Tuesday, August 29, 2017
Sri Dasbodh (1.7) कवीश्वर स्तवन
Sri Dasbodh (1.7) “कवीश्वर स्तवन” (Praise unto Poets)
All humans are entitled to attain Divinity. However, one’s intrinsic dormant inspiration needs to kindle in order to attain the same. Since that inspiration is awake in Saints and Poets, they can inspire others. Whereas inspiration in Saints is ever awake, that of Poets is sometimes awake and brilliant while mute and dull on other occasions.
While awakening it just rustles and uncontrollable inspiration results into making the mind imaginative and intellect ‘creative’. That creativity may manifest as excellent poetry, a fervent spirited speech or entirely new form of knowledge.
In fact, very crux of entire spirituality lies in awakening Inspiration. Company of Saints awakens dormant inspiration effortlessly. That indeed is the importance of good company “Sat-Sanga”. (It is said, ‘tell me your company and I shall tell what you are !’)
In addition, excellent poetry and literature make positive impact on the mind, clearing way for inspiration awakening. Therefore Poets and Literary men are important in human life. They put forth lofty ideals and values by creating (albeit imaginary) a new world.
A worldly man suffers from travails of everyday routine leading to stagnating his own progress. However, good poetry and literature from Saints sprouts love unto the Divine, making his subtle powers brilliant. Indeed, that verily is uplift or betterment of the world !
Sri Samartha says,
1. I make obeisance unto great poets. Poets rule world of words like a sovereign . A poet is indeed the Lord incarnated as Vedas.
2. One should consider conscience of a poet as verily abode of residence for Saraswati Sharada. She appears to be under control of poets and always stays with them. The poet keeps various arts alive; moreover, quite a number of words inhabit his conscience. His vocabulary is exceptional.
3. Poets are born to demonstrate wealth of best values in the world, to sing greatness of Lord’s glory and to narrate fame of Saints through various means.
4. Poets are oceans of jewels representing words. They possess beautiful treasure of words. Enlightened beings freely move within the lake representing poet’s conscience. Only poets can imagine unique state of the enlightened ones comprehensively . In fact great artistes that play various intelligent roles are born as poets alone !
5. Poets are indeed mines of spiritual texts; they are able to author number of Scriptures; they are living eloquent ‘Chintamani Gems’. Poets are like ‘Kamadhenu’ that releases sweet nectarine milk for the ardent listeners.
6. A poet may be considered Kalpataru of Inspiration, because inspiration is ready at hand whenever required. Indeed, the one treasuring entire Moksha (Liberation) is a vast expanse of Sayujya-Mukti (Absolute Mergence into the Divine) . Poets describe Sayujya-Mukti at length through their poems.
7. Status of beings beyond death (Mrutyu-Lola), the Pathway to ascend and master six Chakras by Yogins, as well as spiritual prowess of Jnyani are very subtle, transcendental and therefore mysterious. The poet demonstrates it through his word power and makes it reach common folk.
8. Likewise, form of Divinity or Para-Brahma is immaculate and untainted; it transcends the three attributes Sarva-Raja-Tama as well as Maya. Man’s intellect and imagination fall short ; words can not reach there. However, the poet indicates its characteristics through his poetic prowess, introduces it and narrates its hallmarks.
9. Poet lays bare the mystery of Shruties (Vedas) . Meeting poets is indeed great fortune, it is like coming face to face with God. Atma-Jnyana becomes easily accessible in the company of poets.
10. Knowledge-savvy aspirants attain new dimensions to has vision by virtue of poet’s genius. Aspirants become aware of choosing right type of Sadhana (spiritual practices) and the ‘realised’ (“Siddha”) firmly establish in Samadhi (deep meditative state.
11. Exhortations from poets make one aware of his Duty, ways to win over the mind and the religious are channelled into morality.
12. Poets induce men to practice detachment by instilling importance of the same. They describe greatness of devotees and extol them. Moreover, while stressing righteous conduct they protect religion.
13. Affectionate emotions of Lovers are laced in word-form by poets; those aspirants undertaking meditation are guided as to how they can verily experience Divinity and enhance fame of devotees by narrating their life-stories.
14. Poets describe various forms of worship and austerities; they describe various types of fruits resulting from those. What is more, various activities succeed through their grace alone.
15. Once the poet begins speaking and renders his poems, variety of emotions sprout and entire audience experiences immense satisfaction. Poetic fervour of recent poets is kindled while reading poems of by-gone poets.
16. Poets describe capabilities of scholars, power of the powerful and cleverness of the intelligent in various ways.
17. Poets compile various forms of poetic monographs; besides, they describe various forms of writing styles (धाटी, शैली), meters (छंद), alliterations (अनुप्रास) and ornateness (अलंकार) in both prose and poetry. Poets also initiate newer forms of the above.
18. A poet indeed beseems like an ornament in this entire visible world. Affluence is embellished by poetry. Poets render authenticity to entire conclusions.
19. Poets bring glory unto Assemblies; honour fortune and nurture various forms of happiness.
20. They make invisible Gods to manifest in form and visible. They stress importance of Rishies (Sages) and explain power, rights and status of various Shastras.
21. The world could not prosper if greatest of poets had never compiled excellent poems. Therefore poets are great refuge for entire humanity.
22. We could never attain various types of talents and knowledge without poetry of great poets. Entire knowledge spreads in the world only by virtue of poets.
23. There have been great poets such as Vyasa and Valmiki in the past. They alone imbibed discretion amongst the masses.
24. Poems were compiled in distant past and recitation and memorisation of those made great Pundits erudite. Indeed, that erudition made them more eligible in the world.
25. There have been umpteen great poets such as these. There are now and will be later too. I make obeisance unto all of them.
26. Poets are cleverness embodied, in fact, verily Brihaspati (Brahmadev). Even Veda and Shruti wish to manifest as words from the poets.
27. Poets postulate various doctrines through their poems purely as benevolence. They postulate only the indubitable doctrines ultimately.
28. Poets are verily clouds that shower nectarine poetry over the masses, or big streams of entire nine types of emotions (नवरस); or else, big surging lakes filled with all forms of joy and happiness.
29. Poets are indeed treasure-houses of discrimination as wealth, incarnated as humans. Inner conscience of poets is filled to brim with thoughts of Divine alone.
30. These poets are indeed the core, asset of Maha-Maya, very Power of the Lord that hides deep within Adi-Purusha. Only merit earned in the past makes people attain that asset, very treasure, that belittles and snubs entire objects in the world.
31. Poets are the boats that keep floating happily over streams of life, filled to brim by imperishable bliss of the Self (स्वानंद). These boats are beneficial to people in fulfilling many plans and making enterprise succeed.
32. Poets are indeed very wealth of the pure Para-Brahma. These poets are the meditative state of the Virat Purusha, the Lord, who nurtures entire visible world within Him. The Lord ever stays in His non-dual state in spite of pervading entire dual world. He is unaware of duality irrespective of pervading duality and distinction. THAT exactly His meditative state and that indeed is the form of poet !
The poet is in a trance-like state while a poem is born; he is one with the Lord. Poet is verily the manifested form of culminated devotion. It is the poet alone that furnishes exact idea of the Lord’s Love.
33. These poets are the larger than sky Divine attributes and activities of the Lord. Therefore compositions of poets are larger than entire cosmos.
34. I stop describing my thoughts concerning poets here. Great Poets are very prop for the world, that is entire human society at large. Therefore I heartily prostrate full-length unto them.
“Hari Om Tat Sat”
All humans are entitled to attain Divinity. However, one’s intrinsic dormant inspiration needs to kindle in order to attain the same. Since that inspiration is awake in Saints and Poets, they can inspire others. Whereas inspiration in Saints is ever awake, that of Poets is sometimes awake and brilliant while mute and dull on other occasions.
While awakening it just rustles and uncontrollable inspiration results into making the mind imaginative and intellect ‘creative’. That creativity may manifest as excellent poetry, a fervent spirited speech or entirely new form of knowledge.
In fact, very crux of entire spirituality lies in awakening Inspiration. Company of Saints awakens dormant inspiration effortlessly. That indeed is the importance of good company “Sat-Sanga”. (It is said, ‘tell me your company and I shall tell what you are !’)
In addition, excellent poetry and literature make positive impact on the mind, clearing way for inspiration awakening. Therefore Poets and Literary men are important in human life. They put forth lofty ideals and values by creating (albeit imaginary) a new world.
A worldly man suffers from travails of everyday routine leading to stagnating his own progress. However, good poetry and literature from Saints sprouts love unto the Divine, making his subtle powers brilliant. Indeed, that verily is uplift or betterment of the world !
Sri Samartha says,
1. I make obeisance unto great poets. Poets rule world of words like a sovereign . A poet is indeed the Lord incarnated as Vedas.
2. One should consider conscience of a poet as verily abode of residence for Saraswati Sharada. She appears to be under control of poets and always stays with them. The poet keeps various arts alive; moreover, quite a number of words inhabit his conscience. His vocabulary is exceptional.
3. Poets are born to demonstrate wealth of best values in the world, to sing greatness of Lord’s glory and to narrate fame of Saints through various means.
4. Poets are oceans of jewels representing words. They possess beautiful treasure of words. Enlightened beings freely move within the lake representing poet’s conscience. Only poets can imagine unique state of the enlightened ones comprehensively . In fact great artistes that play various intelligent roles are born as poets alone !
5. Poets are indeed mines of spiritual texts; they are able to author number of Scriptures; they are living eloquent ‘Chintamani Gems’. Poets are like ‘Kamadhenu’ that releases sweet nectarine milk for the ardent listeners.
6. A poet may be considered Kalpataru of Inspiration, because inspiration is ready at hand whenever required. Indeed, the one treasuring entire Moksha (Liberation) is a vast expanse of Sayujya-Mukti (Absolute Mergence into the Divine) . Poets describe Sayujya-Mukti at length through their poems.
7. Status of beings beyond death (Mrutyu-Lola), the Pathway to ascend and master six Chakras by Yogins, as well as spiritual prowess of Jnyani are very subtle, transcendental and therefore mysterious. The poet demonstrates it through his word power and makes it reach common folk.
8. Likewise, form of Divinity or Para-Brahma is immaculate and untainted; it transcends the three attributes Sarva-Raja-Tama as well as Maya. Man’s intellect and imagination fall short ; words can not reach there. However, the poet indicates its characteristics through his poetic prowess, introduces it and narrates its hallmarks.
9. Poet lays bare the mystery of Shruties (Vedas) . Meeting poets is indeed great fortune, it is like coming face to face with God. Atma-Jnyana becomes easily accessible in the company of poets.
10. Knowledge-savvy aspirants attain new dimensions to has vision by virtue of poet’s genius. Aspirants become aware of choosing right type of Sadhana (spiritual practices) and the ‘realised’ (“Siddha”) firmly establish in Samadhi (deep meditative state.
11. Exhortations from poets make one aware of his Duty, ways to win over the mind and the religious are channelled into morality.
12. Poets induce men to practice detachment by instilling importance of the same. They describe greatness of devotees and extol them. Moreover, while stressing righteous conduct they protect religion.
13. Affectionate emotions of Lovers are laced in word-form by poets; those aspirants undertaking meditation are guided as to how they can verily experience Divinity and enhance fame of devotees by narrating their life-stories.
14. Poets describe various forms of worship and austerities; they describe various types of fruits resulting from those. What is more, various activities succeed through their grace alone.
15. Once the poet begins speaking and renders his poems, variety of emotions sprout and entire audience experiences immense satisfaction. Poetic fervour of recent poets is kindled while reading poems of by-gone poets.
16. Poets describe capabilities of scholars, power of the powerful and cleverness of the intelligent in various ways.
17. Poets compile various forms of poetic monographs; besides, they describe various forms of writing styles (धाटी, शैली), meters (छंद), alliterations (अनुप्रास) and ornateness (अलंकार) in both prose and poetry. Poets also initiate newer forms of the above.
18. A poet indeed beseems like an ornament in this entire visible world. Affluence is embellished by poetry. Poets render authenticity to entire conclusions.
19. Poets bring glory unto Assemblies; honour fortune and nurture various forms of happiness.
20. They make invisible Gods to manifest in form and visible. They stress importance of Rishies (Sages) and explain power, rights and status of various Shastras.
21. The world could not prosper if greatest of poets had never compiled excellent poems. Therefore poets are great refuge for entire humanity.
22. We could never attain various types of talents and knowledge without poetry of great poets. Entire knowledge spreads in the world only by virtue of poets.
23. There have been great poets such as Vyasa and Valmiki in the past. They alone imbibed discretion amongst the masses.
24. Poems were compiled in distant past and recitation and memorisation of those made great Pundits erudite. Indeed, that erudition made them more eligible in the world.
