बहुजिनसी — समास 1: बहुदेवस्थाननिरुपण

तुज नमूं गजवदना । तुझा महिमा कळेना । विद्या बुद्धि देसी जना । लाहानथोरांसी ॥ १ ॥

गजवदना मी तुला नमस्कार करतो. तुझा महिमा कळत नाहीं. लहान आणि थोर माणसांना तूं विद्या व बुद्धि देतोस.

To you, Lord with the face of an elephant, I bow down (ie. I surrender my mind to you). Your greatness has not been understood, for the people give their understanding and their buddhi to a small jiva within that great brahman.

तुज नमूं सरस्वती । च्यारी वाचा तुझेन स्फूर्ती । तुझें निजरुप जाणती । ऐसे थोड़े ॥ २ ॥

सरस्वती, मी तुला नमन करतो. चारहि वाणी तुझ्या सत्तेनें स्फुरतात. तुझें खरें स्वरुप ओळखणारे जगांत फार कमी असतात.

To you Goddess sarasvati, I bow down (ie. I surrender my mind to you). From your inspiration `I am' comes the four speeches. Few are they who know your form (ie. `all'/chaitanya).

धन्य धन्य चतुरानना । तां केली सृष्टीरचना । वेद शास्त्रें भेद नाना । प्रगट केले ॥ ३ ॥

ब्रह्मदेवा तूं धन्य आहेस. तूं सृष्टीरचना केलीस. वेद, शास्तरे व इतर अनेक भेद तूं प्रगट केलेस.

Blessed are you lord brahma, the one with four *faces. Though you have created this gross world (ie. you are the decision making buddhi) and the `many' different concepts still, you also revealed the vedas and shasthras by which one can seek liberation. *(Four faces are four forms of birth; our buddhi puts us in a body and keeps us there until such time this conviction changes)

धन्य विष्णु पाळण करिसी । येकांशें सकळ जीवांसी । वाढविसी वर्तविसी । जाणजाणों ॥ ४ ॥

विष्णु, तूं धन्य आहेस, तूं पालन करतोस. आपल्या एका अंशानें सर्व जीवांना त्यांच्या अंतरंगाप्रमाणें वाढवतोस व वागवतोस.

Blessed are you vishnu. You are this `all' and with this part of that One, you protect the jiva (vishnu is sattwa guna, with knowing we protect ourselves in this world). You are always knowing and due to this knowing, the jiva can exist and grow (if you give up these thoughts of being a jiva then, this knowing will always be there).

धन्य धन्य भोळाशंकर । जयाच्या देण्यास नाहीं पार । रामनाम निरंतर । जपत आहे ॥ ५ ॥

भोळा शंकर धन्य होय. त्यच्या देण्याला कांहीं मर्यादाच नाहीं. तो निरंतर रामनाम जपत असतो.

Blessed are you, simple minded shankara (ie. tamo guna). There is no limit to this giving of yours (from nothing everything comes; you say, "I am a body" and you become a body; you say, "I am not a body" and you are not a body). You are always repeating the sacred name of ram. (vishnu and shankara are two sides of the same coin; when you forget everything, knowing is there)

धन्य धन्य इंद्रदेव । सकळ देवांचाहि देव । इंद्रलोकींचें वैभव । काये म्हणौनि सांगावें ॥ ६ ॥

इंद्रदेव धन्य होय.तो सर्व देवांचा देव आहे. इंद्रलोकांचे वैभव वर्णन करणें कठिण आहे.

Blessed are you lord indra. You are this `all' and the god of the gods also. When you rule, there are the glories of heaven, for you are the lord of the senses; but then how can there be that thoughtless nirgun? (When you understand this knowledge then, you are the lord of the senses. Then the senses no longer bring experiences one after another and there is this `experience' of everything all at one time ie. `now')

धन्य धन्य येमधर्म । सकळ जाणती धर्माधर्म । प्राणीमात्रांचें वर्म । ठांई पाडिती ॥ ७ ॥

यमधर्म धन्य होय. सगळ्यांना तो धर्म व अधर्म यांचे ज्ञान तो करुन देतो. जीवानें धर्म किती पाळला व अधर्म किती केला याचा बरोबर हिशोब तो करतो.

