Shravan Bhakti (Devotion through Listening)
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)
जयजय जी गणनाथा । तूं विद्यावैभवें समर्था । अध्यात्मविद्येच्या परमार्था । मज बोलवावें ॥ १ ॥
श्रीजगाननाचा जयजयकार असो. सकळ विद्यानीं गजानन संपन्न आहे. अध्यात्मविद्येचा प्राण असलेला परमार्थ सांगण्याची शक्ती, स्फूर्ती त्याने मला द्यावी.
Victory to you, Oh Lord of counting (ganesh; from you numbers/counting and also zero comes). You are that non-dual Self due to your powerful and glorious understan- ding. This understanding of oneness you should `speak' to this `me'.
नमूं शारदा वेदजननी । सकळ सिद्धि जयेचेनी । मानस प्रवर्तलें मननीं । स्फूर्तिंरुपें ॥ २ ॥
शारदा वेदांची माता आहे. तिच्या कृपेने सर्व सिद्धी मिळतात. तिच्यामुळे अंतःकरणांत स्फूर्ति येऊन माझे मन चिंतनांत मग्न झाले. तिला मी नमस्कार करतो.
I bow to sharada, the mother of the vedas. Due to you, this `all' gets established. Due to this original inspiration, `I am', the mind settles in manana (ie. the constant remembrance of `I am').
आतां आठऊं सद्गुरु । जो पराचाहि परु । जयाचेनि ज्ञानविचारु । कळों लागे ॥ ३ ॥
आतां मी सद्गुरुचे स्मरण करतो. तो परमात्म्याहूनही श्रेष्ठ आहे. ज्याच्यामुळे मला आत्मज्ञान प्राप्ती होईल.
Now (with this `I am' understanding), sadguru is being remembered. Though He is beyond even this para `speech', still it is through this `I am' that, that thoughtless nirgun is understood.
श्रोतेन पुसिलें बरवें भगवद्भजन कैसें करावें । म्हणौनि बोलिलें स्वभावें । ग्रन्थांन्तरीं ॥ ४ ॥
श्रोत्यांनी चांगला प्रश्र्ण केला की भगवद्भजन कसे करावें ? त्याचे उत्तर म्हणून निरनिराळ्या ग्रंथांतील भक्तीचे विचार मी येथे सांगतो.
But if the listener wipes out this beautiful `I am' then, how can there be the bhajans of God? (how can you be ever present in every action?) Therefore this `speech' that is within the composition of words should be made (when the meaning conveyed by the words is understood then the mind becomes quiet, for it understands, the words are not the meaning). 1 siddharameshwar maharaj- Now ganesha (the isha-Lord of gana-numbers,) is concealed within this zero. He is therefore the Knower of zero and because He is its Lord, He is the Lord of all counting. He Himself cannot be counted but as soon as He starts counting, He forgets Himself and appears as a lowly jiva. However when He is able to remain as the witness of this zero then, He is its Lord and the Lord of this multitude of numbers. Thus ganesha is the beginning of this zero, the numbers and the gunas and He is the beginning of that formless/nirguna also.
सावध होऊन श्रोतेजन । ऐका नवविधा भजन । सत्शास्त्रीं बोलिलें पावन । होईजे येणें ॥ ५ ॥
भक्तीचे नऊ प्रकार जे शास्त्रांत सांगितले आहेत ते श्रोत्यांनी लक्षपूर्वक ऐकावेत. त्यांच्याच आचरणाने माणुस पवित्र होतो.
Oh listener within the mind, be very alert and listen to these nine forms of bhajan. Then this `speech' within the real *shasthra will be revealed and then on account of that thoughtless understanding, I do not exist, you will become pure. *(neti, neti: not this, not that)
नवविधा भजन बोलिलें । तेंचि पुढें प्रांजळ केलें । श्रोतीं अवधान दिधलें । पाहिजे आतां ॥ ६ ॥
हे जे नऊ प्रकार शास्त्रांत सांगितले आहेत त्यांचेच सविस्तर वर्णन मी पुढे करीत आहे. ते श्रोत्यांनी आतां सावधपणे ऐकले पाहिजे.
By means of these nine forms of bhajan there is this `speech' and afterwards that Reality is clearly revealed. Now (be in the moment), the true listener must be constantly attentive.
