नवविधाभक्तिनाम — समास 5: अर्चनभक्ति

मागां जालें निरुपण । चौथे भक्तीचें लक्षण । आतां ऐका सावधान । पांचवी भक्ती ॥ १ ॥

मागील समासांत चवथ्या भक्तीचे लक्षण सांगितले. आतां सावधान होऊन पांचव्या भक्तीचे लक्षण ऐका.

Previously we had a discourse on the fourth devotion. Now, be alert and listen and there will be the fifth devotion.

पांचवी भक्ति तें आर्चन । आर्चन म्हणिजे देवतार्चन । शास्त्रोक्त पूजांवेधान । केलें पाहिजे ॥ २ ॥

पांचवी भक्ती म्हणजे अर्चन म्हणजेच देवतांची शास्त्रोक्त पूजा करणे हे होय. आणी तशी पूजा केली पाहिजे.

This fifth devotion is called worship and it means that all the gods and all the rules regarding them, that have been laid down by the scriptures, should be left aside/com- pletely destroyed.6

नाना आसनें उपकर्णें । वस्त्रें आळंकार भूषणें । मानसपूजा मूर्तिध्यानें । या नाव पांचवी भक्ती ॥ ३ ॥

नाना आसनें, पूजेची उपकरणे, वस्त्रे, अलंकार, भूषणें आदि वापरु देवांची पूजा करावी. तसेच देवाच्या मूर्तीचे ध्यान करुन मानसपूजा करावी. या पूजेला पांचवी भक्ती म्हणतात.

There are the `many' asanas/postures and means and apparatus; there are the `many' forms of coverings and appearances; there are the `many' elaborate arrangements and embellishments, virtues and accomplishments. But if this image of God is meditated upon (ie. forget everything and knowledge is there), then this worldly mind will get dissolved within this knowledge `I am'. This is called the fifth devotion and this is worship.

देवब्राह्मणअग्निपूजन । साधुसंतअतीतपूजन । यतिमाहानुभावगाइत्रीपूजन । या नाव पांचवी भक्ती ॥ ४ ॥

देव, ब्राह्मण, अग्नि, साधुसंत, अतिथि संन्यासी, महात्मा, गाय यांची पूजा करावी. त्याला पांचवी भक्ती म्हटले आहे.

When there is this puja (dissolution of every concept) of God, brahmin and fire; this puja of the sadhu, Saint and the uninvited guest; this puja of the ascetic, the `great experienced' and the gayatri mantra, then there is this `I am' and this is the fifth devotion (ie. nothing is there).

धातुपाषाणमृत्तिकापूजन । चित्रलेपसत्पात्रपूजन । आपलें गृहीचें देवतार्चन । या नाव पांचवी भक्ती ॥ ५ ॥

सोनें, चांदी, तांबें आदी धातुंच्या देवतांच्या मूर्ति, दगडी व मातीच्या मूर्ति, चित्रें, तसबिरी आणी उत्तम भांडी यांची पूजा करावी. तसेच घरांतील देवांची पूजा करावी. याला पांचवी भक्ती हे नांव आहे.

This puja (by the utter destruction of every concept) of the images made of metal, stone and clay; of the pictures or paintings of those worthy of honour; is the worship of that God who is hidden within us and this is the fifth devotion.

सीळा सप्तांकित नवांकित । शालिग्राम शकलें चक्रांकित। लिंगें सूर्यकांत सोमकांत । बाण तांदळे नर्बदे ॥ ६ ॥

सात व नऊ शुभचिन्हें असलेले दगड, शाळिग्राम, चक्राचे चिन्ह असलेले दगडाचे तुकडे, पिंडी, उन्हांत धरल्यावर ज्यांतून अग्नि बाहेर पडतो असे सूर्यकांत मणी, चांदण्यांत ज्यांतून पाझर बाहेर पडतो असे चंद्रकांत मणी, बाण, शेंदूर लावलेले दगड, नर्मदेंतील गोटे,

This puja/dissolution of the various symbols, among them particular stones with seven or nine markings, stones called shaligrams, small coral figures with circular shapes, lingas, stones called suryakant, chandrakant, bana, tandalay and stones found in the river narmada is the proper worship of God.

