Dehe Dullabha Nirupan (A Discourse on the Rarity of this Body)
Original & Marathi meaning source: Stotra (hymns) blog by Prakash Ketkar (ioustotra.blogspot.com) — original owi text and Marathi meaning
English meaning source: Dasbodh, English translation by John Norwell (2015)
देह्याकरितां गणेशपूजन । देह्याकरिता शारदावंदन । देह्याकरितां गुरु सज्जन । संत श्रोते ॥ १ ॥
मानवदेहामुळें गणेशपूजन, शारदावंदन, गुरु, संत, सज्जन व श्रोते हे असतात.
On account of the body there is the puja/worship of ganesh. On account of the body, sharada is praised. On account of the body there is the guru, the sajjana, the Saint and the listener.
देह्याकरितां कवित्वें चालती । देह्याकरितां अधेनें करिती । देह्याकरितां अभ्यासिती । नाना विद्या ॥ २ ॥
देहामुळें कवित्व, अध्ययन, अनेक विद्यांचा अभ्यास या गोष्टी चालतात.
On account of the body, poetry is composed. On account of the body, books are read and on account of the body, that One studies the `many' knowledges.
देह्याकरितां ग्रंथलेखन । नाना लिपीवोळखण । नाना पदार्थशोधन । देह्याकरितां ॥ ३ ॥
देहामुळें ग्रंथलेखन, लिपी ओळखण, पदार्थ शोधन ही चालतात.
On account of the body, this spiritual composition gets `written'. The `many' recognize that hidden atma and the `many' search for this `object', on account of the body.
देह्याकरितां माहांज्ञानी । सिद्ध साधु ऋषी मुनी । देह्याकरितां तीर्थाटणीं । फिरती प्राणी ॥ ४ ॥
देहामुळें महाज्ञानी, सिद्ध, साधु, ऋषि व मुनि होतात. देहामुळें लोक तीर्थाटन करुं शकतात.
On account of the body, there is the great gnyani, the siddha, the sadhu, the rishi and the muni/sage. On account of the body, that One is always in this holy place while the other wanders around in the prana (when you give up your thoughts then, you are the Knower knowing this `all'/wind. Otherwise you will remain in the prana).
देह्याकरितां श्रवण घडे । देह्याकरितां मननीण पवाडे । देह्याकरितां देहीं आतुडे । मुख्य परमात्मा ॥ ५ ॥
देहामुळें श्रवण घडतें. देहामुळें मनन खूप वाढतें. या देहांतच मुख्य परमात्मा आपलासा करुन घेतां येतो.
On account of the body, shravan is accomplished; on account of the body, manana expands; then on account of this body within the `all' body, that Supreme paramatma is met (satkshatkar).
देह्याकरितां कर्ममार्ग । देह्याकरितां उपासनामार्ग । देह्याकरितां ज्ञानमार्ग । भूमंडळीं ॥ ६ ॥
देहाच्या साहायानेंच कर्मयोग, उपासनामार्ग आणि ज्ञानमार्ग जगांत आचरता येतात.
On account of the body, there is the way of karma/action (`He does everything'); on account of the body, there is the way of worship/upasana (the mind that was placed with the objects is lifted out and placed with God) and on account of the body, there is this way of knowledge that is within this gross world.
योगी वीतरागी तापसी । देह्याकरितां नाना सायासी । देह्याकरितां आत्मयासी । प्रगटणें घडे ॥ ७ ॥
योगी, विरक्त आणि तापसी हे देहाच्या साहायानें अनेक कष्ट करतात. देहांतून आत्मा प्रगट होऊं शकतो.
There is the yogi, the one who makes austerities and the One beyond attachment, on account of the body. On account of this body, there are the `many' great efforts and on account of this body, the atma becomes apparent.
येहलोक आणी परलोक । देह्याकरितां सकळ सार्थक । देहेंविण निरार्थक । सकळ कांहीं ॥ ८ ॥
इहलोक असो किंवा परलोकअसो, दोन्हीकडे या देहामुळेंच सार्थक घडतें. देहांवाचून कशालाहि कांहीं अर्थ राहात नाहीं.