25. There have been umpteen great poets such as these. There are now and will be later too. I make obeisance unto all of them.
26. Poets are cleverness embodied, in fact, verily Brihaspati (Brahmadev). Even Veda and Shruti wish to manifest as words from the poets.
27. Poets postulate various doctrines through their poems purely as benevolence. They postulate only the indubitable doctrines ultimately.
28. Poets are verily clouds that shower nectarine poetry over the masses, or big streams of entire nine types of emotions (नवरस); or else, big surging lakes filled with all forms of joy and happiness.
29. Poets are indeed treasure-houses of discrimination as wealth, incarnated as humans. Inner conscience of poets is filled to brim with thoughts of Divine alone.
30. These poets are indeed the core, asset of Maha-Maya, very Power of the Lord that hides deep within Adi-Purusha. Only merit earned in the past makes people attain that asset, very treasure, that belittles and snubs entire objects in the world.
31. Poets are the boats that keep floating happily over streams of life, filled to brim by imperishable bliss of the Self (स्वानंद). These boats are beneficial to people in fulfilling many plans and making enterprise succeed.
32. Poets are indeed very wealth of the pure Para-Brahma. These poets are the meditative state of the Virat Purusha, the Lord, who nurtures entire visible world within Him. The Lord ever stays in His non-dual state in spite of pervading entire dual world. He is unaware of duality irrespective of pervading duality and distinction. THAT exactly His meditative state and that indeed is the form of poet !
The poet is in a trance-like state while a poem is born; he is one with the Lord. Poet is verily the manifested form of culminated devotion. It is the poet alone that furnishes exact idea of the Lord’s Love.
33. These poets are the larger than sky Divine attributes and activities of the Lord. Therefore compositions of poets are larger than entire cosmos.
34. I stop describing my thoughts concerning poets here. Great Poets are very prop for the world, that is entire human society at large. Therefore I heartily prostrate full-length unto them.
“Hari Om Tat Sat”
Saturday, August 26, 2017
Sri Dasbodh (1.6) श्रोतेजन स्तवन
Sri Dasbodh (1.6) Praise unto the Audience.(श्रोतेजन स्तवन)
Sri Samartha says,
1. Now, I make obeisance unto the audience that has assembled here to listen Sri Dasbodh. I find devotees, knowledgeable, Saints, the noble ones, the detached, Yogi, virtuous and truthful listeners seated here.
2. Some are verily ocean full of virtue and some exceptionally intelligent; others are literally a mine of gems and jewels representing words; they are infinite treasure of words.
3. Some are such who quickly grasp and enjoy whatever the orator speaks, whereas some are so very proficient in oratory as per occasion. Some possess such conviction, which dispels entire doubts and suspicion.
4. Some of them appear as very Incarnation of the Lord, since their ability to store knowledge is immense. It looks as if Gods are verily present in this assembly.
5. Looking at such Audience one is inclined to think that virtual Sages that are peace embodied and are brimming with benevolent traits have assembled here. Indeed, the assembly beseems because of them.
6. True meaning of Vedas easily inhabits their conscience. Devi Saraswati literally dances over their tongue and they look like Brihaspati (Brahmadev), while they begin discussions over poetry, drama or prose .
7. They are immaculate as fire and are Sun rays representing inspiration. Just as Sun rays keep spreading incessantly, their inspiration is ever aroused. Their knowledge is so infinite as to make our universe look extremely insignificant.
8. They are ever vigilant; they are omniscient, being aware of all three tenses namely past, present and future. They are absolutely ego-less being Atma-Jnyani.
9. Being all-knowing, there is nothing in the world they have not seen. They have mentally visualised entire worthless things taking visible forms.
10. It is common experience that these ardent listeners already know whatever one is going to speak after deep thinking. In that case, whatever new can be added to them through one’s knowledge ?
11. If such is the situation, why to proceed narrating Dasbodh ? Indeed, the fortunate and affluent people do not refuse whatever comes their way. Those are appreciative and enjoy qualities in everyone. Likewise, audience of Dasbodh being truly discerning, I am freely proceeding to narrate the scripture further.
12. The affluent keep relishing variety of best delicacies. However, they do relish simpler items on occasion, in order to maintain their taste and to have change of taste as well. Likewise, those indulging into Sanskrit Vedic Literature all the time may read this Marathi vernacular scripture, just for a change of taste !
13. It is true that worshipping the Lord ceremoniously as per one’s capacity is difficult. However, nobody ever advocates not to do so.
14. In the same manner, I regard my audience as very form of God alone. I am a weak orator; however, I try to worship the audience-Lord through my crude oratory.
15. In fact, look at my status; I do not possess erudition resulting from systematic study, neither talent nor cleverness. I can not create a well compiled scripture. I do not possess devotion, knowledge and detachment. I am unable to weave beautiful words.
16. Such is my literary status. Nevertheless, the Lord appreciates loving emotions of the worshipper. Therefore I was inspired to write this scripture quietly. The Lord shall overlook my phraseology .
17. You listeners are verily form of the Lord. My erudition will always fall short of your expectations. I am slow-witted; my thinking is not mature enough. In spite of that I am showing over-familiarity.
18. Even an idiotic son of a great man begets greatness in this world. In the same context, even though low and inferior I am yours ! That is why I behave so intimately with you.
19. People are afraid of ferocious animals such as tigers and lions. However, their cubs play and frolic right in front of those.
20. Likewise I am the child of you noble ones and expounding Dasbodh in front of you. There is no doubt that you will take every care of mine.
21. Parents need to support an errant child and they need not be told to do so; likewise, even if I happen to speak something wrong while narrating Dasbodh, it is understood that you Saintly ones will condone me on your own. You Saints will certainly make good whatever falls short of my narration.
22. Indeed, you noble Saints are parents for entire world. You will naturally support me because of your innate motherly affection, since the mind naturally behaves thus out of love and affection.
23. You should please understand my intent and act whatever is just and proper. Me, the servant of servants pray unto you to listen intently whatever will be expounded over the next topic.
“Hari Om Tat Sat”
Sri Samartha says,
1. Now, I make obeisance unto the audience that has assembled here to listen Sri Dasbodh. I find devotees, knowledgeable, Saints, the noble ones, the detached, Yogi, virtuous and truthful listeners seated here.
2. Some are verily ocean full of virtue and some exceptionally intelligent; others are literally a mine of gems and jewels representing words; they are infinite treasure of words.
3. Some are such who quickly grasp and enjoy whatever the orator speaks, whereas some are so very proficient in oratory as per occasion. Some possess such conviction, which dispels entire doubts and suspicion.
4. Some of them appear as very Incarnation of the Lord, since their ability to store knowledge is immense. It looks as if Gods are verily present in this assembly.
5. Looking at such Audience one is inclined to think that virtual Sages that are peace embodied and are brimming with benevolent traits have assembled here. Indeed, the assembly beseems because of them.
6. True meaning of Vedas easily inhabits their conscience. Devi Saraswati literally dances over their tongue and they look like Brihaspati (Brahmadev), while they begin discussions over poetry, drama or prose .
7. They are immaculate as fire and are Sun rays representing inspiration. Just as Sun rays keep spreading incessantly, their inspiration is ever aroused. Their knowledge is so infinite as to make our universe look extremely insignificant.
8. They are ever vigilant; they are omniscient, being aware of all three tenses namely past, present and future. They are absolutely ego-less being Atma-Jnyani.
9. Being all-knowing, there is nothing in the world they have not seen. They have mentally visualised entire worthless things taking visible forms.
10. It is common experience that these ardent listeners already know whatever one is going to speak after deep thinking. In that case, whatever new can be added to them through one’s knowledge ?
11. If such is the situation, why to proceed narrating Dasbodh ? Indeed, the fortunate and affluent people do not refuse whatever comes their way. Those are appreciative and enjoy qualities in everyone. Likewise, audience of Dasbodh being truly discerning, I am freely proceeding to narrate the scripture further.
12. The affluent keep relishing variety of best delicacies. However, they do relish simpler items on occasion, in order to maintain their taste and to have change of taste as well. Likewise, those indulging into Sanskrit Vedic Literature all the time may read this Marathi vernacular scripture, just for a change of taste !
13. It is true that worshipping the Lord ceremoniously as per one’s capacity is difficult. However, nobody ever advocates not to do so.
14. In the same manner, I regard my audience as very form of God alone. I am a weak orator; however, I try to worship the audience-Lord through my crude oratory.
15. In fact, look at my status; I do not possess erudition resulting from systematic study, neither talent nor cleverness. I can not create a well compiled scripture. I do not possess devotion, knowledge and detachment. I am unable to weave beautiful words.
16. Such is my literary status. Nevertheless, the Lord appreciates loving emotions of the worshipper. Therefore I was inspired to write this scripture quietly. The Lord shall overlook my phraseology .
17. You listeners are verily form of the Lord. My erudition will always fall short of your expectations. I am slow-witted; my thinking is not mature enough. In spite of that I am showing over-familiarity.
18. Even an idiotic son of a great man begets greatness in this world. In the same context, even though low and inferior I am yours ! That is why I behave so intimately with you.
19. People are afraid of ferocious animals such as tigers and lions. However, their cubs play and frolic right in front of those.
20. Likewise I am the child of you noble ones and expounding Dasbodh in front of you. There is no doubt that you will take every care of mine.
21. Parents need to support an errant child and they need not be told to do so; likewise, even if I happen to speak something wrong while narrating Dasbodh, it is understood that you Saintly ones will condone me on your own. You Saints will certainly make good whatever falls short of my narration.
22. Indeed, you noble Saints are parents for entire world. You will naturally support me because of your innate motherly affection, since the mind naturally behaves thus out of love and affection.
23. You should please understand my intent and act whatever is just and proper. Me, the servant of servants pray unto you to listen intently whatever will be expounded over the next topic.
“Hari Om Tat Sat”
Wednesday, August 23, 2017
Sri Dasbodh (1.5) संत स्तवन
Sri Dasbodh (1.5) “Santa Stavan” (Praise unto Saints)
A society with predominantly worldly outlook considers men and women possessing scientific Knowledge as well as the art of propagating the same as ideal persons. And those who know and disseminate the invisible occult spiritual knowledge as heroes in spiritual parlance. Sri Samartha regards the latter as Saints that are role models for welfare of society at large. Indeed, the ‘realised’, enlightened one is a Saint for him. Such a one leads his life being fully aware of him as “Atma”. Expanse of his self-experience transcends the visible world including things and beings as well as time and space. Being enlightened, he has abandoned entire ego-sense and therefore he is absolutely selfless. Uprooting entire desires and passion makes him fully contented; his lifestyle makes him conducive unto the society, he is ever helpful and benevolent to people at large. There can be nothing more fortunate than meeting Saints and avail their close companionship. Indeed, one attains eligibility to ‘experience’ the very subtle, invisible and eternal Brahmam, which the Saints so liberally dole out and which seems to be their mission for the world. Acquiring very key to ‘realisation' is indeed Grace from the Saints !
Sri Samartha describes characteristics of such Saints-
1. I prostrate unto very basis of entire spirituality, the noble ones, the Saints. Indeed, Knowledge of the subtle Self (Atma-Swaroopa) is mysterious; however, it manifests in people due to very presence of Saints.
2. Attaining awareness of “Paramatma-Vastu” (Brahmam) is a difficult proposition; however, acquiring the unobtainable is truly profitable, which company of Saints very easily provide.
3. In fact, that ‘Atma-Vastu’ is quite apparent. However, it is invisible to everyone while looking through gross worldly vision and in spite of undertaking various vows and austerities one is unable to experience it.
4. Many good connoisseurs that can see through various aspects often fail to discern Atma-Vastu. In spite of possessing good vision they seem to get blind on that score. Moreover, even while trying to see the thing so very near, they just miss it.
5. It is not visible in the light of a lamp; it is not found through variety of sources of light. Even use of collirium in the eye does not make it seen.
6. Full moon possessing entire sixteen phases is unable to demonstrate Atma-Vastu. What is more, even the radiant Sun that is resplendent with every form of light source cannot demonstrate it.
7. Sunlight makes even the thin threadlike web of a spider seen. Very small particulate matter is seen in Sunlight.
8. What is more, even point of a split hair is visible in Sunlight. In spite of this fact, that light does not make Atma-Vastu visible. Nevertheless, ‘That’ is attainable to aspirants with Grace of Saints.
9. Form of the Self (Atma-Vastu) is such, where entire doubts and suspicions are put to rest, endeavours are futile and logic flimsy if resorted to.
10. Discriminative faculty is crippled if discretion is used to discover her, words do not occur and the fickle mind becomes useless.
11. Mythology mentions the Shesha possessing a thousand faces and each mouth can speak. His verbosity is naturally much more than others. However, form of the Divine is so infinite that while describing it he got exhausted and became mute.