भैरव भगवती मल्लारी । मुंज्या नृसिंह बनशंकरी । नाग नाणी नानापरी । पंचायेत्नपूजा ॥ ७ ॥

भैरव, भगवती, मल्लारी, मुंज्या, नृसिंह, बनशंकरी, नाग, अनेक प्रकारची नाणीं, पंचायतनें,

This `I am' is the puja/dissolution of the gods bhairav, bhaigavati, malhari, munjya, nrusinha, banashankari; it is the puja/dissolution of the `many' things that people worship, like the symbol of the cobra and coins and it is the puja of panchayatana (vishnu, sun, ganapati, goddess and shiva all together).

गणेशशारदाविठ्ठलमूर्ती । रंगनाथजगंनाथतांडवमूर्ती । श्रीरंगगनुमंतगरुडमूर्ती । देवतार्चनीं पूजाव्या ॥ ८ ॥

गणेश, शारदा, विठ्ठल, रंगनाथ, जगन्नाथ, नटराज, श्रीरंग, हनुमंत, गरुड,

This image `I am' is the worship of ganesh, sharada, vitthal, ranganath, jagannath, the dancing shiva, shrirang, hanumanta and garuda is puja.

मत्छकूर्मवर्‍हावमूर्ती । नृसिंहवामनभार्गवमूर्ती । रामकृष्णहयग्रीवमूर्ती । देवतार्चनीं पूजाव्या ॥ ९ ॥

मत्स्य, कूर्म, वराह, नृसिंह, वामन, परशुराम, राम, कृष्ण, हयग्रीव, अशा सर्वांच्या मूर्तिची पूजा करावी.

This image `I am' is the worship of the incarnations of vishnu; matsya, koorma and varaha (the fish, tortoise and boar incarnations); this image `I am' is nrusinha, vamana and bhargava; it is ram, krishna and hayagreeva; this is puja and it is the worship of God. (These are the ten incarnations of vishnu)

केशवनारायणमाधवमूर्ती । गोविंदविष्णुमदसुदनमूर्ती । त्रिविक्रमवामनश्रीधरमूर्ती । रुषीकेश पद्मनाभि ॥ १० ॥

केशव, नारायण, माधव, गोविंद, विष्णु, मधुसूदन, त्रिविक्रम, वामन, श्रीधर, हृषिकेश, पद्मनाभ,

This image `I am' is the puja of keshav, narayana, madhav, govind, vishnu, mad- husudana, trivikrama, vaman, shridhar, hrishikesh and padmanabh.

दामोदरसंकर्षणवासुदेवमूर्ती । प्रद्युम्न अनुरधपुरुषोत्तममूर्ती । अधोक्षजनारसिंहअच्युतमूर्ती । जनार्दन आणि उपेंद्र ॥ ११ ॥

दामोदर, संकर्षण, वासुदेव, प्रद्युम्न, अनिरुद्ध, पुरुषोत्तम, अधोक्षज, नरसिंह, अच्युत, जनार्दन, उपेंद्र,

This image `I am' is the puja of damodara, sankarshana, vasudev, pradyumna, aniruddha, purushottama, adhokshaja, narasinha, achyut, janardana and upendra.

हरिहरांच्या अनंत मूर्ती । भगवंत जगदात्माजगदीशमूर्ती । शिवशक्तीच्या बहुधा मूर्ती । देवतार्चनीं पूजाव्या ॥ १२ ॥

याप्रमाणें हरिहरांच्या अनंत मूर्ति, भगवंत, जगदात्मा, जगदीश, यांच्या मूर्ति, आणि शिवशक्तीच्या अनेक मूर्ति घेऊन त्यांची पूजा करावी.

This `I am' is the worship of that endless harihara (forget everything/hara/shankar and He is there/hari/vishnu); it is the worship of bhagvanta, the atma and Lord of the world. When the `many' images are this image of shiva-shakti then, this is puja and the worship of God.

अश्र्वत्थनारायेण सूर्यनारायेण । लक्ष्मीनारायेण त्रिमल्लनारायेण । श्रीहरीनारायण आदिनारायण । शेषशाई परमात्मा ॥ १३ ॥

त्याचप्रमाणें अश्वत्थनारायण, सूर्यनारायण, लक्ष्मीनारायण, त्रिमल्लनारायण, श्रीहरिनारायण, आदिनारायण, शेषशायी परमात्मा,

This image `I am' is the puja of ashwathhla-narayana, surya-narayana, laxmi- narayana, trimalla-narayana, shrihari-narayana, adi-narayana, sheshadhayi and pa- ramatma.