प्रथम भजन ऐसें जाण । हरिकथापुराणश्रवण । नाना अध्यात्मनिरुपण । ऐकत जावे ॥ ७ ॥
पहिले भगवंताचे भजन किंवा भक्ती म्हणजे श्रवण होय. म्हणजे भगवंताची कथा ऐकावी. पुराण ऐकावे. प्रवचने व अध्यात्म निरुपन ऐकावे.
Know the first bhajan is shravan and it is the listening to the `story' of *hari, that ancient one who is before everything. It is the listening to this spiritual discourse, `I am' when there are the `many' discourses. *(hari is vishnu, means to know)
कर्ममार्ग उपासनामार्ग । ज्ञानमार्ग सिद्धांतमार्ग । योगमार्ग वैराग्यमार्ग । ऐकत जावे ॥ ८ ॥
कर्ममार्ग, उपासनामार्ग, ज्ञानमार्ग, सिद्धांतमार्ग, योगमार्ग, वैराग्यमार्ग ऐकत जावेत.
The path of action/karma, the path of worship/upasana, the path of knowledge/gnyan, the path of the Final Truth/siddhant, the path of union/yoga and the path of renunciation/vairagya are all the same when the mind listens to this `I am'.
नाना व्रतांचे महिमे । नाना तीर्थांचे महिमे । नाना दानांचे महिमे । ऐकत जावे ॥ ९ ॥
निरनिराळ्या व्रतांचे महिमे, वेगवेगळ्या तीर्थांचे महिमे, निरनिराळी दाने त्यांचे महिमे ऐकत जावे.
The `many' vows are this greatest of vows (`I am He'); the `many' pilgrimage places are this greatest of pilgrimage places and the `many' offerings are this greatest of of- ferings when there is this listening/shravan.
नाना माहात्म्यें नाना स्थानें । नाना मंत्र नाना साधनें । नाना तपें पुरश्र्चरणें । ऐकत जावीं ॥ १० ॥
वेगवेगळ्या आश्र्चर्यकारक गोष्टी, वेगवेगळी ठिकाणे, अनेक मंत्र, साधने, तपे, पुरःचरणे ऐकावीत.
Where are the `many' great people, the `many' places, the `many' mantras, the `many' sadhanas, the `many' penances and japas when you listen to this `speech'?
दुग्धाहारी निराहारी । फळाहारी पर्णाहारी । तृणाहारी नानाहारी । कैसे ते ऐकवे ॥ ११ ॥
कोणी नुसत्या दुधावर राहणारे, कोणी काहींच न खाणारे, कोणी नुसत्या फलाहारावर राहणारे, कोणी नुसते गवत खाऊन राहणारे, कोणी जे मिळेल ते खाणारे कसे ते ऐकत जावे.
When there are the ones who live on milk or on water only; the ones who live on fruit and the ones who live on only leaves; when there are the ones who eat only grass and the ones who live in the `many', then how can there be this listening? (ie. in the animals this `I am' is ever present but it cannot be understood)
उष्णवास जळवास । सीतवास आरण्यवास । भूगर्भ आणी आकाशवाास । कैसे ते ऐकावे ॥ १२ ॥
कोणी उन्हांत राहणारे, कोणी पाण्यांत राहणारे, कोणी थंडींत राहणारे, कोणी अरण्यांत राहणारे, कोणी गुहेंत राहणारे, तर कोणी आकाशांत राहणारे कसे असतात ते ऐकावे.
When there are the ones who live in the heat or the ones who live in the water; when there are the ones who live in the cold and the ones who live in the forest; when there are the ones who live in the caves of this earth, and the ones who live in the air, then how can there be this listening to `I am'?
जपी तपी तामस योगी । नाना निग्रह हटयोगी । शाक्तआगम आघोरयोगी । कैसे ते ऐकावे ॥ १३ ॥
कोणी जप करणारे, कोणी तप करणारे, तापट अघोरी योगी, कोणी देहावर निश्र्चयाने आवर घालणार हटयोगी, कोणी शाक्त, अघोरमार्गाचे शक्तीचे उपासक कसे ते ऐकावे.
When there are the ones who do japa and the ones who make tapa/austerities; when there are the yogis of *tamo guna and hathayoga; when there are the ones who use the powerful mantras taught in the vedas (ie. brahmin priests) and the ones who perform black magic, then how can there be this listening to the `I am'? *(Some have strange and painful practices like, standing on one leg or with one hand raised etc.)