Blessed are you yama-dharma (ie. god of death). You are this `all', for you know d harma emphadharma (ie. dharma is to know you are not the body and adharma is to take yourself to be the body). But it is you who throws that thoughtless essence down into this place of the prana also (ie. he brings death at the allotted time and brings rebirth over and over again).

वेंकटेसीं महिमा किती । भले उभ्या अन्न खाती । वडे धिरडी स्वाद घेती । आतळस आपालांचा ॥ ८ ॥

व्यंकटेशाचा महिमा फार आहे. तेथें चांगलीं माणसें उभ्यानें अन्न खातात. वडे, धिरडी व खमंग घारग्यांचा ते रसास्वाद घेतात.

In *venkatesha there is the greatness of nirgun and the `many' objects also. The wise always dine on this `food' of `I am' and they know that you venkatesha, are the One who knows the tastes and smells the aromas of the `many' cakes and breads (we say, "We taste and we smell"; but you venkatesha are the experiencer of all these). *(vishnu as the God dwelling in the cave in the mountain ie. in the secret place within the body)

धन्य तूं वो बनशंकरी । उदंड शाखांचिया हारी । विवरविवरों भोजन करी । ऐसा कैंचा ॥ ९ ॥

हे बनशंकरी तूं धन्य आहेस. तुझ्या नैवेद्याला खुप भाज्या असतात. त्यांतील प्रत्येक भाजीची चव घेऊन रसास्वाद घेणारा भक्त भेटणें कठीण आहे.

Blessed are you who stays in bana-shankar (ie. mahesh; You understand this world is zero). But when your devotees offer to You fruits and vegetables then, they destroy that paramatma (Taking ourselves as devotees we come to a stone image of that God and offer `many' fruits and vegetables and neglect vivek; we forget You and take ourselves to be a body). But if one makes continuous investigation then, how can there be an enjoyer of these things? (The purush is called the enjoyer and doer and yet in that nirgun paramatma, the doer and enjoyer do not remain. That is real devotion and that is real vivek)

धन्य भीम गोलांगुळा । कोरवड्यंच्य उदंड माळा । दहि वडे खातां ं । समाधान होये ॥ १० ॥

वानररुपी बलभीम हनुमान धन्य आहे. उडदाच्या पीठाचे वडे तळतात. व त्यांच्या माळा मारुतीरायास घालतात. दहिवडे खाऊन सर्वांचें समाधान होते.

Blessed is powerful hanuman, the `monkey god' (ie. the lord of the prana and lord of the wandering mind). But that paramatma has become this never ending garland of fresh cakes and sweets that we consume (ie. we are hanuman, the lord of the prana and mind but taking ourselves to be a body with a belly, we never tire of just eating and then shitting). Only when these curds and cakes and even this `all' are consumed can there be samadhan (maharaj- if you make your belly empty you can understand the Reality).

धन्य तूं गा खंडेराया । भंडारें होये पिंवळी काया । कांदेभरीत रोटगे खाया । सिद्ध होती ॥ ११ ॥

खंडेराया तूं धन्य आहेस. तुझ्या दर्शनास आल्यावर भंडार्‍यानें सर्व अंग पिवळें होऊन जाते. मग कांद्याचे भरीत व रोडगे खायला सगळेजण आतुर होतात.

Blessed are you khanderaya (ie. another form of shiva). Your devotees rub yellow turmeric all over their bodies; they eat onion raita and special bread; while you require nothing (ie. your devotees forget that they are themselves shiva and take themselves to be a body).

