Shloka 1

Gaņādhīsh, the beloved of all characteristics |
Root cause at the inception of all that is Formless ||
I bow to Shāradā, the source of four voices |
On this Rāghavā's path of unending progress ||1||

To begin any task with a suitable benediction is part of tradition. There are 2-3 different approaches to presenting a benediction. Describing the nature of the subject of the text is one such approach. Saying a prayer to a chosen deity is the more popular form. In the first three lines, Samartha is using the latter form of offering a prayer, while in the last line he uses the purpose-outlining form of the benediction.

The purpose of this supplication is so that the task undertaken may be completed without obstacles. Gaņesha is the natural remover of impediments, and so Samartha has appealed to Gaņapati at the beginning in this shlōka. We often say, "I pray to Shri Gaņesha", or say that the 'Shri Gaņeshā' of a particular task has taken place. This shows the importance of Gaņesha. At the beginning of any worship, or at the commencement of an auspicious task there is a prayer to Gaņapati - or at the least, there is a brief reflection upon him. The reason behind this is not only emotional, but also traditional and cultural. Today, the essential reason, for which we rightfully praise the benefits of democracy, can be found in the image of Gaņapatī. This deity is Gaņa-patī, or the people's lord. He is at the head of collectives or groups of people. He is their protector as well as governor. He however, isn't a leader in the narrow technical sense of having won an election. He personifies the qualities that are appropriate and necessary to rise to leadership of groups, societies, and collectives of people, qualities such as intelligence, mass-appeal, perspicaciousness, enterprising nature, forgiveness, strength, valor, courage, gratitude, competence, ability to bring people together, selflessness etc. He represents all such qualities which exist in their most ideal, and most abundant form. These qualities stand as polite and deferential servants behind him, as if he were their master, and therefore he is the Gaņādhīsh, or leader of the masses. When that Primordial Source, the Formless Pranav, symbolized as Aum (ॐ) desired to manifest itself, it accomplished so in the form of Gaņapatī. Shri Dnyāneshwar has explained it as such: "The letter 'a' (अ) is a pair of feet, the 'u' (ऊ) a large belly, and the 'm' (ँ) character in the form of a great head. (Dnya 1/11). We typically draw the letter Aum (ॐ) on its side. If we turn the glyph on its end, it is very closely reminiscent of the stylized figure of the one-tusked, elephant-faced one. That is why Samartha refers to the form of Gaņesha as the root cause behind the intent of the Formless to materialize.

He is both the motivation of all expressions of creation, as well as the constituent of all manifestations in creation.

Samartha refers to 'all attributes` to indicate that he is not associated with the good-vs-bad, repudiation-vs-embrace dualities perceived at our level, because in principle there is nothing that is good or bad. In its essence, one object may certainly differ from another in its creation, qualities, or form, but it is not inherently good or bad. Its beneficial or evil effects arise from its subsequent use and its direct relationship with the where, how much, what, for whom and why. It won't do to be rid of lust and anger, nor will just pious behavior to each other suffice. Like wheat and rice, nature also reserves a place for opium and magic mushrooms. So many commonly avoided poisonous substances yield extracts that are powerful therapeutics against diseases. These poisons that are deservedly abhorrent in a kitchen, turn into medicine at the hands of a doctor. By considering for whom, when and why, a doctor decides the manner, form and quantity, and so poison also acts as if it were ambrosia. In saying the 'root cause at the origin', it is meant to signify the essential form of Gaņesha that is beyond good-and-bad or avoidable-desirable, and Samartha is praising that very form. By the root of origination, it is also being indicated that pure 'is-ness' alone is what has emerged into existence. For the purposes of paying obeisance to, for the goal of progress, and for the appreciation of qualities, the Formless must be in the state of existence.

Following Gaņesha, Samartha proceeds to praise Shāradā, or Saraswatī, famously the goddess with dominion over knowledge. The phrase `I bow' is placed in the middle to address both Gaņesha and Shāradā simultaneously. Just as a lamp placed on a threshold illumines both rooms together, the same idea is to be understood here. The primary energy, the mother-cause Shāradā, who is at the locus of the four voices called Parā, Pashyanti, Madhyamā and Vaikharī, is being praised here. Voice, speech or sound are the end result of a pulsating vibration. One might also say that this is the first effect of the vibration. Some philosophers hold that at the beginning of creation there was the word, because this was the first quickening of Brahma. Some scientists seeking the origin of the universe have also reached the opinion at at the beginning there was a primordial vibration. In our Vedic tradition it is held that at the Vedas revealed themselves at the beginning of creation.

Thus long ago, the dual, Aum and the Sound |
Erupted forth as Brahman's voice, those auspicous two ||

This opinion is also indicative of the same primacy of word. When clear speech is analyzed into the progressive steps of intent, emotiveness, thought and word, then Brahma's "I am one, let me be many" can be understood as the quickening that includes the first three steps of intent-motivation-thought. Samartha is praising Shāradā as the undifferentiated energy of consciousness, creativity and as the primary nature of Brahma.

The primary reason behind the exaltation is of course so that the task is accomplished without hindrance. What is this task? It is to commence on the unending path of Rāghava. All of the Manāché Shlōk have been created to inspire humanity to journey along this path, and as encouragement to progress along this path. This road is infinite. It never reaches an end. A feeling of having arrived, or reached proves to be an obstacle along this path. Shri Dnyāneshwar Mahārāj says that even Mahesh, Bhagavān Shankar himself is still a sojourner along this path (Dnya. 6/153). The journey is ongoing. This road has no end because the goal or destination of this path, the Absolutely Reality is itself without limits, infinite and unending. Samartha's Rāghav is not the historical figure known as Dasharatha's son. This Rāghava is the form of the Formless. It's just that this Absolute Reality revealed itself to us in the form of Rāghava, or Rāmachandra. We are to be delivered to this Rāghava. The path described in the Manāché Shlōk is one that leads to Him. In order to start on this incredibly difficult task, Samartha, with all politeness, love and respect, and with great devotion, lauds, or asks us to worship, the qualified, concrete form of the Absolute in Gaņesha, and the primordial energy of consciousness in Shāradā that invigorates voice and speech. It is as if he is asking for blessings on behalf of seekers, and then saying, let's get to work. We now have to embark upon this unending journey of this infinite Rāghava. Let's join this path!

One feels as if the destination and objective of this journey is clearly visible to Samartha, as if Samartha is pointing directly at Rāghava before him and saying, let us join on the journey to Rāghava.

Samartha is someone who is entirely devoted to the Absolute, and in possession of the complete knowledge of the Absolute, and as such his chosen deity is always and forever available to him. On several occasions, he has referenced his deity as if he were in His presence. For instance, "O mind, devote thyself to this Rāghava" (MS 26), "O mind, focus on this Rāghava" (MS 66), "Dark complexioned, attractive form of this Rāma" (MS 67), "Do the effortless work of this Rāghava" (MS 77) and "Sky-like form of this Rāghava" (MS 197). Great saints like Samartha should be listened to for no reason other than this: Their knowledge is not just of words. It is not measure of scholarship. It is an impression of first-hand experience of realization. It is an exact indicator of the destination that awaits.

The benediction is complete, onward to the instruction!