Sunday, January 28, 2018
Atmaram chapter four साधन निरूपण
Atmaram Chapter Four साधन निरूपण
Sri Samartha describes importance of spiritual practices collectively known as Sadhana during this chapter. He vouchsafes at the outset that whoever pursues it diligently shall reach status of Siddha, the Enlightened one.
Now, what is Sadhan ? In simple English it means ‘the means’, equipment, appliance, tool or resources. The word Sadhana means penance or spiritual practices although the words Sadhan and Sadhana are interchangeable.
Sri Samartha emphasises the word primarily for destruction of ignorance, ignorance about one’s own True Self. There are innumerable ‘methods’ of pursuing Sadhana that can be described at length. However, we would like to focus those having relevance to this work on hand, namely explaining “Atmaram” as narrated by Sri Samartha unto the disciple.
We shall certainly take up various forms of spiritual practices relevant to the verses during the course of discussing respective verses.
Verse 1.
ओवी क्र. १
जें सकळ साधनांचें सार । जेणें पाविजे पैलपार ।
जेणें साधनें अपार । साधक ते सीध झाले ॥१॥
I shall now tell you the secret, which is quintessence of entire penance and which makes the being cross ocean of ignorance; moreover, pursuing which, innumerable aspirants were enlightened.
Verse 2
ओवी क्र. २
तें हे जाण रे श्रवण । करावें अध्यात्म निरूपण ।
मनन करितां समाधान । निजध्यासें पावती. ॥२॥
That appliance happens to be ‘listening’, listening matters regarding Form of the Self. One should ponder over it. Continued contemplation creates penchant for the same and that meditative state leads to become one with form of the Self.
Indeed, careful listening with one-pointed attention works miracles one may never have thought about. All Saints, Sages and Spiritual Scriptures
beg for attentive listening. Reading too is a form of listening only.
Attentive listening naturally leads to deeper contemplation over it and one begins to analyse whatever is heard. That in itself is highly educative. He begins to learn about the so-called occult or mysterious occurrences that keep happening around. Scriptures and more knowledgeable persons are always eager to lend a helping hand whenever in doubt. Thus, simple ‘listening’ makes one wiser undoubtedly.
Every person in this world wants to know about his own self at least once in a while. That quest deepens with time and he begins to search himself more earnestly. More often than not he stumbles upon some spiritual texts in the form of a ‘guide’ ! He may as well see and meet great Masters capable of guiding him and his journey hastens gradually, journey unto his own self !
Verse 3
ओवी क्र. ३
संत सज्जन महानुभावीं । परमार्थ चर्चा करीत जावी ।
हईगई सर्नथा न करावी । ज्ञातेपणें करूनी. ॥३॥
(हईगई=हयगय)
Entire Saints, Sages and Noble persons should keep discussing spiritual matters perpetually. They should evince mutual love, respect and good humour amongst them. No one should boast of knowing things better that may jeopardise very spirit of discussions leading to disrespect.
Moreover, one should try to remain in good company of Scriptures and Saints in order to proceed quicker on to path of Self-Realisation.
Verse 4
ओवी क्र. ४
परमार्थ उठाठेवी करितां । लाभतो आहे तत्वता ।
दिवसेंदिवस शुधता । वृत्तीस होये नीच नवी ॥४॥
It is indeed beneficial to exercise discussions over spiritual matters, since that results into cleansing of one’s conscience anew day by day.
Verse 5
ओवी क्र. ५
श्रवण आणि मनन । या ऐसें नाही साधन ।
म्हणोनी हे नित्य नूतन । केलें पाहिजे. ॥५॥
There is no better pursuit than listening and contemplating to achieve progress spiritually. Moreover, it should be ever new and innovative all the time.
It is important to keep in mind that listening and contemplating must compliment each other. Most of listening is literally wasted if one fails to ponder over it meaningfully. On the other hand, contemplation too becomes lacklustre if there is none of simultaneous listening or reading. That practice ensures continuity as well as novelty and innovation as mentioned earlier.
Now, how to bring novelty anew ? You see, the enlightened ones such as the Saints possess perennial source of inspiration and vibrancy. Avidity for their mere company or even the ambience around them renders one extremely peaceful and comfortable. And a comfortably peaceful mindset works wonders in his rapid progress spiritually.
Verse 6
ओवी क्र. ६
जैसें ग्रंथीं बोलिलें । तैसेंचि स्वयें पाहिजे जालें ।
येथे क्रियेच्या माथां आलें । निश्चितार्थे. ॥६॥
Whatever doctrines are postulated in spiritual scriptures must be experienced by the aspirants. Indeed, imbibing those deep into the Conscience is the very fruition thereof.
In fact, very purpose of reading or reciting Scriptures is to make one introvert and introspective. There are myriads of doctrines postulated. However, one should accept and follow only those that suits his mindset. For instance, various paths such as Karma (action), Bhakti (devotion), Jnyana (spiritual Knowledge), Dhyana (meditation), Namasmarana (reciting Name of the Lord) etc are expounded. Although all these are practicable to every aspirant, he develops a special liking to one or more of those and pursues those as per his inclination.
Coming back to Scriptures ! See, the very purpose of Scriptures is to sculptor inner conscience of the aspirant. All scriptures extol devotion, detachment and knowledge, which the aspirant is expected to imbibe and pursue.
Indeed, Swami used to emphasise practicing the six ‘D’s diligently, which are Duty, Devotion, Dedication, Detachment, Determination and Discipline. That will make the man perfect, He used to repeat.
Verse 7
ओवी क्र. ७
जे ग्रंथीं जो विचार । वृत्ती होये तदाकार ।
म्हणोनी निरूपण सार । भक्ती ज्ञान वैराग्य. ॥७॥
The mind becomes one with expositions presented in scriptures. Spiritual texts in particular discuss devotion, knowledge of the Self and detachment.
As said earlier, listening includes careful reading as well. However, distinction must be made between worldly literature and the spiritual one. The former furnish worldly knowledge along with some amusement, whereas the latter insist on imbibing and following tenets of the doctrines postulated therein.
Verse 8
ओवी क्र. ८
तो शिष्य म्हणें स्वामी सर्वज्ञा । सत्य करावी प्रतिज्ञा ।
नाशिवंत घेऊन, साधनां । वरपडें न करावें. ॥८॥
(वरपडें=स्वाधीन, ताबेदार)
Listening to that advice the disciple prayed unto the Master thus. “O Swami, You are all-knowing. Please kindly fulfil Your promise. You have already accepted whatever mortal was with me. Therefore, please do not insist on my pursuing Sadhana any more. “
This Scripture began with an assertion unto the disciple that if he abandons all that is perishable and mortal, he will have glimpse of the Lord Divine. No, Swami had vouchsafed that assertion. Having listened to the scripture thus far, the disciple thought within himself that Vision of the Lord would now be imminent. However, he did not realise inner meaning of ‘abandoning the mortal or perishable’. Therefore the Master shall now expound exact interpretation of the same.
Verse 9
ओवी क्र. ९
अरे शिष्या, चीत द्यावें । नाशिवंत तुवां वोळखावें ।
साधन न लागे करावें । प्रतिज्ञाच आहे. ॥९॥
(चीत=चित्त्त)
My Dear, listen carefully ! Understand once for all whatever is meant by ‘mortal or perishable’. You will not need pursuing any special Sadhana thereafter and that is my assurance.
Indeed, we are not aware of the distinction between whatever is transient and ephemeral vis-à-vis the permanent or eternal, which the Vedantins name as ‘Atma and Anatma’ or Self and Non-Self.
In fact, only the Self is permanent and eternal; everything else is transient and therefore perishable. However, we fail to grasp expanse of the transient as such and therefore naturally confused. Ultimately, what needs abandoning being mortal ? Therefore it is vital to understand the same properly.
Verse 10
ओवी क्र. १०
प्रतिज्ञा करावी प्रमाण । ऐसें बोलतो हा कोण ।
नाशिवंत केलें मदार्पण । त्याहिमध्यें तो आला ॥१०॥
You ask me to fulfil my promise. However, who is the one saying thus ? While declaring that he has offered everything perishable to the Guru, is he himself not included in that offering ?
It becomes easily apparent that human body formed of the five mega-elements is certainly perishable. In addition, his mind is fickle and intellect unsteady. He imagines, which in itself is transience embodied ! Thus, his body, mind, intellect and even imaginations are mortal. However, one is not prepared to accept that Ego sense masquerading as me and mine, is also perishable !
In fact, every human being harbours two forms of ‘me’. One form remains as it is during waking, dream and deep sleep states and another is one is aware only of the waking and dream states. This second ‘me’ accepts doer-ship of his actions. He says, ‘I did this or that, I walked, I spoke, I went etc.’ Just as those actions are perishable, the “I” performing those is also perishable.
Now, if it is admitted that he (the second ‘I’) is included in the list of perishables, he cannot claim to have offered entire perishables without him ! He has offered everything perishable except his ‘self’, and so does not reap fruits of ‘abandoning’!
Verse 11
ओवी क्र. ११
तूं म्हणसी जें दिधलें । तरी देयास कोण उरलें ।
जें उरलें तें झुरलें । मजकडे. ॥११॥
(झुरले=झरून नाहीसे होणे)
While you say that everything has been given away, how come the giver is left out from that offering ? In fact the ‘giver’ has already been offered unto the Guru !
Verse 12
ओवी क्र. १२
तूं नाशिवंतांमध्ये आलासी । आपणांस काय रे चोरिसी ? ।
नाशिवंत देतां चकचकीसी । फट रे पढतमूर्खा. ॥१२॥
If you as the ‘giver’ are a perishable entity, why spare yourself while giving away entire perishable ? Whatever is perishable at last, why this vacillation (hesitation) like a wordy wise or a wise one behaving errands?
(Sri Samartha addresses such double standard like a पढतमूर्ख or a wise donkey !)
Verse 13
ओवी क्र. १३
शिष्य विचारून बोले । स्वामी कांहीच नाही उरलें ।
अरे “नाही” बोलणेही आलें । नाशिवंतांमध्यें. ॥१३॥
The disciple said after thinking deep, “Master, nothing is left behind”. Thereupon the Master says, “You see, the statement ‘nothing is left out’ also comes under purview of the perishables !’
Verse 14
ओवी क्र. १४
आहे म्हणतां द्या कांही । नाहीं शब्द गेला तोही ।
नाही नाही म्हणतां कांही । उपजलें कीं. ॥१४॥
(उपजले=प्रत्ययास आले)
One should give away if it happens to exist. However, it is not necessary to say that nothing exists after giving it away. In fact, one experiences a void while repeating ‘nothing exists, nothing exists’.
This verse needs some elaboration. You see, the universe is made of two entities. One is the visible part of the world, which everybody experiences and one says that the world ‘exists’. We consider that existence as ‘being-ness’. Now, if it is ‘visible’, it must be mortal or perishable and therefore it is possible to abandon it or given away. In fact, being or not being are relative terms. It means, while abandoning something, nothing remains as remainder. And when there is no remainder at all, to say that it exists is also untrue.
Moreover, one can say that ‘nothing remained’ on the one hand and ‘a void is created’ out of that vacuum on the other !
In other words, the visible world perishes but the imperishable Atma persists. Twilight zone between these two is the ‘void’ or ‘Shoonya’ that can be experienced. Transcending that void makes one face to face with Omniself.
( Confused ? So am I indeed ) !!
Verse 15
ओवी कर. १५
येथे सुन्याचा निरास झाला । आत्मा सदोदित संचला ।
पाहों जातां साधकाला । ठावचि नाही. ॥१५॥
Void or Shoonya proves false on that occasion ; it just vanishes altogether. And then the ever-effulgent Atma is Experienced as pervading all around. Moreover, that revelation of Atma existing everywhere all the time does not leave the aspirant as a distinct entity anyway.
Indeed, that void or Shoonya is refuted on two fronts . One is the eightfold ‘Apara’ Prakriti formed of five mega elements, mind, intellect and subtle ego sense and another, the ‘Para’ Prakriti characterising ignorance or ‘Avidya’. It also possesses very subtle ego sense of me and my-ness. It is only when both are refuted, the ‘witness’ Atma alone is revealed. And that revelation makes the aspirant an enlightened one (From Sadhak to Siddha).
Verse 16
ओवी क्र. १६
अभिन्नज्ञाता तोचि मान्य । साधक साध्य होता धन्य ।
वेगळेपणें वृत्त्तिसून्य । पावती प्राणी. ॥१६॥
The ‘Knower’ that becomes one with the thing ‘to be known’ is indeed a true Knower. Likewise, the aspirant who becomes one with Form of the Self indeed reaches the ‘goal’. At the most one can bring entire vagaries of mind under control as long as there is distinction from Form of the Self.
Verse 17
ओवी क्र. १७
वेगळेपणें पाहों जातां । मोक्ष न जोडे सर्वथा ।
”आत्माहि दिसेसा नाही” मता । वरपडें होती ॥१७॥
(दिसेसा=दिसेल असा ; वरपडें=वश, स्वाधीन)
If one were to search for Liberation while remaining as distinct entity, he would never succeed. Moreover, he would succumb to the notion that Atma is just invisible.
Now, the word Liberation in itself is relative since it is related to bondage. Bondage envisages some ignorance, some joy and happiness and quite many limitations. However, Liberation, deliverance or emancipation entails infinite knowledge, eternal bliss and no limitations whatever. Bondage envisages tremendous efforts, travails, continuous practice and yearnings, whereas there is none of those with Liberation. Bondage means imperfections, perishability and experience of many-ness. Whereas Liberation guarantees imperishability, completeness and uniqueness. Bondage conveys experience of waking, dream and deep sleep states, whereas Liberation transcends these three and grants the forth Turiya experience as well as the state beyond, that of Unmani or ever-conscious, ever-blissful State.
While worldly knowledge is acquired via senses, mind and intellect to a distinct ‘outsider’, Knowledge of the Self is attainable by virtually merging into it.
Verse 18
ओवी क्र. १८
आपुलिया डोळां जें देखिलें । ते पंचभूतांमध्यें आलें ।
ऐसें जाणोनि दृढ धरिलें । ते नाडले प्राणी. ॥१८॥
(नाडले=फसले, मुकले)
Whatever is seen by the eyes is included in the five mega elements. And those who stick to that visible fantasy are deceived at last no doubt.
Verse 19
ओवी क्र. १९
जो पंचमहाभूतांचा दास । तयास मायेमध्यें वास ।
भोगी नीच नव्या सावकास । पुनरावृत्ती. ॥१९॥
The one subservient to the visible world formed of five mega elements, must dwell under sovereignty of Maya. He is required to tamely repeat cycles of births and deaths ever anew.
What is the sovereignty of Maya and being her slave ? Well, we have seen that entire visible world is a play of Maya and senses are attracted and attached to her whims, which are known as passions and desires. In fact, lust is the very medium for Maya to manifest herself. Repetition of cycles of births and deaths occur for the sole reason of fulfilling passions and desires at large.
Verse 20
ओवी क्र. २०
तों शिष्यें विनंती केली । म्हणें आशंका उद्भवली ।
पंचभूतांची सेवा केली । बहुतेकीं. ॥२०॥
The disciple developed a doubt while listening to the Master. He very politely submitted, “Swami, many people have been serving the five mega elements.”
Verse 21
ओवी क्र. २१
सकळ सृष्टीमध्यें जन । साधु संत आणि सज्जन ।
करिती भूतांचें भजन । धातू-पाषाण मूर्ति. ॥२१॥
“(Swami,) all ordinary persons in entire societies of the world, so also the Saints, Sages and noble beings have been serving and worshipping metallic or stone images and revered beings too.”
Verse 22
ओवी क्र. २२
जे कोणी नित्यमुक्त झाले । ते हीं धातुपूजन केलें ।
तरी ते पुनरावृत्ती पावले । किंवा नाहीं ? ॥२२॥
Even entire Divine Incarnations worshipped images made of metal and rock. Did they require to be entangled in coils of birth-deaths ?
Verse 23
ओवी क्र. २३
ऐसा शिष्याचा अंतर्भाव । जाणोनि आनंदला गुरुराव ।
म्हणें सीघ्रचि हा अनुभव । पावेल आतां. ॥२३॥
The Master recognised thought process of the disciple and he was pleased. He spoke to himself, “He will soon experience Form of his own Self.”
Verse 24
ओवी क्र. २४
ऐसें विचारूनिया मनीं । कृपादृष्टी न्याहाळुनी ।
शिष्याप्रती सुवचनी । स्वामी बोलते झाले. ॥२४॥
The Master thought within him thus and looked at the disciple benevolently. Then he began speaking to him very compassionately.
Verse 25
ओवी क्र. २५
प्राणी देह सोडून जाती । परी वासनात्मक शरीरें उरती ।
तेणें पुनरावृत्ति भोगिती । वासना उरलिया. ॥२५॥
The spirit of beings abandon gross body but persist as subtle ones. It is because of unfulfilled desires that beings require taking repeated births.
Verse 26
ओवी क्र. २६
मूळ या स्थूळ देहाचें । लिंग देह वासनात्मक साचें ।
राहणे तया लिंगदेहाचें । अज्ञान देहीं ॥२६॥
Gender dominated human body लिंगदेह, which is formed through passions and desires and also known as ‘subtle body’ सूक्ष्मदेह is the basis of His gross body स्थूलदेह. Moreover, that gender dominated subtle body inhabits as Causal body कारण देह, verily ignorance embodied and the origin of self-forgetfulness आत्मविस्मृती.
Verse 27
ओवी क्र. २७
कारणदेह तोचि अज्ञान । आणि तो मी आत्मा ऐसें ज्ञान ।
तया नांव महाकारण । देह बोलिजे ॥२७॥
(कारण देह=अज्ञान देह )
Both ignorance and knowledge are relative terminologies. Considering his gross human body as himself is ignorance indeed. However, the conviction of him being Atma is true Knowledge आत्मज्ञान. Atma is very core of things and beings, which is possible to ascertain through ‘So-ham’ Sadhana.
Verse 28
ओवी क्र. २८
तरी मनाचा थारा तुटला । म्हणिजे भवसिंधु आटला ।
प्राणी निश्चितार्थें सुटला । पुनरावृत्तीपासुनी. ॥२८॥
When very patronage of the mind vanishes ultimately, entire illusion of this visible world disappears altogether. And then the being is released from coils of birth and deaths most certainly.
Verse 29
ओवी क्र. २९
हेंचि जाण भक्तीचें फळ । जेणें तुटे संसारमूळ ।
नि:संग आणि निर्मळ । आत्मा होईजे स्वयें ॥२९॥
Indeed, transcending the three states of waking, dream and deep sleep and reaching the fourth, namely Turiya is the very fruit of devotion. Devotion helps annihilate the very basis of worldly matters, which is ignorance alone. And when that nagging ignorance is destroyed, one becomes aware of his pristine pure Self, which is devoid of entire bondage and free from the dirt of illusion that is Maya.
It is noteworthy that Sri Samartha had refrained from referring to devotion thus far. The reason thereof may be that the being needs continued efforts to practice ‘remembering’ his true Self, which he is prone to forget very easily and naturally due to pull of senses. Moreover, as per dictates of devotion he needs to proceed from the conviction of “I Am Yours” to “I Am You alone”. Whereas intellectual discretion (ज्ञान-मार्ग) helps remembering that conviction, the path of devotion achieves that through selfless love unto the Divine. In fact the devotee recognises his True Self as being Divine alone. Therefore he strives to keep remembering the Lord Divine incessantly all the time. While remembering the Lord thus, the being surrenders unto Him out of ecstatic love and becomes one with Him.
The Enlightened Atma-Jnyani experiences himself as being Brahmam, whereas the Devotee and the Lord dwell together in the hearts of devotees ! In fact Knowledge of the Self, Atma-Jnyana comes in search of the devotee !! Devotion is indeed the mother of Knowledge !!!
Verse 30
ओवी क्र. ३०
संगातीत म्हणिजे मोक्ष । तेथें कैंचे देखणें लक्ष ।
लक्ष आणि अलक्ष । या दोहींस ठाव नाही. ॥३०॥
Moksha or Liberation means becoming absolutely desire-less. Moreover, while being detached there is no room to bother about the ‘goal’, both the goal and its contemplation thereof disappear altogether.
Verse 31
ओवी क्र. ३१
आत्मा म्हणोनी देखणीयास मिठी । घालूं जातां मोक्षाची तुटी ।
म्हणोनिया उठाउठी । आत्मनिवेदन करावें. ॥३१॥
If one embraces the visible world as being Atma, Moksha or Liberation slips off altogether. Therefore one should quickly surrender himself (unto the Lord Divine) .
Now, the world is both in gross form as well as the subtle one. While the gross form is recognisable through sense organs, the subtle one can be experienced through mind. Whether the world is gross or subtle, the ‘viewer’ is necessary as a witness. However, while this concept of ‘view-viewer’ takes place there must be Attachment, relationship, goals etc. And when there is such duality, Moksha is just impossible. Ego of ‘me-ness- is the root cause of duality and absolute surrender unto the Lord Divine happens to be Royal Path To Liberation Itself !
Verse 32
ओवी क्र. ३२
प्राप्त जालें अद्वैतज्ञान । अभिन्नपणें जें विज्ञान ।
तेंचि जाण आत्मनिवेदन । जेथें मी-तूंपण नाही. ॥३२॥
Once one acquires experience of the Knowledge of Him being Brahmam embodied, which is verily the ‘non-dual’ philosophy in Vedantic parlance, there is no distinction whatever between him and things or beings. That non-distinct State is known as Vijnyana. Moreover, while distinction between ‘me’ and the Lord disappears altogether is Atma-Nivedan, the final stage of ninefold Devotion.
“Dualism” and “non-dualism” are quite distinct entities. Whereas the former is gross and static, the latter is subtle one. Or else, the former is cognisable through the senses, while the latter transcends senses. However, Atma-Nivedan (total surrender or absolute mergence) takes place only when the notion of ‘me’ and ‘you’ or the Lord Divine disappears altogether.
Verse 33
ओवी क्र. ३३
ऐसी स्थिती जया पुरूषाची । तया पुनरावृत्ती कैंची ।
जाणोंनि भक्ति केली, दासाची । आवडी देवास अत्यंत ॥३३॥
The being that attains this state of Atma-Nivedan (total surrender unto the Divine) does not require to be born again. The one pursuing such extreme devotion with complete Knowledge is indeed very dear to the Lord Divine.
Indeed, The Lord Bhagavan Sri Krishna has explicitly declared that a “Knowledgeable Devotee” ज्ञानी भक्त is most dear to him and that He likes to carry him overhead ! In fact, devotion can be grossly differentiated as incomplete devotion and complete one. The former envisages worship of the Lord through image or pictures of various forms of the Lord, which is devotion unto सगुण साकार ईश्वर, whereas the latter even while worshipping various forms of the Lord have surrendered themselves completely unto the Divine to such an extent that the Lord Himself becomes his devotee , thereby enjoying very bliss of devotion Himself !
Verse 34
ओवी क्र. ३४
पूर्वीं दास्यत्व होते केलें । त्याचें स्वामित्व प्राप्त झालें ।
आणि तयाचें महत्व रक्षिलें । तरी थोर उपकार कीं. ॥३४॥
The aspirant begins worshipping images of the Lord with full devotion while considering the Lord as possessing form and attributes. Indeed he serves the Lord whole-heartedly with entire resources at his disposal. His devotion reaches right up to the final stage, that of Atma-Nivedan while traversing entire nine stages such as श्रवणं, कीर्तनम्, विष्णु:स्मरणम्, पादसेवनम्, वंदनम्, अर्चनम्, दास्यम, सख्यम्, आत्म-निवेदनम्. In the process it fructifies into his ‘becoming’ the Lord Himself, having fully merged in Him. Therefore, if that form of devotion is pursued by all, entire world benefits at large.
Here again, devotion as such can be distinguished from two angles. One is that pursued by aspirants (Sadhak) and another by the Enlightened (Siddha). The first category devotee worships the Lord with Form and attributes being fully aware of his own body consciousness. Therefore, because of distinction he worships with servile attitude. He is pleased to call himself as Das or servant of God. However, with continued devotional service unto the Lord his body consciousness keeps becoming weaker and weaker leading to gradual disappearance of ego sense, ego of me and my-ness. That ultimately leads him unto the final stage of Atma-Nivedanam.
Now, although his servile attitude converts into that of the Master Himself, he still continues worshipping the Divine without paraphernalia of Sagun-Sakar Upasana. That helps the common populace immensely, which is true Loka-Sangraha, leading the masses from the front on to Path of Devotion.
Verse 35
ओवी क्र. ३५
आतां असो हे बोलणें । नाशिवंताचा विचार घेणें ।
आणि मजपाशीं सांगणें । अनुभव आपुला. ॥३५॥
Let this discussion come to end now. You should consider all aspects of whatever is mortal and therefore perishable. And later you should share your experience thereof with me.
Verse 36
ओवी क्र. ३६
आतां पुढिलीये समासीं । शिष्य सांगेल अनुभवासी ।
दृढ करूनिया तयासी । सांगती स्वामी. ॥३६॥
Now the disciple shall narrate his own experience, which the Master will listen and in order to substantiate it, he shall be expounding it further during the next chapter.
Verse 37
ओवी क्र. ३७
इति श्रीआत्माराम । रामदासीं पूर्णकाम ।
ऐका सावध वर्म । आत्मज्ञानाचें. ॥३७॥
Thus, the fourth chapter of the Scripture Atmaram, which fulfils entire desires of the Lord’s Devotees, comes to close. Listen to the next chapter that expounds very quintessence of Atma-Jnyana.
“श्री राम जय राम जय जय राम”
Post script : -
Grace and Compassion of the Lord is eternal, equal and uninterrupted. However, in order to direct it towards us is our own job. In fact, we have entire freedom to do so. It is our birth-right, nay, ordained duty - our Swadharma. “कर्मण्ययं त्वदुदिते भवदर्चिने स्वे” (भागवत् ३-९-१०)
The “activity” undertaken to direct the Lord’s Grace and Compassion is known as Upasana or Sadhan. However, it is not possible to attain that with various ‘activities’ such as penance and austerities alone. It is because any form of ‘action’ can provide only that, which can be created or is perishable. Lord Divine being Self-evident, He cannot be ‘obtained’ through action or Karma.
However, through Devotion He is ‘gettable’. Devotion means ecstatic Love unto the Lord, which is capable of acquiring Him easily enough. Nevertheless, devotion being immense love alone, it cannot be acquired through any Sadhan either. Indeed, jettisoning entire bother of austerities if the devotee concentrates over incessant repetition of the Lord’s Name, He manifests into the devotee’s heart (हरि पाठ). In fact the most accurate path consists of pure, unsullied love, calling out for Him with warmth and fervour. Sri Babaji Maharaj Pandit says Name of the Lord is an imperishable Principle, all other tools are perishable.
Indeed, Sadhan and Sadhya are always distinct. Once Sadhya is achieved propriety of Sadhan is over. However, only the Lord’s Name is such, which grants Lord Sri Hari Himself, the ever Blissful One pervading everything thick. And the wonder here is that even on experiencing very Presence of the Lord, His Name continues to roll over the tongue lovingly and incessantly !
It means the Lord’s Name happens to be both Sadhan and Sadhya too !! (“अवघाचि आकार गिळियेला काळें । एकचि निराळे हरिनाम । नामा म्हणें तत्व नाम गोविंदाचे । हेंचि धरि साच येर वृथा ॥)
To conclude, one should remember that ‘Nama-Sadhana’ is the only Sadhana that illumines path of Bhakti-Yoga, very lamp which the Enlightened one holds in his hands and guides all aspirants trudging the Path Of Self-Realisation.
Sri Samartha describes importance of spiritual practices collectively known as Sadhana during this chapter. He vouchsafes at the outset that whoever pursues it diligently shall reach status of Siddha, the Enlightened one.
Now, what is Sadhan ? In simple English it means ‘the means’, equipment, appliance, tool or resources. The word Sadhana means penance or spiritual practices although the words Sadhan and Sadhana are interchangeable.
Sri Samartha emphasises the word primarily for destruction of ignorance, ignorance about one’s own True Self. There are innumerable ‘methods’ of pursuing Sadhana that can be described at length. However, we would like to focus those having relevance to this work on hand, namely explaining “Atmaram” as narrated by Sri Samartha unto the disciple.
We shall certainly take up various forms of spiritual practices relevant to the verses during the course of discussing respective verses.
Verse 1.
ओवी क्र. १
जें सकळ साधनांचें सार । जेणें पाविजे पैलपार ।
जेणें साधनें अपार । साधक ते सीध झाले ॥१॥
I shall now tell you the secret, which is quintessence of entire penance and which makes the being cross ocean of ignorance; moreover, pursuing which, innumerable aspirants were enlightened.
Verse 2
ओवी क्र. २
तें हे जाण रे श्रवण । करावें अध्यात्म निरूपण ।
मनन करितां समाधान । निजध्यासें पावती. ॥२॥
That appliance happens to be ‘listening’, listening matters regarding Form of the Self. One should ponder over it. Continued contemplation creates penchant for the same and that meditative state leads to become one with form of the Self.
Indeed, careful listening with one-pointed attention works miracles one may never have thought about. All Saints, Sages and Spiritual Scriptures
beg for attentive listening. Reading too is a form of listening only.
Attentive listening naturally leads to deeper contemplation over it and one begins to analyse whatever is heard. That in itself is highly educative. He begins to learn about the so-called occult or mysterious occurrences that keep happening around. Scriptures and more knowledgeable persons are always eager to lend a helping hand whenever in doubt. Thus, simple ‘listening’ makes one wiser undoubtedly.
Every person in this world wants to know about his own self at least once in a while. That quest deepens with time and he begins to search himself more earnestly. More often than not he stumbles upon some spiritual texts in the form of a ‘guide’ ! He may as well see and meet great Masters capable of guiding him and his journey hastens gradually, journey unto his own self !
Verse 3
ओवी क्र. ३
संत सज्जन महानुभावीं । परमार्थ चर्चा करीत जावी ।
हईगई सर्नथा न करावी । ज्ञातेपणें करूनी. ॥३॥
(हईगई=हयगय)
Entire Saints, Sages and Noble persons should keep discussing spiritual matters perpetually. They should evince mutual love, respect and good humour amongst them. No one should boast of knowing things better that may jeopardise very spirit of discussions leading to disrespect.
Moreover, one should try to remain in good company of Scriptures and Saints in order to proceed quicker on to path of Self-Realisation.
Verse 4
ओवी क्र. ४
परमार्थ उठाठेवी करितां । लाभतो आहे तत्वता ।
दिवसेंदिवस शुधता । वृत्तीस होये नीच नवी ॥४॥
It is indeed beneficial to exercise discussions over spiritual matters, since that results into cleansing of one’s conscience anew day by day.
Verse 5
ओवी क्र. ५
श्रवण आणि मनन । या ऐसें नाही साधन ।
म्हणोनी हे नित्य नूतन । केलें पाहिजे. ॥५॥
There is no better pursuit than listening and contemplating to achieve progress spiritually. Moreover, it should be ever new and innovative all the time.
It is important to keep in mind that listening and contemplating must compliment each other. Most of listening is literally wasted if one fails to ponder over it meaningfully. On the other hand, contemplation too becomes lacklustre if there is none of simultaneous listening or reading. That practice ensures continuity as well as novelty and innovation as mentioned earlier.
Now, how to bring novelty anew ? You see, the enlightened ones such as the Saints possess perennial source of inspiration and vibrancy. Avidity for their mere company or even the ambience around them renders one extremely peaceful and comfortable. And a comfortably peaceful mindset works wonders in his rapid progress spiritually.
Verse 6
ओवी क्र. ६
जैसें ग्रंथीं बोलिलें । तैसेंचि स्वयें पाहिजे जालें ।
येथे क्रियेच्या माथां आलें । निश्चितार्थे. ॥६॥
Whatever doctrines are postulated in spiritual scriptures must be experienced by the aspirants. Indeed, imbibing those deep into the Conscience is the very fruition thereof.
In fact, very purpose of reading or reciting Scriptures is to make one introvert and introspective. There are myriads of doctrines postulated. However, one should accept and follow only those that suits his mindset. For instance, various paths such as Karma (action), Bhakti (devotion), Jnyana (spiritual Knowledge), Dhyana (meditation), Namasmarana (reciting Name of the Lord) etc are expounded. Although all these are practicable to every aspirant, he develops a special liking to one or more of those and pursues those as per his inclination.
Coming back to Scriptures ! See, the very purpose of Scriptures is to sculptor inner conscience of the aspirant. All scriptures extol devotion, detachment and knowledge, which the aspirant is expected to imbibe and pursue.
Indeed, Swami used to emphasise practicing the six ‘D’s diligently, which are Duty, Devotion, Dedication, Detachment, Determination and Discipline. That will make the man perfect, He used to repeat.
Verse 7
ओवी क्र. ७
जे ग्रंथीं जो विचार । वृत्ती होये तदाकार ।
म्हणोनी निरूपण सार । भक्ती ज्ञान वैराग्य. ॥७॥
The mind becomes one with expositions presented in scriptures. Spiritual texts in particular discuss devotion, knowledge of the Self and detachment.
As said earlier, listening includes careful reading as well. However, distinction must be made between worldly literature and the spiritual one. The former furnish worldly knowledge along with some amusement, whereas the latter insist on imbibing and following tenets of the doctrines postulated therein.
Verse 8
ओवी क्र. ८
तो शिष्य म्हणें स्वामी सर्वज्ञा । सत्य करावी प्रतिज्ञा ।
नाशिवंत घेऊन, साधनां । वरपडें न करावें. ॥८॥
(वरपडें=स्वाधीन, ताबेदार)
Listening to that advice the disciple prayed unto the Master thus. “O Swami, You are all-knowing. Please kindly fulfil Your promise. You have already accepted whatever mortal was with me. Therefore, please do not insist on my pursuing Sadhana any more. “
This Scripture began with an assertion unto the disciple that if he abandons all that is perishable and mortal, he will have glimpse of the Lord Divine. No, Swami had vouchsafed that assertion. Having listened to the scripture thus far, the disciple thought within himself that Vision of the Lord would now be imminent. However, he did not realise inner meaning of ‘abandoning the mortal or perishable’. Therefore the Master shall now expound exact interpretation of the same.
Verse 9
ओवी क्र. ९
अरे शिष्या, चीत द्यावें । नाशिवंत तुवां वोळखावें ।
साधन न लागे करावें । प्रतिज्ञाच आहे. ॥९॥
(चीत=चित्त्त)
My Dear, listen carefully ! Understand once for all whatever is meant by ‘mortal or perishable’. You will not need pursuing any special Sadhana thereafter and that is my assurance.
Indeed, we are not aware of the distinction between whatever is transient and ephemeral vis-à-vis the permanent or eternal, which the Vedantins name as ‘Atma and Anatma’ or Self and Non-Self.
In fact, only the Self is permanent and eternal; everything else is transient and therefore perishable. However, we fail to grasp expanse of the transient as such and therefore naturally confused. Ultimately, what needs abandoning being mortal ? Therefore it is vital to understand the same properly.
Verse 10
ओवी क्र. १०
प्रतिज्ञा करावी प्रमाण । ऐसें बोलतो हा कोण ।
नाशिवंत केलें मदार्पण । त्याहिमध्यें तो आला ॥१०॥
You ask me to fulfil my promise. However, who is the one saying thus ? While declaring that he has offered everything perishable to the Guru, is he himself not included in that offering ?
It becomes easily apparent that human body formed of the five mega-elements is certainly perishable. In addition, his mind is fickle and intellect unsteady. He imagines, which in itself is transience embodied ! Thus, his body, mind, intellect and even imaginations are mortal. However, one is not prepared to accept that Ego sense masquerading as me and mine, is also perishable !
In fact, every human being harbours two forms of ‘me’. One form remains as it is during waking, dream and deep sleep states and another is one is aware only of the waking and dream states. This second ‘me’ accepts doer-ship of his actions. He says, ‘I did this or that, I walked, I spoke, I went etc.’ Just as those actions are perishable, the “I” performing those is also perishable.
Now, if it is admitted that he (the second ‘I’) is included in the list of perishables, he cannot claim to have offered entire perishables without him ! He has offered everything perishable except his ‘self’, and so does not reap fruits of ‘abandoning’!
Verse 11
ओवी क्र. ११
तूं म्हणसी जें दिधलें । तरी देयास कोण उरलें ।
जें उरलें तें झुरलें । मजकडे. ॥११॥
(झुरले=झरून नाहीसे होणे)
While you say that everything has been given away, how come the giver is left out from that offering ? In fact the ‘giver’ has already been offered unto the Guru !
Verse 12
ओवी क्र. १२
तूं नाशिवंतांमध्ये आलासी । आपणांस काय रे चोरिसी ? ।
नाशिवंत देतां चकचकीसी । फट रे पढतमूर्खा. ॥१२॥
If you as the ‘giver’ are a perishable entity, why spare yourself while giving away entire perishable ? Whatever is perishable at last, why this vacillation (hesitation) like a wordy wise or a wise one behaving errands?
(Sri Samartha addresses such double standard like a पढतमूर्ख or a wise donkey !)
Verse 13
ओवी क्र. १३
शिष्य विचारून बोले । स्वामी कांहीच नाही उरलें ।
अरे “नाही” बोलणेही आलें । नाशिवंतांमध्यें. ॥१३॥
The disciple said after thinking deep, “Master, nothing is left behind”. Thereupon the Master says, “You see, the statement ‘nothing is left out’ also comes under purview of the perishables !’
Verse 14
ओवी क्र. १४
आहे म्हणतां द्या कांही । नाहीं शब्द गेला तोही ।
नाही नाही म्हणतां कांही । उपजलें कीं. ॥१४॥
(उपजले=प्रत्ययास आले)
One should give away if it happens to exist. However, it is not necessary to say that nothing exists after giving it away. In fact, one experiences a void while repeating ‘nothing exists, nothing exists’.
This verse needs some elaboration. You see, the universe is made of two entities. One is the visible part of the world, which everybody experiences and one says that the world ‘exists’. We consider that existence as ‘being-ness’. Now, if it is ‘visible’, it must be mortal or perishable and therefore it is possible to abandon it or given away. In fact, being or not being are relative terms. It means, while abandoning something, nothing remains as remainder. And when there is no remainder at all, to say that it exists is also untrue.
Moreover, one can say that ‘nothing remained’ on the one hand and ‘a void is created’ out of that vacuum on the other !
In other words, the visible world perishes but the imperishable Atma persists. Twilight zone between these two is the ‘void’ or ‘Shoonya’ that can be experienced. Transcending that void makes one face to face with Omniself.
( Confused ? So am I indeed ) !!
Verse 15
ओवी कर. १५
येथे सुन्याचा निरास झाला । आत्मा सदोदित संचला ।
पाहों जातां साधकाला । ठावचि नाही. ॥१५॥
Void or Shoonya proves false on that occasion ; it just vanishes altogether. And then the ever-effulgent Atma is Experienced as pervading all around. Moreover, that revelation of Atma existing everywhere all the time does not leave the aspirant as a distinct entity anyway.
Indeed, that void or Shoonya is refuted on two fronts . One is the eightfold ‘Apara’ Prakriti formed of five mega elements, mind, intellect and subtle ego sense and another, the ‘Para’ Prakriti characterising ignorance or ‘Avidya’. It also possesses very subtle ego sense of me and my-ness. It is only when both are refuted, the ‘witness’ Atma alone is revealed. And that revelation makes the aspirant an enlightened one (From Sadhak to Siddha).
