Dr. Rahalkar's thoughts...

“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 ॥