Thursday, September 28, 2017
Sri Dasbodh (2.3) कुविद्या लक्षणें
Sri Dasbodh (2.3) कुविद्या लक्षणे
(Despicable Traits)
Sri Samartha chronicles the mean and ugly characteristics of human behaviour (naturally worth abandoning) during this discourse. It seems he made copious use of sixteenth chapter of the Bhagwat Geeta, which describes Divine as well as Demonic traits. While Divine attributes lead man towards Self-Realisation the very fulfilment of human birth, the Demonic ones push him down to his total ruin as well as the society at large. Therefore it becomes essential to avoid the demonic traits outright. Those just do not beseem a civilised person.
An individual possessing despicable traits harbours umpteen number of bad qualities ; moreover, he does not like to be clearly advised about those.
Sri Samartha mentions fourth stanza of the sixteenth chapter in the Bhagwat Geeta, which means hypocrisy (दंभ), arrogance (दर्प), ego (अभिमान), anger (क्रोध), harshness (कठोरपण) and ignorance (अज्ञान) in spite of birth in a cultured family are the traits of demonic wealth (!).
He further elucidates those as Passion, Rage, Arrogance, Envy, Greed, Hypocrisy, Hatred, Pride, Ego, Despondency, Wrong notions, Expectation, Attachment, Lust, Anxiety, Discontentment, Covetousness, Hooliganism, Intoxication, Defiance, Calamitous, Competition, Bother, Eccentrics, Babble etc.
Indeed, ‘Kuvidya’ manifesting thus is a grave disease !
Such a person is ugly, bad tempered being frail and weak and extremely miser being poor.
He is lazy and glutton, quarrelsome and cunning.
He is an idiot, trouble monger, madcap, loquacious and talkative.
He neither understands a thing nor prepared to learn ; moreover, he neither acts or observe procedure of the action.
He cannot be believed being ignorant, faulty due to habit of finding bizarre solutions and hates devotees being non-believer. He is slanderer being wicked, hurts others being miserable and very cruel being tortured himself. He is hypocritical being mean ; perpetrates evil actions being sick and being miser gets engrossed in immoral pursuits.
In spite of being lowly he is egoistic, hair-splitter vagabond , indulging in meaningless blabber and the unfortunate one expounding wisdom to people. He is rude in spite of being timid, parades elegance in spite of being useless and boasts gallantry irrespective of cowardice.
He is mean and egoistic, passionate and addictive and envious as well as corrupt.
He is unrestrained, evil and hypocrite. More, he is extravagant too. He is wicked and sensual, phoney and ungrateful . He is quarrelsome in spite of being slow-witted, slanderer in spite of being like pauper and hurts people through his utterances. His speech is pungent, hurting, envious, suspicious, harsh and cruel. He is malicious, secretive, shirker, loquacious and mischievous rogue !
He is indolent, grumpy, thoughtless, sinner, convulsive and possessed by spirits and ghosts. He is destroyer of himself, women, cattle, Brahmins, mother, father and absolutely corrupt sinner.
He is ungrateful , treacherous , adulterous and fit for hell alone.
He is suspicious, quarrelsome, unrighteous, law-breaker, ever melancholic, back-biter, addictive, discriminative and stubborn.
He is mischievous , unsuccessful, filthy, instigator, miser, importunate (लोचट) , selfish, greedy, vagabond, insubordinate (शिरजोर) and intolerant.
He is cunning, stolid (मठ्ठ), timid, careless, meddler (लुडबुड्या), impostor (लफंगा), intoxicated, hypocrite, thief and manipulator !
He is corrupted possessing wicked mindset. He is killer, robber, dacoit, adventurous, frivolous (चटोर), vulgar, fussy, fabricator, arrogant, sensual and perverted.
He is shameless, mischief-maker, idle, fat, boorish (धटिंगण), uneducated, naughty, histrionic (नाटकी) and quarrelsome.
He is impatient, accuser, immoral, blind, crippled, sick and deaf .
He is without learning, wealth, ancestry, riches, power, strength, good fortune , a pauper indeed !
He has no skills or talents, he is without proper advice, good attributes, beauty and grandeur. He sans limbs, is ugly.
He sans resourcefulness, intellect, good conduct, thoughtfulness, noble deed, benevolence, discretion.
He is devoid of devotion, emotion , knowledge, detachment, peace, forgiveness; in fact everything, he is indeed insignificant.
He does not value time, occasion, effort, practice and cordiality with masses. He does not know how friendship is fostered ; in short, he is the unfortunate one that understands nothing.
Thus, he nurtures umpteen faults with him. He is verily storehouse of entire despicable traits. The audience should discover such a person harbouring bad attributes in this manner. They should listen to those attributes and avoid all those. It is improper not to jettison those through sheer ego and insistence.
“Hari Om Tat Sat”
(Despicable Traits)
Sri Samartha chronicles the mean and ugly characteristics of human behaviour (naturally worth abandoning) during this discourse. It seems he made copious use of sixteenth chapter of the Bhagwat Geeta, which describes Divine as well as Demonic traits. While Divine attributes lead man towards Self-Realisation the very fulfilment of human birth, the Demonic ones push him down to his total ruin as well as the society at large. Therefore it becomes essential to avoid the demonic traits outright. Those just do not beseem a civilised person.
An individual possessing despicable traits harbours umpteen number of bad qualities ; moreover, he does not like to be clearly advised about those.
Sri Samartha mentions fourth stanza of the sixteenth chapter in the Bhagwat Geeta, which means hypocrisy (दंभ), arrogance (दर्प), ego (अभिमान), anger (क्रोध), harshness (कठोरपण) and ignorance (अज्ञान) in spite of birth in a cultured family are the traits of demonic wealth (!).
He further elucidates those as Passion, Rage, Arrogance, Envy, Greed, Hypocrisy, Hatred, Pride, Ego, Despondency, Wrong notions, Expectation, Attachment, Lust, Anxiety, Discontentment, Covetousness, Hooliganism, Intoxication, Defiance, Calamitous, Competition, Bother, Eccentrics, Babble etc.
Indeed, ‘Kuvidya’ manifesting thus is a grave disease !
Such a person is ugly, bad tempered being frail and weak and extremely miser being poor.
He is lazy and glutton, quarrelsome and cunning.
He is an idiot, trouble monger, madcap, loquacious and talkative.
He neither understands a thing nor prepared to learn ; moreover, he neither acts or observe procedure of the action.
He cannot be believed being ignorant, faulty due to habit of finding bizarre solutions and hates devotees being non-believer. He is slanderer being wicked, hurts others being miserable and very cruel being tortured himself. He is hypocritical being mean ; perpetrates evil actions being sick and being miser gets engrossed in immoral pursuits.
In spite of being lowly he is egoistic, hair-splitter vagabond , indulging in meaningless blabber and the unfortunate one expounding wisdom to people. He is rude in spite of being timid, parades elegance in spite of being useless and boasts gallantry irrespective of cowardice.
He is mean and egoistic, passionate and addictive and envious as well as corrupt.
He is unrestrained, evil and hypocrite. More, he is extravagant too. He is wicked and sensual, phoney and ungrateful . He is quarrelsome in spite of being slow-witted, slanderer in spite of being like pauper and hurts people through his utterances. His speech is pungent, hurting, envious, suspicious, harsh and cruel. He is malicious, secretive, shirker, loquacious and mischievous rogue !
He is indolent, grumpy, thoughtless, sinner, convulsive and possessed by spirits and ghosts. He is destroyer of himself, women, cattle, Brahmins, mother, father and absolutely corrupt sinner.
He is ungrateful , treacherous , adulterous and fit for hell alone.
He is suspicious, quarrelsome, unrighteous, law-breaker, ever melancholic, back-biter, addictive, discriminative and stubborn.
He is mischievous , unsuccessful, filthy, instigator, miser, importunate (लोचट) , selfish, greedy, vagabond, insubordinate (शिरजोर) and intolerant.
He is cunning, stolid (मठ्ठ), timid, careless, meddler (लुडबुड्या), impostor (लफंगा), intoxicated, hypocrite, thief and manipulator !
He is corrupted possessing wicked mindset. He is killer, robber, dacoit, adventurous, frivolous (चटोर), vulgar, fussy, fabricator, arrogant, sensual and perverted.
He is shameless, mischief-maker, idle, fat, boorish (धटिंगण), uneducated, naughty, histrionic (नाटकी) and quarrelsome.
He is impatient, accuser, immoral, blind, crippled, sick and deaf .
He is without learning, wealth, ancestry, riches, power, strength, good fortune , a pauper indeed !
He has no skills or talents, he is without proper advice, good attributes, beauty and grandeur. He sans limbs, is ugly.
He sans resourcefulness, intellect, good conduct, thoughtfulness, noble deed, benevolence, discretion.
He is devoid of devotion, emotion , knowledge, detachment, peace, forgiveness; in fact everything, he is indeed insignificant.
He does not value time, occasion, effort, practice and cordiality with masses. He does not know how friendship is fostered ; in short, he is the unfortunate one that understands nothing.
Thus, he nurtures umpteen faults with him. He is verily storehouse of entire despicable traits. The audience should discover such a person harbouring bad attributes in this manner. They should listen to those attributes and avoid all those. It is improper not to jettison those through sheer ego and insistence.
“Hari Om Tat Sat”
Wednesday, September 27, 2017
Internal Environment
“मिल्यू इंठीरियर” (अंतर्गत व्यवस्था) (Internal Environment )
आम्हाला वैद्यकीय शिक्षण घेत असतांना सॅमसन राईटचे एक सुंदर पुस्तक क्रमिक म्हणून होते. त्यातील पहिली दीड पाने शरीरातील अंतर्गत व्यवस्था कशी सांभाळली जाते त्याचे थोडक्यात पण अतिशय बहारदार वर्णन निबंध स्वरूपात केले होते. त्याहीपेक्षा त्यावेळचे प्राध्यापक एम्. एम्. माथुर हा विषय इतक्या रसाळपणे शिकवीत की आम्ही नवशिके ‘वुड बी’ डॉक्टर तल्लीन होत त्यांची व्याख्यानें ऐकत असूं. एव्हडी दीड पानें शिकवायला त्यांनी तब्बल तीन आठवडे सलग खर्चीं घातलेले मला स्मरतात. (मात्र प्रत्येक व्याख्यान सुरू करताना ‘मिल्यू इंठीरियर’ हा शब्द ते अशा विशिष्ट लकबीत उच्चारित की हाच शब्द त्या प्राध्यापकांच्या संदर्भात अख्ख्या कालेजात रूढ झाला होता ! ) असो.
खरं तर पहिली दोन वर्षें शरीरशास्त्र -घडण नि कार्य – याच परीघांत फिरत राहिली आणि आधीचे काही महिने काहीशा व्यग्रतेत घालवल्यानंतर निसर्गाच्या या अचाट कर्तृत्वाचे अप्रूप जाणवायला सुरूवात झाली. इतके गुंतागुंतीचे हे शरीर त्याची “वेळ” येईपर्यत कसे तग धरून राहातें ही बाब अक्षरश: दिंगमूढ करते ! होय, अजूनही !!
व्याख्यानाचा प्रारंभ ते मेंदूतील “बॅंड मास्टर” पिट्यूटरी या ग्रंथीपासून करीत नि शरीरातील प्रत्येक पेशी या मास्टरमाईंडच्या अधिपत्त्याखाली कशी काम करते ते समजावून सांगत. डॉक्टरी शिकतांना ते सर्व ज्ञान निरतिशय मोलाचे होते यांत दुमत नाहीच . पण नंतरच्या वर्षांत याच शरीरातील काही पेशी किंवा घटक आपली मनमानी करायला लागले की शरीराची कशी ‘वाट’ लावतात तेही शिकायला मिळाले. तेही असो.
माझा आजचा मुद्दा जरा वेगळा आहे. तुम्हाला वाचायला वेळ असेल तर हा मुद्दा थोडा सविस्तरपणे मांडूं.
खरं तर आपले आंतरिक विश्व कल्पनेपलीकडे विशाल, खोल आणि विलक्षण मोहक, गंभीर पण अतिशय सुखकारक उल्हसित नि आनंददायी असते हे कोणा टी. व्ही. वरच्या बाबा बुवाने सांगायची गरज नाही. आपण आपले डोळे, कान आणि वृत्ती अंतर्मुख केल्या तर आपल्याला तो अनुभव घेणे अजिबात कठीण नाही. सम्पूर्ण त्रैलोक्य आपल्यातच सांठवलेले आहे असा विचार थोडा अधिक काळ रेंगाळूं दिला तर पुराणांत वर्णिलेली सात पाताळें, सात स्वर्ग, सप्त धातू, इतकेच नाही तर विश्वातले सर्व ज्ञान आपल्यातच आहे याची जाणीव “अहं ब्रह्मास्मि” या उक्तीची तात्काळ अनुभूती देऊं शकेल.
मात्र खरी अडचण आहे ती डोळे, कान नि चित्तवृत्ती ‘आंत’ वळवण्याची ! दृष्टीला अंतर्मुख करणे म्हणजेच ‘उफराटी दृष्टी’ आणि कानाची छिद्रें न झाकतांही ऐकता येतो तो अनाहत नाद ओंकार किंवा प्रत्येक श्वासागणिक चालणारी “सोहं-हंस:” ही सिध्दी !! वृत्ती अंतर्मुख करणे म्हणजेच बाह्य जगाशीं मनाने केलेली ताटातूट !!!
किती सोपं वाटतंय् नाही सांगायला नि ऐकायला ? प्रॅक्टिस करायला अवघड वाटले तरी अशक्य नक्कीच नाही. असो !
मेडिकल कालेजात शरीरशास्त्र शिकतांना टेबलावरच्या मृत शरीराचा प्रत्येक अणुरेणू अक्षरश: पिंजून काढला होता, पण त्याच चिंधड्यांत एकेकाळीं चैतन्य सळसळत होते ही जाणीव तेव्हासुध्दा मनाला बेचैन करीत असे. मेडिसीन विभागाचे एमेरिटस् प्रोफेसर मुखर्जी आणि विकृती विज्ञानाचे (Pathology) प्राध्यापक शिकवता शिकवतां तत्वज्ञानाच्या घनदाट अरण्यांत शिरत आम्हाला बरोबर घेवून नि सुरू होई एखादे दिव्य प्रवचन -जीवनमृत्यूच्या अनाकलनीय तत्वज्ञानावर ! खरंच, ते भारावलेले दिवस आठवले की हेवा वाटतो मला माझाच !! ते सुटबुटातले ऋषितुल्य योगीच होते हे नि:संशय !!!
