Friday, January 19, 2018
Atmaram chapter two माया निरूपण
आत्माराम
Chapter Two
माया निरूपण
Maya Explained
The Disciple Requests : -
Verse 1.
ओवी क्र. १
जय जय जी सच्चिदानंदा । जय जय जी आनंदकंदा ।
जय जय जी निजबोधा । परमपुरूषा. ॥१॥
Hail unto You O Sat-Chit-Ananda (Truth, Conscience, Bliss personified) Lord, who is Very birthplace of entire happiness and the Self-same One who Knows Himself, hail unto you again and again.
Verse 2.
ओवी क्र. २
अनंत ब्रह्मांडा ऐसी ढिसाळें । मायेनें रचिलीं विशाळें ।
तें तुमचें कृपेचेनि बळें । विरतीं स्वानंद डोहीं. ॥२॥
(ढिसाळ = ठिसूळ )
Maya created innumerable enormous universes. However, all those are like brittle lumps of mud. A lump of mud quickly dissolves in water. Likewise, all those universes just merged into Brahmanandam through Your Grace.
Indeed, Maya happens to be the Lord’s Power alone, which gives shape and form to the formless Lord as visible Universes. It is just her sport, which the Vedantins call as ‘Chid-Vilas’. It is impossible to know and measure its extent and magnitude. However, Grace of the Sadguru makes it happen by virtue of granting Divine Vision.
Verse 3.
ओवी क्र. ३
आता स्वामीनें जें कांही इच्छिलें । ते पाहिजे अंगिकारलें ।
शरणागत आपुलें । समर्थें उपेक्षूं नये. ॥३॥
The disciple submits that he would carry out whole-heartedly whatever the Master desires. He prays unto the Master not to ignore the one surrendering unto Him.
Indeed, the disciple must obey commands of the Master being fully aware of his Knowledge and wisdom. In fact, he should not wait for the command. He should anticipate whatever the Master desires. That is true total surrender unto the Master.
Verse 4.
ओवी क्र. ४
नाशिवंत काये म्यां टाकावें । तें मज स्वामीने सांगावें ।
मज दातारें करावें । आपणां ऐसें ॥४॥
The disciple says, “It is alright that I must abandon the perishable and transient. However, the Master may please indicate as to what exactly should be jettisoned in particular. You are magnanimous ; please make me Brahma-Jnyani like You.”
Abandoning something amounts to an action in worldly matters. However, jettisoning anything in spiritual matters is a trait. An ordinary person considers abandonment of home and hearth, wealth and riches, name and fame or worldly matters as sacrifice or Tyaga, which is an external manifestation. However, a person trudging the inner path requires setting aside ego, doer-ship, surge of emotions, passion and desires, impulsiveness and undue attachment. That is real ‘Antahas-Tyaga’.
Verse 5.
ओवी क्र. ५
ऐकोन शिष्याचें बोलणे । स्वामी म्हणती सावध होणें ।
अवधान देऊन घेणें । आनंदपद. ॥५॥
Listening to the disciple thus, Swami cautioned him to be alert and advised to acquire Bliss with full awareness.
Verse 6.
ओवी क्र. ६
शिष्या बहू मन घाली । आतां बाष्कळता राहिली ।
येथें वृत्त्ती चंचल केली । तरी बुडसी संदेहसागरीं ॥६॥
Enough of this frivolousness ; at least now onward you should be sincerely alert. You shall be drowned in the ocean of doubts if you continue to follow dictates of mind.
Indeed, controlling vagaries of the mind is a stupendous exercise. Only a quiet, stable mind can lead to focussed concentration, which works wonders in day to day life. Even is spiritual matters it renders extreme peace and joy. Dhyana or meditation is advocated universally now, given its beneficial outcome. The mind becomes more serene, stable, tranquil and peaceful, which everyone on earth fervently desires ! Moreover, a strong mindset helps countering the powerful and tricky Maya and her pranks.
Verse 7.
ओवी क्र. ७
अग्निसंगें लोहों पिटे । तेणे तयाचा मळ तुटे ।
मग परीसेंसि झगडतां पालटे । लोखंडपण तयाचें ॥७॥
Iron is beaten by sledge-hammer after heating it red hot in fire. Entire rust disappears through the process. Later, when the legendary ‘Parees’ is rubbed over it, its iron-ness disappears transforming it into pure gold.
A similar story comes to mind. A sculptor sets out over mountain-tops in search of suitable boulders that can produce an image of Sri Krishna so dear to him. He inspects many rocks and chooses one for sculpture in his mind. The rock is happy for being selected. However, in order to get an appropriate size the sculptor gives hammer blows to the rock. After ascertaining requisite size he begins giving milder blows to make a shape out of it. Once convinced he uses still milder equipment giving the Boulder shape of a man. Still later he uses chisel to fine- tune the shape and then uses sandpaper to polish the image. Lo and behold ! A beautiful image of Sri Krishna is now ready for worshipping !!
Same is the story of us devotees ! The Sadguru comes in search of us lying hap-hazardly in worldly jungles. He chooses us for his benedictions. We are happy like those rocks for being selected. But initial hammer blows do upset us, since he instructs certain ‘do’s and ‘don’t’s. Later while practicing more of his instructions we come across larger hurdles of me and my-ness , attachments, greed and envy and so on. However, when he polishes off through sandpaper of his love and affection, we are the image of his liking !
Verse 8.
ओवी क्र. ८
तयाचा मळ झडेना । आणि अभ्यांतर कळेना ।
तरी तें सहसा पालटेना । मृत्त्तिका रूपें. ॥८॥
If the rust over iron is not removed, one cannot reach its surface underneath and that iron does not convert into gold by any means.
Verse 9.
ओवी क्र. ९
म्हणउन नाशिवंत तितुका मळ । तुवां त्यजावा अमंगळ ।
तो गेलिया तूच केवळ । आहेस बापा. ॥९॥
Therefore, whatever perishable should be regarded as soiled. You should abandon it outright. Once that cloak falls off, what remains is ‘You’ alone the pristine pure one !
Sri Dnyandev furnishes umpteen examples of Jnyana being evident as soon as garb of Ajnyana is torn off. He cites example of pure water being evident while moss covering it is removed. Or else, clouds that shroud the Sun or Moon. Or gold rendered pure on intense heating, or illusion of mirage disappearing with Sun rays etc.
Verse 10.
ओवी क्र. १०
तरी नाशिवंत ते तू जाण माया । माईक जाये विलया ।
ते मायेचा विस्तार प्राणसखया । ऐक सांगतो ॥१०॥
O Dear One ! Whatever perishable that I told you is the handiwork of Maya. Everything created by Maya is transient, ephemeral, perishable and phoney. I shall now tell more of her expanse.
Indeed, Maya is just a ‘shadow’ of the Lord and so she ‘appears’ to be as big, Infinite, formless and illusive. Saints and Sadguru offer the subtle vision to distinguish her from the ‘real’, that is, the Lord Divine.
However, Maya as the shadow of the Lord never leaves His Lotus Feet. This statement may be confirmed if we look at our own shadow. However long or short it may appear, it is always glued to our feet. (And if we are confidently certain of us being Divine, the statement made above can be ratified !!)
Also, Maya is like drawing lines over a bed of water or even writing our own names over a sheet of water !
Verse 11.
ओवी क्र. ११
अहं ऐसें जे स्फुरण । तेंचि मायेचें लक्षण ।
तया मायेपासून त्रिगुण । गुणांपासून भूतें ॥११॥
It was Lord Divine that was primarily ‘inspired’ to cognise very subtle notion of Him ‘existing’. In fact that inspiration of ‘knowing’ is true attribute of Maya. Moreover, the three attributes Satva, Raja and Tama were formed from Maya, which in turn created entire five elements – ‘Pancha-Maha-Bhootas’.
