of people is based on the qualities of nature (Jna.IV.77, 81)*. The detailed description of
these functions including that of those having warrior- nature was given by him in his commentary on
BG verses XVIII.42-44 (Jna.XVIII.851, 864-884)*. He mentions again these virtues as, ‘Virtues such
as courage, spirit (teja) and skill (dakshata) were given to you at birth. They are a part of your nature
(prakriti)’ (Jna.XVIII.1289).
The determination of Prakriti creates for the person a kind of lack of freedom where he fails to
exercise his decision against the dictates of his nature. Shri Jnaneshwar mentions again the illustration
of someone bound hand and foot and thrown in a cart as mentioned in our Chapter-I (Jna.III.60) to
show the compulsion which makes an act determined as, ‘O Arjuna, You cannot set aside those virtues
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by refusing to act in accordance with them. Therefore, you are bound by these innate qualities (guna).
You must follow the path of the warrior. On the other hand, if you disregard your inherent nature and
are firmly resolved not to fight, then just as a man bound hand and foot and thrown into a chariot
(ratha) is carried to the ends of the earth even though he does not walk, you may refuse to act, but you
will certainly be compelled to do so' (Jna.XVIII.1290-1294). Here the determination of nature is
expressed in the form of a compulsion from the innate tendencies, which cannot be overcome by the
sense of egoism as discussed above. Using the word "adrishta" to show how the effects of action in
past lives prove to be more powerful than what is to the liking of the person, Shri Jnaneshwar says
further, ‘Does a sick man like sickness, or a poor man poverty? But he has to undergo that experience
because of more powerful invisible (adrishta). That invisible will not do anything other than this as it
is under the control of God (Ishwara). That God is within you’ (Jna.XVIII.1297-1298). The individual
nature formed as a result of actions done in previous lives compels one to do even that which goes
against the wishes of him.
GOD CONTROLS THE STRING OF KARMA
Determination of nature in producing a compulsion contrary to one's wishes and nature’s is
being under the control of God show that the individual is subjected to double determination. We have
mentioned above Shri Jnaneshwar’s view as to how God exercises his control over individual souls by
making them dance like a puppet on the string of egoism (Jna.XVIII.915). He makes use of this
analogy in his commentary on BG verse XVIII.61 to show how God controls the string of karma.
Shri Jnaneshwar states first what happens when God, as a sun, rises in the sky of the heart. He
says, ‘The Supreme Being rises in the hearts of all creatures (bhuta) with His manifold rays of
consciousness (chidvritti), like the sun rising in the sky. Illuminating the three states of consciousness
(avasthatraya) throughout the three worlds and awakening those earthly travelers who are deluded by
identifying the Self with the body (anyathadrishti). Those people are like bees, whose feet are the
sense organs, drawn by the sun to feed on the lotuses of sense objects, which bloom on the lake of the
world’ (Jna.XVIII.1299-1301). God does not check people having wrong vision to get attracted to the
objects of senses. He says, ‘Let us leave that metaphor. The Supreme Being (Ishwara) forever reveals
Himself under the cloak of the individuality (ahamkara) of all creatures’ (Jna.XVIII.1302).
God manifests in the heart of beings taking the form of egoism of all beings and staying
behind the curtains of Maya, He enables each individual to get the suitable body. He says, ‘From
behind the veil of cosmic illusion (Maya), he holds the string (sutra) with which He causes countless
numbers of species to dance like shadow pictures on a screen. He manifests every creature (bhutajata)
from the creator (Brahma) to the tiniest insect by giving them bodies (dehakara yogyata). Then every
creature (bhuta) enters the body which is appropriate to its own nature and identifies itself with that
body’ (Jna.XVIII.1303-1305). It is not something different in kind that creates the bondage as he
illustrates, ‘Just as thread may be sewn with thread, as grass may be tied with grass, or as a child
grasps at his own reflection in water’ (Jna.XVIII.1306), and concludes, ‘Similarly, the individual soul
(jiva) considering itself other than what it is in the form of the body, and keeping in it the
consciousness of Self (atmabuddhi) expresses itself’ (Jna.XVIII.1307).
