नवविधाभक्तिनाम — समास 3: नामस्मरणभक्ति

मागां निरोपिलें कीर्तन । जें सकळांस करी पावन । आतां ऐका विष्णोःस्मरण । तिसरी भक्ती ॥ १ ॥

मागीाल समासांत सर्वांना पवित्र करणारे व उत्तम गति देणाारे कीर्तन सांगितले. आता भगवंताची तिसरी भक्ति नामस्मरण ऐका.

Previously there was this discourse of kirtana. This is the purifier of the `all'. Now, listen and there will be this third devotion, it is remembering of lord vishnu.

स्मरण देवाचें करावें । अखंड नाम जपत जावें । नामस्मरणें पावावें । समाधान ॥ २ ॥

देवाचे स्मरण करावे. त्याचे नाव अखंड जपावे. नामस्मरण करुन समाधानी व्हावे.

There should be the remembrance of God; His *`name' should be constantly repeated. By the remembrance of His `name', that complete contentment of nirgun is acquired. *(maharaj- `name'/nam means na, not and aham/I am)

नित्य नेम प्रातःकाळीं । माध्यानकाळीं सायंकाळीं । नामस्मरण सर्वकाळीं । करीत जावें ॥ ३ ॥

नित्य नेमाने प्रातःकाळी, दुपारी व सायंकाळी नामस्मरण करावे.

Every day, in the morning time, in the middle of the day and in the night time, the remembering of this `name' should be going on. (maharaj- `the light shines from within you, you are the light': when you awake don't let the thoughts of the day ahead arise; understand that, I am the light that gives rise to all these thoughts; no thought, no world)

सुख दुःख उद्वेग चिंता । अथवा आनंदरुप असतां । नामस्मरणेंविण सर्वथा । राहोंच नये ॥ ४ ॥

सुख असो, दुःखी प्रसंग असो, मन उद्विग्न झालेले असो वा चिंतेंत असो, नामस्मरण सर्वकाळ, सर्व प्रसंगी करीत जावे.

One should not remain without taking this `name'; whether in happiness, pain, depression, worry or when there is bliss.

हरुषकाळीं विषमकाळीं । पर्वकाळीं प्रस्तावकाळीं । विश्रांतिकाळीं निद्राकाळीं । नामस्मरण करावें ॥ ५ ॥

आनंदकाळी, कठीण काळी, पर्व काळ असो किंवा योग्य काळ असो, विश्रांती अथवा झोपेची वेळ असो नामस्मरण करीत जावे.

The remembering of this `name' should be continued during the times of enjoyment, during the times of difficulties, during auspicious festival days, at the time of rest and at the time of going to sleep.

कोडें सांकडें संकट । नाना संसारखटपट । आवता लागतां चटपट । नामस्मरण करावें ॥ ६ ॥

एखादा कठीण प्रसंग असो, कांहीं अडचण आलेली असो, एखद्या संकटांत सापडलेले असो, संसारांतील अनेक खटपटी असोत किंवा मनाला कसली तरी चुटपुट लागलेली असो, आपण नामस्मरण करीत जावे.

There may be problems, awkward situations or even calamities; there may be the busy activities and worries of the `many', but still there should be the remembrance of this `name' (ie. everything is appearing upon myself and I have nothing at all to do with this).

चालतां बोलतां धंदा करितां । खातां जेवितां सुखी होतां । नाना उपभोग भोगितां । नाम विसरों नये ॥ ७

चालतांना, बोलतांना, धंदा करतांना, खातांना, जेवतांना, सुखी असतां किंवा नाना उपभोग भोगतांना नाम घ्यावयास विसरु नये.

One should not forget this `name' of God while walking, while talking, while do- ing business, while eating, while breathing and while enjoying the fruits of past one's actions. One should not forget this `name' even while enjoying the pleasure of sexual union.