“Brahmam” the Eternal Absolute is not an ‘entity’ as such neither a void either. It is full and complete, as the ‘Ishavasopanishad’ proclaims. There is nothing like ‘remainder’ either. However, it is not aware of its ‘being there’. It is Maya all the way that inspires “It” to be aware of itself, the notion of “Aham” (I AM ) !
Verse 12.
ओवी क्र. १२
पृथ्वी, आप, तेज, वायो, आकाश । सृष्टी रचिलीं सावकाश ।
येथें दृष्य आणि अदृष्य । सकळ माया ॥१२॥
Earth, water, effulgence, air and sky are the five mega-elements that constitute Nature, which was formed in that order from the unmanifested. In fact, both manifested as well as unmanifest are ‘manifestations’ of Maya alone.
Primarily, the basic Divinity is a single comprehensive whole. It is non-dual, uninterrupted and complete. There is nothing apart from Divinity or Brahmam within and even outside this universe.
Verse 13
ओवी क्र. १३
येक माया दो ठीक वाटली । प्रकृती आणि पुरूष झाली ।
जैसी दो दिसाची बोली । येकची परवा. ॥१३॥
The word ‘day-after’ denotes one single day ; however, two days are involved therein, that is, today and tomorrow. Likewise, Maya is one alone, but she is divided into two – Prakriti and Purusha.
Now, as per Samkhya Philosophy the two entities Prakriti and Purusha are distinct. Prakriti is formed of twenty four principles, which are manifested. The twenty fifth principle as per Samkhya is Purusha the unmanifest.
However, Saints accept that doctrine with a pinch of salt. They do not reckon Prakriti as distinct from Purusha. She is not independent. She is just a part of Purusha. In fact, Sri Dnyandev fervently advocates unison of the two in Amrutanubhav.
Verse 14
ओवी क्र. १४
माया ज्ञाता ज्ञेय ज्ञान । माया ध्याता ध्येय ध्यान ।
माया हेंचि समाधान । योगियांचें ॥१४॥
The threesome (Triputi) Knower, Knowledge and Knowable fall under the ambit of Maya. Likewise, the one meditating (meditator), meditation and theme of meditation are also covered by Maya. Moreover, ultimate goal of meditation, that is, Samadhi state the very dream and fulfilment forYogis, is also sport of Maya again.
Verse 15
ओवी क्र. १५
माया सच्चिदानंद । माया आनंदाचा कंद ।
माया हेचि निजबोध । शब्दरूपें ॥१५॥
While speaking of the Lord Divine, phrases such as ‘ Sacchidananda’ (Truth, Conscience, Bliss), ‘Anandakanda’ (Bliss personified) or Master of Self-Knowledge are used. The same words or phrases apply to Maya as well.
Verse 16
ओवी क्र. १६
आत्मा ब्रह्म आणि स्वरूप । हेंही मायेचेचि रूप ।
रूप आणि अरूप । सकळ माया. ॥१६॥
In fact, Atma (spirit or Chaitanya), Brahmam and Form of Self are one and the same but we name those with different nomenclature just to understand that more precisely. Indeed, understanding or not understanding is a sport of Maya including the above. The wise call it as ‘Chid-Vilas’. In addition, form or formless ness is also Maya.
Indeed, the word Maya is used all over India in a rather casual manner. Whatever inexplicable, non-demonstrable and non-cognisable comes across, even a lay person declares it outright as a sport of Maya. (माया का खेल है सब भैय्या !)
However, nothing other than the Lord Divine (परब्रह्मवस्तू) exists as such.
Verse 17
ओवी क्र. १७
जीव शिव आणि ईश्वर । हा ही मायेचाचि विस्तार ।
विश्वरूप विश्वंभर । अवघी माया ॥१७॥
The ‘being’, Shiva and Eeshwar the Lord Of Lords is an expanse of Maya. Universal Form and Activities in Universe itself falls under ambit of Maya.
Indeed, Maya is considered to be the very power or Shakti of the Lord Divine, which is inspirational for the primal urge with the Lord Divine ‘to become many’ from His singular status. ‘एकोsहम् बहूsस्याम्’. And that very urge or resolve results into creation of the universe along with its entire paraphernalia. In fact, the Self-same Divinity pervades everything inside out either with name and form or otherwise. And on that occasion the concept of ‘being’, Shiva or Eeshwar remain as a relative terminologies. That very power plans, executes and control entire activities of the universe, which one may call as Omni-will.
Verse 18
ओवी क्र. १८
माया मनास चाळक । माया बुध्दीस व्यापक ।
माया येकीं अनेक । ऐसें बोलणें. ॥१८॥
Maya renders velocity to mind. Maya envelops intellect and it is said that Maya exhibits multiplicity in each and everything.
It is the intrinsic power in every single thing or being that activates it. Germination of seeds sprouting as plants or heavy rainfall after thunderstorm are the play of their respective innate vibrancy. Fickleness of mind or memory, re-Creation and acquisition and storage of knowledge is the very power of intellect. Maya makes entire visible world appear in various forms and hues. She makes entire humanity as well as animals ‘dance’ at her will !
Verse 19
ओवी क्र. १९
माया देहास चालवी । माया शब्दास बोलवी ।
माया दृष्यास दाखवीं । नेत्रीं रिघोनियां. ॥१९॥
The body moves due to Maya ; Maya converts word into speech and Maya alone demonstrates view by entering the eyes.
Indeed, the same Omni-will that activates entire activities of the universe is responsible for undertaking activities of the human body too, namely movement, viewing, speaking etc.
Verse 20
ओवी क्र. २०
मायेनेंचि माया चाले । मायेनेंचि माया बोले ।
मायेनेंचि माया हाले । वायोरूपें ॥२०॥
Maya engages in activity and Maya alone gets activities fulfilled. Maya speaks and makes one speak. Maya moves around and makes beings move. She achieves all that by virtue of her Shakti or power, which is in the form of air.
Common folk in India use various forms of phrases to indicate that Maya ‘acts’ as air. For instance, a person having puffed up ego is said to be afflicted by हवा or air, such as डोक्यात हवा गेलीय् त्याच्या or, सिर पर हवा चढ गई है उसके ! Or else, in cases of paralytic attack the person is afflicted by air – अंगावरून वारे गेलेय् त्याच्या.
It means, even the ordinary people are ‘ignorantly aware’ of ‘air’ being the vehicle of Maya !!
Verse 21
ओवी क्र. २१
तो शिष्य म्हणें जी ताता । माया चालें स्वरूपसत्त्ता ।
अरे ! सत्त्ता तोचि तत्त्वता । माया जाण. ॥२१॥
The disciple asks, “Sir, does Maya act due to power of the Lord Divine alone ?” And the Master replies, “ Yes, most certainly ! Maya is principally Power alone !”
Here, the disciple has a natural query. How can Maya engage as well as induce activities simultaneously ? Is it not the Lord’s handiwork therein? And the Master too furnishes a befitting reply by a counter-query, which is – is it not that power of the Lord or awareness of Him being there is verily Maya alone.
Verse 22
ओवी क्र. २२
तरी मायेनें स्वइच्छया असावे । आणि स्वरूपसत्त्तेनें नसावें ।
मनास आलें तैसें करावें । हें केवीं घडे ? ॥२२॥
The disciple being not convinced asks again – In that case we must say that Maya acts on her own, since she is not subservient to the Lord. She acts as per her own sweet will. But how can it be so ?
