नवविधाभक्तिनाम — समास 6: वंदनभक्ति

मागां जालें निरुपण । पांचवे भक्तीचे लक्षण । आतां ऐका सावधान । साहावी भक्ती ॥ १ ॥

मागील समासांत पांचवी भक्तीचे निरुपण झाले. आतां सहावी भक्ती मन लावून ऐका.

Previously this fifth devotion was discoursed. Now, listen alertly and there will be the sixth devotion.

साहावी भक्ती तें वंदन । करावें देवासी नमन । संत साधु आणी सज्जन । नमस्कारीत जावे ॥ २ ॥

नमस्कार करणें ही सहावी भक्ती. देवाला नमस्कार करावा. संत, साधु व सज्जन यांना नमस्कार करीत जावे.

If there is to be this sixth devotion, then one should bow down to God with utmost respect. The Saint, sadhu and sajjana should be honoured by this namaskar/bowing down.

सूर्यासि करावे नमस्कार । देवासि करावे नमस्कार । सद्गुरुस करावे नमस्कार । साष्टांग भावें ॥ ३ ॥

सूर्याला नमस्कार घालावा. देवाला नमस्कार घालावा. सद्गुरुला मनापासून साष्टांग नमस्कार घालावा.

This namaskar should be made to the sun (ie. the one who reveals the world of `many' names and forms); this namaskar should be made to God (purush). And this namaskar should be made to sadguru through complete surrender (sastang namaskar- lit. to bow down with all eight bodies; I do not exist).

साष्टांग नमस्कारास अधिकारु । नाना प्रतिमा देव गुरु । अन्यत्र नमनाचा विचारु । अधिकारें करावा ॥ ४ ॥

साष्टांग नमस्कार करण्यास अनेक प्रकारच्या देवाच्या प्रतिमा, भगवंत आणी सद्गुरु हे योग्य अधिकारी आहेत. इतरांना त्यांच्या योग्यतेप्रमाणे नमस्कार करावा.

There are the `many' images of God, there is the one who has the authority to make this sastang namaskar and there is God and guru. (ie. the one who has the authority to make this sastang namaskar, I do not exist, is the one who has understood this `I am') When this `I am' has been understood then, the one who has this authority should surrender this `I' and be that thoughtless Self (that thoughtless understanding is the surrender of this eighth body `I am'. Then only God or guru remains).

छपन्न कोटी वसुमती । मधें विष्णुमूर्ती असती । तयांस नमस्कार प्रीती । साष्टांग घालावे ॥ ५ ॥

आपल्या पृथ्वीचा व्यास छपन्न कोटी आहे. त्यामध्यें अनेक विष्णुमूर्ति आहेत. त्या सर्वांना साष्टांग नमस्कार करावा.

To know that within each of the *fifty-six classes of creatures on this earth there is this `all' of vishnu is called bowing down. This is real love and then that sastang namaskar should be made (leaving aside the `many' thoughts of this world, see this `all' with the eyes of knowledge. Then you will see yourself everywhere and this is love.7 Now this `I' should also be left aside). *(25 subtle and 25 gross elemental divisions of the body, 4 forms of birth, ignorance and knowledge)

पशुपति श्रीपति आणी गभस्ती । यांच्या दर्शनें दोष जाती । तैसाचि नमावा मारुती । नित्य नेमें विशेष ॥ ६ ॥

शंकर, विष्णु व सूर्य यांच्या दर्शनाने पापें नाहीशी होतात. त्यांना व मारुतीला विशेष करुन नित्यनेमाने नमस्कार घालावा.