Verse 16
ओवी क्र. १६
अभिन्नज्ञाता तोचि मान्य । साधक साध्य होता धन्य ।
वेगळेपणें वृत्त्तिसून्य । पावती प्राणी. ॥१६॥
The ‘Knower’ that becomes one with the thing ‘to be known’ is indeed a true Knower. Likewise, the aspirant who becomes one with Form of the Self indeed reaches the ‘goal’. At the most one can bring entire vagaries of mind under control as long as there is distinction from Form of the Self.
Verse 17
ओवी क्र. १७
वेगळेपणें पाहों जातां । मोक्ष न जोडे सर्वथा ।
”आत्माहि दिसेसा नाही” मता । वरपडें होती ॥१७॥
(दिसेसा=दिसेल असा ; वरपडें=वश, स्वाधीन)
If one were to search for Liberation while remaining as distinct entity, he would never succeed. Moreover, he would succumb to the notion that Atma is just invisible.
Now, the word Liberation in itself is relative since it is related to bondage. Bondage envisages some ignorance, some joy and happiness and quite many limitations. However, Liberation, deliverance or emancipation entails infinite knowledge, eternal bliss and no limitations whatever. Bondage envisages tremendous efforts, travails, continuous practice and yearnings, whereas there is none of those with Liberation. Bondage means imperfections, perishability and experience of many-ness. Whereas Liberation guarantees imperishability, completeness and uniqueness. Bondage conveys experience of waking, dream and deep sleep states, whereas Liberation transcends these three and grants the forth Turiya experience as well as the state beyond, that of Unmani or ever-conscious, ever-blissful State.
While worldly knowledge is acquired via senses, mind and intellect to a distinct ‘outsider’, Knowledge of the Self is attainable by virtually merging into it.
Verse 18
ओवी क्र. १८
आपुलिया डोळां जें देखिलें । ते पंचभूतांमध्यें आलें ।
ऐसें जाणोनि दृढ धरिलें । ते नाडले प्राणी. ॥१८॥
(नाडले=फसले, मुकले)
Whatever is seen by the eyes is included in the five mega elements. And those who stick to that visible fantasy are deceived at last no doubt.
Verse 19
ओवी क्र. १९
जो पंचमहाभूतांचा दास । तयास मायेमध्यें वास ।
भोगी नीच नव्या सावकास । पुनरावृत्ती. ॥१९॥
The one subservient to the visible world formed of five mega elements, must dwell under sovereignty of Maya. He is required to tamely repeat cycles of births and deaths ever anew.
What is the sovereignty of Maya and being her slave ? Well, we have seen that entire visible world is a play of Maya and senses are attracted and attached to her whims, which are known as passions and desires. In fact, lust is the very medium for Maya to manifest herself. Repetition of cycles of births and deaths occur for the sole reason of fulfilling passions and desires at large.
Verse 20
ओवी क्र. २०
तों शिष्यें विनंती केली । म्हणें आशंका उद्भवली ।
पंचभूतांची सेवा केली । बहुतेकीं. ॥२०॥
The disciple developed a doubt while listening to the Master. He very politely submitted, “Swami, many people have been serving the five mega elements.”
Verse 21
ओवी क्र. २१
सकळ सृष्टीमध्यें जन । साधु संत आणि सज्जन ।
करिती भूतांचें भजन । धातू-पाषाण मूर्ति. ॥२१॥
“(Swami,) all ordinary persons in entire societies of the world, so also the Saints, Sages and noble beings have been serving and worshipping metallic or stone images and revered beings too.”
Verse 22
ओवी क्र. २२
जे कोणी नित्यमुक्त झाले । ते हीं धातुपूजन केलें ।
तरी ते पुनरावृत्ती पावले । किंवा नाहीं ? ॥२२॥
Even entire Divine Incarnations worshipped images made of metal and rock. Did they require to be entangled in coils of birth-deaths ?
Verse 23
ओवी क्र. २३
ऐसा शिष्याचा अंतर्भाव । जाणोनि आनंदला गुरुराव ।
म्हणें सीघ्रचि हा अनुभव । पावेल आतां. ॥२३॥
The Master recognised thought process of the disciple and he was pleased. He spoke to himself, “He will soon experience Form of his own Self.”
Verse 24
ओवी क्र. २४
ऐसें विचारूनिया मनीं । कृपादृष्टी न्याहाळुनी ।
शिष्याप्रती सुवचनी । स्वामी बोलते झाले. ॥२४॥
The Master thought within him thus and looked at the disciple benevolently. Then he began speaking to him very compassionately.
Verse 25
ओवी क्र. २५
प्राणी देह सोडून जाती । परी वासनात्मक शरीरें उरती ।
तेणें पुनरावृत्ति भोगिती । वासना उरलिया. ॥२५॥
The spirit of beings abandon gross body but persist as subtle ones. It is because of unfulfilled desires that beings require taking repeated births.
Verse 26
ओवी क्र. २६
मूळ या स्थूळ देहाचें । लिंग देह वासनात्मक साचें ।
राहणे तया लिंगदेहाचें । अज्ञान देहीं ॥२६॥
Gender dominated human body लिंगदेह, which is formed through passions and desires and also known as ‘subtle body’ सूक्ष्मदेह is the basis of His gross body स्थूलदेह. Moreover, that gender dominated subtle body inhabits as Causal body कारण देह, verily ignorance embodied and the origin of self-forgetfulness आत्मविस्मृती.
Verse 27
ओवी क्र. २७
कारणदेह तोचि अज्ञान । आणि तो मी आत्मा ऐसें ज्ञान ।
तया नांव महाकारण । देह बोलिजे ॥२७॥
(कारण देह=अज्ञान देह )
Both ignorance and knowledge are relative terminologies. Considering his gross human body as himself is ignorance indeed. However, the conviction of him being Atma is true Knowledge आत्मज्ञान. Atma is very core of things and beings, which is possible to ascertain through ‘So-ham’ Sadhana.
Verse 28
ओवी क्र. २८
तरी मनाचा थारा तुटला । म्हणिजे भवसिंधु आटला ।
प्राणी निश्चितार्थें सुटला । पुनरावृत्तीपासुनी. ॥२८॥
When very patronage of the mind vanishes ultimately, entire illusion of this visible world disappears altogether. And then the being is released from coils of birth and deaths most certainly.
Verse 29
ओवी क्र. २९
हेंचि जाण भक्तीचें फळ । जेणें तुटे संसारमूळ ।
नि:संग आणि निर्मळ । आत्मा होईजे स्वयें ॥२९॥
Indeed, transcending the three states of waking, dream and deep sleep and reaching the fourth, namely Turiya is the very fruit of devotion. Devotion helps annihilate the very basis of worldly matters, which is ignorance alone. And when that nagging ignorance is destroyed, one becomes aware of his pristine pure Self, which is devoid of entire bondage and free from the dirt of illusion that is Maya.
It is noteworthy that Sri Samartha had refrained from referring to devotion thus far. The reason thereof may be that the being needs continued efforts to practice ‘remembering’ his true Self, which he is prone to forget very easily and naturally due to pull of senses. Moreover, as per dictates of devotion he needs to proceed from the conviction of “I Am Yours” to “I Am You alone”. Whereas intellectual discretion (ज्ञान-मार्ग) helps remembering that conviction, the path of devotion achieves that through selfless love unto the Divine. In fact the devotee recognises his True Self as being Divine alone. Therefore he strives to keep remembering the Lord Divine incessantly all the time. While remembering the Lord thus, the being surrenders unto Him out of ecstatic love and becomes one with Him.
The Enlightened Atma-Jnyani experiences himself as being Brahmam, whereas the Devotee and the Lord dwell together in the hearts of devotees ! In fact Knowledge of the Self, Atma-Jnyana comes in search of the devotee !! Devotion is indeed the mother of Knowledge !!!
Verse 30
ओवी क्र. ३०
संगातीत म्हणिजे मोक्ष । तेथें कैंचे देखणें लक्ष ।
लक्ष आणि अलक्ष । या दोहींस ठाव नाही. ॥३०॥
Moksha or Liberation means becoming absolutely desire-less. Moreover, while being detached there is no room to bother about the ‘goal’, both the goal and its contemplation thereof disappear altogether.
Verse 31
ओवी क्र. ३१
आत्मा म्हणोनी देखणीयास मिठी । घालूं जातां मोक्षाची तुटी ।
म्हणोनिया उठाउठी । आत्मनिवेदन करावें. ॥३१॥
If one embraces the visible world as being Atma, Moksha or Liberation slips off altogether. Therefore one should quickly surrender himself (unto the Lord Divine) .
Now, the world is both in gross form as well as the subtle one. While the gross form is recognisable through sense organs, the subtle one can be experienced through mind. Whether the world is gross or subtle, the ‘viewer’ is necessary as a witness. However, while this concept of ‘view-viewer’ takes place there must be Attachment, relationship, goals etc. And when there is such duality, Moksha is just impossible. Ego of ‘me-ness- is the root cause of duality and absolute surrender unto the Lord Divine happens to be Royal Path To Liberation Itself !
Verse 32
ओवी क्र. ३२
प्राप्त जालें अद्वैतज्ञान । अभिन्नपणें जें विज्ञान ।
तेंचि जाण आत्मनिवेदन । जेथें मी-तूंपण नाही. ॥३२॥
Once one acquires experience of the Knowledge of Him being Brahmam embodied, which is verily the ‘non-dual’ philosophy in Vedantic parlance, there is no distinction whatever between him and things or beings. That non-distinct State is known as Vijnyana. Moreover, while distinction between ‘me’ and the Lord disappears altogether is Atma-Nivedan, the final stage of ninefold Devotion.
“Dualism” and “non-dualism” are quite distinct entities. Whereas the former is gross and static, the latter is subtle one. Or else, the former is cognisable through the senses, while the latter transcends senses. However, Atma-Nivedan (total surrender or absolute mergence) takes place only when the notion of ‘me’ and ‘you’ or the Lord Divine disappears altogether.
Verse 33
ओवी क्र. ३३
ऐसी स्थिती जया पुरूषाची । तया पुनरावृत्ती कैंची ।
जाणोंनि भक्ति केली, दासाची । आवडी देवास अत्यंत ॥३३॥
The being that attains this state of Atma-Nivedan (total surrender unto the Divine) does not require to be born again. The one pursuing such extreme devotion with complete Knowledge is indeed very dear to the Lord Divine.
Indeed, The Lord Bhagavan Sri Krishna has explicitly declared that a “Knowledgeable Devotee” ज्ञानी भक्त is most dear to him and that He likes to carry him overhead ! In fact, devotion can be grossly differentiated as incomplete devotion and complete one. The former envisages worship of the Lord through image or pictures of various forms of the Lord, which is devotion unto सगुण साकार ईश्वर, whereas the latter even while worshipping various forms of the Lord have surrendered themselves completely unto the Divine to such an extent that the Lord Himself becomes his devotee , thereby enjoying very bliss of devotion Himself !
Verse 34
ओवी क्र. ३४
पूर्वीं दास्यत्व होते केलें । त्याचें स्वामित्व प्राप्त झालें ।
आणि तयाचें महत्व रक्षिलें । तरी थोर उपकार कीं. ॥३४॥
The aspirant begins worshipping images of the Lord with full devotion while considering the Lord as possessing form and attributes. Indeed he serves the Lord whole-heartedly with entire resources at his disposal. His devotion reaches right up to the final stage, that of Atma-Nivedan while traversing entire nine stages such as श्रवणं, कीर्तनम्, विष्णु:स्मरणम्, पादसेवनम्, वंदनम्, अर्चनम्, दास्यम, सख्यम्, आत्म-निवेदनम्. In the process it fructifies into his ‘becoming’ the Lord Himself, having fully merged in Him. Therefore, if that form of devotion is pursued by all, entire world benefits at large.
Here again, devotion as such can be distinguished from two angles. One is that pursued by aspirants (Sadhak) and another by the Enlightened (Siddha). The first category devotee worships the Lord with Form and attributes being fully aware of his own body consciousness. Therefore, because of distinction he worships with servile attitude. He is pleased to call himself as Das or servant of God. However, with continued devotional service unto the Lord his body consciousness keeps becoming weaker and weaker leading to gradual disappearance of ego sense, ego of me and my-ness. That ultimately leads him unto the final stage of Atma-Nivedanam.
Now, although his servile attitude converts into that of the Master Himself, he still continues worshipping the Divine without paraphernalia of Sagun-Sakar Upasana. That helps the common populace immensely, which is true Loka-Sangraha, leading the masses from the front on to Path of Devotion.
Verse 35
ओवी क्र. ३५
आतां असो हे बोलणें । नाशिवंताचा विचार घेणें ।
आणि मजपाशीं सांगणें । अनुभव आपुला. ॥३५॥
Let this discussion come to end now. You should consider all aspects of whatever is mortal and therefore perishable. And later you should share your experience thereof with me.
Verse 36
ओवी क्र. ३६
आतां पुढिलीये समासीं । शिष्य सांगेल अनुभवासी ।
दृढ करूनिया तयासी । सांगती स्वामी. ॥३६॥
Now the disciple shall narrate his own experience, which the Master will listen and in order to substantiate it, he shall be expounding it further during the next chapter.
Verse 37
ओवी क्र. ३७
इति श्रीआत्माराम । रामदासीं पूर्णकाम ।
ऐका सावध वर्म । आत्मज्ञानाचें. ॥३७॥
Thus, the fourth chapter of the Scripture Atmaram, which fulfils entire desires of the Lord’s Devotees, comes to close. Listen to the next chapter that expounds very quintessence of Atma-Jnyana.
“श्री राम जय राम जय जय राम”
Post script : -
Grace and Compassion of the Lord is eternal, equal and uninterrupted. However, in order to direct it towards us is our own job. In fact, we have entire freedom to do so. It is our birth-right, nay, ordained duty - our Swadharma. “कर्मण्ययं त्वदुदिते भवदर्चिने स्वे” (भागवत् ३-९-१०)
The “activity” undertaken to direct the Lord’s Grace and Compassion is known as Upasana or Sadhan. However, it is not possible to attain that with various ‘activities’ such as penance and austerities alone. It is because any form of ‘action’ can provide only that, which can be created or is perishable. Lord Divine being Self-evident, He cannot be ‘obtained’ through action or Karma.
However, through Devotion He is ‘gettable’. Devotion means ecstatic Love unto the Lord, which is capable of acquiring Him easily enough. Nevertheless, devotion being immense love alone, it cannot be acquired through any Sadhan either. Indeed, jettisoning entire bother of austerities if the devotee concentrates over incessant repetition of the Lord’s Name, He manifests into the devotee’s heart (हरि पाठ). In fact the most accurate path consists of pure, unsullied love, calling out for Him with warmth and fervour. Sri Babaji Maharaj Pandit says Name of the Lord is an imperishable Principle, all other tools are perishable.
Indeed, Sadhan and Sadhya are always distinct. Once Sadhya is achieved propriety of Sadhan is over. However, only the Lord’s Name is such, which grants Lord Sri Hari Himself, the ever Blissful One pervading everything thick. And the wonder here is that even on experiencing very Presence of the Lord, His Name continues to roll over the tongue lovingly and incessantly !
It means the Lord’s Name happens to be both Sadhan and Sadhya too !! (“अवघाचि आकार गिळियेला काळें । एकचि निराळे हरिनाम । नामा म्हणें तत्व नाम गोविंदाचे । हेंचि धरि साच येर वृथा ॥)
To conclude, one should remember that ‘Nama-Sadhana’ is the only Sadhana that illumines path of Bhakti-Yoga, very lamp which the Enlightened one holds in his hands and guides all aspirants trudging the Path Of Self-Realisation.
Wednesday, January 24, 2018
Atmaram chapter three ब्रह्म निरूपण
ATMARAM
Chapter 3.
ब्रह्म निरूपण
Exposition over Brahmam
Before taking up discussing this chapter in “Atmaram”, it would be useful to have an overview of Brahmam the Eternal Absolute.
Lord Sri Krishna spoke about it during the second chapter of the Geeta, which Sri Dnyaneshwar Maharaj elaborated in very succinct and pleasant words.
Since Brahmam can not be described or demonstrated as being such and such, it is called “Tat” or ‘That’ in Vedantic parlance. Moreover, it is indicated by other names too, such as ‘Chaitanya’, ‘Atma’, Spirit, Eternally enveloping Principle Of Knowledge or Jnyana-Tatva, ‘Sad-Vastu’, and of course Brahmam.
The Lord also mentions the properties or attributes of Brahmam during the twenty-third verse –“नैनं छिन्दन्ति शस्त्राणि, नैनं दहति पावक: । न चैनं क्लेदयन्त्यापो, न शोषित मारूत: ॥ , which means, ‘The Atma is eternal, birth-less, deathless and ever-present all the time. It is attribute-less, pristine, unsullied and pure; it cannot be cut down with any weapon; it does not submerge in deluge; it cannot be burnt and strongest of winds cannot dry it up. It is ever-lasting, steady, Eternal, perpetual, endless, permanent and complete.
Moreover, it cannot be seen in the light of philosophy, which the Yogis are keen to know through meditation. It is always incomprehensible to mind and cannot be ‘obtained’ through ‘Sadhana’. It is limitless and the best of Purusha. It is without the three attributes or Gunas and is eternally unsullied, transcending all forms even while possessing all forms. Thus, it is all-encompassing !
Sri Samartha continues to explain associations and limits thereof.
Verse 1
ओवी क्र. १
संग तितुका नाशिवंत । सांडून राहावें निवांत ।
येकपणाचाहि अंत । जालियां समाधान. ॥१॥
All forms of Attachment are transient and therefore perishable. It is best to abandon those outright and remain at ease. In fact, when alone-ness ends at long last, one is fully satisfied.
It is common experience that while enjoying a particular thing or event one gets engrossed in it for a while. However, he gets fed up with it after some time and wants to get away from it at least for that while. Nevertheless, he does not abandon it outright and wishes to enjoy it again and again and that exactly is ‘attachment’. Entire worldly things possess a propensity to cause attachment. As long as one is attached to worldly matters he cannot attain ‘other-worldly’, that is, the Lord Divine. Indeed, aloofness from all sorts of attachment provides immense contentment and peace.
Verse 2
ओवी क्र. २
येकपणाचा उमस । काढिता, त्रिपुटी सावकास. ।
होत आहे, म्हणोनि ध्यास । येकपणाचा नसो. ॥२॥
While trying to destroy paroxysm of being all alone, the threesome gradually creeps in as 1) I Am, 2) Things are, and 3) There is No Attachment !
That is why, one should be immersed in that surge of alone-ness all the time.
Now, three aspects are involved herein. Firstly the one having attachment, which is ‘me’ ; the second is the ‘thing’ I am attached to ; and the third, very process of attachment.
Another factor is ‘detachment’, where there is no Association whatever. However, there is hidden duality involved, such as “I Am Detached” ! There is ego of “I” and subtle notion of ‘you’ as well.
In short, the ‘threesome’ keep bothering the aspirant, which turns out as an obstacle in the process of Self-Realisation. And that is the reason why continued thought of being alone should be avoided.
Verse 3
ओवी क्र. ३
तो मी आत्मा ऐसा हेतु । हें नाशिवंत टाकी तूं ।
उन्मनीं अवस्थेचा प्रांतु । ते स्वरूप तुझें ॥३॥
Awareness of ‘Maha-Vakya’, such as “Aham Atma”, “Aham Brahma Asmi” or “I Am Verily Atma” is also perishable and therefore you should jettison it. You should consider the fifth state in ‘Unmani’ as the very nature of your True Self, where entire four states of awareness merge, namely waking, dream, deep sleep and Turiya.
It is said that waking, dream and deep sleep are the states of ignorance where there is some form of Association and longing. The fourth one, which is Turiya State possesses full consciousness and its characteristic is to remain aloof of the world. The fifth state transcends all the previous four and is one with universal consciousness.
Verse 4
ओवी क्र. ४
ऐसा जो अनुभव जाला । तोही नाशिवंतामधे आला ।
अनुभवावेगळा राहिला । तो तूं आत्मा. ॥४॥
Even experience of Unmani state falls under mortal category. That experience vanishes along with all other experiences and what remains is You as Atma alone.
Human life envisages duality of attachment-detachment, ignorance-Knowledge, Turiya-Unmani states etc. Experience is linked to human life. However, it is unfair to allege all such experiences over the Divine, which transcends entire experiences altogether. Our True Self is same as the Divine that sans entire experiences, whom Sri Samartha addresses as Atma.
Verse 5
ओवी क्र. ५
हेंही न घडे बोलणें । आतां पाऱ्हेरा किती देणें ।
वेद शास्त्रें पुराणें । तेंही नासोनि जाती. ॥५॥
(पाऱ्हेरा=पाल्हाळ)
Even the statement –“You are the Atma that transcends entire experiences” is not quite correct. How long should we continue this verbiage over ‘Atma’. The Vedas, Shastra and Puranas prove inadequate there.
Verse 6
ओवी क्र. ६
ग्रंथमात्र जितुका बोलिला । आत्मा त्यावेगळा राहिला ।
ये मायेंचा स्पर्ष जाला । नाहीच तयासी. ॥६॥
Entire spiritual scriptures keep speaking about Atma-Paramatma all the time. However, Atma remained away from all those descriptions, being Transcendental. It is quite understandable indeed. After all, language also comes under purview of Maya.
Verse 7
ओवी क्र. ७
स्वरूप निर्मळ आणि निघोट । स्वरूप सेवटचा सेवट ।
जिकडे पहावें तिकडे नीट । सन्मुखचि आहे. ॥७॥
(निघोट=घनदाट)
Form of the Self (आत्मस्वरूप) is not tainted by dirt of desires and passions. It is immaculate and pervades everything everywhere thick. It is the ultimate status of everything. And since it is spread everywhere alike, it is ever in front from all sides.
Form of the Self is verily Form of the Divine, which is formless, unlimited and infinite. Our limited intellect cannot even imagine nature of that Divinity. However, Enlightened beings are able to ‘experience’ the Divine Principle and while making us understand that experience they make use of such novel ideas that can fit in our own horizons. That may or may not help us understand it anyway.
Sri Samartha highlights some important facts here. Form of the Self is immaculate and sacred, being Full and Complete. The ‘dirt’ mentioned therein are passions and desires. It pervades thick because there is nothing else existing apart from it. Its perpetual existence everywhere proves that it has no end-point whatever and that is why it is on the front all the time.
Verse 8
ओवी क्र. ८
जें बहु दुरीचा दुरी । जें निकटचि जवळीं अंतरीं ।
दुरी आणि अभ्यांतरी । संदेहचि नाही. ॥८॥
The Omni-Self is quite distant from us. However, it is equally near us as well ; in fact, it is within us. There is no doubt that even while it is far away it is present inside us too.
Verse 9
ओवी ९
जें सकळांपरीस मोठें । जेथे हें सकळही आटे ।
अकस्मात् एकसरें तुटे । मूळ मायेचें. ॥९॥
Omni-Self is the greatest of all where entire universe accommodates very easily. Therefore it uproots very basis of Maya all of sudden.
Another name for Omniself is Brahmam. The word Brahmam is a derivative of the Sanskrit word ‘Bruh’, which means growth or accretion, that which is immense or profound. There can be nothing vaster than Brahmam. There is no binding for it in the form of time, space, place or the like since it is all-inclusive.
However, we dwell under influence of Maya. Now, the word Maya begins with the vowel ‘Ma’, which means either a measure, to encompass or limit as well. Maya is one that accommodates entire universe. Life-span and expanse of the universe is immense and it contains innumerable things and beings. Indeed, this is the story of one universe the human intellect can understand. But there are many more universes Brahmam creates, which the mind cannot even imagine !
Verse 10
ओवी क्र. १०
जें सकळांहून मृद कोंवळे । जें सकळांहूनही अत्यंत जवळें ।
जें सकळांमध्यें, परी निराळें । अलिप्तपणें. ॥१०॥
Omni-Self is very subtle, delicate and tender compared to everything else. It is nearer than every near and dear thing to us and in spite of being within us it is not attached anywhere; it is absolutely independent.
This statement can be verified if we take example of the five mega elements. The Earth happens to be hard and bulky. Water is a little soft and tender and the sky being most subtle, it is softest and most delicate.
Now, how much softer and tender the Omni-Self would be, which accommodates even subtlest sky within its belly ! Moreover, that tenderness and softness persists forever.
In addition, it never loses its aloofness while witnessing entire activities of the universe.
Verse 11
ओवी क्र. ११
जे हाले ना चाले । जे बोले ना डोले ।
आघवें आपणचि संचलें । येकलें येकटचि तें ॥११॥
The Omni-Self never dissociates from its original status. It just exists and therefore there is none of ‘becoming’. It neither speaks nor oscillates. It pervades everything everywhere all alone.
Thus, Omniself is Omniscient, Omnipotent and Omnipresent.
It is attribute-less, changeless, subtlest of the subtle, wordless and extremely silent.
Verse 12
ओवी क्र. १२
जे आकाशा सबाह्य भरलें । आणि आकाश जेथें मुरालें ।
आकाश मुरोनियां उरलें । येकजिनसी आपण. ॥१२॥
Omniself pervades the sky comprehensively inside out. Entire sky just merges into it and in spite of the limitless and subtlest sky merging into it, the Omniself remains as pristine pure and unsullied as ever, unmixed and un-polluted !
Verse 13
ओवी क्र. १३
जें चळे ना ढळे । अग्निमध्यें न जळे ।
जें चळत्यामध्यें, परी न कळे । उदकीं बुडेना. ॥१३॥
Omniself does not deviate nor strays and does not burn or move with air currents. It doesn’t drown in water either.
It may be surmised that it is quite like the sky though, which is also very subtle, expansive and all-pervasive. In fact, the sky pervades entire things formed of earth, water, air and fire inside out, while remaining distinct from those or their combinations.
A verse by Saint Tukaram Maharaj comes to mind. He exclaimed on being enlightened, “तुका आभाळा एवढा….!” , meaning Tukaram is as big as the sky !
Nevertheless, very property of the Omniself being aloofness or absolute detachment it neither burns, drowns, dries or stray and deviate from the universe in spite of being in it.
Verse 14
ओवी क्र. १४
जयास कोणीच नेईना । चोरूं जातां चोरवेना ।
कल्पांत झाला तरी वेंचेना । अणुमात्र. ॥१४॥
Atma-Swaroopa can not be whisked away. It can not be stolen even when tried to steal and it does not diminish even a whit even if entire world destroys.
The above verse appears to speak about properties of earth, the very first among the five mega elements. It concerns more of static or created things that can be moved, stolen or destroyed. The Omniself transcends all those characteristics anyway.
Verse 15
ओवी क्र. १५
जें ज्ञानचक्षीं लक्षिलें । जेथे आकार भस्मोनि जाये ।
सांगितलें तें साकार होये । म्हणोनी सांगणें न घडे ॥१५॥
(ज्ञानचक्षीं=ज्ञानदृष्टीने) (लक्षिले=पाहिले)
Atma-Swaroopa can not be seen with vision of intellect. Entire forms burn off in the Omniself. Whatever can be described must be in the form of words and therefore nothing can be said about Atma-Swaroopa.
Only humans can make efforts to understand the Omniself. However, when it comes to describe whatever is experienced, word power must be used. Moreover, while trying to describe, the ‘being’ remains distinct from the experience. If the one experiencing becomes one with it, that is, merges into it, description of the experience becomes futile.
Verse 16
ओवी क्र. १६
ऐसें जरी न बोलावे । तरी म्यां काये करावें ।
न बोलतां कळावें । तुज कैसें ? ॥१६॥
One must speak like that while describing Form of The Self. How can I help it ? And if I prefer not to speak at all, how are you going to know it ?
Verse 17
ओवी क्र. १७
अरे बोलणें तितुकें वेर्थ जातें । परी बोलतां बोलतां अनुभवा येतें ।
अनुभव सोडितां, तें । आपणचि होईजे ॥१७॥
You see, it is true that entire speech vanishes while discussing Atma-Swaroopa. However, one experiences very meanings thereof while continuing discussions. Moreover, while one tries to go beyond it, he verily takes up that form himself.
Indeed, ‘Mouna’ (मौन) or ‘Silence’ is crucial to imbibe any occult Experience. Swami used to say, “It is only in the depth of silence that Voice Of God can be heard !” Keeping a vow of silence is a great spiritual exercise in itself. Saints and Sages practiced it diligently. Unnecessary speech not only drains out our breath, it exposes us to more of it ! And it is not only the ‘spoken speech’ ; our very gestures, why, even our thoughts cause immense obstacles during our personal Sadhana.
Verse 18
ओवी क्र. १८
मायारूप मूळ तयाचें । शोधीन म्हणतां समाधान कैचें ।
“मज लाभ जाला” या सुखाचें । मूळ तुटे. ॥१८॥
Maya alone is responsible even for the experience “I Am Form Of The Self”. However, the one trying to ‘know’ very root cause of it will not find contentment therein, since the very joy of ‘attaining’ Self-Bliss vanishes that very moment.
Verse 19
ओवी क्र. १९
“अहं ब्रह्मास्मि” हा गाथा । आला देहबुध्दीचिया माथा ।
देहबुध्दीने परमार्था । कानकोंडे होईजे ॥१९॥
The notion “I Am Brahmam” is in itself a form of Ego, since it results out of ‘body consciousness’. Body consciousness (देह बुध्दी) brings mean-ness in spiritual way of life, which is a great obstacle for enlightenment or Self-Realisation.
Verse 20
ओवी क्र. २०
देहबुध्दि हे टाकावी । हे ही मायेची उठाठेवी ।
म्हणोनि काय अंगिकारावी ? । अंगिकारूं नये ॥२०॥
Indeed, very idea of abandoning Maya is in itself an ado (ostentation) of Maya. However it does not mean that one should pamper body consciousness ! No, it must not be welcome at all.
Verse 21
ओवी क्र. २१
मायेच्या बळें ब्रह्मज्ञान । मायेकरितां समाधान ।
मायाचि गोंवी, आणि बंधन । तोडी तेंही माया ॥२१॥
It is the power of Maya that bestows Knowledge of Brahmam and Maya alone grants peace and contentment to beings. She binds him in shackles and she is the one that liberates him from the same.
Verse 22
ओवी क्र. २२
माया आपणांस आपण गोवी । आपणांस आपण वेढा लावी ।
प्रणी दुखविती जीवीं । अभिमानें करूनी. ॥२२॥
Maya binds herself in bondage and entangles herself in coils of her own making. In the process, the Beings pamper their ego and cause suffering to themselves.
In fact, Maya happens to be very power of the Lord Divine and possesses entire qualities of the Lord verbatim. However, she created basic or primal urge in the singular Lord ‘to become many’. She created myriads of beings under aegis of the Lord possessing powerful ego of ‘being-ness’. And it is here that she entrapped herself, sheerly because of the ‘duality’ of her own making ! Moreover, it is the ‘beings’ that suffer most ultimately due to that overwhelming ego.
Verse 23
ओवी क्र. २३
जैसा सारीपाट खेळती । सारी एकाच्या मागोन आणिती ।
खेळों बैसतां वाटून घेती । आपुल्याला. ॥२३॥
(सारी=सोंगट्या)
People like to play a game of chess and borrow pawns. They divide those into black and white saying, “black are mine and white yours”.
Verse 24
ओवी क्र. २४
नसताचि अभिमान माथां । सारी मरतां परम वेथा ।
डाव येतां सुखस्वार्था । दोघेहि पडिले. ॥२४॥
They evince false pride of ‘owning’ those pawns and feel very sad on losing the pawn during the game. However, winner of the game exhibits ecstatic joy !
Verse 25
ओवी क्र. २५
फासयास दे दे म्हणती । येक ते चिरडी येती ।
क्रोधां पेटल्या घेती । जीव येकमेकाचा. ॥२५॥
They urge the lifeless dice to give favourable numbers while playing. One of the partners gets enraged and then both get angry to the extent of even killing each other !
Verse 26
ओवी क्र. २६
तैशा कन्या पुत्र आणि नारी । वांटून घेतल्या सारी ।
अभिमान वाहती शिरीं । देहपांग प्रपंचाचा. ॥२६॥
Likewise, the daughter, son and wife are pawns. Men are indulgent with them and carry pride of owning them overhead. However, they are required to bear dependence of the body in this world.
Sri Samartha conveys on this occasion that worldly affairs are just a sport of Maya. We can avoid despondency while being aware of this fact. As per Sri Samartha, human life is the chess-board and worldly affairs the game. Worldly people are like pawns that do not own themselves. Maya provides kith and kin for us and we nurture undue pride and kinship over those. We are naturally very sad if something untoward happens to them but feel elated when things go our way. Actions we undertake for favourable results are like playing dice. We quarrel amongst ourselves out of envy and malice and prepared to destroy each other !
Verse 27
ओवी क्र. २७
येवं इतुकी वेढा लाविली । ते माया खेळें येकली ।
ते मायेनेच वारिली । पाहिजे माया. ॥२७॥
Thus, the being is fully entangled in the coils of Maya and she plays this game all alone. One can refute Maya with the help of Maya only.
Verse 28
ओवी क्र. २८
ते माया तोडितां अधिक जडे । म्हणोनी धरिती ते वेडे ।
धरितां सोडितां ते नातुडे । वर्म कळल्या वांचुनी. ॥२८॥
While trying to overcome Maya, she entangles all the more. However, those who welcome her on their own are ignorant indeed. Invitation does not mean overcoming her, neither one can make her subservient through renunciation. She can be abandoned only when one understands her as being phoney.
Now, there is a little dichotomy here, which Sri Samartha puts forth candidly. Maya means this visible world and we inhabit it as beings. Our doer-ship is a manifestation of her handiwork. It is only when the ignorance of the visible world existing destroys, one experiences presence of the Lord Divine the very refuge for Maya. However, when the being tries to negate Maya, he does so through his doer-ship alone. One cannot destroy something without action and action-proneness is an attribute of Maya. Therefore the being fails in his effort to jettison Maya ; on the contrary, coils of Maya entangle him all the more !
Verse 29
ओवी क्र. २९
जैसें चक्रविहूचें उगवणें । बाहेर येऊनी आंत जाणें ।
कां भीतरीं जाउनी येणे । अकस्मात बाहेरी. ॥२९॥
In order to break through a maze or labyrinth one needs clever entry within it as well as rapid exit outside.
Verse 30
ओवी क्र. ३०
कां त्या कोवाडीयांच्या कडीया । गुंतगुंतोनि उमगाव्या ।
तैसी जाण हे माया । गुंतोनि उगवावी. ॥३०॥
(रेवाड़ी=कोडी घालणारे फिरते लोक ; कडिया=कड्या ; उगवणे=सोडवणे)
Or else, one needs to dis-entangle rings that are locked among themselves. Likewise, Maya can be removed while remaining entangled in her. Indeed, destroying Maya as such is a stupendous task. However, while making repeated efforts to overcome her, one may hit upon a trick to do so some day.
Verse 31
ओवी क्र. ३१
माया झाडितां कैसी झाडावी । तोडोनि कैसी टाकावी ।
येथें विचारें पाहावी । नाथिलीच हे. ॥३१॥
(नाथिली=नसलेली) .
Maya does not exist at all if one thinks deep. Now, how to discard something non-existent ? Or else, how to destroy phoney Maya anyways ?
Verse 32
ओवी क्र. ३२
बहू नाटकी हे माया । मीपणें न जाये विलया ।
विवेकें पाहतां देहीं या । ठावोचि नाही. ॥३२॥
This multi-faceted Maya is indeed very illusive. She cannot be destroyed if one tries to do so out of ego. Moreover, she is not discernible in the body even if searched rationally.
Verse 33
ओवी क्र. ३३
वर्म हेंचि माया माईक । याचा करावा विवेक ।
विवेक केलिया, अनेंक । येकीं मुरे. ॥३३॥
The exact truth about Maya is that she is phoney and illusory. One should ponder deep over this fact and then one discovers that entire visible, multifarious world ultimately merges into one single Omni-Self.
Verse 34
ओवी क्र. ३४
येकीं अनेक आटलें । येकपण अनेकासवें गेलें ।
उपरी जें नि:संग उरलें । तेंचि स्वरूप तुझें. ॥३४॥
Multifold-ness merged into One-ness; moreover, one-ness too vanished along with manyfold-ness. And then, whatever unsullied, untainted and pure remained, that verily is your True Form, the pristine Self.
Indeed, one and many are the two relative terms. That which is not many is one and that which is not one is many ! Moreover, while that, which emerges as many from the one merges back into the one, all that remains is only one !!
That exactly is “एकमेव-अद्वितीय” in Vedantic parlance.
Maya existing in multifarious forms merges into Omniself-Self and what remains is the singular Atma-Roopa. Indeed, ‘that’ exactly is our True Form, un-related, independent.
Verse 35
ओवी क्र. ३५
तुझें स्वरूप तुजचि न कळे । तें जया साधनें आकळे ।
ते साधन ऐक, सोहळे । भोगिसी आनंदाचे ॥३५॥
We do not recognise our true form. Therefore listen to the mechanism that makes it cognised. You shall enjoy the bliss thereof, when you pursue the same.
As per Saints and the enlightened ones, it is ignorance about true nature of the Self that causes pain and sufferings in human life. Moreover, ever flowing springs of Bliss are guaranteed with Knowledge of the Self. Although that knowledge is self-evident, it is covered by moss of ignorance. And to remove that dirt of ignorance certain spiritual practices are proscribed, collectively known as Sadhana.
In fact, both philosophy as well as spiritual outlook are essential for a meaningful life. Philosophy helps in rational thinking about the spirit whereas spiritual practices complement philosophical thought for understanding one’s True Self. That exactly is the reason why Literature from Saints is replete with both, spiritual practices and philosophy.
Verse 36
ओवी क्र. ३६
इति श्री आत्माराम । सांगेन पुढील साधन वर्म ।
जेणें भिन्नत्वाचा भ्रम । तुटोन जाये. ॥३६॥
During the next chapter Sri Samartha will explain essence of Sadhana, which shall dispel delusion of Duality altogether.
“श्री राम जय राम जय जय राम”
Chapter 3.
ब्रह्म निरूपण
Exposition over Brahmam
Before taking up discussing this chapter in “Atmaram”, it would be useful to have an overview of Brahmam the Eternal Absolute.
Lord Sri Krishna spoke about it during the second chapter of the Geeta, which Sri Dnyaneshwar Maharaj elaborated in very succinct and pleasant words.
Since Brahmam can not be described or demonstrated as being such and such, it is called “Tat” or ‘That’ in Vedantic parlance. Moreover, it is indicated by other names too, such as ‘Chaitanya’, ‘Atma’, Spirit, Eternally enveloping Principle Of Knowledge or Jnyana-Tatva, ‘Sad-Vastu’, and of course Brahmam.
The Lord also mentions the properties or attributes of Brahmam during the twenty-third verse –“नैनं छिन्दन्ति शस्त्राणि, नैनं दहति पावक: । न चैनं क्लेदयन्त्यापो, न शोषित मारूत: ॥ , which means, ‘The Atma is eternal, birth-less, deathless and ever-present all the time. It is attribute-less, pristine, unsullied and pure; it cannot be cut down with any weapon; it does not submerge in deluge; it cannot be burnt and strongest of winds cannot dry it up. It is ever-lasting, steady, Eternal, perpetual, endless, permanent and complete.
Moreover, it cannot be seen in the light of philosophy, which the Yogis are keen to know through meditation. It is always incomprehensible to mind and cannot be ‘obtained’ through ‘Sadhana’. It is limitless and the best of Purusha. It is without the three attributes or Gunas and is eternally unsullied, transcending all forms even while possessing all forms. Thus, it is all-encompassing !