Rational thinking would suggest that since Maya is all-powerful she engages in entire activity, which means that she exists independently from the Lord Divine. In reality, the Lord is non-dual, all alone all the way, and therefore His independence must be unquestionable.
Nevertheless, His awareness of His very Existence leading to notions of Eeshwar, Shiva, Being, Maya with attributes, Universe etc cannot be completely independent either. If ever Maya is considered an independent entity from the Lord, it would amount to duality, in fact ultimate duality. And that is not quite convincing for the disciple.
Verse 23
ओवी क्र. २३
खऱ्यावरी लटिकें चौताळलें । लटिकें मर्यादेने राहिलें ।
तें तुवां गर्भाधानें देखिलें । हे अघटित वार्ता. ॥२३॥
(चौताळणे = क्षोभणे, चारही बाजूंनी वेढणे)
Truth is bombarded from all four sides by untruth ; moreover, untruth is limited ; however, you the congenitally blind one claim to have ‘seen’ it, which is quite fascinating indeed !!
‘Sat’ or Truth means something that exists. It is not possible to negate it. On the contrary, phoney or untrue is that, which doesn’t exist. It is not possible for something non-existent to exist. Moreover, it is meaningless to say that something that is absolutely non-existent is ‘limited’. It is like saying that a congenitally blind person has seen something !
Verse 24
ओवी क्र. २४
तैसी माया हे नाथिली । आणि स्वरूपसत्त्तेने चालिली ।
ते तुवां गर्भाधाने देखिली । हे वार्ता सांगसी. ॥२४॥
In the same manner you ascertain Maya as existing, which in truth she doesn’t ! Moreover, you claim that she exists by virtue of Power of Self, you, the congenitally blind, who also claims to have ‘seen’!
Now, Sri Samartha addresses the disciple as blind since birth, which means a lot. Blindness means ignorance for Sri Samartha, ignorance about one’s true Self as well as that of the world he inhabits. As per Saints, entire visible world is phoney and even the ‘being’ who claims his ‘body’ as him equally imaginary and false.
Enlightenment about one’s True Self accrues only with Grace from Sadguru, which in turn is a result of one’s own effort that is, Sadhana. Much can be said about Sadhana but it would be sufficient to say at this juncture that a regulated noble lifestyle along with sense of servitude and love for entire beings envisages core of Sadhana.
Verse 25
ओवी क्र. २५
जें जालेचि नाहीं सर्वथा । तयावरी निर्गुणाची सत्त्ता ।
ऐसें हे ज्ञातेपणें बोलतां । तुज लाज नाही. ॥२५॥
The disciple had said that the attribute-less Lord Divine uses His Power over Maya, which was never formed. Sri Samartha refers to that statement and says, “Look here ! You imagine to have known the relation between Maya and the Lord Divine ; are you not ashamed to say so ?”
Verse 26
ओवी क्र. २६
सकळ माया ऐसेंही म्हणतो । आणि जालीच नाही ऐसेंही सांगतो ।
तरी त्वां काय करावें आता । सांगा स्वामी. ॥२६॥
The disciple says –
Swami ! You say that it is Maya all the way everywhere on the one hand and Maya was never formed on the other, which is your own statement. I do not know what to do under such conflicting situation. Pleas kindly tell me what to do.
In fact, similar queries do bother us all the time. One needs to learn as to how descriptions about the Self and Providence as depicted in Scriptures should be understood and interpreted. In fact, ‘experiencing’ the same is only possible in the company of Saints and Sadguru.
However, more often than not Divinity can be ‘visualised’ as effulgent light spread everywhere including us inside out. Of course it can as well be total illusion, but the fact remains that the Sadguru or Saints advise to worship God Of Brilliance that makes intellect ‘shine’, through recitation of Gayatri Mantra as initiated by them.
Verse 27
ओवी क्र. २७
अरे ! मनासी जे जें अनुभविलें । तें तें माईक नाथिलें ।
तितुकें तुवां टाकिलें । पाहिजे स्वानुभवें. ॥२७॥
(नाथिलें = खोटें ; माईक = मायिक)
You see, whatever experience comes under the ambit of our mind is a creation of Maya and therefore phoney. One should experience its futility oneself and then abandon it outright.
Now, can we define an ‘experience’ ? Yes indeed . One should try to understand making of the ‘mind’ first, since an experience is a mental process and it is related to worldly aspects and cognisable through senses alone.
(However, let us note at the outset that Divine experience transcends sense perception altogether ).
Entire five senses of perception are directly connected to mind. The mind collects information from those and an experience results. Fragrance, Taste, Sound, View and Touch impart their respective experience to the mind.
The mind possesses an additional attribute, that of ‘imagination’. However, imagination is connected to thoughts, desires and passions.
Nevertheless, senses have their own limitations and therefore incomplete and likely to be false. The mind adds imagination to the information obtained and an experience is the outcome.
Sri Samartha insists on abandoning these mental experiences altogether, which are created by Maya at large.
Verse 28
ओवी क्र. २८
सकळ हि माया परी नाथिली । स्वरूपीं तो नाही राहिली ।
येथे आहे नाही हें बोली । माया जाण ॥२८॥
Everything felt by the mind is a creation of Maya. It is phoney, untrue. Maya never stays with the Divine Principle. Thus, one is required to indulge in double speech, namely Maya exists and Maya doesn’t exist ! In fact this is also a form of Maya.
There are two facets here ; one is to possess experience of the Self (स्वरूप) and another is not possessing experience of the same. Entire world and visible things appear possessing form of the Self alone in the first state. And therefore there is no trace of Maya at all. However, there is no one to say the absence of Maya on that occasion. As a natural consequence there is no talk of presence or absence of Maya.
The second facet where there is no experience of the Self, the world and its paraphernalia appear as true. Therefore, while explaining the concept of Form of the Self, emphasis has to be over absence of Maya therein. It simply means that while speaking about absence or presence of Maya, one has to speak in the ambit of Maya itself !!
Verse 29
ओवी क्र. २९
येवं सांगतों तें ऐकावें । माईक मायेनें जाणावें. ।
आता मनन करावें । सावध होऊनी. ॥२९॥
Listen to what I tell you now. One must know that entire visible world is Maya , taking help of Maya alone. One should ponder deep over it intently.
In fact, man is basically both, partly ignorant and partly wise too. His ignorance is over the backdrop of knowledge. Besides, he possesses discretionary faculties that help him understand effects or rather defects of ignorance. Once he is convinced that ignorance is a big obstacle for Self-Realisation, he begins to search ways to overcome it. Indeed, thinking on those lines intensively is true contemplation.
Scriptures such as ‘Atmaram’ are guiding forces in that direction.
Verse 30
ओवी क्र. ३०
मायेकरितां माया दिसे । मायेकरितां माया नासे ।
मायेकरितां लाभ असे । परमार्थ स्वरुपाचा. ॥३०॥
This world appears to exist under influence of Maya. However, she helps to negate the visible world as well. One discovers path of experiencing Self-Realisation under good offices of Maya alone.
Indeed, Maya is described as very power of the Lord Divine possessing almost all ‘attributes’ of the Lord. And since there is nothing other than Divinity pervading and encompassing everything, the Powerful Maya just ‘executes’ entire activities . Another name for Maya may also be considered as ‘Chit-Shakti’, which Sri Samartha refers as Sri Sharada or Gouri Parvati in the Dasbodh.
Verse 31
ओवी क्र. ३१
माया भवसिंधूचें तारू । माया पाववी पैलतारू ।
मायेवीण नाही । उध्दारू प्रणियांस. ॥३१
Maya is the boat that makes beings cross worldly ocean and reache them on to shores yonder. Beings cannot be emancipated, that is, get rid of ignorance without help from Maya.