12. The Jnyani (Knowledgeable) declare that entire knowledge in the world was brought to light by the Vedas. There is nothing Vedas do not contain. That all-knowing Veda too is unable to demonstrate Atma-Vastu being such and such.
13. The aspirant can experience Form of the Self (Swa-Swaroopa) in the company of Saints and he begins to understand its nature. There is no one in the world that can describe greatness of that virtuous company in words.
14. Maya possesses variety of grotesque skills as well as different types of forces . However, she doesn’t possess the faculty or power to introduce Atma-Vastu to individuals. Only Saints can show practical measures to attain infinite Divine Principle that transcends Maya.
15. The Saints are verily Divine (Atma-Swaroopa). The Divine Principle cannot be described; therefore words are useless on that front.
16. Even while the above is true, one can describe nature of the Saints. Saints are abode of Divine Bliss and very basis of entire happiness and contentment.
17. Saints possess perpetual repose and everlasting contentment. Devotion culminates into Sainthood.
18. Like a holy pilgrim place The Saint nurtures religion. Inner conscience of the Saint is an immaculate vase filled to brim with the Atma-Vastu. Moreover, his entire body is a sacred place to store and treasure virtue.
19. His body is akin to a temple where God in the form Samadhi (profound meditative state) is installed. Interiors of a Saint is verily storehouse of excellent elevating thoughts. His entire life is a place of repose for ‘Sayujya-Mukti’ (total mergence into the eternal absolute Brahmam).
20. Saints never compromise with Truth, come what may! Their entire life is verily a picture of successful sojourn. One should reckon that time to attain the Divine (Atma-Vastu) is almost ripe on meeting Saints.
21. Saints are very affluent; they are wealthy by virtue of Liberation Itself (being Enlightened). They have enriched innumerable poor people, giving them wealth like a king, the wealth as Moksha-Laxmi (Liberation) . It means they have converted the ignorant into Atma-Jnyani ones.
22. Saints are very powerful and they use that power magnanimously to help others. They are extremely charitable. How is it ever possible not attaining Atma-Jnyan from such Saints? Naturally it is only those who can instil Atma-Jnyan.
23. There were innumerable Kings and Sovereigns in the past; some are present now and may be those will be later. However, none of them can confer absolute deliverance (Sayjya-Mukti).
24. Saints dole out extraordinary charity which may not be found in entire three worlds; words fall short to extol their greatness.
25. That ‘Para-Brahma’ (Divinity) , which is distinct from visible world; the One Veda and Shruti can not recognise, easily manifests into conscience of aspirants with the grace of Saints.
26. This is indeed greatness of Saints. Entire similes to describe their greatness are inadequate. It is grace of the Saints that makes Principle Divinity to manifest.
“Hari Om Tat Sat”
A society with predominantly worldly outlook considers men and women possessing scientific Knowledge as well as the art of propagating the same as ideal persons. And those who know and disseminate the invisible occult spiritual knowledge as heroes in spiritual parlance. Sri Samartha regards the latter as Saints that are role models for welfare of society at large. Indeed, the ‘realised’, enlightened one is a Saint for him. Such a one leads his life being fully aware of him as “Atma”. Expanse of his self-experience transcends the visible world including things and beings as well as time and space. Being enlightened, he has abandoned entire ego-sense and therefore he is absolutely selfless. Uprooting entire desires and passion makes him fully contented; his lifestyle makes him conducive unto the society, he is ever helpful and benevolent to people at large. There can be nothing more fortunate than meeting Saints and avail their close companionship. Indeed, one attains eligibility to ‘experience’ the very subtle, invisible and eternal Brahmam, which the Saints so liberally dole out and which seems to be their mission for the world. Acquiring very key to ‘realisation' is indeed Grace from the Saints !
Sri Samartha describes characteristics of such Saints-
1. I prostrate unto very basis of entire spirituality, the noble ones, the Saints. Indeed, Knowledge of the subtle Self (Atma-Swaroopa) is mysterious; however, it manifests in people due to very presence of Saints.
2. Attaining awareness of “Paramatma-Vastu” (Brahmam) is a difficult proposition; however, acquiring the unobtainable is truly profitable, which company of Saints very easily provide.
3. In fact, that ‘Atma-Vastu’ is quite apparent. However, it is invisible to everyone while looking through gross worldly vision and in spite of undertaking various vows and austerities one is unable to experience it.
4. Many good connoisseurs that can see through various aspects often fail to discern Atma-Vastu. In spite of possessing good vision they seem to get blind on that score. Moreover, even while trying to see the thing so very near, they just miss it.
5. It is not visible in the light of a lamp; it is not found through variety of sources of light. Even use of collirium in the eye does not make it seen.
6. Full moon possessing entire sixteen phases is unable to demonstrate Atma-Vastu. What is more, even the radiant Sun that is resplendent with every form of light source cannot demonstrate it.
7. Sunlight makes even the thin threadlike web of a spider seen. Very small particulate matter is seen in Sunlight.
8. What is more, even point of a split hair is visible in Sunlight. In spite of this fact, that light does not make Atma-Vastu visible. Nevertheless, ‘That’ is attainable to aspirants with Grace of Saints.
9. Form of the Self (Atma-Vastu) is such, where entire doubts and suspicions are put to rest, endeavours are futile and logic flimsy if resorted to.
10. Discriminative faculty is crippled if discretion is used to discover her, words do not occur and the fickle mind becomes useless.
11. Mythology mentions the Shesha possessing a thousand faces and each mouth can speak. His verbosity is naturally much more than others. However, form of the Divine is so infinite that while describing it he got exhausted and became mute.
12. The Jnyani (Knowledgeable) declare that entire knowledge in the world was brought to light by the Vedas. There is nothing Vedas do not contain. That all-knowing Veda too is unable to demonstrate Atma-Vastu being such and such.
13. The aspirant can experience Form of the Self (Swa-Swaroopa) in the company of Saints and he begins to understand its nature. There is no one in the world that can describe greatness of that virtuous company in words.
14. Maya possesses variety of grotesque skills as well as different types of forces . However, she doesn’t possess the faculty or power to introduce Atma-Vastu to individuals. Only Saints can show practical measures to attain infinite Divine Principle that transcends Maya.
15. The Saints are verily Divine (Atma-Swaroopa). The Divine Principle cannot be described; therefore words are useless on that front.
16. Even while the above is true, one can describe nature of the Saints. Saints are abode of Divine Bliss and very basis of entire happiness and contentment.
17. Saints possess perpetual repose and everlasting contentment. Devotion culminates into Sainthood.
18. Like a holy pilgrim place The Saint nurtures religion. Inner conscience of the Saint is an immaculate vase filled to brim with the Atma-Vastu. Moreover, his entire body is a sacred place to store and treasure virtue.
19. His body is akin to a temple where God in the form Samadhi (profound meditative state) is installed. Interiors of a Saint is verily storehouse of excellent elevating thoughts. His entire life is a place of repose for ‘Sayujya-Mukti’ (total mergence into the eternal absolute Brahmam).
20. Saints never compromise with Truth, come what may! Their entire life is verily a picture of successful sojourn. One should reckon that time to attain the Divine (Atma-Vastu) is almost ripe on meeting Saints.
21. Saints are very affluent; they are wealthy by virtue of Liberation Itself (being Enlightened). They have enriched innumerable poor people, giving them wealth like a king, the wealth as Moksha-Laxmi (Liberation) . It means they have converted the ignorant into Atma-Jnyani ones.
22. Saints are very powerful and they use that power magnanimously to help others. They are extremely charitable. How is it ever possible not attaining Atma-Jnyan from such Saints? Naturally it is only those who can instil Atma-Jnyan.
23. There were innumerable Kings and Sovereigns in the past; some are present now and may be those will be later. However, none of them can confer absolute deliverance (Sayjya-Mukti).
24. Saints dole out extraordinary charity which may not be found in entire three worlds; words fall short to extol their greatness.
25. That ‘Para-Brahma’ (Divinity) , which is distinct from visible world; the One Veda and Shruti can not recognise, easily manifests into conscience of aspirants with the grace of Saints.
26. This is indeed greatness of Saints. Entire similes to describe their greatness are inadequate. It is grace of the Saints that makes Principle Divinity to manifest.
“Hari Om Tat Sat”
Saturday, August 19, 2017
Sri Dasbodh (1.4) Sadguru Stavan
Sri Dasbodh (1.4) “Sadguru Stavan -Praise unto the Sadguru”
Sri Samartha now extols glory of the Sadguru. In fact, description of the attribute less, formless Brahmam (Nirgun-Nirakar) as well as that of Sri Ganesh and Sri Sharada becomes conjectural, since nobody may have actually ‘seen’ all those. Sadguru too is a ‘Principle’ and not any specific person as such. Indeed, the only description for such entities is that those are indescribable! Nevertheless, humans keep trying by furnishing various ‘visible’ similes for those, such as the Sun, moon, ocean, sky, earth and so on !
Sri Samartha begins his discourse while making obeisance unto the Sadguru in the above mentioned context thus –
1. Sri Sadguru is indescribable. However Sri Samartha says that Maya cannot touch even the fringe of His Form. Entire knowledge one possesses is restricted to the radius of Maya; therefore, ignorant beings like us are unable to understand true Form of Sadguru. Thus it is not possible to describe the same.
2. ‘Shruti’ (Veda) is the mother of ‘Atma-Vidya’ (Knowledge of the Self) . She tried to describe the Divine Principle. However, she had to rest content by saying desperately, ‘That Form cannot be grasped, just can not be grasped; or, It is not like this, It is not like this’ and keep quiet ! In that case how can we fools understand His True Form !!
3. I prostrate unto Form of Sadguru remotely, since I do not understand His mind. Sri Samartha prays, “ O Gurudeva, please extricate me beyond clutches of Maya”!
4. I nurtured an impossible desire to praise Sri Guru. I was confident that Maya shall assist me to attain success. However, it turned futile.therefore I have only to say this – “O Sadguru Swami, please stay whatever You Are !”
5. I sincerely hoped to praise You with the power of Maya; however, just uttering Your Name made her revert back bashfully and I was helpless !
6. All this is undoubtedly true. However, one has to create an image, a symbol in order to understand the Divine Lord. Likewise, I shall describe grandeur of Sadguru in spite of His Form being unfathomable, taking help from Maya.
7. Man contemplates upon the Lord as per his own imagination. Therefore I shall now venerate Sadguru following this dictum.
8. Hail unto the Sadguru that envelops entire universe yet still remains as remainder; the very root cause of the universe; the best of Purusha; very flag-post of Liberation itself and verily friend to the humble and meek.
9. Darkness vanishes at Sunrise. Likewise, influence of the irrepressible Maya disappears while Sadguru decides to bless an individual and showers His Grace.
10. It is true that darkness does not exist as long as the Sun shines; however, after Sunset its effulgence vanishes and night approaches leading to darkness in entire cosmos.
11. However, Sadguru Swami is not like that. He uproots ignorance altogether, destroying its entire whereabouts. That releases beings from cycles of birth-death-births.
12. Pure gold never spoils and convert into iron; likewise, disciple of Sadguru is never afflicted by doubt and suspicion since his mind is immaculate.
13. Or else, a rivulet merges into the Ganges and becomes Ganges itself. Then, it will be impossible to separate it from the Ganges.
14. People call that rivulet as a brook before it merges into the Ganges ; similarly, a disciple is an ordinary person before he meets and associates with Sadguru. Nevertheless, he becomes one with Sadguru on meeting Him. He begets authority or prerogative of the Sadguru.
15. The legendary ‘Parees’ converts iron into gold. However, touching that converted gold to another piece of iron does not convert it into gold. That means, the Parees does not grant Parees-ness to iron. However, the disciple who surrenders unto the Sadguru fully and completely can advise and emancipate many others. This means that the surrendered disciple earns Guru-ness. Gold cannot convert iron into gold through its touch. Therefore, simile of Parees is not applicable to Sadguru.
16. It is not proper to compare Sadguru with ocean ; ocean water is salty. Even if ‘Ksheersagar’ (ocean of milk) is taken as simile, it spoils at the end of millennium . Therefore that simile is also useless.
17. If one were to compare Sadguru with colossal Meru mountain, the simile would be out of place since the latter is static, motionless, hard rock. Sadguru is not like that. He is vibrant, His heart is very soft, He is compassionate.
18. It would be improper to compare Sadguru with sky. After all Sky is just a void, empty space. Sadguru transcends that void, negating this simile.
19. If we say that Sadguru is immobile, fearless and serene like the earth, it does not stand to reason ; because, at the time of total deluge (‘Kalpanta’) the earth will disintegrate but Sadguru shall be unbroken.