It is through the string of effects of actions in the previous lives that God exercises His control
over the beings. Shri Jnaneshwar says, ‘In this way the Lord places each person on the vehicle of a
body and manipulates him by the reins of the fruits of his actions in past lives (prachina)’
(Jna.XVIII.1308). This gives rise to a natural fitness which makes the beings to function in the like
way as he concludes, ‘When He controls each individual by means of these reins (karmasutra), placed
independently for each, they all become fit (patra) for their particular functions (gati)’
(Jna.XVIII.1309)
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GOD'S CONTROL THROUGH INSTRUMENTALITY OF NATURE
God's control is here seen in making the individual beings experience the results of their
actions - either good or bad. The element of ‘must’ in the operation of the law of action and result was
discussed in detail in our Chapter-II (Jna.IV.72-76; XVII.74; XVIII.103, 251-256, etc.). God's
determination consists in making the individual experience the results of his actions. Shri Jnaneshwar
in his commentary on BG verse XVIII.61 further says, ‘In short, He directs all creatures (bhuta) in this
world (samsara) and the next (swarga), just as the wind blows grass up in the air’ (Jna.XVIII.1310).
However, it need not be understood from the analogy of dance of puppets that God, as a
personal being, directly controls individuals’ actions. It is only the presence of the power of God that
accomplishes His control. Shri Jnaneshwar says further, ‘Just as iron filings are agitated when they
come in contact with a magnet, creatures (bhuta) move in the same way, controlled by the power
(satta) of God (Ishwara)’ (Jna.XVIII.1311). He illustrates, ‘In the presence of the moon, the ocean and
other natural objects move in their various ways. The ocean has its tides, the moon stone exudes water
and lotuses and chakora bird are relieved of their distress’ (Jna.XVIII.1312-1313). He concludes,
‘Similarly all creatures according to their inherent nature (bijaprakritivasha), are activated by the
Supreme Being (Eka Isha), who is in your heart’ (Jna.XVIII.1314). Thus the behaviour of creatures is
dependent on their own nature and God's power simply helps to achieve this. One cannot overcome
this determination of nature as was stated above (Jna.XVIII.1287), that the rice has to grow as rice and
there is no other way open for it. Similarly, God's control is exercised in accordance with what exists
in the inborn nature of the individual.
As such the individual is subjected to the determination of his inborn nature when he identifies
himself with the body and becoming subjected to the law of karma experiences necessarily the good
and bad consequences of his actions participating in God's sport. He is not free like a puppet. But it is
also possible for him to identify with God in his heart. Shri Jnaneshwar says, ‘When you stop
identifying yourself as Arjuna, He arises within you. He will direct your nature and will cause you to
fight even if you refuse to do so. He (Ishwara) is the master, and He has appointed nature as His agent.
That agent causes the senses to carry out their appropriate functions. Whether you act or not depends
on nature, and nature itself is directed by the One who is in your heart (hridayastha)’ (Jna.XVIII.13151318). The nature does not and cannot cause individuals to act as per its dictates. It is under the
guidance of God that the law of action and result operates and one should not be worried for the
necessary element involved in the operation of this law. Instead, one should allow this law to operate
and not intervene in it. Rather he should concentrate on the presence of God inside him.
THE WAY TO REACH KINGDOM OF SELF-REALIZATION
As said earlier, the way to gain freedom from the determination of nature is to act as willed by
God (Jna.XVIII.1277). One should set aside his egotistical pride (Jna.XVIII.1274) to avoid Selfdestruction. The way is therefore to make surrender to God with all earnestness who is the Controller
of Prakriti (Jna.XVIII.1318, above), and serve Him with all his being. Shri Jnaneshwar commenting on
BG verse XVIII.62 states, ‘So take refuge (sharana) in Him with your consciousness (aham), your
speech (vacha), your mind (chitta) and your body (anga), just as the waters of the Ganges flow into the
great ocean’ (Jna.XVIII.1319). There is water both in Ganges and the ocean, and the ocean forms the
goal of Ganges. So surrender to God is not surrender to one who is of alien nature.
The individual human being therefore, like the Ganges, should seek support of God and serve
Him as also mentioned earlier (Jna.XVIII.906-910). This will enable him to get rid of his ignorance,
bondage of qualities and egoism because of which he is subject to puppet dance (Jna.XVIII.915). Shri
Jnaneshwar says of this devotee who is blessed by the grace of God, and what this grace accomplishes
for him as, ‘Then by His grace (prasada) you will be wedded to the bride of supreme peace
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(sarvopashanti), and will enjoy the bliss of union (swananda) with Him (swarupa)’ (Jna.XVIII.1320).
The attainment of peace was stated in previous chapter a result of dhyana and yoga (Jna.XVIII.1042).