Sri Samartha continues to explain associations and limits thereof.
Verse 1
ओवी क्र. १
संग तितुका नाशिवंत । सांडून राहावें निवांत ।
येकपणाचाहि अंत । जालियां समाधान. ॥१॥
All forms of Attachment are transient and therefore perishable. It is best to abandon those outright and remain at ease. In fact, when alone-ness ends at long last, one is fully satisfied.
It is common experience that while enjoying a particular thing or event one gets engrossed in it for a while. However, he gets fed up with it after some time and wants to get away from it at least for that while. Nevertheless, he does not abandon it outright and wishes to enjoy it again and again and that exactly is ‘attachment’. Entire worldly things possess a propensity to cause attachment. As long as one is attached to worldly matters he cannot attain ‘other-worldly’, that is, the Lord Divine. Indeed, aloofness from all sorts of attachment provides immense contentment and peace.
Verse 2
ओवी क्र. २
येकपणाचा उमस । काढिता, त्रिपुटी सावकास. ।
होत आहे, म्हणोनि ध्यास । येकपणाचा नसो. ॥२॥
While trying to destroy paroxysm of being all alone, the threesome gradually creeps in as 1) I Am, 2) Things are, and 3) There is No Attachment !
That is why, one should be immersed in that surge of alone-ness all the time.
Now, three aspects are involved herein. Firstly the one having attachment, which is ‘me’ ; the second is the ‘thing’ I am attached to ; and the third, very process of attachment.
Another factor is ‘detachment’, where there is no Association whatever. However, there is hidden duality involved, such as “I Am Detached” ! There is ego of “I” and subtle notion of ‘you’ as well.
In short, the ‘threesome’ keep bothering the aspirant, which turns out as an obstacle in the process of Self-Realisation. And that is the reason why continued thought of being alone should be avoided.
Verse 3
ओवी क्र. ३
तो मी आत्मा ऐसा हेतु । हें नाशिवंत टाकी तूं ।
उन्मनीं अवस्थेचा प्रांतु । ते स्वरूप तुझें ॥३॥
Awareness of ‘Maha-Vakya’, such as “Aham Atma”, “Aham Brahma Asmi” or “I Am Verily Atma” is also perishable and therefore you should jettison it. You should consider the fifth state in ‘Unmani’ as the very nature of your True Self, where entire four states of awareness merge, namely waking, dream, deep sleep and Turiya.
It is said that waking, dream and deep sleep are the states of ignorance where there is some form of Association and longing. The fourth one, which is Turiya State possesses full consciousness and its characteristic is to remain aloof of the world. The fifth state transcends all the previous four and is one with universal consciousness.
Verse 4
ओवी क्र. ४
ऐसा जो अनुभव जाला । तोही नाशिवंतामधे आला ।
अनुभवावेगळा राहिला । तो तूं आत्मा. ॥४॥
Even experience of Unmani state falls under mortal category. That experience vanishes along with all other experiences and what remains is You as Atma alone.
Human life envisages duality of attachment-detachment, ignorance-Knowledge, Turiya-Unmani states etc. Experience is linked to human life. However, it is unfair to allege all such experiences over the Divine, which transcends entire experiences altogether. Our True Self is same as the Divine that sans entire experiences, whom Sri Samartha addresses as Atma.
Verse 5
ओवी क्र. ५
हेंही न घडे बोलणें । आतां पाऱ्हेरा किती देणें ।
वेद शास्त्रें पुराणें । तेंही नासोनि जाती. ॥५॥
(पाऱ्हेरा=पाल्हाळ)
Even the statement –“You are the Atma that transcends entire experiences” is not quite correct. How long should we continue this verbiage over ‘Atma’. The Vedas, Shastra and Puranas prove inadequate there.
Verse 6
ओवी क्र. ६
ग्रंथमात्र जितुका बोलिला । आत्मा त्यावेगळा राहिला ।
ये मायेंचा स्पर्ष जाला । नाहीच तयासी. ॥६॥
Entire spiritual scriptures keep speaking about Atma-Paramatma all the time. However, Atma remained away from all those descriptions, being Transcendental. It is quite understandable indeed. After all, language also comes under purview of Maya.
Verse 7
ओवी क्र. ७
स्वरूप निर्मळ आणि निघोट । स्वरूप सेवटचा सेवट ।
जिकडे पहावें तिकडे नीट । सन्मुखचि आहे. ॥७॥
(निघोट=घनदाट)
Form of the Self (आत्मस्वरूप) is not tainted by dirt of desires and passions. It is immaculate and pervades everything everywhere thick. It is the ultimate status of everything. And since it is spread everywhere alike, it is ever in front from all sides.
Form of the Self is verily Form of the Divine, which is formless, unlimited and infinite. Our limited intellect cannot even imagine nature of that Divinity. However, Enlightened beings are able to ‘experience’ the Divine Principle and while making us understand that experience they make use of such novel ideas that can fit in our own horizons. That may or may not help us understand it anyway.
Sri Samartha highlights some important facts here. Form of the Self is immaculate and sacred, being Full and Complete. The ‘dirt’ mentioned therein are passions and desires. It pervades thick because there is nothing else existing apart from it. Its perpetual existence everywhere proves that it has no end-point whatever and that is why it is on the front all the time.
Verse 8
ओवी क्र. ८
जें बहु दुरीचा दुरी । जें निकटचि जवळीं अंतरीं ।
दुरी आणि अभ्यांतरी । संदेहचि नाही. ॥८॥
The Omni-Self is quite distant from us. However, it is equally near us as well ; in fact, it is within us. There is no doubt that even while it is far away it is present inside us too.
Verse 9
ओवी ९
जें सकळांपरीस मोठें । जेथे हें सकळही आटे ।
अकस्मात् एकसरें तुटे । मूळ मायेचें. ॥९॥
Omni-Self is the greatest of all where entire universe accommodates very easily. Therefore it uproots very basis of Maya all of sudden.
Another name for Omniself is Brahmam. The word Brahmam is a derivative of the Sanskrit word ‘Bruh’, which means growth or accretion, that which is immense or profound. There can be nothing vaster than Brahmam. There is no binding for it in the form of time, space, place or the like since it is all-inclusive.
However, we dwell under influence of Maya. Now, the word Maya begins with the vowel ‘Ma’, which means either a measure, to encompass or limit as well. Maya is one that accommodates entire universe. Life-span and expanse of the universe is immense and it contains innumerable things and beings. Indeed, this is the story of one universe the human intellect can understand. But there are many more universes Brahmam creates, which the mind cannot even imagine !
Verse 10
ओवी क्र. १०
जें सकळांहून मृद कोंवळे । जें सकळांहूनही अत्यंत जवळें ।
जें सकळांमध्यें, परी निराळें । अलिप्तपणें. ॥१०॥
Omni-Self is very subtle, delicate and tender compared to everything else. It is nearer than every near and dear thing to us and in spite of being within us it is not attached anywhere; it is absolutely independent.
This statement can be verified if we take example of the five mega elements. The Earth happens to be hard and bulky. Water is a little soft and tender and the sky being most subtle, it is softest and most delicate.
Now, how much softer and tender the Omni-Self would be, which accommodates even subtlest sky within its belly ! Moreover, that tenderness and softness persists forever.
In addition, it never loses its aloofness while witnessing entire activities of the universe.
Verse 11
ओवी क्र. ११
जे हाले ना चाले । जे बोले ना डोले ।
आघवें आपणचि संचलें । येकलें येकटचि तें ॥११॥
The Omni-Self never dissociates from its original status. It just exists and therefore there is none of ‘becoming’. It neither speaks nor oscillates. It pervades everything everywhere all alone.
Thus, Omniself is Omniscient, Omnipotent and Omnipresent.
It is attribute-less, changeless, subtlest of the subtle, wordless and extremely silent.
Verse 12
ओवी क्र. १२
जे आकाशा सबाह्य भरलें । आणि आकाश जेथें मुरालें ।
आकाश मुरोनियां उरलें । येकजिनसी आपण. ॥१२॥
Omniself pervades the sky comprehensively inside out. Entire sky just merges into it and in spite of the limitless and subtlest sky merging into it, the Omniself remains as pristine pure and unsullied as ever, unmixed and un-polluted !
Verse 13
ओवी क्र. १३
जें चळे ना ढळे । अग्निमध्यें न जळे ।
जें चळत्यामध्यें, परी न कळे । उदकीं बुडेना. ॥१३॥
Omniself does not deviate nor strays and does not burn or move with air currents. It doesn’t drown in water either.
It may be surmised that it is quite like the sky though, which is also very subtle, expansive and all-pervasive. In fact, the sky pervades entire things formed of earth, water, air and fire inside out, while remaining distinct from those or their combinations.
A verse by Saint Tukaram Maharaj comes to mind. He exclaimed on being enlightened, “तुका आभाळा एवढा….!” , meaning Tukaram is as big as the sky !
Nevertheless, very property of the Omniself being aloofness or absolute detachment it neither burns, drowns, dries or stray and deviate from the universe in spite of being in it.
Verse 14
ओवी क्र. १४
जयास कोणीच नेईना । चोरूं जातां चोरवेना ।
कल्पांत झाला तरी वेंचेना । अणुमात्र. ॥१४॥
Atma-Swaroopa can not be whisked away. It can not be stolen even when tried to steal and it does not diminish even a whit even if entire world destroys.
The above verse appears to speak about properties of earth, the very first among the five mega elements. It concerns more of static or created things that can be moved, stolen or destroyed. The Omniself transcends all those characteristics anyway.
Verse 15
ओवी क्र. १५
जें ज्ञानचक्षीं लक्षिलें । जेथे आकार भस्मोनि जाये ।
सांगितलें तें साकार होये । म्हणोनी सांगणें न घडे ॥१५॥
(ज्ञानचक्षीं=ज्ञानदृष्टीने) (लक्षिले=पाहिले)
Atma-Swaroopa can not be seen with vision of intellect. Entire forms burn off in the Omniself. Whatever can be described must be in the form of words and therefore nothing can be said about Atma-Swaroopa.
Only humans can make efforts to understand the Omniself. However, when it comes to describe whatever is experienced, word power must be used. Moreover, while trying to describe, the ‘being’ remains distinct from the experience. If the one experiencing becomes one with it, that is, merges into it, description of the experience becomes futile.
Verse 16
ओवी क्र. १६
ऐसें जरी न बोलावे । तरी म्यां काये करावें ।
न बोलतां कळावें । तुज कैसें ? ॥१६॥
One must speak like that while describing Form of The Self. How can I help it ? And if I prefer not to speak at all, how are you going to know it ?
Verse 17
ओवी क्र. १७
अरे बोलणें तितुकें वेर्थ जातें । परी बोलतां बोलतां अनुभवा येतें ।
अनुभव सोडितां, तें । आपणचि होईजे ॥१७॥
You see, it is true that entire speech vanishes while discussing Atma-Swaroopa. However, one experiences very meanings thereof while continuing discussions. Moreover, while one tries to go beyond it, he verily takes up that form himself.
Indeed, ‘Mouna’ (मौन) or ‘Silence’ is crucial to imbibe any occult Experience. Swami used to say, “It is only in the depth of silence that Voice Of God can be heard !” Keeping a vow of silence is a great spiritual exercise in itself. Saints and Sages practiced it diligently. Unnecessary speech not only drains out our breath, it exposes us to more of it ! And it is not only the ‘spoken speech’ ; our very gestures, why, even our thoughts cause immense obstacles during our personal Sadhana.
Verse 18
ओवी क्र. १८
मायारूप मूळ तयाचें । शोधीन म्हणतां समाधान कैचें ।
“मज लाभ जाला” या सुखाचें । मूळ तुटे. ॥१८॥
Maya alone is responsible even for the experience “I Am Form Of The Self”. However, the one trying to ‘know’ very root cause of it will not find contentment therein, since the very joy of ‘attaining’ Self-Bliss vanishes that very moment.
Verse 19
ओवी क्र. १९
“अहं ब्रह्मास्मि” हा गाथा । आला देहबुध्दीचिया माथा ।
देहबुध्दीने परमार्था । कानकोंडे होईजे ॥१९॥
The notion “I Am Brahmam” is in itself a form of Ego, since it results out of ‘body consciousness’. Body consciousness (देह बुध्दी) brings mean-ness in spiritual way of life, which is a great obstacle for enlightenment or Self-Realisation.
Verse 20
ओवी क्र. २०
देहबुध्दि हे टाकावी । हे ही मायेची उठाठेवी ।
म्हणोनि काय अंगिकारावी ? । अंगिकारूं नये ॥२०॥
Indeed, very idea of abandoning Maya is in itself an ado (ostentation) of Maya. However it does not mean that one should pamper body consciousness ! No, it must not be welcome at all.
Verse 21
ओवी क्र. २१
मायेच्या बळें ब्रह्मज्ञान । मायेकरितां समाधान ।
मायाचि गोंवी, आणि बंधन । तोडी तेंही माया ॥२१॥
It is the power of Maya that bestows Knowledge of Brahmam and Maya alone grants peace and contentment to beings. She binds him in shackles and she is the one that liberates him from the same.
Verse 22
ओवी क्र. २२
माया आपणांस आपण गोवी । आपणांस आपण वेढा लावी ।
प्रणी दुखविती जीवीं । अभिमानें करूनी. ॥२२॥
Maya binds herself in bondage and entangles herself in coils of her own making. In the process, the Beings pamper their ego and cause suffering to themselves.
In fact, Maya happens to be very power of the Lord Divine and possesses entire qualities of the Lord verbatim. However, she created basic or primal urge in the singular Lord ‘to become many’. She created myriads of beings under aegis of the Lord possessing powerful ego of ‘being-ness’. And it is here that she entrapped herself, sheerly because of the ‘duality’ of her own making ! Moreover, it is the ‘beings’ that suffer most ultimately due to that overwhelming ego.
Verse 23
ओवी क्र. २३
जैसा सारीपाट खेळती । सारी एकाच्या मागोन आणिती ।
खेळों बैसतां वाटून घेती । आपुल्याला. ॥२३॥
(सारी=सोंगट्या)
People like to play a game of chess and borrow pawns. They divide those into black and white saying, “black are mine and white yours”.
Verse 24
ओवी क्र. २४
नसताचि अभिमान माथां । सारी मरतां परम वेथा ।
डाव येतां सुखस्वार्था । दोघेहि पडिले. ॥२४॥
They evince false pride of ‘owning’ those pawns and feel very sad on losing the pawn during the game. However, winner of the game exhibits ecstatic joy !
Verse 25
ओवी क्र. २५
फासयास दे दे म्हणती । येक ते चिरडी येती ।
क्रोधां पेटल्या घेती । जीव येकमेकाचा. ॥२५॥
They urge the lifeless dice to give favourable numbers while playing. One of the partners gets enraged and then both get angry to the extent of even killing each other !
Verse 26
ओवी क्र. २६
तैशा कन्या पुत्र आणि नारी । वांटून घेतल्या सारी ।
अभिमान वाहती शिरीं । देहपांग प्रपंचाचा. ॥२६॥
Likewise, the daughter, son and wife are pawns. Men are indulgent with them and carry pride of owning them overhead. However, they are required to bear dependence of the body in this world.
Sri Samartha conveys on this occasion that worldly affairs are just a sport of Maya. We can avoid despondency while being aware of this fact. As per Sri Samartha, human life is the chess-board and worldly affairs the game. Worldly people are like pawns that do not own themselves. Maya provides kith and kin for us and we nurture undue pride and kinship over those. We are naturally very sad if something untoward happens to them but feel elated when things go our way. Actions we undertake for favourable results are like playing dice. We quarrel amongst ourselves out of envy and malice and prepared to destroy each other !
Verse 27
ओवी क्र. २७
येवं इतुकी वेढा लाविली । ते माया खेळें येकली ।
ते मायेनेच वारिली । पाहिजे माया. ॥२७॥
Thus, the being is fully entangled in the coils of Maya and she plays this game all alone. One can refute Maya with the help of Maya only.
Verse 28
ओवी क्र. २८
ते माया तोडितां अधिक जडे । म्हणोनी धरिती ते वेडे ।
धरितां सोडितां ते नातुडे । वर्म कळल्या वांचुनी. ॥२८॥
While trying to overcome Maya, she entangles all the more. However, those who welcome her on their own are ignorant indeed. Invitation does not mean overcoming her, neither one can make her subservient through renunciation. She can be abandoned only when one understands her as being phoney.
Now, there is a little dichotomy here, which Sri Samartha puts forth candidly. Maya means this visible world and we inhabit it as beings. Our doer-ship is a manifestation of her handiwork. It is only when the ignorance of the visible world existing destroys, one experiences presence of the Lord Divine the very refuge for Maya. However, when the being tries to negate Maya, he does so through his doer-ship alone. One cannot destroy something without action and action-proneness is an attribute of Maya. Therefore the being fails in his effort to jettison Maya ; on the contrary, coils of Maya entangle him all the more !
Verse 29
ओवी क्र. २९
जैसें चक्रविहूचें उगवणें । बाहेर येऊनी आंत जाणें ।
कां भीतरीं जाउनी येणे । अकस्मात बाहेरी. ॥२९॥
In order to break through a maze or labyrinth one needs clever entry within it as well as rapid exit outside.
Verse 30
ओवी क्र. ३०
कां त्या कोवाडीयांच्या कडीया । गुंतगुंतोनि उमगाव्या ।
तैसी जाण हे माया । गुंतोनि उगवावी. ॥३०॥
(रेवाड़ी=कोडी घालणारे फिरते लोक ; कडिया=कड्या ; उगवणे=सोडवणे)
Or else, one needs to dis-entangle rings that are locked among themselves. Likewise, Maya can be removed while remaining entangled in her. Indeed, destroying Maya as such is a stupendous task. However, while making repeated efforts to overcome her, one may hit upon a trick to do so some day.
Verse 31
ओवी क्र. ३१
माया झाडितां कैसी झाडावी । तोडोनि कैसी टाकावी ।
येथें विचारें पाहावी । नाथिलीच हे. ॥३१॥
(नाथिली=नसलेली) .
Maya does not exist at all if one thinks deep. Now, how to discard something non-existent ? Or else, how to destroy phoney Maya anyways ?
Verse 32
ओवी क्र. ३२
बहू नाटकी हे माया । मीपणें न जाये विलया ।
विवेकें पाहतां देहीं या । ठावोचि नाही. ॥३२॥
This multi-faceted Maya is indeed very illusive. She cannot be destroyed if one tries to do so out of ego. Moreover, she is not discernible in the body even if searched rationally.
Verse 33
ओवी क्र. ३३
वर्म हेंचि माया माईक । याचा करावा विवेक ।
विवेक केलिया, अनेंक । येकीं मुरे. ॥३३॥
The exact truth about Maya is that she is phoney and illusory. One should ponder deep over this fact and then one discovers that entire visible, multifarious world ultimately merges into one single Omni-Self.
Verse 34
ओवी क्र. ३४
येकीं अनेक आटलें । येकपण अनेकासवें गेलें ।
उपरी जें नि:संग उरलें । तेंचि स्वरूप तुझें. ॥३४॥
Multifold-ness merged into One-ness; moreover, one-ness too vanished along with manyfold-ness. And then, whatever unsullied, untainted and pure remained, that verily is your True Form, the pristine Self.
Indeed, one and many are the two relative terms. That which is not many is one and that which is not one is many ! Moreover, while that, which emerges as many from the one merges back into the one, all that remains is only one !!
That exactly is “एकमेव-अद्वितीय” in Vedantic parlance.
Maya existing in multifarious forms merges into Omniself-Self and what remains is the singular Atma-Roopa. Indeed, ‘that’ exactly is our True Form, un-related, independent.
Verse 35
ओवी क्र. ३५
तुझें स्वरूप तुजचि न कळे । तें जया साधनें आकळे ।
ते साधन ऐक, सोहळे । भोगिसी आनंदाचे ॥३५॥
We do not recognise our true form. Therefore listen to the mechanism that makes it cognised. You shall enjoy the bliss thereof, when you pursue the same.
As per Saints and the enlightened ones, it is ignorance about true nature of the Self that causes pain and sufferings in human life. Moreover, ever flowing springs of Bliss are guaranteed with Knowledge of the Self. Although that knowledge is self-evident, it is covered by moss of ignorance. And to remove that dirt of ignorance certain spiritual practices are proscribed, collectively known as Sadhana.
In fact, both philosophy as well as spiritual outlook are essential for a meaningful life. Philosophy helps in rational thinking about the spirit whereas spiritual practices complement philosophical thought for understanding one’s True Self. That exactly is the reason why Literature from Saints is replete with both, spiritual practices and philosophy.
Verse 36
ओवी क्र. ३६
इति श्री आत्माराम । सांगेन पुढील साधन वर्म ।
जेणें भिन्नत्वाचा भ्रम । तुटोन जाये. ॥३६॥
During the next chapter Sri Samartha will explain essence of Sadhana, which shall dispel delusion of Duality altogether.
“श्री राम जय राम जय जय राम”
Friday, January 19, 2018
Atmaram chapter two माया निरूपण
आत्माराम
Chapter Two
माया निरूपण
Maya Explained
The Disciple Requests : -
Verse 1.
ओवी क्र. १
जय जय जी सच्चिदानंदा । जय जय जी आनंदकंदा ।
जय जय जी निजबोधा । परमपुरूषा. ॥१॥
Hail unto You O Sat-Chit-Ananda (Truth, Conscience, Bliss personified) Lord, who is Very birthplace of entire happiness and the Self-same One who Knows Himself, hail unto you again and again.
Verse 2.
ओवी क्र. २
अनंत ब्रह्मांडा ऐसी ढिसाळें । मायेनें रचिलीं विशाळें ।
तें तुमचें कृपेचेनि बळें । विरतीं स्वानंद डोहीं. ॥२॥
(ढिसाळ = ठिसूळ )
Maya created innumerable enormous universes. However, all those are like brittle lumps of mud. A lump of mud quickly dissolves in water. Likewise, all those universes just merged into Brahmanandam through Your Grace.
Indeed, Maya happens to be the Lord’s Power alone, which gives shape and form to the formless Lord as visible Universes. It is just her sport, which the Vedantins call as ‘Chid-Vilas’. It is impossible to know and measure its extent and magnitude. However, Grace of the Sadguru makes it happen by virtue of granting Divine Vision.
Verse 3.
ओवी क्र. ३
आता स्वामीनें जें कांही इच्छिलें । ते पाहिजे अंगिकारलें ।
शरणागत आपुलें । समर्थें उपेक्षूं नये. ॥३॥
The disciple submits that he would carry out whole-heartedly whatever the Master desires. He prays unto the Master not to ignore the one surrendering unto Him.
Indeed, the disciple must obey commands of the Master being fully aware of his Knowledge and wisdom. In fact, he should not wait for the command. He should anticipate whatever the Master desires. That is true total surrender unto the Master.
Verse 4.
ओवी क्र. ४
नाशिवंत काये म्यां टाकावें । तें मज स्वामीने सांगावें ।
मज दातारें करावें । आपणां ऐसें ॥४॥
The disciple says, “It is alright that I must abandon the perishable and transient. However, the Master may please indicate as to what exactly should be jettisoned in particular. You are magnanimous ; please make me Brahma-Jnyani like You.”
Abandoning something amounts to an action in worldly matters. However, jettisoning anything in spiritual matters is a trait. An ordinary person considers abandonment of home and hearth, wealth and riches, name and fame or worldly matters as sacrifice or Tyaga, which is an external manifestation. However, a person trudging the inner path requires setting aside ego, doer-ship, surge of emotions, passion and desires, impulsiveness and undue attachment. That is real ‘Antahas-Tyaga’.
Verse 5.
ओवी क्र. ५
ऐकोन शिष्याचें बोलणे । स्वामी म्हणती सावध होणें ।
अवधान देऊन घेणें । आनंदपद. ॥५॥
Listening to the disciple thus, Swami cautioned him to be alert and advised to acquire Bliss with full awareness.
Verse 6.
ओवी क्र. ६
शिष्या बहू मन घाली । आतां बाष्कळता राहिली ।
येथें वृत्त्ती चंचल केली । तरी बुडसी संदेहसागरीं ॥६॥
Enough of this frivolousness ; at least now onward you should be sincerely alert. You shall be drowned in the ocean of doubts if you continue to follow dictates of mind.
Indeed, controlling vagaries of the mind is a stupendous exercise. Only a quiet, stable mind can lead to focussed concentration, which works wonders in day to day life. Even is spiritual matters it renders extreme peace and joy. Dhyana or meditation is advocated universally now, given its beneficial outcome. The mind becomes more serene, stable, tranquil and peaceful, which everyone on earth fervently desires ! Moreover, a strong mindset helps countering the powerful and tricky Maya and her pranks.
Verse 7.
ओवी क्र. ७
अग्निसंगें लोहों पिटे । तेणे तयाचा मळ तुटे ।
मग परीसेंसि झगडतां पालटे । लोखंडपण तयाचें ॥७॥
Iron is beaten by sledge-hammer after heating it red hot in fire. Entire rust disappears through the process. Later, when the legendary ‘Parees’ is rubbed over it, its iron-ness disappears transforming it into pure gold.
A similar story comes to mind. A sculptor sets out over mountain-tops in search of suitable boulders that can produce an image of Sri Krishna so dear to him. He inspects many rocks and chooses one for sculpture in his mind. The rock is happy for being selected. However, in order to get an appropriate size the sculptor gives hammer blows to the rock. After ascertaining requisite size he begins giving milder blows to make a shape out of it. Once convinced he uses still milder equipment giving the Boulder shape of a man. Still later he uses chisel to fine- tune the shape and then uses sandpaper to polish the image. Lo and behold ! A beautiful image of Sri Krishna is now ready for worshipping !!
Same is the story of us devotees ! The Sadguru comes in search of us lying hap-hazardly in worldly jungles. He chooses us for his benedictions. We are happy like those rocks for being selected. But initial hammer blows do upset us, since he instructs certain ‘do’s and ‘don’t’s. Later while practicing more of his instructions we come across larger hurdles of me and my-ness , attachments, greed and envy and so on. However, when he polishes off through sandpaper of his love and affection, we are the image of his liking !
Verse 8.
ओवी क्र. ८
तयाचा मळ झडेना । आणि अभ्यांतर कळेना ।
तरी तें सहसा पालटेना । मृत्त्तिका रूपें. ॥८॥
If the rust over iron is not removed, one cannot reach its surface underneath and that iron does not convert into gold by any means.
Verse 9.
ओवी क्र. ९
म्हणउन नाशिवंत तितुका मळ । तुवां त्यजावा अमंगळ ।
तो गेलिया तूच केवळ । आहेस बापा. ॥९॥
Therefore, whatever perishable should be regarded as soiled. You should abandon it outright. Once that cloak falls off, what remains is ‘You’ alone the pristine pure one !
Sri Dnyandev furnishes umpteen examples of Jnyana being evident as soon as garb of Ajnyana is torn off. He cites example of pure water being evident while moss covering it is removed. Or else, clouds that shroud the Sun or Moon. Or gold rendered pure on intense heating, or illusion of mirage disappearing with Sun rays etc.
Verse 10.
ओवी क्र. १०
तरी नाशिवंत ते तू जाण माया । माईक जाये विलया ।
ते मायेचा विस्तार प्राणसखया । ऐक सांगतो ॥१०॥
O Dear One ! Whatever perishable that I told you is the handiwork of Maya. Everything created by Maya is transient, ephemeral, perishable and phoney. I shall now tell more of her expanse.
Indeed, Maya is just a ‘shadow’ of the Lord and so she ‘appears’ to be as big, Infinite, formless and illusive. Saints and Sadguru offer the subtle vision to distinguish her from the ‘real’, that is, the Lord Divine.
However, Maya as the shadow of the Lord never leaves His Lotus Feet. This statement may be confirmed if we look at our own shadow. However long or short it may appear, it is always glued to our feet. (And if we are confidently certain of us being Divine, the statement made above can be ratified !!)
Also, Maya is like drawing lines over a bed of water or even writing our own names over a sheet of water !
Verse 11.
ओवी क्र. ११
अहं ऐसें जे स्फुरण । तेंचि मायेचें लक्षण ।
तया मायेपासून त्रिगुण । गुणांपासून भूतें ॥११॥
It was Lord Divine that was primarily ‘inspired’ to cognise very subtle notion of Him ‘existing’. In fact that inspiration of ‘knowing’ is true attribute of Maya. Moreover, the three attributes Satva, Raja and Tama were formed from Maya, which in turn created entire five elements – ‘Pancha-Maha-Bhootas’.
“Brahmam” the Eternal Absolute is not an ‘entity’ as such neither a void either. It is full and complete, as the ‘Ishavasopanishad’ proclaims. There is nothing like ‘remainder’ either. However, it is not aware of its ‘being there’. It is Maya all the way that inspires “It” to be aware of itself, the notion of “Aham” (I AM ) !
Verse 12.
ओवी क्र. १२
पृथ्वी, आप, तेज, वायो, आकाश । सृष्टी रचिलीं सावकाश ।
येथें दृष्य आणि अदृष्य । सकळ माया ॥१२॥
Earth, water, effulgence, air and sky are the five mega-elements that constitute Nature, which was formed in that order from the unmanifested. In fact, both manifested as well as unmanifest are ‘manifestations’ of Maya alone.
Primarily, the basic Divinity is a single comprehensive whole. It is non-dual, uninterrupted and complete. There is nothing apart from Divinity or Brahmam within and even outside this universe.
Verse 13
ओवी क्र. १३
येक माया दो ठीक वाटली । प्रकृती आणि पुरूष झाली ।
जैसी दो दिसाची बोली । येकची परवा. ॥१३॥
The word ‘day-after’ denotes one single day ; however, two days are involved therein, that is, today and tomorrow. Likewise, Maya is one alone, but she is divided into two – Prakriti and Purusha.
Now, as per Samkhya Philosophy the two entities Prakriti and Purusha are distinct. Prakriti is formed of twenty four principles, which are manifested. The twenty fifth principle as per Samkhya is Purusha the unmanifest.
However, Saints accept that doctrine with a pinch of salt. They do not reckon Prakriti as distinct from Purusha. She is not independent. She is just a part of Purusha. In fact, Sri Dnyandev fervently advocates unison of the two in Amrutanubhav.
Verse 14
ओवी क्र. १४
माया ज्ञाता ज्ञेय ज्ञान । माया ध्याता ध्येय ध्यान ।
माया हेंचि समाधान । योगियांचें ॥१४॥
The threesome (Triputi) Knower, Knowledge and Knowable fall under the ambit of Maya. Likewise, the one meditating (meditator), meditation and theme of meditation are also covered by Maya. Moreover, ultimate goal of meditation, that is, Samadhi state the very dream and fulfilment forYogis, is also sport of Maya again.
Verse 15
ओवी क्र. १५
माया सच्चिदानंद । माया आनंदाचा कंद ।
माया हेचि निजबोध । शब्दरूपें ॥१५॥
While speaking of the Lord Divine, phrases such as ‘ Sacchidananda’ (Truth, Conscience, Bliss), ‘Anandakanda’ (Bliss personified) or Master of Self-Knowledge are used. The same words or phrases apply to Maya as well.
Verse 16
ओवी क्र. १६
आत्मा ब्रह्म आणि स्वरूप । हेंही मायेचेचि रूप ।
रूप आणि अरूप । सकळ माया. ॥१६॥
In fact, Atma (spirit or Chaitanya), Brahmam and Form of Self are one and the same but we name those with different nomenclature just to understand that more precisely. Indeed, understanding or not understanding is a sport of Maya including the above. The wise call it as ‘Chid-Vilas’. In addition, form or formless ness is also Maya.
Indeed, the word Maya is used all over India in a rather casual manner. Whatever inexplicable, non-demonstrable and non-cognisable comes across, even a lay person declares it outright as a sport of Maya. (माया का खेल है सब भैय्या !)
However, nothing other than the Lord Divine (परब्रह्मवस्तू) exists as such.
Verse 17
ओवी क्र. १७
जीव शिव आणि ईश्वर । हा ही मायेचाचि विस्तार ।
विश्वरूप विश्वंभर । अवघी माया ॥१७॥
The ‘being’, Shiva and Eeshwar the Lord Of Lords is an expanse of Maya. Universal Form and Activities in Universe itself falls under ambit of Maya.
Indeed, Maya is considered to be the very power or Shakti of the Lord Divine, which is inspirational for the primal urge with the Lord Divine ‘to become many’ from His singular status. ‘एकोsहम् बहूsस्याम्’. And that very urge or resolve results into creation of the universe along with its entire paraphernalia. In fact, the Self-same Divinity pervades everything inside out either with name and form or otherwise. And on that occasion the concept of ‘being’, Shiva or Eeshwar remain as a relative terminologies. That very power plans, executes and control entire activities of the universe, which one may call as Omni-will.
Verse 18
ओवी क्र. १८
माया मनास चाळक । माया बुध्दीस व्यापक ।
माया येकीं अनेक । ऐसें बोलणें. ॥१८॥
Maya renders velocity to mind. Maya envelops intellect and it is said that Maya exhibits multiplicity in each and everything.
It is the intrinsic power in every single thing or being that activates it. Germination of seeds sprouting as plants or heavy rainfall after thunderstorm are the play of their respective innate vibrancy. Fickleness of mind or memory, re-Creation and acquisition and storage of knowledge is the very power of intellect. Maya makes entire visible world appear in various forms and hues. She makes entire humanity as well as animals ‘dance’ at her will !
Verse 19
ओवी क्र. १९
माया देहास चालवी । माया शब्दास बोलवी ।
माया दृष्यास दाखवीं । नेत्रीं रिघोनियां. ॥१९॥
The body moves due to Maya ; Maya converts word into speech and Maya alone demonstrates view by entering the eyes.
Indeed, the same Omni-will that activates entire activities of the universe is responsible for undertaking activities of the human body too, namely movement, viewing, speaking etc.
Verse 20
ओवी क्र. २०
मायेनेंचि माया चाले । मायेनेंचि माया बोले ।
मायेनेंचि माया हाले । वायोरूपें ॥२०॥
Maya engages in activity and Maya alone gets activities fulfilled. Maya speaks and makes one speak. Maya moves around and makes beings move. She achieves all that by virtue of her Shakti or power, which is in the form of air.
Common folk in India use various forms of phrases to indicate that Maya ‘acts’ as air. For instance, a person having puffed up ego is said to be afflicted by हवा or air, such as डोक्यात हवा गेलीय् त्याच्या or, सिर पर हवा चढ गई है उसके ! Or else, in cases of paralytic attack the person is afflicted by air – अंगावरून वारे गेलेय् त्याच्या.
It means, even the ordinary people are ‘ignorantly aware’ of ‘air’ being the vehicle of Maya !!
Verse 21
ओवी क्र. २१
तो शिष्य म्हणें जी ताता । माया चालें स्वरूपसत्त्ता ।
अरे ! सत्त्ता तोचि तत्त्वता । माया जाण. ॥२१॥
The disciple asks, “Sir, does Maya act due to power of the Lord Divine alone ?” And the Master replies, “ Yes, most certainly ! Maya is principally Power alone !”
Here, the disciple has a natural query. How can Maya engage as well as induce activities simultaneously ? Is it not the Lord’s handiwork therein? And the Master too furnishes a befitting reply by a counter-query, which is – is it not that power of the Lord or awareness of Him being there is verily Maya alone.
Verse 22
ओवी क्र. २२
तरी मायेनें स्वइच्छया असावे । आणि स्वरूपसत्त्तेनें नसावें ।
मनास आलें तैसें करावें । हें केवीं घडे ? ॥२२॥
The disciple being not convinced asks again – In that case we must say that Maya acts on her own, since she is not subservient to the Lord. She acts as per her own sweet will. But how can it be so ?
Rational thinking would suggest that since Maya is all-powerful she engages in entire activity, which means that she exists independently from the Lord Divine. In reality, the Lord is non-dual, all alone all the way, and therefore His independence must be unquestionable.
Nevertheless, His awareness of His very Existence leading to notions of Eeshwar, Shiva, Being, Maya with attributes, Universe etc cannot be completely independent either. If ever Maya is considered an independent entity from the Lord, it would amount to duality, in fact ultimate duality. And that is not quite convincing for the disciple.
Verse 23
ओवी क्र. २३
खऱ्यावरी लटिकें चौताळलें । लटिकें मर्यादेने राहिलें ।
तें तुवां गर्भाधानें देखिलें । हे अघटित वार्ता. ॥२३॥
(चौताळणे = क्षोभणे, चारही बाजूंनी वेढणे)
Truth is bombarded from all four sides by untruth ; moreover, untruth is limited ; however, you the congenitally blind one claim to have ‘seen’ it, which is quite fascinating indeed !!
‘Sat’ or Truth means something that exists. It is not possible to negate it. On the contrary, phoney or untrue is that, which doesn’t exist. It is not possible for something non-existent to exist. Moreover, it is meaningless to say that something that is absolutely non-existent is ‘limited’. It is like saying that a congenitally blind person has seen something !
Verse 24
ओवी क्र. २४
तैसी माया हे नाथिली । आणि स्वरूपसत्त्तेने चालिली ।
ते तुवां गर्भाधाने देखिली । हे वार्ता सांगसी. ॥२४॥
In the same manner you ascertain Maya as existing, which in truth she doesn’t ! Moreover, you claim that she exists by virtue of Power of Self, you, the congenitally blind, who also claims to have ‘seen’!
Now, Sri Samartha addresses the disciple as blind since birth, which means a lot. Blindness means ignorance for Sri Samartha, ignorance about one’s true Self as well as that of the world he inhabits. As per Saints, entire visible world is phoney and even the ‘being’ who claims his ‘body’ as him equally imaginary and false.
Enlightenment about one’s True Self accrues only with Grace from Sadguru, which in turn is a result of one’s own effort that is, Sadhana. Much can be said about Sadhana but it would be sufficient to say at this juncture that a regulated noble lifestyle along with sense of servitude and love for entire beings envisages core of Sadhana.
Verse 25
ओवी क्र. २५
जें जालेचि नाहीं सर्वथा । तयावरी निर्गुणाची सत्त्ता ।
ऐसें हे ज्ञातेपणें बोलतां । तुज लाज नाही. ॥२५॥
The disciple had said that the attribute-less Lord Divine uses His Power over Maya, which was never formed. Sri Samartha refers to that statement and says, “Look here ! You imagine to have known the relation between Maya and the Lord Divine ; are you not ashamed to say so ?”
Verse 26
ओवी क्र. २६
सकळ माया ऐसेंही म्हणतो । आणि जालीच नाही ऐसेंही सांगतो ।
तरी त्वां काय करावें आता । सांगा स्वामी. ॥२६॥
The disciple says –
Swami ! You say that it is Maya all the way everywhere on the one hand and Maya was never formed on the other, which is your own statement. I do not know what to do under such conflicting situation. Pleas kindly tell me what to do.
In fact, similar queries do bother us all the time. One needs to learn as to how descriptions about the Self and Providence as depicted in Scriptures should be understood and interpreted. In fact, ‘experiencing’ the same is only possible in the company of Saints and Sadguru.
However, more often than not Divinity can be ‘visualised’ as effulgent light spread everywhere including us inside out. Of course it can as well be total illusion, but the fact remains that the Sadguru or Saints advise to worship God Of Brilliance that makes intellect ‘shine’, through recitation of Gayatri Mantra as initiated by them.
Verse 27
ओवी क्र. २७
अरे ! मनासी जे जें अनुभविलें । तें तें माईक नाथिलें ।
तितुकें तुवां टाकिलें । पाहिजे स्वानुभवें. ॥२७॥
(नाथिलें = खोटें ; माईक = मायिक)
You see, whatever experience comes under the ambit of our mind is a creation of Maya and therefore phoney. One should experience its futility oneself and then abandon it outright.