There is the gross world and this world beyond; and on account of the body, the `all' accomplishes life's meaning (ie. nirgun). Without this body, this `all thing' is meanin- gless (only through reading the scriptures and going to a Master can one learn about, Who I am and gain knowledge).
पुरश्र्चरणें अनुष्ठानें । गोरांजनें धूम्रपानें । सीतोष्ण पंचाग्नी साधनें । देह्याकरितां ॥ ९ ॥
पुरश्चरणें, अनुष्ठानें, गोरांजनें, धूम्रपानें, शीतोष्ण आणि पंचाग्निसाधनें हीं सारी देहाच्या साहाय्यानें घडतात.
The repetition of mantra, the performance of rituals, the gulping down of cow's urine and the inhalation of smoke; the enduring of the very cold and the sadhana of the `five fires' are all on account of this body.
देह्याकरितां पुण्यसीळ । देह्याकरितां पापी केवळ । देह्याकरितां अनर्गळ । सुचिस्मंत ॥ १० ॥
माणूस देहामुळें पुण्यशील बनतो. देहामुळेंच केवळ पापी बनतो. देहामुळेंच तो स्वैराचारी किंवा सदाचारी बनतो.
On account of this body, one gains great merit (ie. to be beyond the body) and on account of this body, that pure knowledge becomes body conscious; on account of this body, there is the uncontrolled and there is the pure.
देह्याकरितां अवतारी । देह्याकरितां वेषधारी । नाना बंडें बनतो. करी । देह्याकरितां ॥ ११ ॥
या देहाच्या साहायानेंच अवतार होतात. देहानेंच नाना वेष घेतां येतात. अनेक प्रकारची बंडें आणि पाखंडें देहाकडूनच करतां येतात.
On account of this body, there is the avatar (ie. to come down into knowledge) and on account of this body, there is the holder of this disguise ("I am Mr. so and so"). The `many' pretenders and their heretical, hypocritical views are all made on account of this body.
देह्याकरितां विषयभोग । देह्याकरितां सकळ त्याग । होती जाती नाना रोग । देह्याकरितां ॥ १२ ॥
यादेहामुळें विषयभोग भोगता येतात. देहानेंच सगळ्याचा त्याग करतां येतो. देहालाच अनेक रोग होतात व बरें होतात.
On account of this body, there is the enjoyment of the sense objects; on account of this body, there is the giving up of the `all'. The disease of `many' thoughts comes and goes, on account of this body.
देह्यकरितां नवविधा भक्ती । देह्याकरितां चतुर्विधा मुक्ती । देह्याकरिताम नाना युक्ती । नाना मतें ॥ १३ ॥
या देहाच्या साधनानें नवविधा भक्ति करतां येते, चार प्रकारच्या मुक्ति साधतां येतात. नाना प्रकारच्या युक्ति आणि मतें या देहामुळेंच शक्य होतात.
On account of this body, there are the nine devotions; on account of this body, there are the four types of liberation; on account of this body, there are the `many' skills and the `many' opinions.
देह्याकरितां दानधर्म । देह्याकरितां नाना वर्म । देह्याकरितां पूर्वकर्म । म्हणती जनीं ॥ १४ ॥
देहामुळें दानधर्म करतां येतो. देहामुळें अनेक रहस्यें उलगडतात.या देहसंबंधानेंच पूर्वकर्माची भाषा लोक बोलतात.
On account of this body, there is your dharma and the giving away of this body; on account of this body, there are the `many' sensitive matters; on account of this body, the people say, "There is our previous karma to be endured."
देह्याकरितां नाना स्वार्थ । देह्याकरितां नाना अर्थ । देह्याकरितां होईजे वेर्थ । आणी धन्य ॥ १५ ॥
या देहाच्या साधनानें अनेक स्वार्थ साधतां येतात. देहानें अनेक वस्तु प्राप्त करुन घेतां येतात. या देहाच्या साहाय्यानें माणूस वाया जातो किंवा धन्य होतो.
On account of this body, there are the `many' wealths and there is our own wealth (`I only am everywhere'); on account of this body, there is the `many' meanings and that innermost meaning; on account of this body, there will be the useless and the blessed.
