सप्ततिन्वय — समास 1: वाल्मीकस्तवननिरुपण

धव्य धन्य तो वाल्मीक । ऋषीमाजी पुण्यश्र्लोक । जयाचे हा त्रिलोक । पावन जाला ॥ १ ॥

ऋषींमधील पुण्यश्र्लोक असा तो वाल्मीकि अतिशय धन्य होय. हे तीन्ही लोक त्यानें पावन केलें.

Blessed, most blessed is valmiki. Within that rishi there was this harmonious poem `I am' and due to this poem, the three worlds were purified and that thoughtless swarup was revealed.

भविष्य आणी शतकोटी । हें तो नाहीं देखिलें दृष्टीं । धांडोळितां सकळ सृष्टि । श्रुत नव्हे ॥ २ ॥

भविष्यकाळीं घडणारेआणि तें शतकोटी रामायण वाल्मीकिनें आधींच रचिलें. सारी सृष्टी धुंडाळली तरी अशी गोष्ट दुसर्‍याकोणीं केलीली पाहण्यांत किंवा ऐकण्यांत नाहीं.

Either there is a future (and therefore a past and a present) or there is that pure sattwa guna that can be learnt through the hundreds of ways shown in the ramayan (and then, no future or past remains and there is only this `now' or `all'). And when that thoughtless Self is understood then, even this `all' will not be perceived. But first you must search out this `all' and then, this gross creation and the vedas will not remain? (When this `all' is understood then, the gross world with the concepts of past, present and future, the vedas and the teachings of this scripture called the *ramayan will not remain). *(The ramayan is the story of ram written by valmiki. It also means a long and tedious tale)

भविष्याचें येक वचन । कदाचित जालें प्रमाण । तरी आश्र्चिर्य मानिती जन । भूमंडळीचे ॥ ३ ॥

भविष्यांत घडून येणारी गोष्ट जरी कोणीं आधीं सांगितलीं आणि ती त्याप्रमाणें घडून आली तर जगांतील लोकांना त्याचे मोठे आश्र्चर्य वाटते.

If the thought of a future (ie. mind's hopes and dreams) becomes this divine `speech' and if after some time, that One nirgun authority is understood then, that man of this world was having respect for this wonder of `I am' (only the one who has respect for this `I am' can escape this mundane existence and reach Reality).

नसतां रघुनाथ अवतार । नाहीं पाहिला शास्त्राधार । रामकथेचा विस्तार । विस्तारिला जेणें ॥ ४ ॥

पण रामाचा अवतार झालेला नव्हता, दुसरा कांहीं शास्त्राधार नव्हता असें असतांना देखील ज्यानें रामकथा सविस्तर सांगितलीं.

When there is that nirgun authority then, even this *avatar of ram is not. However this has not been understood by those that uphold the shasthras (the scriptures can take you up to `I am'/knowledge. Thus the upholders of the scriptures have not understood that essence that is nirgun and they say that this avatar ie. `I am' or being in the `now', is the Truth). And it is from this `story of ram' (ie. knowledge) that this long tedious tale has appeared and expanded (ram is always in His Self, He has never come down. His `story' or `poem' is His avatar or to come down, and this is `I am'. And afterwards this expansion, expanded further and this gross world appeared and this scripture they call the ramayan along with the vedas and shasthras were written). *(maharaj- avatar means to come down into knowledge)

ऐसा जयाचा वाग्विळास । ऐकोनी संतोषला महेश । मग विभागिलें त्रयलोक्यास । शतकोटी रामायेण ॥ ५ ॥

असा हा वाल्मीकिचा वाग्विलास होता. तो ऐकून श्रीशंकर प्रसन्न झालें. मग शतकोटी रामायणाचे तिन्ही लोकांसाठीं विभाग केलें.

*mahesh became content while listening to this beautiful story of mula maya. But later, this `story' got distributed throughout the three worlds and so that pure sattwa became this long, tedious tale of a mundane existence. *(You are mahesh, the destroyer of this gross creation; just forget everything and He is there)

ज्याचें कवित्व शंकरें पाहिलें । इतरां न वचे अनुमानलें । रामउपासकांसी जालें । परम समाधान ॥ ६ ॥

सामान्य माणसाला वाल्मीकीच्या काव्यशक्तीची कल्पना करतां येणें शक्य नाहीं. श्रीशंकराला ती करतां आली. श्रीरामाच्या उपासकांना फार मोठें समाधान वाटलें.

This `I am' poem was understood by lord shiva (ie. nothing is true). Others in this world did not understand it and they could only make conjecture and give their opinions (and read and discuss the ramayan etc.). But the one who becomes a *devotee to ram gains the contentment of that Supreme Self. *(Devoted to thoughtlessness)

ऋषी होते थोर थोर । बहुतीं केला कवित्वविचार । परी वाल्मीकासारिखा कवेश्र्वर । न भूतो न भविष्यति ॥ ७ ॥

पूर्वींच्या पुष्कळ मोठमोठ्या ऋषींनी कवित्व रचना केली. पण वाल्मीकि हा एकच कवीश्वर असा कीं जो न भूतो न भविष्यति.