Sri Samartha extols importance and might of Maya very candidly, without mincing words.
Verse 32
ओवी क्र. ३२
मायेकरतां देव आणि भक्त । मायेकरितां ज्ञाते विरक्त ।
मायेकरितां जीवन्मुक्त । होती स्वानुभवें. ॥३२॥
Maya creates a bond between the devotee and Lord Divine. It is Maya that induces the Knowledgeable becoming detached. Moreover, it is because of Maya alone, which grants Self-Realisation unto Saints liberating them from cycles of births and deaths through that Enlightenment.
In fact, Maya supposedly operates in duality or manifoldness, which results into forgetting ‘Self-ness’ (Swaroopa). This ‘duality’ alienates the being from its Self. Nevertheless, the duality between the Lord and His Devotee is unique where the devotee enjoys Bliss of the Lord’s love while maintaining the non-dual status of devotion. That indeed is the miraculous way in which Maya operates.
Verse 33
ओवी क्र. ३३
मायेकरितां वेदश्रुती । मायेकरितां नाना वित्पत्त्ती ।
मायेकरितां होती । मूढ ते विवेकी. ॥३३॥
Maya creates Veda and Upanishads. Maya brings various forms of learning to light. Maya alone helps in making the ignorant and low witted becoming wise and discretionary.
Verse 34
ओवी क्र. ३४
माया परमार्थाचें अंजन । मायेकरितां जोडे निधान ।
मायेकरितां सावधान । साधक स्वरूपीं. ॥३४॥
Maya is the collyrium that makes spirituality seen crystal clear. Maya helps re-gain our treasure. Maya helps the aspirant establish himself within his true conscience, the Self.
It is believed that instilling collyrium (अंजन, काजळ) makes vision brighter and also that he can ‘see’ hidden wealth under the soil.
Now, Spirituality as such is a secret, sacred, mysterious and subtle wealth that transcends senses. A common ordinary person possesses gross vision to see things. However, the subtle Transcendental vision is granted by Maya alone. Moreover, Bliss of Self happens to be one’s hidden treasure, which Maya unearths for him by making him introspective.
Verse 35
ओवी क्र. ३५
मायेकरितां स्वहित घडे । मायेकरितां भ्रांति उडे ।
मायेकरितां बिघडे । प्रपंचभान ॥३५॥
Ultimate Welfare takes place by virtue of Maya. Maya dispels contrary (perverted) Knowledge. And it is Maya that destroys experience of the visible world.
Humans suffer despondency through perverted notions of acquiring comfort and contentment through wealth and riches, home and hearth, kith and kin etc. They are convinced of their own welfare through them. They never try to peep within themselves in order to tap that everlasting, perennial Bliss or Atmananda. They look at the world with glasses of their own imagination and so get deluded. Nevertheless as per Sri Samartha, Maya makes that introspection possible. She destroys that delusion.
(We may deduce from this the fact that Maya deludes in the first place and destroys that very delusion too !!)
Verse 36
ओवी क्र. ३६
मायेविण ज्ञान कैचें । माया जीवन सकळ जीवांचें ।
मायेविण साधकांचें । कार्य न चले. ॥३६॥
A person can never acquire Knowledge without Maya. Entire beings are alive by virtue of the Cosmic Power of Maya. An aspirant cannot continue pursuing his Sadhana without assistance from Maya.
Verse 37
ओवी क्र. ३७
मायेवीण परमार्थ जोडे । हें ऐसें कईंच न घडे ।
मायेवीण सहसा नातुडे । गुज योगियांचें. ॥३७॥
(कईंच=कधीच ; नातुडे=सांपडत नाही ; गुज=रहस्य)
It is well nigh impossible to ‘acquire’ spirituality without Maya. In addition, Yogis require trudging an arduous and secret path that is not cognisable without help of Maya.
Verse 38
ओवी क्र. ३८
माया योगियांची माउली । जेथील तेथें नेऊनि घाली ।
कृपाळूपणें नाथिली । आपण होय ॥३८॥
Maya is indeed the loving mother for Yogis. She makes them reach the very place they had descended from, that is, Providence Itself and vanishes compassionately on ‘fulfilling’ her ‘task’ !
Verse 39
ओवी क्र. ३९
सकळ मायेचें स्वरूप जालें । त्यांत तुझेंही स्वरूप आलें ।
हे इतुकेंही आपुलें । नको मानूं सर्वथा. ॥३९॥
We have discussed Maya from various view-points, which includes your status as well. However, never ever consider all that as yours.
Now, the original query of the disciple was to know whatever is perishable, transient and ephemeral in the first place. And to explain the query adequately, recourse to explaining concept of Maya became a necessity.
However, the very quintessence of entire discussion can boil down to the awareness that a mighty power of Divinity works all the way in this world. Entire beings are also affected by that power and that very one helps them realise their true nature. However, it is equally necessary to know that she is extremely fickle, ever changing gears. She is very basis of worldly affairs. She is never content as merely ‘existing’ ; she likes ‘becoming’ instead and that too perpetually.
Therefore, even while taking help of Maya for establishing in Bliss of the Self, it is prudent to discard it as quickly.
Verse 40
ओवी क्र. ४०
आता सांगतो तुज खूण । तुवां नाशिवंत केलें मदर्पण ।
आतां करिसी आळकेपण । तरी मज शब्द नाही. ॥४०॥
(आळकेपण=आशाळभूतपणा , अभिलाषा) (शब्द=दोष)
The Master speaks to disciple thus –
“I shall now tell you something very crucial. You see, you have already
Offered me whatever is transient and perishable. However, if you keep hankering over it again, the fault shall not be mine.”
It is true that we are prepared to discard anything dear to us that was transient and ephemeral anyway. That action can be either impulsive or a result of emotional outburst of serving the Guru or the Lord. But deep within we still remain attached to that entity. Such attachment becomes a strong impediment for experiencing one’s True Self.
On that occasion one cannot blame the preceptor in any form, since the disciple failed to get rid of ‘attachment’ altogether.
Verse 41
ओवी क्र. ४१
संग तितुका नाशिवंत । नि:संग शब्द अशाश्वत ।
म्हणौनि संगनि:संगातीत । होऊन राहे. ॥४१॥
The notion of Attachment itself is transient and therefore perishable. Moreover, detachment is basically a word only and so perishable anyway. That is why it is necessary to transcend both and lead one’s life accordingly.
Indeed, the thing dear to us and apparently true makes us attached to it mentally though. That attachment is verily called Association or companionship. Now, when one dissociates with that companionship, it becomes detachment. Whatever attaches or detaches is a faculty of ‘mind’ and therefore utterly perishable.
Thus, both attachment as well as detachment prove perishable outright.
And unless one transcends both these tenets, it is not possible to experience one’s True Self.
Verse 42
ओवी क्र. ४२
आतां पुढील निरूपण । आदरें करावें श्रवण ।
संगातीत होईजेल ती खूण । सांगिजेल पुढें. ॥४२॥
Listen to the next exposition reverentially. I am going to divulge the secret of transcending entire associations and attachments thereof.
It is easy to understand detachment for an indulgent person but quite difficult to grasp its Transcendental Version. Sri Samartha explains that very phenomenon next.
Verse 43
ओवी क्र. ४३
इति श्री आत्माराम । रामदासीं विश्रामधाम ।
योगी पावती विश्राम । जये ठाईं ॥४३॥
Thus this Atmaram is very abode of rest and succour for Sri Ramdas Swami Samartha. Yogis too will experience the same herein.