देह्याकरितां नाना कळा । देह्याकरितां उणा आगळा । देह्याकरितां जिव्हाळा । भक्तिमार्गाचा ॥ १६ ॥
या देहानें अनेक कला शिकता येतात. देहामुळें उणेपणा किंवा अधिकपणा येतो. या देहामध्येंच भक्तिमार्गाचा जिव्हाळा निर्माण होतो.
On account of this body, there is the `many' arts and the `art' of knowing; on account of this body, there is the more and the less; on account of this body, there is the beginning of the way of devotion.
नाना सन्मार्गसाधनें । देह्याकरितां तुटती बंधनें । देह्याकरितां निवेदनें । मोक्ष ॥ १७ ॥
या देहानें सन्मार्गाची अनेक साधनें साध्य होतात, देहानें अनेक बंधनें तुटतात. देहाच्या साहायानें आत्मनिवेदन करुन मोक्ष साधतो.
There are the `many' sadhanas and the True path and there is the cutting of the `many' bondages on account of this body. On account of this body, there is the attainment of liberation through the surrender of this body.
देहे सकळामधें उत्तमु । देहीं राहीला आत्मारामु । सकळां घटीं पुरुषोत्तमु । विवेकी जाणती ॥ १८ ॥
मानवदेह सर्व देहांत उत्तम देह आहे. या देहामध्यें अंतरात्मा वास करतो. सर्व देहांमध्यें पुरुषोत्तम आहे. ही गोष्ट विवेकी पुरुष जाणतात.
On account of the body within this `all' body, there is that best pure sattwa guna and within this body that purush resides. In this small vessel (ie. gross body), this `all' body and that atmaram are known by the viveki.
देह्याकरितां नाना कीर्ती । अथवा नाना अपकीर्ती । देह्याकरितां होती जाती । अवतारमाळिका ॥ १९ ॥
या देहानें उत्तम प्रकारची कीर्ति किंवा अनेक प्रकारें अपकीर्ति होऊं शकते. या देहाच्या आधारानेंच अनेक अवतारांची मालिका होऊन जाते.
On account of this body, the `many' becomes pervasive or the `many' has no per- vasiveness. On account of this body, the Master of this avatar comes and goes (the Master is the purush and the avatar is the `all'/prakruti)
देह्याकरितां नाना भ्रम । देह्याकरितां नाना संभ्रम । देह्याचेन उत्तमोत्तम । भोगिती पदें ॥ २० ॥
या देहामुळें अनेक भ्रम होतात. तसेंच अनेक मोह होतात. या देहाच्या साहायानेंच अति उत्तम पदांचा भोग घेतां येतो.
On account of this body, there are the `many' confusions and on account of this body, there are the `many' admirations and acclaims. On account of this body, the best of the best is enjoyed (ie. parabrahman).
देह्याकरितां सकळ कांहीं । देह्याविण कांहीं नाहीं । आत्मा विरे ठाईं ठाईं । नव्हता जैसा ॥ २१ ॥
या दृश्य जगामध्यें मानव देहामुळें सगळें कांहीं साध्य करुन घेतां येते. हा देह नसेल तर कांहींच साधतां येत नाहीं. देहांतून प्रगट होणारा आत्मा देहाच्या अभावीं जेथल्या तेथें नाहींसा होऊन जातो.
On account of this body, this `all thing' can be understood; but without this body, this `thing' is not. And if this `thing' is not known then, that atma disappears from this place of the `all' and it is as if It was never there.
देहे परलोकींचें तारुं । नाना गुणांचा गुणागरु । नाना रत्नांचा विचारु । देह्याचेनी ॥ २२ ॥
हा देह जणूं काय परमार्थाचें तारु आहे, तो अनेक गुणांचे आश्रयस्थान आहे. या देहानेंच जगांतील अनेक रत्नांचा विचार करतां येतो.
This body is the ferry boat to the world beyond. This body is the abode of the `many' gunas and on account of this body, the *`many' jewels become that most precious jewel of thoughtlessness. *(On account of body consciousness we put many different values on `many' different things).
देह्याचेन गायेनकळा । देह्याचेन संगीतकळा । देह्याचेन अंतर्कळा । ठांई पडे ॥ २३ ॥
देहाच्या साहायानेंच गायनकला व संगीतकला शिकतां येतात. अंतर्यामीवास करणारी जीवनकला, देहाच्या साहायानें हस्तगत होते.
