शिकवण — समास 5: देहेमान्यनिरुपण

मातीचे देव धोंड्याचे देव । सोन्याचे देव रुप्याचे देव । काशाचे देव पितळेचे देव । तांब्याचे देव चित्रलेपे ॥ १ ॥

देव कसलेले बनवतात? माती, दगड, सोनें, चांदी, कासें, पितळ च तांबें यांपासून देव बनवतात. कांहीं देव रंगाच्या लेपानें केलेले असतात.

There are the gods made of earth, the gods of stone, the gods of gold, the gods of silver, the gods of bronze, the gods of brass, the gods of copper and also painted pictures of gods.

रुविच्या लांकडाचे देव पोंवळ्यांचे देव । बाण तांदळे नर्मदे देव । शालिग्रा, काश्मिरी देव । सूर्यकांत सोमकांत ॥ २ ॥

कांहीं देव रुईच्या लाकडाचे तर कांहीं देव पोवळ्याचे असतात. शिवाय तांदळे, नर्मदे,शाळीग्राम, स्फटिकाचे देव, सूर्यकांत, व सोमकांत हे देव आहेतच.

There are gods of cotton, of wood and of coral; there are the stones from the river narmada and they are smeared with red paint and called gods; there are the gods of the shaligram stones and kashmiri stones and the stones called suryakant and somakant.

तांब्रनाणीं हेमनाणीं । कोणी पूजिती देवार्चनीं । चक्रांगीत चक्रतीर्थाहुनी । घेऊन येती ॥ ३ ॥

कांहीं जण तांब्याच्या व सोन्याच्या नाण्यांची पूजा करतात. कांहीं लोक चक्रतीर्थाहून चक्रांकित दगड आणतात व देव म्हणून त्यांची पूजा करतात.

Some people do their puja with coins of copper and gold and make offerings to them. Some people go on a pilgrimage to chakrateerth and bring back the stones called chakrankita.

उदंड उपासनेचे भेद । किती करावे विशद । आपलाले आवडीचा वेध । लागला जनीं ॥ ४ ॥

देवांच्याप्रमाणें उपासनेचे देखील पुष्कळ प्रकार आहेत. ते सगळे कसें सांगणार? लोकांना आपापल्या आवडीच्या देवाचे आकर्षण असते.

In this world there is that vast paramatma and there are these `many' different kinds of worship. Therefore those who make these `many' forms of worship should understand thoughtlessness. However, in this world, people are attracted by their own likings.

परी त्या सकळांचें हि कारण । मुळीं पाहावें स्मरण । तया स्मरणाचे अंश जाण । नाना देवतें ॥ ५ ॥

पण या सगळ्या देवांचे कारण एकच आहे. तें म्हणजे अगदी मुळामधें झालेला स्मरणरुप संकल्प होय. निरनिराळे देव या स्मरणाचे लहानमोठे अंश आहेत.

But the cause of this `all' (ie. the knowing of this known) should be understood at the root and remembered (ie. this union of the purush and prakruti bring this knowing and this should be carefully investigated and remembered by forgetting everything else). And know that when there is the worship of the `many' deities then, only a part of that Reality is being remembered (this is rajo guna, the guna of the waking state; knowledge is there but it gets followed by ignorance. This knowledge part therefore needs to be understood and made to expand).

मुळीं द्रष्टा देव तो येक । त्याचे जाहाले अनेक । समजोन पाहातां विवेक । उमजों लागे ॥ ६ ॥

अगदी मूळचा द्रष्टा देव एकच आहे. यापासून हे अनेक देव झाले. विवेकानें शोधून पाहिलें तर हें समजेल.

At the root there is the Knower and that One is called God (ie. purush). But if there is the foolishness and passions of that One then, there are the numerous different shapes. Only when one starts to understand vivek can these things be understood and known.

देह्यावेगळी भक्ति फावेना । देह्यावेगळा देव पावेना । याकारणें मूळ भजना । देहेचि आहे ॥ ७ ॥

देहाच्या साधनाखेरीज भक्ति करतां येत नाहीं. देहाच्या साधनाखेरीज देव पावत नाहीं. यावरुन असें स्पष्ट दिसतें कीं, देह हाच देवाच्या भजनाचें मूळ आहे. देवाची भक्ति असो वा दर्शन असो ते घडण्यास देह हें एकच साधन आहे.

