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.