20. It is incorrect to say that Sadguru is like the Sun. After all, how much is the radiance of the Sun ? Shastra s have mentioned limitations of Sunlight, but Sadguru is unlimited.
21. There is no limit to effulgent Jnyana of Sadguru; He is infinite. Therefore the Sun falls short as simile. Now, a simile to Shesha the legendary is also futile since he holds load overhead.
22. A simile to water is equally untenable. Water is fickle and dries up after some time but Form of Sadguru is permanent and never destroys.
23. If we compare Sadguru to Amrit (Nectar) , those heaven dwellers who quaff Amrit all the time are no way immortal ; those too must tread pathway to death ! Those are just named as Amar (immortal). However, the ones receiving grace of Sadguru are immortal in true sense.
24. It is incorrect to say Sadguru as Kalpataru (wish fulfilling tree); because it grants only that, which is wished for. However, Sadguru transcends entire human imaginations ; therefore Kalpataru becomes valueless as compared to Sadguru. In fact, Sadguru is attainable only after jettisoning all imaginations. Hence this simile too is negated.
25. If one says that Sadguru is akin to Chintamani th e gem capable of annihilating entire worries and anxieties, it is not justifiable. The one pampering worries nurtures importance of the gem. Sadguru does not allow any form of anxiety lingering in the mind of His disciple. The one having no desires whatever would not think of milking Kamdhenu the wish-fulfilling celestial cow ! Thus this simile too is futile.
26. It is not proper to say that Sadguru is very rich and affluent. Entire wealth in the world is perishable. However, the imperishable ‘Moksha-Laxmi’, wealthy Goddess of Liberation itself, keeps waiting at the doorstep of Sadguru.
27. Heaven, its Lord Indra and his wealth perish after a time; however, Grace of Sadguru once attained never destroys. Hence this simile is negated.
28. Gods such as Brahma, Vishnu and Shankar do perish; nevertheless, only status of Sadguru persists as imperishable forever.
29. Entire Nature (Srushti) being perishable, none of the visible objects in the world can compare with the eternal and permanent Sadguru. Meddling of the five mega elements (‘Pancha-Mahabhoota’) does not occur with Form of Sadguru.
30. Therefore Sadguru is indescribable. Inability to describe in spite of frantic efforts to describe His Form in itself should be considered His description ! Indeed, experiencing Form of Sadguru is an internal state; only those established in their inner Self can understand significance of that state. Therefore whatever I spoke about the Sadguru during this narration will be understood by only those established in their inner Selves.
Hari Om Tat Sat
Sri Samartha now extols glory of the Sadguru. In fact, description of the attribute less, formless Brahmam (Nirgun-Nirakar) as well as that of Sri Ganesh and Sri Sharada becomes conjectural, since nobody may have actually ‘seen’ all those. Sadguru too is a ‘Principle’ and not any specific person as such. Indeed, the only description for such entities is that those are indescribable! Nevertheless, humans keep trying by furnishing various ‘visible’ similes for those, such as the Sun, moon, ocean, sky, earth and so on !
Sri Samartha begins his discourse while making obeisance unto the Sadguru in the above mentioned context thus –
1. Sri Sadguru is indescribable. However Sri Samartha says that Maya cannot touch even the fringe of His Form. Entire knowledge one possesses is restricted to the radius of Maya; therefore, ignorant beings like us are unable to understand true Form of Sadguru. Thus it is not possible to describe the same.
2. ‘Shruti’ (Veda) is the mother of ‘Atma-Vidya’ (Knowledge of the Self) . She tried to describe the Divine Principle. However, she had to rest content by saying desperately, ‘That Form cannot be grasped, just can not be grasped; or, It is not like this, It is not like this’ and keep quiet ! In that case how can we fools understand His True Form !!
3. I prostrate unto Form of Sadguru remotely, since I do not understand His mind. Sri Samartha prays, “ O Gurudeva, please extricate me beyond clutches of Maya”!
4. I nurtured an impossible desire to praise Sri Guru. I was confident that Maya shall assist me to attain success. However, it turned futile.therefore I have only to say this – “O Sadguru Swami, please stay whatever You Are !”
5. I sincerely hoped to praise You with the power of Maya; however, just uttering Your Name made her revert back bashfully and I was helpless !
6. All this is undoubtedly true. However, one has to create an image, a symbol in order to understand the Divine Lord. Likewise, I shall describe grandeur of Sadguru in spite of His Form being unfathomable, taking help from Maya.
7. Man contemplates upon the Lord as per his own imagination. Therefore I shall now venerate Sadguru following this dictum.
8. Hail unto the Sadguru that envelops entire universe yet still remains as remainder; the very root cause of the universe; the best of Purusha; very flag-post of Liberation itself and verily friend to the humble and meek.
9. Darkness vanishes at Sunrise. Likewise, influence of the irrepressible Maya disappears while Sadguru decides to bless an individual and showers His Grace.
10. It is true that darkness does not exist as long as the Sun shines; however, after Sunset its effulgence vanishes and night approaches leading to darkness in entire cosmos.
11. However, Sadguru Swami is not like that. He uproots ignorance altogether, destroying its entire whereabouts. That releases beings from cycles of birth-death-births.
12. Pure gold never spoils and convert into iron; likewise, disciple of Sadguru is never afflicted by doubt and suspicion since his mind is immaculate.
13. Or else, a rivulet merges into the Ganges and becomes Ganges itself. Then, it will be impossible to separate it from the Ganges.
14. People call that rivulet as a brook before it merges into the Ganges ; similarly, a disciple is an ordinary person before he meets and associates with Sadguru. Nevertheless, he becomes one with Sadguru on meeting Him. He begets authority or prerogative of the Sadguru.
15. The legendary ‘Parees’ converts iron into gold. However, touching that converted gold to another piece of iron does not convert it into gold. That means, the Parees does not grant Parees-ness to iron. However, the disciple who surrenders unto the Sadguru fully and completely can advise and emancipate many others. This means that the surrendered disciple earns Guru-ness. Gold cannot convert iron into gold through its touch. Therefore, simile of Parees is not applicable to Sadguru.
16. It is not proper to compare Sadguru with ocean ; ocean water is salty. Even if ‘Ksheersagar’ (ocean of milk) is taken as simile, it spoils at the end of millennium . Therefore that simile is also useless.
17. If one were to compare Sadguru with colossal Meru mountain, the simile would be out of place since the latter is static, motionless, hard rock. Sadguru is not like that. He is vibrant, His heart is very soft, He is compassionate.
18. It would be improper to compare Sadguru with sky. After all Sky is just a void, empty space. Sadguru transcends that void, negating this simile.
19. If we say that Sadguru is immobile, fearless and serene like the earth, it does not stand to reason ; because, at the time of total deluge (‘Kalpanta’) the earth will disintegrate but Sadguru shall be unbroken.
20. It is incorrect to say that Sadguru is like the Sun. After all, how much is the radiance of the Sun ? Shastra s have mentioned limitations of Sunlight, but Sadguru is unlimited.
21. There is no limit to effulgent Jnyana of Sadguru; He is infinite. Therefore the Sun falls short as simile. Now, a simile to Shesha the legendary is also futile since he holds load overhead.
22. A simile to water is equally untenable. Water is fickle and dries up after some time but Form of Sadguru is permanent and never destroys.
23. If we compare Sadguru to Amrit (Nectar) , those heaven dwellers who quaff Amrit all the time are no way immortal ; those too must tread pathway to death ! Those are just named as Amar (immortal). However, the ones receiving grace of Sadguru are immortal in true sense.
24. It is incorrect to say Sadguru as Kalpataru (wish fulfilling tree); because it grants only that, which is wished for. However, Sadguru transcends entire human imaginations ; therefore Kalpataru becomes valueless as compared to Sadguru. In fact, Sadguru is attainable only after jettisoning all imaginations. Hence this simile too is negated.
25. If one says that Sadguru is akin to Chintamani th e gem capable of annihilating entire worries and anxieties, it is not justifiable. The one pampering worries nurtures importance of the gem. Sadguru does not allow any form of anxiety lingering in the mind of His disciple. The one having no desires whatever would not think of milking Kamdhenu the wish-fulfilling celestial cow ! Thus this simile too is futile.
26. It is not proper to say that Sadguru is very rich and affluent. Entire wealth in the world is perishable. However, the imperishable ‘Moksha-Laxmi’, wealthy Goddess of Liberation itself, keeps waiting at the doorstep of Sadguru.
27. Heaven, its Lord Indra and his wealth perish after a time; however, Grace of Sadguru once attained never destroys. Hence this simile is negated.
28. Gods such as Brahma, Vishnu and Shankar do perish; nevertheless, only status of Sadguru persists as imperishable forever.
29. Entire Nature (Srushti) being perishable, none of the visible objects in the world can compare with the eternal and permanent Sadguru. Meddling of the five mega elements (‘Pancha-Mahabhoota’) does not occur with Form of Sadguru.
30. Therefore Sadguru is indescribable. Inability to describe in spite of frantic efforts to describe His Form in itself should be considered His description ! Indeed, experiencing Form of Sadguru is an internal state; only those established in their inner Self can understand significance of that state. Therefore whatever I spoke about the Sadguru during this narration will be understood by only those established in their inner Selves.
Hari Om Tat Sat
Wednesday, August 16, 2017
Sri Dasbodh (1.3) Sri Sharada Stavan
Sri Dasbodh (1.3). “Sharada Stavan (Praise unto Goddess of Learning)”
Sri Samartha exhibits an extra-ordinary genius while narrating unique attributes of the Goddess of Learning Saraswati Sharada. This exposition is indeed highly philosophical, brilliant and poetic. Whereas Form of Sri Ganesh is Jnyana personified, that of Sri Sharada is Power embodied ! This exposition highlights Advaita (non-dual) Vedantic philosophy in addition to his Self-experience. Just as entire universe is suffused with pure consciousness, a mighty power is also immanent therein. What is more, the almighty Lord pervades entire universe as Omkar and universal consciousness on the one hand and on the other becomes all encompassing power !
In fact, the pairs Eeshwar and Maya, Shiva and Shakti, Ganapati and Sharada verily connote the same meaning. We should recognise Sri Ganesh as the basis to understand ‘meaning’, whereas Sri Sharada as the basis that creates a word for the meaning understood !!
Humans possess the capacity to express their thoughts in word form, which later converts into action. Therefore it may be deduced that entire activity taking place in the world is the power or Shakti of Sri Sharada. Indeed, Sri Sharada creates innumerable universes and destroys those too, by virtue of her immense power. It is just her sport, Leela. She induces entire activities in all the beings. Indeed, it is only her grace that makes thinking brains to discriminate between the true and false, moral versus immoral, permanent against ephemeral, thus creating detachment unto the false, immoral and transient.
Being better half of the ever blissful Lord she remains in the fourth – ‘Turiya’, the transcendental state (first three being waking, dream and deep sleep state) and ever remains inspirational. In fact, she is the key for the aspirants that makes them immersed in their own Selves steadily. She bestows strength to Yogins in meditation, to aspirants for their contemplation and to Siddhas for establishing into Samadhi states.
Sri Samartha begins his discourse thus –
1. I prostrate unto Sri Sharada the mother of Vedas, daughter of Brahmadev, very birthplace of Sound and the Owner of speech -Mahamaya.
2. She creates ‘word’ in subtle manner; speech results from myriads of words and she is the very one that explains meanings of those words.
3. She can be discovered in the Samadhi state of Yogins and in the fearlessness of the brave and courageous. She destroys attributes of both knowledge as well as ignorance.
4. She is consort of the Eternal One, the Lord Himself. She is verily the transcendental state ‘Turiya’, which devotees experience by virtue of close proximity with the Lord. It is her power that induces Sadhus (noble beings) undertaking great tasks.
5. Sri Sharada manifests herself in the peace of great souls and in detachment of the Jnyani, knowledgeable. She is the very power of Eeshwar the Lord. Moreover, her beauty lies in her being absolutely devoid of desires and passions.
6. Sri Sharada creates umpteen universes and destroys those as her sport. However, she hides herself in the very form of the Lord.
7. She is visible to senses alright but cannot be discerned through logic. And therefore Brahma and the likes are unable to recognise her whereabouts or her true nature either.
8. Sri Sharada makes entire worldly activities dance at her behests while herself remaining dormant in all those (worldly dramas). In fact, she is verily the immaculate inspiration that sprouts within the conscience. The power inherent in Jnyana is her form, which makes one enjoy the blissful divine state.
9. She is indeed beauty par excellence for splendour of entire universe. She is absolutely one with the glory and brilliance of the Sun representing the Lord. She dispels expanse of the visible world through power of words.
10. Sri Sharada is the grandeur of Liberation itself and the very auspicious state of mergence unto the Divine. Very mine of beauty Saraswati Sharada grants everlasting peace unto the being; it is just the sport of benevolence inherent in her.