Devotion cannot be made without the body and God cannot be realized without the body. For it is due to the body and on account of this `speech', that the root of this whole creation is come upon. And it is this understanding that should be called bhajan (bhajan means to be this root; there the purush resides as the witness of His prakruti; there is the source of this `speech', `I only am').

देहे मुळींच केला वाव । तरी भजनासी कैंचा ठाव । म्हणोनी भजनाचा उपाव । देह्यात्मयोगें ॥ ८ ॥

देहाला संपूर्ण मिथ्या मानलें तर मग भजनाला जागाच उरत नाहीं. अंतरात्म्याचा देहाशी संयोग घडतोम्हणून माणूस भजन करुं लागतो.

But it is also because of this body that this root has been made useless and then, how can there be this place of bhajan? (If being this body is seen as the goal in itself then, God will not be searched for and He will be as if not there). Therefore understand this remedy called bhajan that is performed by that atma in the company of the body. (Without that atma, the body can do nothing and without the body, the atma can do nothing. He may not be seen but He is inferred and it is due to Him that the bhajan can be made and it is He who is the goal)

देहेंविण देव कैसा भजावा । देहेंविण देव कैसा पुजावा । देह्याविण मोहछाव कैसा करावा । कोण्या प्रकारें ॥ ९ ॥

देह नसेल तर देवाला भजता येणार नाहीं. देह नसेल तर देवाची पूजा करतां येणार नाहीं. देह नसेल तर देवाचा महोत्सव करतां येणार नाहीं.

Without the body and this God, how can this bhajan be accomplished? Without the body and this God, how can there be this puja/worship? And without the body, who can make this great celebration of God (ie. `I am')?

अत्र गंध पत्र पुष्प । फल तांबोल धूप दीप । नाना भजनाचा साक्षेप । कोठें करावा ॥ १० ॥

अत्तर, गंध, पत्र, पुष्प, फल, तांबोोल, धूप, दीप वगैरे अनेक भजनाचे, पूजनाचे विधी देहाच्या अभावी करतां येणार नाहींत.

There may be the beautiful scents, sandalwood paste, leaves, flowers, fruits, pan (ie. betel-leaf), incense and lamps; but how can these `many' things be this dedication to bhajan? (How can one remember that swarup in every action when there is the making of the tradition form of puja only? Real devotion means no-otherness but this form of puja maintains otherness)

देवाचें तीर्थ कैसें घ्यावें । देवासी गंध कोठें लावावें । मंत्रपुष्प तरी वावें । कोणें ठाईं ॥ ११ ॥

देह नसेल तर देवाचे तीर्थ घेता येणार नाहीं. देवाला गंध लावता येणार नाहीं. देवाला मंत्रपुष्प वाहता येणार नाहीं.

How can this water that washed an idol be considered as the *sacred water from that true God's feet? How can one apply sandalwood paste to that God? How can a mantra and a handful of flowers be an offering to that God? *(Knowledge is this sacred water)

म्हणोनी देह्याविन आडतें । अवघें सांकडेचि पडतें । देह्याकरितां घडतें । भजन कांहीं ॥ १२ ॥

अशा रीतीनें सगळीकडे देहावांचून अदतें. देह नसेल तर मोठी अडचण पडतें. देहाच्या सहाय्यानेंच भगवंताचें भजन घडूं शकतें.

Therefore, without the body one cannot worship God and yet it is due to this body consciousness that there are the `many' forms of worship and then one falls into the pit of confusion. Still understand, by this body there can be the bhajan of the `many' gods and the bhajan of this `thing' also.

देव देवता भूतें देवतें । मुळींचें सामर्थ्ये आहे तेथें । अधिकारें नाना देवतें । भजत जावीं ॥ १३ ॥

देव, देवता, भुतें आणि दैवतें यांच्या ठिकाणीं मुळांतील सामर्थ्य असतें. ज्याच्यात्याच्या अधिकाराप्रमाणें अनेक प्रकारची दैवतें पूजावी. सर्व देवांचा व दैवतांचा अधिकार सारखा नसतो. हेम ध्यानांत ठेवून त्यांना मानावें.