Understand this `I am'; it is the vision of pushupati (shiva, as the lord of all creatures ie. every living creature is myself), it is the vision of shripati (vishnu; all creation is myself) and it is the vision of the sun (My light reveals this gross world of names and form). This vision removes the sin of body consciousness. Thus, forget everything, every moment and with this pure sattwa guna, humble bow down before maruti, the Lord of the prana/breath (when thoughts of this world are left off then, this world and the sense of being this body cannot remain; then there is the `seeing'/vision of this `I am' and your beingness expands to pervade all that is perceived. The natural rising and falling of the breath/prana appears as a mere part within this whole moving `I am' form or chaitanya. With this understanding, the Lord of all this, is being bowed down to)

भक्त ज्ञानी आणी वीतरागी । माहानुभाव तापसी योगी । सत्पात्रें देखोनि वेगीं । नमस्कार घालावे ॥ ७ ॥

भक्त, ज्ञानी, वैरागी, स्वानुभवी, तापसी, योगी आणि श्रेष्ठ व्यक्ति यांना बघितल्यावर लगेच नमस्कार घालावा.

The devotee is the gnyani, desireless yogi, ascetic and great-`experienced' when this knower of the `all' sincerely makes this sastang namaskar.

वेदज्ञ शास्त्रज्ञ आणी सर्वज्ञ । पंडित पुराणिक आणी विद्वजन । याज्ञिक वैदिक पवित्रजन । नमस्कारीत जावे ॥ ८ ॥

वेद जाणणारे, शास्त्रज्ञ, सर्व विद्या जाणणारे, पंडित, पुराणिक, विद्वान, आणी पवित्र व्यक्ति या सर्वांना नमस्कार घालावा.

The knower of the shasthras, the Knower of the `all', the pandit who explains the puranas, the philosophers, the performers of fire sacrifices, doctors and good people should all be honoured by the making of this namaskar (when one sees everyone with the equal vision).

जेथें दिसती विशेष गुण । तें सद्गुरुचें अधिष्ठान । या कारणें तयासी नमन । अत्यादरें करावें ॥ ९ ॥

ज्या व्यक्तिमध्ये विशेष गुण दिसतील ती व्यक्ति सद्गुरु योग्यतेची मानून आदराने त्यांस नमस्कार करावा.

First these `many' forms that were being seen through the sense organs should be seen with this `vision' of knowledge and then that place of sadguru should be understood. By means of this `I am' (ie. effortless knowing or bowing down) there should be the bowing down to that Reality (ie. sastang namaskar; surrender of this knowledge).

गणेश शारदा नाना शक्ती । हरिहरांच्या अवतारमूर्ती । नाना देव सांगों किती । पृथकाकारें ॥ १० ॥

गणेश, शारदा, निरनिराळ्या शक्ति देवता, हरिहरांच्या अवतारमूर्ति, निरनिराळे देव किती सांगावे सर्वांना नमस्कार करीत जावे.

But ganesh (purush) and sharada (prakruti) have become the `many' powers; and this incarnation `I am' of *harihara has become the `many' gods and that thoughtless understanding of God has become the `many' separate forms. *(Forgetting is remem- bering; when all is made to zero then, effortless knowing remains)

सर्व देवांस नमस्कारिलें । तें एका भगवंतास पावलें । येदर्थीं येक वचन बोलिलें । आहे तें ऐका ॥ ११ ॥

सर्व देवांस नमस्कार करावा. तो एक भगवान विष्णुनाच पोहोचतो. याबद्दल एक वचन सांगितले आहे ते ऐका.

However when prakruti bows down to Her purush then, she attains that One God. Therefore listen because, in truth, it is that One God who is speaking this divine `word' (understand that the purush or God is the One speaking this `I am' and when there is listening, understand it is that God who is the listener; therefore why should `you' come in between?).

या कारणें सर्व देवांसी । नमस्करवें अत्यादरेंसीं । अधिष्ठान मानितां देवांसी । परम सौख्य वाटे ॥ १२ ॥

या कारणाने सर्व देवांना अति आदराने नमस्कार करावेत. सर्व देवांमध्ये भगवंताचे वास्तव्य आहे अशी भावना ठेवली तर भगवंताला मोाठा आनंद होतो.