Now, can we define an ‘experience’ ? Yes indeed . One should try to understand making of the ‘mind’ first, since an experience is a mental process and it is related to worldly aspects and cognisable through senses alone.
(However, let us note at the outset that Divine experience transcends sense perception altogether ).
Entire five senses of perception are directly connected to mind. The mind collects information from those and an experience results. Fragrance, Taste, Sound, View and Touch impart their respective experience to the mind.
The mind possesses an additional attribute, that of ‘imagination’. However, imagination is connected to thoughts, desires and passions.
Nevertheless, senses have their own limitations and therefore incomplete and likely to be false. The mind adds imagination to the information obtained and an experience is the outcome.
Sri Samartha insists on abandoning these mental experiences altogether, which are created by Maya at large.
Verse 28
ओवी क्र. २८
सकळ हि माया परी नाथिली । स्वरूपीं तो नाही राहिली ।
येथे आहे नाही हें बोली । माया जाण ॥२८॥
Everything felt by the mind is a creation of Maya. It is phoney, untrue. Maya never stays with the Divine Principle. Thus, one is required to indulge in double speech, namely Maya exists and Maya doesn’t exist ! In fact this is also a form of Maya.
There are two facets here ; one is to possess experience of the Self (स्वरूप) and another is not possessing experience of the same. Entire world and visible things appear possessing form of the Self alone in the first state. And therefore there is no trace of Maya at all. However, there is no one to say the absence of Maya on that occasion. As a natural consequence there is no talk of presence or absence of Maya.
The second facet where there is no experience of the Self, the world and its paraphernalia appear as true. Therefore, while explaining the concept of Form of the Self, emphasis has to be over absence of Maya therein. It simply means that while speaking about absence or presence of Maya, one has to speak in the ambit of Maya itself !!
Verse 29
ओवी क्र. २९
येवं सांगतों तें ऐकावें । माईक मायेनें जाणावें. ।
आता मनन करावें । सावध होऊनी. ॥२९॥
Listen to what I tell you now. One must know that entire visible world is Maya , taking help of Maya alone. One should ponder deep over it intently.
In fact, man is basically both, partly ignorant and partly wise too. His ignorance is over the backdrop of knowledge. Besides, he possesses discretionary faculties that help him understand effects or rather defects of ignorance. Once he is convinced that ignorance is a big obstacle for Self-Realisation, he begins to search ways to overcome it. Indeed, thinking on those lines intensively is true contemplation.
Scriptures such as ‘Atmaram’ are guiding forces in that direction.
Verse 30
ओवी क्र. ३०
मायेकरितां माया दिसे । मायेकरितां माया नासे ।
मायेकरितां लाभ असे । परमार्थ स्वरुपाचा. ॥३०॥
This world appears to exist under influence of Maya. However, she helps to negate the visible world as well. One discovers path of experiencing Self-Realisation under good offices of Maya alone.
Indeed, Maya is described as very power of the Lord Divine possessing almost all ‘attributes’ of the Lord. And since there is nothing other than Divinity pervading and encompassing everything, the Powerful Maya just ‘executes’ entire activities . Another name for Maya may also be considered as ‘Chit-Shakti’, which Sri Samartha refers as Sri Sharada or Gouri Parvati in the Dasbodh.
Verse 31
ओवी क्र. ३१
माया भवसिंधूचें तारू । माया पाववी पैलतारू ।
मायेवीण नाही । उध्दारू प्रणियांस. ॥३१
Maya is the boat that makes beings cross worldly ocean and reache them on to shores yonder. Beings cannot be emancipated, that is, get rid of ignorance without help from Maya.
Sri Samartha extols importance and might of Maya very candidly, without mincing words.
Verse 32
ओवी क्र. ३२
मायेकरतां देव आणि भक्त । मायेकरितां ज्ञाते विरक्त ।
मायेकरितां जीवन्मुक्त । होती स्वानुभवें. ॥३२॥
Maya creates a bond between the devotee and Lord Divine. It is Maya that induces the Knowledgeable becoming detached. Moreover, it is because of Maya alone, which grants Self-Realisation unto Saints liberating them from cycles of births and deaths through that Enlightenment.
In fact, Maya supposedly operates in duality or manifoldness, which results into forgetting ‘Self-ness’ (Swaroopa). This ‘duality’ alienates the being from its Self. Nevertheless, the duality between the Lord and His Devotee is unique where the devotee enjoys Bliss of the Lord’s love while maintaining the non-dual status of devotion. That indeed is the miraculous way in which Maya operates.
Verse 33
ओवी क्र. ३३
मायेकरितां वेदश्रुती । मायेकरितां नाना वित्पत्त्ती ।
मायेकरितां होती । मूढ ते विवेकी. ॥३३॥
Maya creates Veda and Upanishads. Maya brings various forms of learning to light. Maya alone helps in making the ignorant and low witted becoming wise and discretionary.
Verse 34
ओवी क्र. ३४
माया परमार्थाचें अंजन । मायेकरितां जोडे निधान ।
मायेकरितां सावधान । साधक स्वरूपीं. ॥३४॥
Maya is the collyrium that makes spirituality seen crystal clear. Maya helps re-gain our treasure. Maya helps the aspirant establish himself within his true conscience, the Self.
It is believed that instilling collyrium (अंजन, काजळ) makes vision brighter and also that he can ‘see’ hidden wealth under the soil.
Now, Spirituality as such is a secret, sacred, mysterious and subtle wealth that transcends senses. A common ordinary person possesses gross vision to see things. However, the subtle Transcendental vision is granted by Maya alone. Moreover, Bliss of Self happens to be one’s hidden treasure, which Maya unearths for him by making him introspective.
Verse 35
ओवी क्र. ३५
मायेकरितां स्वहित घडे । मायेकरितां भ्रांति उडे ।
मायेकरितां बिघडे । प्रपंचभान ॥३५॥
Ultimate Welfare takes place by virtue of Maya. Maya dispels contrary (perverted) Knowledge. And it is Maya that destroys experience of the visible world.
Humans suffer despondency through perverted notions of acquiring comfort and contentment through wealth and riches, home and hearth, kith and kin etc. They are convinced of their own welfare through them. They never try to peep within themselves in order to tap that everlasting, perennial Bliss or Atmananda. They look at the world with glasses of their own imagination and so get deluded. Nevertheless as per Sri Samartha, Maya makes that introspection possible. She destroys that delusion.
(We may deduce from this the fact that Maya deludes in the first place and destroys that very delusion too !!)
Verse 36
ओवी क्र. ३६
मायेविण ज्ञान कैचें । माया जीवन सकळ जीवांचें ।
मायेविण साधकांचें । कार्य न चले. ॥३६॥
A person can never acquire Knowledge without Maya. Entire beings are alive by virtue of the Cosmic Power of Maya. An aspirant cannot continue pursuing his Sadhana without assistance from Maya.
Verse 37
ओवी क्र. ३७
मायेवीण परमार्थ जोडे । हें ऐसें कईंच न घडे ।
मायेवीण सहसा नातुडे । गुज योगियांचें. ॥३७॥
(कईंच=कधीच ; नातुडे=सांपडत नाही ; गुज=रहस्य)
It is well nigh impossible to ‘acquire’ spirituality without Maya. In addition, Yogis require trudging an arduous and secret path that is not cognisable without help of Maya.
Verse 38
ओवी क्र. ३८
माया योगियांची माउली । जेथील तेथें नेऊनि घाली ।
कृपाळूपणें नाथिली । आपण होय ॥३८॥
Maya is indeed the loving mother for Yogis. She makes them reach the very place they had descended from, that is, Providence Itself and vanishes compassionately on ‘fulfilling’ her ‘task’ !
Verse 39
ओवी क्र. ३९
सकळ मायेचें स्वरूप जालें । त्यांत तुझेंही स्वरूप आलें ।
हे इतुकेंही आपुलें । नको मानूं सर्वथा. ॥३९॥
We have discussed Maya from various view-points, which includes your status as well. However, never ever consider all that as yours.
Now, the original query of the disciple was to know whatever is perishable, transient and ephemeral in the first place. And to explain the query adequately, recourse to explaining concept of Maya became a necessity.
However, the very quintessence of entire discussion can boil down to the awareness that a mighty power of Divinity works all the way in this world. Entire beings are also affected by that power and that very one helps them realise their true nature. However, it is equally necessary to know that she is extremely fickle, ever changing gears. She is very basis of worldly affairs. She is never content as merely ‘existing’ ; she likes ‘becoming’ instead and that too perpetually.
Therefore, even while taking help of Maya for establishing in Bliss of the Self, it is prudent to discard it as quickly.
Verse 40
ओवी क्र. ४०
आता सांगतो तुज खूण । तुवां नाशिवंत केलें मदर्पण ।
आतां करिसी आळकेपण । तरी मज शब्द नाही. ॥४०॥
(आळकेपण=आशाळभूतपणा , अभिलाषा) (शब्द=दोष)
The Master speaks to disciple thus –
“I shall now tell you something very crucial. You see, you have already
Offered me whatever is transient and perishable. However, if you keep hankering over it again, the fault shall not be mine.”
It is true that we are prepared to discard anything dear to us that was transient and ephemeral anyway. That action can be either impulsive or a result of emotional outburst of serving the Guru or the Lord. But deep within we still remain attached to that entity. Such attachment becomes a strong impediment for experiencing one’s True Self.
On that occasion one cannot blame the preceptor in any form, since the disciple failed to get rid of ‘attachment’ altogether.
Verse 41
ओवी क्र. ४१
संग तितुका नाशिवंत । नि:संग शब्द अशाश्वत ।
म्हणौनि संगनि:संगातीत । होऊन राहे. ॥४१॥
The notion of Attachment itself is transient and therefore perishable. Moreover, detachment is basically a word only and so perishable anyway. That is why it is necessary to transcend both and lead one’s life accordingly.
Indeed, the thing dear to us and apparently true makes us attached to it mentally though. That attachment is verily called Association or companionship. Now, when one dissociates with that companionship, it becomes detachment. Whatever attaches or detaches is a faculty of ‘mind’ and therefore utterly perishable.
Thus, both attachment as well as detachment prove perishable outright.
And unless one transcends both these tenets, it is not possible to experience one’s True Self.
Verse 42
ओवी क्र. ४२
आतां पुढील निरूपण । आदरें करावें श्रवण ।
संगातीत होईजेल ती खूण । सांगिजेल पुढें. ॥४२॥
Listen to the next exposition reverentially. I am going to divulge the secret of transcending entire associations and attachments thereof.
It is easy to understand detachment for an indulgent person but quite difficult to grasp its Transcendental Version. Sri Samartha explains that very phenomenon next.
Verse 43
ओवी क्र. ४३
इति श्री आत्माराम । रामदासीं विश्रामधाम ।
योगी पावती विश्राम । जये ठाईं ॥४३॥
Thus this Atmaram is very abode of rest and succour for Sri Ramdas Swami Samartha. Yogis too will experience the same herein.
“श्री राम जय राम जय जय राम”
Chapter Two
माया निरूपण
Maya Explained
The Disciple Requests : -
Verse 1.
ओवी क्र. १
जय जय जी सच्चिदानंदा । जय जय जी आनंदकंदा ।
जय जय जी निजबोधा । परमपुरूषा. ॥१॥
Hail unto You O Sat-Chit-Ananda (Truth, Conscience, Bliss personified) Lord, who is Very birthplace of entire happiness and the Self-same One who Knows Himself, hail unto you again and again.
Verse 2.
ओवी क्र. २
अनंत ब्रह्मांडा ऐसी ढिसाळें । मायेनें रचिलीं विशाळें ।
तें तुमचें कृपेचेनि बळें । विरतीं स्वानंद डोहीं. ॥२॥
(ढिसाळ = ठिसूळ )
Maya created innumerable enormous universes. However, all those are like brittle lumps of mud. A lump of mud quickly dissolves in water. Likewise, all those universes just merged into Brahmanandam through Your Grace.
Indeed, Maya happens to be the Lord’s Power alone, which gives shape and form to the formless Lord as visible Universes. It is just her sport, which the Vedantins call as ‘Chid-Vilas’. It is impossible to know and measure its extent and magnitude. However, Grace of the Sadguru makes it happen by virtue of granting Divine Vision.
Verse 3.
ओवी क्र. ३
आता स्वामीनें जें कांही इच्छिलें । ते पाहिजे अंगिकारलें ।
शरणागत आपुलें । समर्थें उपेक्षूं नये. ॥३॥
The disciple submits that he would carry out whole-heartedly whatever the Master desires. He prays unto the Master not to ignore the one surrendering unto Him.
Indeed, the disciple must obey commands of the Master being fully aware of his Knowledge and wisdom. In fact, he should not wait for the command. He should anticipate whatever the Master desires. That is true total surrender unto the Master.
Verse 4.
ओवी क्र. ४
नाशिवंत काये म्यां टाकावें । तें मज स्वामीने सांगावें ।
मज दातारें करावें । आपणां ऐसें ॥४॥
The disciple says, “It is alright that I must abandon the perishable and transient. However, the Master may please indicate as to what exactly should be jettisoned in particular. You are magnanimous ; please make me Brahma-Jnyani like You.”
Abandoning something amounts to an action in worldly matters. However, jettisoning anything in spiritual matters is a trait. An ordinary person considers abandonment of home and hearth, wealth and riches, name and fame or worldly matters as sacrifice or Tyaga, which is an external manifestation. However, a person trudging the inner path requires setting aside ego, doer-ship, surge of emotions, passion and desires, impulsiveness and undue attachment. That is real ‘Antahas-Tyaga’.
Verse 5.
ओवी क्र. ५
ऐकोन शिष्याचें बोलणे । स्वामी म्हणती सावध होणें ।
अवधान देऊन घेणें । आनंदपद. ॥५॥
Listening to the disciple thus, Swami cautioned him to be alert and advised to acquire Bliss with full awareness.
Verse 6.
ओवी क्र. ६
शिष्या बहू मन घाली । आतां बाष्कळता राहिली ।
येथें वृत्त्ती चंचल केली । तरी बुडसी संदेहसागरीं ॥६॥
Enough of this frivolousness ; at least now onward you should be sincerely alert. You shall be drowned in the ocean of doubts if you continue to follow dictates of mind.
Indeed, controlling vagaries of the mind is a stupendous exercise. Only a quiet, stable mind can lead to focussed concentration, which works wonders in day to day life. Even is spiritual matters it renders extreme peace and joy. Dhyana or meditation is advocated universally now, given its beneficial outcome. The mind becomes more serene, stable, tranquil and peaceful, which everyone on earth fervently desires ! Moreover, a strong mindset helps countering the powerful and tricky Maya and her pranks.
Verse 7.
ओवी क्र. ७
अग्निसंगें लोहों पिटे । तेणे तयाचा मळ तुटे ।
मग परीसेंसि झगडतां पालटे । लोखंडपण तयाचें ॥७॥
Iron is beaten by sledge-hammer after heating it red hot in fire. Entire rust disappears through the process. Later, when the legendary ‘Parees’ is rubbed over it, its iron-ness disappears transforming it into pure gold.
A similar story comes to mind. A sculptor sets out over mountain-tops in search of suitable boulders that can produce an image of Sri Krishna so dear to him. He inspects many rocks and chooses one for sculpture in his mind. The rock is happy for being selected. However, in order to get an appropriate size the sculptor gives hammer blows to the rock. After ascertaining requisite size he begins giving milder blows to make a shape out of it. Once convinced he uses still milder equipment giving the Boulder shape of a man. Still later he uses chisel to fine- tune the shape and then uses sandpaper to polish the image. Lo and behold ! A beautiful image of Sri Krishna is now ready for worshipping !!
Same is the story of us devotees ! The Sadguru comes in search of us lying hap-hazardly in worldly jungles. He chooses us for his benedictions. We are happy like those rocks for being selected. But initial hammer blows do upset us, since he instructs certain ‘do’s and ‘don’t’s. Later while practicing more of his instructions we come across larger hurdles of me and my-ness , attachments, greed and envy and so on. However, when he polishes off through sandpaper of his love and affection, we are the image of his liking !
Verse 8.
ओवी क्र. ८
तयाचा मळ झडेना । आणि अभ्यांतर कळेना ।
तरी तें सहसा पालटेना । मृत्त्तिका रूपें. ॥८॥
If the rust over iron is not removed, one cannot reach its surface underneath and that iron does not convert into gold by any means.
Verse 9.
ओवी क्र. ९
म्हणउन नाशिवंत तितुका मळ । तुवां त्यजावा अमंगळ ।
तो गेलिया तूच केवळ । आहेस बापा. ॥९॥
Therefore, whatever perishable should be regarded as soiled. You should abandon it outright. Once that cloak falls off, what remains is ‘You’ alone the pristine pure one !
Sri Dnyandev furnishes umpteen examples of Jnyana being evident as soon as garb of Ajnyana is torn off. He cites example of pure water being evident while moss covering it is removed. Or else, clouds that shroud the Sun or Moon. Or gold rendered pure on intense heating, or illusion of mirage disappearing with Sun rays etc.
Verse 10.
ओवी क्र. १०
तरी नाशिवंत ते तू जाण माया । माईक जाये विलया ।
ते मायेचा विस्तार प्राणसखया । ऐक सांगतो ॥१०॥
O Dear One ! Whatever perishable that I told you is the handiwork of Maya. Everything created by Maya is transient, ephemeral, perishable and phoney. I shall now tell more of her expanse.
Indeed, Maya is just a ‘shadow’ of the Lord and so she ‘appears’ to be as big, Infinite, formless and illusive. Saints and Sadguru offer the subtle vision to distinguish her from the ‘real’, that is, the Lord Divine.
However, Maya as the shadow of the Lord never leaves His Lotus Feet. This statement may be confirmed if we look at our own shadow. However long or short it may appear, it is always glued to our feet. (And if we are confidently certain of us being Divine, the statement made above can be ratified !!)
Also, Maya is like drawing lines over a bed of water or even writing our own names over a sheet of water !
Verse 11.
ओवी क्र. ११
अहं ऐसें जे स्फुरण । तेंचि मायेचें लक्षण ।
तया मायेपासून त्रिगुण । गुणांपासून भूतें ॥११॥
It was Lord Divine that was primarily ‘inspired’ to cognise very subtle notion of Him ‘existing’. In fact that inspiration of ‘knowing’ is true attribute of Maya. Moreover, the three attributes Satva, Raja and Tama were formed from Maya, which in turn created entire five elements – ‘Pancha-Maha-Bhootas’.
“Brahmam” the Eternal Absolute is not an ‘entity’ as such neither a void either. It is full and complete, as the ‘Ishavasopanishad’ proclaims. There is nothing like ‘remainder’ either. However, it is not aware of its ‘being there’. It is Maya all the way that inspires “It” to be aware of itself, the notion of “Aham” (I AM ) !
Verse 12.
ओवी क्र. १२
पृथ्वी, आप, तेज, वायो, आकाश । सृष्टी रचिलीं सावकाश ।
येथें दृष्य आणि अदृष्य । सकळ माया ॥१२॥
Earth, water, effulgence, air and sky are the five mega-elements that constitute Nature, which was formed in that order from the unmanifested. In fact, both manifested as well as unmanifest are ‘manifestations’ of Maya alone.
Primarily, the basic Divinity is a single comprehensive whole. It is non-dual, uninterrupted and complete. There is nothing apart from Divinity or Brahmam within and even outside this universe.
Verse 13
ओवी क्र. १३
येक माया दो ठीक वाटली । प्रकृती आणि पुरूष झाली ।
जैसी दो दिसाची बोली । येकची परवा. ॥१३॥
The word ‘day-after’ denotes one single day ; however, two days are involved therein, that is, today and tomorrow. Likewise, Maya is one alone, but she is divided into two – Prakriti and Purusha.
Now, as per Samkhya Philosophy the two entities Prakriti and Purusha are distinct. Prakriti is formed of twenty four principles, which are manifested. The twenty fifth principle as per Samkhya is Purusha the unmanifest.
However, Saints accept that doctrine with a pinch of salt. They do not reckon Prakriti as distinct from Purusha. She is not independent. She is just a part of Purusha. In fact, Sri Dnyandev fervently advocates unison of the two in Amrutanubhav.
Verse 14
ओवी क्र. १४
माया ज्ञाता ज्ञेय ज्ञान । माया ध्याता ध्येय ध्यान ।
माया हेंचि समाधान । योगियांचें ॥१४॥
The threesome (Triputi) Knower, Knowledge and Knowable fall under the ambit of Maya. Likewise, the one meditating (meditator), meditation and theme of meditation are also covered by Maya. Moreover, ultimate goal of meditation, that is, Samadhi state the very dream and fulfilment forYogis, is also sport of Maya again.
Verse 15
ओवी क्र. १५
माया सच्चिदानंद । माया आनंदाचा कंद ।
माया हेचि निजबोध । शब्दरूपें ॥१५॥
While speaking of the Lord Divine, phrases such as ‘ Sacchidananda’ (Truth, Conscience, Bliss), ‘Anandakanda’ (Bliss personified) or Master of Self-Knowledge are used. The same words or phrases apply to Maya as well.
Verse 16
ओवी क्र. १६
आत्मा ब्रह्म आणि स्वरूप । हेंही मायेचेचि रूप ।
रूप आणि अरूप । सकळ माया. ॥१६॥
In fact, Atma (spirit or Chaitanya), Brahmam and Form of Self are one and the same but we name those with different nomenclature just to understand that more precisely. Indeed, understanding or not understanding is a sport of Maya including the above. The wise call it as ‘Chid-Vilas’. In addition, form or formless ness is also Maya.
Indeed, the word Maya is used all over India in a rather casual manner. Whatever inexplicable, non-demonstrable and non-cognisable comes across, even a lay person declares it outright as a sport of Maya. (माया का खेल है सब भैय्या !)
However, nothing other than the Lord Divine (परब्रह्मवस्तू) exists as such.
Verse 17
ओवी क्र. १७
जीव शिव आणि ईश्वर । हा ही मायेचाचि विस्तार ।
विश्वरूप विश्वंभर । अवघी माया ॥१७॥
The ‘being’, Shiva and Eeshwar the Lord Of Lords is an expanse of Maya. Universal Form and Activities in Universe itself falls under ambit of Maya.
Indeed, Maya is considered to be the very power or Shakti of the Lord Divine, which is inspirational for the primal urge with the Lord Divine ‘to become many’ from His singular status. ‘एकोsहम् बहूsस्याम्’. And that very urge or resolve results into creation of the universe along with its entire paraphernalia. In fact, the Self-same Divinity pervades everything inside out either with name and form or otherwise. And on that occasion the concept of ‘being’, Shiva or Eeshwar remain as a relative terminologies. That very power plans, executes and control entire activities of the universe, which one may call as Omni-will.
Verse 18
ओवी क्र. १८
माया मनास चाळक । माया बुध्दीस व्यापक ।
माया येकीं अनेक । ऐसें बोलणें. ॥१८॥
Maya renders velocity to mind. Maya envelops intellect and it is said that Maya exhibits multiplicity in each and everything.
It is the intrinsic power in every single thing or being that activates it. Germination of seeds sprouting as plants or heavy rainfall after thunderstorm are the play of their respective innate vibrancy. Fickleness of mind or memory, re-Creation and acquisition and storage of knowledge is the very power of intellect. Maya makes entire visible world appear in various forms and hues. She makes entire humanity as well as animals ‘dance’ at her will !
Verse 19
ओवी क्र. १९
माया देहास चालवी । माया शब्दास बोलवी ।
माया दृष्यास दाखवीं । नेत्रीं रिघोनियां. ॥१९॥
The body moves due to Maya ; Maya converts word into speech and Maya alone demonstrates view by entering the eyes.
Indeed, the same Omni-will that activates entire activities of the universe is responsible for undertaking activities of the human body too, namely movement, viewing, speaking etc.
Verse 20
ओवी क्र. २०
मायेनेंचि माया चाले । मायेनेंचि माया बोले ।
मायेनेंचि माया हाले । वायोरूपें ॥२०॥
Maya engages in activity and Maya alone gets activities fulfilled. Maya speaks and makes one speak. Maya moves around and makes beings move. She achieves all that by virtue of her Shakti or power, which is in the form of air.
Common folk in India use various forms of phrases to indicate that Maya ‘acts’ as air. For instance, a person having puffed up ego is said to be afflicted by हवा or air, such as डोक्यात हवा गेलीय् त्याच्या or, सिर पर हवा चढ गई है उसके ! Or else, in cases of paralytic attack the person is afflicted by air – अंगावरून वारे गेलेय् त्याच्या.
It means, even the ordinary people are ‘ignorantly aware’ of ‘air’ being the vehicle of Maya !!
Verse 21
ओवी क्र. २१
तो शिष्य म्हणें जी ताता । माया चालें स्वरूपसत्त्ता ।
अरे ! सत्त्ता तोचि तत्त्वता । माया जाण. ॥२१॥
The disciple asks, “Sir, does Maya act due to power of the Lord Divine alone ?” And the Master replies, “ Yes, most certainly ! Maya is principally Power alone !”
Here, the disciple has a natural query. How can Maya engage as well as induce activities simultaneously ? Is it not the Lord’s handiwork therein? And the Master too furnishes a befitting reply by a counter-query, which is – is it not that power of the Lord or awareness of Him being there is verily Maya alone.
Verse 22
ओवी क्र. २२
तरी मायेनें स्वइच्छया असावे । आणि स्वरूपसत्त्तेनें नसावें ।
मनास आलें तैसें करावें । हें केवीं घडे ? ॥२२॥
The disciple being not convinced asks again – In that case we must say that Maya acts on her own, since she is not subservient to the Lord. She acts as per her own sweet will. But how can it be so ?
Rational thinking would suggest that since Maya is all-powerful she engages in entire activity, which means that she exists independently from the Lord Divine. In reality, the Lord is non-dual, all alone all the way, and therefore His independence must be unquestionable.
Nevertheless, His awareness of His very Existence leading to notions of Eeshwar, Shiva, Being, Maya with attributes, Universe etc cannot be completely independent either. If ever Maya is considered an independent entity from the Lord, it would amount to duality, in fact ultimate duality. And that is not quite convincing for the disciple.
Verse 23
ओवी क्र. २३
खऱ्यावरी लटिकें चौताळलें । लटिकें मर्यादेने राहिलें ।
तें तुवां गर्भाधानें देखिलें । हे अघटित वार्ता. ॥२३॥
(चौताळणे = क्षोभणे, चारही बाजूंनी वेढणे)
Truth is bombarded from all four sides by untruth ; moreover, untruth is limited ; however, you the congenitally blind one claim to have ‘seen’ it, which is quite fascinating indeed !!
‘Sat’ or Truth means something that exists. It is not possible to negate it. On the contrary, phoney or untrue is that, which doesn’t exist. It is not possible for something non-existent to exist. Moreover, it is meaningless to say that something that is absolutely non-existent is ‘limited’. It is like saying that a congenitally blind person has seen something !
Verse 24
ओवी क्र. २४
तैसी माया हे नाथिली । आणि स्वरूपसत्त्तेने चालिली ।
ते तुवां गर्भाधाने देखिली । हे वार्ता सांगसी. ॥२४॥
In the same manner you ascertain Maya as existing, which in truth she doesn’t ! Moreover, you claim that she exists by virtue of Power of Self, you, the congenitally blind, who also claims to have ‘seen’!
Now, Sri Samartha addresses the disciple as blind since birth, which means a lot. Blindness means ignorance for Sri Samartha, ignorance about one’s true Self as well as that of the world he inhabits. As per Saints, entire visible world is phoney and even the ‘being’ who claims his ‘body’ as him equally imaginary and false.
Enlightenment about one’s True Self accrues only with Grace from Sadguru, which in turn is a result of one’s own effort that is, Sadhana. Much can be said about Sadhana but it would be sufficient to say at this juncture that a regulated noble lifestyle along with sense of servitude and love for entire beings envisages core of Sadhana.
Verse 25
ओवी क्र. २५
जें जालेचि नाहीं सर्वथा । तयावरी निर्गुणाची सत्त्ता ।
ऐसें हे ज्ञातेपणें बोलतां । तुज लाज नाही. ॥२५॥
The disciple had said that the attribute-less Lord Divine uses His Power over Maya, which was never formed. Sri Samartha refers to that statement and says, “Look here ! You imagine to have known the relation between Maya and the Lord Divine ; are you not ashamed to say so ?”
Verse 26
ओवी क्र. २६
सकळ माया ऐसेंही म्हणतो । आणि जालीच नाही ऐसेंही सांगतो ।
तरी त्वां काय करावें आता । सांगा स्वामी. ॥२६॥
The disciple says –
Swami ! You say that it is Maya all the way everywhere on the one hand and Maya was never formed on the other, which is your own statement. I do not know what to do under such conflicting situation. Pleas kindly tell me what to do.
In fact, similar queries do bother us all the time. One needs to learn as to how descriptions about the Self and Providence as depicted in Scriptures should be understood and interpreted. In fact, ‘experiencing’ the same is only possible in the company of Saints and Sadguru.
However, more often than not Divinity can be ‘visualised’ as effulgent light spread everywhere including us inside out. Of course it can as well be total illusion, but the fact remains that the Sadguru or Saints advise to worship God Of Brilliance that makes intellect ‘shine’, through recitation of Gayatri Mantra as initiated by them.
Verse 27
ओवी क्र. २७
अरे ! मनासी जे जें अनुभविलें । तें तें माईक नाथिलें ।
तितुकें तुवां टाकिलें । पाहिजे स्वानुभवें. ॥२७॥
(नाथिलें = खोटें ; माईक = मायिक)
You see, whatever experience comes under the ambit of our mind is a creation of Maya and therefore phoney. One should experience its futility oneself and then abandon it outright.
Now, can we define an ‘experience’ ? Yes indeed . One should try to understand making of the ‘mind’ first, since an experience is a mental process and it is related to worldly aspects and cognisable through senses alone.
(However, let us note at the outset that Divine experience transcends sense perception altogether ).
Entire five senses of perception are directly connected to mind. The mind collects information from those and an experience results. Fragrance, Taste, Sound, View and Touch impart their respective experience to the mind.
The mind possesses an additional attribute, that of ‘imagination’. However, imagination is connected to thoughts, desires and passions.
Nevertheless, senses have their own limitations and therefore incomplete and likely to be false. The mind adds imagination to the information obtained and an experience is the outcome.
Sri Samartha insists on abandoning these mental experiences altogether, which are created by Maya at large.
Verse 28
ओवी क्र. २८
सकळ हि माया परी नाथिली । स्वरूपीं तो नाही राहिली ।
येथे आहे नाही हें बोली । माया जाण ॥२८॥
Everything felt by the mind is a creation of Maya. It is phoney, untrue. Maya never stays with the Divine Principle. Thus, one is required to indulge in double speech, namely Maya exists and Maya doesn’t exist ! In fact this is also a form of Maya.
There are two facets here ; one is to possess experience of the Self (स्वरूप) and another is not possessing experience of the same. Entire world and visible things appear possessing form of the Self alone in the first state. And therefore there is no trace of Maya at all. However, there is no one to say the absence of Maya on that occasion. As a natural consequence there is no talk of presence or absence of Maya.
The second facet where there is no experience of the Self, the world and its paraphernalia appear as true. Therefore, while explaining the concept of Form of the Self, emphasis has to be over absence of Maya therein. It simply means that while speaking about absence or presence of Maya, one has to speak in the ambit of Maya itself !!
Verse 29
ओवी क्र. २९
येवं सांगतों तें ऐकावें । माईक मायेनें जाणावें. ।
आता मनन करावें । सावध होऊनी. ॥२९॥
Listen to what I tell you now. One must know that entire visible world is Maya , taking help of Maya alone. One should ponder deep over it intently.
In fact, man is basically both, partly ignorant and partly wise too. His ignorance is over the backdrop of knowledge. Besides, he possesses discretionary faculties that help him understand effects or rather defects of ignorance. Once he is convinced that ignorance is a big obstacle for Self-Realisation, he begins to search ways to overcome it. Indeed, thinking on those lines intensively is true contemplation.
Scriptures such as ‘Atmaram’ are guiding forces in that direction.
Verse 30
ओवी क्र. ३०
मायेकरितां माया दिसे । मायेकरितां माया नासे ।
मायेकरितां लाभ असे । परमार्थ स्वरुपाचा. ॥३०॥
This world appears to exist under influence of Maya. However, she helps to negate the visible world as well. One discovers path of experiencing Self-Realisation under good offices of Maya alone.
Indeed, Maya is described as very power of the Lord Divine possessing almost all ‘attributes’ of the Lord. And since there is nothing other than Divinity pervading and encompassing everything, the Powerful Maya just ‘executes’ entire activities . Another name for Maya may also be considered as ‘Chit-Shakti’, which Sri Samartha refers as Sri Sharada or Gouri Parvati in the Dasbodh.
Verse 31
ओवी क्र. ३१
माया भवसिंधूचें तारू । माया पाववी पैलतारू ।
मायेवीण नाही । उध्दारू प्रणियांस. ॥३१
Maya is the boat that makes beings cross worldly ocean and reache them on to shores yonder. Beings cannot be emancipated, that is, get rid of ignorance without help from Maya.
Sri Samartha extols importance and might of Maya very candidly, without mincing words.
Verse 32
ओवी क्र. ३२
मायेकरतां देव आणि भक्त । मायेकरितां ज्ञाते विरक्त ।
मायेकरितां जीवन्मुक्त । होती स्वानुभवें. ॥३२॥
Maya creates a bond between the devotee and Lord Divine. It is Maya that induces the Knowledgeable becoming detached. Moreover, it is because of Maya alone, which grants Self-Realisation unto Saints liberating them from cycles of births and deaths through that Enlightenment.
In fact, Maya supposedly operates in duality or manifoldness, which results into forgetting ‘Self-ness’ (Swaroopa). This ‘duality’ alienates the being from its Self. Nevertheless, the duality between the Lord and His Devotee is unique where the devotee enjoys Bliss of the Lord’s love while maintaining the non-dual status of devotion. That indeed is the miraculous way in which Maya operates.
Verse 33
ओवी क्र. ३३
मायेकरितां वेदश्रुती । मायेकरितां नाना वित्पत्त्ती ।
मायेकरितां होती । मूढ ते विवेकी. ॥३३॥
Maya creates Veda and Upanishads. Maya brings various forms of learning to light. Maya alone helps in making the ignorant and low witted becoming wise and discretionary.
Verse 34
ओवी क्र. ३४
माया परमार्थाचें अंजन । मायेकरितां जोडे निधान ।
मायेकरितां सावधान । साधक स्वरूपीं. ॥३४॥
Maya is the collyrium that makes spirituality seen crystal clear. Maya helps re-gain our treasure. Maya helps the aspirant establish himself within his true conscience, the Self.
It is believed that instilling collyrium (अंजन, काजळ) makes vision brighter and also that he can ‘see’ hidden wealth under the soil.
Now, Spirituality as such is a secret, sacred, mysterious and subtle wealth that transcends senses. A common ordinary person possesses gross vision to see things. However, the subtle Transcendental vision is granted by Maya alone. Moreover, Bliss of Self happens to be one’s hidden treasure, which Maya unearths for him by making him introspective.
Verse 35
ओवी क्र. ३५
मायेकरितां स्वहित घडे । मायेकरितां भ्रांति उडे ।
मायेकरितां बिघडे । प्रपंचभान ॥३५॥
Ultimate Welfare takes place by virtue of Maya. Maya dispels contrary (perverted) Knowledge. And it is Maya that destroys experience of the visible world.
Humans suffer despondency through perverted notions of acquiring comfort and contentment through wealth and riches, home and hearth, kith and kin etc. They are convinced of their own welfare through them. They never try to peep within themselves in order to tap that everlasting, perennial Bliss or Atmananda. They look at the world with glasses of their own imagination and so get deluded. Nevertheless as per Sri Samartha, Maya makes that introspection possible. She destroys that delusion.
(We may deduce from this the fact that Maya deludes in the first place and destroys that very delusion too !!)
Verse 36
ओवी क्र. ३६
मायेविण ज्ञान कैचें । माया जीवन सकळ जीवांचें ।
मायेविण साधकांचें । कार्य न चले. ॥३६॥
A person can never acquire Knowledge without Maya. Entire beings are alive by virtue of the Cosmic Power of Maya. An aspirant cannot continue pursuing his Sadhana without assistance from Maya.
Verse 37
ओवी क्र. ३७
मायेवीण परमार्थ जोडे । हें ऐसें कईंच न घडे ।
मायेवीण सहसा नातुडे । गुज योगियांचें. ॥३७॥
(कईंच=कधीच ; नातुडे=सांपडत नाही ; गुज=रहस्य)
It is well nigh impossible to ‘acquire’ spirituality without Maya. In addition, Yogis require trudging an arduous and secret path that is not cognisable without help of Maya.
Verse 38
ओवी क्र. ३८
माया योगियांची माउली । जेथील तेथें नेऊनि घाली ।
कृपाळूपणें नाथिली । आपण होय ॥३८॥
Maya is indeed the loving mother for Yogis. She makes them reach the very place they had descended from, that is, Providence Itself and vanishes compassionately on ‘fulfilling’ her ‘task’ !
Verse 39
ओवी क्र. ३९
सकळ मायेचें स्वरूप जालें । त्यांत तुझेंही स्वरूप आलें ।
हे इतुकेंही आपुलें । नको मानूं सर्वथा. ॥३९॥
We have discussed Maya from various view-points, which includes your status as well. However, never ever consider all that as yours.
Now, the original query of the disciple was to know whatever is perishable, transient and ephemeral in the first place. And to explain the query adequately, recourse to explaining concept of Maya became a necessity.
However, the very quintessence of entire discussion can boil down to the awareness that a mighty power of Divinity works all the way in this world. Entire beings are also affected by that power and that very one helps them realise their true nature. However, it is equally necessary to know that she is extremely fickle, ever changing gears. She is very basis of worldly affairs. She is never content as merely ‘existing’ ; she likes ‘becoming’ instead and that too perpetually.
Therefore, even while taking help of Maya for establishing in Bliss of the Self, it is prudent to discard it as quickly.
Verse 40
ओवी क्र. ४०
आता सांगतो तुज खूण । तुवां नाशिवंत केलें मदर्पण ।
आतां करिसी आळकेपण । तरी मज शब्द नाही. ॥४०॥
(आळकेपण=आशाळभूतपणा , अभिलाषा) (शब्द=दोष)
The Master speaks to disciple thus –
“I shall now tell you something very crucial. You see, you have already
Offered me whatever is transient and perishable. However, if you keep hankering over it again, the fault shall not be mine.”
It is true that we are prepared to discard anything dear to us that was transient and ephemeral anyway. That action can be either impulsive or a result of emotional outburst of serving the Guru or the Lord. But deep within we still remain attached to that entity. Such attachment becomes a strong impediment for experiencing one’s True Self.
On that occasion one cannot blame the preceptor in any form, since the disciple failed to get rid of ‘attachment’ altogether.
Verse 41
ओवी क्र. ४१
संग तितुका नाशिवंत । नि:संग शब्द अशाश्वत ।
म्हणौनि संगनि:संगातीत । होऊन राहे. ॥४१॥
The notion of Attachment itself is transient and therefore perishable. Moreover, detachment is basically a word only and so perishable anyway. That is why it is necessary to transcend both and lead one’s life accordingly.