नाना मुद्रा नाना आसनें । नाना देखणीं लक्षस्थानें । पिंडज्ञानें तत्वज्ञानें । कैसीं तें ऐकावीं ॥ १४ ॥
कोणी नाना मुद्रा, नानाआसने करुन त्यांत प्राविण्य मिळवणारे, कोणी नाना लक्ष्यांवर चित्त स्थिर करणारे, कोणी शरीरशास्त्र व विश्र्वरचना जाणणारे कसे ते ऐकावे.
When there are the `many' fixed attitudes/mudras and the `many' postures/asanas; when there are the `many' beautiful experiences at the various places of attention; when there is the knowledge of the physical body and the knowledge of the gross elements, then how can there be this listening? (Leave every concept and be shravan, the listening to this `I am')
नाना पिंडांची रचना । नानाभूगोळ रचना । नाना सृष्टीची रचना । कैसीं तें ऐकावीं ॥ १५ ॥
अनेक प्राण्यांची शरीररचना, पृथ्वीवरील अनेक प्रदेशांची रचना, सृष्टींतील अनेक पशु, पक्षी, जलचर वगैरे प्राण्यांची रचना जाणणारे, कसे ते ऐकावे.
The `many' is the construction of the pinda/individual body; the `many' is the construction of the great earth element (objectification and the giving of `many' names to the One nameless Self); and the `many' is the construction of this gross world of concepts and desires. When these are all here then, how can there be this listening?
चंद्र सूर्य तारामंडळें । ग्रहमंडळें मेघमंडळें । येकवीस स्वर्गें सप्त पाताळें । कैसीं तें ऐकावीं ॥ १६ ॥
चंद्र, सूर्य, तारामंडलें, ग्रहमंडलें, मेघमंडलें, एकवीस स्वर्ग, सप्त पाताळ कसे ते ऐकावे.
When there is the moon, sun and the galaxy, the planets, the assembled clouds, twenty-one heavens and seven hells below us, then how can there be this listening? (To `listen' means to understand there is no moon, sun etc., there is only the one form and that is myself)
ब्रह्माविष्णुमहेशस्थानें । इन्द्रदेवऋषीस्थानें । वायोवरुणकुबेरस्थानें । कैसीं तें ऐकावीं ॥ १७ ॥
ब्रह्मा, विष्णु, महेश, इन्द्र, देव, ऋषी, वायु, वरुण, कुबेर यांची स्थाने कशी, कोठे आहेत ते ऐकावे.
When there is the place of brahma, vishnu and mahesh, when there is the place of indra, the gods and great sages; when there is the place of the wind, the lord of the sea and kuber, the lord of riches then, how can there be this listening?
नव खंडे चौदा भुवनें । अष्ट दिग्पाळांची स्थानें । नाना वनें उपवनें गहनें । कैसीं तें ऐकावीं ॥ १८ ॥
नऊ खंडे, चौदा भुवने, आठ दिक्पालांची स्थानें, निरनिराळी दाट अरण्यें, उपवनें कशी आहेत. ते ऐकावे.
When there are the nine continents, the fourteen worlds, the eight regents of eight directions; when there the `many' forests, orchards and hidden places; then how can there be this listening?
गण गंधर्व विद्याधर । येक्ष किन्नर नारद तुंबर । अष्ट नायका संगीतविचार । कैसा तो ऐकावा ॥ १९ ॥
शंकराचे गण, गंधर्व, विद्याधर, यक्ष, किन्नर, नारद, तुंबरु, अष्टनायक, संगीतशास्त्र याबद्दल माहीती ऐकावी.
When there are the hosts of angels, and the gandharva, vidyadhara, yaksha, kin- nara/ celestial musicians; when there is narada (ie. mind) and tumbara (ie. the `many' concepts); when that thoughtless Self is a master of the eight forms of music and dance then, how can that atma be listening (how can there be this sagun `I am')?
रागज्ञान ताळज्ञान । नृत्यज्ञान वाद्यज्ञान । अमृतवेळ प्रसंगज्ञान । कैसें तें ऐकावें ॥ २० ॥
संगीतामधिल राग, ताल, वाद्यें, व नृत्य यांचे ज्ञान, चांगले मुहूर्त व चांगली वेळ आणि निरनिराळे प्रसंग यांचे ज्ञान ऐकावे.
When there is the knowledge of raga (the songs of various emotions) and the knowledge of musical measures; when there is the knowledge of dance and the knowledge of musical instruments; when there is the auspicious period and the knowledge of ad- verse times then, how can that Reality be listening?