He is a rishi and the `greatest of the great' when, in this poem `I am', thoughtlessness has been created. Then he becomes like valmiki and a Lord of this `poem', with no past and no future and no present.

पूर्वीं केली दृष्ट कर्में । परी पावन जाला रामनामें । नाम जपतां दृढ नेमें । पुण्यें सीमा सांडिली ॥ ८ ॥

पूर्वायुष्यांत वाल्मीकिनें फार दुष्ट कर्में केली. परंतु रामनामानें तो पावन झाला. अत्यंत दृढ निश्र्चयानें त्यानें रामनाम जपलें. त्यामुळें त्याच्या पुण्याला कांहीं सीमा उरली नाहीं.

Previously many wicked actions had been committed by him (ie. by taking himself to be a body). Nevertheless, by taking the `name' of ram, he became pure. In the same way, if you continuously and earnestly repeat His `name' then, the merit acquired will transgress all limits.

उफराटें नाम म्हणतां वाचें । पर्वत फु्टले पापाचे । ध्वज उभारले पुण्याचे । ब्रह्मांडावरुते ॥ ९ ॥

तो आपल्या वाणीनें रामाचें नाम उलटें उच्चारीत होता. तरी त्याच्या पापाचे पर्वत फुटुन नाहींसें झालें. जगामध्यें त्याच्या पुण्याचे निशाण फडकले.

If you say His `name' then, these four speeches will be *reversed and this mountain of sin (ie. body consciousness) will crumble and the flags of merit will be unfurled beyond the brahmanda (ie. beyond the gross creation. Then you will become knowledge). *(ie. the vaikhari becomes madhyama, then pashyanti and then, this para/`I am')

वाल्मीकें जेथें तप केलें । तें वन पुण्यपावन जालें । शुष्क काष्ठीं अंकुर फुटले । तपोबळें जपाच्या ॥ १० ॥

ज्या वनामध्यें वाल्मीकिनें तप केलें तें वन देखील त्याच्या पुण्याईनें पवित्र झालें. त्याच्या तपाच्या बळानें कोरड्या लाकडांना अंकुर फुटलें.

When valmiki performed this penance `here' then, this *forest became a holy place (ie. the gross world became this world beyond). Due to his powerful penance, there appeared this sprout of `I am' within this dry wood (siddharameshwar maharaj- this body is like dead wood if this antar-atma is not there). *(The gross world is like a forest and the `many' bodies are like the dry trees)2

पूर्वी होता वाल्हाकोळी । जीवघातकी भूमंडळीं । तोचि वंदिजे सकळीं । विबुधीं आणि ऋषेश्र्वरीं ॥ ११ ॥

आधी वाल्हा कोळी होता. जगांत त्यानें पुष्कळ जीवांची हिंसा केली होती. पण पुढें पंडित व मोठमोठे ऋषी त्यास वंदन करुं लागले.

Previously valmiki had been a fisherman and he had been a killer of many jivas in the world (ie. by taking himself to be a body we become a jiva; he passed through many lifetimes, having many occupations and playing many roles and got born and died many times, thus killing many jiva). But then he understood that the One within this `all' should be worshipped and he became the Lord of the rishis, most learned and wise.

उपरति आणि अनुताप । तेथें कैंचे उरेल पाप । देह्यांततपें पुण्यरुप । दुसरा जन्म जाला ॥ १२ ॥

त्याला उपरति झाली व ज्याला पश्र्चाताप झाला त्याच्या ठिकाणीं पाप उरणें शक्य नसतें. देहाचा नाश करण्यापर्यंत तप केल्यानें त्या तपाचरणानें अत्यंत पुण्यरुप असा जणुं काय दुसरा जन्मच त्यास प्राप्त झाला.

When one is wearied of worldly pursuits and full of repentance and surrender then, how will the sin of body consciousness remain `there'? When this body consciousness is renounced then, there is this merit of `I am' and one is `born again' (ie. one is born again, this time while in the body and this time into knowledge).

अनुतापें आसन घातलें । देह्यांचें वारुळ जालें । तेंचि नाम पुढें पडिलें । वाल्मीक ऐसें ॥ १३ ॥

पश्र्चाताप होऊन त्यानें आसान मांडलें. त्याच्या देहाभोवती वारुळ वाढलें. त्यामुळें त्याला लोक पुढें वाल्मीकि असें म्हणूं लागलें.

Due to his repentance and surrender, body consciousness was tossed away and the gross body became an *ant-hill (ie. this `all'). This `all' is the poem and later when this poem ended, valmiki did not remain and there was that Reality, the Lord of this `poem'. *(See 13.9.10; this `all' is like an ant-hill. It is empty and within it many small ants ie. jiva, run hither and thither)

वारुळास वाल्मीक बोलिजे । म्हणोनि वाल्मीक नाम साजे । जयाच्या तीव्र तपें झिजे । हृदय तापसाचें ॥ १४ ॥

वारुळाला वाल्मीक म्हणतात. म्हणून त्याला वाल्मीकि नाव शोभतें. त्याची तपस्या पाहून तपस्वी लोकांचें हृदय कापतें.