डिसेक्शन हालमध्ये हृदय, फुफ्फुसं, जठर, आंतडी, किडनी वगैरे मोठी अवयवं अभ्यासल्यावर आम्ही मणक्याच्या आतली नि शेजारची स्पायनल कार्ड आणि मज्जातंतूंचा अभ्यास सुरू करायचो.
खरं तर पातंजल योगसूत्रातील या अतिमहत्वाच्या नाड्या, अंतर्गत विश्वाचे संचलन करतात (Autonomic Nervous System द्वारें) . या आटोनोमिक नर्व्हस सिस्टममुळे आपल्याला न जाणवणऱ्या क्रिया घडत राहतात (Involuntary actions) , जसे अन्नपचन, मलमूत्र तयार होणे वगैरे. त्या क्रियांवर ताबा ठेवला जातो केवळ आपसातील समन्वयामुळे. तेथे मानवी बुध्दीचे, मनाचें किंवा कोणत्याही बाह्य वस्तूची लुडबुड चालत नाही, पूर्णपणे स्वयंचालित नि स्वसंवेद्य !!
जरा अवघड होतंय् नाही ? मला मानवी शरीराच्या अंतर्विश्वातलं स्थूलमानाने विवरण करायचं होतं. हरकत नाही ; आपण ते क्लिष्ट शब्द नको वापरूंया.
सुरूवातीला म्हटल्याप्रमाणे आपली ‘इंटर्नल एन्व्हिरानमेंट’ अक्षरश: ‘अणोरणीयम् महतोमहीयान्’ या उक्तीला सार्थ ठरवते. ब्रह्मांडांत जे जे आहे तें सर्व आपल्या पिंडांत म्हणजेच शरीरांत सामावलेले आहे, इतके आपले अंतरंग विशाल आहे !
“मिल्यू इंठीरियर !’ हा शब्द आठवतांच ‘ज्ञान-विज्ञानाची’ मोट बांधण्याचा हा अल्पसा प्रयोग केला आणि तुम्हाला तो सांगावा हा पायंडा मोडवेचना म्हणून हा लेखनप्रपंच !!
इति शम् !
२७ सप्टेम्बर २०१७
पुणे
आम्हाला वैद्यकीय शिक्षण घेत असतांना सॅमसन राईटचे एक सुंदर पुस्तक क्रमिक म्हणून होते. त्यातील पहिली दीड पाने शरीरातील अंतर्गत व्यवस्था कशी सांभाळली जाते त्याचे थोडक्यात पण अतिशय बहारदार वर्णन निबंध स्वरूपात केले होते. त्याहीपेक्षा त्यावेळचे प्राध्यापक एम्. एम्. माथुर हा विषय इतक्या रसाळपणे शिकवीत की आम्ही नवशिके ‘वुड बी’ डॉक्टर तल्लीन होत त्यांची व्याख्यानें ऐकत असूं. एव्हडी दीड पानें शिकवायला त्यांनी तब्बल तीन आठवडे सलग खर्चीं घातलेले मला स्मरतात. (मात्र प्रत्येक व्याख्यान सुरू करताना ‘मिल्यू इंठीरियर’ हा शब्द ते अशा विशिष्ट लकबीत उच्चारित की हाच शब्द त्या प्राध्यापकांच्या संदर्भात अख्ख्या कालेजात रूढ झाला होता ! ) असो.
खरं तर पहिली दोन वर्षें शरीरशास्त्र -घडण नि कार्य – याच परीघांत फिरत राहिली आणि आधीचे काही महिने काहीशा व्यग्रतेत घालवल्यानंतर निसर्गाच्या या अचाट कर्तृत्वाचे अप्रूप जाणवायला सुरूवात झाली. इतके गुंतागुंतीचे हे शरीर त्याची “वेळ” येईपर्यत कसे तग धरून राहातें ही बाब अक्षरश: दिंगमूढ करते ! होय, अजूनही !!
व्याख्यानाचा प्रारंभ ते मेंदूतील “बॅंड मास्टर” पिट्यूटरी या ग्रंथीपासून करीत नि शरीरातील प्रत्येक पेशी या मास्टरमाईंडच्या अधिपत्त्याखाली कशी काम करते ते समजावून सांगत. डॉक्टरी शिकतांना ते सर्व ज्ञान निरतिशय मोलाचे होते यांत दुमत नाहीच . पण नंतरच्या वर्षांत याच शरीरातील काही पेशी किंवा घटक आपली मनमानी करायला लागले की शरीराची कशी ‘वाट’ लावतात तेही शिकायला मिळाले. तेही असो.
माझा आजचा मुद्दा जरा वेगळा आहे. तुम्हाला वाचायला वेळ असेल तर हा मुद्दा थोडा सविस्तरपणे मांडूं.
खरं तर आपले आंतरिक विश्व कल्पनेपलीकडे विशाल, खोल आणि विलक्षण मोहक, गंभीर पण अतिशय सुखकारक उल्हसित नि आनंददायी असते हे कोणा टी. व्ही. वरच्या बाबा बुवाने सांगायची गरज नाही. आपण आपले डोळे, कान आणि वृत्ती अंतर्मुख केल्या तर आपल्याला तो अनुभव घेणे अजिबात कठीण नाही. सम्पूर्ण त्रैलोक्य आपल्यातच सांठवलेले आहे असा विचार थोडा अधिक काळ रेंगाळूं दिला तर पुराणांत वर्णिलेली सात पाताळें, सात स्वर्ग, सप्त धातू, इतकेच नाही तर विश्वातले सर्व ज्ञान आपल्यातच आहे याची जाणीव “अहं ब्रह्मास्मि” या उक्तीची तात्काळ अनुभूती देऊं शकेल.
मात्र खरी अडचण आहे ती डोळे, कान नि चित्तवृत्ती ‘आंत’ वळवण्याची ! दृष्टीला अंतर्मुख करणे म्हणजेच ‘उफराटी दृष्टी’ आणि कानाची छिद्रें न झाकतांही ऐकता येतो तो अनाहत नाद ओंकार किंवा प्रत्येक श्वासागणिक चालणारी “सोहं-हंस:” ही सिध्दी !! वृत्ती अंतर्मुख करणे म्हणजेच बाह्य जगाशीं मनाने केलेली ताटातूट !!!
किती सोपं वाटतंय् नाही सांगायला नि ऐकायला ? प्रॅक्टिस करायला अवघड वाटले तरी अशक्य नक्कीच नाही. असो !
मेडिकल कालेजात शरीरशास्त्र शिकतांना टेबलावरच्या मृत शरीराचा प्रत्येक अणुरेणू अक्षरश: पिंजून काढला होता, पण त्याच चिंधड्यांत एकेकाळीं चैतन्य सळसळत होते ही जाणीव तेव्हासुध्दा मनाला बेचैन करीत असे. मेडिसीन विभागाचे एमेरिटस् प्रोफेसर मुखर्जी आणि विकृती विज्ञानाचे (Pathology) प्राध्यापक शिकवता शिकवतां तत्वज्ञानाच्या घनदाट अरण्यांत शिरत आम्हाला बरोबर घेवून नि सुरू होई एखादे दिव्य प्रवचन -जीवनमृत्यूच्या अनाकलनीय तत्वज्ञानावर ! खरंच, ते भारावलेले दिवस आठवले की हेवा वाटतो मला माझाच !! ते सुटबुटातले ऋषितुल्य योगीच होते हे नि:संशय !!!
डिसेक्शन हालमध्ये हृदय, फुफ्फुसं, जठर, आंतडी, किडनी वगैरे मोठी अवयवं अभ्यासल्यावर आम्ही मणक्याच्या आतली नि शेजारची स्पायनल कार्ड आणि मज्जातंतूंचा अभ्यास सुरू करायचो.
खरं तर पातंजल योगसूत्रातील या अतिमहत्वाच्या नाड्या, अंतर्गत विश्वाचे संचलन करतात (Autonomic Nervous System द्वारें) . या आटोनोमिक नर्व्हस सिस्टममुळे आपल्याला न जाणवणऱ्या क्रिया घडत राहतात (Involuntary actions) , जसे अन्नपचन, मलमूत्र तयार होणे वगैरे. त्या क्रियांवर ताबा ठेवला जातो केवळ आपसातील समन्वयामुळे. तेथे मानवी बुध्दीचे, मनाचें किंवा कोणत्याही बाह्य वस्तूची लुडबुड चालत नाही, पूर्णपणे स्वयंचालित नि स्वसंवेद्य !!
जरा अवघड होतंय् नाही ? मला मानवी शरीराच्या अंतर्विश्वातलं स्थूलमानाने विवरण करायचं होतं. हरकत नाही ; आपण ते क्लिष्ट शब्द नको वापरूंया.
सुरूवातीला म्हटल्याप्रमाणे आपली ‘इंटर्नल एन्व्हिरानमेंट’ अक्षरश: ‘अणोरणीयम् महतोमहीयान्’ या उक्तीला सार्थ ठरवते. ब्रह्मांडांत जे जे आहे तें सर्व आपल्या पिंडांत म्हणजेच शरीरांत सामावलेले आहे, इतके आपले अंतरंग विशाल आहे !
“मिल्यू इंठीरियर !’ हा शब्द आठवतांच ‘ज्ञान-विज्ञानाची’ मोट बांधण्याचा हा अल्पसा प्रयोग केला आणि तुम्हाला तो सांगावा हा पायंडा मोडवेचना म्हणून हा लेखनप्रपंच !!
इति शम् !
२७ सप्टेम्बर २०१७
पुणे
Wednesday, September 20, 2017
Sri Dasbodh (2.2) Excellent Qualities (उत्तम लक्षणे)
Sri Dasbodh (2.2) उत्तम लक्षणे
(Excellent Qualities )
Sri Samartha dealt at length about characteristics of fools, which are concerned with human behaviour at large. Humans possess two forms of notions. The first, predominant and overwhelming one being “I Am The Body”. The second one is “I Am Atma”, which happens to be the correct and appropriate notion from spiritual point of view.
Now, correcting the notion of “I am the body” by worldly people requires righteous behaviour in the first place, along with natural justice and equitability.
Sri Samartha begins his discourse by exhorting the audience to listen excellent qualities. He assures the audience that understanding those will help acquire Knowledge that fulfils both worldly matters and spirituality as well.
He says, one should not undertake journey without ascertaining exact route ; should not eat a fruit without identifying it and should not pick up an unknown object.
One should not argue overmuch ; should not behave maliciously and should not marry a girl without knowing her credentials.
One should not speak thoughtlessly ; should not begin a task without weighing pros and cons and should not behave without following norms of righteousness.
One should not be sulky if there is no affection at all ; should refrain enquiringly whereabouts from a thief and should not travel all alone during night time.
One should not abandon cordial behaviour with people ; should not amass wealth through corrupt practices and should never abandon path of righteousness and morality.
One should not indulge in calumny ; should not hate anyone ; should not possess bad company and should not abduct another’s wife and wealth by force.
One should not ask bizarre and baseless questions to an orator ; should not cause divide among people and should never abandon studying literature, come what may !
One should not quarrel with an abuser ; should not argue with the garrulous and should never forget company of the noble.
One should not be angry inordinately ; should not hurt the loved ones and should not tire of learning good from others.
One should not be sulky every now and then ; should not boast of phoney greatness and should not narrate false exploits.
One should not forget promises made ; should not avoid using force whenever necessary and should not ridicule others before practicing oneself.
One should not ask for pleasures that result into laziness ; one should not even think of backbiting or calumny and should never undertake a task without weighing pros and cons beforehand.
One should not offer too much comfort and leisure to the body ; he should never abandon making effort and should not get annoyed even if requires toiling incessantly.
One need not be bashful in Assemblies but must refrain from talking rubbish ; should not indulge in betting at any cost.
One should not worry over anything overmuch ; should not lazily fritter away time ; should not look at another’s wife with sinister motive.
One should not be under someone’s obligation ; moreover, he should always return it back if he does so. One should neither hurt nor betray others.
He should never be unclean ; should not wear dirty clothes and should never accost a person going out.
One should not abandon liberal outlook ; shouldn’t be burden unto anyone and should not become subservient to anyone.
He must not engage in trade without proper documentations ; should not accept loan from mean person and should not enter into litigation without adequate evidence.
One should not indulge into phoney argumentations ; should not label entire assembly as phoney and should naturally not speak where there is no honour unto him.
One should not neglect important matters ; should not bother anyone without injustice perpetrated and should not be mean just because he is powerful.
One should not be prodigious while eating ; should not sleep too much and should not overstay in a wicked person’s house.
One should not furnish evidence just because he happens to be kith and kin ; one should not parade his own greatness and should not laugh while narrating an event
He should not smoke ; should not consume intoxicants ; should not befriend a nosy , meddling (चोंबडा) person.
He should not remain without industriousness ; should not tolerate deriding language ; should not consume food under obligation even if it happens to be his own father.
One should not be abusive ; should not laugh at others scornfully ; should not malign a good individual.
One should not steal any object seen ; should not be too miser ; should refrain from conflict with loved ones.
He should not harm anyone that may lead to his total ruin ; should not indulge in false witness ; he must never behave that is contrary to Veda, Shastra, Saints and normal practices.
One should never think of theft and calumny ; should not have illicit relationship with other women ; should not indulge in backbiting.
One should never miss an opportunity to help others as per occasion; should not abandon benevolent traits ; should not punish a foe that has surrendered.
One should not be arrogant if he earns a little more wealth ; should never be ashamed to worship the Lord and should never behave errands in the presence of holy Saints.
One should not have company of fools ; should not insert hands in dark; should not forget his articles carelessly.
One should not abandon his daily chores ; should not interrupt ancestral practices ; should not behave erratic due to laziness and wantonness .
One should not avoid listening to the Lord’s glory ; tire of spiritual discourse and neglect spirituality on account of worldly matters.