“श्री राम जय राम जय जय राम”
Chapter Two
माया निरूपण
Maya Explained
The Disciple Requests : -
Verse 1.
ओवी क्र. १
जय जय जी सच्चिदानंदा । जय जय जी आनंदकंदा ।
जय जय जी निजबोधा । परमपुरूषा. ॥१॥
Hail unto You O Sat-Chit-Ananda (Truth, Conscience, Bliss personified) Lord, who is Very birthplace of entire happiness and the Self-same One who Knows Himself, hail unto you again and again.
Verse 2.
ओवी क्र. २
अनंत ब्रह्मांडा ऐसी ढिसाळें । मायेनें रचिलीं विशाळें ।
तें तुमचें कृपेचेनि बळें । विरतीं स्वानंद डोहीं. ॥२॥
(ढिसाळ = ठिसूळ )
Maya created innumerable enormous universes. However, all those are like brittle lumps of mud. A lump of mud quickly dissolves in water. Likewise, all those universes just merged into Brahmanandam through Your Grace.
Indeed, Maya happens to be the Lord’s Power alone, which gives shape and form to the formless Lord as visible Universes. It is just her sport, which the Vedantins call as ‘Chid-Vilas’. It is impossible to know and measure its extent and magnitude. However, Grace of the Sadguru makes it happen by virtue of granting Divine Vision.
Verse 3.
ओवी क्र. ३
आता स्वामीनें जें कांही इच्छिलें । ते पाहिजे अंगिकारलें ।
शरणागत आपुलें । समर्थें उपेक्षूं नये. ॥३॥
The disciple submits that he would carry out whole-heartedly whatever the Master desires. He prays unto the Master not to ignore the one surrendering unto Him.
Indeed, the disciple must obey commands of the Master being fully aware of his Knowledge and wisdom. In fact, he should not wait for the command. He should anticipate whatever the Master desires. That is true total surrender unto the Master.
Verse 4.
ओवी क्र. ४
नाशिवंत काये म्यां टाकावें । तें मज स्वामीने सांगावें ।
मज दातारें करावें । आपणां ऐसें ॥४॥
The disciple says, “It is alright that I must abandon the perishable and transient. However, the Master may please indicate as to what exactly should be jettisoned in particular. You are magnanimous ; please make me Brahma-Jnyani like You.”
Abandoning something amounts to an action in worldly matters. However, jettisoning anything in spiritual matters is a trait. An ordinary person considers abandonment of home and hearth, wealth and riches, name and fame or worldly matters as sacrifice or Tyaga, which is an external manifestation. However, a person trudging the inner path requires setting aside ego, doer-ship, surge of emotions, passion and desires, impulsiveness and undue attachment. That is real ‘Antahas-Tyaga’.
Verse 5.
ओवी क्र. ५
ऐकोन शिष्याचें बोलणे । स्वामी म्हणती सावध होणें ।
अवधान देऊन घेणें । आनंदपद. ॥५॥
Listening to the disciple thus, Swami cautioned him to be alert and advised to acquire Bliss with full awareness.
Verse 6.
ओवी क्र. ६
शिष्या बहू मन घाली । आतां बाष्कळता राहिली ।
येथें वृत्त्ती चंचल केली । तरी बुडसी संदेहसागरीं ॥६॥
Enough of this frivolousness ; at least now onward you should be sincerely alert. You shall be drowned in the ocean of doubts if you continue to follow dictates of mind.
Indeed, controlling vagaries of the mind is a stupendous exercise. Only a quiet, stable mind can lead to focussed concentration, which works wonders in day to day life. Even is spiritual matters it renders extreme peace and joy. Dhyana or meditation is advocated universally now, given its beneficial outcome. The mind becomes more serene, stable, tranquil and peaceful, which everyone on earth fervently desires ! Moreover, a strong mindset helps countering the powerful and tricky Maya and her pranks.
Verse 7.
ओवी क्र. ७
अग्निसंगें लोहों पिटे । तेणे तयाचा मळ तुटे ।
मग परीसेंसि झगडतां पालटे । लोखंडपण तयाचें ॥७॥
Iron is beaten by sledge-hammer after heating it red hot in fire. Entire rust disappears through the process. Later, when the legendary ‘Parees’ is rubbed over it, its iron-ness disappears transforming it into pure gold.
A similar story comes to mind. A sculptor sets out over mountain-tops in search of suitable boulders that can produce an image of Sri Krishna so dear to him. He inspects many rocks and chooses one for sculpture in his mind. The rock is happy for being selected. However, in order to get an appropriate size the sculptor gives hammer blows to the rock. After ascertaining requisite size he begins giving milder blows to make a shape out of it. Once convinced he uses still milder equipment giving the Boulder shape of a man. Still later he uses chisel to fine- tune the shape and then uses sandpaper to polish the image. Lo and behold ! A beautiful image of Sri Krishna is now ready for worshipping !!
Same is the story of us devotees ! The Sadguru comes in search of us lying hap-hazardly in worldly jungles. He chooses us for his benedictions. We are happy like those rocks for being selected. But initial hammer blows do upset us, since he instructs certain ‘do’s and ‘don’t’s. Later while practicing more of his instructions we come across larger hurdles of me and my-ness , attachments, greed and envy and so on. However, when he polishes off through sandpaper of his love and affection, we are the image of his liking !
Verse 8.
ओवी क्र. ८
तयाचा मळ झडेना । आणि अभ्यांतर कळेना ।
तरी तें सहसा पालटेना । मृत्त्तिका रूपें. ॥८॥
If the rust over iron is not removed, one cannot reach its surface underneath and that iron does not convert into gold by any means.
Verse 9.
ओवी क्र. ९
म्हणउन नाशिवंत तितुका मळ । तुवां त्यजावा अमंगळ ।
तो गेलिया तूच केवळ । आहेस बापा. ॥९॥
Therefore, whatever perishable should be regarded as soiled. You should abandon it outright. Once that cloak falls off, what remains is ‘You’ alone the pristine pure one !
Sri Dnyandev furnishes umpteen examples of Jnyana being evident as soon as garb of Ajnyana is torn off. He cites example of pure water being evident while moss covering it is removed. Or else, clouds that shroud the Sun or Moon. Or gold rendered pure on intense heating, or illusion of mirage disappearing with Sun rays etc.
Verse 10.
ओवी क्र. १०
तरी नाशिवंत ते तू जाण माया । माईक जाये विलया ।
ते मायेचा विस्तार प्राणसखया । ऐक सांगतो ॥१०॥
O Dear One ! Whatever perishable that I told you is the handiwork of Maya. Everything created by Maya is transient, ephemeral, perishable and phoney. I shall now tell more of her expanse.
Indeed, Maya is just a ‘shadow’ of the Lord and so she ‘appears’ to be as big, Infinite, formless and illusive. Saints and Sadguru offer the subtle vision to distinguish her from the ‘real’, that is, the Lord Divine.
However, Maya as the shadow of the Lord never leaves His Lotus Feet. This statement may be confirmed if we look at our own shadow. However long or short it may appear, it is always glued to our feet. (And if we are confidently certain of us being Divine, the statement made above can be ratified !!)
Also, Maya is like drawing lines over a bed of water or even writing our own names over a sheet of water !
Verse 11.
ओवी क्र. ११
अहं ऐसें जे स्फुरण । तेंचि मायेचें लक्षण ।
तया मायेपासून त्रिगुण । गुणांपासून भूतें ॥११॥
It was Lord Divine that was primarily ‘inspired’ to cognise very subtle notion of Him ‘existing’. In fact that inspiration of ‘knowing’ is true attribute of Maya. Moreover, the three attributes Satva, Raja and Tama were formed from Maya, which in turn created entire five elements – ‘Pancha-Maha-Bhootas’.
