नवविधाभक्तिनाम — समास 7: दास्यभक्ति

मागा जालें निरुपण । साहावे भक्तीचे लक्षण । आतां ऐका सावधान । सातवी भक्ती ॥ १ ॥

मागील समासांत सहाव्या भक्तीचें वर्णन झाले. आतां सातवी भक्ती लक्ष देऊन ऐकावी.

Previously the sixth devotion was discoursed; now, listen alertly and there will be this seventh type of devotion.

सातवें भजन तें दास्य जाणावें । पडिले कार्य तितुकें करावें । सदा सन्निधचि असावें । देवद्वारीं ॥ २ ॥

देवाचें दास्य करणें म्हणजे सातवी भक्ति होय. देवाच्या दाराशी त्याची सेवा करण्यासाठी असणे, देवाचे जे काम असेल ते आपण करणे.

This seventh bhajan should be known as the `careful preservation' of your understan- ding. When every action is dropped (ie. " I am doing this and that") then, there is this `all' action (ie. `He is doing'). In this way you should always remain near the door of God (forget everything and carefully preserve the understanding of `I am' or `He is').

देवाचें वैभव सांभाळावें । न्यूनपूर्ण पडोंचि नेदावें । चढतें वाढतें वाढवावें । भजन देवाचें ॥ ३ ॥

देवाच्या वैभवाचे रक्षण करणे, ते कमी होऊं न देणे, ते वाढेल तसे वाढवणे व वाढवण्याचा प्रयत्न करणे.

One should carefully protect God's glory (this `all'); one should not allow any defi- ciency in regards to this. This `all' understanding should be made to expand, for this is the bhajan of God (in every action, `I am or He is there'). (maharaj- be so big you pervade the whole creation).

भंगलीं देवालयें करावीं । मोडली सरोवरें बांधावीं । सोफे धर्मशाळा चालवावीं । नूतन चि कार्यें ॥ ४ ॥

भंगलेली देवालयें दुरुस्त करावी. मोडलेले तलाव, पाण्याचे साठे दुरुस्त करावे. सोपे, धर्मशाळा बांधाव्या. मोडल्या असतील तर त्यांचे नूतनीकरण करावे.

This temple of `I am' has become dilapidated due to neglect and it should be re- paired. The leaking reservoir should be shored up (this has not been properly cared for; siddharameshwar maharaj- the reservoir is the mind and the leaks are the scatte- red thoughts). This resting place of the pilgrim should be reconstructed or made anew (ie. this `I am'; the mind should be made to understand that, whatever is seen and perceived is not true).

नाना रचना जीर्ण जर्जर । त्यांचे करावें जीर्णोद्धार । पडिलें कार्य तें सत्वर । चालवित जावें ॥ ५ ॥

जुन्या मोडकळीसआलेल्या धर्मशाळा वगैरे बांधकामांचा जीर्णोद्धार करावा. देवाचे जे जे कार्य असेल ते ते लगोलग करीत जावे.

The `many' old and tormented constructions are to be replaced with new ones (the old concepts should be replaced with proper vivek). And whatever is required to be done should be done with the utmost earnestness.

गज रथ तुरंग सिंहासनें । चौकिया सिबिका सुखासनें । मंचक डोल्हारे विमानें । नूतन चि करावीं ॥ ६ ॥

हत्ती, रथ, घोडे, सिंहासनें, चौरंग, पालख्या, सुखासने, पलंग, डोलारे, विमानें वगैरे सर्व नविन करावें.

Elephants, horses and chariots are there, on account of this throne of the King (ie. knowledge or `all'); royal seats and reclining couches are there, on account of place where God comfortable rests; palankins and chairs are there, on account of this knowledge `I am'; therefore only this `ever new' should be formed (there are the the `many' places for the kings to sit and there is this one place where the King ie. atma, should stay. This `I am' should be constructed at every place).

मेघडंब्रें छत्रें चामरें । सूर्यापानें निशाणें अपारें । नित्य नूतन अत्यादरें । सांभाळित जावीं ॥ ७ ॥

मेघडंबर्‍या, छत्रें, चारें, अबदागिर्‍या, पुष्कळ निशाणें, या वस्तु साफ करुन निट जतन कराव्या.

Understand that it is due to that limitless Supreme Self/paramatma that there is so much paraphernalia like canopies, umbrellas, ceremonial fans, insignias and flags. The- refore, with great love this `ever new moment' should be carefully protected (everything is `now' and everywhere `I am' there; this whole creation is the grandeur of my form).