धन्य तुळजाभोवानी । भक्तां प्रसन्न होते जनीं । गुणवैभव गणी । ऐसा कैंचा ॥ १२ ॥

तुळजाभवानी धन्य आहे. भक्तांवर ती प्रसन्न होते. तिचे अनंत गुण आहेत. त्यांची कल्पना कोणासच येत नाहीं.

Blessed are you goddess tulajabhovani (ie. another form of parvati, consort of shiva). Upon seeing your image (`I am everywhere'), your devotees feel happy in the mind. But in those mixed gunas (ie. objectification), how can there be that sattwa guna of grandeur and glory? (Don't be happy with being a body, be the consort of shiva ie. knowledge)

धन्य धन्य पांडुरंग । अखंड कथेचा होतो धिंग । तानमाने रागरंग । नाना प्रकारीं ॥ १३ ॥

पांडुरंग अतिशय धन्य आहे. त्याच्यासमोर कथाकिर्तनांचा गदारोळ अखंड चाललेला असतो. अनेक प्रकारचा तानमान आणि रागरंग तेथें अहर्निश चालतो.

Blessed, most blessed is Pandurang. An unceasing tumult of kirtan and story-telling goes on before him. Many kinds of melody and musical mode play there day and night.

धन्य तूं गा क्षत्रपाळा । उदंड जना लाविला चाळा । भावें भक्ति करितां फळा । वेळ नाहीं ॥ १४ ॥

क्षेत्रपाळ बहिरोबा, तूं धन्य आहेस. अनेक लोकांस तूं प्रेम लावलें आहेस. मनापासून तुझी भक्ति केली तर फळ मिळण्यास उशीर लागत नाहीं.

Blessed are you kshetrapala (ie. the protector of the body ie. knowledge) for it is you who inspires the people to move. And when one's devotion to you is with understanding then, the fruit gained is beyond the `many' occasions and celebrations your devotee's make (ie. we have to go beyond the `many' thoughts and concepts and become this great celebration, `I am He').

रामकृष्णादिक अवतार । त्यांचा महिमा अपार । उपासनेस बहुत नर । तत्पर जाले ॥ १५ ॥

राम, कृष्ण वगैरे हे अवतार आहेत. त्यांचा महिमा फारच मोठा आहे. पुष्कळ लोक अगदी त्यांची मनापासून उपासना करतात.

ram and krishna and the other avatars knew the greatness of that limitless para- matma. Due to their worship, an ignorant man became absorbed in this knowledge (ie. ram was born an ignorant man and then he went to His guru vasistha to gain knowledge).

सकळ देवांचे मूळ । तो हा अंतरात्माचि केवळ । भूमंडळीं भोग सकळ । त्यासीच घडे ॥ १६ ॥

सगळ्या देवांचे मूळ असेल तर तो हा अंतरात्माच आहे. या जगामधील सारे भोग अखेर अंतरात्म्यालाच घडतात.

Knowledge or this `I am' is the origin of the `many' gods that are worshipped. And that antar-atma (ie. the atma within everyone) is, in truth, that pure knowledge (ie. paramatma). Within the enjoyments of this gross world there is the enjoyment of this knowledge/`all' and this is the only enjoyment that the antar-atma accepts.

नाना देव होऊन बैसला । नाना शक्तिरुपें जाला । भोक्ता सकळ वैभव । तोचि येक ॥ १७ ॥

अंतरात्मा अनेक देवांच्या रुपांनी व शक्तींच्या रुपांनीं व्यक्त होतो. सर्व प्रकारचे वैभव भोगणारा फक्त तोच एक आहे.

But the `many' gods have been established and then this power/shakti has appeared as these `many' forms. But the enjoyer of the grandeur and glory of this `all' is that One antar-atma.

याचा पाहावा विचार । उदंड लांबला जोजार । होती जाती देव नर । किती म्हणोनि ॥ १८ ॥

हा विचार नीट करुन पाहावा. देवांचे वर्णन करायचें म्हणजे फार मोठा विस्तार आहे. देव आणि माणसें किती होऊन जातात याची गणती करणें शक्य नाहीं.