ऐश्या परमेश्र्वराच्या मूर्ती । पाहों जातां उदंड असती । त्यांचे आर्चन करावें भक्ती । पांचवी ऐसी ॥ १४ ॥

अशा परमेश्र्वराच्या अगणित मूर्ति आहेत. त्यांचे पूजन करावे. ही पाचवी भक्ती होय.

When you try to understand that vast Supreme Self then, there is this image `I am' of that Self. Such is called the worship of the atma and this is the fifth devotion.

याहि वेगळे कुळधर्म । सोडूं नये अनुक्रम । उत्तम अथवा मध्यम । करीत जावें ॥ १५ ॥

याशिवाय आपल्या घराण्यांतील कुलधर्म असतील ते जसे चालत असतील तसेच करावेत. ते उत्तम वा मध्यम जसे असतील तसे करावे.

This `I am' image is separate from the family deities and ritual worship. First leave these rituals and understand this sagun `I am' and then leave this also and be that nirgun Self. Only the highest (nirgun) or middle (sagun) forms of worship should be performed and the lowest, these rituals, should be given up.

जाखमाता मायराणी । बाळा बगुळा मानविणी । पूजा मांगिणी जोगिणी । कुळधर्में करावीं ॥ १६ ॥

जाखमाता, मायराणी, बाळा, बगुळा, मानविणी, मांगिणी, जोगिणी, या क्षुद्र देवतांची व स्त्रियांची पूजा जर कुळधर्मांत असेल तर ती सुद्धा करावी.

They are called jakhamata, mayarani, bala, bagula and manavini; the puja/destruction of these and mangini, jogini and all the other family deities should be made.

नाना तीर्थां क्षेत्रांस जावें । तेथें त्या देवाचें पूजन करावें । नाना उपचारीं आर्चावें । परमेश्र्वरासी ॥ १७ ॥

निरनिराळ्या तीर्थक्षेत्रांत जावें, तेथील देवांची पूजा करावी. अनेकप्रकारच्या साधन सामग्रीने परमेश्र्वराची पूजा करावी.

You should make the puja of the gods at the `many' places of pilgrimage that you have visited. Your `many' efforts and means should all be offered to that Supreme Self.

पंचामृतें गंधाक्षतें । पुष्पें परिमळद्रव्यें बहुतें । धूपदीप असंख्यातें । नीरांजनें कर्पुरार्ती ॥ १८ ॥

पंचामृत, गंधाक्षता, फुलें, अत्तरादि, पुष्कळ सुगंधी द्रव्यें, धूपदीप, नाना प्रकारच्या आरत्या व निरांजने,

The panchamrut ritual performed with paste of sandalwood, coloured rice, flowers, rich perfumes, ghee and wicks is due to this `all'. And this `all' is due to that immeasu- rable paramatma. Even the camphor that provides the flame for the arati is because of that niranjan (ie. that Self illuminated paramatma; everything whether good or bad, virtuous or sinful, all take place within this `all' and it is illuminated by that Self).

नाना खाद्य नैवेद्य सुंदर । नाना फळें तांबोलप्रकार । दक्षणा नाना आळंकार । दिव्यांबरें वनमाळा ॥ १९ ॥

वेगवेगळ्या प्रकारचे खाण्याचे नैवेद्य, निरनिराळी फळे, तांदूळ, दक्षणा, अलंकार, भारी वस्त्रें, वनमाला,

There are `many' beautiful eatables offered in worship; there are `many' different kinds of fruit and pan leaves and gifts given to the brahmin priests; there are the `many' elaborate decorations, clothes and garlands of flowers.

सिबिका छत्रें सुखसनें । माहि मेघडंब्रे सूर्यापानें । दिंड्या पताका निशाणें । टाळ घोळ मृदांग ॥ २० ॥

पालख्या, छत्रें, आरामशीर आसने, छत्र्या, पालखीच्या छत्र्या, अबदागिर्‍या, दिंड्या, पताका, निशाणें, टाळ, मृदंग, घोळ,

In the `many' there are umbrellas, seats, canopies, totems with an image of the sun, flags on poles, banners, cymbals, drums and tabor.