One should not avoid fulfilling vows unto God ; should not act antagonistically against his religion and should not blame it ; should not undertake an activity without due consideration.
One should not be harsh ; should not jeopardise his own life and should not travel in heavy rain or inopportune times.
He should not be nervous witnessing an assembly ; should not avoid proper reply on appropriate occasions ; he should not lose courage and equipoise in spite of insult, calumny and envy perpetrated by others.
One should never be without Guru ; however, one should not acquire Guru from mean ancestry. He should not consider wealth and life as everlasting
One should not jettison path of truth ; should not trudge wrong path and should not be proud of falsehood.
One should get rid of ill-fame and indulge in acts that enhance fame ; hold on to path of truth with firm determination.
The one who does not accept these excellent qualities is indeed inauspicious. Characteristics of the inauspicious will be chronicled during the next chapter.
“Hari Om Tat Sat”
(Excellent Qualities )
Sri Samartha dealt at length about characteristics of fools, which are concerned with human behaviour at large. Humans possess two forms of notions. The first, predominant and overwhelming one being “I Am The Body”. The second one is “I Am Atma”, which happens to be the correct and appropriate notion from spiritual point of view.
Now, correcting the notion of “I am the body” by worldly people requires righteous behaviour in the first place, along with natural justice and equitability.
Sri Samartha begins his discourse by exhorting the audience to listen excellent qualities. He assures the audience that understanding those will help acquire Knowledge that fulfils both worldly matters and spirituality as well.
He says, one should not undertake journey without ascertaining exact route ; should not eat a fruit without identifying it and should not pick up an unknown object.
One should not argue overmuch ; should not behave maliciously and should not marry a girl without knowing her credentials.
One should not speak thoughtlessly ; should not begin a task without weighing pros and cons and should not behave without following norms of righteousness.
One should not be sulky if there is no affection at all ; should refrain enquiringly whereabouts from a thief and should not travel all alone during night time.
One should not abandon cordial behaviour with people ; should not amass wealth through corrupt practices and should never abandon path of righteousness and morality.
One should not indulge in calumny ; should not hate anyone ; should not possess bad company and should not abduct another’s wife and wealth by force.
One should not ask bizarre and baseless questions to an orator ; should not cause divide among people and should never abandon studying literature, come what may !
One should not quarrel with an abuser ; should not argue with the garrulous and should never forget company of the noble.
One should not be angry inordinately ; should not hurt the loved ones and should not tire of learning good from others.
One should not be sulky every now and then ; should not boast of phoney greatness and should not narrate false exploits.
One should not forget promises made ; should not avoid using force whenever necessary and should not ridicule others before practicing oneself.
One should not ask for pleasures that result into laziness ; one should not even think of backbiting or calumny and should never undertake a task without weighing pros and cons beforehand.
One should not offer too much comfort and leisure to the body ; he should never abandon making effort and should not get annoyed even if requires toiling incessantly.
One need not be bashful in Assemblies but must refrain from talking rubbish ; should not indulge in betting at any cost.
One should not worry over anything overmuch ; should not lazily fritter away time ; should not look at another’s wife with sinister motive.
One should not be under someone’s obligation ; moreover, he should always return it back if he does so. One should neither hurt nor betray others.
He should never be unclean ; should not wear dirty clothes and should never accost a person going out.
One should not abandon liberal outlook ; shouldn’t be burden unto anyone and should not become subservient to anyone.
He must not engage in trade without proper documentations ; should not accept loan from mean person and should not enter into litigation without adequate evidence.
One should not indulge into phoney argumentations ; should not label entire assembly as phoney and should naturally not speak where there is no honour unto him.
One should not neglect important matters ; should not bother anyone without injustice perpetrated and should not be mean just because he is powerful.
One should not be prodigious while eating ; should not sleep too much and should not overstay in a wicked person’s house.
One should not furnish evidence just because he happens to be kith and kin ; one should not parade his own greatness and should not laugh while narrating an event
He should not smoke ; should not consume intoxicants ; should not befriend a nosy , meddling (चोंबडा) person.
He should not remain without industriousness ; should not tolerate deriding language ; should not consume food under obligation even if it happens to be his own father.
One should not be abusive ; should not laugh at others scornfully ; should not malign a good individual.
One should not steal any object seen ; should not be too miser ; should refrain from conflict with loved ones.
He should not harm anyone that may lead to his total ruin ; should not indulge in false witness ; he must never behave that is contrary to Veda, Shastra, Saints and normal practices.
One should never think of theft and calumny ; should not have illicit relationship with other women ; should not indulge in backbiting.
One should never miss an opportunity to help others as per occasion; should not abandon benevolent traits ; should not punish a foe that has surrendered.
One should not be arrogant if he earns a little more wealth ; should never be ashamed to worship the Lord and should never behave errands in the presence of holy Saints.
One should not have company of fools ; should not insert hands in dark; should not forget his articles carelessly.
One should not abandon his daily chores ; should not interrupt ancestral practices ; should not behave erratic due to laziness and wantonness .
One should not avoid listening to the Lord’s glory ; tire of spiritual discourse and neglect spirituality on account of worldly matters.
One should not avoid fulfilling vows unto God ; should not act antagonistically against his religion and should not blame it ; should not undertake an activity without due consideration.
One should not be harsh ; should not jeopardise his own life and should not travel in heavy rain or inopportune times.
He should not be nervous witnessing an assembly ; should not avoid proper reply on appropriate occasions ; he should not lose courage and equipoise in spite of insult, calumny and envy perpetrated by others.
One should never be without Guru ; however, one should not acquire Guru from mean ancestry. He should not consider wealth and life as everlasting
One should not jettison path of truth ; should not trudge wrong path and should not be proud of falsehood.
One should get rid of ill-fame and indulge in acts that enhance fame ; hold on to path of truth with firm determination.
The one who does not accept these excellent qualities is indeed inauspicious. Characteristics of the inauspicious will be chronicled during the next chapter.
“Hari Om Tat Sat”
Sunday, September 17, 2017
राहून गेलेल्या गोष्टी !
राहून गेलेल्या गोष्टी………!
गतायुष्यातल्या ‘राहून गेलेल्या’ गोष्टी आठवताना मजा येते. क्वचित् त्या न घडल्याचेही समाधान मिळते ; मसलन्, मला लहानपणीं खूप केस वाढवून कपाळावर रेंगाळणारी झुलपं नि मानेला झटका देऊन त्यांना मागे उडवायची हौस होती. मात्र आधीच घनदाट असलेले केस लवकर लवकर वाढत आणि कानांवर येण्याआधीच त्यांची कत्तल होई. एकापरीस तशी खोड जडली नाही ते बरेच झाले (कारण आता शशी थरूरला तसले चाळे करताना पाहून कीव वाटते, खरं तर किळस वाटते !) असो. डोईवर घनदाट केस (तेव्हां !) असल्याने देवआनंद सारखा ‘फुगा’ काढायचाही मोह होई. मात्र तो वसा धाकट्या बंधूंनी घेतल्याने घरात दोन दोन देवानंद नकोत म्हणून केसांना अक्षरश: मुरड घातली. असो असो.
लहान असतांना माझ्या पुण्या-मुंबईकडच्या स्मार्ट मावसभावांना पाहून आपणही स्मार्ट, चुणचुणीत, रुबाबदार दिसावे अशी मनोमन इच्छा होई. मात्र त्याबाबतीत अस्मादिक आणि पु. लं. ची नाळ सारखी निघाली. तसा मी अगदीच गबाळा नव्हतो, पण बऱ्यापैकी होतो. ते गबाळपण आमच्या शहरात (त्या काळी) साधा, सरळ, भाबडा, शांत इत्यादी विशेषणांनी सहज झाकले जाई. अर्थात् मी अगदीच ‘हा’ नव्हतो, पण माझं गबाळपण ‘तो खरंच बुद्धिमान आहे, मात्र अंमळ आळशी !’ या वाक्यांमुळे नक्कीच वाढलं ही वस्तुस्थिती आहे !!
मला खरं तर इंजिनिअर व्हायचं होतं नि त्याची चुणूक मी सायकल, घड्याळ, रेडियो वगैरे आधीं ‘खोलून’ पुन्हा असेम्बल करण्याचा अट्टाहास करी. मात्र बहुतांश वेळी तीं सर्व ‘तज्ञां’कडेच न्यावी लागत. आई म्हणें पठ्ठे बापूराव इंजिनेर होणार, मामा म्हणें ‘घिसाडी’ ! (झालों डॉक्टर ) असो.
एकदा “दिलरूबा” या वाद्याचं नाव ऐकले नि अस्मादिक ते तंतुवाद्य शिकायला मुंग्रे मास्तरांच्या क्लासमध्ये दाखल झाले. मात्र त्यांनी आधी हार्मोनियम बरोबर तोंडाने “सा” लावायची आज्ञा केली. ‘मला गाणे नव्हे, वादन शिकायचं आहे’ असे वारंवार सांगूनही त्यांनी “सा चाच” आग्रह धरला. अस्मादिक क्लासला रामराम करीत घरीं !
पुढे अनेक वर्षांनी लेकीबरोबर “गाणे” शिकण्यासाठी राम माटे यांच्या क्लाससाठी गेलो ; त्यांनी जे काही येते ते म्हणा असे म्हटल्यावर भीमसेनजींचं एक भजन (खरं तर ) खूप छान म्हणून दाखवले. पण तुमचा गळा क्लासिकलसाठी नाही असे सांगत माझी बोळवण केली (त्यावेळीं गळा काढून जोरात रडावेसे वाटले).
थोडक्यात, गायन नि वादन दोन्ही शिकायचे राहिले ते राहिलेच ! मात्र ती खामी मी माझे दोन्ही कान कुठल्याही प्रकारच्या संगीताला उत्तमप्रकारें ‘दाद’ देण्यांत ‘तयार’ करून घेतले आहेत.
लहानपणापासून आजपावेतो उत्तमोत्तम वक्त्यांची व्याख्याने मी अक्षरश: हजारोंनी ऐकली आहेत. साहाजिकच, आपल्यालासुद्धां प्रभावीपणे बोलतां यावे ही आंतरिक तळमळ अजूनही आंतरिकच राहिली. मी खरं तर चांगला संवाद साधू शकतो अशी माझी पक्की धारणा आहे. पण सभेसमोर बोलताना मला जे काही सांगायचे ते वाचूनच दाखवावे लागते ! मला (निदान सभेसमोर) सुसंगतपणे बोलतां येत नाही याची कायम रूखरूख वाटते.
डॉक्टरी शिकत असतांना आणि नंतरही अत्यंत यशस्वी आणि उत्कृष्ट सर्जन्स नि फिजिशियन्सच्या संपर्कांत आलो. साहजिकच या क्षेत्रात लौकिक मिळावा, मानमान्यता मिळावी, आंतरिक समाधान लाभावे अशी मनापासून इच्छा होती. ती अल्पांशाने का असेना पूर्णही झाली, पण आत्त्तासुद्धा पन्नास वर्षांपूर्वी एकेकदांच वाचलेले पुन्हा सहज आठवतांच, आपण अधिक काही नक्कीच मिळवूं शकलो असतो असे विचार आपसुक तरळून जातात.
कालांतराने ज्ञानेश्वरी, दासबोध यासारखे अप्रतिम ग्रंथ हातीं आले, त्यांचे अल्पसे परिशीलन झाले. स्वामींची आणि स्वामींवरची अमाप ग्रंथसंपदा नजरेखालून गेली. मात्र बारा वेळां इंग्लंडला जाऊन, प्रत्यक्ष त्याचे जन्मगावी भेट देवूनही ‘शेक्सपियर ‘ मात्र आत्मसात राहू देत, धड वाचतांदेखील आला नाही ही खंत मी अनेकांजवळ अनेकदा बोलून दाखविली आहे.
माझे इतके विपुल ज्ञान (!!) (ज्ञान-विज्ञान सहित !) असूनही मला एका गोष्टींचे वैषम्य वाटणे साहाजिक नाही काय ? अन् ती बाब म्हणजे भारताचा आस्कर म्हणतां येईल असा “ज्ञानपीठ पुरस्कार” माझेपासून अजून इतका लांब कसा ??? !!!!!
प्रभु रहाळकर
पुणे १७ सप्टेंबर २०१७
गतायुष्यातल्या ‘राहून गेलेल्या’ गोष्टी आठवताना मजा येते. क्वचित् त्या न घडल्याचेही समाधान मिळते ; मसलन्, मला लहानपणीं खूप केस वाढवून कपाळावर रेंगाळणारी झुलपं नि मानेला झटका देऊन त्यांना मागे उडवायची हौस होती. मात्र आधीच घनदाट असलेले केस लवकर लवकर वाढत आणि कानांवर येण्याआधीच त्यांची कत्तल होई. एकापरीस तशी खोड जडली नाही ते बरेच झाले (कारण आता शशी थरूरला तसले चाळे करताना पाहून कीव वाटते, खरं तर किळस वाटते !) असो. डोईवर घनदाट केस (तेव्हां !) असल्याने देवआनंद सारखा ‘फुगा’ काढायचाही मोह होई. मात्र तो वसा धाकट्या बंधूंनी घेतल्याने घरात दोन दोन देवानंद नकोत म्हणून केसांना अक्षरश: मुरड घातली. असो असो.
लहान असतांना माझ्या पुण्या-मुंबईकडच्या स्मार्ट मावसभावांना पाहून आपणही स्मार्ट, चुणचुणीत, रुबाबदार दिसावे अशी मनोमन इच्छा होई. मात्र त्याबाबतीत अस्मादिक आणि पु. लं. ची नाळ सारखी निघाली. तसा मी अगदीच गबाळा नव्हतो, पण बऱ्यापैकी होतो. ते गबाळपण आमच्या शहरात (त्या काळी) साधा, सरळ, भाबडा, शांत इत्यादी विशेषणांनी सहज झाकले जाई. अर्थात् मी अगदीच ‘हा’ नव्हतो, पण माझं गबाळपण ‘तो खरंच बुद्धिमान आहे, मात्र अंमळ आळशी !’ या वाक्यांमुळे नक्कीच वाढलं ही वस्तुस्थिती आहे !!