On account of this body, there is the art of `singing' and on account of this body, there is the art of `music and dance'. On account of this body, the `art' of the inner space is discovered (ie. forget everything and effortlessly know).
देहे ब्रह्मांडाचे फळ । देहे दुल्लभचि केवळ । परी या देह्यास निवळ । उमजावें ॥ २४ ॥
हा देह म्हणजे या ब्रह्मांड वृक्षाचे सर्वोत्तम फळ आहे. मानव देह अत्यंत दुर्लभ आहे. पण या देहाला अगदी शाहाणें करावें.
This body is the *fruit of the brahmanda. This body is truly a great misfortune and yet it becomes that pure knowledge (through understanding). Still if that pure knowledge is to be understood then, this body should merge within this `I am' body. *(Yet within this fruit there is this seed `I am' of the gross creation/brahmanda)
देह्याकरितां लाहानथोर । करिती अपुलाले व्यापार । त्याहिमधें लाहानथोर । कितीयेक ॥ २५ ॥
जगामधील लहानमोठी माणसें देहाच्या साहाय्यानेंच आपापली कर्में करतात. त्या कर्मांच्यामध्यें लहान कर्में व मोठी कर्में असा भेद असतो.
On account of this body there is the small jiva within that great brahman and on account of that jiva there is the performance of so much work and business. But in this small within the great, there is also that One within the `many' (ie. both are within each other; the one you choose is up to you).
जे जे देहे धरुनी आले । ते ते कांहीं करुन गेले । हरिभजनें पावन जाले । कितीयेक ॥ २६ ॥
जें जें जीव देह धारण करुन येतात, ते ते सर्व जीव कांहींतरी कर्में करुन जातात. त्यापैकीं कितीतरी जीव भगवंताच्या भजनानें पावन होऊन गेलें.
When mula maya holds this body then, the `thing' that was created gets destroyed. Still due to the bhajans of hari (ie. to forget everything and know) that One within the `many' is purified.
अष्टधा प्रकृतीचे मूळ । संकल्परुपचि केवळ । नाना संकल्पें देहेफळ । घेऊन आलें ॥ २७ ॥
अगदी पहिला जो संकल्प उठला तोच अष्टधा प्रकृतीचे मूळ आहे. त्या मूळ संकल्पांतून जे अगदी छोटे छोटे संकल्प निर्माण होतात, त्यांचें दृश्य फळ देहांच्या रुपानें दिसते.
The beginning of this eight-fold prakruti was when that pure knowledge had the desire to know. Then on account of this desire to know, its fruit, the gross body also appeared and was accepted.
हरिसंकल्प मुळीं होता । तोचि फळीं पाहावा आतां । नाना देह्यांतरीं तत्वता । शोधितां कळे ॥ २८ ॥
अगदी प्रथम जें मूळ स्फूरण आहे, तेंच जगामधील अनेक मानव देहांमध्यें पाहाणें योग्य आहे. अनेक देहांच्या अंतर्यामीं शोधून पाहिलें तर तो मूळ संकल्प दृष्टोपत्तीस येईल.
Understand this desire of vishnu at the root and then only that atma that is within this fruit can be understood. Therefore the `many' (ie. mind) should be thoroughly searched through and that atma within this inner space (ie. seed) should be unders- tood.
वेलाचे मुळीं बीज । उदकरुप वेली समज । पुढें फळामधें बीज । मुळींच्या अंशें ॥ २९ ॥
एखाद्या वेलाच्या मुळांत बीज असतें. नंतर वेलाची वाढ होत जाते. ती वाढ सारी उदकरुपच असते. पण अखेर वेलाला जें फळ येते. त्याच्यामध्यें मूळाच्या अंशांतून आलेलें बीज आढळतें. त्याचप्रमाणें माणूस हा विश्ववेलाचा सर्वोत्तम फळ असल्यानें त्याच्या अंतर्यामीं विश्वाचा मूळ संकल्प प्रकर्षानें दृष्टीस पडतो.