By means of this `speech', this `all' should bow down to God/purush with the utmost respect (this `all' knowledge should, of its own accord, dissolve in that beyond knowledge). When you honour this original place of God then, that supreme content- ment will be felt (this `speech' of the `all' should be surrendered; after-all it is God who is the speaker and listener of this `I am' and the understanding, I do not exist).

देव देवांचीं अधिष्ठाने सत्पात्रें सद्गुरुचीं स्थानें । या कारणें नमस्कार करणें । उभय मार्गीं ॥ १३ ॥

सगळ्या देवांमध्ये भगवंताचे चास्तव्य आहे. सर्व साधु-संत-सज्जन यांचे ठिकाणी श्रीसद्गुरुचे वास्तव्य आहे ही भावना ठेवून दोघांना नमस्कार करावेत.

If this original place of that God of the gods is honoured then, that worthy recipient will attain the place of the sadguru (I do not exist). Therefore by means of this `speech' (namaskar) and that thoughtless understanding (sastang namaskar; surrender of the eighth body), the God of the gods and sadguru are bowed down to (by that thoughtless understanding the purush is attained. But this may slip away once more. However when this thought `I am' is forever absorbed in that thoughtless Self, like the salt in the ocean, then that place of sadguru, that will never spoil, is attained).

नमस्कारें लीनता घडे । नमस्कारें विकल्प मोडे । नमस्कारें सख्य घडे । नाना सत्पात्रासीं ॥ १४ ॥

नमस्कारानें नम्रता येते. तसेच अहंकार कमी होत असल्याने विकल्प कमी होतो. अनेक सज्जनांशी स्नेह निर्माण होतो.

Due to this namaskar, one becomes humble. Due to this namaskar, the thoughts are removed. Due to this namaskar, a friendship develops between the `many' objects and this ocean of knowledge.

नमस्कारें दोष जाती । नमस्कारें अन्याय क्ष्मतीं । नमस्कारें मोडलीं जडतीं । समाधानें ॥ १५ ॥

नमस्कारानें अंगांतील दोष जातात. नमस्काराने माणुस चुकलेला असेल तर त्याला क्षमा मिळते. परत स्नेह जडतो.

Due to this namaskar, the sin (ie. to forget your Self) is destroyed and the fault of being a body is forgiven. Due to this namaskar, the broken contentment becomes unbroken.

सिसापरता नाहीं दंड । ऐसें बोलती उदंड । याकारणें अखंड । देव भक्त वंदावें ॥ १६ ॥

माणसाचें डोके उडविणे ही मोठी शिक्षा आहे. असे पुष्कळ लोक म्हणतात. म्हणुन देवांना व भक्तांना डोके झुकवून नमस्कार घालावे.

Beyond the limitations of your mind there is no wilfulness and there is that vast Supreme Self/paramatma speaking this `I am'. Therefore the devotee should worship that unbroken God by means of this `speech' (all this is the play of that One Supreme Self. He is the limited mind and He is you the devotee worshipping Himself and He is One without another also)

नमस्कारें कृपा उचंबळे । नमस्कारें प्रसन्नता प्रबळे । नमस्कारें गुरुदेव वोळे । साधकांवरी ॥ १७ ॥

नमस्काराने ज्याला नमस्कार केला त्याची कृपा लाभते. तो प्रसन्न होतो. सद्गुरु साधकाकडे लवकर येतात.

Due to this namaskar, grace overflows. Due to this namakar, there is joy in abun- dance. Due to this namaskar, guru-dev turns towards the sadhak.

निशेष करितां नमस्कार । नासती दोषांचे गिरिवर । आणी मुख्य परमेश्र्वर । कृपा करी ॥ १८ ॥

अगदीं मनापासून कोणताही विकल्प मनांत न ठेवता भगवंताला नमस्कार केला तर पापाचे डोंगर नष्ट होतात. आणि परमेश्र्वराची कृपा संपादन होते.

When one makes a full unreserved namaskar then, this mountain of sin is destroyed. Then that Supreme Self/parameshwara bestows His grace.