मला खरं तर इंजिनिअर व्हायचं होतं नि त्याची चुणूक मी सायकल, घड्याळ, रेडियो वगैरे आधीं ‘खोलून’ पुन्हा असेम्बल करण्याचा अट्टाहास करी. मात्र बहुतांश वेळी तीं सर्व ‘तज्ञां’कडेच न्यावी लागत. आई म्हणें पठ्ठे बापूराव इंजिनेर होणार, मामा म्हणें ‘घिसाडी’ ! (झालों डॉक्टर ) असो.
एकदा “दिलरूबा” या वाद्याचं नाव ऐकले नि अस्मादिक ते तंतुवाद्य शिकायला मुंग्रे मास्तरांच्या क्लासमध्ये दाखल झाले. मात्र त्यांनी आधी हार्मोनियम बरोबर तोंडाने “सा” लावायची आज्ञा केली. ‘मला गाणे नव्हे, वादन शिकायचं आहे’ असे वारंवार सांगूनही त्यांनी “सा चाच” आग्रह धरला. अस्मादिक क्लासला रामराम करीत घरीं !
पुढे अनेक वर्षांनी लेकीबरोबर “गाणे” शिकण्यासाठी राम माटे यांच्या क्लाससाठी गेलो ; त्यांनी जे काही येते ते म्हणा असे म्हटल्यावर भीमसेनजींचं एक भजन (खरं तर ) खूप छान म्हणून दाखवले. पण तुमचा गळा क्लासिकलसाठी नाही असे सांगत माझी बोळवण केली (त्यावेळीं गळा काढून जोरात रडावेसे वाटले).
थोडक्यात, गायन नि वादन दोन्ही शिकायचे राहिले ते राहिलेच ! मात्र ती खामी मी माझे दोन्ही कान कुठल्याही प्रकारच्या संगीताला उत्तमप्रकारें ‘दाद’ देण्यांत ‘तयार’ करून घेतले आहेत.
लहानपणापासून आजपावेतो उत्तमोत्तम वक्त्यांची व्याख्याने मी अक्षरश: हजारोंनी ऐकली आहेत. साहाजिकच, आपल्यालासुद्धां प्रभावीपणे बोलतां यावे ही आंतरिक तळमळ अजूनही आंतरिकच राहिली. मी खरं तर चांगला संवाद साधू शकतो अशी माझी पक्की धारणा आहे. पण सभेसमोर बोलताना मला जे काही सांगायचे ते वाचूनच दाखवावे लागते ! मला (निदान सभेसमोर) सुसंगतपणे बोलतां येत नाही याची कायम रूखरूख वाटते.
डॉक्टरी शिकत असतांना आणि नंतरही अत्यंत यशस्वी आणि उत्कृष्ट सर्जन्स नि फिजिशियन्सच्या संपर्कांत आलो. साहजिकच या क्षेत्रात लौकिक मिळावा, मानमान्यता मिळावी, आंतरिक समाधान लाभावे अशी मनापासून इच्छा होती. ती अल्पांशाने का असेना पूर्णही झाली, पण आत्त्तासुद्धा पन्नास वर्षांपूर्वी एकेकदांच वाचलेले पुन्हा सहज आठवतांच, आपण अधिक काही नक्कीच मिळवूं शकलो असतो असे विचार आपसुक तरळून जातात.
कालांतराने ज्ञानेश्वरी, दासबोध यासारखे अप्रतिम ग्रंथ हातीं आले, त्यांचे अल्पसे परिशीलन झाले. स्वामींची आणि स्वामींवरची अमाप ग्रंथसंपदा नजरेखालून गेली. मात्र बारा वेळां इंग्लंडला जाऊन, प्रत्यक्ष त्याचे जन्मगावी भेट देवूनही ‘शेक्सपियर ‘ मात्र आत्मसात राहू देत, धड वाचतांदेखील आला नाही ही खंत मी अनेकांजवळ अनेकदा बोलून दाखविली आहे.
माझे इतके विपुल ज्ञान (!!) (ज्ञान-विज्ञान सहित !) असूनही मला एका गोष्टींचे वैषम्य वाटणे साहाजिक नाही काय ? अन् ती बाब म्हणजे भारताचा आस्कर म्हणतां येईल असा “ज्ञानपीठ पुरस्कार” माझेपासून अजून इतका लांब कसा ??? !!!!!
प्रभु रहाळकर
पुणे १७ सप्टेंबर २०१७
Saturday, September 16, 2017
Sri Dasbodh (2.1) मूर्ख लक्षणे
Sri Dasbodh (2.1) मूर्ख लक्षणे (Hallmarks of the Foolish)
There was never a dearth of fools in this world. In fact the society has always acknowledged their existence. Although it is difficult to define the word as such, foolishness can always be deduced from the behaviour of the person under scrutiny. Great thinkers, philosophers and literary men have described their characteristics at length. In fact, the one who does not take opportunity of his own uplift, in spite of its availability may be considered a fool.
Indeed, pursuing Paramartha or understanding one’s own true self is the prime aim of life and human body alone is the most important tool to achieve it. Ignorance and worldly matters are exact opposites to the above two. In fact, study of Sri Dasbodh helps dispel ignorance or Ajnyana. Therefore Sri Samartha demonstrates characteristics of Ajnyana from this discourse onward. He describes behaviour of the foolish, nature of perverted knowledge, pleasure oriented traits (Rajo-Guna), devilish traits (Tamo-Guna) and the wordy wise (Padhata-Moorkha) at length.
Worldly people regard the body as themselves. That body sense is difficult to abandon; it requires practice of righteous behaviour and detachment to get rid of that notion.
Therefore Sri Samartha lays solid foundation for practicing Paramartha by narrating hallmarks of exact knowledge, benign traits (Satya-gunna) and the detached ones.
Now, about the Fools ! !
According to Sri Samartha, a foolish person is one that regards this mundane world as true, being ignorant of his true pristine self. Moreover, being extremely selfish he considers entire world is created for his sake alone. He sees nothing beyond himself and his. He thinks his body to be himself and so he is always greedy for bodily pleasures. Being extremely passionate he is full of envy and malice; moreover, he is not ashamed of himself or people at large while enjoying sensual pleasures unrestrained. He earns lot of wealth unrighteously and pursues despicable activities very naturally. He fails to revere parents, the preceptor, God and Godly. He forgets even the Lord and if ever he happens to remember, he just abuses Him for whatever shortcomings occur in worldly pursuits. Such a fool having fickle mind never treats kith and kin affectionately. He fritters away precious time lazily and is always worried and nervous. Finally, the fool described by Sri Samartha is extremely selfish, passionate, perverted, sensual, lazy and possessing despicable traits.
Now, while beginning this chapter Sri Samartha venerates Sri Gajanan, Sri Sharada and Sri Sadguru.
1. I make obeisance unto Sri Gajanan possessing three eyes, a single tooth (tusk) and very form of Omkar with a prayer that He casts His benevolent looks unto me.
2. I venerate very mother of Vedas and daughter of Brahmadev, Sri Sharada, with a prayer to compassionately remain in my inner conscience as inspirational force.
3. Then I make obeisance unto lotus feet of Sri Sadguru, very form of the Self, with a prayer that while remembering my master Prabhu Sri Ramchandra I would be able to narrate characteristics of fools and make those abandon altogether.
There are two forms of fools in this world ; one category consists of fools while another are ‘wordy fools’ (पढत-मूर्ख)! Hallmarks of both are interesting. Let the audience listen reverentially and ponder over those.
The one neglecting his own parents and close relatives indulges in sensual relationships and infatuated with other women in addition to his wife should be considered a fool. Moreover, the one parading his greatness in the presence of greater individuals, the one trying to dominate others without possessing requisite credentials, the one extolling his own greatness and in spite of his poor state keeps boasting of ancestors is indeed a fool !
The one laughing all the time for no reason whatever, does not heed proper advice from others, behaves errands with many people ; the one making friends with strangers while discarding well acquainted persons and keeps speaking ill of others all the time. In addition, the one who is so mannerless as to sleep with out-stretched arms and legs amidst others seated awake or over eats in other’s household must be reckoned as foolishness embodied !
Besides, the one narrating his own honour or insult publicly and indulging in vices such as theft, blasphemy, adultery, gambling, backbiting etc is a fool.
The lazy, shy and timid, passionate fool abandons entire efforts under the notion that someone else will help him. He boasts of his knowledge at home but non-pluses outside, being appalled ! He tries to teach those that are reluctant to listen anyway. Moreover, he develops proximity with great people but is tired of listening to their wise counsel. He parades his wisdom in front of elders and implicates noble persons into litigations. He suddenly abandons entire norms while indulging in sensuality and behaves erratically. Such a one must be considered a fool. He does not accept medicines nor follows regimen while sick and does not accept whatever destiny offers unto him. He travels abroad without proper preparations, makes friends with aliens and even jumps in flooded waters. He repeatedly visits a place without reason where he is honoured, but fails to maintain that honour. He is unable to respect and uphold genuine matters. If ever his servant happens to get richer, the fool is prepared to serve him. His temperament is fickle all the time. He punishes even if not guilty and without getting the root cause. He is too miser even for small expenditures; does not heed elders and God either. He is loquacious (वाचाळ) even while frail and weak and uses vulgar words everywhere. He is outrageous at family members but meek and submissive outside; such an ignorant and mad person is a fool indeed.
He prefers company of the lowly, indulges in adultery with another’s wife and keeps munching while walking. He does not oblige anybody but retaliates obligation from others with dis-service. He acts little but speaks a lot. He is short-tempered, lazy, glutton (खादाड), misbehaved, cunning and lacking in courage. He evinces pride in spite of not possessing anything such as learning, wealth, riches, gallantry, power and honour. He is arrogant, insincere, fraudulent , immoral, perverted and shameless; he sleeps overmuch. He doesn’t bother about his clothing and misbehaves in public. He does not care about his body and remains ugly and shabby.
In short, he is not aware of the dictum –‘one reaps whatever one sows’ !
He betrays God, Guru, Mother, Father, Brahmins and Master; he is happy in other’s grief while sad over another’s joy; keeps brooding over lost articles; doesn’t show respect while talking with others ; furnishes evidence unasked and accepts despicable things. He talks irrelevant, trudges forlorn and wrong routes and collects men for mean activities. He does not maintain his own decorum and indulges in buffoonery (थट्टामस्करी) all the time. He is irritated if someone laughs at him and quarrels vehemently. He takes impossible bets, keeps blabbering without reason but is mute when it is necessary to speak !
He occupies high position without requisite credentials and depends totally upon kith and kin; divulges entire secrets to thieves, demands whatever he sees and hurts himself in fit of anger. Such a one should be considered foolish.
He mixes with mean people, debates with them and retaliates answers with queries. He is jealous of great people; he is greedy to acquire something that is impossible to get and indulges in theft in his own house.
He fritters away time without achieving anything worthwhile in life. He abuses God for whatever travails faced in life; divulges discrepancies of friends in society and does not forgive trivial errors. He keeps rebuking the person for small errors instead. He is not trustworthy, indeed a treacherous one. He is not welcome in meetings or Assemblies and loses faith from minds of great persons.
He earns wealth through corrupt practices and does not follow righteous path, natural justice and morality.
Such are characteristics of foolish people. These are narrated in detail in order to avoid all those scrupulously . In fact, there are many more hallmarks of fools; all of them are worth abandoning alone. The audience may please pardon me for this audacity. One should accept only good qualities, which will be chronicled in the following chapters.
“Hari Om Tat Sat”
There was never a dearth of fools in this world. In fact the society has always acknowledged their existence. Although it is difficult to define the word as such, foolishness can always be deduced from the behaviour of the person under scrutiny. Great thinkers, philosophers and literary men have described their characteristics at length. In fact, the one who does not take opportunity of his own uplift, in spite of its availability may be considered a fool.
Indeed, pursuing Paramartha or understanding one’s own true self is the prime aim of life and human body alone is the most important tool to achieve it. Ignorance and worldly matters are exact opposites to the above two. In fact, study of Sri Dasbodh helps dispel ignorance or Ajnyana. Therefore Sri Samartha demonstrates characteristics of Ajnyana from this discourse onward. He describes behaviour of the foolish, nature of perverted knowledge, pleasure oriented traits (Rajo-Guna), devilish traits (Tamo-Guna) and the wordy wise (Padhata-Moorkha) at length.
Worldly people regard the body as themselves. That body sense is difficult to abandon; it requires practice of righteous behaviour and detachment to get rid of that notion.
Therefore Sri Samartha lays solid foundation for practicing Paramartha by narrating hallmarks of exact knowledge, benign traits (Satya-gunna) and the detached ones.
Now, about the Fools ! !
According to Sri Samartha, a foolish person is one that regards this mundane world as true, being ignorant of his true pristine self. Moreover, being extremely selfish he considers entire world is created for his sake alone. He sees nothing beyond himself and his. He thinks his body to be himself and so he is always greedy for bodily pleasures. Being extremely passionate he is full of envy and malice; moreover, he is not ashamed of himself or people at large while enjoying sensual pleasures unrestrained. He earns lot of wealth unrighteously and pursues despicable activities very naturally. He fails to revere parents, the preceptor, God and Godly. He forgets even the Lord and if ever he happens to remember, he just abuses Him for whatever shortcomings occur in worldly pursuits. Such a fool having fickle mind never treats kith and kin affectionately. He fritters away precious time lazily and is always worried and nervous. Finally, the fool described by Sri Samartha is extremely selfish, passionate, perverted, sensual, lazy and possessing despicable traits.
Now, while beginning this chapter Sri Samartha venerates Sri Gajanan, Sri Sharada and Sri Sadguru.
1. I make obeisance unto Sri Gajanan possessing three eyes, a single tooth (tusk) and very form of Omkar with a prayer that He casts His benevolent looks unto me.
2. I venerate very mother of Vedas and daughter of Brahmadev, Sri Sharada, with a prayer to compassionately remain in my inner conscience as inspirational force.
3. Then I make obeisance unto lotus feet of Sri Sadguru, very form of the Self, with a prayer that while remembering my master Prabhu Sri Ramchandra I would be able to narrate characteristics of fools and make those abandon altogether.