“Brahmam” the Eternal Absolute is not an ‘entity’ as such neither a void either. It is full and complete, as the ‘Ishavasopanishad’ proclaims. There is nothing like ‘remainder’ either. However, it is not aware of its ‘being there’. It is Maya all the way that inspires “It” to be aware of itself, the notion of “Aham” (I AM ) !
Verse 12.
ओवी क्र. १२
पृथ्वी, आप, तेज, वायो, आकाश । सृष्टी रचिलीं सावकाश ।
येथें दृष्य आणि अदृष्य । सकळ माया ॥१२॥
Earth, water, effulgence, air and sky are the five mega-elements that constitute Nature, which was formed in that order from the unmanifested. In fact, both manifested as well as unmanifest are ‘manifestations’ of Maya alone.
Primarily, the basic Divinity is a single comprehensive whole. It is non-dual, uninterrupted and complete. There is nothing apart from Divinity or Brahmam within and even outside this universe.
Verse 13
ओवी क्र. १३
येक माया दो ठीक वाटली । प्रकृती आणि पुरूष झाली ।
जैसी दो दिसाची बोली । येकची परवा. ॥१३॥
The word ‘day-after’ denotes one single day ; however, two days are involved therein, that is, today and tomorrow. Likewise, Maya is one alone, but she is divided into two – Prakriti and Purusha.
Now, as per Samkhya Philosophy the two entities Prakriti and Purusha are distinct. Prakriti is formed of twenty four principles, which are manifested. The twenty fifth principle as per Samkhya is Purusha the unmanifest.
However, Saints accept that doctrine with a pinch of salt. They do not reckon Prakriti as distinct from Purusha. She is not independent. She is just a part of Purusha. In fact, Sri Dnyandev fervently advocates unison of the two in Amrutanubhav.
Verse 14
ओवी क्र. १४
माया ज्ञाता ज्ञेय ज्ञान । माया ध्याता ध्येय ध्यान ।
माया हेंचि समाधान । योगियांचें ॥१४॥
The threesome (Triputi) Knower, Knowledge and Knowable fall under the ambit of Maya. Likewise, the one meditating (meditator), meditation and theme of meditation are also covered by Maya. Moreover, ultimate goal of meditation, that is, Samadhi state the very dream and fulfilment forYogis, is also sport of Maya again.
Verse 15
ओवी क्र. १५
माया सच्चिदानंद । माया आनंदाचा कंद ।
माया हेचि निजबोध । शब्दरूपें ॥१५॥
While speaking of the Lord Divine, phrases such as ‘ Sacchidananda’ (Truth, Conscience, Bliss), ‘Anandakanda’ (Bliss personified) or Master of Self-Knowledge are used. The same words or phrases apply to Maya as well.
Verse 16
ओवी क्र. १६
आत्मा ब्रह्म आणि स्वरूप । हेंही मायेचेचि रूप ।
रूप आणि अरूप । सकळ माया. ॥१६॥
In fact, Atma (spirit or Chaitanya), Brahmam and Form of Self are one and the same but we name those with different nomenclature just to understand that more precisely. Indeed, understanding or not understanding is a sport of Maya including the above. The wise call it as ‘Chid-Vilas’. In addition, form or formless ness is also Maya.
Indeed, the word Maya is used all over India in a rather casual manner. Whatever inexplicable, non-demonstrable and non-cognisable comes across, even a lay person declares it outright as a sport of Maya. (माया का खेल है सब भैय्या !)
However, nothing other than the Lord Divine (परब्रह्मवस्तू) exists as such.
Verse 17
ओवी क्र. १७
जीव शिव आणि ईश्वर । हा ही मायेचाचि विस्तार ।
विश्वरूप विश्वंभर । अवघी माया ॥१७॥
The ‘being’, Shiva and Eeshwar the Lord Of Lords is an expanse of Maya. Universal Form and Activities in Universe itself falls under ambit of Maya.
Indeed, Maya is considered to be the very power or Shakti of the Lord Divine, which is inspirational for the primal urge with the Lord Divine ‘to become many’ from His singular status. ‘एकोsहम् बहूsस्याम्’. And that very urge or resolve results into creation of the universe along with its entire paraphernalia. In fact, the Self-same Divinity pervades everything inside out either with name and form or otherwise. And on that occasion the concept of ‘being’, Shiva or Eeshwar remain as a relative terminologies. That very power plans, executes and control entire activities of the universe, which one may call as Omni-will.
Verse 18
ओवी क्र. १८
माया मनास चाळक । माया बुध्दीस व्यापक ।
माया येकीं अनेक । ऐसें बोलणें. ॥१८॥
Maya renders velocity to mind. Maya envelops intellect and it is said that Maya exhibits multiplicity in each and everything.
It is the intrinsic power in every single thing or being that activates it. Germination of seeds sprouting as plants or heavy rainfall after thunderstorm are the play of their respective innate vibrancy. Fickleness of mind or memory, re-Creation and acquisition and storage of knowledge is the very power of intellect. Maya makes entire visible world appear in various forms and hues. She makes entire humanity as well as animals ‘dance’ at her will !
Verse 19
ओवी क्र. १९
माया देहास चालवी । माया शब्दास बोलवी ।
माया दृष्यास दाखवीं । नेत्रीं रिघोनियां. ॥१९॥
The body moves due to Maya ; Maya converts word into speech and Maya alone demonstrates view by entering the eyes.
Indeed, the same Omni-will that activates entire activities of the universe is responsible for undertaking activities of the human body too, namely movement, viewing, speaking etc.
Verse 20
ओवी क्र. २०
मायेनेंचि माया चाले । मायेनेंचि माया बोले ।
मायेनेंचि माया हाले । वायोरूपें ॥२०॥
Maya engages in activity and Maya alone gets activities fulfilled. Maya speaks and makes one speak. Maya moves around and makes beings move. She achieves all that by virtue of her Shakti or power, which is in the form of air.
Common folk in India use various forms of phrases to indicate that Maya ‘acts’ as air. For instance, a person having puffed up ego is said to be afflicted by हवा or air, such as डोक्यात हवा गेलीय् त्याच्या or, सिर पर हवा चढ गई है उसके ! Or else, in cases of paralytic attack the person is afflicted by air – अंगावरून वारे गेलेय् त्याच्या.
It means, even the ordinary people are ‘ignorantly aware’ of ‘air’ being the vehicle of Maya !!
Verse 21
ओवी क्र. २१
तो शिष्य म्हणें जी ताता । माया चालें स्वरूपसत्त्ता ।
अरे ! सत्त्ता तोचि तत्त्वता । माया जाण. ॥२१॥
The disciple asks, “Sir, does Maya act due to power of the Lord Divine alone ?” And the Master replies, “ Yes, most certainly ! Maya is principally Power alone !”
Here, the disciple has a natural query. How can Maya engage as well as induce activities simultaneously ? Is it not the Lord’s handiwork therein? And the Master too furnishes a befitting reply by a counter-query, which is – is it not that power of the Lord or awareness of Him being there is verily Maya alone.
Verse 22
ओवी क्र. २२
तरी मायेनें स्वइच्छया असावे । आणि स्वरूपसत्त्तेनें नसावें ।
मनास आलें तैसें करावें । हें केवीं घडे ? ॥२२॥
The disciple being not convinced asks again – In that case we must say that Maya acts on her own, since she is not subservient to the Lord. She acts as per her own sweet will. But how can it be so ?