संपत्ती अथवा विपत्ती । जैसी पडेल काळगती । नामस्मरणाची स्थिती । सांडूंच नये ॥ ८ ॥

कधी श्रीमंती असेल तर कधी विपत्तीचा काळ असेल नामस्मरण मात्र चालूच ठेवावे. विसरु नये.

There may be prosperity or poverty; whatever may be your condition still, this state, the remembrance of this `name' should never be let slip.

वैभव सामर्थ्य आणी सत्ता । नाना पदार्थ चालतां । उत्कट भाग्यश्री भोगितां । नामस्मरण सांडूं नये ॥ ९ ॥

मोठे वैभव मिळाले, वा सामर्थ्याने सत्ता लाभली अनेक वस्तु वाट्यास आल्या आणि भाग्याने निरनिराळे भोग प्राप्त झाले तरी नामस्मरण विसरु नये.

This `name' is the glorious power of your non-dual Self; it is the power of existence. There may be the prevalence of the `many' objects or the enjoyment of the wealth of lakshmi (this `all' of `I am'), but still this `name' should never be left.

आधीं आवदसा मग दसा । अथवा दसेउपरी आवदसा । प्रसंग असो भलतैसा । परंतु नाम सोडूं नये ॥ १० ॥

जीवनांत आधी वाईट परिस्थिती व नंतर सुस्थिती आली किंवा आधी सुस्थिती व नंतर वाईट स्थिती आली, प्रसंग चांगले वाईट कसेही आले तरी नाम विसरु नये.

There may be a wretched condition followed by happy condition or a happy con- dition followed by a wretched one; there may be this sagun connection or whatever pleases you, but you should not leave this `name' of God.

नामे संकटे नासती । नामें विघ्नें निवारती । नामस्मरणें पाविजेती । उत्तम पदें ॥ ११ ॥

नाम घेत राहील्याने संकटे नाहीशी होतात. सर्व विघ्नांचे निवारण होते. नामस्मरणाने उत्तम गति किंवा पदे लाभतात.

Due to this `name', calamities are destroyed; due to this `name' difficulties are avoided (when only this thought, `I am' is there then, thoughts and worries cannot remain) and by the remembrance of this `name' there will be the achievement of that highest state of nirgun brahman.

भूत पिशाच्य नाना छंद । ब्रह्मगिर्‍हो ब्राह्मणसमंध । मंत्रचळ नाना खेद । नामानिष्ठें नासती ॥ १२ ॥

नाम निष्ठेने, श्रद्धेने घेतले तर भूतपिशाच्चांची पीडा नष्ट होते. कपटांपासून रक्षण होते. ब्रह्मराक्षससाचा त्रास असेल तर नाहीसा होतो. मुंजाची बाधा होत नाही. मंत्र जपण्यांत चूक झाल्याने लागलेले वेड नाहीसे होते.

These `many' longing have come because you have been possessed by the ele- ments (ie. you objectify) and the spirit of a brahmin (you long to gain more and more knowledge). These and the troubles caused by the `many' mantras are all destroyed by this `name' (every word is a mantra, every word has a power; `Please bring me tea' and look, tea arrives).

नामें विषबाधा हरती । नामें चेडे चेटकें नासती । नामें होये उत्तम गती । अंतःकाळीं ॥ १३ ॥

नामामुळे विषबाधा नाहीशी होते. नामामुळे चेटुक, जादुटोणा यांचा त्रास नाहीसा होतो. नामस्मरण करत राहील्याने अंतःकाळी उत्तम गति मिळते.

The sufferings from poison (taking the objects of this world as true) are defeated by this `name' and by this `name' sorcery (imagination) is destroyed. Due to this `name', the highest state is achieved, at the end of time (at the end of this `all').

बाळपणीं तारुण्यकाळीं । कठिण काळीं वृधाप्यकाळीं । सर्वकाळीं अंतःकाळीं । नामस्मरण असावें ॥ १४ ॥

लहानपणी, तरुणपणी, कठीण प्रसंगी, वृधपणी, सर्वकाळी व अंतःकाळी नामस्मरण करीत असावे.