There are two forms of fools in this world ; one category consists of fools while another are ‘wordy fools’ (पढत-मूर्ख)! Hallmarks of both are interesting. Let the audience listen reverentially and ponder over those.
The one neglecting his own parents and close relatives indulges in sensual relationships and infatuated with other women in addition to his wife should be considered a fool. Moreover, the one parading his greatness in the presence of greater individuals, the one trying to dominate others without possessing requisite credentials, the one extolling his own greatness and in spite of his poor state keeps boasting of ancestors is indeed a fool !
The one laughing all the time for no reason whatever, does not heed proper advice from others, behaves errands with many people ; the one making friends with strangers while discarding well acquainted persons and keeps speaking ill of others all the time. In addition, the one who is so mannerless as to sleep with out-stretched arms and legs amidst others seated awake or over eats in other’s household must be reckoned as foolishness embodied !
Besides, the one narrating his own honour or insult publicly and indulging in vices such as theft, blasphemy, adultery, gambling, backbiting etc is a fool.
The lazy, shy and timid, passionate fool abandons entire efforts under the notion that someone else will help him. He boasts of his knowledge at home but non-pluses outside, being appalled ! He tries to teach those that are reluctant to listen anyway. Moreover, he develops proximity with great people but is tired of listening to their wise counsel. He parades his wisdom in front of elders and implicates noble persons into litigations. He suddenly abandons entire norms while indulging in sensuality and behaves erratically. Such a one must be considered a fool. He does not accept medicines nor follows regimen while sick and does not accept whatever destiny offers unto him. He travels abroad without proper preparations, makes friends with aliens and even jumps in flooded waters. He repeatedly visits a place without reason where he is honoured, but fails to maintain that honour. He is unable to respect and uphold genuine matters. If ever his servant happens to get richer, the fool is prepared to serve him. His temperament is fickle all the time. He punishes even if not guilty and without getting the root cause. He is too miser even for small expenditures; does not heed elders and God either. He is loquacious (वाचाळ) even while frail and weak and uses vulgar words everywhere. He is outrageous at family members but meek and submissive outside; such an ignorant and mad person is a fool indeed.
He prefers company of the lowly, indulges in adultery with another’s wife and keeps munching while walking. He does not oblige anybody but retaliates obligation from others with dis-service. He acts little but speaks a lot. He is short-tempered, lazy, glutton (खादाड), misbehaved, cunning and lacking in courage. He evinces pride in spite of not possessing anything such as learning, wealth, riches, gallantry, power and honour. He is arrogant, insincere, fraudulent , immoral, perverted and shameless; he sleeps overmuch. He doesn’t bother about his clothing and misbehaves in public. He does not care about his body and remains ugly and shabby.
In short, he is not aware of the dictum –‘one reaps whatever one sows’ !
He betrays God, Guru, Mother, Father, Brahmins and Master; he is happy in other’s grief while sad over another’s joy; keeps brooding over lost articles; doesn’t show respect while talking with others ; furnishes evidence unasked and accepts despicable things. He talks irrelevant, trudges forlorn and wrong routes and collects men for mean activities. He does not maintain his own decorum and indulges in buffoonery (थट्टामस्करी) all the time. He is irritated if someone laughs at him and quarrels vehemently. He takes impossible bets, keeps blabbering without reason but is mute when it is necessary to speak !
He occupies high position without requisite credentials and depends totally upon kith and kin; divulges entire secrets to thieves, demands whatever he sees and hurts himself in fit of anger. Such a one should be considered foolish.
He mixes with mean people, debates with them and retaliates answers with queries. He is jealous of great people; he is greedy to acquire something that is impossible to get and indulges in theft in his own house.
He fritters away time without achieving anything worthwhile in life. He abuses God for whatever travails faced in life; divulges discrepancies of friends in society and does not forgive trivial errors. He keeps rebuking the person for small errors instead. He is not trustworthy, indeed a treacherous one. He is not welcome in meetings or Assemblies and loses faith from minds of great persons.
He earns wealth through corrupt practices and does not follow righteous path, natural justice and morality.
Such are characteristics of foolish people. These are narrated in detail in order to avoid all those scrupulously . In fact, there are many more hallmarks of fools; all of them are worth abandoning alone. The audience may please pardon me for this audacity. One should accept only good qualities, which will be chronicled in the following chapters.
“Hari Om Tat Sat”
Thursday, September 07, 2017
Sri Dasbodh (1.10) नर देह स्तवन
Sri Dasbodh (1.10) नर देह स्तवन (Praise unto Human Body)
Man possesses the capacity to develop his body, especially his mind. He is endowed with an excellent brain, which is lighter in weight but profound in size by virtue of innumerable grooves and gyrations. It is extremely powerful too. Its intellectual and imaginative prowess is great and unique.
Only human brain is capable of ‘knowing’, understanding meaning thereof, visualising unity in diversity, swooping from finite to infinite, cognising laws of this colossal universe etc.
In addition, he has the power to transcend all the above and experience Chaitanya the Life Force immanent within him as well as entire Cosmos. In fact it is regarded as the greatest goal of human life. Therefore Saints exhort everyone to use the human body for achieving that very aim.
Sri Samartha begins his discourse keeping in mind this spiritual aspect and proceeds to narrate human characteristics from that viewpoint.
1. This human body is indeed blessed. Its unique feature rests in the success one achieves while pursuing Paramartha with the help of this body.
2. On acquiring this body, some used it to engross themselves in loving devotion while some were detached and stayed over mountains or in valleys instead.
3. Some move around pilgrim places, some engage themselves into reciting scriptures and some in incessant Namasmarana loyally.
4. Some undergo penance and austerities, some great men engage in Yoga Sadhana while some study Veda and Shastra, becoming highly erudite.
5. Some torture their body through ‘Hatha-Yoga’, whereas some insist upon ‘presence’ of God and ‘acquire’ God on that basis !
6. Some become famous as ‘Mahatma’ while some attain fame as great devotees. Some even acquire mystique power to roam in the sky !
7. Some become so very effulgent that they just merge into that brilliance. Some dissolve in water while some transform into air and just become invisible.
8. In spite of being one, some take up multiple forms; some disappear suddenly while even if seated at a place, appear at many places including the ocean.
9. Some mount over ferocious beasts, some make heavy articles move, while some bring the dead to life through their penance.
10. Some diminish brilliance of light and some dry up lakes. Some hold up breath of entire animal kingdom.
11. Some practice Yoga with firm resolve and they acquire number of occult powers. There have been millions of such (Yogis)
12. Some have mastered their minds (‘Mano-Siddha’); things just happen as per their wishes. Some have mastered speech (‘Vacha-Siddha’) and so everything they speak turns true. Some acquire ordinary occult powers while some entire ones. Thus, there have been variety of Siddha in the past.
13. Some went through Royal Path of ‘Nava-Vidha Bhakti’ (nine-fold forms of devotion) and while experiencing Form of the Self (Swa-Swaroopa) those were blessed. Some Yogis reached ‘Brahma-Loka’ via the secret aerial route.
14. Some reached Heaven, some stayed in ‘Satya-Loka’, while some becoming very form of Shiva stayed in ‘Kailas’ the abode of Sri Shankar.
15. Some became Indra in ‘Indra-Loka’, some merged into ‘Pittu-Loka’. Some settled into stars and planets, while some went to ‘Ksheera-Sagar’ to reside therein.
16. Some established themselves and enjoyed the type of Mukti (deliverance) of their liking, namely ‘Salokata’ (being in the vicinity), ‘Sammepata’ (being near), ‘Saroopata’ (taking up very form) and ‘Sayujya’ (total mergence, being one with)
17. Thus, innumerable Siddha, Sadhu and Saints set forth for Self-realisation. Human body is indeed unique; every description of the same will always fall short.
18. This human body paves the way to many austerities. It is possible to undertake various forms of Sadhana. However, many were emancipated using crystal clear discrimination.
19. On acquiring the human body many aspirants abandoned ego and pride altogether and were blessed with Self-Bliss and attained best possible state.
20. Many of them attained best status by virtue of human body; therefore there need not be any doubts as to its greatness anymore.
21. Everyone emphatically declares that emancipation cannot occur through animal body. Therefore, human body is decidedly useful for attaining Divinity.
22. The Saints, Mahanta, Rishi, Muni, Siddha, Sadhu, the contented, devotee, Mukta (liberated), Brahma-Jnyani (enlightened), the detached, Yogi, ascetics,
23. Philosophers, practitioners of Yoga, Brahmachari (celebate), Digambar (nude Sadhus), Sanyasi, Shad-Darshani (masters of six Shastra), and the austere became so through human body alone.
24. Therefore human body is great. It is greatest among entire animal kingdom. Entire pains and travails of hell are avoided through its help.
25. Another aspect of human body is its independence. It cannot be normally controlled by others. However, one should wear it down for philanthropy (helping others) and leave it behind as fame.
26. If animals such as cow, horse, buffalo, oxen are let loose out of compassion, someone is likely to whisk those away. Same is the case with women, especially maids
27. Nevertheless, such is not the case with male gender; he can roam around or stay at home as per his own sweet will; nobody dare hold him back !
28. Handicapped body is unable to work; body without arms cannot help others.
29. If blind, he is totally wasted; if deaf he cannot listen to discourses.
30. If mute, he cannot speak out his doubts. He is useless if he happens to be frail and weak, sick or rotten. He must be considered absolutely invalid if he is idiot, epileptic or possessed by spirits.
31. If a person is devoid of all the above discrepancies and is physically robust and healthy, he should quickly start pursuing the spiritual path.
32. An idiot may possess healthy body all right, but he forgets pursuing spirituality and then he moves around deluded under the clutches of Maya.
33. For example, a man digs out earth and builds a house for himself. He firmly believes that he possesses the house. However, he does not understand that it belongs to many others too and not him alone.
34. Rats claim that the house is theirs; lizards say the house belongs to them; flies claim ownership of the house;
35. Likewise bugs, big ants, scorpions, snakes, cockroaches,
36. Beetles, bees, white ants,
37. Cats, dogs, Moongoos,
38. Dirty insects, bedbugs, red ants, caterpillars,
39. Domestic pets, maids, family members also claim ownership of the house.
40. Besides guests, relatives, friends, town-dwellers,
41. Thieves and King’s officers call it their house. What is more, even fire is prepared to burn it off claiming its ownership !
42. Thus, everybody claims ownership of the house and this fool also calls it as his house. Ultimately it becomes a burden and he abandons that village !
43. All houses collapse after a time and entire village turns barren. Wild animals begin inhabiting those deserted houses.
44. In fact, the house belongs to insects, ants, white ants and rats that inhabit therein. The poor fool saying ‘mine, mine’ has to abandon it altogether.
45. Such is the condition of the house. In that case, how futile it is to say that the earthen house was his ! As a summary one can say that birth means residence for a couple of days in this world ; it can be done anywhere.
46. Now, it is also not correct to say that the body is mine. Like the house he is also born for the sake of many others. For example, lice inhabit head of man and eat it.
47. Bugs establish themselves near base of hair-shaft and devour meat around it. A boil is full of bacteria and we know that man’s stomach gets infested by worms.
48. Teeth, eyes and ears get infected and flies flock near infected ears.
49. Ticks suck blood, mites make inroads into muscles, insects bite and run away.
50. Beetles and bees sting, leeches suck in blood, snakes and scorpions bite.
51. Tiger suddenly attacks this body so very fondly reared, while wolf jumps over and devours it.
52. Rats and cats bite; dogs and horses tear it. Monkeys and bears kill by torturing the body.
53. Camels bite and throw it, elephants trample under feet, cattle thrust their horns and kill.
54. Thieves tear off the body, while spirits and ghosts overpower and kill.
Be it so ! Ultimate status of the body is such.
55. Thus it will be noticed that the body belongs to many and not us alone. A fool unnecessarily calls it as his own; it is prey to many. This will be further mentioned while discussing three types of nuisances.
56. One should regard the body fulfilled if it is worn out for Paramartha. Otherwise it is wasted due to variety of insults and succumbs at last.
57. Be it so ! Fools entangled in mundane worldly matters can never understand joy of Paramartha. Some hallmarks of such fools will be narrated next.
“Hari Om Tat Sat”
Man possesses the capacity to develop his body, especially his mind. He is endowed with an excellent brain, which is lighter in weight but profound in size by virtue of innumerable grooves and gyrations. It is extremely powerful too. Its intellectual and imaginative prowess is great and unique.
Only human brain is capable of ‘knowing’, understanding meaning thereof, visualising unity in diversity, swooping from finite to infinite, cognising laws of this colossal universe etc.
In addition, he has the power to transcend all the above and experience Chaitanya the Life Force immanent within him as well as entire Cosmos. In fact it is regarded as the greatest goal of human life. Therefore Saints exhort everyone to use the human body for achieving that very aim.
Sri Samartha begins his discourse keeping in mind this spiritual aspect and proceeds to narrate human characteristics from that viewpoint.
1. This human body is indeed blessed. Its unique feature rests in the success one achieves while pursuing Paramartha with the help of this body.
2. On acquiring this body, some used it to engross themselves in loving devotion while some were detached and stayed over mountains or in valleys instead.
3. Some move around pilgrim places, some engage themselves into reciting scriptures and some in incessant Namasmarana loyally.
4. Some undergo penance and austerities, some great men engage in Yoga Sadhana while some study Veda and Shastra, becoming highly erudite.
5. Some torture their body through ‘Hatha-Yoga’, whereas some insist upon ‘presence’ of God and ‘acquire’ God on that basis !
6. Some become famous as ‘Mahatma’ while some attain fame as great devotees. Some even acquire mystique power to roam in the sky !
7. Some become so very effulgent that they just merge into that brilliance. Some dissolve in water while some transform into air and just become invisible.
8. In spite of being one, some take up multiple forms; some disappear suddenly while even if seated at a place, appear at many places including the ocean.
9. Some mount over ferocious beasts, some make heavy articles move, while some bring the dead to life through their penance.
10. Some diminish brilliance of light and some dry up lakes. Some hold up breath of entire animal kingdom.
11. Some practice Yoga with firm resolve and they acquire number of occult powers. There have been millions of such (Yogis)
12. Some have mastered their minds (‘Mano-Siddha’); things just happen as per their wishes. Some have mastered speech (‘Vacha-Siddha’) and so everything they speak turns true. Some acquire ordinary occult powers while some entire ones. Thus, there have been variety of Siddha in the past.