The root of the creeper ("I am a body" thoughts) is this seed `I am'. And if you understand that the creeper is the sprouting of this seed and it is formed by these waters of objectification (the creeper grows when there are these waters of objectification and it requires these waters to stay in this world. Therefore if you stop objectifying, this creeper will dry up and only the seed will remain), then afterwards you will be this seed within the fruit and a part of the root (then you will be this prakruti within her atma purush).
मुळाकरितां फळ येतें । फळाकरितां मूळ होतें । येणेंकरितां होत जाते । भूमंडळ ॥ ३० ॥
कोणत्याही वृक्षाचे मूळ त्याच्या बीजामध्यें असते. त्या बीजामधून वृक्षाची वाढ होऊन अखेर त्यास फळें येतात. या फळांमध्यें मूळचे बीज प्रगट होते. अगदी याच पद्धतीनें जगामध्यें सर्व घटना होतात व जातात.
On account of the root, the fruit appears and on account of the fruit, this root is understood. However because of the fruit, there is this world that comes and goes (ie. when you awake this world appears and when you go to sleep, this world disappears).
असो कांहीं येक करणें । कैसें घडे देह्याविणें । देहे सार्थकीं लावणें । म्हणिजे बरें ॥ ३१ ॥
असो, कांहीं जर करायचे असेल तर तें देहाशिवाय करतां येत नाहीं. म्हणून देह सार्थकी लावणें हेच योग्य आहे.
How can this action (`all') by the One be accomplished without this body? On account of this body, the meaning of life is revealed and you become thoughtless.
आत्म्याकरितां देहे जाला । देह्याकरितां आत्मा तगला । उभययोगें उदंड चालिला । कार्यभाग ॥ ३२ ॥
आत्मा धारण करण्यासाठीं देह जन्मतो. देहाच्या योगानें आत्मा तगतो. दोघांच्या योगानें जगांत फार मोठे कार्य घडून येते.
On account of the atma, this body appears and on account of this body, the atma Discourse on the Body has a place to stay. By the union of both, that paramatma moves and does everything (by means of this `all').
चोरुन गुप्तरुपें करावें । तें आत्मयासी पडे ठावें । कर्तुत्व याचेन स्वभावें । सकळ कांहीं ॥ ३३ ॥
अगदी चोरुन आणि गुप्तपणें जरी आपण कांहीं केलें तरी तें अंतरात्म्याला कळते. सगळें कर्तृत्व अखेर स्वाभाविकपणें अंतरात्म्याचेंच आहे.
This gross body should be covered over by this `all' body of that hidden atma (ie. this body should merge in the `all' body) and then this `all' can find that atma. Therefore understand that this power of doing is due to this spontaneous `all thing' and not the gross body.
देह्यामधें आत्मा असतो । देहे पूजितां आत्मा तोषतो । देहे पिडीतां आत्मा क्षोभतो । प्रतक्ष आता ॥ ३४ ॥
आत्मा देहामध्यें राहातो. देहाची पूजा केल्यानें आत्मा संतोष पावतो. देहाला दुःख दिलें तर आत्म्याचा क्षोभ होतो. हा तर प्रत्यक्ष अनुभवच आहे.
That atma resides within this body and when you make *puja with this body, that atma is pleased. However you only bring trouble to this body when you see through the senses ("I know this and I want that") and then the atma is disturbed. *(siddhara- meshwar maharaj- puja means to know)
देह्यावेगळी पूजा पावेना । देह्याविण पूजा फावेना । जनीं जनार्दन म्हणोनी जना । संतुष्ट करावें ॥ ३५ ॥
देहाच्या अभावी आत्म्याला पूजा पावत नाहीं. देहाच्या अभावी आत्म्याची पूजा करतां येत नाहीं. सगळ्या जनांत जनार्दन भरलेला आहे, म्हणून जनांना संतुष्ट करावें. त्यानेंच परमात्मा संतोष पावतो.
This puja/worship is not possible except with the body and without the body this puja cannot be gained (forgetting everything and remaining in this knowing is puja/worship). The atma is within the man and therefore this man should make Him happy (the man/mind should forget he is a man and just know).
उदंड प्रगटला विचार । धर्मस्थापना तदनंतर । तेथेंच पूजेस अधिकार । पुण्यशरीरीं ॥ ३६ ॥
ज्या देहामध्यें थोर विचार पुष्कळ प्रमाणांत प्रगट होतात आणि ज्या देहाकडून नंतर आत्मज्ञानाचा प्रसार होतो, तो देह पुण्यमय असतो. त्याला पूजा घेण्याचा अधिकार आहे.