11. She makes the Unmanifest Lord to manifest; she is verily the will-power that expands basic resolve of the Lord (Ekoham bahoosyam- I Am All Alone, Let Me become Many). In fact, Grace of the Sadguru that controls even Kala (time, death) is verily her grace.
12. The aspirant using his spiritual practices as a tool is brought face to face with his own true Self by Sri Sharada through ‘Atmanatma-vivek’, that is, discretion to analyse Self from Non-Self. Wth the help of sheer word-power (listening and contemplating) she transports the aspirant beyond precincts of the visible world.
13. Thus, the one embellishing in variety of forms, Sri Sharada is only one single Maya. This self-evident, complete and homogeneous Maya seems to inhabit human conscience in four forms.
14. Whatever inspires within human conscience as three forms of speech (‘Para, Pashyanti and Madhyama’) , directly manifests in word as the fourth, that is, ‘Vaikhari or spoken speech. Entire dealings depend upon words. Thus, all of the accomplishments result from the power of Sri Sharada.
15. Sharada is mother to likes of Brahma; why, even Vishnu and Shiva are born from her. In fact, all the three worlds that constitute this huge universe is an expanse of Sri Sharada alone.
16. Sharada is verily the basis of entire spirituality; nay, she is verily Knowledge of the Self ! Sri Sharada happens to be the quiet, peaceful, immaculate and motionless state of the Lord.
17. The one inducing Yogins into meditation, aspirants into contemplation and the one establishing herself in the conscience of ‘Siddhas’ (the enlightened) is Sri Sharada.
18. Recognising Form of Sri Sharada introduces one on to attribute less ness (‘Njrguna) and one experiences one’s own pristine Self (‘Swa-Swaroopa). Moreover, one experiences that she envelops entire visible things and beings.
19. Entire Shastra, mythology, Veda and Shruti etc keep extolling Sri Sharada alone. Moreover, all humans too venerate her in different ways.
20. Veda and Shastra are great by virtue of Sri Sharada. Truly speaking Form of the Lord is beyond imagination; words are unable to reach there. However, Sri Sharada brings the Divine into the ambit of human imagination by giving it the name “Paramatma” and brings the incomparable into the sphere of similes .
21. One should regard the role of Sri Sharada in making the Divine cognise its ‘Being There’ as pure knowledgeable consciousness . She being knowledge embodied in the first place, entire forms of knowledge, crafts, occult powers and intellectual prowess is her sport all the way.
22. In addition, devotion of the Lord’s devotees, Atma-Sthiti (state of being fully aware of one’s true Self) of the knowledgeable (Jnyani) who is immersed in The Self having been introvert and the very Liberation of the Enlightened is Sri Sharada alone.
23. Sri Sharada is uniquely eternal being Maya of the Lord. Nobody is able to understand the drama of the universe so skilfully created by her. In fact she entangles the so-called Knowledgeable all the more by puffing ego of their erudition !
24. One should regard very form of her which is visible to eyes, that understood through words and whatever the mind imagines !!
25. One cannot pursue praise unto the Lord, worship unto Him or devotion without help from Maya, which is verily Sri Sharada. Only the experienced ones can understand true meaning of this statement of mine.
26. Therefore, I finally make obeisance unto greater than greatest and Lord of Lords Sri Sharada, becoming a fraction of her, that is being one with her !!!
Hari Om Tat Sat
Sri Samartha exhibits an extra-ordinary genius while narrating unique attributes of the Goddess of Learning Saraswati Sharada. This exposition is indeed highly philosophical, brilliant and poetic. Whereas Form of Sri Ganesh is Jnyana personified, that of Sri Sharada is Power embodied ! This exposition highlights Advaita (non-dual) Vedantic philosophy in addition to his Self-experience. Just as entire universe is suffused with pure consciousness, a mighty power is also immanent therein. What is more, the almighty Lord pervades entire universe as Omkar and universal consciousness on the one hand and on the other becomes all encompassing power !
In fact, the pairs Eeshwar and Maya, Shiva and Shakti, Ganapati and Sharada verily connote the same meaning. We should recognise Sri Ganesh as the basis to understand ‘meaning’, whereas Sri Sharada as the basis that creates a word for the meaning understood !!
Humans possess the capacity to express their thoughts in word form, which later converts into action. Therefore it may be deduced that entire activity taking place in the world is the power or Shakti of Sri Sharada. Indeed, Sri Sharada creates innumerable universes and destroys those too, by virtue of her immense power. It is just her sport, Leela. She induces entire activities in all the beings. Indeed, it is only her grace that makes thinking brains to discriminate between the true and false, moral versus immoral, permanent against ephemeral, thus creating detachment unto the false, immoral and transient.
Being better half of the ever blissful Lord she remains in the fourth – ‘Turiya’, the transcendental state (first three being waking, dream and deep sleep state) and ever remains inspirational. In fact, she is the key for the aspirants that makes them immersed in their own Selves steadily. She bestows strength to Yogins in meditation, to aspirants for their contemplation and to Siddhas for establishing into Samadhi states.
Sri Samartha begins his discourse thus –
1. I prostrate unto Sri Sharada the mother of Vedas, daughter of Brahmadev, very birthplace of Sound and the Owner of speech -Mahamaya.
2. She creates ‘word’ in subtle manner; speech results from myriads of words and she is the very one that explains meanings of those words.
3. She can be discovered in the Samadhi state of Yogins and in the fearlessness of the brave and courageous. She destroys attributes of both knowledge as well as ignorance.
4. She is consort of the Eternal One, the Lord Himself. She is verily the transcendental state ‘Turiya’, which devotees experience by virtue of close proximity with the Lord. It is her power that induces Sadhus (noble beings) undertaking great tasks.
5. Sri Sharada manifests herself in the peace of great souls and in detachment of the Jnyani, knowledgeable. She is the very power of Eeshwar the Lord. Moreover, her beauty lies in her being absolutely devoid of desires and passions.
6. Sri Sharada creates umpteen universes and destroys those as her sport. However, she hides herself in the very form of the Lord.
7. She is visible to senses alright but cannot be discerned through logic. And therefore Brahma and the likes are unable to recognise her whereabouts or her true nature either.
8. Sri Sharada makes entire worldly activities dance at her behests while herself remaining dormant in all those (worldly dramas). In fact, she is verily the immaculate inspiration that sprouts within the conscience. The power inherent in Jnyana is her form, which makes one enjoy the blissful divine state.
9. She is indeed beauty par excellence for splendour of entire universe. She is absolutely one with the glory and brilliance of the Sun representing the Lord. She dispels expanse of the visible world through power of words.
10. Sri Sharada is the grandeur of Liberation itself and the very auspicious state of mergence unto the Divine. Very mine of beauty Saraswati Sharada grants everlasting peace unto the being; it is just the sport of benevolence inherent in her.
11. She makes the Unmanifest Lord to manifest; she is verily the will-power that expands basic resolve of the Lord (Ekoham bahoosyam- I Am All Alone, Let Me become Many). In fact, Grace of the Sadguru that controls even Kala (time, death) is verily her grace.
12. The aspirant using his spiritual practices as a tool is brought face to face with his own true Self by Sri Sharada through ‘Atmanatma-vivek’, that is, discretion to analyse Self from Non-Self. Wth the help of sheer word-power (listening and contemplating) she transports the aspirant beyond precincts of the visible world.
13. Thus, the one embellishing in variety of forms, Sri Sharada is only one single Maya. This self-evident, complete and homogeneous Maya seems to inhabit human conscience in four forms.
14. Whatever inspires within human conscience as three forms of speech (‘Para, Pashyanti and Madhyama’) , directly manifests in word as the fourth, that is, ‘Vaikhari or spoken speech. Entire dealings depend upon words. Thus, all of the accomplishments result from the power of Sri Sharada.
15. Sharada is mother to likes of Brahma; why, even Vishnu and Shiva are born from her. In fact, all the three worlds that constitute this huge universe is an expanse of Sri Sharada alone.
16. Sharada is verily the basis of entire spirituality; nay, she is verily Knowledge of the Self ! Sri Sharada happens to be the quiet, peaceful, immaculate and motionless state of the Lord.
17. The one inducing Yogins into meditation, aspirants into contemplation and the one establishing herself in the conscience of ‘Siddhas’ (the enlightened) is Sri Sharada.
18. Recognising Form of Sri Sharada introduces one on to attribute less ness (‘Njrguna) and one experiences one’s own pristine Self (‘Swa-Swaroopa). Moreover, one experiences that she envelops entire visible things and beings.
19. Entire Shastra, mythology, Veda and Shruti etc keep extolling Sri Sharada alone. Moreover, all humans too venerate her in different ways.
20. Veda and Shastra are great by virtue of Sri Sharada. Truly speaking Form of the Lord is beyond imagination; words are unable to reach there. However, Sri Sharada brings the Divine into the ambit of human imagination by giving it the name “Paramatma” and brings the incomparable into the sphere of similes .
21. One should regard the role of Sri Sharada in making the Divine cognise its ‘Being There’ as pure knowledgeable consciousness . She being knowledge embodied in the first place, entire forms of knowledge, crafts, occult powers and intellectual prowess is her sport all the way.
22. In addition, devotion of the Lord’s devotees, Atma-Sthiti (state of being fully aware of one’s true Self) of the knowledgeable (Jnyani) who is immersed in The Self having been introvert and the very Liberation of the Enlightened is Sri Sharada alone.
23. Sri Sharada is uniquely eternal being Maya of the Lord. Nobody is able to understand the drama of the universe so skilfully created by her. In fact she entangles the so-called Knowledgeable all the more by puffing ego of their erudition !
24. One should regard very form of her which is visible to eyes, that understood through words and whatever the mind imagines !!
25. One cannot pursue praise unto the Lord, worship unto Him or devotion without help from Maya, which is verily Sri Sharada. Only the experienced ones can understand true meaning of this statement of mine.
26. Therefore, I finally make obeisance unto greater than greatest and Lord of Lords Sri Sharada, becoming a fraction of her, that is being one with her !!!
Hari Om Tat Sat
Friday, August 11, 2017
Sri Dasbodh (1.2) Ganesha Stavan
Sri Dasbodh (1.2)
Ganesha Stavan (praise unto Lord Ganesha)
Sri Samartha makes obeisance unto Lord Ganesh during this chapter. As far as literature from Saints is concerned, Sri Gajanan is regarded as pure Universal Consciousness, which exactly is Divinity. Human beings are endowed with the power of understanding meanings of various tenets and it is the very seat or abode for Sri Ganesh. It pulls beings towards knowledge and wisdom. Sri Ganesh is verily Jnyana embodied and therefore His Grace is mandatory to ‘understand’ and to get rid of ‘Ajnyana ‘ or ignorance. Saints venerate Sri Ganesh being fully aware of this fact; moreover, while pursuing Jnyana-Sadhana if ever obstacles happen to appear, those disappear with His Grace. That is why He is also “Vighna-harta” (remover of obstacles).
Sri Samartha describes philosophical form of Sri Ganesh during first six verses and then continues to describe His mythological form.
1. I make obeisance unto Sri Ganesh, who grants entire fruits of austerities and penance undertaken ; dispeller of delusions while blowing off ignorance and verily Jnyana-personified, very Form of Omkar Sri Ganesha.
2. Let Sri Ganesha pervade my entire being ; let Him make His very abode therein forever and grant strength to me the dumb, to narrate this scripture while casting His benevolent looks unto me.
3. His grace is so powerful as to destroy entire vesture of delusions and ignorance ; moreover, Kala (time and death) that engulfs entire universe become our slave (one can control even death).
4. Poor obstacles start trembling with fear when His Grace begins showering. Not only that, His very Name makes them disappear altogether.
5. That is why Sri Gajanan is called “Vighna-Har” (dispeller of calamities). He is the refuge to anyone that has no other kith and kin. Even Gods such as Vishnu, Shankar etc venerate Him.
6. He is the very treasure that is best in the world. Every task undertaken succeeds in every manner, only if one utters His Name right in the beginning. Entire obstacles, crises and nuisances do not crop in.
7. Contemplating over His physical form grants immense contentment and therefore the mind gets concentrated within the eyes to See His Form in reality. All other activities of the mind just stop !
8. Grandeur of His Form with attributes is exceptionally unique. It seems beauty par excellence is skilfully woven therein. All Gods just keep watching while He begins to dance, forgetting their own selves.
9. His temples keep oozing fragrant fluid (as seen during rutting) continually and therefore He looks grand forever. He keeps swaying blissfully. His face is ever pleasantly radiant by virtue of blissful state emerging from within Him.