13. Some went through Royal Path of ‘Nava-Vidha Bhakti’ (nine-fold forms of devotion) and while experiencing Form of the Self (Swa-Swaroopa) those were blessed. Some Yogis reached ‘Brahma-Loka’ via the secret aerial route.
14. Some reached Heaven, some stayed in ‘Satya-Loka’, while some becoming very form of Shiva stayed in ‘Kailas’ the abode of Sri Shankar.
15. Some became Indra in ‘Indra-Loka’, some merged into ‘Pittu-Loka’. Some settled into stars and planets, while some went to ‘Ksheera-Sagar’ to reside therein.
16. Some established themselves and enjoyed the type of Mukti (deliverance) of their liking, namely ‘Salokata’ (being in the vicinity), ‘Sammepata’ (being near), ‘Saroopata’ (taking up very form) and ‘Sayujya’ (total mergence, being one with)
17. Thus, innumerable Siddha, Sadhu and Saints set forth for Self-realisation. Human body is indeed unique; every description of the same will always fall short.
18. This human body paves the way to many austerities. It is possible to undertake various forms of Sadhana. However, many were emancipated using crystal clear discrimination.
19. On acquiring the human body many aspirants abandoned ego and pride altogether and were blessed with Self-Bliss and attained best possible state.
20. Many of them attained best status by virtue of human body; therefore there need not be any doubts as to its greatness anymore.
21. Everyone emphatically declares that emancipation cannot occur through animal body. Therefore, human body is decidedly useful for attaining Divinity.
22. The Saints, Mahanta, Rishi, Muni, Siddha, Sadhu, the contented, devotee, Mukta (liberated), Brahma-Jnyani (enlightened), the detached, Yogi, ascetics,
23. Philosophers, practitioners of Yoga, Brahmachari (celebate), Digambar (nude Sadhus), Sanyasi, Shad-Darshani (masters of six Shastra), and the austere became so through human body alone.
24. Therefore human body is great. It is greatest among entire animal kingdom. Entire pains and travails of hell are avoided through its help.
25. Another aspect of human body is its independence. It cannot be normally controlled by others. However, one should wear it down for philanthropy (helping others) and leave it behind as fame.
26. If animals such as cow, horse, buffalo, oxen are let loose out of compassion, someone is likely to whisk those away. Same is the case with women, especially maids
27. Nevertheless, such is not the case with male gender; he can roam around or stay at home as per his own sweet will; nobody dare hold him back !
28. Handicapped body is unable to work; body without arms cannot help others.
29. If blind, he is totally wasted; if deaf he cannot listen to discourses.
30. If mute, he cannot speak out his doubts. He is useless if he happens to be frail and weak, sick or rotten. He must be considered absolutely invalid if he is idiot, epileptic or possessed by spirits.
31. If a person is devoid of all the above discrepancies and is physically robust and healthy, he should quickly start pursuing the spiritual path.
32. An idiot may possess healthy body all right, but he forgets pursuing spirituality and then he moves around deluded under the clutches of Maya.
33. For example, a man digs out earth and builds a house for himself. He firmly believes that he possesses the house. However, he does not understand that it belongs to many others too and not him alone.
34. Rats claim that the house is theirs; lizards say the house belongs to them; flies claim ownership of the house;
35. Likewise bugs, big ants, scorpions, snakes, cockroaches,
36. Beetles, bees, white ants,
37. Cats, dogs, Moongoos,
38. Dirty insects, bedbugs, red ants, caterpillars,
39. Domestic pets, maids, family members also claim ownership of the house.
40. Besides guests, relatives, friends, town-dwellers,
41. Thieves and King’s officers call it their house. What is more, even fire is prepared to burn it off claiming its ownership !
42. Thus, everybody claims ownership of the house and this fool also calls it as his house. Ultimately it becomes a burden and he abandons that village !
43. All houses collapse after a time and entire village turns barren. Wild animals begin inhabiting those deserted houses.
44. In fact, the house belongs to insects, ants, white ants and rats that inhabit therein. The poor fool saying ‘mine, mine’ has to abandon it altogether.
45. Such is the condition of the house. In that case, how futile it is to say that the earthen house was his ! As a summary one can say that birth means residence for a couple of days in this world ; it can be done anywhere.
46. Now, it is also not correct to say that the body is mine. Like the house he is also born for the sake of many others. For example, lice inhabit head of man and eat it.
47. Bugs establish themselves near base of hair-shaft and devour meat around it. A boil is full of bacteria and we know that man’s stomach gets infested by worms.
48. Teeth, eyes and ears get infected and flies flock near infected ears.
49. Ticks suck blood, mites make inroads into muscles, insects bite and run away.
50. Beetles and bees sting, leeches suck in blood, snakes and scorpions bite.
51. Tiger suddenly attacks this body so very fondly reared, while wolf jumps over and devours it.
52. Rats and cats bite; dogs and horses tear it. Monkeys and bears kill by torturing the body.
53. Camels bite and throw it, elephants trample under feet, cattle thrust their horns and kill.
54. Thieves tear off the body, while spirits and ghosts overpower and kill.
Be it so ! Ultimate status of the body is such.
55. Thus it will be noticed that the body belongs to many and not us alone. A fool unnecessarily calls it as his own; it is prey to many. This will be further mentioned while discussing three types of nuisances.
56. One should regard the body fulfilled if it is worn out for Paramartha. Otherwise it is wasted due to variety of insults and succumbs at last.
57. Be it so ! Fools entangled in mundane worldly matters can never understand joy of Paramartha. Some hallmarks of such fools will be narrated next.
“Hari Om Tat Sat”
Wednesday, September 06, 2017
Sri Dasbodh (1.9) परमार्थ स्तवन
Sri Dasbodh (1.9). “परमार्थ स्तवन” (Praise unto Spirituality)
Sri Samartha was a great spiritual person. Indeed spirituality was his very life. Being Enlightened himself, he could enlighten many others as well. He venerates and truly begins Dasbodh here onwards.
In fact, Saints use the word ‘Paramartha’ परमार्थ for Brahmam ब्रह्म्, Brahma-Jnyana ब्रह्मज्ञान and Brahma-Jnyan-Sadhana ब्रह्मज्ञान साधना. Moreover, the word ‘Paramartha’ consists of two parts, namely Param परम and Artha अर्थ.
(A) Param means greatest and Artha means the thing worth knowing. A being can thrive without food and water for a while; but he cannot live even momentarily without ‘experience’. His experience absorbs innumerable things worth knowing, which may not possess identical eligibility. Paramartha discovers the best among the lot. The ‘enlightened’ ones very candidly believe that ‘Brahmam’ or ‘Atma’ is the greatest ‘thing’ to be known.
(B) Another meaning of Paramartha can be explained thus – Param also means the ultimate and Artha as implied meaning or purport. A man ‘understands’ a thing, meaning he knows it’s meaning. Entire human knowledge is ‘meaningful’ अर्थरूप. It keeps revolving around ‘me’ and the world. Great poets, dramatists, authors and scientists are engrossed in understanding human life and the visible world. They understand it partially; only the enlightened ब्रह्मज्ञानी that experience his true form स्व-स्वरूप can understand fully. Therefore, knowledge (Jnyan) of Saints is Paramartha.
(C) Param also means incomparable, excellent and Artha means goal, aim. Cost or price of a thing depends upon its value or worth. Worldly things possess limited value and therefore limited price too. However, Brahma-Vastu (ब्रह्म्) possesses full value and so it is priceless ! Beings naturally like precious things and acquiring same becomes his very pursuit. Therefore, acquiring Brahma-Vastu is man’s greatest aim and the Sadhana required for the same is verily Paramartha !
(D) Param means final, matchless and Artha means basis, cause or origin. The world we experience is action-prone, an ocean of innumerable activities. While an action takes place the human mind is restless to discover its cause, reason or purpose. This desire to know breeds religion, philosophy and science. However, man does not keep quiet after knowing one, two or many reasons for actions, he just can not ! He becomes obsessed to discover reasons for entire activities in the world, in fact, reason or basis of entire cosmos!! Very basis of entire cosmos is known as Eeshwar the Lord. Paramartha means search of the Lord !
(E) Param means excellent, principal and Artha means riches, wealth or fruit. Man needs wealth to fulfil his needs; however needs are endless, therefore man strives to earn lot of wealth, as per economists. A king possesses loads of wealth and therefore common men regard him as happy. However, the transient wealth in this world cannot satisfy his lust and he too keeps asking for more ! On the contrary, Saints who earn permanent wealth of Brahmam are extremely contented and fully satisfied. They regard even kingdom as paltry.
Sri Samartha emphatically declares through his own experience, “ Paramarthi is verily King, whereas, non-paramarthi is a pauper !!” Therefore, Paramartha is enjoying blissful state of absolute contentment and affluence of selfless ness and detachment, thus leading one’s lifestyle proudly.
Every form of knowledge is powerful; therefore acquiring knowledge of the Divine and getting rid of entire worldly pains and sorrows verily means Paramartha !!!
Sri Samartha says,
1. I shall now describe virtues of Paramartha. Paramartha is indeed true goal for aspirants. In fact, it is the best of aims to be achieved in human life.
2. Truly speaking, Paramartha is extremely easy. Company of Saints makes it look so very accessible. However, it appears difficult because beings have missed the tricks to acquire it.
3. In addition, there are many tools but all those are like loans; that is, one gets results after some time and he must await. However, Paramartha being a cash transaction its fruit is instantaneous; one gets actual ‘Darshan’ of Brahma-Swaroopa; one experiences exactly, whatever Veda and Shastra describe about Atma-Swaroopa.
4. As it is, Paramartha pervades everything; but the ‘vision’ to look at it is lacking and so it is invisible like a minute atom. It is still invisible even if tried to see it in solitude, abandoning entire company.
5. Only the best of Yogis are aware of the secret pathway that leads to intrinsic Form of the Self (Swa-Swaroopa) situated in voids of the heart. Common folk usually do not possess the knowledge of this subtle and secret entity.
6. No thief can ever steal the very quintessence of entire knowledge, the eternal imperishable and infinite Paramartha by any means.
7. Paramartha is not scared of the King, Fire or Beasts. One should never ever mention of such fear either.
8. Parabrahma can not be removed from its place nor does it deviate away. It remains stay put even while lot of time rolls by or changes.
9. Thus, it is our own treasure that never changes; it does not increase or diminish with time.
10. Parabrahma never wears down, neither becomes invisible. However, unless Sadguru instills collirium representing Jnyana into the eye, it remains invisible if tried to see without it.
11. Paramartha is indeed mysterious; however it is available to the one who searches it. Great Jnyani in the past also had the same goal, that is, search of Paramartha. It is very mystique and therefore known as Paramartha. Those searching for it certainly understand its meaning. Others do not find it in spite of it being so near, even after many births.
12. This Paramartha is indeed unique. It does not possess even an iota of events such as births and deaths that are time bound. In addition, it decorates us with title of Sayujya-Mukti, which is verily with us alone.
13. Maya annihilates with Atmanatma-Vivek (discretion of Self versus non-Self), it just disappears. Rational thinking correctly differentiates between permanent and transient. One can clearly experience Form of Brahman within his very conscience.
14. Experience of the infinite Brahman pervading everything eternally drowns this visible world. It disappears in wilderness making cluttered expanse of entire five mega-elements valueless.
15. Worldly affairs appear futile. Expanse of Maya looks imaginary and power of discrimination demonstrates pure, unsullied Form of the Self within one’s conscience.
16. Once the state of Brahman pervading inside-out gets established within the conscience, entire doubts and suspicions disappear altogether. Entire visible world looks old, tattered, perforated. Stale and worth throwing off the mind.
17. Such is Paramartha. The one pursuing it truly fulfils his life. It is inherently great, the best, capable and powerful. Where is the need to repeatedly call it all-powerful ?
18. This Paramartha grants succour to likes of Brahmadev; they are contented. That makes the Jnyani becoming one with Parabrahma.
19. Paramartha grants solace to Siddha the Realised, Sadhus and great souls. Moreover, the benevolent common beings also receive same succour and contentment ultimately if they acquire company of Saints.
20. Paramartha fulfils human birth. Paramartha alone makes worldly matters traverse properly. Paramartha shows religious people the joyous path to nether worlds.
21. Paramartha grants refuge to ascetics and supports the aspirants. Paramartha alone shows as to how this ocean of mundane world can be crossed.
22. The one accomplishing Paramartha is indeed a King, whereas the one unable to do so should be regarded a pauper. There is nothing in this world that can compare Paramartha .
23. Merit earned through many lives can accomplish Paramartha and once it is accomplished, one can actually experience very Form of the Divine.
24. The one understanding Paramartha practices that too and his taking birth becomes meaningful. All others are sinners born only for destroying their ancestry !
25. The one toiling in worldly matters without acquiring the Divine is indeed a fool; he should just be avoided.
26. Therefore a noble person should indulge in Paramartha and make himself meaningful. He should fulfil his human birth by worshipping the Divine. Moreover, he should emancipate forefathers through devotion unto the Lord.
“Hari Om Tat Sat”
Sri Samartha was a great spiritual person. Indeed spirituality was his very life. Being Enlightened himself, he could enlighten many others as well. He venerates and truly begins Dasbodh here onwards.
In fact, Saints use the word ‘Paramartha’ परमार्थ for Brahmam ब्रह्म्, Brahma-Jnyana ब्रह्मज्ञान and Brahma-Jnyan-Sadhana ब्रह्मज्ञान साधना. Moreover, the word ‘Paramartha’ consists of two parts, namely Param परम and Artha अर्थ.
(A) Param means greatest and Artha means the thing worth knowing. A being can thrive without food and water for a while; but he cannot live even momentarily without ‘experience’. His experience absorbs innumerable things worth knowing, which may not possess identical eligibility. Paramartha discovers the best among the lot. The ‘enlightened’ ones very candidly believe that ‘Brahmam’ or ‘Atma’ is the greatest ‘thing’ to be known.