Due to this power of the root (ie. knowledge/existence), there is that *God, His goddess, the subtle elements and these gunas and that brahman `there' (brahman is still and formless, and this power is His form). It is due His authority that there are these gunas and the `many' gods that the people make their bhajans to. *(God- mula purush, goddess- mula prakruti. `Here' the elements and the gunas are unmanifest)

नाना देवीं भजन केलें । तें मूळ पुरुषासी पावलें । याकारणें सन्मानिलें । पाहिजे सकळ कांहीं ॥ १४ ॥

अनेक प्रकारच्या देवांचे जरी भजन केलें तरी तें अखेर मूळ पुरुषास जाऊन पोचतें. या कारणानें सर्व प्रकारच्या देवांना त्यांच्या त्यांच्यापरी मान द्यावा.

The people make their bhajan's to their `many' gods within that One God, but still their worships do reach that mula purush (for He is the Knower within each of them). For the same reason too, by means of this `speech', this `all thing' should be given respect and honoured (the worship of mula maya is received by that God/mula purush).

मायावल्ली फांपावली । नाना देहेफळीं लगडली । मुळींची जाणीव कळों आली । फळामधें ॥ १५ ॥

मायारुपी वेल भरमसाट वाढली. तिला अनेक प्रकारची देहरुपी फळें आली. त्या फळांनी ती अगदी भरुन गेली. मूळ पुरुषाच्या ठिकाणीं जी जाणीव आहे, तीच अखेर देहरुपी फळामधें प्रगट झाली.

It is that One that has spread as this creeper called mind and it is that One who is mixed within Its `many' fruits (ie. these pains and pleasures). Therefore this knowing that comes from the root should be understood within the `many' fruits (by leaving off the desire for pleasure one will come upon this ever present root or seed of the world).

म्हणोनी येळील न करावें । पाहाणें तें येथेंचि पाहावें । ताळा पडतां राहावें । समाधानें ॥ १६ ॥

म्हणून कंटाळा करुं नये. टाळाटाळ करुं नये. अंतरात्म्याबद्दल जें कांहीं पहायचे असेल तें येथेंच या देहांतच पहावें. आणि विवेकानें तत्वांचा मेळ बसला कीं समाधान पावून मग स्वस्थ राहावें.

Therefore one should not become lazy. By understanding this `all' of maya, one will reach brahman. When this relationship between the body and that atma ceases then, one should remain with the complete contentment of that swarup.

प्राणी संसार टाकिती । देवास धुंडीत फिरती । नाना अनुमानीं पडती । जेथ तेथें ॥ १७ ॥

माणसें संसार सोडतात व देवाला धुंडीत फिरतात. आणि जेथें तेथें विनाकारण कल्पनेच्या गुंत्यांत अडकतात.

If that One confined in the prana, abandons its samsar and wanders around sear- ching for God then, that One falls into the `many' conjectures and confusions. (It is not enough that one abandons the household in search for God. For one has not learned that it is these concepts and this body that have to be abandoned. If one maintains this concept of being a body then the search for God can only lead to confusion)

लोकांची पाहातां रीती । लोक देवार्चनें करिती । अथवा क्षत्रदेव पाहाती । ठाईं ठाईं ॥ १८ ॥

लोकांची तर्‍हा अशी आहे कीं, देवाची पूजाअर्चा करावी किंवा अनेक ठिकाणच्या क्षेत्रांमधील देव बघावे, याचा त्यांना हव्यास असतो.

If you see this world with its `many' ways then, there is the making of `many' of- ferings to God. But if you understood that that God is within the body then, at every place, everything is offered to Him (ie. sagun worship).

अथवा नाना अवतार । ऐकोनी धरिती निर्धार । परी तें अवघें सविस्त‍हार । होऊन गेलें ॥ १९ ॥

कांहीं लोक अनेक अवतारांच्या कथा ऐकतात. आणि त्यापैकी एका अवतारावर निष्ठा ठेवतात. पण सगळे अवतार आपआपले कार्य संपवून मूळपुरुषाशी गेलेले असतात.