Rational thinking would suggest that since Maya is all-powerful she engages in entire activity, which means that she exists independently from the Lord Divine. In reality, the Lord is non-dual, all alone all the way, and therefore His independence must be unquestionable.
Nevertheless, His awareness of His very Existence leading to notions of Eeshwar, Shiva, Being, Maya with attributes, Universe etc cannot be completely independent either. If ever Maya is considered an independent entity from the Lord, it would amount to duality, in fact ultimate duality. And that is not quite convincing for the disciple.
Verse 23
ओवी क्र. २३
खऱ्यावरी लटिकें चौताळलें । लटिकें मर्यादेने राहिलें ।
तें तुवां गर्भाधानें देखिलें । हे अघटित वार्ता. ॥२३॥
(चौताळणे = क्षोभणे, चारही बाजूंनी वेढणे)
Truth is bombarded from all four sides by untruth ; moreover, untruth is limited ; however, you the congenitally blind one claim to have ‘seen’ it, which is quite fascinating indeed !!
‘Sat’ or Truth means something that exists. It is not possible to negate it. On the contrary, phoney or untrue is that, which doesn’t exist. It is not possible for something non-existent to exist. Moreover, it is meaningless to say that something that is absolutely non-existent is ‘limited’. It is like saying that a congenitally blind person has seen something !
Verse 24
ओवी क्र. २४
तैसी माया हे नाथिली । आणि स्वरूपसत्त्तेने चालिली ।
ते तुवां गर्भाधाने देखिली । हे वार्ता सांगसी. ॥२४॥
In the same manner you ascertain Maya as existing, which in truth she doesn’t ! Moreover, you claim that she exists by virtue of Power of Self, you, the congenitally blind, who also claims to have ‘seen’!
Now, Sri Samartha addresses the disciple as blind since birth, which means a lot. Blindness means ignorance for Sri Samartha, ignorance about one’s true Self as well as that of the world he inhabits. As per Saints, entire visible world is phoney and even the ‘being’ who claims his ‘body’ as him equally imaginary and false.
Enlightenment about one’s True Self accrues only with Grace from Sadguru, which in turn is a result of one’s own effort that is, Sadhana. Much can be said about Sadhana but it would be sufficient to say at this juncture that a regulated noble lifestyle along with sense of servitude and love for entire beings envisages core of Sadhana.
Verse 25
ओवी क्र. २५
जें जालेचि नाहीं सर्वथा । तयावरी निर्गुणाची सत्त्ता ।
ऐसें हे ज्ञातेपणें बोलतां । तुज लाज नाही. ॥२५॥
The disciple had said that the attribute-less Lord Divine uses His Power over Maya, which was never formed. Sri Samartha refers to that statement and says, “Look here ! You imagine to have known the relation between Maya and the Lord Divine ; are you not ashamed to say so ?”
Verse 26
ओवी क्र. २६
सकळ माया ऐसेंही म्हणतो । आणि जालीच नाही ऐसेंही सांगतो ।
तरी त्वां काय करावें आता । सांगा स्वामी. ॥२६॥
The disciple says –
Swami ! You say that it is Maya all the way everywhere on the one hand and Maya was never formed on the other, which is your own statement. I do not know what to do under such conflicting situation. Pleas kindly tell me what to do.
In fact, similar queries do bother us all the time. One needs to learn as to how descriptions about the Self and Providence as depicted in Scriptures should be understood and interpreted. In fact, ‘experiencing’ the same is only possible in the company of Saints and Sadguru.
However, more often than not Divinity can be ‘visualised’ as effulgent light spread everywhere including us inside out. Of course it can as well be total illusion, but the fact remains that the Sadguru or Saints advise to worship God Of Brilliance that makes intellect ‘shine’, through recitation of Gayatri Mantra as initiated by them.
Verse 27
ओवी क्र. २७
अरे ! मनासी जे जें अनुभविलें । तें तें माईक नाथिलें ।
तितुकें तुवां टाकिलें । पाहिजे स्वानुभवें. ॥२७॥
(नाथिलें = खोटें ; माईक = मायिक)
You see, whatever experience comes under the ambit of our mind is a creation of Maya and therefore phoney. One should experience its futility oneself and then abandon it outright.
Now, can we define an ‘experience’ ? Yes indeed . One should try to understand making of the ‘mind’ first, since an experience is a mental process and it is related to worldly aspects and cognisable through senses alone.
(However, let us note at the outset that Divine experience transcends sense perception altogether ).
Entire five senses of perception are directly connected to mind. The mind collects information from those and an experience results. Fragrance, Taste, Sound, View and Touch impart their respective experience to the mind.
The mind possesses an additional attribute, that of ‘imagination’. However, imagination is connected to thoughts, desires and passions.
Nevertheless, senses have their own limitations and therefore incomplete and likely to be false. The mind adds imagination to the information obtained and an experience is the outcome.
Sri Samartha insists on abandoning these mental experiences altogether, which are created by Maya at large.
Verse 28
ओवी क्र. २८
सकळ हि माया परी नाथिली । स्वरूपीं तो नाही राहिली ।
येथे आहे नाही हें बोली । माया जाण ॥२८॥
Everything felt by the mind is a creation of Maya. It is phoney, untrue. Maya never stays with the Divine Principle. Thus, one is required to indulge in double speech, namely Maya exists and Maya doesn’t exist ! In fact this is also a form of Maya.
There are two facets here ; one is to possess experience of the Self (स्वरूप) and another is not possessing experience of the same. Entire world and visible things appear possessing form of the Self alone in the first state. And therefore there is no trace of Maya at all. However, there is no one to say the absence of Maya on that occasion. As a natural consequence there is no talk of presence or absence of Maya.
The second facet where there is no experience of the Self, the world and its paraphernalia appear as true. Therefore, while explaining the concept of Form of the Self, emphasis has to be over absence of Maya therein. It simply means that while speaking about absence or presence of Maya, one has to speak in the ambit of Maya itself !!
Verse 29
ओवी क्र. २९
येवं सांगतों तें ऐकावें । माईक मायेनें जाणावें. ।
आता मनन करावें । सावध होऊनी. ॥२९॥
Listen to what I tell you now. One must know that entire visible world is Maya , taking help of Maya alone. One should ponder deep over it intently.
In fact, man is basically both, partly ignorant and partly wise too. His ignorance is over the backdrop of knowledge. Besides, he possesses discretionary faculties that help him understand effects or rather defects of ignorance. Once he is convinced that ignorance is a big obstacle for Self-Realisation, he begins to search ways to overcome it. Indeed, thinking on those lines intensively is true contemplation.
Scriptures such as ‘Atmaram’ are guiding forces in that direction.
Verse 30
ओवी क्र. ३०
मायेकरितां माया दिसे । मायेकरितां माया नासे ।
मायेकरितां लाभ असे । परमार्थ स्वरुपाचा. ॥३०॥
This world appears to exist under influence of Maya. However, she helps to negate the visible world as well. One discovers path of experiencing Self-Realisation under good offices of Maya alone.
Indeed, Maya is described as very power of the Lord Divine possessing almost all ‘attributes’ of the Lord. And since there is nothing other than Divinity pervading and encompassing everything, the Powerful Maya just ‘executes’ entire activities . Another name for Maya may also be considered as ‘Chit-Shakti’, which Sri Samartha refers as Sri Sharada or Gouri Parvati in the Dasbodh.
Verse 31
ओवी क्र. ३१
माया भवसिंधूचें तारू । माया पाववी पैलतारू ।
मायेवीण नाही । उध्दारू प्रणियांस. ॥३१
Maya is the boat that makes beings cross worldly ocean and reache them on to shores yonder. Beings cannot be emancipated, that is, get rid of ignorance without help from Maya.