Indeed, the thing dear to us and apparently true makes us attached to it mentally though. That attachment is verily called Association or companionship. Now, when one dissociates with that companionship, it becomes detachment. Whatever attaches or detaches is a faculty of ‘mind’ and therefore utterly perishable.
Thus, both attachment as well as detachment prove perishable outright.
And unless one transcends both these tenets, it is not possible to experience one’s True Self.
Verse 42
ओवी क्र. ४२
आतां पुढील निरूपण । आदरें करावें श्रवण ।
संगातीत होईजेल ती खूण । सांगिजेल पुढें. ॥४२॥
Listen to the next exposition reverentially. I am going to divulge the secret of transcending entire associations and attachments thereof.
It is easy to understand detachment for an indulgent person but quite difficult to grasp its Transcendental Version. Sri Samartha explains that very phenomenon next.
Verse 43
ओवी क्र. ४३
इति श्री आत्माराम । रामदासीं विश्रामधाम ।
योगी पावती विश्राम । जये ठाईं ॥४३॥
Thus this Atmaram is very abode of rest and succour for Sri Ramdas Swami Samartha. Yogis too will experience the same herein.
“श्री राम जय राम जय जय राम”
Saturday, January 13, 2018
“Atmaram” Chapter one त्याग निरूपण
“ATMARAM”
(आत्माराम)
Authored by
Sri Samartha Ramdas Swami.
Samartha Sri Ramdas Swami created abundant spiritual literature in Marathi and all Marathi speaking people adore it whole-heartedly. Hundreds and thousands of devotees have been engaged in reciting most of his works for the last three centuries and more. In fact, early childhood in every household was spent in reciting, memorising and imbibing his ‘Manaache Shlok’, ‘Karunashtake’, Sri Maruti Stotra and the likes. Adults and the elderly used to be engrossed in reading, reciting, discussing and studying the master-piece Sri Dasbodh.
However, in spite of being relatively brief yet possessing enormous depth, ‘Atmaram’ appears to have taken a back seat. In fact, Sri Samartha explicitly declared that the twin scriptures ‘Dasbodh’ and ‘Atmaram’ are verily his self-evident forms and his true self can be discovered therein. While Sri Dasbodh is a huge work, Atmaram happens to contain just five chapters with one hundred and eighty three verses in all. However, it furnishes basic tenets of Indian Spirituality narrated as direct discourse unto the disciple. (An ‘Ovi’ from Dnyaneshwari comes to mind at this juncture, which is – दीप कळिका धाकुटी, परी बहु तेजातें प्रकटीं, म्हणौनि सद्बुध्दी हे थेकुटी, म्हणों नये !
An overview of the scripture would not be out of place here, before we begin discussing the ‘Creation’ verse by verse.
The first chapter deals with highlighting Renunciation, sacrifice or abandonment, primarily Abandonment of ego masquerading as ‘me’ and ‘my-ness’. Its caption is “Tyaga Nirupan”. The second chapter deals with Maya, the illusive damsel, it’s caption being “Maya Nirupan” Third chapter explains Brahmam the Eternal Absolute named “Brahma Nirupan”. The fourth one deals with Sadhana, the practices undertaken for fulfilling one’s life. And the final one reiterates Self-Experience or more precisely, Experience of the Self as “Swanubhava Nirupan”. (Nirupan means Exposition, narration or discourse!)
Sri Samartha was an Enlightened person who was ever immersed in Bliss of the Self. He could as well have remained so for ever. However, he was aware of pains, travails and ignorance pestering ordinary human beings. Therefore he set aside his penchant for solitude and spent his entire life in guiding masses on to the righteous path. Biggest challenge was annihilating ignorance that shrouded pure, unsullied Jnyana. His copious literature is a testimony of his untiring efforts to destroy ignorance altogether. Besides creating literary gems and jewels he established scores of monasteries where the Mahants propagated his teachings, thereby leading masses from the front.
As said earlier, Sri Samartha was an Enlightened soul who had mastered Brahma-Vidya. There is a famous quote in Sanskrit, - “ब्रह्मविद् ब्रह्म् एव भवति” , which means the ‘Knower’ Of Brahmam is verily Brahmam Himself ! Moreover, he is fully aware of his being Brahmam Personified. And that is exactly why he can identify himself with the Divine. He is able to view and experience Divinity within him and experience the same in entire things and beings around, in fact entire universe. That experience becomes so subtle as to transcend entire visible world and establishes in pure consciousness. There is no more of duality whatever, be it as ‘you’ and ‘me’ or distinction in shape, colour, change, time, space, action or cause thereof. What remains is just ‘Sat’, Truth or Existence. He merges altogether in that pure consciousness. He becomes aware of the subtle force or energy that operates and controls entire activities in the cosmos. That vibrant force is Chaitanya. Even while the ‘being’ possesses very little power with him, the vibrant Chaitanya, which Sri Samartha names as Sharada, makes the ‘being’ reach status of Divinity.
However, in order to make it happen another mighty power, Grace from Sadguru comes into play. The ‘being’ loses its ‘being-ness’ and merges into the Divine, just to keep experiencing Bliss of the Self or Brahmanandam for ever.
Atmaram
Chapter (I)
त्याग निरूपण
Discourse on Renunciation.
Contrary to usual practice of adoring The Auspicious in the form of ‘Mangalacharan’ Sri Samartha makes obeisance unto the ‘unmanifest’ Divinity during the first seventeen Verses, where he venerates Sri Ganesh, Sri Sharada, Sri Sadguru, Shri Ram and the Audience.
Verse 1.
ओवी क्र. १
“जयास लटिका आळ आला । जो माया गौरी पासुनि जाला ।
जालाचि नाही तया अरूपाला । रूप कैचें ? “. ॥१॥
We tend to make false allegations over the Divine Principle, which result on account of the primal force masquerading as the illusory Maya. In reality, the Divine never ‘forms’ (since it ‘exists’ forever). Therefore it is very natural for the ever-existing Divine in not possessing a ‘Form’ as such !
In fact, there is no other attribute with Divinity apart from its ‘being there’! It simply exists ; there is nothing like ‘becoming’ for it. And that means there is neither change, emotion, imagination, transformation, accretion or recession with it. That Divinity or Brahmam is Infinite, Limitless, Formless, Unbroken, Eternal and Non-dual. However, it is not void or null. The Universe exists so also all of us by virtue of that Divinity being there. Nothing can exist without it. It is also called The Absolute or The Reality.
The Lord Divine (Paramatma) is vibrant, infinite, Formless and Unmanifested. It ‘exists’, and the word for existence is ‘Sat’. Sat also means Truth. ‘Satta’ or power is the word derived from Sat, which envelops entire cosmos. This power is all-powerful. Indeed, a power that ha no power is no power at all !
The Lord Divine possesses innumerable powers with it. One of those creates illusion of ‘forms’ in that very Divine Principle, which ‘appear’ to be dual, limited, distinct, emotional, changeable and so on. That illusory power of the Lord is Maya, which is inscrutable and enigmatic indeed.
Verse 2.
ओवी क्र. २
“तेथे स्तवनाचा विचार । न घडे निर्विकारीं विकार ।
परी तयास नमस्कार । भावबळें माझा ॥२॥
The Divine Principle is absolutely inert. There is no change with it anyway. It is continuous, unbroken, perpetual, non-dual and unique. And since there is no possibility of its being distinct, it is well nigh impossible to worship it as such. In spite of all that, the very conviction of Him being there makes me prostrate unto Him.
Now, there is a catch here. Sri Samartha is absolutely certain of the ‘existence’ of the Lord Divine. However, He is not to be ‘seen’ as such and therefore cannot be described in words as being such and such. Nevertheless, the very conviction of His being there makes Sri Samartha venerate Him, The Lord Divine !
As has already been reiterated earlier, a towering person such as Sri Samartha is always on the highest pedestal of Divinity from his self-experience point of view. However, he needs to ‘descend’ unto the human level in order to be able to explain his own spiritual experiences. He is naturally required to use the words and language more comfortable for the masses at large. Therefore, he now makes obeisance unto that ‘invisible’ Lord Divine.
Verse 3.
ओवी क्र. ३
“जयाचेनि वेदशास्त्र पुराणें । जयाचेनि नाना निरूपणें ।
जयाचेनि स्वसुखा लाधणें । शब्दीं नि:शब्द ॥३॥
Veda, Shastra and Purana (mythology) disseminate Knowledge of the Self by virtue of Divine inspiration. Entire expositions occur because of Divine resolve and it is only Divine will that grants Bliss of Self-Knowledge. However, such Transcendental experience needs expression through words alone, even though the experience is beyond ken of words.
In fact, each one of us experiences on umpteen occasions a sight, vision, musical note, some savoury of our liking or some such that pleasantly stuns us momentarily, leaving us speechless ! Similar is the feeling while we visit a temple or Samadhi and the very ambience of the place makes us speechless although we are feeling something extra-ordinary on that occasion. Similar feelings crop up while witnessing a funeral.
What makes us speechless ? Why do we get engrossed in a particular experience ? Perhaps it is because we are slowly trying to assimilate it. That can be a physical reason alright, but from spiritual angle we are dumbfounded by the very experience, its awe , sudden ness and magnitude. We try our best to analyse cause and effect of that experience at the mortal, physical level.
However, while ‘experiencing’ Divine attributes the one experiencing it does not remain distinct from the experience ; he is one with it. This is diagonally opposite to the the experience of worldly matters where one experiences or views as a stranger, an outsider ! There is always the duality of view and viewer on that occasion and the worldly experience appears real.
However, while one looks at every action as subtle handiwork of the Lord Divine, one is convinced of might and power of the Lord. One is convinced of His Omniscience, Omnipotence and Omnipresence.
The Lord pervades every thing and being. He promulgated Vedas, which are authentic word power. Aspirants dived deep within themselves and became one with the indwelling Lord Divine. Thy were enlightened about the Infinite, which manifested in their speech and came to be known as Veda or Shruti. It is believed that Vedas existed in very subtle form and if one is able to merge his speech in Para-Vani, the subtlest form of speech, he should be able to experience the mystique formulae of the vedas in that ecstatic state as easily as his breathing ! (It is also said that the Vedas emerged as ‘snore’ of the Lord during His Yoga-Nidra!)
Just to repeat again, the experiences gained through senses can be easily described. However, Bliss of the Self (Atmananda or Brahmanandam) is Transcendental where horizon of view disappears and speech is dumbfounded. In spite of that Saints like Sri Samartha strive hard to explain their experiences through medium of word and embellish the wordless by ornaments of words !
Verse 4.
ओवी क्र. ४
“जे शब्दास आकळेना । जे शब्देविण सहसा कळेना ।
कळलें ऐसेंही घडेना । जियें स्वरूपीं ॥४॥
The Form that is unfathomable through words but which has no other means to imagine except in word or speech cannot be vouchsafed as understood or cognised, since it is infinite. In fact, understanding or not understanding is a faculty of limited mind-power of human beings. However, the Enlightened one does not need to have that awareness of ‘knowing’ anyways !
Humans possess four important faculties, which are mind intellect conscience and ego sense. All those are very subtle and cannot be ‘demonstrated’ as such. These are collectively known as “Antah-Karan” the four-fold ‘tools’. All of us are aware of those and their mischiefs as well. These ‘tools’ are indeed vital for man since they can make or break a person. We wouldn’t go into details of those but it would suffice to say that these are closely related to ‘knowing’. There are so many things in the world that can be known through these tools without recourse to words. Nevertheless, those must be helped by ‘senses’!
Now, the Lord Divine is Jnyana embodied as well as Bliss personified. Humans too possess the same attributes albeit on a lower scale. Moreover, both these traits are Transcendental, transcending the senses in particular. Therefore, words fall short to describe Divine Experience of Bliss as well as Knowledge, both being infinite. Although an individual experiences these two there is no tool to express the same unto others except through words.
The one boasting of ‘knowing’ the Divine is indeed a fool as per Sri Samartha. Sri Dnyanadev also ridicules a person who claims to ‘know’ , since he knows nothing indeed!
Verse 5.
ओवी क्र. ५
ऐसें सदा सर्वत्र संचलें । जें तर्का न वचे अनुमानलें ।
तें जयाचेनि प्राप्त झालें । आपरूप आपणांसी. ॥५॥
Although Brahmam is all-pervasive forever, it cannot be cognised through conjectural reasoning alone. However, the mighty power of Sri Sharada makes us ‘know’ our true form, Form of the Self.
The Lord Divine, verily Brahmam, is omniscient, omnipotent and omnipresent pervading everything inside out. He is very basis and refuge for entire universe. He is named “Tat” (That) in Vedantic parlance, since He cannot be ‘shown’ as such and such. The being too is pervaded inside out by that very Tat. Like the Lord Divine the being too remains as it is, even while his ‘body’ undergoes changes from childhood to old age, which the being just witnesses distinctly. This ‘being’ is named “Twam”. And Vedas declare “Tat Twam Asi” (You Are Verily That) , which is our True Form. We too are Sat-Chit-Ananda, nothing less than that.
Nevertheless, we have limitations. Limitations due to senses. The Lord Divine is Infinite, Eternal and to know Him thus requires immense Jnyana-Shakti, of which Sri Sharada is a repository. Sri Samartha bows down unto that Jnyana-personified Sri Sharada, who bestows exact knowledge of the Self as well as the Lord Divine.
Verse 6.
ओवी क्र. ६
“नमन तिचीया निजपदां । माया वाग्देवी शारदा ।
जयेचेनि प्रवर्तती संवादा । संत माहानुभाव. ॥६॥
I make obeisance unto the lotus feet of Sri Sharada who is verily sovereign Goddess of entire four forms of speech. All Saints, Sages and greatest of noble persons are inspired to speak and discuss about the Lord Divine at her behests.
Indeed Shakti the better half of Shiva is christened with various names and terminologies such as Maya, Vag-Devi, Sharada, Jnyana-Shakti, Grace of Sadguru, the seventeenth Life Principle, Conscience, Inspiration, Sad-Vidya, Gouri, Parvati, the Immaculate one, Samvitti and so on. However, all symbolise only a single entity, the Cosmic Power.
Sri Dnyaneshwar Maharaj lucidly and vividly explains in Amrutanubhava about this better half of the Lord while hastening to emphasise that the Lord Divine and His Consort are by no means separate, but a single comprehensive whole. She naturally possesses entire attributes of the Lord (if ever the Lord possesses any, since He is attribute less ! ! )
Nevertheless, since she ‘projects’ various ‘forms’ of the formless Lord she is also called Maha-Maya. She is the most affluent one and therefore she is Maha-Laxmi too. She creates unbelievable forms of nature and so she is Maha-Saraswati. Moreover, while creating anew she destroys everything simultaneously and therefore she is Maha-Kali as well !
In fact, power or Shakti presents herself in every single item of the universe and is named accordingly. She is the power that holds the earth cohesively; power to dissolve in water ; burning potential in fire ; velocity in wind ; expansiveness of sky ; making resolves with the mind ; thinking and discriminative faculties in Intellect and resoluteness in faith.
The Lord and His Power being inseparable, He is naturally all-powerful. Nevertheless, He cannot ‘create’ anything on His Own.
It is believed that the ‘basic urge’ to create the universe is in the form of Omkar, which is also called “Shanda-Brahma” or Brahmam as word power. In humans this word power is formed of four types of speech named ‘Para’, ‘Pashyyantii’, ‘Madhyama’ and ‘Vaikhari’. The first one, that is ‘Para’ exists in subtle-most form and is said to be the real power of the Lord.
Getting a little abstract ? OK, we will only remember that Power or Shakti is none other than the powerful Lord Divine !
Verse 7.
ओवी क्र. ७
“आता वंदीन सद्गुरू स्वामी । जेथें राहिले तोचि मी ।
आणि निवारिली निजधामीं । पांचही जेणें ॥७॥
I shall now venerate my Sadguru who happens to be my Master. His abode is His very own Self. I am also engrossed in that very Self where entire five worldly elements are set aside.
Indeed, all of us lead a life of ignorance entangled in worldly matters. Spiritual way of life demands annihilation of ignorance in the first place. We are basically feeble in countering ignorance and need assistance of power or Shakti, which an enlightened one like the Sadguru can render. One needs total surrender unto the Sadguru and the only test of ‘surrender’ is how far one obeys commands of Sadguru. One must traverse whatever way the Sadguru leads him to, but it must be done with full faith unto Sadguru. And then the disciple too enjoys Bliss of Self-Knowledge like the Sadguru. In fact both get immersed in that state of Brahmanandam and the disciple no more exists as separate entity.
Swami has repeatedly exhorted that all of us are basically Divine and enjoying Bliss of Atmananda is our birth-right. However we forgot our true self and came to this dismal state of affairs. We are born on innumerable occasions only to die again without achieving the most desirable that is Atmananda, Brahmanandam or whatever .
Sadguru grants us that memory again and leads us on to our True Abode, which is Bliss of the Self and where there is none of world with five-fold elements any more.
Verse 8.
ओवी क्र. ८
“तया निजपदाकडे । आनंदें वृत्त्ती वावरे. ।
पद लाधलिया जडे । तद्रूप होऊनि. ॥८॥
Our conscience is engrossed in that Blissful State, our very abode, and becomes one with it all the way.
While one undertakes Spiritual practices as proscribed by Sadguru and practices those religiously, his conscience gradually begins getting more and more subtle. His penchant towards sensuality wanes with time and he begins enjoying Bliss of the Self, since his conscience now turns introvert. And then appears a stage where he is reluctant to turn back by virtue of that blissful experience, becoming one with Omni-Self.
Verse 9.
ओवी क्र. ९
“स्वामी कृपेचा लोट आला । मज सरोवरीं सामावला ।
पूर्ण जालिया उचंबळला । अनुभव उद्गार. ॥९॥
A torrent of Grace from the Sadguru suddenly appeared and the lake of my heart was literally flooded. And when that Grace overflowed, a grunt of immense joy and contentment emerged instantaneously.
When an aspirant begins his Sadhana as ordained by Sadguru and gets more and more engrossed in it, he gradually begins to experience an occasional supra-terrestrial event, which may be as an epiphany (दृष्टान्त) , effulgence, sound or some such that may not not have an explanation. However, he needs to trudge forward in Sadhana since those could as well be ‘Riddhi-Siddhis’ appearing by way of Sadhana. (Such happenings are on record and not quite infrequent) .
The Sadguru in fact warns against those and advises to continue Sadhana without getting entangled in those (Riddhi-Siddhis).
Nevertheless, the flood of Grace from Sadguru imparts exquisite joy, contentment and inner peace leading to grunt of joy and gratitude.
(Sri Samartha wrote ‘Atmaram’ perhaps much after Dasbodh and other literature. It seems Atmaram was the crown of his creations, which is why he appears quite ecstatic here.)
Verse 10.
ओवी क्र. १०
“माझे सद्गुरूकृपेचे बळ । मनामाजीं सांठविलें तुंबळ ।
तेणे बळें स्वानंद जळ । हेलाऊं लागे. ॥१०॥
My Conscience is full of Grace from Sadguru, which is overwhelming indeed. That exactly is the reason for my surging ecstatic joy.
Indeed, Grace of Sadguru is so overwhelming that ecstatic joy thereof is inevitable. That joy does not limit itself into one’s conscience ; it keeps spreading and encompassing everything to the extent the being forgets his beingness. That joy is perpetual and Transcendental, which exactly is Brahmanandam.
Verse 11.
ओवी क्र. ११
“आता नमस्कारीन राम । जो योगियांचें निजधाम ।
विश्रांति पावे विश्राम । जये ठायीं. ॥११॥
Sri Samartha now begins venerating Shri Ram who is his idol, Deity, Mother, father, preceptor, nay, Everything. He is fond of everything about Sri Ram including his best devotee Sri Hanumanta. In fact he emphatically declares that he could acquire Sri Ram by virtue of praising and worshipping Sri Hanuman. Sri Ram is ‘Para-Brahma’ for Sri Samartha.
“Now I make obeisance unto Sri Ram the Divine Incarnation. Shri Ram is verily the Abode for Yogis. Indeed, Shri Ram alone dwells into the inner conscience of Yogis, which is the ultimate refuge for them. It is said that the place where Shri Ram inhabits is verily the place for rest to rest itself.”
In fact, Yoga by definition means joining together, accretion, to be one with, besides the eight fold ‘Ashtanga Yoga’ propounded by Sage Patanjali. And therefore a Yogi is one who practices all these verbatim. No wonder Sri Samartha endorses that very definition when he refers to a Yogi. Also, the ultimate refuge for a Yogi being nothing other than the Divine, Sri Samartha speaks of Sri Ram verily Divinity Incarnate.
Verse 12.
ओवी क्र. १२
“जो नांवरूपा वेगळा । जो ये मायेहून निराळा ।
जेथें जाणिवेची कळा । सर्वथा न चले. ॥१२॥
Sri Ram is entirely aloof of names and forms. He is also aloof of Maya. Human intellect is unable to ‘understand’ Him.
Indeed, the Divine Principle as such is devoid of worldly attributes of names, forms etc, which are perishable being worldly. These result out of ‘sport’ of Maya that can even make the formless, infinite Divinity don limited forms ! Humans do possess intellect. However, it has its own limitations since it is unable to encompass the infinite Divine Principle.
Verse 13.
ओवी क्र. १३
“जेथें भांबावला तर्क । जेथें पांगुळला विवेक ।
तेथें शब्दांचे कौतुक । केवीं घडे. ॥१३॥
Sri Ram is such an entity where reasoning is confused, discretionary faculties are lame and handicapped. How can words describe His magnificence on that occasion ?
Now, reasoning or logical exposition is an attribute of intellect or ‘Buddhi’, so also discretion is its vital role. However, the senses come into play every time intellect must ‘act’. Intellect works on the basis of inputs provided by senses.
‘Sri Ram’ is such an ‘entity’ that is beyond ken of senses. (It is Not a person or individual per se) and therefore human intellect is handicapped and confused while trying to convey anything about it in words.
One should learn to identify inner meanings of entire nomenclatures. For instance, Guru or Sadguru is not an individual but a Principle, an Entity, which is Transcendental and mysterious.
Verse 14.
ओवी क्र. १४
“जयालागीं योगी उदास । वनवासी फिरती तापस ।
नाम साधनीं सायास । जया कारणें करिती. ॥१४॥
People prefer detached way of life, undergo travails for engaging in austerities, prefer solitude in forests etc just to have a glimpse of the Divine Lord.
In fact, this is a description of aspirants and Yogis in particular, who engage themselves in various spiritual pursuits. First and foremost for them is getting detached from entire emotions, sensuality, passions and desires. Indeed Patanjal Yoga Sutra postulates, “योग: चित्त्तवृत्त्ति निरोध:”. In addition, they must make one-pointed effort to contemplate over the Divine. Although solitude is helpful and possible in forests, it has its own drawbacks such as food, clothing, shelter and protection from beasts and reptiles !
An interesting analogy can be mentioned here. We normally believe that taking to Sanyas or Renunciation entails wearing ochre robes, abandoning home as well as kith and kin and lead austere lifestyle. While the last one is essential, rest of paraphernalia is not only useless but quite ‘exhibitionist’ too.
Verse 15.
ओवी क्र. १५
“ऐसा सर्वात्मा श्रीराम । सगुण निर्गुण पूर्णकाम ।
उपमाच नाही निरोपम । रूप जयाचे. ॥१५॥
This Shri Ram is the indweller of every being. He is both manifested as well as manifest. He is complete and comprehensive in all respects. Nothing exists like Him in this visible world. Therefore His Form cannot be compared to anything whatever.
Most of us mortal beings lead our lives as per dictates of the Senses. We tend to accept things as true, which the senses make us believe. Moreover, we are aware of only three phases of our existence, namely wakefulness, dream state and deep sleep stage. Most of us are unawares of the fourth, called ‘Turiya’, which is of ‘awareness’ ; awareness of our being Divine. That fourth state makes us regard entire visible world transient, ephemeral. We begin to identify ourselves distinct from this world. That is, we begin to under-estimate ‘body-sense’ or body consciousness. We begin to get convinced that ‘we’ are not this body but something much more. The notion of we being Divine appears much later, when we come face to face with an enlightened person in the form of Sadguru.
Now, while speaking about Sri Samartha we come to know that Sri Samartha regards Shri Ram Himself as Sadguru, no, in fact everything. Therefore he cannot think of any other simile for Him. Shri Ram is unique for him, ‘एकमेव अव्दितीय’ !
Verse 16.
ओवी क्र. १६
“आता वंदीन संत सज्जन श्रोते । जे कृपाळू भावाचे भोक्ते ।
माझीं वचनें प्राकृतें । सांगेन तयांपासीं ॥१६॥
I shall now extol the compassionate and connoisseur audience that are noble and Saintly. I am going to elaborate my thoughts unto them through my simple native dialect, which is Marathi.
Now, a definite distinction can be easily made between an ordinary story teller and the one expounding profound spiritual tenets. One need not know credentials of a worldly story teller but in spiritual matters his authenticity needs verification. It is immaterial whatever language such knowledgeable person uses, but crux of the matter is his own stature. An enlightened person such as Sri Samartha is naturally so very humble that he feels his duty and obligation to venerate the audience, which is noble and Saintly from his point of view.
Verse 17.
ओवी क्र. १७
“तयांचें वर्णावें स्वरूप । तरी तें स्वरूपाचेचि बाप ।
जें वेदांसी सांगवेना । तें जयाचेनि प्रगटे. ॥१७॥
It is very difficult to speak about very nature of the Saints because they are greater than even Form of the Self. Vedas were dumbfounded while describing that form. However, that very Transcendental, indescribable Form is demonstrated and experienced by the Saints.
Saints fondly inhabit this visible world alright and lead their life like all other human beings too. However, their behaviour itself demonstrates their rich heritage and the extra-ordinary spiritual heights they have attained. First and foremost is their exceptional humility. Then comes their casual looking quiet, unique aura that pleases everyone around. Their benevolent looks and soft speech is indeed fascinating. Absolute unison between their thoughts, speech and actions is indeed stupendous. Their spiritual might is thus self-evident.
Thus, Sri Samartha pays obeisance unto the Saints, the good and godly during the above verse.
Verse 18.
ओवी क्र. १८
Sri Samartha begins his exact discourse now onward.
“आता शिष्या सावधान । ऐक सांगतो गुह्यज्ञान ।
जेणे तुझें समाधान । आंगीं बाणें. ॥१८॥
Listen carefully, O Disciple ! I shall now expound a very secretive and mysterious knowledge, which you should imbibe with rapt attention. That Knowledge will establish absolute contentment with you.
After all, every human being strives to attain absolute peace, which contentment alone can confer. In fact, experience of the Self itself conveys knowledge of the Self, that is Atma. Both these happen to be beyond ken of senses in general. And since senses are unable to cognise these two, these are termed as being ‘secret’ or ‘mysterious’ ! However, the Saints are able to traverse that ‘hidden’ path by virtue of their unique vision, which they do narrate in words. Indeed, that happens to be their only task, to lead mankind on to the Divine.
However, one must listen to them with one-pointed attention and imbibe the same deep within. Once Knowledge of the Self establishes in one’s conscience, immense contentment and therefore peace is guaranteed !
Verse 19.
ओवी क्र. १९
“तुवां आशंका नाही घेतली । परंतु मज तुझी चिंता लागली ।
कां जे तुझी भ्रांति फिटली । नाहींच अद्यापि ॥१९॥
Not that you have any doubts, but I am concerned about you. The reason is that your delusion hasn’t vanished yet !
Delusion results out of perverted Knowledge or ignorance. We are never aware of ignorance unless someone points it out to us. Knowledgeable Saints are aware of our shortcomings and therefore they are naturally quite concerned about it. They sincerely desire our ultimate welfare and so keep guiding us forever. That exactly is the hallmark of Sadguru. He looks after welfare of the disciple unasked.
Verse 20.
ओवी क्र. २०
“दासबोधींचे समासीं । निर्मूळ केलें मीपणासी ।
तया निरूपणेंही वृत्त्तीसी । पालट दिसेना. ॥२०॥
I have tried to annihilate sense of ‘me’ and ‘my-ness’ during one of the chapters in Sri Dasbodh. However, you do not appear to have changed your outlook irrespective of that exposition.
Sri Samartha refers to the thirteenth chapter of the old Dasbodh on this occasion. Sense of ‘me’ and ‘my-ness’ is the greatest ego one harbours. In fact, eight forms of ego are described that include ego of power and pelf, affluence, erudition, ancestry, youth, spiritual prowess, body strength and the body itself, which parades me and my-ness abundantly. Very notion of the body being him is the greatest and most formidable ego. Sadguru and Saints strive hard while exhorting to get rid of that menace as quickly as possible.
Verse 21.
ओवी क्र. २१
“म्हणोनी न पुसतां सांगणे । पडलें शिष्या तुज कारणें ।
आतां तरी सोय धरणें । श्रवण मननाची ॥२१॥
Therefore, O Disciple ! I was required to tell you all that without your asking, on this occasion. This is for your own welfare anyway. Hence, at least now onward you should engage in ‘Listening’ and ‘contemplating’.
It has been a routine practice that the preceptor explains a precept as per inquisitiveness on the part of disciple. In fact, the Guru used to induce a disciple to ask questions by creating certain situations or making use of an event or occurrence. Most scriptures possess dialogue between preceptor and his disciple.
However, driven by sheer compassion Sri Samartha breaks that convention and hastens to explain unasked. Moreover, abundant ‘listening’ makes contemplation over it all the more natural. Therefore Sri Samartha prods disciple to engage in both more and more.
Verse 22.
ओवी क्र. २२
“चातक पक्षी वरीच्या वरी । चंचु पसरून थेंबुटा धरी ।
जीवन सकळही अव्हेरी । भूमंडळींचें. ॥२२॥
The legendary ‘Chatak Bird’ is said to catch rain drops in mid air while opening its beak, leaving aside entire water reservoirs on earth.
The message herein is to ‘listen’ very carefully without mental faculties interfering in any form. The legendary bird swallows only pristine pure rain drops that are not adulterated whatever. Moreover, words from Sadguru are so precious that those should be heard with rapt attention. Whatever is heard attentively from Sadguru turns out to be extremely beneficial for the disciple to pursue Sadhana enthusiastically .
Verse 23.
ओवी क्र. २३
“तैसा शब्दवरूषाव होता । असों नेदावी वेग्रता ।
श्रवणपुटीं सामावितां । मनन करावें ॥२३॥
Similarly, the mind should be one-pointed while words are showering. There should be no distraction whatever. Those words should be carefully stored through listening and then thought over leisurely.
Indeed, words of the Knowledgeable and Sadguru are always precious and enlightening, since those are Divine statements. Contemplating over those statements makes the doctrine crystal clear and deeply engraved.
A simile may not be out of place on this occasion. Cattle folk graze the entire day and after their fill sit quiet and ruminate the cud, so that entire food devoured is assimilated fully.
However, there is a little difference between the two. That which is heard carefully must be contemplated selectively, that is, that contemplation must be deliberate and not casual (like the cattle ruminating !) .
Verse. 24.
ओवी क्र. २४
“लागवेग जाणोन शब्दाचा । आवांका पाहावा मनाचा ।
शब्दाआंतील गर्भाचा । सांटावा घ्यावा. ॥२४॥
One should understand the reference speaker is talking about and look into the purpose of his speech as well. Then one should find out inner meaning of the statement and collect its quintessence within the mind.
This verse is self-explanatory and so does not need elaboration.
Verse. 25
ओवी क्र. २५
“अरे तूं कोण ? कोणाचा ? कोठोनि आलासि कैंचा ? ।
ऐसा विचार पूर्वींचा । घेई बापा. ॥२५॥
My Son, who are you ? To whom do you belong ? Whence do you come from ? How did you come ? Consider these queries again, which were elaborated earlier.
Every human being faces two forms of queries during his life, which emerge out of curiosity about the unknown. One is regarding the world he lives in and another about his own self. Both these are named Vijnyana (science) and Atma-Jnyana (Knowledge of the Self ) respectively.
Queries about the world are – When the world came into existence ? How was it formed ? Who made it ? With which material ? Why like this alone ? Etc.
Whereas, Who am I ? Whom do I belong ? Where did I come from ? How did I come ? Where shall I go ? Etc.
And in order to get answers to all these, one must listen from the Sadguru and contemplate over it.
Indeed, this verily is Purpose of “Atmaram” !
Verse. 26
ओवी क्र. २६
“अरे त्वां जन्मांतर घेतलें । काय मानितोसी आपुलें ।
ऐसे तुवां विचारिलें । पाहिजे आतां ॥२६॥
You are born innumerable times thus far, which you regard as your very own. You must now enquire whether it is a fact.
Here, the fourth chapter of the Geeta comes to mind, where Bhagavan Sri Krishna explicitly tells Arjuna that both of us are born umpteen times. I remember My Every Birth (and the ‘Leelas) therein !) ; however, you do not, since you have ‘forgotten’ those ! (Chapter IV. Verse 5. – “बहुनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥”
Two aspects need some elaboration. Firstly, we and the Lord Divine have always been together eternally. And second, we have ‘forgotten’ so many things.
The Sadguru, Saints, holy sacred and enlightening company of Scriptures try to awaken us from that ‘forgetfulness’, the slumber of ignorance.
Verse 27
ओवी क्र. २७
“येथें तुझे कांहीच नाही । भुलला आहेसी काई ।
चुकोनि आलासि, जाई । जेथीचा तेथें. ॥२७॥
There is nothing in this world that can be claimed as being ‘ours’. We just get entangled in things and beings out of sheer misunderstanding. We are here due to some wrong committed, therefore we should return back to our original status real quick.
Indeed, there is nothing in this world belonging to us. Leave aside entire wealth and riches, household, kith and kin, wife, children, friends, nothing nothing for sure. Even the ‘body’ that we say as mine is not mine at all. When the being ‘dies’ his body is quickly taken out of the house. The loving wife says good-bye at the doorstep. Kith and kin accompany only up to the crematorium. Even the body is consignedध to fire or buried. That means the being cannot take even the body with it !
Original abode of the ‘being’ is entirely different. He comes from the unmanifest (अव्यक्त) and merges back into it. He had forgotten his true status and therefore was required to enter domain of the manifest (व्यक्त) again and again, the visible world !
Verse. 28
ओवी क्र. २८
“तूं समर्थाचें लेकरूं । अभिमानें घेतला संसारू. ।
अभिमान टाकितां पैलपारू । पावशील बापा. ॥२८॥
The ‘Being’ is in fact very child of the all-powerful Lord Divine. However, being afflicted by the mighty Ego-sense he entangles in cycles of birth-death-births. If ever he casts aside entire ego, he can free himself from the clutches of worldly whirlpools.
Much can be spoken about ego as such. However, in order to avoid repetition, the reader may refer to verse no. 20 above, particularly the eightfold ego.
Verse 29
ओवी क्र. २९
“ईश्वरापासोनि जालासी । परी तूं तयासी चुकलासी ।
म्हणोनी हे दु:ख भोगिसी । वेगळेपणें उत्कट. ॥२९॥
Beings are certainly derived from the Lord Divine alone, but they forgot their origin. That forgetfulness causes distinctness from the Lord, which in turn results in enduring extreme of pains, sorrows and travails for beings.
Verse 30.
ओवी क्र. ३०
“त्यागिसी सकळ वैभवाला । आणि विश्वाससी माझिया बोला ।
तरि मी घालीन रे तुजला । जेथील तेथें ॥३०॥
The disciple needs to abandon his entire worldly wealth in the first place and firmly believe in the Master’s exhortations. Then the Master guarantees to make the disciple reach his original abode.
We experience even in worldly matters one has to give something before getting anything in return. It is more so in spiritual matters. Faith and Renunciation are the two pillars that help build an edifice of Devotion. Faith over oneself and the preceptor and Renunciation of me and my-ness, that is, ego. THAT is surrender in principle. Unless one surrenders his entire ‘being’, he is less likely to ‘become’, which he already is, nothing short of Divinity is his true ‘abode’!
Verse 31
ओवी क्र. ३१
“तुझें अढळपद गेलें । तुज मायेने वेढा लाविलें ।
तें जरी तुझें तुझें तुज दिधलें । तरी मज काय देसी ? ॥३१॥
The ‘being’ has lost his permanent abode and Maya has enticed and entangled him (in worldly matters). Sri Samartha jokingly asks, “what will you give me if I return back your imperishable status ? (!) “
Verse 32
ओवी क्र. ३२
जितुकें काही नासोन जाईल । जें अशाश्वत असेल ।
तुज समागमे न येईल । तितुकेंच द्यावें मज. ॥३२॥
Whatever is perishable in our lives is not going to last for ever and whatever does not accompany us after death should be surrendered unto the Sadguru.
Now, this exercise needs using lot of discriminative faculties. What is perishable and whichever otherwise ? We would naturally think of entire worldly things as perishable and only those related to Self or Atma as imperishable. Although this is partly true, perhaps the inner meaning is the worldly traits the being parades during his lifetime. Most formidable among those is Ego, which crops up every now and then in various forms. Perishable ? Yes, why not ? It CAN be destroyed. In fact that is the crux of spirituality, annihilation of ego. And the process thereof is simple. Just surrender it unto the Sadguru. (Better said than done though!)
Verse 33
ओवी क्र. ३३
मजहि तें काय करावें । परी तुजपासुनी टाकवावें ।
तुवां टाकिलें तरी न्यावें । तुज समागमें. ॥३३॥
Sadguru never needs those perishable items anyway. However, in order to make the disciple discard those outright is his only concern. And if the disciple really abandons those traits, Sadguru is ever keen to take him along unto the Lord Divine.
Now, ‘taking him along’ where ? From the inert, static unto the subtle and more subtle. That is, deep within bosom of the disciple where the Lord Divine resides. Sadguru shows him the path through precept and example, since he himself has already trudged the same. Nevertheless, the disciple must obey his command verbatim.
Verse 34.
ओवी क्र. ३४
अरे भूषण भिक्षेचें सांडिलें । आणि राजपद प्राप्त जालें ।
तरी तुझें काय गेलें । सांग बापा. ॥३४॥
You see, if someone begging for alms is suddenly offered Kingdom of heaven, tell me what loss does he incur ?
Inner meaning of this verse can be that the ‘being’ is already endowed with a mighty instrument such as the body, which in itself can be used to emancipate Himself. He was begging for worldly pleasures like a मांगिलाल ! If he is offered sovereignty of Bliss of the Self in addition, whatever has he lost in principle ?
Verse 35.
ओवी क्र. ३५
नाशिवंत तितुकेचि देसी । तरी पद प्राप्त निश्चयेंसी ।
त्यामध्यें लालूच करीसी । तरी स्वहित न घडे. ॥३५॥
If someone abandons everything perishable, he is certain to acquire Bliss of the Self. However, if he keeps something back with him like a miser Absolute Bliss is at stake.
Here is a vital advice for aspirants. On many occasions he abandons lot many things such as home and hearth, kith and kin, riches and wealth etc. However, slightest of desire or even smallest ego can be an obstacle in reaching the goal, that is, Self-Realisation, Self-Bliss or The Lord Divine.
Verse 36.
ओवी क्र. ३६
तंव शिष्य म्हणें जी दिधलें । स्वामी म्हणती पद लाधलें ।
आतां तू आपुलें । कांही मानू नको. ॥३६॥
Disciple offered everything ephemeral unto Sadguru on listening to the Master thus. The Master said on that occasion that he can now be certain about attaining the goal and that he should aspire to get nothing from the visible world anymore.
Verse 37.
ओवी क्र. ३७
इतुकें स्वामी बोलिले । आज्ञा घेऊन निघाले ।
तंव शिष्यें विनविले । विनीत होउनी ॥३७॥
Speaking thus, the Master bade farewell to the disciple. However, the disciple very politely requested him (to stay back) .