When you understood that these `many' gods are this knowledge then, while liste- ning to this `I am', that One who requires no support can be realized and firmly held (nirgun worship). But if that Reality expands outward, due to the `many' things, then that Reality will surely get lost.

येक ब्रह्माविष्णुमहेश । ऐकोन म्हणतीं हे विशेष । गुणातीत जो जगदीश । तो पाहिला पाहिजे ॥ २० ॥

कांहीं लोकांना ब्रह्मा, विष्णु, महेश यांच्याविषयीम श्रवण करुन आकर्षण उत्पन्न होते. पण क्षेत्रांतील देव काय, किंवा अवतार काय किंवा त्रिमूर्ति काय हे सारे देव त्रिगुणाच्या राज्यांत वावरतात. म्हणून त्रिगुणांच्या पलीकडे असणारा जगदीश्र्वर अथवा परमात्मा पाहणें खरें आवश्यक आहे.

When that One is lost, then there is brahma, vishnu and shankara (the three gunas). And when there is this listening then, that thoughtless swarup gets called this pure sat- twa guna/knowledge. But the Lord of the world, beyond this guna (ie. beyond listening), That should be understood.

देवासी नाहीं थानमान । कोठें करावें भजन । हा विचार पाहातां अनुमान । होत जातो ॥ २१ ॥

देव सर्व ठिकाणीं असल्यानें त्याचे राहण्याचे एकअसें ठिकाण नाहीं. अशा देवाचें भजन कोठें करावें, असा विचार जर आपण करीत बसलो तर आपण कल्पनांच्या घोटाळ्यांत अडकून बसूं.

They say, "God has no place or quality, so where and how can His bhajan be made?" But if thoughtlessness is understood, then such conjecture does not arise.

नसतां देवाचें दर्शन । कैसेन होईजे पावन । धन्य धन्य ते साधुजन । सकळ जाणती ॥ २२ ॥

प्रत्यक्ष सगुण व साकार मूर्तीचे दर्शन होणें म्हणजें देवाचे दर्शन होय. अशी आपली भ्रामक समजूत असते. म्हणून आपल्या मनांत येते कीं, देवाचे दर्शन झाले नाहीं तर आपण पावन होणार नाहीं. यासाठी देव व देव दर्शन यांचे रहस्य संपूर्णपणें ज्यांना माहित असते असे साधुपुरुष धन्य असतात.

If you don't have this knowledge of God then, how will He ever be reached? Blessed is that sadhu and the Knower of this `all'.

भूमंडळीं देव नाना । त्यांची भीड उलंघेना । मुख्य देव तो कळेना । कांहीं केल्यां ॥ २३ ॥

जगांत पुष्कळ देव आढळतात. त्यांची भीड उल्लंघन करुन पलीकडे जाववत नाहीं. म्हणून खरा व मुख्य देव कांहीं केल्या कळत नाहीं. मानवसमाजांत आढळणारे नाना देव अखेर सारे मानवनिर्मित आहेत आणि त्या सर्वांना निर्भयपणें बाजूस सारुन जो देवाचा शोध करतो, त्यासच खरा गुणातीत देव सांपडतो.

If there are the `many' gods in this world and the fear of these are not thrown off then, this created `thing' and that Supreme God cannot be understood.

कर्तुत्व वेगळें करावें । मग त्या देवासी पाहावें । तरीच कांहींयेक पडे ठावें । गौप्यगुह्य ॥ २४ ॥

माणूस कर्तेपणाच्या भ्रमांत वावरत असतो. त्यामुळें देवाचे कर्तृत्व आकलन करण्यास लागणारी सूक्ष्म ज्ञानदृष्टी त्याच्या ठिकाणीं नसतें. म्हणून आपण कर्तेपणाहून बाजूस सरावें, म्हणजे मग खर्‍या देवाला पहाता येते. आपण कर्तेपण सोडून पाहूं लागल्यावर देवाचें गुप्त रहस्य थोडेंसे आकलन होऊं लागतें.