(B) Another meaning of Paramartha can be explained thus – Param also means the ultimate and Artha as implied meaning or purport. A man ‘understands’ a thing, meaning he knows it’s meaning. Entire human knowledge is ‘meaningful’ अर्थरूप. It keeps revolving around ‘me’ and the world. Great poets, dramatists, authors and scientists are engrossed in understanding human life and the visible world. They understand it partially; only the enlightened ब्रह्मज्ञानी that experience his true form स्व-स्वरूप can understand fully. Therefore, knowledge (Jnyan) of Saints is Paramartha.
(C) Param also means incomparable, excellent and Artha means goal, aim. Cost or price of a thing depends upon its value or worth. Worldly things possess limited value and therefore limited price too. However, Brahma-Vastu (ब्रह्म्) possesses full value and so it is priceless ! Beings naturally like precious things and acquiring same becomes his very pursuit. Therefore, acquiring Brahma-Vastu is man’s greatest aim and the Sadhana required for the same is verily Paramartha !
(D) Param means final, matchless and Artha means basis, cause or origin. The world we experience is action-prone, an ocean of innumerable activities. While an action takes place the human mind is restless to discover its cause, reason or purpose. This desire to know breeds religion, philosophy and science. However, man does not keep quiet after knowing one, two or many reasons for actions, he just can not ! He becomes obsessed to discover reasons for entire activities in the world, in fact, reason or basis of entire cosmos!! Very basis of entire cosmos is known as Eeshwar the Lord. Paramartha means search of the Lord !
(E) Param means excellent, principal and Artha means riches, wealth or fruit. Man needs wealth to fulfil his needs; however needs are endless, therefore man strives to earn lot of wealth, as per economists. A king possesses loads of wealth and therefore common men regard him as happy. However, the transient wealth in this world cannot satisfy his lust and he too keeps asking for more ! On the contrary, Saints who earn permanent wealth of Brahmam are extremely contented and fully satisfied. They regard even kingdom as paltry.
Sri Samartha emphatically declares through his own experience, “ Paramarthi is verily King, whereas, non-paramarthi is a pauper !!” Therefore, Paramartha is enjoying blissful state of absolute contentment and affluence of selfless ness and detachment, thus leading one’s lifestyle proudly.
Every form of knowledge is powerful; therefore acquiring knowledge of the Divine and getting rid of entire worldly pains and sorrows verily means Paramartha !!!
Sri Samartha says,
1. I shall now describe virtues of Paramartha. Paramartha is indeed true goal for aspirants. In fact, it is the best of aims to be achieved in human life.
2. Truly speaking, Paramartha is extremely easy. Company of Saints makes it look so very accessible. However, it appears difficult because beings have missed the tricks to acquire it.
3. In addition, there are many tools but all those are like loans; that is, one gets results after some time and he must await. However, Paramartha being a cash transaction its fruit is instantaneous; one gets actual ‘Darshan’ of Brahma-Swaroopa; one experiences exactly, whatever Veda and Shastra describe about Atma-Swaroopa.
4. As it is, Paramartha pervades everything; but the ‘vision’ to look at it is lacking and so it is invisible like a minute atom. It is still invisible even if tried to see it in solitude, abandoning entire company.
5. Only the best of Yogis are aware of the secret pathway that leads to intrinsic Form of the Self (Swa-Swaroopa) situated in voids of the heart. Common folk usually do not possess the knowledge of this subtle and secret entity.
6. No thief can ever steal the very quintessence of entire knowledge, the eternal imperishable and infinite Paramartha by any means.
7. Paramartha is not scared of the King, Fire or Beasts. One should never ever mention of such fear either.
8. Parabrahma can not be removed from its place nor does it deviate away. It remains stay put even while lot of time rolls by or changes.
9. Thus, it is our own treasure that never changes; it does not increase or diminish with time.
10. Parabrahma never wears down, neither becomes invisible. However, unless Sadguru instills collirium representing Jnyana into the eye, it remains invisible if tried to see without it.
11. Paramartha is indeed mysterious; however it is available to the one who searches it. Great Jnyani in the past also had the same goal, that is, search of Paramartha. It is very mystique and therefore known as Paramartha. Those searching for it certainly understand its meaning. Others do not find it in spite of it being so near, even after many births.
12. This Paramartha is indeed unique. It does not possess even an iota of events such as births and deaths that are time bound. In addition, it decorates us with title of Sayujya-Mukti, which is verily with us alone.
13. Maya annihilates with Atmanatma-Vivek (discretion of Self versus non-Self), it just disappears. Rational thinking correctly differentiates between permanent and transient. One can clearly experience Form of Brahman within his very conscience.
14. Experience of the infinite Brahman pervading everything eternally drowns this visible world. It disappears in wilderness making cluttered expanse of entire five mega-elements valueless.
15. Worldly affairs appear futile. Expanse of Maya looks imaginary and power of discrimination demonstrates pure, unsullied Form of the Self within one’s conscience.
16. Once the state of Brahman pervading inside-out gets established within the conscience, entire doubts and suspicions disappear altogether. Entire visible world looks old, tattered, perforated. Stale and worth throwing off the mind.
17. Such is Paramartha. The one pursuing it truly fulfils his life. It is inherently great, the best, capable and powerful. Where is the need to repeatedly call it all-powerful ?
18. This Paramartha grants succour to likes of Brahmadev; they are contented. That makes the Jnyani becoming one with Parabrahma.
19. Paramartha grants solace to Siddha the Realised, Sadhus and great souls. Moreover, the benevolent common beings also receive same succour and contentment ultimately if they acquire company of Saints.
20. Paramartha fulfils human birth. Paramartha alone makes worldly matters traverse properly. Paramartha shows religious people the joyous path to nether worlds.
21. Paramartha grants refuge to ascetics and supports the aspirants. Paramartha alone shows as to how this ocean of mundane world can be crossed.
22. The one accomplishing Paramartha is indeed a King, whereas the one unable to do so should be regarded a pauper. There is nothing in this world that can compare Paramartha .
23. Merit earned through many lives can accomplish Paramartha and once it is accomplished, one can actually experience very Form of the Divine.
24. The one understanding Paramartha practices that too and his taking birth becomes meaningful. All others are sinners born only for destroying their ancestry !
25. The one toiling in worldly matters without acquiring the Divine is indeed a fool; he should just be avoided.
26. Therefore a noble person should indulge in Paramartha and make himself meaningful. He should fulfil his human birth by worshipping the Divine. Moreover, he should emancipate forefathers through devotion unto the Lord.
“Hari Om Tat Sat”
Sunday, September 03, 2017
प्रौढपणी निज शैशवास जपणे
प्रौढपणीं निज शैशवास जपणें......!
आज सकाळपासून हीच ओळ सारखी रूंजी घालत्येय् . शिशु, बाल, तरूण नि प्रौढावस्था मागे टाकत आता वृध्दत्वाकडे वाटचाल कधीच सुरू झालीय्, पण आत्त्तां तरी प्रौढ म्हणूनच वावरायला आवडेल ! निदान तारूण्यातला काहीसा उच्छ्रुंखळपणा दूर ठेवतां आला तरी खूप झाले !
हा प्रौढपणासुध्दा खूप सुखावह आहे कारण दैनंदिन आयुष्यातली धावाधाव, कटकटी, काळज्या नि संकल्प-विकल्पांना केव्हाच तिलांजली दिलेली आणि ‘रब्’ रखेगा वैसेच् जीनेका – क्या बोले तो ! मात्र हा ‘रब्’ अनेक रूपांनी सामोरा येतो हे नि:संशय. मग तो लेकीचं रूप घेईल किंवा लेकाचं . सुनेचं किंवा जांवयाचं . नातींचं किंवा भावंडांचं. मित्रगोत्री किंवा सुहृदांचं. अगदी शत्रूचंदेखील ! खरं तर आता शत्रू कुणी राहिलेच नाहीत – होते-नव्हते ते कधीच पडद्याआड गेले असावेत. आत्ताचा काळ केवळ निवांतपणी स्वत:तच रमण्याचा, जुन्याजुन्या आठवणींना गोंजारत बसण्याचा, स्वत: केलेल्या बोवकूफींवर मोकळेपणे हसण्याचा नि भळभळ होऊं न देतां अलगद खपल्या काढून पाहण्याचा !! खूप खूप मागे ऐकल्या-वाचल्याचा मागोवा घेत भूतकाळात रमून जाण्याचा नि पुन्हा नवीन सृजनाची वाट चोखाळण्याचा . खरंच किती रम्य कालखंड आहे हा !
म्हणूनच आज प्रकर्षांने आठवतेंय माझेच शैशव. एका सुखवस्तू, कुटुम्बवत्सल घरात जन्मलो. वडील, आजोबा, काका उच्चशिक्षा विभूषित. आईचे संस्कार आणि लालनपालन एका खानदानी नामवंत घराण्यांत झालेले, त्यामुळे सर्वच संस्कार आम्हा भावंडांवर वारसा हक्काने पाझरलेले. एकूणच सर्व प्रकारची सुबत्ता अनुभवतां आली.
त्यावेळीं दारात तीनतीन गाड्या नि दोन ड्रायव्हर्स (आजोबा त्यांना शोफर म्हणत) होते, शिवाय घरकामासाठी दोन ‘देवराम’ (गडी) , स्वयंपाकासाठी सोंवळ्या काशीबाई, धुण्याभांड्यांसाठी ताईबाई वगैरे मोठा सेवक परिवार असे. सर्वांचें भोजन वगैरे आमच्याच घरी असे. पै-पाहुणा तर हमखास कायमच ! असो.
तेव्हा वडिलांची एक सुंदर फोर्ड प्रिफेक्ट कार होती, हलक्या निळसर रंगाची. छोटीशी, हल्लीच्या ‘नॅनो’ सारखी पण खूपच देखणी. (लंडनला असतांना एका रिटायर्ड आर्मी अफसर कडे उत्तम अवस्थेतील तश्शीच कार पाहून तिचा फोटो काढण्याचा मोह मला आवरतां आला नाही) . तर, त्या प्रिफेक्टने लहानपणी खूप प्रवास केलेला स्मरतोय. मी नेहमीच ड्रायव्हरच्या शेजारील सीटवर उभा राहून गंमत पाहात राही आणि तासनतास उभा राहूनही याचे पाय कसे दुखत नाहीत याचे आईला कोडे नि कौतुकही वाटत राही. वडिलांना रानावनातून खूप भटकंती करायला आवडे; कधीकधी अनाठायी ॲडव्हेंचर्स घडत. एक प्रसंग खोलवर दडी मारून बसलाय. एकदा इंदोरहून गरोठला जाताना अगदी संध्याकाळ होत होती आणि आई-अण्णांना सोमवारचा उपास सोडायचा असल्याने वडिलांनी मुकुंदरावांना (शोफर) एका भल्यामोठ्या नदीकाठी गाडी थांबवायला सांगितली. त्यांनी नम्रपणे , ‘भय्यासाहेब, आता वाघ आणि इतर जंगली जनावरांची नदीवर येण्याची वेळ झालीय् , आपण पुढच्या डाकबंगल्यावर थांबूं.’ पण वडिलांनी गाडी थांबायला लावली. सोबतीचे जेवणाचे डबे काढून आम्ही सर्व नदीकाठच्या मोठ्या खडकावर बसून जेवायला बसलो. वडील स्वत: नदीवर जाऊन संध्या करून आले आणि जेवण करू लागले. मात्र आम्ही सर्व भावंडें वाघाच्या भीतीपोटी फारसे काही न खातांच गाडीत गुडीगुप बसलेलों ! आई-अण्णा नि मुकुंदराव जेऊन नदीवर हातपाय धुवून गाडीत बसले , दारें बंद करून गाडी स्टार्ट केली आणि त्याचवेळी वाघाची भली मोठी डरकाळी सर्वांच्या काळजाचा ठोका चुकवून गेली !!
वडील असे कायम धाडसी प्रयोग करीत, पण आईची अशी श्रध्दा होती की, ‘ मारनेवालेसे बचानेवाला हमेशा बडा होता है !’
तूर्तास अल्पविराम !
पुणे ३ सप्टेम्बर २०१७
आज सकाळपासून हीच ओळ सारखी रूंजी घालत्येय् . शिशु, बाल, तरूण नि प्रौढावस्था मागे टाकत आता वृध्दत्वाकडे वाटचाल कधीच सुरू झालीय्, पण आत्त्तां तरी प्रौढ म्हणूनच वावरायला आवडेल ! निदान तारूण्यातला काहीसा उच्छ्रुंखळपणा दूर ठेवतां आला तरी खूप झाले !
हा प्रौढपणासुध्दा खूप सुखावह आहे कारण दैनंदिन आयुष्यातली धावाधाव, कटकटी, काळज्या नि संकल्प-विकल्पांना केव्हाच तिलांजली दिलेली आणि ‘रब्’ रखेगा वैसेच् जीनेका – क्या बोले तो ! मात्र हा ‘रब्’ अनेक रूपांनी सामोरा येतो हे नि:संशय. मग तो लेकीचं रूप घेईल किंवा लेकाचं . सुनेचं किंवा जांवयाचं . नातींचं किंवा भावंडांचं. मित्रगोत्री किंवा सुहृदांचं. अगदी शत्रूचंदेखील ! खरं तर आता शत्रू कुणी राहिलेच नाहीत – होते-नव्हते ते कधीच पडद्याआड गेले असावेत. आत्ताचा काळ केवळ निवांतपणी स्वत:तच रमण्याचा, जुन्याजुन्या आठवणींना गोंजारत बसण्याचा, स्वत: केलेल्या बोवकूफींवर मोकळेपणे हसण्याचा नि भळभळ होऊं न देतां अलगद खपल्या काढून पाहण्याचा !! खूप खूप मागे ऐकल्या-वाचल्याचा मागोवा घेत भूतकाळात रमून जाण्याचा नि पुन्हा नवीन सृजनाची वाट चोखाळण्याचा . खरंच किती रम्य कालखंड आहे हा !
म्हणूनच आज प्रकर्षांने आठवतेंय माझेच शैशव. एका सुखवस्तू, कुटुम्बवत्सल घरात जन्मलो. वडील, आजोबा, काका उच्चशिक्षा विभूषित. आईचे संस्कार आणि लालनपालन एका खानदानी नामवंत घराण्यांत झालेले, त्यामुळे सर्वच संस्कार आम्हा भावंडांवर वारसा हक्काने पाझरलेले. एकूणच सर्व प्रकारची सुबत्ता अनुभवतां आली.