Verse 38.
ओवी क्र. ३८
आता पुढिलिये समासीं । संवाद होईल उभयतांसी ।
तेणें स्वानंदसिंधूसी । भरितें दाटेल बळें. ॥३८॥
The next chapter includes dialogue between the Guru and his disciple, which will surge up ecstatic joy namely, Bliss of the Self.
Verse 39.
ओवी क्र. ३९
इति श्री आत्माराम । रामदासी पूर्णकाम ।
ऐका सावध, वर्म । सांगिजेल पुढे. ॥३९॥
First chapter of Atmaram comes to close here. It has the power to fulfil entire desires of Lord’s Devotees. I am going to expound occult Knowledge next. Therefore please be extremely attentive.
॥ श्रीराम जय राम जय जय राम ॥
“ATMARAM”
(आत्माराम)
Authored by
Sri Samartha Ramdas Swami.
Samartha Sri Ramdas Swami created abundant spiritual literature in Marathi and all Marathi speaking people adore it whole-heartedly. Hundreds and thousands of devotees have been engaged in reciting most of his works for the last three centuries and more. In fact, early childhood in every household was spent in reciting, memorising and imbibing his ‘Manaache Shlok’, ‘Karunashtake’, Sri Maruti Stotra and the likes. Adults and the elderly used to be engrossed in reading, reciting, discussing and studying the master-piece Sri Dasbodh.
However, in spite of being relatively brief yet possessing enormous depth, ‘Atmaram’ appears to have taken a back seat. In fact, Sri Samartha explicitly declared that the twin scriptures ‘Dasbodh’ and ‘Atmaram’ are verily his self-evident forms and his true self can be discovered therein. While Sri Dasbodh is a huge work, Atmaram happens to contain just five chapters with one hundred and eighty three verses in all. However, it furnishes basic tenets of Indian Spirituality narrated as direct discourse unto the disciple. (An ‘Ovi’ from Dnyaneshwari comes to mind at this juncture, which is – दीप कळिका धाकुटी, परी बहु तेजातें प्रकटीं, म्हणौनि सद्बुध्दी हे थेकुटी, म्हणों नये !
An overview of the scripture would not be out of place here, before we begin discussing the ‘Creation’ verse by verse.
The first chapter deals with highlighting Renunciation, sacrifice or abandonment, primarily Abandonment of ego masquerading as ‘me’ and ‘my-ness’. Its caption is “Tyaga Nirupan”. The second chapter deals with Maya, the illusive damsel, it’s caption being “Maya Nirupan” Third chapter explains Brahmam the Eternal Absolute named “Brahma Nirupan”. The fourth one deals with Sadhana, the practices undertaken for fulfilling one’s life. And the final one reiterates Self-Experience or more precisely, Experience of the Self as “Swanubhava Nirupan”. (Nirupan means Exposition, narration or discourse!)
Sri Samartha was an Enlightened person who was ever immersed in Bliss of the Self. He could as well have remained so for ever. However, he was aware of pains, travails and ignorance pestering ordinary human beings. Therefore he set aside his penchant for solitude and spent his entire life in guiding masses on to the righteous path. Biggest challenge was annihilating ignorance that shrouded pure, unsullied Jnyana. His copious literature is a testimony of his untiring efforts to destroy ignorance altogether. Besides creating literary gems and jewels he established scores of monasteries where the Mahants propagated his teachings, thereby leading masses from the front.
As said earlier, Sri Samartha was an Enlightened soul who had mastered Brahma-Vidya. There is a famous quote in Sanskrit, - “ब्रह्मविद् ब्रह्म् एव भवति” , which means the ‘Knower’ Of Brahmam is verily Brahmam Himself ! Moreover, he is fully aware of his being Brahmam Personified. And that is exactly why he can identify himself with the Divine. He is able to view and experience Divinity within him and experience the same in entire things and beings around, in fact entire universe. That experience becomes so subtle as to transcend entire visible world and establishes in pure consciousness. There is no more of duality whatever, be it as ‘you’ and ‘me’ or distinction in shape, colour, change, time, space, action or cause thereof. What remains is just ‘Sat’, Truth or Existence. He merges altogether in that pure consciousness. He becomes aware of the subtle force or energy that operates and controls entire activities in the cosmos. That vibrant force is Chaitanya. Even while the ‘being’ possesses very little power with him, the vibrant Chaitanya, which Sri Samartha names as Sharada, makes the ‘being’ reach status of Divinity.
However, in order to make it happen another mighty power, Grace from Sadguru comes into play. The ‘being’ loses its ‘being-ness’ and merges into the Divine, just to keep experiencing Bliss of the Self or Brahmanandam for ever.
Atmaram
Chapter (I)
त्याग निरूपण
Discourse on Renunciation.
Contrary to usual practice of adoring The Auspicious in the form of ‘Mangalacharan’ Sri Samartha makes obeisance unto the ‘unmanifest’ Divinity during the first seventeen Verses, where he venerates Sri Ganesh, Sri Sharada, Sri Sadguru, Shri Ram and the Audience.
Verse 1.
ओवी क्र. १
“जयास लटिका आळ आला । जो माया गौरी पासुनि जाला ।
जालाचि नाही तया अरूपाला । रूप कैचें ? “. ॥१॥
We tend to make false allegations over the Divine Principle, which result on account of the primal force masquerading as the illusory Maya. In reality, the Divine never ‘forms’ (since it ‘exists’ forever). Therefore it is very natural for the ever-existing Divine in not possessing a ‘Form’ as such !
In fact, there is no other attribute with Divinity apart from its ‘being there’! It simply exists ; there is nothing like ‘becoming’ for it. And that means there is neither change, emotion, imagination, transformation, accretion or recession with it. That Divinity or Brahmam is Infinite, Limitless, Formless, Unbroken, Eternal and Non-dual. However, it is not void or null. The Universe exists so also all of us by virtue of that Divinity being there. Nothing can exist without it. It is also called The Absolute or The Reality.
The Lord Divine (Paramatma) is vibrant, infinite, Formless and Unmanifested. It ‘exists’, and the word for existence is ‘Sat’. Sat also means Truth. ‘Satta’ or power is the word derived from Sat, which envelops entire cosmos. This power is all-powerful. Indeed, a power that ha no power is no power at all !
The Lord Divine possesses innumerable powers with it. One of those creates illusion of ‘forms’ in that very Divine Principle, which ‘appear’ to be dual, limited, distinct, emotional, changeable and so on. That illusory power of the Lord is Maya, which is inscrutable and enigmatic indeed.
Verse 2.
ओवी क्र. २
“तेथे स्तवनाचा विचार । न घडे निर्विकारीं विकार ।
परी तयास नमस्कार । भावबळें माझा ॥२॥
The Divine Principle is absolutely inert. There is no change with it anyway. It is continuous, unbroken, perpetual, non-dual and unique. And since there is no possibility of its being distinct, it is well nigh impossible to worship it as such. In spite of all that, the very conviction of Him being there makes me prostrate unto Him.
Now, there is a catch here. Sri Samartha is absolutely certain of the ‘existence’ of the Lord Divine. However, He is not to be ‘seen’ as such and therefore cannot be described in words as being such and such. Nevertheless, the very conviction of His being there makes Sri Samartha venerate Him, The Lord Divine !
As has already been reiterated earlier, a towering person such as Sri Samartha is always on the highest pedestal of Divinity from his self-experience point of view. However, he needs to ‘descend’ unto the human level in order to be able to explain his own spiritual experiences. He is naturally required to use the words and language more comfortable for the masses at large. Therefore, he now makes obeisance unto that ‘invisible’ Lord Divine.
Verse 3.
ओवी क्र. ३
“जयाचेनि वेदशास्त्र पुराणें । जयाचेनि नाना निरूपणें ।
जयाचेनि स्वसुखा लाधणें । शब्दीं नि:शब्द ॥३॥
Veda, Shastra and Purana (mythology) disseminate Knowledge of the Self by virtue of Divine inspiration. Entire expositions occur because of Divine resolve and it is only Divine will that grants Bliss of Self-Knowledge. However, such Transcendental experience needs expression through words alone, even though the experience is beyond ken of words.
In fact, each one of us experiences on umpteen occasions a sight, vision, musical note, some savoury of our liking or some such that pleasantly stuns us momentarily, leaving us speechless ! Similar is the feeling while we visit a temple or Samadhi and the very ambience of the place makes us speechless although we are feeling something extra-ordinary on that occasion. Similar feelings crop up while witnessing a funeral.
What makes us speechless ? Why do we get engrossed in a particular experience ? Perhaps it is because we are slowly trying to assimilate it. That can be a physical reason alright, but from spiritual angle we are dumbfounded by the very experience, its awe , sudden ness and magnitude. We try our best to analyse cause and effect of that experience at the mortal, physical level.
However, while ‘experiencing’ Divine attributes the one experiencing it does not remain distinct from the experience ; he is one with it. This is diagonally opposite to the the experience of worldly matters where one experiences or views as a stranger, an outsider ! There is always the duality of view and viewer on that occasion and the worldly experience appears real.
However, while one looks at every action as subtle handiwork of the Lord Divine, one is convinced of might and power of the Lord. One is convinced of His Omniscience, Omnipotence and Omnipresence.
The Lord pervades every thing and being. He promulgated Vedas, which are authentic word power. Aspirants dived deep within themselves and became one with the indwelling Lord Divine. Thy were enlightened about the Infinite, which manifested in their speech and came to be known as Veda or Shruti. It is believed that Vedas existed in very subtle form and if one is able to merge his speech in Para-Vani, the subtlest form of speech, he should be able to experience the mystique formulae of the vedas in that ecstatic state as easily as his breathing ! (It is also said that the Vedas emerged as ‘snore’ of the Lord during His Yoga-Nidra!)
Just to repeat again, the experiences gained through senses can be easily described. However, Bliss of the Self (Atmananda or Brahmanandam) is Transcendental where horizon of view disappears and speech is dumbfounded. In spite of that Saints like Sri Samartha strive hard to explain their experiences through medium of word and embellish the wordless by ornaments of words !
Verse 4.
ओवी क्र. ४
“जे शब्दास आकळेना । जे शब्देविण सहसा कळेना ।
कळलें ऐसेंही घडेना । जियें स्वरूपीं ॥४॥
The Form that is unfathomable through words but which has no other means to imagine except in word or speech cannot be vouchsafed as understood or cognised, since it is infinite. In fact, understanding or not understanding is a faculty of limited mind-power of human beings. However, the Enlightened one does not need to have that awareness of ‘knowing’ anyways !
Humans possess four important faculties, which are mind intellect conscience and ego sense. All those are very subtle and cannot be ‘demonstrated’ as such. These are collectively known as “Antah-Karan” the four-fold ‘tools’. All of us are aware of those and their mischiefs as well. These ‘tools’ are indeed vital for man since they can make or break a person. We wouldn’t go into details of those but it would suffice to say that these are closely related to ‘knowing’. There are so many things in the world that can be known through these tools without recourse to words. Nevertheless, those must be helped by ‘senses’!
Now, the Lord Divine is Jnyana embodied as well as Bliss personified. Humans too possess the same attributes albeit on a lower scale. Moreover, both these traits are Transcendental, transcending the senses in particular. Therefore, words fall short to describe Divine Experience of Bliss as well as Knowledge, both being infinite. Although an individual experiences these two there is no tool to express the same unto others except through words.
The one boasting of ‘knowing’ the Divine is indeed a fool as per Sri Samartha. Sri Dnyanadev also ridicules a person who claims to ‘know’ , since he knows nothing indeed!
Verse 5.
ओवी क्र. ५
ऐसें सदा सर्वत्र संचलें । जें तर्का न वचे अनुमानलें ।
तें जयाचेनि प्राप्त झालें । आपरूप आपणांसी. ॥५॥
Although Brahmam is all-pervasive forever, it cannot be cognised through conjectural reasoning alone. However, the mighty power of Sri Sharada makes us ‘know’ our true form, Form of the Self.
The Lord Divine, verily Brahmam, is omniscient, omnipotent and omnipresent pervading everything inside out. He is very basis and refuge for entire universe. He is named “Tat” (That) in Vedantic parlance, since He cannot be ‘shown’ as such and such. The being too is pervaded inside out by that very Tat. Like the Lord Divine the being too remains as it is, even while his ‘body’ undergoes changes from childhood to old age, which the being just witnesses distinctly. This ‘being’ is named “Twam”. And Vedas declare “Tat Twam Asi” (You Are Verily That) , which is our True Form. We too are Sat-Chit-Ananda, nothing less than that.
Nevertheless, we have limitations. Limitations due to senses. The Lord Divine is Infinite, Eternal and to know Him thus requires immense Jnyana-Shakti, of which Sri Sharada is a repository. Sri Samartha bows down unto that Jnyana-personified Sri Sharada, who bestows exact knowledge of the Self as well as the Lord Divine.
Verse 6.
ओवी क्र. ६
“नमन तिचीया निजपदां । माया वाग्देवी शारदा ।
जयेचेनि प्रवर्तती संवादा । संत माहानुभाव. ॥६॥
I make obeisance unto the lotus feet of Sri Sharada who is verily sovereign Goddess of entire four forms of speech. All Saints, Sages and greatest of noble persons are inspired to speak and discuss about the Lord Divine at her behests.
Indeed Shakti the better half of Shiva is christened with various names and terminologies such as Maya, Vag-Devi, Sharada, Jnyana-Shakti, Grace of Sadguru, the seventeenth Life Principle, Conscience, Inspiration, Sad-Vidya, Gouri, Parvati, the Immaculate one, Samvitti and so on. However, all symbolise only a single entity, the Cosmic Power.
Sri Dnyaneshwar Maharaj lucidly and vividly explains in Amrutanubhava about this better half of the Lord while hastening to emphasise that the Lord Divine and His Consort are by no means separate, but a single comprehensive whole. She naturally possesses entire attributes of the Lord (if ever the Lord possesses any, since He is attribute less ! ! )
Nevertheless, since she ‘projects’ various ‘forms’ of the formless Lord she is also called Maha-Maya. She is the most affluent one and therefore she is Maha-Laxmi too. She creates unbelievable forms of nature and so she is Maha-Saraswati. Moreover, while creating anew she destroys everything simultaneously and therefore she is Maha-Kali as well !
In fact, power or Shakti presents herself in every single item of the universe and is named accordingly. She is the power that holds the earth cohesively; power to dissolve in water ; burning potential in fire ; velocity in wind ; expansiveness of sky ; making resolves with the mind ; thinking and discriminative faculties in Intellect and resoluteness in faith.
The Lord and His Power being inseparable, He is naturally all-powerful. Nevertheless, He cannot ‘create’ anything on His Own.
It is believed that the ‘basic urge’ to create the universe is in the form of Omkar, which is also called “Shanda-Brahma” or Brahmam as word power. In humans this word power is formed of four types of speech named ‘Para’, ‘Pashyyantii’, ‘Madhyama’ and ‘Vaikhari’. The first one, that is ‘Para’ exists in subtle-most form and is said to be the real power of the Lord.
Getting a little abstract ? OK, we will only remember that Power or Shakti is none other than the powerful Lord Divine !
Verse 7.
ओवी क्र. ७
“आता वंदीन सद्गुरू स्वामी । जेथें राहिले तोचि मी ।
आणि निवारिली निजधामीं । पांचही जेणें ॥७॥
I shall now venerate my Sadguru who happens to be my Master. His abode is His very own Self. I am also engrossed in that very Self where entire five worldly elements are set aside.
Indeed, all of us lead a life of ignorance entangled in worldly matters. Spiritual way of life demands annihilation of ignorance in the first place. We are basically feeble in countering ignorance and need assistance of power or Shakti, which an enlightened one like the Sadguru can render. One needs total surrender unto the Sadguru and the only test of ‘surrender’ is how far one obeys commands of Sadguru. One must traverse whatever way the Sadguru leads him to, but it must be done with full faith unto Sadguru. And then the disciple too enjoys Bliss of Self-Knowledge like the Sadguru. In fact both get immersed in that state of Brahmanandam and the disciple no more exists as separate entity.
Swami has repeatedly exhorted that all of us are basically Divine and enjoying Bliss of Atmananda is our birth-right. However we forgot our true self and came to this dismal state of affairs. We are born on innumerable occasions only to die again without achieving the most desirable that is Atmananda, Brahmanandam or whatever .
Sadguru grants us that memory again and leads us on to our True Abode, which is Bliss of the Self and where there is none of world with five-fold elements any more.
Verse 8.
ओवी क्र. ८
“तया निजपदाकडे । आनंदें वृत्त्ती वावरे. ।
पद लाधलिया जडे । तद्रूप होऊनि. ॥८॥
Our conscience is engrossed in that Blissful State, our very abode, and becomes one with it all the way.
While one undertakes Spiritual practices as proscribed by Sadguru and practices those religiously, his conscience gradually begins getting more and more subtle. His penchant towards sensuality wanes with time and he begins enjoying Bliss of the Self, since his conscience now turns introvert. And then appears a stage where he is reluctant to turn back by virtue of that blissful experience, becoming one with Omni-Self.
Verse 9.
ओवी क्र. ९
“स्वामी कृपेचा लोट आला । मज सरोवरीं सामावला ।
पूर्ण जालिया उचंबळला । अनुभव उद्गार. ॥९॥
A torrent of Grace from the Sadguru suddenly appeared and the lake of my heart was literally flooded. And when that Grace overflowed, a grunt of immense joy and contentment emerged instantaneously.
When an aspirant begins his Sadhana as ordained by Sadguru and gets more and more engrossed in it, he gradually begins to experience an occasional supra-terrestrial event, which may be as an epiphany (दृष्टान्त) , effulgence, sound or some such that may not not have an explanation. However, he needs to trudge forward in Sadhana since those could as well be ‘Riddhi-Siddhis’ appearing by way of Sadhana. (Such happenings are on record and not quite infrequent) .
The Sadguru in fact warns against those and advises to continue Sadhana without getting entangled in those (Riddhi-Siddhis).
Nevertheless, the flood of Grace from Sadguru imparts exquisite joy, contentment and inner peace leading to grunt of joy and gratitude.
(Sri Samartha wrote ‘Atmaram’ perhaps much after Dasbodh and other literature. It seems Atmaram was the crown of his creations, which is why he appears quite ecstatic here.)
Verse 10.
ओवी क्र. १०
“माझे सद्गुरूकृपेचे बळ । मनामाजीं सांठविलें तुंबळ ।
तेणे बळें स्वानंद जळ । हेलाऊं लागे. ॥१०॥
My Conscience is full of Grace from Sadguru, which is overwhelming indeed. That exactly is the reason for my surging ecstatic joy.
Indeed, Grace of Sadguru is so overwhelming that ecstatic joy thereof is inevitable. That joy does not limit itself into one’s conscience ; it keeps spreading and encompassing everything to the extent the being forgets his beingness. That joy is perpetual and Transcendental, which exactly is Brahmanandam.
Verse 11.
ओवी क्र. ११
“आता नमस्कारीन राम । जो योगियांचें निजधाम ।
विश्रांति पावे विश्राम । जये ठायीं. ॥११॥
Sri Samartha now begins venerating Shri Ram who is his idol, Deity, Mother, father, preceptor, nay, Everything. He is fond of everything about Sri Ram including his best devotee Sri Hanumanta. In fact he emphatically declares that he could acquire Sri Ram by virtue of praising and worshipping Sri Hanuman. Sri Ram is ‘Para-Brahma’ for Sri Samartha.
“Now I make obeisance unto Sri Ram the Divine Incarnation. Shri Ram is verily the Abode for Yogis. Indeed, Shri Ram alone dwells into the inner conscience of Yogis, which is the ultimate refuge for them. It is said that the place where Shri Ram inhabits is verily the place for rest to rest itself.”
In fact, Yoga by definition means joining together, accretion, to be one with, besides the eight fold ‘Ashtanga Yoga’ propounded by Sage Patanjali. And therefore a Yogi is one who practices all these verbatim. No wonder Sri Samartha endorses that very definition when he refers to a Yogi. Also, the ultimate refuge for a Yogi being nothing other than the Divine, Sri Samartha speaks of Sri Ram verily Divinity Incarnate.
Verse 12.
ओवी क्र. १२
“जो नांवरूपा वेगळा । जो ये मायेहून निराळा ।
जेथें जाणिवेची कळा । सर्वथा न चले. ॥१२॥
Sri Ram is entirely aloof of names and forms. He is also aloof of Maya. Human intellect is unable to ‘understand’ Him.
Indeed, the Divine Principle as such is devoid of worldly attributes of names, forms etc, which are perishable being worldly. These result out of ‘sport’ of Maya that can even make the formless, infinite Divinity don limited forms ! Humans do possess intellect. However, it has its own limitations since it is unable to encompass the infinite Divine Principle.
Verse 13.
ओवी क्र. १३
“जेथें भांबावला तर्क । जेथें पांगुळला विवेक ।
तेथें शब्दांचे कौतुक । केवीं घडे. ॥१३॥
Sri Ram is such an entity where reasoning is confused, discretionary faculties are lame and handicapped. How can words describe His magnificence on that occasion ?
Now, reasoning or logical exposition is an attribute of intellect or ‘Buddhi’, so also discretion is its vital role. However, the senses come into play every time intellect must ‘act’. Intellect works on the basis of inputs provided by senses.
‘Sri Ram’ is such an ‘entity’ that is beyond ken of senses. (It is Not a person or individual per se) and therefore human intellect is handicapped and confused while trying to convey anything about it in words.
One should learn to identify inner meanings of entire nomenclatures. For instance, Guru or Sadguru is not an individual but a Principle, an Entity, which is Transcendental and mysterious.
Verse 14.
ओवी क्र. १४
“जयालागीं योगी उदास । वनवासी फिरती तापस ।
नाम साधनीं सायास । जया कारणें करिती. ॥१४॥
People prefer detached way of life, undergo travails for engaging in austerities, prefer solitude in forests etc just to have a glimpse of the Divine Lord.
In fact, this is a description of aspirants and Yogis in particular, who engage themselves in various spiritual pursuits. First and foremost for them is getting detached from entire emotions, sensuality, passions and desires. Indeed Patanjal Yoga Sutra postulates, “योग: चित्त्तवृत्त्ति निरोध:”. In addition, they must make one-pointed effort to contemplate over the Divine. Although solitude is helpful and possible in forests, it has its own drawbacks such as food, clothing, shelter and protection from beasts and reptiles !
An interesting analogy can be mentioned here. We normally believe that taking to Sanyas or Renunciation entails wearing ochre robes, abandoning home as well as kith and kin and lead austere lifestyle. While the last one is essential, rest of paraphernalia is not only useless but quite ‘exhibitionist’ too.
Verse 15.
ओवी क्र. १५
“ऐसा सर्वात्मा श्रीराम । सगुण निर्गुण पूर्णकाम ।
उपमाच नाही निरोपम । रूप जयाचे. ॥१५॥
This Shri Ram is the indweller of every being. He is both manifested as well as manifest. He is complete and comprehensive in all respects. Nothing exists like Him in this visible world. Therefore His Form cannot be compared to anything whatever.
Most of us mortal beings lead our lives as per dictates of the Senses. We tend to accept things as true, which the senses make us believe. Moreover, we are aware of only three phases of our existence, namely wakefulness, dream state and deep sleep stage. Most of us are unawares of the fourth, called ‘Turiya’, which is of ‘awareness’ ; awareness of our being Divine. That fourth state makes us regard entire visible world transient, ephemeral. We begin to identify ourselves distinct from this world. That is, we begin to under-estimate ‘body-sense’ or body consciousness. We begin to get convinced that ‘we’ are not this body but something much more. The notion of we being Divine appears much later, when we come face to face with an enlightened person in the form of Sadguru.
Now, while speaking about Sri Samartha we come to know that Sri Samartha regards Shri Ram Himself as Sadguru, no, in fact everything. Therefore he cannot think of any other simile for Him. Shri Ram is unique for him, ‘एकमेव अव्दितीय’ !
Verse 16.
ओवी क्र. १६
“आता वंदीन संत सज्जन श्रोते । जे कृपाळू भावाचे भोक्ते ।
माझीं वचनें प्राकृतें । सांगेन तयांपासीं ॥१६॥
I shall now extol the compassionate and connoisseur audience that are noble and Saintly. I am going to elaborate my thoughts unto them through my simple native dialect, which is Marathi.
Now, a definite distinction can be easily made between an ordinary story teller and the one expounding profound spiritual tenets. One need not know credentials of a worldly story teller but in spiritual matters his authenticity needs verification. It is immaterial whatever language such knowledgeable person uses, but crux of the matter is his own stature. An enlightened person such as Sri Samartha is naturally so very humble that he feels his duty and obligation to venerate the audience, which is noble and Saintly from his point of view.
Verse 17.
ओवी क्र. १७
“तयांचें वर्णावें स्वरूप । तरी तें स्वरूपाचेचि बाप ।
जें वेदांसी सांगवेना । तें जयाचेनि प्रगटे. ॥१७॥
It is very difficult to speak about very nature of the Saints because they are greater than even Form of the Self. Vedas were dumbfounded while describing that form. However, that very Transcendental, indescribable Form is demonstrated and experienced by the Saints.
Saints fondly inhabit this visible world alright and lead their life like all other human beings too. However, their behaviour itself demonstrates their rich heritage and the extra-ordinary spiritual heights they have attained. First and foremost is their exceptional humility. Then comes their casual looking quiet, unique aura that pleases everyone around. Their benevolent looks and soft speech is indeed fascinating. Absolute unison between their thoughts, speech and actions is indeed stupendous. Their spiritual might is thus self-evident.
Thus, Sri Samartha pays obeisance unto the Saints, the good and godly during the above verse.
Verse 18.
ओवी क्र. १८
Sri Samartha begins his exact discourse now onward.
“आता शिष्या सावधान । ऐक सांगतो गुह्यज्ञान ।
जेणे तुझें समाधान । आंगीं बाणें. ॥१८॥
Listen carefully, O Disciple ! I shall now expound a very secretive and mysterious knowledge, which you should imbibe with rapt attention. That Knowledge will establish absolute contentment with you.
After all, every human being strives to attain absolute peace, which contentment alone can confer. In fact, experience of the Self itself conveys knowledge of the Self, that is Atma. Both these happen to be beyond ken of senses in general. And since senses are unable to cognise these two, these are termed as being ‘secret’ or ‘mysterious’ ! However, the Saints are able to traverse that ‘hidden’ path by virtue of their unique vision, which they do narrate in words. Indeed, that happens to be their only task, to lead mankind on to the Divine.
However, one must listen to them with one-pointed attention and imbibe the same deep within. Once Knowledge of the Self establishes in one’s conscience, immense contentment and therefore peace is guaranteed !
Verse 19.
ओवी क्र. १९
“तुवां आशंका नाही घेतली । परंतु मज तुझी चिंता लागली ।
कां जे तुझी भ्रांति फिटली । नाहींच अद्यापि ॥१९॥
Not that you have any doubts, but I am concerned about you. The reason is that your delusion hasn’t vanished yet !
Delusion results out of perverted Knowledge or ignorance. We are never aware of ignorance unless someone points it out to us. Knowledgeable Saints are aware of our shortcomings and therefore they are naturally quite concerned about it. They sincerely desire our ultimate welfare and so keep guiding us forever. That exactly is the hallmark of Sadguru. He looks after welfare of the disciple unasked.
Verse 20.
ओवी क्र. २०
“दासबोधींचे समासीं । निर्मूळ केलें मीपणासी ।
तया निरूपणेंही वृत्त्तीसी । पालट दिसेना. ॥२०॥
I have tried to annihilate sense of ‘me’ and ‘my-ness’ during one of the chapters in Sri Dasbodh. However, you do not appear to have changed your outlook irrespective of that exposition.
Sri Samartha refers to the thirteenth chapter of the old Dasbodh on this occasion. Sense of ‘me’ and ‘my-ness’ is the greatest ego one harbours. In fact, eight forms of ego are described that include ego of power and pelf, affluence, erudition, ancestry, youth, spiritual prowess, body strength and the body itself, which parades me and my-ness abundantly. Very notion of the body being him is the greatest and most formidable ego. Sadguru and Saints strive hard while exhorting to get rid of that menace as quickly as possible.
Verse 21.
ओवी क्र. २१
“म्हणोनी न पुसतां सांगणे । पडलें शिष्या तुज कारणें ।
आतां तरी सोय धरणें । श्रवण मननाची ॥२१॥
Therefore, O Disciple ! I was required to tell you all that without your asking, on this occasion. This is for your own welfare anyway. Hence, at least now onward you should engage in ‘Listening’ and ‘contemplating’.
It has been a routine practice that the preceptor explains a precept as per inquisitiveness on the part of disciple. In fact, the Guru used to induce a disciple to ask questions by creating certain situations or making use of an event or occurrence. Most scriptures possess dialogue between preceptor and his disciple.
However, driven by sheer compassion Sri Samartha breaks that convention and hastens to explain unasked. Moreover, abundant ‘listening’ makes contemplation over it all the more natural. Therefore Sri Samartha prods disciple to engage in both more and more.
Verse 22.
ओवी क्र. २२
“चातक पक्षी वरीच्या वरी । चंचु पसरून थेंबुटा धरी ।
जीवन सकळही अव्हेरी । भूमंडळींचें. ॥२२॥
The legendary ‘Chatak Bird’ is said to catch rain drops in mid air while opening its beak, leaving aside entire water reservoirs on earth.
The message herein is to ‘listen’ very carefully without mental faculties interfering in any form. The legendary bird swallows only pristine pure rain drops that are not adulterated whatever. Moreover, words from Sadguru are so precious that those should be heard with rapt attention. Whatever is heard attentively from Sadguru turns out to be extremely beneficial for the disciple to pursue Sadhana enthusiastically .
Verse 23.
ओवी क्र. २३
“तैसा शब्दवरूषाव होता । असों नेदावी वेग्रता ।
श्रवणपुटीं सामावितां । मनन करावें ॥२३॥
Similarly, the mind should be one-pointed while words are showering. There should be no distraction whatever. Those words should be carefully stored through listening and then thought over leisurely.
Indeed, words of the Knowledgeable and Sadguru are always precious and enlightening, since those are Divine statements. Contemplating over those statements makes the doctrine crystal clear and deeply engraved.
A simile may not be out of place on this occasion. Cattle folk graze the entire day and after their fill sit quiet and ruminate the cud, so that entire food devoured is assimilated fully.
However, there is a little difference between the two. That which is heard carefully must be contemplated selectively, that is, that contemplation must be deliberate and not casual (like the cattle ruminating !) .
Verse. 24.
ओवी क्र. २४
“लागवेग जाणोन शब्दाचा । आवांका पाहावा मनाचा ।
शब्दाआंतील गर्भाचा । सांटावा घ्यावा. ॥२४॥
One should understand the reference speaker is talking about and look into the purpose of his speech as well. Then one should find out inner meaning of the statement and collect its quintessence within the mind.
This verse is self-explanatory and so does not need elaboration.
Verse. 25
ओवी क्र. २५
“अरे तूं कोण ? कोणाचा ? कोठोनि आलासि कैंचा ? ।
ऐसा विचार पूर्वींचा । घेई बापा. ॥२५॥
My Son, who are you ? To whom do you belong ? Whence do you come from ? How did you come ? Consider these queries again, which were elaborated earlier.
Every human being faces two forms of queries during his life, which emerge out of curiosity about the unknown. One is regarding the world he lives in and another about his own self. Both these are named Vijnyana (science) and Atma-Jnyana (Knowledge of the Self ) respectively.
Queries about the world are – When the world came into existence ? How was it formed ? Who made it ? With which material ? Why like this alone ? Etc.
Whereas, Who am I ? Whom do I belong ? Where did I come from ? How did I come ? Where shall I go ? Etc.
And in order to get answers to all these, one must listen from the Sadguru and contemplate over it.
Indeed, this verily is Purpose of “Atmaram” !
Verse. 26
ओवी क्र. २६
“अरे त्वां जन्मांतर घेतलें । काय मानितोसी आपुलें ।
ऐसे तुवां विचारिलें । पाहिजे आतां ॥२६॥
You are born innumerable times thus far, which you regard as your very own. You must now enquire whether it is a fact.
Here, the fourth chapter of the Geeta comes to mind, where Bhagavan Sri Krishna explicitly tells Arjuna that both of us are born umpteen times. I remember My Every Birth (and the ‘Leelas) therein !) ; however, you do not, since you have ‘forgotten’ those ! (Chapter IV. Verse 5. – “बहुनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥”
Two aspects need some elaboration. Firstly, we and the Lord Divine have always been together eternally. And second, we have ‘forgotten’ so many things.
The Sadguru, Saints, holy sacred and enlightening company of Scriptures try to awaken us from that ‘forgetfulness’, the slumber of ignorance.
Verse 27
ओवी क्र. २७
“येथें तुझे कांहीच नाही । भुलला आहेसी काई ।
चुकोनि आलासि, जाई । जेथीचा तेथें. ॥२७॥
There is nothing in this world that can be claimed as being ‘ours’. We just get entangled in things and beings out of sheer misunderstanding. We are here due to some wrong committed, therefore we should return back to our original status real quick.
Indeed, there is nothing in this world belonging to us. Leave aside entire wealth and riches, household, kith and kin, wife, children, friends, nothing nothing for sure. Even the ‘body’ that we say as mine is not mine at all. When the being ‘dies’ his body is quickly taken out of the house. The loving wife says good-bye at the doorstep. Kith and kin accompany only up to the crematorium. Even the body is consignedध to fire or buried. That means the being cannot take even the body with it !
Original abode of the ‘being’ is entirely different. He comes from the unmanifest (अव्यक्त) and merges back into it. He had forgotten his true status and therefore was required to enter domain of the manifest (व्यक्त) again and again, the visible world !
Verse. 28
ओवी क्र. २८
“तूं समर्थाचें लेकरूं । अभिमानें घेतला संसारू. ।
अभिमान टाकितां पैलपारू । पावशील बापा. ॥२८॥
The ‘Being’ is in fact very child of the all-powerful Lord Divine. However, being afflicted by the mighty Ego-sense he entangles in cycles of birth-death-births. If ever he casts aside entire ego, he can free himself from the clutches of worldly whirlpools.
Much can be spoken about ego as such. However, in order to avoid repetition, the reader may refer to verse no. 20 above, particularly the eightfold ego.
Verse 29
ओवी क्र. २९
“ईश्वरापासोनि जालासी । परी तूं तयासी चुकलासी ।
म्हणोनी हे दु:ख भोगिसी । वेगळेपणें उत्कट. ॥२९॥
Beings are certainly derived from the Lord Divine alone, but they forgot their origin. That forgetfulness causes distinctness from the Lord, which in turn results in enduring extreme of pains, sorrows and travails for beings.
Verse 30.
ओवी क्र. ३०
“त्यागिसी सकळ वैभवाला । आणि विश्वाससी माझिया बोला ।
तरि मी घालीन रे तुजला । जेथील तेथें ॥३०॥
The disciple needs to abandon his entire worldly wealth in the first place and firmly believe in the Master’s exhortations. Then the Master guarantees to make the disciple reach his original abode.
We experience even in worldly matters one has to give something before getting anything in return. It is more so in spiritual matters. Faith and Renunciation are the two pillars that help build an edifice of Devotion. Faith over oneself and the preceptor and Renunciation of me and my-ness, that is, ego. THAT is surrender in principle. Unless one surrenders his entire ‘being’, he is less likely to ‘become’, which he already is, nothing short of Divinity is his true ‘abode’!
Verse 31
ओवी क्र. ३१
“तुझें अढळपद गेलें । तुज मायेने वेढा लाविलें ।
तें जरी तुझें तुझें तुज दिधलें । तरी मज काय देसी ? ॥३१॥
The ‘being’ has lost his permanent abode and Maya has enticed and entangled him (in worldly matters). Sri Samartha jokingly asks, “what will you give me if I return back your imperishable status ? (!) “
Verse 32
ओवी क्र. ३२
जितुकें काही नासोन जाईल । जें अशाश्वत असेल ।
तुज समागमे न येईल । तितुकेंच द्यावें मज. ॥३२॥
Whatever is perishable in our lives is not going to last for ever and whatever does not accompany us after death should be surrendered unto the Sadguru.
Now, this exercise needs using lot of discriminative faculties. What is perishable and whichever otherwise ? We would naturally think of entire worldly things as perishable and only those related to Self or Atma as imperishable. Although this is partly true, perhaps the inner meaning is the worldly traits the being parades during his lifetime. Most formidable among those is Ego, which crops up every now and then in various forms. Perishable ? Yes, why not ? It CAN be destroyed. In fact that is the crux of spirituality, annihilation of ego. And the process thereof is simple. Just surrender it unto the Sadguru. (Better said than done though!)
Verse 33
ओवी क्र. ३३
मजहि तें काय करावें । परी तुजपासुनी टाकवावें ।
तुवां टाकिलें तरी न्यावें । तुज समागमें. ॥३३॥
Sadguru never needs those perishable items anyway. However, in order to make the disciple discard those outright is his only concern. And if the disciple really abandons those traits, Sadguru is ever keen to take him along unto the Lord Divine.
Now, ‘taking him along’ where ? From the inert, static unto the subtle and more subtle. That is, deep within bosom of the disciple where the Lord Divine resides. Sadguru shows him the path through precept and example, since he himself has already trudged the same. Nevertheless, the disciple must obey his command verbatim.
Verse 34.
ओवी क्र. ३४
अरे भूषण भिक्षेचें सांडिलें । आणि राजपद प्राप्त जालें ।
तरी तुझें काय गेलें । सांग बापा. ॥३४॥
You see, if someone begging for alms is suddenly offered Kingdom of heaven, tell me what loss does he incur ?
Inner meaning of this verse can be that the ‘being’ is already endowed with a mighty instrument such as the body, which in itself can be used to emancipate Himself. He was begging for worldly pleasures like a मांगिलाल ! If he is offered sovereignty of Bliss of the Self in addition, whatever has he lost in principle ?
Verse 35.
ओवी क्र. ३५
नाशिवंत तितुकेचि देसी । तरी पद प्राप्त निश्चयेंसी ।
त्यामध्यें लालूच करीसी । तरी स्वहित न घडे. ॥३५॥
If someone abandons everything perishable, he is certain to acquire Bliss of the Self. However, if he keeps something back with him like a miser Absolute Bliss is at stake.
Here is a vital advice for aspirants. On many occasions he abandons lot many things such as home and hearth, kith and kin, riches and wealth etc. However, slightest of desire or even smallest ego can be an obstacle in reaching the goal, that is, Self-Realisation, Self-Bliss or The Lord Divine.
Verse 36.
ओवी क्र. ३६
तंव शिष्य म्हणें जी दिधलें । स्वामी म्हणती पद लाधलें ।
आतां तू आपुलें । कांही मानू नको. ॥३६॥
Disciple offered everything ephemeral unto Sadguru on listening to the Master thus. The Master said on that occasion that he can now be certain about attaining the goal and that he should aspire to get nothing from the visible world anymore.
Verse 37.
ओवी क्र. ३७
इतुकें स्वामी बोलिले । आज्ञा घेऊन निघाले ।
तंव शिष्यें विनविले । विनीत होउनी ॥३७॥
Speaking thus, the Master bade farewell to the disciple. However, the disciple very politely requested him (to stay back) .
Verse 38.
ओवी क्र. ३८
आता पुढिलिये समासीं । संवाद होईल उभयतांसी ।
तेणें स्वानंदसिंधूसी । भरितें दाटेल बळें. ॥३८॥
The next chapter includes dialogue between the Guru and his disciple, which will surge up ecstatic joy namely, Bliss of the Self.