But when the necessity of all means comes to an end (Jna.XVIII.1084-1086), there is then attainment
of bliss of union as a result of the fourth form of devotion (Jna.XVIII.1134-1135). Here the illustration
of Ganges meeting the ocean is also cited (Jna.XVIII.1138)*. All this is stated now a product of God’s
grace. Here is an acknowledgement of God as Creator also as it is said, ‘In the place where creation
(sambhuti) has its beginning (sambhava), where rest may take rest, and where all experience
(anubhava) has its origin. You will reign forever in the kingdom of Self- realization (nijatmapada),
Krishna, the consort of Lakshmi, spoke in this way’ (Jna.XVIII.1321-1322). This denotes a state of
total autonomy and is attainable by taking refuge in God who is Lord of Prakriti, as the adjective used
for Shri Krishana also shows.
FREEDOM OF CHOICE IS AVAILABLE
Taking refuge in God is thus the only way to realize the highest form of human freedom. If
one does this, there will remain no desire in his mind except to follow the will of God. Though after
listening Gita teaching Shri Arjuna was not left with any choice viewed in this sense still, there is a
mention of making a choice for him after reflecting over the Gita teaching. Shri Jnaneshwar in the
beginning of his commentary on BG verse XVIII.63 states the importance of Gita teaching as, ‘This
teaching is well known as the Gita, the essence of all the Vedas. Through it, one may obtain the jewel
of the Self (Atma). This is the knowledge (jnana), which Vedanta praises, thereby bringing in fame in
the world. Compared with it, the intellect (buddhi) and other means of gaining insight are like rays of
light shining through a window revealing Me, the true seer (sarvadrashta) of all. It is called wisdom of
the Self (Atmajnana), the hidden treasure of the concealed One’ (Jna.XVIII.1323-1326).
It is after reflection on this knowledge of Gita that there is advice to exercise the choice in
deciding what should be done. Shri Jnaneshwar further says, ‘I, the omniscient One (sarvajna), have
contemplated all knowledge and have clearly explained to you what is best in it. So meditate on this
and, after deciding what you should do, do what seems proper to you’ (Jna.XVIII.1331-1332).
However, the final advice does not seem to be regarding doing action. Shri Jnaneshwar further
remarks, ‘Hearing these words Arjuna remained silent’ (Jna.XVIII.1333). We have seen in our
previous chapter how he has described further of devotion to God and the devotees reaching union
with God ultimately (Jna.XVIII.1353-1362). The freedom of action is always available to one if he
realizes the presence of God in him as also in the outside world. All his action then will be in
accordance with what is willed by God (Jna.XVIII.911, 914) and it will get transformed into the
service rendered to God (Jna.XVIII.906, 913) as said earlier in this chapter. Thus the freedom of
action becomes more meaningful when it assumes the nature of surrender to God and offering loving
service to Him. However this does not mean a blind surrender or surrender to something other than
himself. God is omniscient and His act of grace enables the individual to become master of himself.
This attribute of God and its relationship with divine grace is discussed in next chapter.
SOME CURRENT VIEWS ON GOD's OMNIPOTENCE AND HIS DETERMINATION
In our previous chapter we have seen that even in the discussion of the problem of
determinism and freedom not involving a reference to God, Prof. Kane has made a reference to
transcendent or other worldly goals. Though he mentions also religious beliefs, no central importance
to religious beliefs was given. However, in almost every religious belief, there is acceptance of human
freedom and moral responsibility. But a consideration of God's attributes often poses a problem for a
believer in human freedom. Recently philosophers have given considerable attention to the
examination of religious concepts, including the concept of God, to find out whether there still remains
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a scope for human freedom or one is compelled to believe that either the traditional attributes of God
are incoherent, or the belief in human freedom is illusory.
We may now see whether the faith in God's attributes throws a challenge to a believer in
human freedom, or not. Dr. Anthony Kenny draws a negative conclusion in his book "The God of the
Philosophers”. He has examined in detail the two principal attributes traditionally ascribed to GodOmniscience and omnipotence- in Western theism. He says, ‘Intellect and power, are intended to be
attributed to God in the most literal sense: it is the infinity of the intellect and the limitlessness of
power that makes the difference between the creator and the creature. ‘Omniscient’ and ‘omnipotent’
are not predicates, which were used in application to human beings and are then ascribed in some
transferred or analogical sense to God: they express concepts, which were devised to represent
uniquely divine characteristics. Each concept is the result of reflection by philosophers or
philosophically minded theologians upon elements in the religious tradition of western theism’ (pp56).