नाना प्रकारीचीं यानें । बैसावयाचीं उत्तम स्थानें । बहुविध सुवर्णासनें । येत्ने करीत जावीं ॥ ८ ॥

देवाचीं नाना प्रकारची वाहनें, बसावयासाठी उत्तमोत्तम जागा, निरनिराळी सोन्याची आसनें, वगैरे प्रयत्नपूर्वक करावीत.

By means of this `speech', the `many' different ways should be placed upon that most high place. By making this great effort, the ways of the `many' should attain His `golden seat' (ie. Reality). (maharaj- everything is that Reality; mind is that Reality)

भुवनें कोठड्या पेट्या मांदुसा । रांझण कोहळीं घागरी बहुवसा । संपूर्ण द्रव्यांश ऐसा । अति येत्नें करावा ॥ ९ ॥

घरें, खोल्या, पेट्या, पेटारे, रांजण, पाण्यासाठी मोठी भांडी, पुष्कळ घागरी, अशा किमती वस्तु देवासाठी द्याव्या.

There are `many' boxes, jars, baskets, trunks, pots, utensils and storerooms (ie. the many forms in which this knowledge exists). With very great effort these parts should be gathered together in one place (the `many' forms should be made this `all').

भुयेरीं तळघरें आणी विवरें । नाना स्थळें गुप्त द्वारें । अनर्घ्ये वस्तूंची भांडारें । येत्नें करीत जावीं ॥ १० ॥

अनेक ठिकाणी भुयारे, तळघरे, बोगदे करावेत. त्यांना गुप्त दारे ठेवावीत. मौल्यवान वस्तु ठेवण्यासाठी कोठारे प्रयत्नपूर्वक करावीत.

You should build store-rooms, tunnels and basements in this temple (you should think deeply and see that which others cannot see). The `many' chambers should have a secret door (this door is hidden to most and the key is understanding) and in the treasury below this temple that priceless Self should be preserved through great effort.

आळंकार भूषणें दिव्यांबरें । नाना रत्नें मनोहरें । नाना धातु सुवर्णपात्रें । येत्नें करीत जावीं ॥ ११ ॥

देवासाठी, त्याच्या उत्सवासाठी दागिने, भूषणें, उंची वस्त्रे, सुंदर रत्नें, अनेक धातुंची व सोन्याची भांडी मोठ्या प्रयत्नाने मिळवावीत.

This knowledge should be embellished with beautiful clothes and ornaments (the sky is my clothes and sun, moon and stars and clouds are my ornaments). The `many' thoughts should acquire these jewels by the conquering of the mind (these jewels are these nine bhajans, this `word' and that thoughtless understanding). Through great effort, the `many' *dhatus are to be placed within this golden receptacle of knowledge. *(Elemental substances of the body and this gross creation)

पुष्पवाटिका नाना वनें । नाना तरुवरांचीं बनें । पावतीं करावीं जीवनें । तया वृक्षांसी ॥ १२ ॥

फुलबागा, रानें, झाडांच्या राया, तयार कराव्या, त्यांना पाणीवगैरे देऊन त्यांची निगा राखावी.

There are gardens of `many' flowers (ie. sensory experiences) and *forests of `many' trees (ie. bodies). But if you become less objective by leaving off the thoughts of this world then, that gross objective body will become that thoughtless Self. (siddharame- shwar maharaj- this body is a walking, talking tree... without this `I am' you cannot live for even a moment) *(maharaj- ram was lost in the forest, this objective world, and he asked the trees and the stones, "Have you seen my sita?" Means, he was asking the objects of the world, "Please give me some happiness")

नाना पशूंचिया शाळा । नाना पक्षी चित्रशाळा । नाना वाद्यें नाट्यशाळा । गुणी गायक बहुसाल ॥ १३ ॥

निरनिराळ्या जनावरांसाठी, तबेले, निरनिराळे पक्षी, अनेक चित्रांचा संग्रह, अनेक वाद्ये, नाटकशाळा व रंगभूमी, पुष्कळ चांगले गायक,

The mind is the place of `many' beasts and the mind is the place of `many' colourful birds; the mind is the place of `many' learnings and the place of singing and dancing for `many' years.