त्यावेळीं दारात तीनतीन गाड्या नि दोन ड्रायव्हर्स (आजोबा त्यांना शोफर म्हणत) होते, शिवाय घरकामासाठी दोन ‘देवराम’ (गडी) , स्वयंपाकासाठी सोंवळ्या काशीबाई, धुण्याभांड्यांसाठी ताईबाई वगैरे मोठा सेवक परिवार असे. सर्वांचें भोजन वगैरे आमच्याच घरी असे. पै-पाहुणा तर हमखास कायमच ! असो.
तेव्हा वडिलांची एक सुंदर फोर्ड प्रिफेक्ट कार होती, हलक्या निळसर रंगाची. छोटीशी, हल्लीच्या ‘नॅनो’ सारखी पण खूपच देखणी. (लंडनला असतांना एका रिटायर्ड आर्मी अफसर कडे उत्तम अवस्थेतील तश्शीच कार पाहून तिचा फोटो काढण्याचा मोह मला आवरतां आला नाही) . तर, त्या प्रिफेक्टने लहानपणी खूप प्रवास केलेला स्मरतोय. मी नेहमीच ड्रायव्हरच्या शेजारील सीटवर उभा राहून गंमत पाहात राही आणि तासनतास उभा राहूनही याचे पाय कसे दुखत नाहीत याचे आईला कोडे नि कौतुकही वाटत राही. वडिलांना रानावनातून खूप भटकंती करायला आवडे; कधीकधी अनाठायी ॲडव्हेंचर्स घडत. एक प्रसंग खोलवर दडी मारून बसलाय. एकदा इंदोरहून गरोठला जाताना अगदी संध्याकाळ होत होती आणि आई-अण्णांना सोमवारचा उपास सोडायचा असल्याने वडिलांनी मुकुंदरावांना (शोफर) एका भल्यामोठ्या नदीकाठी गाडी थांबवायला सांगितली. त्यांनी नम्रपणे , ‘भय्यासाहेब, आता वाघ आणि इतर जंगली जनावरांची नदीवर येण्याची वेळ झालीय् , आपण पुढच्या डाकबंगल्यावर थांबूं.’ पण वडिलांनी गाडी थांबायला लावली. सोबतीचे जेवणाचे डबे काढून आम्ही सर्व नदीकाठच्या मोठ्या खडकावर बसून जेवायला बसलो. वडील स्वत: नदीवर जाऊन संध्या करून आले आणि जेवण करू लागले. मात्र आम्ही सर्व भावंडें वाघाच्या भीतीपोटी फारसे काही न खातांच गाडीत गुडीगुप बसलेलों ! आई-अण्णा नि मुकुंदराव जेऊन नदीवर हातपाय धुवून गाडीत बसले , दारें बंद करून गाडी स्टार्ट केली आणि त्याचवेळी वाघाची भली मोठी डरकाळी सर्वांच्या काळजाचा ठोका चुकवून गेली !!
वडील असे कायम धाडसी प्रयोग करीत, पण आईची अशी श्रध्दा होती की, ‘ मारनेवालेसे बचानेवाला हमेशा बडा होता है !’
तूर्तास अल्पविराम !
पुणे ३ सप्टेम्बर २०१७
Friday, September 01, 2017
Sri Dasbodh (1.8) सभा स्तवन
Sri Dasbodh (1.8) सभा स्तवन Praise unto Assemblies
It is not pertinent to reiterate importance of an assembly, at least to a city dweller. Education, politics, trade, religion, music and arts, sport etc require people coming together. However, it is more so in spiritual matters. An Assembly may be defined as a limited group of individuals coming together for a specific purpose at a pre-planned place and time.
This particular discourse from Sri Samartha deals with spiritual Assemblies that include keertan, discourses etc, which the audience keenly listen. Such an assembly consists of God-loving men and women ; those are contemplative and disciplined. They are not impatient while responding to the orator. It would be interesting to note that while listening, the audience gives weightage to faith rather than logic and therefore even if the orator does not speak anything new, the listener does not tire of it and listens intently. Such Assemblies heartily invoke benevolent emotions of love, friendship, compassion, fondness, forgiveness, co-operation, sympathy etc.
The audience benefits from such noble ambience, which is conducive to their spiritual progress.
Sri Samartha begins his discourse thus :-
1. I make obeisance unto all forms of Spiritual Assemblies . Such Assemblies make ‘deliverance’ quite easy. Lord Himself awaits there lovingly on His own.
2. (Sri Samartha refers to a stanza from the Padma Purana 6/94/25) thus-
“Naaham vassami vaikunthe yoginam hridaye ravou ! Madbhaktaa yatra gayanti tatra tishthami naarada !!
(The Lord says, “ O Narada ; I do not reside in heaven, heart of Yogies or the Sun; I keep waiting wherever My Devotees are singing !”)
I cannot be found in heaven nor in the conscience of Yogins; however, wherever My Devotees are singing praise unto the Lord, I keep standing there Narada !
3. Therefore Assembly should be regarded as great. Where devotees sing glories of the Lord, it is verily Heaven. Thunder of the Lord’s Name and cheers unto the Lord keep reverberating.
4. A spiritual assembly incessantly undertakes activities such as Singing the Lord’s Glories by loving devotees, Stories of the Lord , Hari-Keertan, Discourses and recitations of Mythologies.
5. In addition, the Lord is eulogised (extolled, praised); discussions take place over various aspects of spirituality along with question-answer sessions. Thus, many discriminations inherent in Atma-Jnyana are debated, leading to some brain-storming.
6. Good many misgivings are set right leading to making the person contented and happy. Wonderful speeches made there establish coveted deities into minds of the audience.
7. Sri Samartha now enumerates ‘list’ of members attending the Assembly. Those are – devotees, the affectionate, pious (devout), deeply knowledgeable, benevolent, charming and melodious singers, loyal.
8. The action-prone, righteous, charitable, religious, sacred, virtuous, compassionate having pure conscience,
9. Yogi, detached, indifferent, law-abiding, sense controlled, ascetics, selfless, usually jungle-dwellers,
10. Staff-holders (दंडधारी), matted-haired (जटाधारी), Naath-panthi (followers of the Naath sect), Vaishnava (devotees of Lord Vishnu) who smear foreheads with sandal paste, celibate since childhood, great Yogi,
11. Ascetics undertaking repetitive recitals (of Mantra or scriptures), permanent dwellers of pilgrim places, those having full control over mind, those detached from masses in spite of being in peoples,
12. Siddha (the ‘realised’), Sadhu, aspirants (Sadhak), those indulging in Mantra and Tantra, faithful worshippers, connoisseur
13. Saints, noble ones, erudite, Vedajnya (knowers of Veda), masters of Shastra, great souls, adults, omniscient , dispellers of doubts,
14. Yogi, erudite , great Sages, shrewd , logical, great poets, great Muni, nude,
15. Brahma-Jnyani, Atma-Jnyani, Tatva-Jnyani (philosophers), Pinda-Jnyani or Shareer-Jnyani (Anatomists ) ; Yogabhyasi (students of Yoga Shastra), Yoga-Jnyani , indifferent .
16. Pundit, Puranik, Vedic, Bhat, Yajurvedi Pathak.
17. Too good beings, Veda-Vid, Yajnic, Agnihotri, Vaidya (Doctors), Panchhakshari (fortune tellers), philanthropists,
18. The omniscient, egoless, much-heard-of, selfless.
19. Peace, Pardon, compassion embodied, holy, benevolent knowledgeable having pure conscience as if one is witnessing God Himself.
20. Thus, many best and capable persons are present in a spiritual assembly. Such Assemblies deliberate over the permanent and ephemeral all the time and its greatness is unique. It is impossible to describe that in detail.
21. Only the spiritually oriented persons attend such assembly. They are able to listen true spirituality, which naturally leads to their uplift.
22. Indeed, ever new Bliss of the Self can be experienced, where extremely courageous, benevolent, virtuous and god-loving people congregate.
23. Highly educated, talented, especially skilled and brimming with God’s love are present.
24. Similarly the action-prone as well as detached, the worldly, spiritual and house-holders, the recluse and sanyasi.
25. The young and old, children, men and women attend the assembly and contemplate upon God.
26. All those may be considered as loved by God. Their company grants instant contentment. I prostrate unto them.
I make repeated obeisance unto the assembly where incessant Keertan of the Lord as well as the Lord’s Name keeps reverberating .
27. Great people have exhorted emphatically through various scriptures that beings attain the best results where the Lord’s idol is continuously worshipped.
28. Keertan is supposed to be the best means in the present ‘Kali-Yuga’ and it is the greatest assembly where Keertan takes place. Listening to Lord’s stories and Keertan dispel all sorts of bad notions and doubts.
“Hari Om Tat Sat”
It is not pertinent to reiterate importance of an assembly, at least to a city dweller. Education, politics, trade, religion, music and arts, sport etc require people coming together. However, it is more so in spiritual matters. An Assembly may be defined as a limited group of individuals coming together for a specific purpose at a pre-planned place and time.
This particular discourse from Sri Samartha deals with spiritual Assemblies that include keertan, discourses etc, which the audience keenly listen. Such an assembly consists of God-loving men and women ; those are contemplative and disciplined. They are not impatient while responding to the orator. It would be interesting to note that while listening, the audience gives weightage to faith rather than logic and therefore even if the orator does not speak anything new, the listener does not tire of it and listens intently. Such Assemblies heartily invoke benevolent emotions of love, friendship, compassion, fondness, forgiveness, co-operation, sympathy etc.
The audience benefits from such noble ambience, which is conducive to their spiritual progress.
Sri Samartha begins his discourse thus :-
1. I make obeisance unto all forms of Spiritual Assemblies . Such Assemblies make ‘deliverance’ quite easy. Lord Himself awaits there lovingly on His own.
2. (Sri Samartha refers to a stanza from the Padma Purana 6/94/25) thus-
“Naaham vassami vaikunthe yoginam hridaye ravou ! Madbhaktaa yatra gayanti tatra tishthami naarada !!
(The Lord says, “ O Narada ; I do not reside in heaven, heart of Yogies or the Sun; I keep waiting wherever My Devotees are singing !”)
I cannot be found in heaven nor in the conscience of Yogins; however, wherever My Devotees are singing praise unto the Lord, I keep standing there Narada !
3. Therefore Assembly should be regarded as great. Where devotees sing glories of the Lord, it is verily Heaven. Thunder of the Lord’s Name and cheers unto the Lord keep reverberating.
4. A spiritual assembly incessantly undertakes activities such as Singing the Lord’s Glories by loving devotees, Stories of the Lord , Hari-Keertan, Discourses and recitations of Mythologies.
5. In addition, the Lord is eulogised (extolled, praised); discussions take place over various aspects of spirituality along with question-answer sessions. Thus, many discriminations inherent in Atma-Jnyana are debated, leading to some brain-storming.
6. Good many misgivings are set right leading to making the person contented and happy. Wonderful speeches made there establish coveted deities into minds of the audience.
7. Sri Samartha now enumerates ‘list’ of members attending the Assembly. Those are – devotees, the affectionate, pious (devout), deeply knowledgeable, benevolent, charming and melodious singers, loyal.
8. The action-prone, righteous, charitable, religious, sacred, virtuous, compassionate having pure conscience,
9. Yogi, detached, indifferent, law-abiding, sense controlled, ascetics, selfless, usually jungle-dwellers,
10. Staff-holders (दंडधारी), matted-haired (जटाधारी), Naath-panthi (followers of the Naath sect), Vaishnava (devotees of Lord Vishnu) who smear foreheads with sandal paste, celibate since childhood, great Yogi,
11. Ascetics undertaking repetitive recitals (of Mantra or scriptures), permanent dwellers of pilgrim places, those having full control over mind, those detached from masses in spite of being in peoples,
12. Siddha (the ‘realised’), Sadhu, aspirants (Sadhak), those indulging in Mantra and Tantra, faithful worshippers, connoisseur
13. Saints, noble ones, erudite, Vedajnya (knowers of Veda), masters of Shastra, great souls, adults, omniscient , dispellers of doubts,
14. Yogi, erudite , great Sages, shrewd , logical, great poets, great Muni, nude,
15. Brahma-Jnyani, Atma-Jnyani, Tatva-Jnyani (philosophers), Pinda-Jnyani or Shareer-Jnyani (Anatomists ) ; Yogabhyasi (students of Yoga Shastra), Yoga-Jnyani , indifferent .
16. Pundit, Puranik, Vedic, Bhat, Yajurvedi Pathak.
17. Too good beings, Veda-Vid, Yajnic, Agnihotri, Vaidya (Doctors), Panchhakshari (fortune tellers), philanthropists,
18. The omniscient, egoless, much-heard-of, selfless.
19. Peace, Pardon, compassion embodied, holy, benevolent knowledgeable having pure conscience as if one is witnessing God Himself.
20. Thus, many best and capable persons are present in a spiritual assembly. Such Assemblies deliberate over the permanent and ephemeral all the time and its greatness is unique. It is impossible to describe that in detail.
21. Only the spiritually oriented persons attend such assembly. They are able to listen true spirituality, which naturally leads to their uplift.
22. Indeed, ever new Bliss of the Self can be experienced, where extremely courageous, benevolent, virtuous and god-loving people congregate.
23. Highly educated, talented, especially skilled and brimming with God’s love are present.
24. Similarly the action-prone as well as detached, the worldly, spiritual and house-holders, the recluse and sanyasi.
25. The young and old, children, men and women attend the assembly and contemplate upon God.
26. All those may be considered as loved by God. Their company grants instant contentment. I prostrate unto them.
I make repeated obeisance unto the assembly where incessant Keertan of the Lord as well as the Lord’s Name keeps reverberating .
27. Great people have exhorted emphatically through various scriptures that beings attain the best results where the Lord’s idol is continuously worshipped.
28. Keertan is supposed to be the best means in the present ‘Kali-Yuga’ and it is the greatest assembly where Keertan takes place. Listening to Lord’s stories and Keertan dispel all sorts of bad notions and doubts.
“Hari Om Tat Sat”