Dr. Kenny in his search of a satisfactory definition of omnipotence, remarks first as, ‘It is by
no means easy to state concisely and coherently what is meant by ‘omnipotence’. Omniscience
appears to be analogous to omnipotence: just as omniscience is knowing everything, so omnipotence is
being able to do everything. But whereas it is easy to define what it is to be omniscient, it is not easy
to define omnipotence. A being X is omniscient if, for all p, if p, then X knows that p. We cannot offer
a simply parallel definition of omnipotence: X is omnipotent if, for all p, then X can bring it about that
p. For this, though it would attribute considerable power to X, would not attribute to him power to do
anything, which has not already been done or will not sometime be done. On the other hand, if we
drop the if-clause, and say that X is omnipotent if for all p, X can bring it about that p, then we
attribute to X a power far beyond what has traditionally been ascribed to God’ (p91).
He proceeds to state his own account of divine omnipotence by saying, ‘Let us consider the
following definition of omnipotence: A being is omnipotent if it has every power, which it is logically
possible to possess’ (p96). Explaining this definition he says, ‘The definition must first of all be
supplemented with an account of when it is logically possible to possess a power. It is logically
possible to possess a power, I suggest, if the exercise of the power does not as such involve any logical
impossibility. When I say that an exercise of the power does not as such involve any logical possibility
I mean that there is no logical incoherence in the description of what it is to exercise the power. For a
power to be a logically possible power it is not necessary that every exercise of it should be coherently
conceivable, but only that some exercise of it should be’ (p96).
The definition of omnipotence as ‘the totality of logically possible powers’ may have
advantages over that which views omnipotence as ‘the power to perform all logically possible actions
or to bring about all logically possible states of affairs’, but even this definition does not fulfil the
criterion of coherence. He says, ‘But even so defined as the totality of logically possible powers
omnipotence cannot be ascribed to God. For there are many powers which it is logically possible to
have which God cannot have, such as the power to make a table which God has not made. The power
to change, to sin, and to die are instances of powers which it is logically possible to have-since we
human beings have them- and yet which traditional theism denies to God’ (pp97-98). So he concludes,
‘Divine omnipotence, therefore, if it is to be a coherent notion, must be something less than the
complete omnipotence which is the possession of all logically possible powers. It must be a narrower
omnipotence, consisting in the possession of all logically possible powers which it is logically possible
for a being with the attributes of God to possess’ (p98). He considers also in detail ‘the question
whether the power to bring about the past is a logically possible power, and therefore, forms part of
divine omnipotence’ (p99) in the chapter on "Omnipotence and Time" and whether the power to do
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evil forms part of divine omnipotence or not, in the chapter on "Omnipotence and Goodness" and
states the views of eminent Western theologians and philosophers.
The conclusion of his enquiry (mentioned in our Introduction) is that ‘There cannot be a
timeless, immutable, omniscient, omnipotent, all-good being’ (p121). Though this conclusion seems to
be quite disappointing, Dr. Kenny ends his book with a note of hope as, 'One thing seems clear. There
is no reason why someone who is in doubt about the existence of God should not pray for help and
guidance on this topic as in other matters. Some find something comic in the idea of an agnostic
praying to a God whose existence he doubts. It is surely no more unreasonable than the act of a man
adrift in the ocean, trapped in a cave, or stranded on a mountainside, who cries for help though he may
never be heard or fires a signal which may never be seen’ (p129).
We may see now how some of the well-known Indian writers have viewed God's Will and
Determination, and whether or not this leaves scope for human freedom. Yogi Aurobindo in his
"Essays on the Gita" begins the Chapter on "The Determinism of Nature” by saying, When we can live
in the higher Self by the unity of works and self-knowledge, we become superior to the method of the
lower workings of Prakriti. We are no longer enslaved to Nature and her Gunas, but, one with the
Ishwara, the master of our nature, we are able to use her without subjection to the chain of Karma, for
the purposes of the Divine Will in us; for that is what the greater Self in us is, he is the Lord of her
works and unaffected by the troubled stress of her reactions. The soul ignorant in Nature, on the
contrary, is enslaved by that ignorance to her modes, because it is identified there, not felicitously with
its true self, not with the Divine who is seated above her, but stupidly and unhappily with the egomind which is a subordinate factor in her operations in spite of the exaggerated figure it makes, a mere
mental knot and point of reference for the play of the natural workings. To break this knot, no longer
to make the ego the centre and beneficiary of our works, but to derive all from and refer all to the
divine Supersoul is the way to become superior to all the restless trouble of Nature's modes. For it is to
live in the supreme consciousness, of which the ego-mind is a degradation, and to act in an equal and
unified Will and Force and not in the unequal play of the Gunas which is a broken seeking and
striving, a disturbance, and inferior Maya’ (p202).