चौदा विद्या चौसष्टी कळा । सामुद्रिक लक्षणें सकळ कळा । बत्तिस लक्षणें नाना कळा । कैशा त्या ऐकाव्या ॥ २१ ॥
चौदा विद्या, चौसष्ट कला, हातावरील रेषांची लक्षणें, उत्तम माणसाच्या अंगी विलसणारी बत्तीस लक्षणें, सर्व कला यांची माहिती ऐकावी
When there are the fourteen branches of knowledge and the sixty-four arts; when due to the attention of the three gunas, there is palmistry etc. (all things related to body consciousness) then this `all' becomes one of the `many' arts; when due to this attention there is the knowledge of teeth etc. and the skills of the `many' then, how can that atma be listening to this sagun `speech'?
मंत्र मोहरे तोटके सिद्धी । नाना वल्ली नाना औषधी । धातु रसायण बुद्धी । नाडिज्ञानें ऐकावीं ॥ २२ ॥
मंत्र, औषधी, तोडगे, सिद्धी, नाना वल्ली, नाना औषधी, धातु, रसायने तयार करण्याची क्रिया, नाडी परीक्षा या गोष्टी ऐकाव्या.
When there are mantras, medicinal gems and charms and divine powers; when there are the `many' herbs and the `many' medicines; when there is alchemy and chemistry and when the intellect/buddhi can diagnose by the feel of the pulse (body conviction and not atma conviction), then one should listen (for there is only He in the world).
कोण्या दोषें कोण रोग । कोणा रोगास कोण प्रयोग । कोण्या प्रयोगास कोण योग । साधे तो ऐकावा ॥ २३ ॥
कफ, वात, पित्त या दोषांपैकी कोणत्या दोषाने कोणता रोग होतो. तो रोग बरा होण्यास कोणता प्रयोग करावा. व तो करण्यास योग्य काल कोणता हे ऐकावे.
What is the disorder? What is the disease? What is the medicine for a particular disease? What is the combination of the medicines? When all these questions arise then, that atma should simply listen. (Leave off any care for this body and world)
रवरवादि कुंभपाक । नाना यातना येमलोक । सुखदुःखादि स्वर्गनर्क । कैसा तो ऐकावा ॥ २४ ॥
नरकांतील रवरवादि, कुंभीपाक, तेथील नाना यातना यमलोक, स्वर्गांतील सुख, नरकांतील दुःख कसे ते ऐकावे.
When there is this crowded and swarming hell (ie. gross world) and the hells of this `water-jug' (the gross body); when there are the `many' punishments of the world of death and the pains and pleasures of hell and heaven; then how can that atma be listening?
कैशा नवविधा भक्ती । कैशा चतुर्विधा मुक्ती । कैसी पाविजे उत्तम गती । ऐसें हें ऐकावें ॥ २५ ॥
भक्तीचे नऊ प्रकार, सलोकता, समीपता, सरुपता व सायुज्यता या चार मुक्ति, उत्तम गति मिळण्याचा मार्ग हें सर्व ऐकावे.
First ask, what are the nine forms of devotion/bhakti and what are the four kinds of freedom/moksha and how can one attain that highest state? Then that thoughtless Self can listen (only if you truly seek to understand, who is God and who am I, will these be revealed. If your time is spent thinking about the world then, your knowledge will be of this world only)
पिंडब्रह्मांडाची रचना । नाना तत्वविवंचना । सारासारविचारणा । कैसी ते ऐकावी ॥ २६ ॥
पिंडविचार, ब्रह्मांडविचार, अनेक तत्वांचे विवेचन, सारासार विचार कसा तें ऐकावे.
There is the formation of the individual body/pinda and the gross cre- ation/brahmanda and there is the investigation of the `many' gross elements; but when that thoughtless understanding of the *essence/non-essence is understood then, why would that Reality listen? (Listening to this `I am' has also to be left aside. Listening is the non-essence and it will reveal that essence, I am not)
सायोज्यता मुक्ती कैसी होते । कैसें पाविजे मोक्षातें । या कारणें नाना मतें । शोधित जावीं ॥ २७ ॥
सायोज्यता मुक्ति कशी होते, मोक्ष कसा मिळतो याविषयीं विवेचन करणारी नाना मते शोधावीत.
What is sayujya mukti/Final Liberation and how can that be acquired? By means of this sagun `speech', the `many' opinions should be searched through and purified.