The thoughtless Self from which this `speech' has come should be understood, for due to body consciousness, this family of that paramatma has increased and grown so much. And then that One comes and goes, for God has become a man in the `many'.

कीर्ति आणि अपकीर्ति । उदंड निंदा उदंड स्तुती । सर्वत्रांची भोगप्राप्ती । अंतरात्म्यासीच ॥ १९ ॥

जगामध्यें होणारी कीर्ति आणि अपकीर्ति, अतिनिंदा आणि अति स्तुति, या सगळ्या गोष्टी अखेर अंतरात्म्यालाच भोगाव्या लागतात.

There is the pervasiveness of that vast paramatma and there is Its lack of pervasive- ness when that One takes Itself to be a body. And then that vast paramatma is either slandered or praised and It forgets that whatever is enjoyed anywhere is received by that antar-atma only.

कोण देहीं काये करितो । कोण देहीं काये भोगितो । भोगी त्यागी वीतरागी तो । येकचि आत्मा ॥ २० ॥

कांहीं देहांत तो कार्य करतो, कांहीं देहांत भोग भोगतो. भोग असो वा त्याग असो वा वीतराग असो, सर्वांचा अनुनय घेणरा तो अंतरात्मा एकच आहे.

Who is the doer of all these things in the body? Who is the enjoyer of all these things in the body? The one who enjoys, the one who renounces this enjoyment and that one who is totally detached, is the One atma only.

प्राणी साभिमानें भुलले । देह्याकडे पाहात गेले । मुख्य अंतरात्म्यास चुकलें । अंतरीं असोनी ॥ २१ ॥

माणसें देहाभिमानाला भुलतात. आणि केवळ देहाला पाहातात. देहालाच खरेपणा देतात. त्यामुळें अंतरात्मा देहामध्यें वास करीत असून देखील त्याला चुकतात.

But on account of this great pride of `I am', that atma has been forgotten in the prana. And in the trust of the gross body, this understanding is completely lost. And though being Yourself that Supreme God, even that antaratma (ie. witnessing) within this inner space is missed.

आरे या आत्मयाची चळवळ पाहे । ऐसा भूमंडळीं कोण आहे । अगाध पुण्यें अनुसंधान राहे । कांहींयेक ॥ २२ ॥

अहो, या अंतरात्म्याचे कर्तेपण समजणारा व जाणणारा माणूस फारच क्वचित आढळतो. फार मोठें पुण्य गांठी असेल तर त्याचे थोडेफार अनुसंधान राखता येते.

My child! Who is there in this gross world who can understand this activity of that atma? And it is only due to the merit of this vivek that, there is the connection with that fathomless One who is within this `thing' (ie. concentration on That which cannot be concentrated upon).

त्या अनुसंधानासरिसें । जळोनी जाईजे किल्मिषें । अंतरनिष्ठ ज्ञानी ऐसे । विवरोन पाहाती ॥ २३ ॥

त्याचे अनुसंधान लागल्याबरोबर पाप जळून जातें. जो अंतरनिष्ट ज्ञानी असतो तो हे सगळें नीटपणें समजतो.

When there is this connection then, the sin of being a body is burnt and destroyed. Such is the inner steadfastness of the gnyani, for He is the only one who understands this `all' and keeps on investigating.

अंतरनिष्ठ तितुके तरले । अंतरभ्रष्ट तितुके बुडाले । बाह्याकारें भरंगळले । लोकाचारें ॥ २४ ॥

जें अंतरनिष्ट पुरुष असतात, तेवढेंच तरतात. जे अंतरभ्रष्ट असतात ते सारे बुडतात. वाया जातात. कारण बहिर्मुख लोकाचाराच्या नादी लागून ते भरमसाट वागतात.

One is saved by this inner steadfastness and the other drowns in a confused inner space. For if one behaves according to the world then, due to regard for the external things that one goes on guessing. .