Verse 39.
ओवी क्र. ३९
इति श्री आत्माराम । रामदासी पूर्णकाम ।
ऐका सावध, वर्म । सांगिजेल पुढे. ॥३९॥
First chapter of Atmaram comes to close here. It has the power to fulfil entire desires of Lord’s Devotees. I am going to expound occult Knowledge next. Therefore please be extremely attentive.
॥ श्रीराम जय राम जय जय राम ॥
(आत्माराम)
Authored by
Sri Samartha Ramdas Swami.
Samartha Sri Ramdas Swami created abundant spiritual literature in Marathi and all Marathi speaking people adore it whole-heartedly. Hundreds and thousands of devotees have been engaged in reciting most of his works for the last three centuries and more. In fact, early childhood in every household was spent in reciting, memorising and imbibing his ‘Manaache Shlok’, ‘Karunashtake’, Sri Maruti Stotra and the likes. Adults and the elderly used to be engrossed in reading, reciting, discussing and studying the master-piece Sri Dasbodh.
However, in spite of being relatively brief yet possessing enormous depth, ‘Atmaram’ appears to have taken a back seat. In fact, Sri Samartha explicitly declared that the twin scriptures ‘Dasbodh’ and ‘Atmaram’ are verily his self-evident forms and his true self can be discovered therein. While Sri Dasbodh is a huge work, Atmaram happens to contain just five chapters with one hundred and eighty three verses in all. However, it furnishes basic tenets of Indian Spirituality narrated as direct discourse unto the disciple. (An ‘Ovi’ from Dnyaneshwari comes to mind at this juncture, which is – दीप कळिका धाकुटी, परी बहु तेजातें प्रकटीं, म्हणौनि सद्बुध्दी हे थेकुटी, म्हणों नये !
An overview of the scripture would not be out of place here, before we begin discussing the ‘Creation’ verse by verse.
The first chapter deals with highlighting Renunciation, sacrifice or abandonment, primarily Abandonment of ego masquerading as ‘me’ and ‘my-ness’. Its caption is “Tyaga Nirupan”. The second chapter deals with Maya, the illusive damsel, it’s caption being “Maya Nirupan” Third chapter explains Brahmam the Eternal Absolute named “Brahma Nirupan”. The fourth one deals with Sadhana, the practices undertaken for fulfilling one’s life. And the final one reiterates Self-Experience or more precisely, Experience of the Self as “Swanubhava Nirupan”. (Nirupan means Exposition, narration or discourse!)
Sri Samartha was an Enlightened person who was ever immersed in Bliss of the Self. He could as well have remained so for ever. However, he was aware of pains, travails and ignorance pestering ordinary human beings. Therefore he set aside his penchant for solitude and spent his entire life in guiding masses on to the righteous path. Biggest challenge was annihilating ignorance that shrouded pure, unsullied Jnyana. His copious literature is a testimony of his untiring efforts to destroy ignorance altogether. Besides creating literary gems and jewels he established scores of monasteries where the Mahants propagated his teachings, thereby leading masses from the front.
As said earlier, Sri Samartha was an Enlightened soul who had mastered Brahma-Vidya. There is a famous quote in Sanskrit, - “ब्रह्मविद् ब्रह्म् एव भवति” , which means the ‘Knower’ Of Brahmam is verily Brahmam Himself ! Moreover, he is fully aware of his being Brahmam Personified. And that is exactly why he can identify himself with the Divine. He is able to view and experience Divinity within him and experience the same in entire things and beings around, in fact entire universe. That experience becomes so subtle as to transcend entire visible world and establishes in pure consciousness. There is no more of duality whatever, be it as ‘you’ and ‘me’ or distinction in shape, colour, change, time, space, action or cause thereof. What remains is just ‘Sat’, Truth or Existence. He merges altogether in that pure consciousness. He becomes aware of the subtle force or energy that operates and controls entire activities in the cosmos. That vibrant force is Chaitanya. Even while the ‘being’ possesses very little power with him, the vibrant Chaitanya, which Sri Samartha names as Sharada, makes the ‘being’ reach status of Divinity.
However, in order to make it happen another mighty power, Grace from Sadguru comes into play. The ‘being’ loses its ‘being-ness’ and merges into the Divine, just to keep experiencing Bliss of the Self or Brahmanandam for ever.
Atmaram
Chapter (I)
त्याग निरूपण
Discourse on Renunciation.
Contrary to usual practice of adoring The Auspicious in the form of ‘Mangalacharan’ Sri Samartha makes obeisance unto the ‘unmanifest’ Divinity during the first seventeen Verses, where he venerates Sri Ganesh, Sri Sharada, Sri Sadguru, Shri Ram and the Audience.
Verse 1.
ओवी क्र. १
“जयास लटिका आळ आला । जो माया गौरी पासुनि जाला ।
जालाचि नाही तया अरूपाला । रूप कैचें ? “. ॥१॥
We tend to make false allegations over the Divine Principle, which result on account of the primal force masquerading as the illusory Maya. In reality, the Divine never ‘forms’ (since it ‘exists’ forever). Therefore it is very natural for the ever-existing Divine in not possessing a ‘Form’ as such !
In fact, there is no other attribute with Divinity apart from its ‘being there’! It simply exists ; there is nothing like ‘becoming’ for it. And that means there is neither change, emotion, imagination, transformation, accretion or recession with it. That Divinity or Brahmam is Infinite, Limitless, Formless, Unbroken, Eternal and Non-dual. However, it is not void or null. The Universe exists so also all of us by virtue of that Divinity being there. Nothing can exist without it. It is also called The Absolute or The Reality.
The Lord Divine (Paramatma) is vibrant, infinite, Formless and Unmanifested. It ‘exists’, and the word for existence is ‘Sat’. Sat also means Truth. ‘Satta’ or power is the word derived from Sat, which envelops entire cosmos. This power is all-powerful. Indeed, a power that ha no power is no power at all !
The Lord Divine possesses innumerable powers with it. One of those creates illusion of ‘forms’ in that very Divine Principle, which ‘appear’ to be dual, limited, distinct, emotional, changeable and so on. That illusory power of the Lord is Maya, which is inscrutable and enigmatic indeed.
Verse 2.
ओवी क्र. २
“तेथे स्तवनाचा विचार । न घडे निर्विकारीं विकार ।
परी तयास नमस्कार । भावबळें माझा ॥२॥
The Divine Principle is absolutely inert. There is no change with it anyway. It is continuous, unbroken, perpetual, non-dual and unique. And since there is no possibility of its being distinct, it is well nigh impossible to worship it as such. In spite of all that, the very conviction of Him being there makes me prostrate unto Him.
Now, there is a catch here. Sri Samartha is absolutely certain of the ‘existence’ of the Lord Divine. However, He is not to be ‘seen’ as such and therefore cannot be described in words as being such and such. Nevertheless, the very conviction of His being there makes Sri Samartha venerate Him, The Lord Divine !
As has already been reiterated earlier, a towering person such as Sri Samartha is always on the highest pedestal of Divinity from his self-experience point of view. However, he needs to ‘descend’ unto the human level in order to be able to explain his own spiritual experiences. He is naturally required to use the words and language more comfortable for the masses at large. Therefore, he now makes obeisance unto that ‘invisible’ Lord Divine.
Verse 3.
ओवी क्र. ३
“जयाचेनि वेदशास्त्र पुराणें । जयाचेनि नाना निरूपणें ।
जयाचेनि स्वसुखा लाधणें । शब्दीं नि:शब्द ॥३॥
Veda, Shastra and Purana (mythology) disseminate Knowledge of the Self by virtue of Divine inspiration. Entire expositions occur because of Divine resolve and it is only Divine will that grants Bliss of Self-Knowledge. However, such Transcendental experience needs expression through words alone, even though the experience is beyond ken of words.
In fact, each one of us experiences on umpteen occasions a sight, vision, musical note, some savoury of our liking or some such that pleasantly stuns us momentarily, leaving us speechless ! Similar is the feeling while we visit a temple or Samadhi and the very ambience of the place makes us speechless although we are feeling something extra-ordinary on that occasion. Similar feelings crop up while witnessing a funeral.
What makes us speechless ? Why do we get engrossed in a particular experience ? Perhaps it is because we are slowly trying to assimilate it. That can be a physical reason alright, but from spiritual angle we are dumbfounded by the very experience, its awe , sudden ness and magnitude. We try our best to analyse cause and effect of that experience at the mortal, physical level.
However, while ‘experiencing’ Divine attributes the one experiencing it does not remain distinct from the experience ; he is one with it. This is diagonally opposite to the the experience of worldly matters where one experiences or views as a stranger, an outsider ! There is always the duality of view and viewer on that occasion and the worldly experience appears real.
However, while one looks at every action as subtle handiwork of the Lord Divine, one is convinced of might and power of the Lord. One is convinced of His Omniscience, Omnipotence and Omnipresence.
The Lord pervades every thing and being. He promulgated Vedas, which are authentic word power. Aspirants dived deep within themselves and became one with the indwelling Lord Divine. Thy were enlightened about the Infinite, which manifested in their speech and came to be known as Veda or Shruti. It is believed that Vedas existed in very subtle form and if one is able to merge his speech in Para-Vani, the subtlest form of speech, he should be able to experience the mystique formulae of the vedas in that ecstatic state as easily as his breathing ! (It is also said that the Vedas emerged as ‘snore’ of the Lord during His Yoga-Nidra!)
Just to repeat again, the experiences gained through senses can be easily described. However, Bliss of the Self (Atmananda or Brahmanandam) is Transcendental where horizon of view disappears and speech is dumbfounded. In spite of that Saints like Sri Samartha strive hard to explain their experiences through medium of word and embellish the wordless by ornaments of words !
Verse 4.
ओवी क्र. ४
“जे शब्दास आकळेना । जे शब्देविण सहसा कळेना ।
कळलें ऐसेंही घडेना । जियें स्वरूपीं ॥४॥
The Form that is unfathomable through words but which has no other means to imagine except in word or speech cannot be vouchsafed as understood or cognised, since it is infinite. In fact, understanding or not understanding is a faculty of limited mind-power of human beings. However, the Enlightened one does not need to have that awareness of ‘knowing’ anyways !
Humans possess four important faculties, which are mind intellect conscience and ego sense. All those are very subtle and cannot be ‘demonstrated’ as such. These are collectively known as “Antah-Karan” the four-fold ‘tools’. All of us are aware of those and their mischiefs as well. These ‘tools’ are indeed vital for man since they can make or break a person. We wouldn’t go into details of those but it would suffice to say that these are closely related to ‘knowing’. There are so many things in the world that can be known through these tools without recourse to words. Nevertheless, those must be helped by ‘senses’!
Now, the Lord Divine is Jnyana embodied as well as Bliss personified. Humans too possess the same attributes albeit on a lower scale. Moreover, both these traits are Transcendental, transcending the senses in particular. Therefore, words fall short to describe Divine Experience of Bliss as well as Knowledge, both being infinite. Although an individual experiences these two there is no tool to express the same unto others except through words.
The one boasting of ‘knowing’ the Divine is indeed a fool as per Sri Samartha. Sri Dnyanadev also ridicules a person who claims to ‘know’ , since he knows nothing indeed!
Verse 5.
ओवी क्र. ५
ऐसें सदा सर्वत्र संचलें । जें तर्का न वचे अनुमानलें ।
तें जयाचेनि प्राप्त झालें । आपरूप आपणांसी. ॥५॥
Although Brahmam is all-pervasive forever, it cannot be cognised through conjectural reasoning alone. However, the mighty power of Sri Sharada makes us ‘know’ our true form, Form of the Self.
The Lord Divine, verily Brahmam, is omniscient, omnipotent and omnipresent pervading everything inside out. He is very basis and refuge for entire universe. He is named “Tat” (That) in Vedantic parlance, since He cannot be ‘shown’ as such and such. The being too is pervaded inside out by that very Tat. Like the Lord Divine the being too remains as it is, even while his ‘body’ undergoes changes from childhood to old age, which the being just witnesses distinctly. This ‘being’ is named “Twam”. And Vedas declare “Tat Twam Asi” (You Are Verily That) , which is our True Form. We too are Sat-Chit-Ananda, nothing less than that.
Nevertheless, we have limitations. Limitations due to senses. The Lord Divine is Infinite, Eternal and to know Him thus requires immense Jnyana-Shakti, of which Sri Sharada is a repository. Sri Samartha bows down unto that Jnyana-personified Sri Sharada, who bestows exact knowledge of the Self as well as the Lord Divine.
Verse 6.
ओवी क्र. ६
“नमन तिचीया निजपदां । माया वाग्देवी शारदा ।
जयेचेनि प्रवर्तती संवादा । संत माहानुभाव. ॥६॥
I make obeisance unto the lotus feet of Sri Sharada who is verily sovereign Goddess of entire four forms of speech. All Saints, Sages and greatest of noble persons are inspired to speak and discuss about the Lord Divine at her behests.
Indeed Shakti the better half of Shiva is christened with various names and terminologies such as Maya, Vag-Devi, Sharada, Jnyana-Shakti, Grace of Sadguru, the seventeenth Life Principle, Conscience, Inspiration, Sad-Vidya, Gouri, Parvati, the Immaculate one, Samvitti and so on. However, all symbolise only a single entity, the Cosmic Power.
Sri Dnyaneshwar Maharaj lucidly and vividly explains in Amrutanubhava about this better half of the Lord while hastening to emphasise that the Lord Divine and His Consort are by no means separate, but a single comprehensive whole. She naturally possesses entire attributes of the Lord (if ever the Lord possesses any, since He is attribute less ! ! )
Nevertheless, since she ‘projects’ various ‘forms’ of the formless Lord she is also called Maha-Maya. She is the most affluent one and therefore she is Maha-Laxmi too. She creates unbelievable forms of nature and so she is Maha-Saraswati. Moreover, while creating anew she destroys everything simultaneously and therefore she is Maha-Kali as well !
In fact, power or Shakti presents herself in every single item of the universe and is named accordingly. She is the power that holds the earth cohesively; power to dissolve in water ; burning potential in fire ; velocity in wind ; expansiveness of sky ; making resolves with the mind ; thinking and discriminative faculties in Intellect and resoluteness in faith.
The Lord and His Power being inseparable, He is naturally all-powerful. Nevertheless, He cannot ‘create’ anything on His Own.
It is believed that the ‘basic urge’ to create the universe is in the form of Omkar, which is also called “Shanda-Brahma” or Brahmam as word power. In humans this word power is formed of four types of speech named ‘Para’, ‘Pashyyantii’, ‘Madhyama’ and ‘Vaikhari’. The first one, that is ‘Para’ exists in subtle-most form and is said to be the real power of the Lord.
Getting a little abstract ? OK, we will only remember that Power or Shakti is none other than the powerful Lord Divine !
Verse 7.
ओवी क्र. ७
“आता वंदीन सद्गुरू स्वामी । जेथें राहिले तोचि मी ।
आणि निवारिली निजधामीं । पांचही जेणें ॥७॥
I shall now venerate my Sadguru who happens to be my Master. His abode is His very own Self. I am also engrossed in that very Self where entire five worldly elements are set aside.
Indeed, all of us lead a life of ignorance entangled in worldly matters. Spiritual way of life demands annihilation of ignorance in the first place. We are basically feeble in countering ignorance and need assistance of power or Shakti, which an enlightened one like the Sadguru can render. One needs total surrender unto the Sadguru and the only test of ‘surrender’ is how far one obeys commands of Sadguru. One must traverse whatever way the Sadguru leads him to, but it must be done with full faith unto Sadguru. And then the disciple too enjoys Bliss of Self-Knowledge like the Sadguru. In fact both get immersed in that state of Brahmanandam and the disciple no more exists as separate entity.
Swami has repeatedly exhorted that all of us are basically Divine and enjoying Bliss of Atmananda is our birth-right. However we forgot our true self and came to this dismal state of affairs. We are born on innumerable occasions only to die again without achieving the most desirable that is Atmananda, Brahmanandam or whatever .
Sadguru grants us that memory again and leads us on to our True Abode, which is Bliss of the Self and where there is none of world with five-fold elements any more.
Verse 8.
ओवी क्र. ८
“तया निजपदाकडे । आनंदें वृत्त्ती वावरे. ।
पद लाधलिया जडे । तद्रूप होऊनि. ॥८॥
Our conscience is engrossed in that Blissful State, our very abode, and becomes one with it all the way.
While one undertakes Spiritual practices as proscribed by Sadguru and practices those religiously, his conscience gradually begins getting more and more subtle. His penchant towards sensuality wanes with time and he begins enjoying Bliss of the Self, since his conscience now turns introvert. And then appears a stage where he is reluctant to turn back by virtue of that blissful experience, becoming one with Omni-Self.
Verse 9.
ओवी क्र. ९
“स्वामी कृपेचा लोट आला । मज सरोवरीं सामावला ।
पूर्ण जालिया उचंबळला । अनुभव उद्गार. ॥९॥
A torrent of Grace from the Sadguru suddenly appeared and the lake of my heart was literally flooded. And when that Grace overflowed, a grunt of immense joy and contentment emerged instantaneously.
When an aspirant begins his Sadhana as ordained by Sadguru and gets more and more engrossed in it, he gradually begins to experience an occasional supra-terrestrial event, which may be as an epiphany (दृष्टान्त) , effulgence, sound or some such that may not not have an explanation. However, he needs to trudge forward in Sadhana since those could as well be ‘Riddhi-Siddhis’ appearing by way of Sadhana. (Such happenings are on record and not quite infrequent) .
The Sadguru in fact warns against those and advises to continue Sadhana without getting entangled in those (Riddhi-Siddhis).
Nevertheless, the flood of Grace from Sadguru imparts exquisite joy, contentment and inner peace leading to grunt of joy and gratitude.
(Sri Samartha wrote ‘Atmaram’ perhaps much after Dasbodh and other literature. It seems Atmaram was the crown of his creations, which is why he appears quite ecstatic here.)
Verse 10.
ओवी क्र. १०
“माझे सद्गुरूकृपेचे बळ । मनामाजीं सांठविलें तुंबळ ।
तेणे बळें स्वानंद जळ । हेलाऊं लागे. ॥१०॥
My Conscience is full of Grace from Sadguru, which is overwhelming indeed. That exactly is the reason for my surging ecstatic joy.
Indeed, Grace of Sadguru is so overwhelming that ecstatic joy thereof is inevitable. That joy does not limit itself into one’s conscience ; it keeps spreading and encompassing everything to the extent the being forgets his beingness. That joy is perpetual and Transcendental, which exactly is Brahmanandam.
Verse 11.
ओवी क्र. ११
“आता नमस्कारीन राम । जो योगियांचें निजधाम ।
विश्रांति पावे विश्राम । जये ठायीं. ॥११॥
Sri Samartha now begins venerating Shri Ram who is his idol, Deity, Mother, father, preceptor, nay, Everything. He is fond of everything about Sri Ram including his best devotee Sri Hanumanta. In fact he emphatically declares that he could acquire Sri Ram by virtue of praising and worshipping Sri Hanuman. Sri Ram is ‘Para-Brahma’ for Sri Samartha.
“Now I make obeisance unto Sri Ram the Divine Incarnation. Shri Ram is verily the Abode for Yogis. Indeed, Shri Ram alone dwells into the inner conscience of Yogis, which is the ultimate refuge for them. It is said that the place where Shri Ram inhabits is verily the place for rest to rest itself.”
In fact, Yoga by definition means joining together, accretion, to be one with, besides the eight fold ‘Ashtanga Yoga’ propounded by Sage Patanjali. And therefore a Yogi is one who practices all these verbatim. No wonder Sri Samartha endorses that very definition when he refers to a Yogi. Also, the ultimate refuge for a Yogi being nothing other than the Divine, Sri Samartha speaks of Sri Ram verily Divinity Incarnate.
Verse 12.
ओवी क्र. १२
“जो नांवरूपा वेगळा । जो ये मायेहून निराळा ।
जेथें जाणिवेची कळा । सर्वथा न चले. ॥१२॥
Sri Ram is entirely aloof of names and forms. He is also aloof of Maya. Human intellect is unable to ‘understand’ Him.
Indeed, the Divine Principle as such is devoid of worldly attributes of names, forms etc, which are perishable being worldly. These result out of ‘sport’ of Maya that can even make the formless, infinite Divinity don limited forms ! Humans do possess intellect. However, it has its own limitations since it is unable to encompass the infinite Divine Principle.
Verse 13.
ओवी क्र. १३
“जेथें भांबावला तर्क । जेथें पांगुळला विवेक ।
तेथें शब्दांचे कौतुक । केवीं घडे. ॥१३॥
Sri Ram is such an entity where reasoning is confused, discretionary faculties are lame and handicapped. How can words describe His magnificence on that occasion ?
Now, reasoning or logical exposition is an attribute of intellect or ‘Buddhi’, so also discretion is its vital role. However, the senses come into play every time intellect must ‘act’. Intellect works on the basis of inputs provided by senses.
‘Sri Ram’ is such an ‘entity’ that is beyond ken of senses. (It is Not a person or individual per se) and therefore human intellect is handicapped and confused while trying to convey anything about it in words.
One should learn to identify inner meanings of entire nomenclatures. For instance, Guru or Sadguru is not an individual but a Principle, an Entity, which is Transcendental and mysterious.
Verse 14.
ओवी क्र. १४
“जयालागीं योगी उदास । वनवासी फिरती तापस ।
नाम साधनीं सायास । जया कारणें करिती. ॥१४॥
People prefer detached way of life, undergo travails for engaging in austerities, prefer solitude in forests etc just to have a glimpse of the Divine Lord.
In fact, this is a description of aspirants and Yogis in particular, who engage themselves in various spiritual pursuits. First and foremost for them is getting detached from entire emotions, sensuality, passions and desires. Indeed Patanjal Yoga Sutra postulates, “योग: चित्त्तवृत्त्ति निरोध:”. In addition, they must make one-pointed effort to contemplate over the Divine. Although solitude is helpful and possible in forests, it has its own drawbacks such as food, clothing, shelter and protection from beasts and reptiles !
An interesting analogy can be mentioned here. We normally believe that taking to Sanyas or Renunciation entails wearing ochre robes, abandoning home as well as kith and kin and lead austere lifestyle. While the last one is essential, rest of paraphernalia is not only useless but quite ‘exhibitionist’ too.
Verse 15.
ओवी क्र. १५
“ऐसा सर्वात्मा श्रीराम । सगुण निर्गुण पूर्णकाम ।
उपमाच नाही निरोपम । रूप जयाचे. ॥१५॥
This Shri Ram is the indweller of every being. He is both manifested as well as manifest. He is complete and comprehensive in all respects. Nothing exists like Him in this visible world. Therefore His Form cannot be compared to anything whatever.
Most of us mortal beings lead our lives as per dictates of the Senses. We tend to accept things as true, which the senses make us believe. Moreover, we are aware of only three phases of our existence, namely wakefulness, dream state and deep sleep stage. Most of us are unawares of the fourth, called ‘Turiya’, which is of ‘awareness’ ; awareness of our being Divine. That fourth state makes us regard entire visible world transient, ephemeral. We begin to identify ourselves distinct from this world. That is, we begin to under-estimate ‘body-sense’ or body consciousness. We begin to get convinced that ‘we’ are not this body but something much more. The notion of we being Divine appears much later, when we come face to face with an enlightened person in the form of Sadguru.
Now, while speaking about Sri Samartha we come to know that Sri Samartha regards Shri Ram Himself as Sadguru, no, in fact everything. Therefore he cannot think of any other simile for Him. Shri Ram is unique for him, ‘एकमेव अव्दितीय’ !
Verse 16.
ओवी क्र. १६
“आता वंदीन संत सज्जन श्रोते । जे कृपाळू भावाचे भोक्ते ।
माझीं वचनें प्राकृतें । सांगेन तयांपासीं ॥१६॥
I shall now extol the compassionate and connoisseur audience that are noble and Saintly. I am going to elaborate my thoughts unto them through my simple native dialect, which is Marathi.
Now, a definite distinction can be easily made between an ordinary story teller and the one expounding profound spiritual tenets. One need not know credentials of a worldly story teller but in spiritual matters his authenticity needs verification. It is immaterial whatever language such knowledgeable person uses, but crux of the matter is his own stature. An enlightened person such as Sri Samartha is naturally so very humble that he feels his duty and obligation to venerate the audience, which is noble and Saintly from his point of view.
Verse 17.
ओवी क्र. १७
“तयांचें वर्णावें स्वरूप । तरी तें स्वरूपाचेचि बाप ।
जें वेदांसी सांगवेना । तें जयाचेनि प्रगटे. ॥१७॥
It is very difficult to speak about very nature of the Saints because they are greater than even Form of the Self. Vedas were dumbfounded while describing that form. However, that very Transcendental, indescribable Form is demonstrated and experienced by the Saints.
Saints fondly inhabit this visible world alright and lead their life like all other human beings too. However, their behaviour itself demonstrates their rich heritage and the extra-ordinary spiritual heights they have attained. First and foremost is their exceptional humility. Then comes their casual looking quiet, unique aura that pleases everyone around. Their benevolent looks and soft speech is indeed fascinating. Absolute unison between their thoughts, speech and actions is indeed stupendous. Their spiritual might is thus self-evident.
Thus, Sri Samartha pays obeisance unto the Saints, the good and godly during the above verse.
Verse 18.
ओवी क्र. १८
Sri Samartha begins his exact discourse now onward.
“आता शिष्या सावधान । ऐक सांगतो गुह्यज्ञान ।
जेणे तुझें समाधान । आंगीं बाणें. ॥१८॥
Listen carefully, O Disciple ! I shall now expound a very secretive and mysterious knowledge, which you should imbibe with rapt attention. That Knowledge will establish absolute contentment with you.
After all, every human being strives to attain absolute peace, which contentment alone can confer. In fact, experience of the Self itself conveys knowledge of the Self, that is Atma. Both these happen to be beyond ken of senses in general. And since senses are unable to cognise these two, these are termed as being ‘secret’ or ‘mysterious’ ! However, the Saints are able to traverse that ‘hidden’ path by virtue of their unique vision, which they do narrate in words. Indeed, that happens to be their only task, to lead mankind on to the Divine.
However, one must listen to them with one-pointed attention and imbibe the same deep within. Once Knowledge of the Self establishes in one’s conscience, immense contentment and therefore peace is guaranteed !
Verse 19.
ओवी क्र. १९
“तुवां आशंका नाही घेतली । परंतु मज तुझी चिंता लागली ।
कां जे तुझी भ्रांति फिटली । नाहींच अद्यापि ॥१९॥
Not that you have any doubts, but I am concerned about you. The reason is that your delusion hasn’t vanished yet !
Delusion results out of perverted Knowledge or ignorance. We are never aware of ignorance unless someone points it out to us. Knowledgeable Saints are aware of our shortcomings and therefore they are naturally quite concerned about it. They sincerely desire our ultimate welfare and so keep guiding us forever. That exactly is the hallmark of Sadguru. He looks after welfare of the disciple unasked.
Verse 20.
ओवी क्र. २०
“दासबोधींचे समासीं । निर्मूळ केलें मीपणासी ।
तया निरूपणेंही वृत्त्तीसी । पालट दिसेना. ॥२०॥
I have tried to annihilate sense of ‘me’ and ‘my-ness’ during one of the chapters in Sri Dasbodh. However, you do not appear to have changed your outlook irrespective of that exposition.
Sri Samartha refers to the thirteenth chapter of the old Dasbodh on this occasion. Sense of ‘me’ and ‘my-ness’ is the greatest ego one harbours. In fact, eight forms of ego are described that include ego of power and pelf, affluence, erudition, ancestry, youth, spiritual prowess, body strength and the body itself, which parades me and my-ness abundantly. Very notion of the body being him is the greatest and most formidable ego. Sadguru and Saints strive hard while exhorting to get rid of that menace as quickly as possible.
Verse 21.
ओवी क्र. २१
“म्हणोनी न पुसतां सांगणे । पडलें शिष्या तुज कारणें ।
आतां तरी सोय धरणें । श्रवण मननाची ॥२१॥
Therefore, O Disciple ! I was required to tell you all that without your asking, on this occasion. This is for your own welfare anyway. Hence, at least now onward you should engage in ‘Listening’ and ‘contemplating’.
It has been a routine practice that the preceptor explains a precept as per inquisitiveness on the part of disciple. In fact, the Guru used to induce a disciple to ask questions by creating certain situations or making use of an event or occurrence. Most scriptures possess dialogue between preceptor and his disciple.
However, driven by sheer compassion Sri Samartha breaks that convention and hastens to explain unasked. Moreover, abundant ‘listening’ makes contemplation over it all the more natural. Therefore Sri Samartha prods disciple to engage in both more and more.
Verse 22.
ओवी क्र. २२
“चातक पक्षी वरीच्या वरी । चंचु पसरून थेंबुटा धरी ।
जीवन सकळही अव्हेरी । भूमंडळींचें. ॥२२॥
The legendary ‘Chatak Bird’ is said to catch rain drops in mid air while opening its beak, leaving aside entire water reservoirs on earth.
The message herein is to ‘listen’ very carefully without mental faculties interfering in any form. The legendary bird swallows only pristine pure rain drops that are not adulterated whatever. Moreover, words from Sadguru are so precious that those should be heard with rapt attention. Whatever is heard attentively from Sadguru turns out to be extremely beneficial for the disciple to pursue Sadhana enthusiastically .
Verse 23.
ओवी क्र. २३
“तैसा शब्दवरूषाव होता । असों नेदावी वेग्रता ।
श्रवणपुटीं सामावितां । मनन करावें ॥२३॥
Similarly, the mind should be one-pointed while words are showering. There should be no distraction whatever. Those words should be carefully stored through listening and then thought over leisurely.
Indeed, words of the Knowledgeable and Sadguru are always precious and enlightening, since those are Divine statements. Contemplating over those statements makes the doctrine crystal clear and deeply engraved.
A simile may not be out of place on this occasion. Cattle folk graze the entire day and after their fill sit quiet and ruminate the cud, so that entire food devoured is assimilated fully.
However, there is a little difference between the two. That which is heard carefully must be contemplated selectively, that is, that contemplation must be deliberate and not casual (like the cattle ruminating !) .
Verse. 24.
ओवी क्र. २४
“लागवेग जाणोन शब्दाचा । आवांका पाहावा मनाचा ।
शब्दाआंतील गर्भाचा । सांटावा घ्यावा. ॥२४॥
One should understand the reference speaker is talking about and look into the purpose of his speech as well. Then one should find out inner meaning of the statement and collect its quintessence within the mind.
This verse is self-explanatory and so does not need elaboration.
Verse. 25
ओवी क्र. २५
“अरे तूं कोण ? कोणाचा ? कोठोनि आलासि कैंचा ? ।
ऐसा विचार पूर्वींचा । घेई बापा. ॥२५॥
My Son, who are you ? To whom do you belong ? Whence do you come from ? How did you come ? Consider these queries again, which were elaborated earlier.
Every human being faces two forms of queries during his life, which emerge out of curiosity about the unknown. One is regarding the world he lives in and another about his own self. Both these are named Vijnyana (science) and Atma-Jnyana (Knowledge of the Self ) respectively.
Queries about the world are – When the world came into existence ? How was it formed ? Who made it ? With which material ? Why like this alone ? Etc.
Whereas, Who am I ? Whom do I belong ? Where did I come from ? How did I come ? Where shall I go ? Etc.
And in order to get answers to all these, one must listen from the Sadguru and contemplate over it.
Indeed, this verily is Purpose of “Atmaram” !
Verse. 26
ओवी क्र. २६
“अरे त्वां जन्मांतर घेतलें । काय मानितोसी आपुलें ।
ऐसे तुवां विचारिलें । पाहिजे आतां ॥२६॥
You are born innumerable times thus far, which you regard as your very own. You must now enquire whether it is a fact.
Here, the fourth chapter of the Geeta comes to mind, where Bhagavan Sri Krishna explicitly tells Arjuna that both of us are born umpteen times. I remember My Every Birth (and the ‘Leelas) therein !) ; however, you do not, since you have ‘forgotten’ those ! (Chapter IV. Verse 5. – “बहुनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥”
Two aspects need some elaboration. Firstly, we and the Lord Divine have always been together eternally. And second, we have ‘forgotten’ so many things.
The Sadguru, Saints, holy sacred and enlightening company of Scriptures try to awaken us from that ‘forgetfulness’, the slumber of ignorance.
Verse 27
ओवी क्र. २७
“येथें तुझे कांहीच नाही । भुलला आहेसी काई ।
चुकोनि आलासि, जाई । जेथीचा तेथें. ॥२७॥
There is nothing in this world that can be claimed as being ‘ours’. We just get entangled in things and beings out of sheer misunderstanding. We are here due to some wrong committed, therefore we should return back to our original status real quick.
Indeed, there is nothing in this world belonging to us. Leave aside entire wealth and riches, household, kith and kin, wife, children, friends, nothing nothing for sure. Even the ‘body’ that we say as mine is not mine at all. When the being ‘dies’ his body is quickly taken out of the house. The loving wife says good-bye at the doorstep. Kith and kin accompany only up to the crematorium. Even the body is consignedध to fire or buried. That means the being cannot take even the body with it !
Original abode of the ‘being’ is entirely different. He comes from the unmanifest (अव्यक्त) and merges back into it. He had forgotten his true status and therefore was required to enter domain of the manifest (व्यक्त) again and again, the visible world !
Verse. 28
ओवी क्र. २८
“तूं समर्थाचें लेकरूं । अभिमानें घेतला संसारू. ।
अभिमान टाकितां पैलपारू । पावशील बापा. ॥२८॥
The ‘Being’ is in fact very child of the all-powerful Lord Divine. However, being afflicted by the mighty Ego-sense he entangles in cycles of birth-death-births. If ever he casts aside entire ego, he can free himself from the clutches of worldly whirlpools.
Much can be spoken about ego as such. However, in order to avoid repetition, the reader may refer to verse no. 20 above, particularly the eightfold ego.
Verse 29
ओवी क्र. २९
“ईश्वरापासोनि जालासी । परी तूं तयासी चुकलासी ।
म्हणोनी हे दु:ख भोगिसी । वेगळेपणें उत्कट. ॥२९॥
Beings are certainly derived from the Lord Divine alone, but they forgot their origin. That forgetfulness causes distinctness from the Lord, which in turn results in enduring extreme of pains, sorrows and travails for beings.
Verse 30.
ओवी क्र. ३०
“त्यागिसी सकळ वैभवाला । आणि विश्वाससी माझिया बोला ।
तरि मी घालीन रे तुजला । जेथील तेथें ॥३०॥
The disciple needs to abandon his entire worldly wealth in the first place and firmly believe in the Master’s exhortations. Then the Master guarantees to make the disciple reach his original abode.
We experience even in worldly matters one has to give something before getting anything in return. It is more so in spiritual matters. Faith and Renunciation are the two pillars that help build an edifice of Devotion. Faith over oneself and the preceptor and Renunciation of me and my-ness, that is, ego. THAT is surrender in principle. Unless one surrenders his entire ‘being’, he is less likely to ‘become’, which he already is, nothing short of Divinity is his true ‘abode’!
Verse 31
ओवी क्र. ३१
“तुझें अढळपद गेलें । तुज मायेने वेढा लाविलें ।
तें जरी तुझें तुझें तुज दिधलें । तरी मज काय देसी ? ॥३१॥
The ‘being’ has lost his permanent abode and Maya has enticed and entangled him (in worldly matters). Sri Samartha jokingly asks, “what will you give me if I return back your imperishable status ? (!) “
Verse 32
ओवी क्र. ३२
जितुकें काही नासोन जाईल । जें अशाश्वत असेल ।
तुज समागमे न येईल । तितुकेंच द्यावें मज. ॥३२॥
Whatever is perishable in our lives is not going to last for ever and whatever does not accompany us after death should be surrendered unto the Sadguru.
Now, this exercise needs using lot of discriminative faculties. What is perishable and whichever otherwise ? We would naturally think of entire worldly things as perishable and only those related to Self or Atma as imperishable. Although this is partly true, perhaps the inner meaning is the worldly traits the being parades during his lifetime. Most formidable among those is Ego, which crops up every now and then in various forms. Perishable ? Yes, why not ? It CAN be destroyed. In fact that is the crux of spirituality, annihilation of ego. And the process thereof is simple. Just surrender it unto the Sadguru. (Better said than done though!)
Verse 33
ओवी क्र. ३३
मजहि तें काय करावें । परी तुजपासुनी टाकवावें ।
तुवां टाकिलें तरी न्यावें । तुज समागमें. ॥३३॥
Sadguru never needs those perishable items anyway. However, in order to make the disciple discard those outright is his only concern. And if the disciple really abandons those traits, Sadguru is ever keen to take him along unto the Lord Divine.
Now, ‘taking him along’ where ? From the inert, static unto the subtle and more subtle. That is, deep within bosom of the disciple where the Lord Divine resides. Sadguru shows him the path through precept and example, since he himself has already trudged the same. Nevertheless, the disciple must obey his command verbatim.
Verse 34.
ओवी क्र. ३४
अरे भूषण भिक्षेचें सांडिलें । आणि राजपद प्राप्त जालें ।
तरी तुझें काय गेलें । सांग बापा. ॥३४॥
You see, if someone begging for alms is suddenly offered Kingdom of heaven, tell me what loss does he incur ?
Inner meaning of this verse can be that the ‘being’ is already endowed with a mighty instrument such as the body, which in itself can be used to emancipate Himself. He was begging for worldly pleasures like a मांगिलाल ! If he is offered sovereignty of Bliss of the Self in addition, whatever has he lost in principle ?
Verse 35.
ओवी क्र. ३५
नाशिवंत तितुकेचि देसी । तरी पद प्राप्त निश्चयेंसी ।
त्यामध्यें लालूच करीसी । तरी स्वहित न घडे. ॥३५॥
If someone abandons everything perishable, he is certain to acquire Bliss of the Self. However, if he keeps something back with him like a miser Absolute Bliss is at stake.
Here is a vital advice for aspirants. On many occasions he abandons lot many things such as home and hearth, kith and kin, riches and wealth etc. However, slightest of desire or even smallest ego can be an obstacle in reaching the goal, that is, Self-Realisation, Self-Bliss or The Lord Divine.
Verse 36.
ओवी क्र. ३६
तंव शिष्य म्हणें जी दिधलें । स्वामी म्हणती पद लाधलें ।
आतां तू आपुलें । कांही मानू नको. ॥३६॥
Disciple offered everything ephemeral unto Sadguru on listening to the Master thus. The Master said on that occasion that he can now be certain about attaining the goal and that he should aspire to get nothing from the visible world anymore.
Verse 37.
ओवी क्र. ३७
इतुकें स्वामी बोलिले । आज्ञा घेऊन निघाले ।
तंव शिष्यें विनविले । विनीत होउनी ॥३७॥
Speaking thus, the Master bade farewell to the disciple. However, the disciple very politely requested him (to stay back) .
Verse 38.
ओवी क्र. ३८
आता पुढिलिये समासीं । संवाद होईल उभयतांसी ।
तेणें स्वानंदसिंधूसी । भरितें दाटेल बळें. ॥३८॥
The next chapter includes dialogue between the Guru and his disciple, which will surge up ecstatic joy namely, Bliss of the Self.
Verse 39.
ओवी क्र. ३९
इति श्री आत्माराम । रामदासी पूर्णकाम ।
ऐका सावध, वर्म । सांगिजेल पुढे. ॥३९॥
First chapter of Atmaram comes to close here. It has the power to fulfil entire desires of Lord’s Devotees. I am going to expound occult Knowledge next. Therefore please be extremely attentive.