वेद शास्त्रें आणि पुराणें । माहावाक्याचीं विवरणें । तनुचतुष्टयनिर्शनें । कैसीं ते ऐकावीं ॥ २८ ॥
वेद, शास्त्रे, पुराणें, महावाक्यांवरील भाष्यें, चार देहांच्या निरसनाचें वर्णन ऐकावे.
There are the vedas, shasthras and puranas (they introduce the principle of oneness between the individual atma and that universal atma of shiva or brahman) and there is the investigation of the four great statements by vedanta (eg. tattwasmi `Thou are that'; and finally the last great statement says, knowledge is also not true). But when these bring about the negation of the four bodies then, why should that Reality listen any further?
ऐसें हें अवघेंचि ऐकावें । परंतु सार शोधून घ्यावें । असार तें जाणोनि त्यागावें । या नांव श्रवणभक्ती ॥ २९ ॥
अशा रीतीनें सर्व गोष्टी ऐकाव्या. त्यावरील तत्वांश शोधून त्याचे ग्रहण करावे. जें असार व निरुपयोगी असेल त्याचा त्याग करावा. याला श्रवणभक्ती असे म्हणतात.
When that thoughtless Self is the `many' sadhanas then, one should listen to this `I am' and then that thoughtless essence should be searched out and accepted. When that Reality is knowing then, there is this non-essence (`I am') and therefore this `I am' of shravan/knowing should also be given up.
सगुणाचीं चरित्रें ऐकावीं । कां तें निर्गुण अध्यात्में शोधावीं । श्रवणभक्तीचीं जाणावीं । लक्षणें ऐसीं ॥ ३० ॥
भगवंताची सगुण अवतारांची वर्णन म्हणजे त्याचे चरित्रे व त्याच्या निर्गुण स्वरुपाचें वर्णन म्हणजे तत्वमीमांसा होय. ही श्रवणभक्ती लक्षणें होत.
When one listens to this sagun action then, how is that nirgun being accepted? Still, first that One should know by means of shravan.
सगुण देवाचीं चरित्रें । निर्गुणाचीं तत्वें यंत्रें । हे दोनी परम पवित्रें । ऐकत जावीं ॥ ३१ ॥
देवाची सगुण चरित्रे व निर्गुणाची तत्वे दोन्ही परम पवित्र आहेत. ती ऐकत जावीत.
There is the accomplishment of this sagun and that nirgun of God and there are these gross elements and these `many' instruments (ie. bodies). Therefore that thou- ghtless Supreme within this sagun/nirgun (prakruti/purush) should listen.
जयंत्या उपोषणें नाना साधनें । मंत्र यंत्र जप ध्यानें । कीर्ति स्तुती स्तवनें भजनें । नानाविधें ऐकावीं ॥ ३२ ॥
सगुणाच्या बाबतींत जयंत्या, उपोषणे, अनेक साधने, यंत्र, मंत्र जप, ध्यान,कीर्तिवर्णन, स्तुतिगायन, स्तोत्रें, भजनें अशी आहेत. ती ऐकावीत.
There is celebrating the Saint's birth; there is the performance of fasts and the making of puja; there are the various meditations on the `many' mantras and symbols and there is japa also. But it is due to this bhajan of shravan that one becomes pervasive and vast and one's praises get sung. Therefore the mind should simply listen. (Listening to this `I am' is the best of all these `many' sadhanas)
ऐसें श्रवण सगुणाचें । अध्यात्मनिरुपण निर्गुणाचें । विभक्ती सांडून भक्तीचें । मूळ शोधावें ॥ ३३ ॥
तात्पर्य सगुणाच्या चरित्राचे श्रवण करावें. निर्गुणरुपाचे ज्ञान करुन घ्यावे. आपले वेगळेपण सोडून एक रुपता साधेल असे बघावे.
When there is this listening/shravan to sagun then, there can be that nirgun dis- course of Oneness. By leaving aside non-devotion (ie. to be another and worship) that root of devotion/no-otherness can be searched out.
श्रवणभक्तीचें निरुपण । निरोपिलें असे जाण । पुढें कीर्तन भजनाचें लक्षण । बोलिलें असे ॥ ३४ ॥
श्रवणभक्तीचे निरुपण केले. पुढील समासी किर्तन व भजन यांचे लक्षण सांगितले आहे.
Know this first devotion of shravan and then ahead there can be kirtana. This also is the `speech', `I am'. .