It is in the state of being beyond the Gunas of Prakriti, that man realizes his true freedom. The
action is not given up but is transformed into the divine action. Yogi Aurobindo explains, ‘He remains
even in action trigunatita, beyond the Gunas, free from the Gunas, nistraigunya, he fulfils entirely at
last the early injunction of the Gita nistraigunyo bhavarjuna. He is indeed still the enjoyer of the
Gunas, as is the Brahman, though not limited by them, nirgunam gunabhoktr ca, unattached, yet allsupporting, even as is that Brahman, asaktam sarvabhrt: but the action of the Gunas within him is
quite changed; it is lifted above their egoistic character and reactions. For he has unified his whole
being in the Purushottama, has assumed the divine being and the higher divine nature of becoming,
madbhava, has unified even his mind and natural consciousness with the Divine, manmana maccittah.
This change is the final evolution of the nature and the consummation of the divine birth, rahasyam
uttamam. When it is accomplished, the soul is aware of itself as the master of its nature and, grown a
light of the divine Light and will of the divine Will, is able to change its natural workings into a divine
action’ (p222). Yogi Aurobindo thus seems to identify divine and human action as also divine and
human freedom, when it becomes possible for the human being to assume the Will and nature of the
divine Being- the God Himself.
Yogi Aurobindo concludes on similar lines how it becomes possible for the human seeker to
lead a life living in God- consciousness and escape from the workings of Maya in the Chapter "The
Supreme Secret" as, ‘It is the Lord seated in the heart of every creature who has been turning us in all
our inner and outer action during the ignorance as if mounted on a machine on the wheel of this Maya
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of the lower nature. And whether obscure in the ignorance or luminous in the knowledge, it is for him
in us and him in the world that we have our existence. To live consciously and integrally in this
knowledge and this truth is to escape from ego and break out of Maya. All other highest Dharmas are
only a preparation for this Dharma, and all Yoga is only a means by which we can come first to some
kind of union and finally, if we have the full light, to an integral union with the Master and supreme
Soul and Self of our existence’ (p535). Yogi Aurobindo's mention of this yoga of taking refuge in
God, is invariably associated with the illumination gained by the individual self from the Divine Light.
We may note again that the crucial Gita verse XVIII.61 shows determination of God in quite
strong terms and the possible solution available with the individual as expressed in the subsequent Gita
verse. We have mentioned Yogi Aurobindo's view regarding these two BG verses above, though not a
detailed one. Prof. G.W. Kaveeshwar, who in his book "The Law of Karma” also makes a brief
reference to it, however draws a conclusion, which still leaves scope for human freedom.
Prof. Kaveeshwar says that the law of Karma refers to the Will of God. He says, ‘It is no doubt
possible to speak of the Divine Will as manifesting itself through the Law of Karma’ (p21). He prefers
rather to refer to the "judicial" will of God which dispenses appropriate consequences of every one’s
karma, good or bad (p24). He further says, ‘Apart form it, He has no positive intention either to confer
material happiness or cause unhappiness to any one. Having granted freedom of will to human beings,
He is content to let each one pursue his own course of action, and suffer the due results there of
(pp24-25).
Referring to BG verse XVIII.61 which he translates as, ‘God resides in the heart of all beings
and moves them all by his power even as birds on a rotating machine’, and comments, ‘However, that
should be taken to mean only that the Divine Self within constantly watches every subtle movement of
the mind and the body; placing each person in an appropriate situation warranted by his Karma. No
one can escape the consequential environment as the result of his conduct. But in that background, he
is yet free to make his own choice for his present course of action; and thereby earn his own future
happiness or unhappiness’ (p25). It seems that he does not feel necessity to refer to the way of taking
refuge in God to attain freedom in the light of this determination of God. Shri Jnaneshwar accepts
fully God’s determination of human action, but he also speaks of the way of total surrender to God in
one’s heart and by His grace attainment of the state of total autonomy. Thus, in his philosophic
position, no contradiction remains between human and Divine as also between freedom of the human
being and determination by the divine Being. There remains only the enjoyment in the bliss of union
with God.
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