And if this power of doing is not passed over also then, that *God will not be realized. For only when this knowledge is passed over will that most hidden, the One within this `thing', be discovered. *(siddharameshwar maharaj- doing nothing is the greatest worship)

तें दिसेना ना भासेना । कल्पांतीं हि नासेना । सुकृतावेगळें विश्र्वासेनाा । तेथें मन ॥ २५ ॥

खरा देव किंवा शाश्वत परमात्मस्वरुप इंद्रियांना दिसत नाहीं. व मनाला भासत नाहीं. कल्पान्ताच्या वेळीं देखील त्यास नाश नाहीं. चांगलें पुण्यबल नसेल तर त्याच्यावर मनाचा विश्र्वास बसत नाहीं.

Understand, that Reality cannot be seen or perceived and yet even when imagination ceases, still That is not destroyed. That is different from this pure action of knowledge (ie. nothing is there), for the mind cannot keep faith `there'. (This knowledge is a necessary step to understand no knowledge. Therefore the mind must go off; for the mind cannot go beyond imagination or knowledge)

उदंड कल्पिते कल्पना । उदंड इच्छिते वासना । अभ्यांतरीं तरंग नाना । उदयातें पावती ॥ २६ ॥

माणसाच्या मनांत उदंड कल्पना येत राहतात. त्याचप्रमाणें त्याची वासना नाना प्रकारच्या खूप इच्छा करीत राहते. त्याच्या अंतरंगांत अनेक वृत्ति उदय पावतात. मनाची अशी स्थिति जोपर्यंत आहे, तोपर्यंत खर्‍या देवाचे दर्शन होणें शक्य नाहीं.

Therefore the mind should understand that, it is that vast paramatma that has imagined the imagined; it is that vast paramatma that had wished for the vasana to be and then in the inner heart when the waves of the `many' had arisen, that One appeared as these `many' forms of worship.

म्हणोनी कल्पनारहित । तेचि वस्तु शाश्र्वत । अंत नाहीं म्हणोनी अनंत । बोलिजे तया ॥ २७ ॥

म्हणून जें कल्पनारहित तत्व आहे तीच शाश्वत वस्तु होय. त्या वस्तुला अंत नाहीं म्हणून तिला अनंत असें म्हणतात.

Therefore beyond imagination/thoughts, there is that eternal Self. He has no end and therefore That should be called endless.

हें ज्ञानदृष्टीनें पाहावें । पाहोनी तेथेंचि राहावें । निजध्यासें तद्रूप व्हावें । संगत्यागें ॥ २८ ॥

ज्ञानदृष्टीनें ती वस्तु पहावी. आणि पाहून तिच्यापाशी राहावें. आपण आधी निःसंग बनावें आणि नंतर निदिध्यासनानें त्या वस्तुशी तद्रुप होऊन जावें.

That thoughtless Self will be understood by these eyes of knowledge; for while watching with this understanding one will enter and remain `there'. This is *nija-dhyasa and then one should stay as that thoughtless swarup where all company/attachment has been abandoned (ie. satkshatkar).

नाना लीळा नाना लाघवें । तें काये जाणिजे बापुड्या जीवें । संतसंगें स्वानुभवें । स्थिति बाणे ॥ २९ ॥

तसे तद्रुप झाल्यावर माणसाच्या हातून ज्या अनेक लीला व विस्मयकारक गोष्टी घडतात, त्याची कल्पना बिचार्‍या सामान्य जीवाला येऊं शकत नाहीं. संतांची संगत व स्वतःचा अनुभव या दोन्ही साधनांनी ही स्थिति अंगी बाणतें.

When there are the `many' plays and the `many' skills by the confused jiva then, how can that Reality be known? Only by satsang (ie. company of the Truth) can one's Self-experience is established.

ऐसी सूक्ष्म स्थिति गती । कळतां चुके अधोगती । सद्गुरुचेनि सद्गती । तत्काळ होते ॥ ३० ॥

खर्‍या देवाच्या दर्शनाची स्थिति व परिणामीं अवस्था अशीं सूक्ष्म आहे. ती कळली तर अधोगती चुकते. सद्गुरुचा लाभ झाला तर त्याच्या कृपेनें उत्तम अवस्था फार लवकर लाभते.

In this way, there is the attainment of that brahman. And if That is understood then, these degrading conditions are avoided. But without sadguru that True state cannot be attained. .