When that thoughtless paramatma manifests then, there is the establishment of your dharma (ie. to be knowledge). But in truth, only that atma `there' within this auspicious `all' body, is worthy of worship.
सगट भजन करुं येतें । तरी मूर्खपण आंगीं लागतें । गाढवासी पूजितां कळतें । काये त्याला ॥ ३७ ॥
सगळ्यांनाच सरसगट आपण पूज्य मानूं लागलो, तर आपल्या अंगी मूर्खपण लागते. उदा. जर आपण एखाद्या गाढवाची पूजा केली तर त्यांत त्याला काहींच कळत नाहीं.
If you make your bhajans to this world of `many' things then, within this `all' body there is a fool. It is no better than making puja/worship to a donkey and how then, will that paramatma be understood? (ie. when you love and worship this body, how can you know the Self?
पूज्य पूजेसी अधिकार । उगेचि तोषवावे इतर । दुखऊं नये कोणाचें अंतर । म्हणिजे बरें ॥ ३८ ॥
जो पूज्य असेल त्याला पूजा घेण्याचा खरा अधिकार असतो. पण इतर माणसांना मान देऊन संतुष्ट ठेवावें. कुणाचे मन न दुखावणें हें केव्हांही चांगलेच.
That which is worthy of puja/worship should be worshipped and in this way, the mind should make that still and silent Self happy. And when even the inner space of this `all' is not known then, there is thoughtlessness.
सकळ जगदांतरींचा देव । क्षोभता राहाव्या कोठें ठाव । जनावेगळा जनास उपाव । आणीक नाहीं ॥ ३९ ॥
जगदंतरी सगळीकडे भरलेला अंतरात्मा जर क्षोभला तर जगामध्यें राहायला जागा राहणार नाहीं. माणसांशिवाय माणसाचें जीवन चालणें शक्य नाहीं.
There is this `all' and there is that God residing within this `all' (prakruti and purush). If He becomes angry (if He becomes a man/body conscious) then, how can one stay in this place of the `all'? (You are knowledge. When you awake in the morning, knowledge awakes. But as soon as you begin thinking the `many' thoughts and do not remain detached, you become conscious of a body. Then your mind fills with desires and when you do not get what you want, anger arises. Then you want something other than just to know and this understanding of the `all' has slipped away) Then other than remaining in this world there is no refuge but this world (ie. then you cannot even think of a world other than this world and the refuge of this `other world'/knowledge cannot be gained).
परमेश्र्वराचे अनंत गुण । मनुष्यें काये सांगावी खूण । परंतु अध्यात्मग्रंथश्रवण । होतां उमजे ॥ ४० ॥
परमेश्र्वराचे अक्षरशः अगणित गुण आहेत. माणसाला त्याच्या संपूर्ण खाणाखुणा सांगतां येणें शक्य नाहीं. पण अध्यात्मग्रंथांचें श्रवण केलें तर थोडे कांहीं परमात्मस्वरुप आकलन होते.
How can a man understand this pure sattwa guna and the endlessness of that parameshwara? Still, if you listen to this spiritual composition then, that understanding will come (for that man will become knowledge). . you choose to use them. "I am the body and all the actions performed through these five organs of knowledge and five organs of action are to gain pleasure." When your concept is like this then this is called a worldly existence. The one with understanding knows, `I am not the body. I stay in the body but I am the Master of all the organs that work in association with this body. I reside within these organs of the body and through them I perform every action.' To see, to hear, to taste, to smell, to feel, to think and to imagine These are all actions of this being-ness and they have but one meaning and that is - to know! This unique `art of knowing' is your being-ness and when this is clearly perceived in every action then, this is called devotion/bhajan to that Supreme Self and through this devotion that Ultimate Accomplishment is achieved. Whatever may be the condition of the body or the actions of the body still, you do not change and if by constantly remaining in this experience of knowing your own existence within the body and the body's actions then, you will see yourself in every body and in every action of everybody. This is proper devotion/bhajan to the Lord. Discourse on the Body