नाना वाद्यें नाना उत्साव । नाना भक्तसमुदाव । गाती हरिदास सद्भाव । लागला भगवंतीं ॥ २१ ॥

अनेक वाद्यें, अनेक प्रकारचे उत्सव, त्यांत जमा होणारे भक्तजन, आणि तेथें हरिदास भगवंताचे गुणगान करुं लागले म्हणजे भगवंताबद्दल श्रद्धा निर्माण होते.

In the `many' there are the musical instruments and in the `many' there are the great celebrations. These `many' things become this meeting place of the `all' when you are devoted to hari and sing His song (leaving aside the `many' names and forms, you understand knowledge and sing the song of God, `I only am'). Then you are staying in God.

वापी कूप सतोवरें । नाना देवळायें सिखरें । राजांगणें मनोहरें । वृंदावनें भुयारीं ॥ २२ ॥

पाण्याचे आड, विहिरी, तळीं, नाना प्रकारची देवळें व त्यांची शिखरें, मोठी आंगणें, सुंदर वृंदावने, तळघरें,

There are the `many' wells, ponds and reservoirs and there is this temple of knowledge with its spire of vignyan (ie. every creature in this world is a small receptacle for this `living water' or `I am' or knowledge, consciousness, chaitanya etc., it has so many names. And every creature exists within this knowledge. And this knowledge is the manifestation of that imperceptible Self). There is the captivating courtyard (ie. knowledge) with the *vrundavan and there is a hidden chamber (I do not exist) within this temple of `I am'. *(A small structure ie. body, containing the holy tulsi maharaj-tulsi means to dissolve yourself)

मठ मंड्या धर्मशाळा । देवद्वारीं पडशाळा । नाना उपकर्णें नक्षत्रमाळा । नाना वस्त्र सामग्री ॥ २३ ॥

मठ, दुकानांच्या जागा, धर्मशाळा, देवाच्या दाराशी ओसर्‍या, इतर अनेक साधने, रंगीत कागदी फुलांच्या माला, अनेक प्रकारची वस्त्रें,

There is this place of worship with its canopy of clouds above (ie. this gross existence) and there is that temple of dharma (knowledge; to be and to know, is your inherent nature/dharma). And within this temple of God there is the resting place of the pilgrim, I do not exist. Otherwise there are the `many' means of worship and the `many' articles of worship and the `many' clothes and materials for worship.

नाना पडदे मंडप चांदोवे । नानारत्नघोष लोंबती बरवे । नाना देवळाईं समर्पावे । हस्थि घोडे शक्कटें ॥ २४ ॥

वेगवेगळे पडदे, मंड्या, छतें, मोत्यांचे लोंबणारेघोस, हत्ती, घोडे, रथ व गाड्या निरनिराळ्या देवळांना अर्पण करावे.

Due to this covering of knowledge there are the `many' coverings and veils and celebration halls; due to this beautiful `all' there are the `many' attractive clusters of jewels and pearls. The `many' elephants and horses that are offered to the `many' temples should be offered to this temple of God. (Stop seeing with the eyes of your intellect and see with the eyes of knowledge; do not think it is very beautiful; say it is "So,so")

आळंकार आणी आळंकारपात्रें । द्रव्य आणी द्रव्यपात्रें । अन्नोदक आणी अन्नोदकपात्रें । नाना प्रकारीची ॥ २५ ॥

अलंकार व ते ठेवण्याच्या पेट्या, द्रव्य व ते ठेवण्याच्या पेट्या, अन्नोदक व ताटें, वाट्या, पातली, हंडे, व इतर भांडी,

There are the `many' decorations and there is the worthy recipient of these deco- rations. There are the `many' manifestations and there is the worthy recipient of these manifestations. There is this `food and water' (this `I am' is the food and water of life) and there is the worthy recipient of this `food and water'. There are the `many' forms and there is this `I am' form within; which will you choose? (God/purush is the worthy recipient of all)

वनें उपवनें पुष्पवाटिका । तापस्यांच्या पर्णकुटिका । ऐसी पूजा जगन्नायका । येथासांग समर्पावी ॥ २६ ॥

जंगलें, बागा, फुलवाड्या, तापसी साधकांसाठी झोपड्या, अशा प्रकारचे उपचार अर्पण करुन जगन्नाथ ईश्र्वराची पूजा होते. आपण ते उपचार त्याला मनापासून अर्पण करावेत.