नमस्कारें पतित पावन । नमस्कारें संतांसी शरण । नमस्कारें जन्ममरण । दुरी दुर्‍हावे ॥ १९ ॥

नमस्काराने भ्रष्ट माणसें पवित्र होतत. नमस्कार करुन संताना शरण जाता येते. नमस्काराने जन्म-मरणापासून मुक्ती मिळू शकते.

Due to this namaskar, the sinner becomes pure; due to this namaskar to that eternal Saint, birth and death are left far aside.

परम अन्याय करुनि आला । आणी साष्टांग नमस्कार घातला । तरी तो अन्याये क्ष्मा केला । पाहिजे श्रेष्ठीं ॥ २० ॥

एखादा माणूस फार गुन्हेगार असला व त्याने साष्टांग नमस्कार घातला तर श्रेष्ठींनी अधिकारी व्यक्तींनी क्षमा केली पाहीजे.

It is that Supreme Self who has committed this mistake and become manifest (ie. the mistake was to become something ie. to be/`I am') but if He makes that *sastang namaskar then, in that thoughtless Self this offence will be forgiven. *(Surrenders this eighth body of `I am')

या कारणें नमस्कारापरतें । आणीक नाहीं अनुसरतें । नमस्कारें प्राणीयातें ॥ सद्बुद्धि लागे ॥ २१ ॥

या कारणानें आचरणांत आणण्यास नमस्कारासारखे दुसरे सोपे साधन नाही. नमस्कार केल्याने अंगात सद्बुद्धि निर्माण होते.

Other than this namaskar nothing more is required. Due to this namaskar, the one in the prana acquires a pure intellect/buddhi.

नमस्कारास वेचावें नलगे । नमस्कारास कष्टावें नलगे । नमस्कारास कांहींच नलगे । उपकरण सामग्री ॥ २२ ॥

नमस्कार करण्यासाठी कांही खर्च येत नाही. कांही कष्ट करावे लागत नाहीत. किंवा कांही इतर साधन सामुग्री लागत नाही.

This namaskar requires no expenditure. This namaskar causes no distress or fatigue (otherwise there is the distress and fatigue of being a body). To make this namaskar this `all' does not need suitable utensils and materials (only to forget everything).

नमस्कारा ऐसें नाहीं सोपे । नमस्कार करावा अनन्यरुपें । नाना साधनीं साक्षपें । कासया सिणावें ॥ २३ ॥

नमस्काराइतकें सोपे साधन नाहीपण नमस्कार अत्यंत मनापासून करावा. अधिक साधने वापरुन उगाच कष्ट का करावेत.

However such a namaskar is not easy, for such a namaskar has to be made with the feeling of no-otherness. Why though, should one take all the trouble of the `many' sadhanas that are merely obstructions?

साधक भावें नमस्कार घाली । त्याची चिंता साधूस लागली । सुगम पंथे नेऊन घाली । जेथील तेथें ॥ २४ ॥

जो साधक अत्यंत श्रद्धेने व भावाने नमस्कार साधुस करतो, त्याची काळजी साधु घेतो. तो साधु त्या माणसाला सोप्या मार्गाने भगवंताकडे पोहोचवितो.

When the sadhak makes this namaskar with understanding then, his mind me- ets that sadhu and He leads him on the easy path to that brahman within this maya. (siddharameshwar maharaj- you should make the guru's intellect/buddhi, your intellect/buddhi.)

या कारणें नमस्कार श्रेष्ठ । नमस्कारें वोळती वरिष्ठ । येथें सांगितली पष्ट । साहावी भक्ती ॥ २५ ॥

यामुळे नमस्कार करणे हे मोठे साधन आहे. नमस्कार केल्याने भगवंत व सद्गुरु नमस्कार करणार्‍याकडे खेचले जातात. अशारीतीने सहावी भक्ति स्पष्टपणे सांगितली.

On account of this speech `I am' there is that most excellent sastang namaskar (I do not exist). By this namaskar that Supreme turns to face you and then this sixth devotion becomes that pure thoughtless Self. .