10. His form is gracious and robust; His body is very strong and huge. His large forehead is smeared with thick vermillion (शेंदूर)
11. The liquid oozing from His temples emits various fragrances, which spread around and therefore swarms of bees hover around His head with their peculiar buzz.
12. His staff-like trunk is either straight or sometimes coiled or rolled over itself. Two bumps over the forehead look good. His lower lip is hanging and the pungent liquid keeps dropping every now and then.
13. The Master of Fourteen types of Learning possesses pair of small eyes, which keep blinking frequently. His ears are large and supple that flap like a fan making peculiar fluttering noise.
14. His crown is studded with jewels of different hue and colours, which shine bright and their effulgence spreads around. The ear-rings of Gajanan are bright no doubt, but the Safire gems are much more radiant.
15. His teeth are well-set and pure white in colour. Those are lined by gold linings studded with jewels and having shining gold leaves lower down.
16. His huge abdomen quivers, which is encircled by live cobra like a belt. The chain around His waist has small bells that make soft ringing sound.
17. Sri Ganesh possesses four arms. His abdomen is quite large and the yellow loin-cloth (“Peetambar”) is worn tight over the waist. Big Cobra over His abdomen expands its hood and hisses.
18. That cobra sways while raising its hood and licks its tongue. While encircling the waist that snake raises hood near the naval region and looks intently.
19. There are many garlands made of different flowers around the neck of Sri Ganesh, which keep rolling down right up to the snake encircling the waist. The jewel-studded pendant over His chest indeed beseems a lot.
20. One of his arms among the four holds ‘parashu’ (axe), another holds a lotus, the third a pointed radiant goad (ankush), whereas the fourth holds rounded Modak (a sweet ball made of rice flour and packed with sweet jaggery and coconut) . Sri Ganesh likes Modak very much.
21. Sri Ganesh dances with a variety of steps while exhibiting various gesture, thereby evincing mastery over art and skills. Cymbals and Mridangam play as accompaniment. ‘Humkaar’ (grunt) adds to entire milieu in between ; Humkaar plays a minor role while dancing.
22. In spite of obesity Sri Ganesh is never quiet even momentarily. He is greatest even among the agile and swift. Very mine of beauty, His Form is indeed tidy and auspicious.
23. The ornament ‘Painjan’ adoring His feet make a soft ringing sound ; another ornament ‘Vaankee’ also produces loud noise. Both of His feet wearing various ornaments are charming.
24. Assemblies of Gods are indeed resplendent due to the presence of Sri Ganesh. His Divine attire spreads effulgence all around. The eight leading ladies (‘Ashta Nayika’) are ever helpful in creating new literature when one acquires proximity to Sri Ganesha.
25. Such a resplendent Ganapati is beautiful in all respects; He is the Master of entire learning, verily its treasure. I prostrate unto Him whole-heartedly with my entire being.
26. Delusions borne of ignorance uproot and there is dawn of Knowledge (Jnyana) while one contemplates over form of Sri Ganesha; listening to description of His attributes pleases Goddess Saraswati Sharada.
27. He is venerated by Gods such as Brahma. Humans are negligible in front of Him; however, the dull-witted should worship Him, contemplate upon Him.
28. The inauspicious, mischievous and foolish ones, or those extremely base or lowly become brilliant and excel in all matters by just contemplating over Sri Ganesha.
29. Sri Ganesh is extremely capable, He fulfils entire desires ; He grants Self-Experience (“Swanubhava”) to the self-seeking aspirant. Sri Ganesh and Goddess Devi are regarded as principle deities in Kali-Yuga.
30. Thus, I have praised Mangal-Moorty Sri Ganesh as per my intellect with the only desire of acquiring ‘Paramartha’ !
Hari Om Tat Sat
Ganesha Stavan (praise unto Lord Ganesha)
Sri Samartha makes obeisance unto Lord Ganesh during this chapter. As far as literature from Saints is concerned, Sri Gajanan is regarded as pure Universal Consciousness, which exactly is Divinity. Human beings are endowed with the power of understanding meanings of various tenets and it is the very seat or abode for Sri Ganesh. It pulls beings towards knowledge and wisdom. Sri Ganesh is verily Jnyana embodied and therefore His Grace is mandatory to ‘understand’ and to get rid of ‘Ajnyana ‘ or ignorance. Saints venerate Sri Ganesh being fully aware of this fact; moreover, while pursuing Jnyana-Sadhana if ever obstacles happen to appear, those disappear with His Grace. That is why He is also “Vighna-harta” (remover of obstacles).
Sri Samartha describes philosophical form of Sri Ganesh during first six verses and then continues to describe His mythological form.
1. I make obeisance unto Sri Ganesh, who grants entire fruits of austerities and penance undertaken ; dispeller of delusions while blowing off ignorance and verily Jnyana-personified, very Form of Omkar Sri Ganesha.
2. Let Sri Ganesha pervade my entire being ; let Him make His very abode therein forever and grant strength to me the dumb, to narrate this scripture while casting His benevolent looks unto me.
3. His grace is so powerful as to destroy entire vesture of delusions and ignorance ; moreover, Kala (time and death) that engulfs entire universe become our slave (one can control even death).
4. Poor obstacles start trembling with fear when His Grace begins showering. Not only that, His very Name makes them disappear altogether.
5. That is why Sri Gajanan is called “Vighna-Har” (dispeller of calamities). He is the refuge to anyone that has no other kith and kin. Even Gods such as Vishnu, Shankar etc venerate Him.
6. He is the very treasure that is best in the world. Every task undertaken succeeds in every manner, only if one utters His Name right in the beginning. Entire obstacles, crises and nuisances do not crop in.
7. Contemplating over His physical form grants immense contentment and therefore the mind gets concentrated within the eyes to See His Form in reality. All other activities of the mind just stop !
8. Grandeur of His Form with attributes is exceptionally unique. It seems beauty par excellence is skilfully woven therein. All Gods just keep watching while He begins to dance, forgetting their own selves.
9. His temples keep oozing fragrant fluid (as seen during rutting) continually and therefore He looks grand forever. He keeps swaying blissfully. His face is ever pleasantly radiant by virtue of blissful state emerging from within Him.
10. His form is gracious and robust; His body is very strong and huge. His large forehead is smeared with thick vermillion (शेंदूर)
11. The liquid oozing from His temples emits various fragrances, which spread around and therefore swarms of bees hover around His head with their peculiar buzz.
12. His staff-like trunk is either straight or sometimes coiled or rolled over itself. Two bumps over the forehead look good. His lower lip is hanging and the pungent liquid keeps dropping every now and then.
13. The Master of Fourteen types of Learning possesses pair of small eyes, which keep blinking frequently. His ears are large and supple that flap like a fan making peculiar fluttering noise.
14. His crown is studded with jewels of different hue and colours, which shine bright and their effulgence spreads around. The ear-rings of Gajanan are bright no doubt, but the Safire gems are much more radiant.
15. His teeth are well-set and pure white in colour. Those are lined by gold linings studded with jewels and having shining gold leaves lower down.
16. His huge abdomen quivers, which is encircled by live cobra like a belt. The chain around His waist has small bells that make soft ringing sound.
17. Sri Ganesh possesses four arms. His abdomen is quite large and the yellow loin-cloth (“Peetambar”) is worn tight over the waist. Big Cobra over His abdomen expands its hood and hisses.
18. That cobra sways while raising its hood and licks its tongue. While encircling the waist that snake raises hood near the naval region and looks intently.
19. There are many garlands made of different flowers around the neck of Sri Ganesh, which keep rolling down right up to the snake encircling the waist. The jewel-studded pendant over His chest indeed beseems a lot.
20. One of his arms among the four holds ‘parashu’ (axe), another holds a lotus, the third a pointed radiant goad (ankush), whereas the fourth holds rounded Modak (a sweet ball made of rice flour and packed with sweet jaggery and coconut) . Sri Ganesh likes Modak very much.
21. Sri Ganesh dances with a variety of steps while exhibiting various gesture, thereby evincing mastery over art and skills. Cymbals and Mridangam play as accompaniment. ‘Humkaar’ (grunt) adds to entire milieu in between ; Humkaar plays a minor role while dancing.
22. In spite of obesity Sri Ganesh is never quiet even momentarily. He is greatest even among the agile and swift. Very mine of beauty, His Form is indeed tidy and auspicious.
23. The ornament ‘Painjan’ adoring His feet make a soft ringing sound ; another ornament ‘Vaankee’ also produces loud noise. Both of His feet wearing various ornaments are charming.
24. Assemblies of Gods are indeed resplendent due to the presence of Sri Ganesh. His Divine attire spreads effulgence all around. The eight leading ladies (‘Ashta Nayika’) are ever helpful in creating new literature when one acquires proximity to Sri Ganesha.
25. Such a resplendent Ganapati is beautiful in all respects; He is the Master of entire learning, verily its treasure. I prostrate unto Him whole-heartedly with my entire being.
26. Delusions borne of ignorance uproot and there is dawn of Knowledge (Jnyana) while one contemplates over form of Sri Ganesha; listening to description of His attributes pleases Goddess Saraswati Sharada.
27. He is venerated by Gods such as Brahma. Humans are negligible in front of Him; however, the dull-witted should worship Him, contemplate upon Him.
28. The inauspicious, mischievous and foolish ones, or those extremely base or lowly become brilliant and excel in all matters by just contemplating over Sri Ganesha.
29. Sri Ganesh is extremely capable, He fulfils entire desires ; He grants Self-Experience (“Swanubhava”) to the self-seeking aspirant. Sri Ganesh and Goddess Devi are regarded as principle deities in Kali-Yuga.
30. Thus, I have praised Mangal-Moorty Sri Ganesh as per my intellect with the only desire of acquiring ‘Paramartha’ !
Hari Om Tat Sat
Saturday, August 05, 2017
Sri Dasbodh in New Form
Sri Dasbodh Explained
Sri Dasbodh was written by a towering Saint in Western Maharashtra during the sixteenth century. Its author Samartha Sri Ramdas created abundant Marathi literature of a very high caliber; however, Dasbodh appears to be the crown among those. The word Dasbodh in simple vernacular means Enlightenment the Servant of Sri Ram ( Ramdas) received. Sri Samartha Ramdas was gracious to share His knowledge for the masses in a very simple yet profound manner. This Scripture has been studied and venerated through generations of Marathi speaking people. However, its Universal appeal makes me explain it in a language more comfortable for the present generations as well as for people unaware of this great creation.
We shall begin the first chapter right away. (There are twenty chapters in the Scripture, each chapter constituting ten sub-chapters.)
“The first sub-chapter is devoted to glorifying various deities while writing spiritual scripture as per contemporary Indian practice of medieval times. Sri Samartha venerates and invokes Sri Ganesha, Saraswati Sharada, Sadguru and Saints. He also praises the poets, ardent listeners, assemblies, spirituality in general as well as the human body while highlighting their importance in human life and spiritual Sadhana.
“The first decimal ( ‘Dashak’) (दशक) is introductory, wherein Sri Samartha speaks of name of the scripture, purpose of writing it, various topics discussed therein, advantage of studying the scripture and the sources that furnished different doctrines etc.
1. The ardent listener asks as to what this book is all about ; whatever is narrated therein and what benefit one reaps from its study .
2. Thereupon, Sri Samartha replies that name of the book is “Dasbodh” which is written in the form of dialog between the Guru and his disciple and which succinctly discusses Path of devotion (Bhakti-Marga).
3. Dasbodh speaks of ‘ninefold’ devotion (Nava-Vidha Bhakti, Brahma-Jnyana and detachment (Vairagya). While doing so, he discusses various facets of Knowledge of the Self (Atma-Jnyana).
4. Then he proceeds to highlight important doctrine of Dasbodh, which postulates that one can come face to face with the Divine if only one treads path of devotion.
5. Now, the topics that are unequivocal, such as nature of best possible devotion, unsullied pure knowledge not tainted by slightest ignorance and exact state of ‘Atma-Sthiti’ (to be One with Oneself) are discussed.
6. Moreover, whatever is genuine counsel or Upadesha; what is meant by ‘Sayujya Mukti; what are signs of attaining Moksha or deliverance .
7. In addition, whatever is unsullied Form of the Self (Atma-Swaroopa); what is ‘Videha Sthiti’ (transcendence of body consciousness); what is meant by detachment; who is Lord of the Lords; who is the best devotee; what is the format of Shiva and the ‘being’ are the queries answered herein.
8. What is the exact status of the excellent Brahmam; what are various forms of doctrines and counter-doctrines and which is the ‘real Me’ ! All these queries are dealt with in crystal clear, unequivocal, straight-forward manner in Dasbodh.
9. In addition to the above, important hallmarks of Upasana, various facets of different poetry, different forms of cleverness are included in this scripture.