॥ श्रीराम जय राम जय जय राम ॥
“ATMARAM”
(आत्माराम)
Authored by
Sri Samartha Ramdas Swami.
Samartha Sri Ramdas Swami created abundant spiritual literature in Marathi and all Marathi speaking people adore it whole-heartedly. Hundreds and thousands of devotees have been engaged in reciting most of his works for the last three centuries and more. In fact, early childhood in every household was spent in reciting, memorising and imbibing his ‘Manaache Shlok’, ‘Karunashtake’, Sri Maruti Stotra and the likes. Adults and the elderly used to be engrossed in reading, reciting, discussing and studying the master-piece Sri Dasbodh.
However, in spite of being relatively brief yet possessing enormous depth, ‘Atmaram’ appears to have taken a back seat. In fact, Sri Samartha explicitly declared that the twin scriptures ‘Dasbodh’ and ‘Atmaram’ are verily his self-evident forms and his true self can be discovered therein. While Sri Dasbodh is a huge work, Atmaram happens to contain just five chapters with one hundred and eighty three verses in all. However, it furnishes basic tenets of Indian Spirituality narrated as direct discourse unto the disciple. (An ‘Ovi’ from Dnyaneshwari comes to mind at this juncture, which is – दीप कळिका धाकुटी, परी बहु तेजातें प्रकटीं, म्हणौनि सद्बुध्दी हे थेकुटी, म्हणों नये !
An overview of the scripture would not be out of place here, before we begin discussing the ‘Creation’ verse by verse.
The first chapter deals with highlighting Renunciation, sacrifice or abandonment, primarily Abandonment of ego masquerading as ‘me’ and ‘my-ness’. Its caption is “Tyaga Nirupan”. The second chapter deals with Maya, the illusive damsel, it’s caption being “Maya Nirupan” Third chapter explains Brahmam the Eternal Absolute named “Brahma Nirupan”. The fourth one deals with Sadhana, the practices undertaken for fulfilling one’s life. And the final one reiterates Self-Experience or more precisely, Experience of the Self as “Swanubhava Nirupan”. (Nirupan means Exposition, narration or discourse!)
Sri Samartha was an Enlightened person who was ever immersed in Bliss of the Self. He could as well have remained so for ever. However, he was aware of pains, travails and ignorance pestering ordinary human beings. Therefore he set aside his penchant for solitude and spent his entire life in guiding masses on to the righteous path. Biggest challenge was annihilating ignorance that shrouded pure, unsullied Jnyana. His copious literature is a testimony of his untiring efforts to destroy ignorance altogether. Besides creating literary gems and jewels he established scores of monasteries where the Mahants propagated his teachings, thereby leading masses from the front.
As said earlier, Sri Samartha was an Enlightened soul who had mastered Brahma-Vidya. There is a famous quote in Sanskrit, - “ब्रह्मविद् ब्रह्म् एव भवति” , which means the ‘Knower’ Of Brahmam is verily Brahmam Himself ! Moreover, he is fully aware of his being Brahmam Personified. And that is exactly why he can identify himself with the Divine. He is able to view and experience Divinity within him and experience the same in entire things and beings around, in fact entire universe. That experience becomes so subtle as to transcend entire visible world and establishes in pure consciousness. There is no more of duality whatever, be it as ‘you’ and ‘me’ or distinction in shape, colour, change, time, space, action or cause thereof. What remains is just ‘Sat’, Truth or Existence. He merges altogether in that pure consciousness. He becomes aware of the subtle force or energy that operates and controls entire activities in the cosmos. That vibrant force is Chaitanya. Even while the ‘being’ possesses very little power with him, the vibrant Chaitanya, which Sri Samartha names as Sharada, makes the ‘being’ reach status of Divinity.
However, in order to make it happen another mighty power, Grace from Sadguru comes into play. The ‘being’ loses its ‘being-ness’ and merges into the Divine, just to keep experiencing Bliss of the Self or Brahmanandam for ever.
Atmaram
Chapter (I)
त्याग निरूपण
Discourse on Renunciation.
Contrary to usual practice of adoring The Auspicious in the form of ‘Mangalacharan’ Sri Samartha makes obeisance unto the ‘unmanifest’ Divinity during the first seventeen Verses, where he venerates Sri Ganesh, Sri Sharada, Sri Sadguru, Shri Ram and the Audience.
Verse 1.
ओवी क्र. १
“जयास लटिका आळ आला । जो माया गौरी पासुनि जाला ।
जालाचि नाही तया अरूपाला । रूप कैचें ? “. ॥१॥
We tend to make false allegations over the Divine Principle, which result on account of the primal force masquerading as the illusory Maya. In reality, the Divine never ‘forms’ (since it ‘exists’ forever). Therefore it is very natural for the ever-existing Divine in not possessing a ‘Form’ as such !
In fact, there is no other attribute with Divinity apart from its ‘being there’! It simply exists ; there is nothing like ‘becoming’ for it. And that means there is neither change, emotion, imagination, transformation, accretion or recession with it. That Divinity or Brahmam is Infinite, Limitless, Formless, Unbroken, Eternal and Non-dual. However, it is not void or null. The Universe exists so also all of us by virtue of that Divinity being there. Nothing can exist without it. It is also called The Absolute or The Reality.
The Lord Divine (Paramatma) is vibrant, infinite, Formless and Unmanifested. It ‘exists’, and the word for existence is ‘Sat’. Sat also means Truth. ‘Satta’ or power is the word derived from Sat, which envelops entire cosmos. This power is all-powerful. Indeed, a power that ha no power is no power at all !
The Lord Divine possesses innumerable powers with it. One of those creates illusion of ‘forms’ in that very Divine Principle, which ‘appear’ to be dual, limited, distinct, emotional, changeable and so on. That illusory power of the Lord is Maya, which is inscrutable and enigmatic indeed.
Verse 2.
ओवी क्र. २
“तेथे स्तवनाचा विचार । न घडे निर्विकारीं विकार ।
परी तयास नमस्कार । भावबळें माझा ॥२॥
The Divine Principle is absolutely inert. There is no change with it anyway. It is continuous, unbroken, perpetual, non-dual and unique. And since there is no possibility of its being distinct, it is well nigh impossible to worship it as such. In spite of all that, the very conviction of Him being there makes me prostrate unto Him.
Now, there is a catch here. Sri Samartha is absolutely certain of the ‘existence’ of the Lord Divine. However, He is not to be ‘seen’ as such and therefore cannot be described in words as being such and such. Nevertheless, the very conviction of His being there makes Sri Samartha venerate Him, The Lord Divine !
As has already been reiterated earlier, a towering person such as Sri Samartha is always on the highest pedestal of Divinity from his self-experience point of view. However, he needs to ‘descend’ unto the human level in order to be able to explain his own spiritual experiences. He is naturally required to use the words and language more comfortable for the masses at large. Therefore, he now makes obeisance unto that ‘invisible’ Lord Divine.
Verse 3.
ओवी क्र. ३
“जयाचेनि वेदशास्त्र पुराणें । जयाचेनि नाना निरूपणें ।
जयाचेनि स्वसुखा लाधणें । शब्दीं नि:शब्द ॥३॥
Veda, Shastra and Purana (mythology) disseminate Knowledge of the Self by virtue of Divine inspiration. Entire expositions occur because of Divine resolve and it is only Divine will that grants Bliss of Self-Knowledge. However, such Transcendental experience needs expression through words alone, even though the experience is beyond ken of words.
In fact, each one of us experiences on umpteen occasions a sight, vision, musical note, some savoury of our liking or some such that pleasantly stuns us momentarily, leaving us speechless ! Similar is the feeling while we visit a temple or Samadhi and the very ambience of the place makes us speechless although we are feeling something extra-ordinary on that occasion. Similar feelings crop up while witnessing a funeral.
What makes us speechless ? Why do we get engrossed in a particular experience ? Perhaps it is because we are slowly trying to assimilate it. That can be a physical reason alright, but from spiritual angle we are dumbfounded by the very experience, its awe , sudden ness and magnitude. We try our best to analyse cause and effect of that experience at the mortal, physical level.
However, while ‘experiencing’ Divine attributes the one experiencing it does not remain distinct from the experience ; he is one with it. This is diagonally opposite to the the experience of worldly matters where one experiences or views as a stranger, an outsider ! There is always the duality of view and viewer on that occasion and the worldly experience appears real.
However, while one looks at every action as subtle handiwork of the Lord Divine, one is convinced of might and power of the Lord. One is convinced of His Omniscience, Omnipotence and Omnipresence.
The Lord pervades every thing and being. He promulgated Vedas, which are authentic word power. Aspirants dived deep within themselves and became one with the indwelling Lord Divine. Thy were enlightened about the Infinite, which manifested in their speech and came to be known as Veda or Shruti. It is believed that Vedas existed in very subtle form and if one is able to merge his speech in Para-Vani, the subtlest form of speech, he should be able to experience the mystique formulae of the vedas in that ecstatic state as easily as his breathing ! (It is also said that the Vedas emerged as ‘snore’ of the Lord during His Yoga-Nidra!)
Just to repeat again, the experiences gained through senses can be easily described. However, Bliss of the Self (Atmananda or Brahmanandam) is Transcendental where horizon of view disappears and speech is dumbfounded. In spite of that Saints like Sri Samartha strive hard to explain their experiences through medium of word and embellish the wordless by ornaments of words !
Verse 4.
ओवी क्र. ४
“जे शब्दास आकळेना । जे शब्देविण सहसा कळेना ।
कळलें ऐसेंही घडेना । जियें स्वरूपीं ॥४॥
The Form that is unfathomable through words but which has no other means to imagine except in word or speech cannot be vouchsafed as understood or cognised, since it is infinite. In fact, understanding or not understanding is a faculty of limited mind-power of human beings. However, the Enlightened one does not need to have that awareness of ‘knowing’ anyways !
Humans possess four important faculties, which are mind intellect conscience and ego sense. All those are very subtle and cannot be ‘demonstrated’ as such. These are collectively known as “Antah-Karan” the four-fold ‘tools’. All of us are aware of those and their mischiefs as well. These ‘tools’ are indeed vital for man since they can make or break a person. We wouldn’t go into details of those but it would suffice to say that these are closely related to ‘knowing’. There are so many things in the world that can be known through these tools without recourse to words. Nevertheless, those must be helped by ‘senses’!
Now, the Lord Divine is Jnyana embodied as well as Bliss personified. Humans too possess the same attributes albeit on a lower scale. Moreover, both these traits are Transcendental, transcending the senses in particular. Therefore, words fall short to describe Divine Experience of Bliss as well as Knowledge, both being infinite. Although an individual experiences these two there is no tool to express the same unto others except through words.
The one boasting of ‘knowing’ the Divine is indeed a fool as per Sri Samartha. Sri Dnyanadev also ridicules a person who claims to ‘know’ , since he knows nothing indeed!
Verse 5.
ओवी क्र. ५
ऐसें सदा सर्वत्र संचलें । जें तर्का न वचे अनुमानलें ।
तें जयाचेनि प्राप्त झालें । आपरूप आपणांसी. ॥५॥
Although Brahmam is all-pervasive forever, it cannot be cognised through conjectural reasoning alone. However, the mighty power of Sri Sharada makes us ‘know’ our true form, Form of the Self.
The Lord Divine, verily Brahmam, is omniscient, omnipotent and omnipresent pervading everything inside out. He is very basis and refuge for entire universe. He is named “Tat” (That) in Vedantic parlance, since He cannot be ‘shown’ as such and such. The being too is pervaded inside out by that very Tat. Like the Lord Divine the being too remains as it is, even while his ‘body’ undergoes changes from childhood to old age, which the being just witnesses distinctly. This ‘being’ is named “Twam”. And Vedas declare “Tat Twam Asi” (You Are Verily That) , which is our True Form. We too are Sat-Chit-Ananda, nothing less than that.
Nevertheless, we have limitations. Limitations due to senses. The Lord Divine is Infinite, Eternal and to know Him thus requires immense Jnyana-Shakti, of which Sri Sharada is a repository. Sri Samartha bows down unto that Jnyana-personified Sri Sharada, who bestows exact knowledge of the Self as well as the Lord Divine.
Verse 6.
ओवी क्र. ६
“नमन तिचीया निजपदां । माया वाग्देवी शारदा ।
जयेचेनि प्रवर्तती संवादा । संत माहानुभाव. ॥६॥
I make obeisance unto the lotus feet of Sri Sharada who is verily sovereign Goddess of entire four forms of speech. All Saints, Sages and greatest of noble persons are inspired to speak and discuss about the Lord Divine at her behests.
Indeed Shakti the better half of Shiva is christened with various names and terminologies such as Maya, Vag-Devi, Sharada, Jnyana-Shakti, Grace of Sadguru, the seventeenth Life Principle, Conscience, Inspiration, Sad-Vidya, Gouri, Parvati, the Immaculate one, Samvitti and so on. However, all symbolise only a single entity, the Cosmic Power.
Sri Dnyaneshwar Maharaj lucidly and vividly explains in Amrutanubhava about this better half of the Lord while hastening to emphasise that the Lord Divine and His Consort are by no means separate, but a single comprehensive whole. She naturally possesses entire attributes of the Lord (if ever the Lord possesses any, since He is attribute less ! ! )
Nevertheless, since she ‘projects’ various ‘forms’ of the formless Lord she is also called Maha-Maya. She is the most affluent one and therefore she is Maha-Laxmi too. She creates unbelievable forms of nature and so she is Maha-Saraswati. Moreover, while creating anew she destroys everything simultaneously and therefore she is Maha-Kali as well !
In fact, power or Shakti presents herself in every single item of the universe and is named accordingly. She is the power that holds the earth cohesively; power to dissolve in water ; burning potential in fire ; velocity in wind ; expansiveness of sky ; making resolves with the mind ; thinking and discriminative faculties in Intellect and resoluteness in faith.
The Lord and His Power being inseparable, He is naturally all-powerful. Nevertheless, He cannot ‘create’ anything on His Own.
It is believed that the ‘basic urge’ to create the universe is in the form of Omkar, which is also called “Shanda-Brahma” or Brahmam as word power. In humans this word power is formed of four types of speech named ‘Para’, ‘Pashyyantii’, ‘Madhyama’ and ‘Vaikhari’. The first one, that is ‘Para’ exists in subtle-most form and is said to be the real power of the Lord.
Getting a little abstract ? OK, we will only remember that Power or Shakti is none other than the powerful Lord Divine !
Verse 7.
ओवी क्र. ७
“आता वंदीन सद्गुरू स्वामी । जेथें राहिले तोचि मी ।
आणि निवारिली निजधामीं । पांचही जेणें ॥७॥
I shall now venerate my Sadguru who happens to be my Master. His abode is His very own Self. I am also engrossed in that very Self where entire five worldly elements are set aside.
Indeed, all of us lead a life of ignorance entangled in worldly matters. Spiritual way of life demands annihilation of ignorance in the first place. We are basically feeble in countering ignorance and need assistance of power or Shakti, which an enlightened one like the Sadguru can render. One needs total surrender unto the Sadguru and the only test of ‘surrender’ is how far one obeys commands of Sadguru. One must traverse whatever way the Sadguru leads him to, but it must be done with full faith unto Sadguru. And then the disciple too enjoys Bliss of Self-Knowledge like the Sadguru. In fact both get immersed in that state of Brahmanandam and the disciple no more exists as separate entity.
Swami has repeatedly exhorted that all of us are basically Divine and enjoying Bliss of Atmananda is our birth-right. However we forgot our true self and came to this dismal state of affairs. We are born on innumerable occasions only to die again without achieving the most desirable that is Atmananda, Brahmanandam or whatever .
Sadguru grants us that memory again and leads us on to our True Abode, which is Bliss of the Self and where there is none of world with five-fold elements any more.
Verse 8.
ओवी क्र. ८
“तया निजपदाकडे । आनंदें वृत्त्ती वावरे. ।
पद लाधलिया जडे । तद्रूप होऊनि. ॥८॥
Our conscience is engrossed in that Blissful State, our very abode, and becomes one with it all the way.
While one undertakes Spiritual practices as proscribed by Sadguru and practices those religiously, his conscience gradually begins getting more and more subtle. His penchant towards sensuality wanes with time and he begins enjoying Bliss of the Self, since his conscience now turns introvert. And then appears a stage where he is reluctant to turn back by virtue of that blissful experience, becoming one with Omni-Self.
Verse 9.
ओवी क्र. ९
“स्वामी कृपेचा लोट आला । मज सरोवरीं सामावला ।
पूर्ण जालिया उचंबळला । अनुभव उद्गार. ॥९॥
A torrent of Grace from the Sadguru suddenly appeared and the lake of my heart was literally flooded. And when that Grace overflowed, a grunt of immense joy and contentment emerged instantaneously.
When an aspirant begins his Sadhana as ordained by Sadguru and gets more and more engrossed in it, he gradually begins to experience an occasional supra-terrestrial event, which may be as an epiphany (दृष्टान्त) , effulgence, sound or some such that may not not have an explanation. However, he needs to trudge forward in Sadhana since those could as well be ‘Riddhi-Siddhis’ appearing by way of Sadhana. (Such happenings are on record and not quite infrequent) .
The Sadguru in fact warns against those and advises to continue Sadhana without getting entangled in those (Riddhi-Siddhis).
Nevertheless, the flood of Grace from Sadguru imparts exquisite joy, contentment and inner peace leading to grunt of joy and gratitude.
(Sri Samartha wrote ‘Atmaram’ perhaps much after Dasbodh and other literature. It seems Atmaram was the crown of his creations, which is why he appears quite ecstatic here.)
Verse 10.
ओवी क्र. १०
“माझे सद्गुरूकृपेचे बळ । मनामाजीं सांठविलें तुंबळ ।
तेणे बळें स्वानंद जळ । हेलाऊं लागे. ॥१०॥
My Conscience is full of Grace from Sadguru, which is overwhelming indeed. That exactly is the reason for my surging ecstatic joy.
Indeed, Grace of Sadguru is so overwhelming that ecstatic joy thereof is inevitable. That joy does not limit itself into one’s conscience ; it keeps spreading and encompassing everything to the extent the being forgets his beingness. That joy is perpetual and Transcendental, which exactly is Brahmanandam.
Verse 11.
ओवी क्र. ११
“आता नमस्कारीन राम । जो योगियांचें निजधाम ।
विश्रांति पावे विश्राम । जये ठायीं. ॥११॥
Sri Samartha now begins venerating Shri Ram who is his idol, Deity, Mother, father, preceptor, nay, Everything. He is fond of everything about Sri Ram including his best devotee Sri Hanumanta. In fact he emphatically declares that he could acquire Sri Ram by virtue of praising and worshipping Sri Hanuman. Sri Ram is ‘Para-Brahma’ for Sri Samartha.
“Now I make obeisance unto Sri Ram the Divine Incarnation. Shri Ram is verily the Abode for Yogis. Indeed, Shri Ram alone dwells into the inner conscience of Yogis, which is the ultimate refuge for them. It is said that the place where Shri Ram inhabits is verily the place for rest to rest itself.”
In fact, Yoga by definition means joining together, accretion, to be one with, besides the eight fold ‘Ashtanga Yoga’ propounded by Sage Patanjali. And therefore a Yogi is one who practices all these verbatim. No wonder Sri Samartha endorses that very definition when he refers to a Yogi. Also, the ultimate refuge for a Yogi being nothing other than the Divine, Sri Samartha speaks of Sri Ram verily Divinity Incarnate.
Verse 12.
ओवी क्र. १२
“जो नांवरूपा वेगळा । जो ये मायेहून निराळा ।
जेथें जाणिवेची कळा । सर्वथा न चले. ॥१२॥
Sri Ram is entirely aloof of names and forms. He is also aloof of Maya. Human intellect is unable to ‘understand’ Him.
Indeed, the Divine Principle as such is devoid of worldly attributes of names, forms etc, which are perishable being worldly. These result out of ‘sport’ of Maya that can even make the formless, infinite Divinity don limited forms ! Humans do possess intellect. However, it has its own limitations since it is unable to encompass the infinite Divine Principle.
Verse 13.
ओवी क्र. १३
“जेथें भांबावला तर्क । जेथें पांगुळला विवेक ।
तेथें शब्दांचे कौतुक । केवीं घडे. ॥१३॥
Sri Ram is such an entity where reasoning is confused, discretionary faculties are lame and handicapped. How can words describe His magnificence on that occasion ?
Now, reasoning or logical exposition is an attribute of intellect or ‘Buddhi’, so also discretion is its vital role. However, the senses come into play every time intellect must ‘act’. Intellect works on the basis of inputs provided by senses.
‘Sri Ram’ is such an ‘entity’ that is beyond ken of senses. (It is Not a person or individual per se) and therefore human intellect is handicapped and confused while trying to convey anything about it in words.
One should learn to identify inner meanings of entire nomenclatures. For instance, Guru or Sadguru is not an individual but a Principle, an Entity, which is Transcendental and mysterious.
Verse 14.
ओवी क्र. १४
“जयालागीं योगी उदास । वनवासी फिरती तापस ।
नाम साधनीं सायास । जया कारणें करिती. ॥१४॥
People prefer detached way of life, undergo travails for engaging in austerities, prefer solitude in forests etc just to have a glimpse of the Divine Lord.
In fact, this is a description of aspirants and Yogis in particular, who engage themselves in various spiritual pursuits. First and foremost for them is getting detached from entire emotions, sensuality, passions and desires. Indeed Patanjal Yoga Sutra postulates, “योग: चित्त्तवृत्त्ति निरोध:”. In addition, they must make one-pointed effort to contemplate over the Divine. Although solitude is helpful and possible in forests, it has its own drawbacks such as food, clothing, shelter and protection from beasts and reptiles !
An interesting analogy can be mentioned here. We normally believe that taking to Sanyas or Renunciation entails wearing ochre robes, abandoning home as well as kith and kin and lead austere lifestyle. While the last one is essential, rest of paraphernalia is not only useless but quite ‘exhibitionist’ too.
Verse 15.
ओवी क्र. १५
“ऐसा सर्वात्मा श्रीराम । सगुण निर्गुण पूर्णकाम ।
उपमाच नाही निरोपम । रूप जयाचे. ॥१५॥
This Shri Ram is the indweller of every being. He is both manifested as well as manifest. He is complete and comprehensive in all respects. Nothing exists like Him in this visible world. Therefore His Form cannot be compared to anything whatever.
Most of us mortal beings lead our lives as per dictates of the Senses. We tend to accept things as true, which the senses make us believe. Moreover, we are aware of only three phases of our existence, namely wakefulness, dream state and deep sleep stage. Most of us are unawares of the fourth, called ‘Turiya’, which is of ‘awareness’ ; awareness of our being Divine. That fourth state makes us regard entire visible world transient, ephemeral. We begin to identify ourselves distinct from this world. That is, we begin to under-estimate ‘body-sense’ or body consciousness. We begin to get convinced that ‘we’ are not this body but something much more. The notion of we being Divine appears much later, when we come face to face with an enlightened person in the form of Sadguru.
Now, while speaking about Sri Samartha we come to know that Sri Samartha regards Shri Ram Himself as Sadguru, no, in fact everything. Therefore he cannot think of any other simile for Him. Shri Ram is unique for him, ‘एकमेव अव्दितीय’ !
Verse 16.
ओवी क्र. १६
“आता वंदीन संत सज्जन श्रोते । जे कृपाळू भावाचे भोक्ते ।
माझीं वचनें प्राकृतें । सांगेन तयांपासीं ॥१६॥
I shall now extol the compassionate and connoisseur audience that are noble and Saintly. I am going to elaborate my thoughts unto them through my simple native dialect, which is Marathi.
Now, a definite distinction can be easily made between an ordinary story teller and the one expounding profound spiritual tenets. One need not know credentials of a worldly story teller but in spiritual matters his authenticity needs verification. It is immaterial whatever language such knowledgeable person uses, but crux of the matter is his own stature. An enlightened person such as Sri Samartha is naturally so very humble that he feels his duty and obligation to venerate the audience, which is noble and Saintly from his point of view.
Verse 17.
ओवी क्र. १७
“तयांचें वर्णावें स्वरूप । तरी तें स्वरूपाचेचि बाप ।
जें वेदांसी सांगवेना । तें जयाचेनि प्रगटे. ॥१७॥
It is very difficult to speak about very nature of the Saints because they are greater than even Form of the Self. Vedas were dumbfounded while describing that form. However, that very Transcendental, indescribable Form is demonstrated and experienced by the Saints.
Saints fondly inhabit this visible world alright and lead their life like all other human beings too. However, their behaviour itself demonstrates their rich heritage and the extra-ordinary spiritual heights they have attained. First and foremost is their exceptional humility. Then comes their casual looking quiet, unique aura that pleases everyone around. Their benevolent looks and soft speech is indeed fascinating. Absolute unison between their thoughts, speech and actions is indeed stupendous. Their spiritual might is thus self-evident.
Thus, Sri Samartha pays obeisance unto the Saints, the good and godly during the above verse.
Verse 18.
ओवी क्र. १८
Sri Samartha begins his exact discourse now onward.
“आता शिष्या सावधान । ऐक सांगतो गुह्यज्ञान ।
जेणे तुझें समाधान । आंगीं बाणें. ॥१८॥
Listen carefully, O Disciple ! I shall now expound a very secretive and mysterious knowledge, which you should imbibe with rapt attention. That Knowledge will establish absolute contentment with you.
After all, every human being strives to attain absolute peace, which contentment alone can confer. In fact, experience of the Self itself conveys knowledge of the Self, that is Atma. Both these happen to be beyond ken of senses in general. And since senses are unable to cognise these two, these are termed as being ‘secret’ or ‘mysterious’ ! However, the Saints are able to traverse that ‘hidden’ path by virtue of their unique vision, which they do narrate in words. Indeed, that happens to be their only task, to lead mankind on to the Divine.
However, one must listen to them with one-pointed attention and imbibe the same deep within. Once Knowledge of the Self establishes in one’s conscience, immense contentment and therefore peace is guaranteed !
Verse 19.
ओवी क्र. १९
“तुवां आशंका नाही घेतली । परंतु मज तुझी चिंता लागली ।
कां जे तुझी भ्रांति फिटली । नाहींच अद्यापि ॥१९॥
Not that you have any doubts, but I am concerned about you. The reason is that your delusion hasn’t vanished yet !
Delusion results out of perverted Knowledge or ignorance. We are never aware of ignorance unless someone points it out to us. Knowledgeable Saints are aware of our shortcomings and therefore they are naturally quite concerned about it. They sincerely desire our ultimate welfare and so keep guiding us forever. That exactly is the hallmark of Sadguru. He looks after welfare of the disciple unasked.
Verse 20.
ओवी क्र. २०
“दासबोधींचे समासीं । निर्मूळ केलें मीपणासी ।
तया निरूपणेंही वृत्त्तीसी । पालट दिसेना. ॥२०॥
I have tried to annihilate sense of ‘me’ and ‘my-ness’ during one of the chapters in Sri Dasbodh. However, you do not appear to have changed your outlook irrespective of that exposition.
Sri Samartha refers to the thirteenth chapter of the old Dasbodh on this occasion. Sense of ‘me’ and ‘my-ness’ is the greatest ego one harbours. In fact, eight forms of ego are described that include ego of power and pelf, affluence, erudition, ancestry, youth, spiritual prowess, body strength and the body itself, which parades me and my-ness abundantly. Very notion of the body being him is the greatest and most formidable ego. Sadguru and Saints strive hard while exhorting to get rid of that menace as quickly as possible.
Verse 21.
ओवी क्र. २१
“म्हणोनी न पुसतां सांगणे । पडलें शिष्या तुज कारणें ।
आतां तरी सोय धरणें । श्रवण मननाची ॥२१॥
Therefore, O Disciple ! I was required to tell you all that without your asking, on this occasion. This is for your own welfare anyway. Hence, at least now onward you should engage in ‘Listening’ and ‘contemplating’.
It has been a routine practice that the preceptor explains a precept as per inquisitiveness on the part of disciple. In fact, the Guru used to induce a disciple to ask questions by creating certain situations or making use of an event or occurrence. Most scriptures possess dialogue between preceptor and his disciple.
However, driven by sheer compassion Sri Samartha breaks that convention and hastens to explain unasked. Moreover, abundant ‘listening’ makes contemplation over it all the more natural. Therefore Sri Samartha prods disciple to engage in both more and more.
Verse 22.
ओवी क्र. २२
“चातक पक्षी वरीच्या वरी । चंचु पसरून थेंबुटा धरी ।
जीवन सकळही अव्हेरी । भूमंडळींचें. ॥२२॥
The legendary ‘Chatak Bird’ is said to catch rain drops in mid air while opening its beak, leaving aside entire water reservoirs on earth.
The message herein is to ‘listen’ very carefully without mental faculties interfering in any form. The legendary bird swallows only pristine pure rain drops that are not adulterated whatever. Moreover, words from Sadguru are so precious that those should be heard with rapt attention. Whatever is heard attentively from Sadguru turns out to be extremely beneficial for the disciple to pursue Sadhana enthusiastically .
Verse 23.
ओवी क्र. २३
“तैसा शब्दवरूषाव होता । असों नेदावी वेग्रता ।
श्रवणपुटीं सामावितां । मनन करावें ॥२३॥
Similarly, the mind should be one-pointed while words are showering. There should be no distraction whatever. Those words should be carefully stored through listening and then thought over leisurely.
Indeed, words of the Knowledgeable and Sadguru are always precious and enlightening, since those are Divine statements. Contemplating over those statements makes the doctrine crystal clear and deeply engraved.
A simile may not be out of place on this occasion. Cattle folk graze the entire day and after their fill sit quiet and ruminate the cud, so that entire food devoured is assimilated fully.
However, there is a little difference between the two. That which is heard carefully must be contemplated selectively, that is, that contemplation must be deliberate and not casual (like the cattle ruminating !) .
Verse. 24.
ओवी क्र. २४
“लागवेग जाणोन शब्दाचा । आवांका पाहावा मनाचा ।
शब्दाआंतील गर्भाचा । सांटावा घ्यावा. ॥२४॥
One should understand the reference speaker is talking about and look into the purpose of his speech as well. Then one should find out inner meaning of the statement and collect its quintessence within the mind.
This verse is self-explanatory and so does not need elaboration.
Verse. 25
ओवी क्र. २५
“अरे तूं कोण ? कोणाचा ? कोठोनि आलासि कैंचा ? ।
ऐसा विचार पूर्वींचा । घेई बापा. ॥२५॥
My Son, who are you ? To whom do you belong ? Whence do you come from ? How did you come ? Consider these queries again, which were elaborated earlier.
Every human being faces two forms of queries during his life, which emerge out of curiosity about the unknown. One is regarding the world he lives in and another about his own self. Both these are named Vijnyana (science) and Atma-Jnyana (Knowledge of the Self ) respectively.
Queries about the world are – When the world came into existence ? How was it formed ? Who made it ? With which material ? Why like this alone ? Etc.
Whereas, Who am I ? Whom do I belong ? Where did I come from ? How did I come ? Where shall I go ? Etc.
And in order to get answers to all these, one must listen from the Sadguru and contemplate over it.
Indeed, this verily is Purpose of “Atmaram” !
Verse. 26
ओवी क्र. २६
“अरे त्वां जन्मांतर घेतलें । काय मानितोसी आपुलें ।
ऐसे तुवां विचारिलें । पाहिजे आतां ॥२६॥
You are born innumerable times thus far, which you regard as your very own. You must now enquire whether it is a fact.
Here, the fourth chapter of the Geeta comes to mind, where Bhagavan Sri Krishna explicitly tells Arjuna that both of us are born umpteen times. I remember My Every Birth (and the ‘Leelas) therein !) ; however, you do not, since you have ‘forgotten’ those ! (Chapter IV. Verse 5. – “बहुनि मे व्यतीतानि जन्मानि तव चार्जुन । तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप ॥”
Two aspects need some elaboration. Firstly, we and the Lord Divine have always been together eternally. And second, we have ‘forgotten’ so many things.
The Sadguru, Saints, holy sacred and enlightening company of Scriptures try to awaken us from that ‘forgetfulness’, the slumber of ignorance.
Verse 27
ओवी क्र. २७
“येथें तुझे कांहीच नाही । भुलला आहेसी काई ।
चुकोनि आलासि, जाई । जेथीचा तेथें. ॥२७॥
There is nothing in this world that can be claimed as being ‘ours’. We just get entangled in things and beings out of sheer misunderstanding. We are here due to some wrong committed, therefore we should return back to our original status real quick.
Indeed, there is nothing in this world belonging to us. Leave aside entire wealth and riches, household, kith and kin, wife, children, friends, nothing nothing for sure. Even the ‘body’ that we say as mine is not mine at all. When the being ‘dies’ his body is quickly taken out of the house. The loving wife says good-bye at the doorstep. Kith and kin accompany only up to the crematorium. Even the body is consignedध to fire or buried. That means the being cannot take even the body with it !
Original abode of the ‘being’ is entirely different. He comes from the unmanifest (अव्यक्त) and merges back into it. He had forgotten his true status and therefore was required to enter domain of the manifest (व्यक्त) again and again, the visible world !
Verse. 28
ओवी क्र. २८
“तूं समर्थाचें लेकरूं । अभिमानें घेतला संसारू. ।
अभिमान टाकितां पैलपारू । पावशील बापा. ॥२८॥
The ‘Being’ is in fact very child of the all-powerful Lord Divine. However, being afflicted by the mighty Ego-sense he entangles in cycles of birth-death-births. If ever he casts aside entire ego, he can free himself from the clutches of worldly whirlpools.
Much can be spoken about ego as such. However, in order to avoid repetition, the reader may refer to verse no. 20 above, particularly the eightfold ego.
Verse 29
ओवी क्र. २९
“ईश्वरापासोनि जालासी । परी तूं तयासी चुकलासी ।
म्हणोनी हे दु:ख भोगिसी । वेगळेपणें उत्कट. ॥२९॥
Beings are certainly derived from the Lord Divine alone, but they forgot their origin. That forgetfulness causes distinctness from the Lord, which in turn results in enduring extreme of pains, sorrows and travails for beings.
Verse 30.
ओवी क्र. ३०
“त्यागिसी सकळ वैभवाला । आणि विश्वाससी माझिया बोला ।
तरि मी घालीन रे तुजला । जेथील तेथें ॥३०॥
The disciple needs to abandon his entire worldly wealth in the first place and firmly believe in the Master’s exhortations. Then the Master guarantees to make the disciple reach his original abode.
We experience even in worldly matters one has to give something before getting anything in return. It is more so in spiritual matters. Faith and Renunciation are the two pillars that help build an edifice of Devotion. Faith over oneself and the preceptor and Renunciation of me and my-ness, that is, ego. THAT is surrender in principle. Unless one surrenders his entire ‘being’, he is less likely to ‘become’, which he already is, nothing short of Divinity is his true ‘abode’!
Verse 31
ओवी क्र. ३१
“तुझें अढळपद गेलें । तुज मायेने वेढा लाविलें ।
तें जरी तुझें तुझें तुज दिधलें । तरी मज काय देसी ? ॥३१॥
The ‘being’ has lost his permanent abode and Maya has enticed and entangled him (in worldly matters). Sri Samartha jokingly asks, “what will you give me if I return back your imperishable status ? (!) “
Verse 32
ओवी क्र. ३२
जितुकें काही नासोन जाईल । जें अशाश्वत असेल ।
तुज समागमे न येईल । तितुकेंच द्यावें मज. ॥३२॥
Whatever is perishable in our lives is not going to last for ever and whatever does not accompany us after death should be surrendered unto the Sadguru.
Now, this exercise needs using lot of discriminative faculties. What is perishable and whichever otherwise ? We would naturally think of entire worldly things as perishable and only those related to Self or Atma as imperishable. Although this is partly true, perhaps the inner meaning is the worldly traits the being parades during his lifetime. Most formidable among those is Ego, which crops up every now and then in various forms. Perishable ? Yes, why not ? It CAN be destroyed. In fact that is the crux of spirituality, annihilation of ego. And the process thereof is simple. Just surrender it unto the Sadguru. (Better said than done though!)
Verse 33
ओवी क्र. ३३
मजहि तें काय करावें । परी तुजपासुनी टाकवावें ।
तुवां टाकिलें तरी न्यावें । तुज समागमें. ॥३३॥
Sadguru never needs those perishable items anyway. However, in order to make the disciple discard those outright is his only concern. And if the disciple really abandons those traits, Sadguru is ever keen to take him along unto the Lord Divine.
Now, ‘taking him along’ where ? From the inert, static unto the subtle and more subtle. That is, deep within bosom of the disciple where the Lord Divine resides. Sadguru shows him the path through precept and example, since he himself has already trudged the same. Nevertheless, the disciple must obey his command verbatim.
Verse 34.
ओवी क्र. ३४
अरे भूषण भिक्षेचें सांडिलें । आणि राजपद प्राप्त जालें ।
तरी तुझें काय गेलें । सांग बापा. ॥३४॥
You see, if someone begging for alms is suddenly offered Kingdom of heaven, tell me what loss does he incur ?
Inner meaning of this verse can be that the ‘being’ is already endowed with a mighty instrument such as the body, which in itself can be used to emancipate Himself. He was begging for worldly pleasures like a मांगिलाल ! If he is offered sovereignty of Bliss of the Self in addition, whatever has he lost in principle ?
Verse 35.
ओवी क्र. ३५
नाशिवंत तितुकेचि देसी । तरी पद प्राप्त निश्चयेंसी ।
त्यामध्यें लालूच करीसी । तरी स्वहित न घडे. ॥३५॥
If someone abandons everything perishable, he is certain to acquire Bliss of the Self. However, if he keeps something back with him like a miser Absolute Bliss is at stake.
Here is a vital advice for aspirants. On many occasions he abandons lot many things such as home and hearth, kith and kin, riches and wealth etc. However, slightest of desire or even smallest ego can be an obstacle in reaching the goal, that is, Self-Realisation, Self-Bliss or The Lord Divine.
Verse 36.
ओवी क्र. ३६
तंव शिष्य म्हणें जी दिधलें । स्वामी म्हणती पद लाधलें ।
आतां तू आपुलें । कांही मानू नको. ॥३६॥
Disciple offered everything ephemeral unto Sadguru on listening to the Master thus. The Master said on that occasion that he can now be certain about attaining the goal and that he should aspire to get nothing from the visible world anymore.
Verse 37.
ओवी क्र. ३७
इतुकें स्वामी बोलिले । आज्ञा घेऊन निघाले ।
तंव शिष्यें विनविले । विनीत होउनी ॥३७॥
Speaking thus, the Master bade farewell to the disciple. However, the disciple very politely requested him (to stay back) .
Verse 38.
ओवी क्र. ३८
आता पुढिलिये समासीं । संवाद होईल उभयतांसी ।
तेणें स्वानंदसिंधूसी । भरितें दाटेल बळें. ॥३८॥
The next chapter includes dialogue between the Guru and his disciple, which will surge up ecstatic joy namely, Bliss of the Self.
Verse 39.
ओवी क्र. ३९
इति श्री आत्माराम । रामदासी पूर्णकाम ।
ऐका सावध, वर्म । सांगिजेल पुढे. ॥३९॥
First chapter of Atmaram comes to close here. It has the power to fulfil entire desires of Lord’s Devotees. I am going to expound occult Knowledge next. Therefore please be extremely attentive.
॥ श्रीराम जय राम जय जय राम ॥