This `name' is remembered in infancy (ie. an infant does not conceptualise and see difference) and this `name' should be remembered in youthfulness; it should be remembered in the gross and objective times, in old age, at the time of this `all' and at the end of time too.

नामाचा महिमा जाणे शंकर । जना उपदेसी विश्र्वेश्र्वर । वाराणसी मुक्तिक्षेत्र । रामनामेंकरुनी ॥ १५ ॥

नामाचे महत्व व मोठेपण स्वतः भगवान श्रीशंकर जाणतात. तो विश्र्वेश्र्वर लोकांना नामस्मरण करा असा उपदेश करतो. काशींत देह ठेवणारास श्रीशंकर रामनाम सांगतात व त्याला रामनामाने मुक्ति मिळते.

Lord shankar knows the greatness of this `name' and at His temple in kashi (maharaj- the body is kashi), He teaches it to His mind. By taking this `name' of ram, the body becomes this temple of God (`all') and at this place, Final Liberation can be achieved. (It is said that if one dies in kashi then one will not take another birth. It means, if one dies while in this body ie. to leave the body concept then, one is set free to pervade everywhere).

उफराट्या नामासाठीं । वाल्मिक तरला उठाउठी । भविष्य वदला शतकोटी । चरित्र रघुनाथाचें ॥ १६ ॥

रामनाम उलटे घेऊनही वाल्याचा वाल्मीकी ऋषी झाला व त्याने भविष्यांत होणारे श्रीरामाचे शतकोटी श्लोकांचे चरित्र श्रीरामाच्या जन्मा आधीच लिहून ठेवले.

valmiki was liberated by even taking this `name' of ram in reverse (He said mara instead of rama; the mantra is not important, it is the conviction). He is said to have told the life of ram before ram had even been born and he showed hundreds of ways to know Him (you are ram and the ramayan is your story and valmiki explained the means of your liberation; in this way, he told the story before ram was born in you).

हरिनामें प्रल्हाद तरला । नाना आघातापासून सुटला । नारायेणनामें पावन जाला । अजामेळ ॥ १७ ॥

हरिनाम घेऊन नाना संकटांतुन प्रल्हाद वाचला व त्याचा उद्धार झाला. नारायण नावाचा जप करुन अजामेळ पवित्र झाला.

By this `name' of hari, pralhad the great devotee of God was saved and the distress of the `many' was broken. And ajamela, a great sinner, was purified by this `name' of God.

नामें पाषाण तरले । असंख्यात भक्त उद्धरले । महा पापी तेचि जाले । परम पवित्र ॥ १८ ॥

नामा मुळे दगड तरंगले व प्रसिद्ध सेतु निर्माण झाला. अनेक भक्तांचा उद्धार झाला. अतिशय पापी लोकांनीसुद्धा नामाचा जप करुन स्वतःल पावन,पवित्र करुन घेतले.

Due to this `name' the *stones were made to float and the devotee is lifted out of the `many'/mind. Due to this `name' of God, that Reality that was a great sinner, becomes the pure Supreme. *(This body is dead like a stone without this life principle `I am'. But making this thought `I am', the `many' thoughts recede and life remains)

परमेश्र्वराचीं अनंत नामें । स्मरतां तरिजे नित्यनेमें । नामस्मरण करितां येमें । बाधिजेना ॥ १९ ॥

परमेश्र्वराची पुष्कळ नामे आहेत. नित्य नियमाने त्यांचे स्मरण केले तर मनुष्य तरुन जातो. नामस्मरण करणाराला यम यातना होत नाहीत. परमेश्र्वराच्या अनंत नामांपैकी कोठचेही नाम घेतले तरी भगवंत त्याचा उद्धार करतो.

Due to this `name' there is the endlessness of parameshwara and by continually repeating this `name', you will be saved and yama, the god of death, can give no punishment.