10. Origin of Maya, hallmarks of the five mega elements (Pancha Mahabhootas – earth, water, air, sky and effulgence); besides, Creator of the Nature and His exact role too are discussed herein.
11. Sri Dasbodh clarifies umpteen queries and doubts. Good numbers of illusions, contrary views and wrong notions are put to rest in Dasbodh. Many doubts are quenched, so also convincing arguments against objections and queries can be found here.
12. Thus, a variety of topics will be discussed ; however, it is not possible to take up all those in this prologue.
13. Entire Dasbodh is described in twenty Decimals, while each decimal comprises ten chapters.
14. Each decimal clearly explains the topic under consideration and therefore entire Dasbodh is well elucidated.
15. A large number of reference books are used in order to explain various tenets where Upanishads, Brahma-Sutras and Vedas are prominent. However, besides making use of the knowledge enshrined in these scriptures, more knowledge borne out of Self Experience is used predominantly herein.
16. There are likely to be some envious people who might criticise this scripture. However, the doctrines postulated here cannot be ridiculed or belittled, since I have made use of so many sources of repute. Those trying to under-estimate this scripture are unaware of the fact that they are ridiculing all the great scriptures and even words of the Lord while doing so.
17. Sri Samartha now enumerates various scriptures that helped creation of Dasbodh. Those are – Shiva-Geeta, Ram-Geeta, Guru-Geeta, Garbha-Geeta, Uttam-Geeta, Avadhoota-Geeta, Veda and Vedanta or Shareera Bhashya.
18. Bhagavad Geeta, Brahma Geeta, Hamsa Geeta, Pandava Geeta, Ganesha Geeta, Yama Geeta, Upanishads, Bhagwat.
19. Thus, many scriptures are used while writing this book. At the very outset, format of the topic under discussion is discerningly put forth. Later, sentences corroborating inner meanings therein from the Lord are incorporated.
20. Exposition of the topics dealt in Dasbodh are consistent with the Lord’s exhortations. I presume that there may not be a wretched person who would disbelieve the Lord’s teachings.
21. Anyone who unnecessarily criticises a book without reading it from beginning to end must be a hypocrite and wicked person. He evinces his self-ostentation and mean mentality simply due to envy.
22. Wicked self-ostentation breeds envy; envy evinces hatred and hatred gives rise to severe anger and wrath.
23. Thus, the one having wicked mindset and the one engrossed by anger and passion reaches a despicable state which is directly evident in the world.
24. The one drenched in passion and anger can never be a good individual. For instance, the wicked planet Rahu quaffed nectar and so was entitled to be immortal; however, just because of anger and passion he perished altogether instead of immortality.
25. Let us stop discussing this further. One should pick up whatever one can accept and imbibe from the Dasbodh. Nevertheless, it is best to pick up while jettisoning ego outright.
26. Ardent listeners had asked as to what is expounded in Sri Dasbodh. I have replied to that query in short thus far.
27. I shall now tell about the fruit one begets on studying Dasbodh. Indeed, study of Dasbodh ensures sudden change in his behaviour for the better. All of his doubts are uprooted.
28. One finds an easy and comfortable road map towards The Divine. There is no more a need to undertake strenuous and difficult austerities. Ne hits upon the secret of “Sayujya Mukti” (being absolutely one with Brahmam).
29. The exact fruit accrued through study of this scripture is total annihilation of ignorance, suffering and wrong notions while here is quick dawn of Jnyana (knowledge along with wisdom).
30. The Yogi considers ‘detachment’ as very fortune asset. Beings imbibe that detachment. Moreover, discretion establishes within him leading to wisdom to acquit cleverly in day to day life as per occasion.
31. Those deluded ( meaning nurturing foolish and wrong notions ), vicious and men of despicable character convert into noble and virtuous beings. They acquire cleverness to quickly understand cunningness in others; while logically thinking they are able to ponder in a subtle way; likewise, they are able to judge proper and improper times (by virtue of studying Dasbodh).
32. The lazy convert into industrious ; sinners get rid of sin due to remorse. Those ridiculing path of devotion convert themselves into into devotees pursuing devotion with reverence .
33. Selfish people engrossed in worldly matters develop penchant for the Divine. Indisciplined ones begin behaving properly. Even the atheists start trudging path of devotion and attain salvation.
34. The studious ones lose many of their vices ; the unholy profane ones become pious. Beings attain the best destination (becoming one with Brahmam !)
35. The one resolutely considering himself as the ‘body’ requires facing a number of difficult situations in life; however, study of Dasbodh avoids all those situations. Likewise, different forms of illusions borne out of doubts and suspicion. Numbers of unhappy and disappointing occasions in life disappear altogether .
36. ‘That’ is the fruit of studying Dasbodh. It puts a brake on further degradation of the ‘being’. The being attains true succour and contentment.
37. Everything mentioned above is absolutely true. However, the reader shall reap fruit as per his mindset. Needless to say that the one nurturing fault finding traits and possessing jealousy and spite will beget reciprocal fruits !
Here, the first ‘Samaas’ comes to close. Sri Samartha puts forth the very purpose of writing this scripture in concise and candid manner. He is very frank in admitting at the outset that he has referred to a number of renowned scriptures gratefully. Nevertheless, he gives credit to self-experience as well and perhaps more emphatically. It is so very important to highlight this observation, since mere recitations of spiritual texts in particular is an exercise in futility unless one contemplates and EXPERIENCES tenets therein.
“Hari Om Tat Sat”
Sri Dasbodh was written by a towering Saint in Western Maharashtra during the sixteenth century. Its author Samartha Sri Ramdas created abundant Marathi literature of a very high caliber; however, Dasbodh appears to be the crown among those. The word Dasbodh in simple vernacular means Enlightenment the Servant of Sri Ram ( Ramdas) received. Sri Samartha Ramdas was gracious to share His knowledge for the masses in a very simple yet profound manner. This Scripture has been studied and venerated through generations of Marathi speaking people. However, its Universal appeal makes me explain it in a language more comfortable for the present generations as well as for people unaware of this great creation.
We shall begin the first chapter right away. (There are twenty chapters in the Scripture, each chapter constituting ten sub-chapters.)
“The first sub-chapter is devoted to glorifying various deities while writing spiritual scripture as per contemporary Indian practice of medieval times. Sri Samartha venerates and invokes Sri Ganesha, Saraswati Sharada, Sadguru and Saints. He also praises the poets, ardent listeners, assemblies, spirituality in general as well as the human body while highlighting their importance in human life and spiritual Sadhana.
“The first decimal ( ‘Dashak’) (दशक) is introductory, wherein Sri Samartha speaks of name of the scripture, purpose of writing it, various topics discussed therein, advantage of studying the scripture and the sources that furnished different doctrines etc.
1. The ardent listener asks as to what this book is all about ; whatever is narrated therein and what benefit one reaps from its study .
2. Thereupon, Sri Samartha replies that name of the book is “Dasbodh” which is written in the form of dialog between the Guru and his disciple and which succinctly discusses Path of devotion (Bhakti-Marga).
3. Dasbodh speaks of ‘ninefold’ devotion (Nava-Vidha Bhakti, Brahma-Jnyana and detachment (Vairagya). While doing so, he discusses various facets of Knowledge of the Self (Atma-Jnyana).
4. Then he proceeds to highlight important doctrine of Dasbodh, which postulates that one can come face to face with the Divine if only one treads path of devotion.
5. Now, the topics that are unequivocal, such as nature of best possible devotion, unsullied pure knowledge not tainted by slightest ignorance and exact state of ‘Atma-Sthiti’ (to be One with Oneself) are discussed.
6. Moreover, whatever is genuine counsel or Upadesha; what is meant by ‘Sayujya Mukti; what are signs of attaining Moksha or deliverance .
7. In addition, whatever is unsullied Form of the Self (Atma-Swaroopa); what is ‘Videha Sthiti’ (transcendence of body consciousness); what is meant by detachment; who is Lord of the Lords; who is the best devotee; what is the format of Shiva and the ‘being’ are the queries answered herein.
8. What is the exact status of the excellent Brahmam; what are various forms of doctrines and counter-doctrines and which is the ‘real Me’ ! All these queries are dealt with in crystal clear, unequivocal, straight-forward manner in Dasbodh.
9. In addition to the above, important hallmarks of Upasana, various facets of different poetry, different forms of cleverness are included in this scripture.
10. Origin of Maya, hallmarks of the five mega elements (Pancha Mahabhootas – earth, water, air, sky and effulgence); besides, Creator of the Nature and His exact role too are discussed herein.
11. Sri Dasbodh clarifies umpteen queries and doubts. Good numbers of illusions, contrary views and wrong notions are put to rest in Dasbodh. Many doubts are quenched, so also convincing arguments against objections and queries can be found here.
12. Thus, a variety of topics will be discussed ; however, it is not possible to take up all those in this prologue.
13. Entire Dasbodh is described in twenty Decimals, while each decimal comprises ten chapters.
14. Each decimal clearly explains the topic under consideration and therefore entire Dasbodh is well elucidated.
15. A large number of reference books are used in order to explain various tenets where Upanishads, Brahma-Sutras and Vedas are prominent. However, besides making use of the knowledge enshrined in these scriptures, more knowledge borne out of Self Experience is used predominantly herein.
16. There are likely to be some envious people who might criticise this scripture. However, the doctrines postulated here cannot be ridiculed or belittled, since I have made use of so many sources of repute. Those trying to under-estimate this scripture are unaware of the fact that they are ridiculing all the great scriptures and even words of the Lord while doing so.
17. Sri Samartha now enumerates various scriptures that helped creation of Dasbodh. Those are – Shiva-Geeta, Ram-Geeta, Guru-Geeta, Garbha-Geeta, Uttam-Geeta, Avadhoota-Geeta, Veda and Vedanta or Shareera Bhashya.
18. Bhagavad Geeta, Brahma Geeta, Hamsa Geeta, Pandava Geeta, Ganesha Geeta, Yama Geeta, Upanishads, Bhagwat.
19. Thus, many scriptures are used while writing this book. At the very outset, format of the topic under discussion is discerningly put forth. Later, sentences corroborating inner meanings therein from the Lord are incorporated.
20. Exposition of the topics dealt in Dasbodh are consistent with the Lord’s exhortations. I presume that there may not be a wretched person who would disbelieve the Lord’s teachings.
21. Anyone who unnecessarily criticises a book without reading it from beginning to end must be a hypocrite and wicked person. He evinces his self-ostentation and mean mentality simply due to envy.
22. Wicked self-ostentation breeds envy; envy evinces hatred and hatred gives rise to severe anger and wrath.
23. Thus, the one having wicked mindset and the one engrossed by anger and passion reaches a despicable state which is directly evident in the world.
24. The one drenched in passion and anger can never be a good individual. For instance, the wicked planet Rahu quaffed nectar and so was entitled to be immortal; however, just because of anger and passion he perished altogether instead of immortality.
25. Let us stop discussing this further. One should pick up whatever one can accept and imbibe from the Dasbodh. Nevertheless, it is best to pick up while jettisoning ego outright.
26. Ardent listeners had asked as to what is expounded in Sri Dasbodh. I have replied to that query in short thus far.
27. I shall now tell about the fruit one begets on studying Dasbodh. Indeed, study of Dasbodh ensures sudden change in his behaviour for the better. All of his doubts are uprooted.
28. One finds an easy and comfortable road map towards The Divine. There is no more a need to undertake strenuous and difficult austerities. Ne hits upon the secret of “Sayujya Mukti” (being absolutely one with Brahmam).
29. The exact fruit accrued through study of this scripture is total annihilation of ignorance, suffering and wrong notions while here is quick dawn of Jnyana (knowledge along with wisdom).
30. The Yogi considers ‘detachment’ as very fortune asset. Beings imbibe that detachment. Moreover, discretion establishes within him leading to wisdom to acquit cleverly in day to day life as per occasion.
31. Those deluded ( meaning nurturing foolish and wrong notions ), vicious and men of despicable character convert into noble and virtuous beings. They acquire cleverness to quickly understand cunningness in others; while logically thinking they are able to ponder in a subtle way; likewise, they are able to judge proper and improper times (by virtue of studying Dasbodh).
32. The lazy convert into industrious ; sinners get rid of sin due to remorse. Those ridiculing path of devotion convert themselves into into devotees pursuing devotion with reverence .
33. Selfish people engrossed in worldly matters develop penchant for the Divine. Indisciplined ones begin behaving properly. Even the atheists start trudging path of devotion and attain salvation.
34. The studious ones lose many of their vices ; the unholy profane ones become pious. Beings attain the best destination (becoming one with Brahmam !)
35. The one resolutely considering himself as the ‘body’ requires facing a number of difficult situations in life; however, study of Dasbodh avoids all those situations. Likewise, different forms of illusions borne out of doubts and suspicion. Numbers of unhappy and disappointing occasions in life disappear altogether .