Therefore valmiki should be called this `all', for valmiki had become this `name'. And when one repeats the *`name'/nam of ram with firm resolve then, the heart of that sage will get worn away. *(maharaj- nam means na, not and aham, I am)

जो तापसांमाजीं श्रेष्ठ । जो कवेश्र्वरांमधें वरिष्ठ । जयाचें बोलणें पष्ट । निश्र्चयाचें ॥ १५ ॥

वाल्मीकि तपस्वी लोकांत श्रेष्ठ आहे. कविगणांमध्यें तो फार वरच्या दर्जाचा आहे. त्याचे बोलणें फार स्पष्ट व निश्र्चित असतें.

Thoughtlessness is within this sage. In that Lord of the `poem' there is pure knowledge when this `speech' of mula maya is completely cleaned and doubt no longer remains.

जो निष्ठावंतांचें मंडण । रघुनाथभक्तांचें भूषण । ज्याची धारणा असाधारण । साधकां सदृढ करी ॥ १६ ॥

त्याच्या असाधारण निष्ठेमुळें तो निष्ठावंतांची शोभा आहे. श्रीराम भक्तांचे तो भूषण आहे. त्याची विलक्षण धारणा बघून साधकाची साधन निष्ठा पक्की होते.

That purush is the place of the most faithful and this place adorns the devotee of ram. That understanding of the purush belongs to the sadhak who has great determi- nation and faith.

धन्य वाल्मीक ऋषेश्र्वर । समर्थाचा कवेश्र्वर । तयासी माझा नमस्कार । साष्टांगभावें ॥ १७ ॥

समर्थ रामरायाचे यश गाणारा कवीश्र्वर वाल्मीकि धन्य होय. अशा या ऋषीश्र्वराला मी श्रद्धापूर्वक साष्टांग नमस्कार करतो.

Blessed is valmiki, the Lord of the rishis. He is the Master and the Lord of His `poem'. To Him, I bow down with all my eight bodies.

वाल्मीक ऋषी बोलिला नसता । तरी आम्हांसी कैंची रामकथा । म्हणोनियां समर्था । काय म्हणोनि वर्णावें ॥ १८ ॥

वाल्मीकि ऋषीनें रामायण गायिलें नसतें तर आम्हाला रामकथा मिळाली नसती. अशा या थोर वाल्मीकिचे वर्णन करावें तितकें थोडेंच आहे.

If valmiki the rishi and this `speech' are not, then how can we ever know this `story' of ram? Then how could our Master ever be praised? (This `speech' is the praise of the Master)

रघुनाथकीर्ति प्रगट केली । तेणें तयाची महिमा वाढली । भक्तमंडळी सुखी जाली । श्रवणमात्रें ॥ १९ ॥

श्रीरामाचे यश गाऊन त्याची कीर्ति प्रगट केली त्यामुळें वाल्मीकिचा मोठेपणा वाढला. रामाची यशकीर्ति ऐकून भक्तमंडळीं सुखी झाली.

But if this pervasiveness of ram becomes apparent (`I am everything, everywhere') then, your greatness will go on increasing and due to merely listening to this `speech', this place of the devotee will be full of joy (ie. sat/existence, chid/knowledge and ananda/joy)

आपुला काळ सार्थक केला । रघुनाथकीर्तिमधें बुडाला । भूमंडळीं उधरिला । बहुत लोक ॥ २० ॥

श्रीरामाच्या कीर्तिमध्यें डुंबल्यानें वाल्मीकिनें आपला काळ सार्थकीं लावला. आणि त्याबरोबर जगांत पुष्कळ लोकांचा उद्धार झाला.

Our time has been fulfilled when in the pervasiveness of ram we are absorbed. Then this world of the `all' has been lifted out from within this gross creation (and hell becomes heaven).

रघुनाथभक्त थोर थोर । महिमा जयांचा अपार । त्या समस्तांचा किंकर । रामदास म्हणे ॥ २१ ॥

ज्यांचा महिमा अपार आहे. असे थोर थोर श्रीरामभक्त होऊन गेले. श्रीरामदास म्हणतात कीं, त्या सर्व भक्तांचा मी दास आहे.

ramdas says, "The devotee of ram is the `greatest of the great' when, this grandeur of `I am' becomes that limitless paramatma. Otherwise that paramatma is just a slave to the mind." Note: valmiki became the Lord of the `poem', he became ram, the Master. The `story' of ram is His avatar. It is the `I am' understanding and the ramayan shows us how to attain this. Otherwise it is just a story and this worldly life of desires and concepts will not go off. And all these are within you. .