सहस्रा नामामधें कोणी येक । म्हणतां होतसे सार्थक । नाम स्मरतां पुण्यश्र्लोक । होईजे स्वयें ॥ २० ॥

भगवंताच्या असंख्य नामांपैकी कोणतेही एक नाम मनापासून जपत जावे. त्यामुळे मनुष्य जन्माचे सार्थक होणारच. नामाचे स्मरण करीत राहील्याने मनुष्य मोठा पुण्यात्मा होतो.

Within the saying of these one thousand names (ie. all our worldly talk) there is that One within this `all' and to achieve Him is the fulfilment of your life. When you remember this `name' then, naturally you will become pure like Him.

कांहींच न करुनि प्राणी । रामनाम जपे वाणी । तेणें संतुष्ट चक्रपाणी । भक्तांलागीं सांभाळी ॥ २१ ॥

माणसाने कांहींच केले नाही व वाणीने फक्त रामनाम जपले, तरी त्याने भगवंत संतुष्ट होतो. आणि भक्ताचा सांभाळ करतो.

Even if this `all' has not been created in the prana, still you should continuous repeat this `name' of ram. By this `name', vishnu is pleased and watches over that devotee (vishnu is said to be the protector of this world and his nature is to know. When you forget everything then what remains is this effortless knowing or vishnu. At that time you have stopped living as a jiva and have become this `all'-pervading knowledge).

नाम स्मरे निरंतर । तें जाणावें पुण्यशरीर । माहां दोषांचे गिरिवर । रामनामें नासती ॥ २२ ॥

जो रामनामाचा जप करतो त्याचे शरीर पुण्यवान माणसाचे म्हणुन जाणावे. मोठमोठ्या पापांचे डोंगर त्याने नष्ट होतात.

The truth is, it is that which is `void of this inner space' (ie. parabrahman) that is remembering this `name'; it is that Reality that is knowing this `all' body and this mountain of great sin (this concept of a gross body) gets destroyed by this `name' of ram. (In truth, you are that parabrahman, there is only that Reality)

अगाध महिमा न वचे वदला । नामें बहुत जन उद्धरला । हळहळापासून सुटला । प्रत्यक्ष चंद्रमौळी ॥ २३ ॥

नामाचा महिमा एवढा अपरंपार आहे, कीं तो सगळा सांगणे शक्य नाही. नामस्मरणाने पुष्कळ लोकांचा उद्धार झाला आहे. प्रत्यक्ष शंकर हळाहळ विषापासून वाचला.

The importance of this `name' is so great that it cannot be described (ie. it is beyond the reach of words). Due to this `name', the mind is lifted out of worldly thoughts and placed in this `all'. Due to this `name', shankar escaped the effect of halahala (ie. the anxiety and troubles of the world). (You are brahma, vishnu and shankar; you are ravana and ram.It is said that shankar held that poison in His throat ie. He did not let it enter any further inside)

बहुं वर्णां नामाधिकार । नामीं नाहीं लाहानथोर । जड मूढ पैलपार । पावती नामें ॥ २४ ॥

कोठच्याही वर्णाचा माणुस नाम घेऊ शकतो. लहान मोठा कोणीही नाम घेऊ शकतो. अडाणी व मूर्ख माणसेसुद्धा नामस्मरणाने संसारांतुन उद्धरुन जातात.

All the four castes (ie. four bodies) have the right to speak God's `name'. Within this `name' there is no great or small and the gross and dull are liberated due to the taking of this `name'.

म्हणौन नाम अखंड स्मरावें । रुप मनीं आठवावें । तिसरी भक्ती स्वभावें । निरोपिली ॥ २५ ॥

म्हणुन नाम नेहमी घ्यावे व ते घेतांना मनांत भगवंताचे रुप स्मरत असावे. अशारीतीने तिसरी भक्ती सांगितली.

Therefore that unbroken brahman should remember this `name'. And when this `I am' form is remembered in the mind then, the third devotion is being discoursed. .