There are forests, orchards and flower gardens and the dwelling places of the ones doing penance. These should all be completely offered to that `Lord of the world'. (ie. nothing is true)

शुकशारिका मयोरें । बदकें चक्रवाकें चकोरें । कोकिळा चितळें सामरें । देवाळईं समर्पावी ॥ २७ ॥

पोपट, साळुंख्या, मोर, बदकें, चक्रवाक, चकोर, कोकिळा, हे पक्षी आणी चितळ, सांबर या प्रकारची हरणें, देवालयांत अर्पण करावी.

The parrots, sarika, peacocks, ducks, chakrawak, chakor, cuckoos, antelopes and elks should all be offered in this temple. (Destroy or offer up all these names and forms and see with the eyes of knowledge)

सुगंधमृगें आणी मार्जरें । गाई म्हैसी वृषभ वानरें । नाना पदार्थ आणी लेंकुरें । देवाळईं समर्पावी ॥ २८ ॥

त्याचप्रमाणें कस्तुरी मृग, मांजरें, गाई, म्हशी, बैल, वानरें, हीं जनावरें, अणखी नाना प्रकारचे पदार्थ व लहान मुलें देवालयांना अर्पण करावीं.

The kasturi deers, cats, cows, buffaloes, bulls and monkeys; the `many' objects and your own children, should all be offered in this temple of `I am'.

काया वाचा आणी मनें । चित्तें वित्तें जीवें प्राणें । सद्भावें भगवंत आर्चनें । या नांव आर्चनभक्ती ॥ २९ ॥

काया, वाचा, मन, चित्त, वित्त, जीव व प्राण हीं सगळीं भगवंताच्या पायीं अर्पण करुन अगदी मनापासून त्याची पूजा करणें यास अर्चनभक्ति म्हणतात.

Your body and speech should be offered by the mind; your thinking, the known, the jiva and the prana should all be offered. When God is worshipped with the under- standing, `nothing is there' then, `I am' is revealed and this is called worship and it is the fifth devotion.

ऐसेचि सद्गुरुचें भजन । करुन असावें अनन्य । या नाव भगवद्भजन । पांचवी भक्ती ॥ ३० ॥

अशाच रीतीनें श्रीसद्गुरुची पूजा करुन त्याच्याशी अनन्य शरणागत होणें, ही भगवंताची पूजा समजावी. यालाच पांचवी भक्ती म्हणतात.

Such worship becomes the bhajan of sadguru when it is performed with no sense of otherness. This `I am' is the bhajan of God and this is the fifth devotion (ie. otherness remains).

ऐसी पूजा न घडे बरवी । तरी मानसपूजा करावी । मानसपूजा अगत्य व्हावी । परमेश्र्वरासी ॥ ३१ ॥

बाहेरील उपचार वापरुन अशी पूजा घडूं शकत नाही. ती मनाने अंतर्यामी करावी. मानसपूजा करणे अगत्याचे आहे.

Such puja has not been properly made unless there is the puja of the mind. For this, the mind should be completely offered to that Supreme Self.

मनें भगवंतास पूजावें । कल्पून सर्व हि समर्पावें । मानसपूजेचें जाणावें । लक्षण ऐसें ॥ ३२ ॥

मनाने अंतर्यामी भगवंताची पूजा करुन त्याला सर्व अर्पावे. हा मानसपूजा विधी आहे.

Your mind should make this puja. When your imagination and even this `all' are offered to God then, this is the puja of the mind.

जें जें आपणास पाहिजे । तें तें कल्पून वाहिजे । येणें प्रकारें कीजे । मानसपूजा ॥ ३३ ॥

जे जे आपणास हवे ते ते कल्पना करुन देवास द्यावे. हे मानसपूजेंत करावे.

When you want something then, that Reality begins to imagine this `I am' (though you need nothing for there is One without another). But if you want nothing at all then, you do not exist and that is the puja of the mind. .