36. ‘That’ is the fruit of studying Dasbodh. It puts a brake on further degradation of the ‘being’. The being attains true succour and contentment.
37. Everything mentioned above is absolutely true. However, the reader shall reap fruit as per his mindset. Needless to say that the one nurturing fault finding traits and possessing jealousy and spite will beget reciprocal fruits !
Here, the first ‘Samaas’ comes to close. Sri Samartha puts forth the very purpose of writing this scripture in concise and candid manner. He is very frank in admitting at the outset that he has referred to a number of renowned scriptures gratefully. Nevertheless, he gives credit to self-experience as well and perhaps more emphatically. It is so very important to highlight this observation, since mere recitations of spiritual texts in particular is an exercise in futility unless one contemplates and EXPERIENCES tenets therein.
“Hari Om Tat Sat”
Thursday, August 03, 2017
Tenth episode
माणगाव ते गरूडेश्वर (१०)
दापोलीचा मुक्काम आवरता घेऊन आपण व्याघ्रेश्वराचे दर्शन घेत्साते पुढील मार्गक्रमणा करूयात. छोटासा घाट उतरताच पुन्हा सागरकिनारा लागेल नि आपण केशवराजाचा इटुकला डुंगर चढून घाटमाथ्यावरच्या अतिशय देखण्या गणपती मंदीराला आवर्जून भेट देऊं. खरोखर, इतकी सुंदर गणेशमूर्ती इतरत्र आढळणे दुरापास्त असावी. माझा एक निश्चित समज असा की विशेषत: कोकणांतील गणेशमूर्ती अत्यंत सुबक, देखण्या आणि प्रसन्नवदन असतात ; इतक्या, की त्यांचेवरून आपली दृष्टी क्षणमात्रही ढळत नाही. बरें, शृंगारसुध्दा इतका मनोवेधक की गजाननाचे लावण्य अधिकच बहारदार दिसावें. डोंगरावरून खाली खोलवर पसरलेली समुद्राची खाडी (Lagoon) मनोहारी आहे, वळणदार आणि लाल माती नि खडकांना बिलगून असणारी. पूर्वी या खाडीपलीकडे जायला ‘फेरी’चा वापर करावा लागे पण आता भलामोठा सुंदर पूल एकीकडे खाडीचे अंतरंग आणि दुसऱ्याबाजूस सागरकिनारा नि अथांग समुद्राचे विहंगम दर्शन घडवतो.
हेळामात्रें दर्शने घेत आपण पाहतापाहतां “हर्णै” बंदरानजीक पोचलोदेखील ! हर्णै गावातून गाडी काढणे जरासे त्रासदायक वाटते, कारण दोन्ही बाजूंस नुकत्याच जाळ्यांबाहेर ओतलेल्या माशांचे ढीगचे ढीग नाकाला रुमाल किंवा पदर लावल्याबिगर पर्याय ठेवत नाहीत. मात्र ज्यांना या प्रथम अवताराची जाण आहे ते अगदी चालत्या गाडीतूनही त्यांची जातकुळी सहज सांगूं शकतील !
हर्णैं बंदर माझ्या स्मरणांत आणखी एका वाकयामुळे (प्रसंगामुळे !) लक्षात आहे. जवळजवळ साठ वर्षांपूर्वी पाहिलेला आचार्य अत्र्यांचा बोलपट ‘श्यामची आई’ ! त्यांत श्यामला शिक्षणासाठी कोकणाबाहेर नि नंतर आईच्या देहावसनानंतर परत आलेल्या श्यामच्या हर्णैं प्रवेशाचे हृदयविदारक चित्रण तेव्हा खूपच बेचैन करणारे होते. अस्तु . कुणालाच हळवे करण्याचा उद्देश नव्हता, केवळ ओघाने आठवले म्हणून सांगितलं एवढंच !
हर्णैंपलीकडे सागरकिनारीच वसलेले ‘केळशी’ कुणालाही भुरळ पाडण्याइतपत सुरम्य आहे. खरंतर कोंकणातली सर्वच गावं निदान मला तरी रम्य वाटतात (कारण या मातीशी कुठे ना कुठे अजूनही नाळ जुडलेली आहेच ना !) . त्यातून, केळशी मला तरी सधन, विकसित नि ‘जीवंत’ वाटले. जरा अवास्तव रंगवलेलं कोकणाचं मागासलेपण अन् दारिद्र इथे अजिबात जाणवत नाही. सर्वसामान्य माणूसही प्रगल्भ, जाणकार, कामसू आणि पुरेशी विनोदबुध्दी असलेला भासला. मी अजून एक ठोकताळा मनांत राखून आहे ; माझ्या मते विनोदबुध्दी असलेला इसम सहसा बुध्दिमान असतो (पाचकळपणा करणारा नव्हे !) असो.
केळशीला एका विलक्षण व्यक्तिमत्वाची ओळख झाली. श्री वर्तक हे संघाचे स्वयंसेवक नि म्हणून मूल्याधिष्ठित आचरण करणारे (अन् करवून घेणारे !). त्यांनी आपल्या घरातच पर्यटकांच्या सोयीसाठी घरगुती ‘रिसार्ट’ चालवले आहे. मात्र राहण्या-खाण्याच्या अटी पाळणे बंधनकारक आहे. जसे, कुटुम्बाने (आई-वडील-पत्नी-मुलें वगैरे सर्वांनी ) एकत्र निवास करावा , टीव्ही तर नाहीच पण सेलफोनचा वापरही अत्यंत मर्यादित किंवा नसावा. मुख्य म्हणजे हल्लीं विरळ होत चाललेला कौटुंबिक संवाद घडू द्यावा. मांस-मच्छी-मच्छर-दारू-सिगरेट-बिडी-तम्बाकू साहजिकच ‘बॅंड’ (Banned) !!
त्यांच्या भल्यामोठ्या ‘वाडी’त फेरफटका मारतांना खरंच विलक्षण शांत, सुखकर वातावरणाची प्रचीती एका वेगळ्याच धरातलावर घेऊन जाते हे नि:संशय !
वर्तकांच्या घरापासून अक्षरश: हाकेच्या अंतरावरील दोन वास्तू लक्षवेधक आहेत. एक आहे अनेक कोकणस्थांची कुलस्वामिनी असलेलं महालक्ष्मी मंदीर नि अगदी सागरकिनाऱ्यावर छत्रपती शिवरायांनी अतिशय मुत्सद्देगिरीने अन् दूरदृष्टीने मुद्दाम बांधवून घेतलेला दर्गा ! दोन्हीबाबतचे किस्से वर्तकांच्याच तोंडून ऐकण्यात गंमत आहे. म्हणून आज त्यांच्या मनोरंजक आणि ‘एलिव्हेटिंग’ गप्पा ऐकत थोडी विश्रांती घेवूंया !
जय साईराम.
(क्रमश:..........
दापोलीचा मुक्काम आवरता घेऊन आपण व्याघ्रेश्वराचे दर्शन घेत्साते पुढील मार्गक्रमणा करूयात. छोटासा घाट उतरताच पुन्हा सागरकिनारा लागेल नि आपण केशवराजाचा इटुकला डुंगर चढून घाटमाथ्यावरच्या अतिशय देखण्या गणपती मंदीराला आवर्जून भेट देऊं. खरोखर, इतकी सुंदर गणेशमूर्ती इतरत्र आढळणे दुरापास्त असावी. माझा एक निश्चित समज असा की विशेषत: कोकणांतील गणेशमूर्ती अत्यंत सुबक, देखण्या आणि प्रसन्नवदन असतात ; इतक्या, की त्यांचेवरून आपली दृष्टी क्षणमात्रही ढळत नाही. बरें, शृंगारसुध्दा इतका मनोवेधक की गजाननाचे लावण्य अधिकच बहारदार दिसावें. डोंगरावरून खाली खोलवर पसरलेली समुद्राची खाडी (Lagoon) मनोहारी आहे, वळणदार आणि लाल माती नि खडकांना बिलगून असणारी. पूर्वी या खाडीपलीकडे जायला ‘फेरी’चा वापर करावा लागे पण आता भलामोठा सुंदर पूल एकीकडे खाडीचे अंतरंग आणि दुसऱ्याबाजूस सागरकिनारा नि अथांग समुद्राचे विहंगम दर्शन घडवतो.
हेळामात्रें दर्शने घेत आपण पाहतापाहतां “हर्णै” बंदरानजीक पोचलोदेखील ! हर्णै गावातून गाडी काढणे जरासे त्रासदायक वाटते, कारण दोन्ही बाजूंस नुकत्याच जाळ्यांबाहेर ओतलेल्या माशांचे ढीगचे ढीग नाकाला रुमाल किंवा पदर लावल्याबिगर पर्याय ठेवत नाहीत. मात्र ज्यांना या प्रथम अवताराची जाण आहे ते अगदी चालत्या गाडीतूनही त्यांची जातकुळी सहज सांगूं शकतील !
हर्णैं बंदर माझ्या स्मरणांत आणखी एका वाकयामुळे (प्रसंगामुळे !) लक्षात आहे. जवळजवळ साठ वर्षांपूर्वी पाहिलेला आचार्य अत्र्यांचा बोलपट ‘श्यामची आई’ ! त्यांत श्यामला शिक्षणासाठी कोकणाबाहेर नि नंतर आईच्या देहावसनानंतर परत आलेल्या श्यामच्या हर्णैं प्रवेशाचे हृदयविदारक चित्रण तेव्हा खूपच बेचैन करणारे होते. अस्तु . कुणालाच हळवे करण्याचा उद्देश नव्हता, केवळ ओघाने आठवले म्हणून सांगितलं एवढंच !
हर्णैंपलीकडे सागरकिनारीच वसलेले ‘केळशी’ कुणालाही भुरळ पाडण्याइतपत सुरम्य आहे. खरंतर कोंकणातली सर्वच गावं निदान मला तरी रम्य वाटतात (कारण या मातीशी कुठे ना कुठे अजूनही नाळ जुडलेली आहेच ना !) . त्यातून, केळशी मला तरी सधन, विकसित नि ‘जीवंत’ वाटले. जरा अवास्तव रंगवलेलं कोकणाचं मागासलेपण अन् दारिद्र इथे अजिबात जाणवत नाही. सर्वसामान्य माणूसही प्रगल्भ, जाणकार, कामसू आणि पुरेशी विनोदबुध्दी असलेला भासला. मी अजून एक ठोकताळा मनांत राखून आहे ; माझ्या मते विनोदबुध्दी असलेला इसम सहसा बुध्दिमान असतो (पाचकळपणा करणारा नव्हे !) असो.
केळशीला एका विलक्षण व्यक्तिमत्वाची ओळख झाली. श्री वर्तक हे संघाचे स्वयंसेवक नि म्हणून मूल्याधिष्ठित आचरण करणारे (अन् करवून घेणारे !). त्यांनी आपल्या घरातच पर्यटकांच्या सोयीसाठी घरगुती ‘रिसार्ट’ चालवले आहे. मात्र राहण्या-खाण्याच्या अटी पाळणे बंधनकारक आहे. जसे, कुटुम्बाने (आई-वडील-पत्नी-मुलें वगैरे सर्वांनी ) एकत्र निवास करावा , टीव्ही तर नाहीच पण सेलफोनचा वापरही अत्यंत मर्यादित किंवा नसावा. मुख्य म्हणजे हल्लीं विरळ होत चाललेला कौटुंबिक संवाद घडू द्यावा. मांस-मच्छी-मच्छर-दारू-सिगरेट-बिडी-तम्बाकू साहजिकच ‘बॅंड’ (Banned) !!
त्यांच्या भल्यामोठ्या ‘वाडी’त फेरफटका मारतांना खरंच विलक्षण शांत, सुखकर वातावरणाची प्रचीती एका वेगळ्याच धरातलावर घेऊन जाते हे नि:संशय !
वर्तकांच्या घरापासून अक्षरश: हाकेच्या अंतरावरील दोन वास्तू लक्षवेधक आहेत. एक आहे अनेक कोकणस्थांची कुलस्वामिनी असलेलं महालक्ष्मी मंदीर नि अगदी सागरकिनाऱ्यावर छत्रपती शिवरायांनी अतिशय मुत्सद्देगिरीने अन् दूरदृष्टीने मुद्दाम बांधवून घेतलेला दर्गा ! दोन्हीबाबतचे किस्से वर्तकांच्याच तोंडून ऐकण्यात गंमत आहे. म्हणून आज त्यांच्या मनोरंजक आणि ‘एलिव्हेटिंग’ गप्पा ऐकत थोडी विश्रांती घेवूंया !
जय साईराम.
(क्रमश:..........