Sri Samartha extols importance and might of Maya very candidly, without mincing words.
Verse 32
ओवी क्र. ३२
मायेकरतां देव आणि भक्त । मायेकरितां ज्ञाते विरक्त ।
मायेकरितां जीवन्मुक्त । होती स्वानुभवें. ॥३२॥
Maya creates a bond between the devotee and Lord Divine. It is Maya that induces the Knowledgeable becoming detached. Moreover, it is because of Maya alone, which grants Self-Realisation unto Saints liberating them from cycles of births and deaths through that Enlightenment.
In fact, Maya supposedly operates in duality or manifoldness, which results into forgetting ‘Self-ness’ (Swaroopa). This ‘duality’ alienates the being from its Self. Nevertheless, the duality between the Lord and His Devotee is unique where the devotee enjoys Bliss of the Lord’s love while maintaining the non-dual status of devotion. That indeed is the miraculous way in which Maya operates.
Verse 33
ओवी क्र. ३३
मायेकरितां वेदश्रुती । मायेकरितां नाना वित्पत्त्ती ।
मायेकरितां होती । मूढ ते विवेकी. ॥३३॥
Maya creates Veda and Upanishads. Maya brings various forms of learning to light. Maya alone helps in making the ignorant and low witted becoming wise and discretionary.
Verse 34
ओवी क्र. ३४
माया परमार्थाचें अंजन । मायेकरितां जोडे निधान ।
मायेकरितां सावधान । साधक स्वरूपीं. ॥३४॥
Maya is the collyrium that makes spirituality seen crystal clear. Maya helps re-gain our treasure. Maya helps the aspirant establish himself within his true conscience, the Self.
It is believed that instilling collyrium (अंजन, काजळ) makes vision brighter and also that he can ‘see’ hidden wealth under the soil.
Now, Spirituality as such is a secret, sacred, mysterious and subtle wealth that transcends senses. A common ordinary person possesses gross vision to see things. However, the subtle Transcendental vision is granted by Maya alone. Moreover, Bliss of Self happens to be one’s hidden treasure, which Maya unearths for him by making him introspective.
Verse 35
ओवी क्र. ३५
मायेकरितां स्वहित घडे । मायेकरितां भ्रांति उडे ।
मायेकरितां बिघडे । प्रपंचभान ॥३५॥
Ultimate Welfare takes place by virtue of Maya. Maya dispels contrary (perverted) Knowledge. And it is Maya that destroys experience of the visible world.
Humans suffer despondency through perverted notions of acquiring comfort and contentment through wealth and riches, home and hearth, kith and kin etc. They are convinced of their own welfare through them. They never try to peep within themselves in order to tap that everlasting, perennial Bliss or Atmananda. They look at the world with glasses of their own imagination and so get deluded. Nevertheless as per Sri Samartha, Maya makes that introspection possible. She destroys that delusion.
(We may deduce from this the fact that Maya deludes in the first place and destroys that very delusion too !!)
Verse 36
ओवी क्र. ३६
मायेविण ज्ञान कैचें । माया जीवन सकळ जीवांचें ।
मायेविण साधकांचें । कार्य न चले. ॥३६॥
A person can never acquire Knowledge without Maya. Entire beings are alive by virtue of the Cosmic Power of Maya. An aspirant cannot continue pursuing his Sadhana without assistance from Maya.
Verse 37
ओवी क्र. ३७
मायेवीण परमार्थ जोडे । हें ऐसें कईंच न घडे ।
मायेवीण सहसा नातुडे । गुज योगियांचें. ॥३७॥
(कईंच=कधीच ; नातुडे=सांपडत नाही ; गुज=रहस्य)
It is well nigh impossible to ‘acquire’ spirituality without Maya. In addition, Yogis require trudging an arduous and secret path that is not cognisable without help of Maya.
Verse 38
ओवी क्र. ३८
माया योगियांची माउली । जेथील तेथें नेऊनि घाली ।
कृपाळूपणें नाथिली । आपण होय ॥३८॥
Maya is indeed the loving mother for Yogis. She makes them reach the very place they had descended from, that is, Providence Itself and vanishes compassionately on ‘fulfilling’ her ‘task’ !
Verse 39
ओवी क्र. ३९
सकळ मायेचें स्वरूप जालें । त्यांत तुझेंही स्वरूप आलें ।
हे इतुकेंही आपुलें । नको मानूं सर्वथा. ॥३९॥
We have discussed Maya from various view-points, which includes your status as well. However, never ever consider all that as yours.
Now, the original query of the disciple was to know whatever is perishable, transient and ephemeral in the first place. And to explain the query adequately, recourse to explaining concept of Maya became a necessity.
However, the very quintessence of entire discussion can boil down to the awareness that a mighty power of Divinity works all the way in this world. Entire beings are also affected by that power and that very one helps them realise their true nature. However, it is equally necessary to know that she is extremely fickle, ever changing gears. She is very basis of worldly affairs. She is never content as merely ‘existing’ ; she likes ‘becoming’ instead and that too perpetually.
Therefore, even while taking help of Maya for establishing in Bliss of the Self, it is prudent to discard it as quickly.
Verse 40
ओवी क्र. ४०
आता सांगतो तुज खूण । तुवां नाशिवंत केलें मदर्पण ।
आतां करिसी आळकेपण । तरी मज शब्द नाही. ॥४०॥
(आळकेपण=आशाळभूतपणा , अभिलाषा) (शब्द=दोष)
The Master speaks to disciple thus –
“I shall now tell you something very crucial. You see, you have already
Offered me whatever is transient and perishable. However, if you keep hankering over it again, the fault shall not be mine.”
It is true that we are prepared to discard anything dear to us that was transient and ephemeral anyway. That action can be either impulsive or a result of emotional outburst of serving the Guru or the Lord. But deep within we still remain attached to that entity. Such attachment becomes a strong impediment for experiencing one’s True Self.
On that occasion one cannot blame the preceptor in any form, since the disciple failed to get rid of ‘attachment’ altogether.
Verse 41
ओवी क्र. ४१
संग तितुका नाशिवंत । नि:संग शब्द अशाश्वत ।
म्हणौनि संगनि:संगातीत । होऊन राहे. ॥४१॥
The notion of Attachment itself is transient and therefore perishable. Moreover, detachment is basically a word only and so perishable anyway. That is why it is necessary to transcend both and lead one’s life accordingly.
Indeed, the thing dear to us and apparently true makes us attached to it mentally though. That attachment is verily called Association or companionship. Now, when one dissociates with that companionship, it becomes detachment. Whatever attaches or detaches is a faculty of ‘mind’ and therefore utterly perishable.
Thus, both attachment as well as detachment prove perishable outright.
And unless one transcends both these tenets, it is not possible to experience one’s True Self.
Verse 42
ओवी क्र. ४२
आतां पुढील निरूपण । आदरें करावें श्रवण ।
संगातीत होईजेल ती खूण । सांगिजेल पुढें. ॥४२॥
Listen to the next exposition reverentially. I am going to divulge the secret of transcending entire associations and attachments thereof.
It is easy to understand detachment for an indulgent person but quite difficult to grasp its Transcendental Version. Sri Samartha explains that very phenomenon next.
Verse 43
ओवी क्र. ४३
इति श्री आत्माराम । रामदासीं विश्रामधाम ।
योगी पावती विश्राम । जये ठाईं ॥४३॥
Thus this Atmaram is very abode of rest and succour for Sri Ramdas Swami Samartha. Yogis too will experience the same herein.
“श्री राम जय राम जय जय राम”