स्वयंपाकगृहें भोजनशाळा । सामग्रीगृहें धर्मशाळा । निद्रिस्तांकारणें पडशाळा । विशाळ स्थळें ॥ १४ ॥

स्वयंपाकघरे, जेवण्यासाठी पाकशाळा, स्वयंपाकाचे सामान ठेवण्यासाठी कोठ्या, झोपण्यासाठी कोठ्या, सर्व कोठ्या मोठ्या ठेवाव्यात.

This mind is this place for cooking and the place of eating. This body is having everything required for actions and it is the place of your dharma also (in this body you can know yourself). And when you sleep it is your place of rest and then it becomes vast (ie. when you go to sleep, this world goes off. But if you sleep to this world by dropping your thoughts of a world then, the limitations of being a body disappear and you become vast).

नाना परिमळद्रव्यांचीं स्थळें । नाना खाद्यफळांचीं स्थळें । नाना रसांची नाना स्थळें । येत्नें करीत जावीं ॥ १५ ॥

अनेक प्रकारच्या सुवासिक वस्तु ठेवण्यासाठी जागा, निरनिराळ्या प्रकारचे खाण्याचे पदार्थ व फळे ठेवण्यासाठी जागा, पातळ पदार्थ ठेवण्यासाठी जागा, प्रयत्नपूर्वक बनवाव्यात.

There are the `many' places where the scents of substances are experienced and the `many' places where the fruits of past actions are experienced. There are the experiences of `many' tastes and the `many' sentiments. But by great effort that One should be established in all of these.

नाना वस्तांचीं नाना स्थानें । भंगलीं करावीं नूतनें । देवाचें वैभव वचनें । किती म्हणौनि बोलावें ॥ १६ ॥

निरनिराळ्या वस्तु ठेवण्याच्या जागा जर जुन्या झाल्या असतील अगर मोडकळीस आल्या असतील तर नविन कराव्या, देवाचे वैभव वर्णन करुन सांगावे तेवढे थोडेच.

This `all' has been broken into so `many' things and so `many' places and should be made anew. Therefore your mind should speak this `word' and tell of the glory of God.

सर्वां ठाईं अति सादर । आणी दास्यत्वास हि तत्पर । कार्यभागाचा विसर । पडणार नाहीं ॥ १७ ॥

देवाकडे येणार्‍या सर्व भक्तांविषयी आदर बाळगावा. त्यांची व भगवंताची सेवा करण्यास तत्पर असावे. आपल्या वाट्याचे काम लगेच करावे.

When you are very alert at this place of `I am' and completely absorbed in its `careful preservation' then, there will never be any forgetting of this `all' action (this `all' is one moving action or chaitanya; it is understood when you give up the `many' actions of "I am doing this and that etc.").

जयंत्या पर्वें मोहोत्साव । असंभ्याव्य चालवी वैभव । जें देखतां स्वर्गींचे देव । तटस्थ होती ॥ १८ ॥

देवाच्या जयंत्या, पर्वे मोठ्या वैभवाने करावेत की जे पाहून स्वर्गांतील देवसुद्धा थक्क होतील.

This is the place where God takes His incarnation (ie. knowledge); and this is the time of overflowing abundance and joy (ananda). This is the glory that cannot be imagined and by this vision of `I am' the gods of heaven are spellbound (these gods are the gunas and the various deities said to rule over the sense organs etc).

ऐसे वैभव चालवावें । आणी नीच दास्यत्वहि करावें । पडिले प्रसंगी सावध असावें । सर्वकाळ ॥ १९ ॥

देवाचे वैभव वाढवत ठेवावे. तसेच हलक्यांतील हलकी देवाची सेवा करण्यासही तत्पर नेहमी तयार असावे.

His glory should be made to shine and then lovingly preserved. If you remain alert then, no matter what appears upon this `I am', still there is this time of the `all' (ie. `now').

जें जें कांहीं पाहिजे । तें तें तत्काळचि देजे । अत्यंत आवडीं कीजे । सकळ सेवा ॥ २० ॥

देवासाठी जें जें आवश्यक असेल तें तें त्वरित द्यावे. अत्यंत आवडीने देवाची सर्व सेवा करावी.

If this `all' of mula maya is maintained then, at that time, that Reality will be given to you. Therefore you should with great fondness, experience and preserve this `all'.

चरणक्षाळणें स्नानें आच्मनें । गंधाक्षतें वसनें भूषणें । आसनें जीवनें नाना सुमनें । धूप दीप नैवेद्य ॥ २१ ॥

देवाचे पाय धुण्यासाठी, स्नानासाठी, आचमनासाठी पाणी ठेवावे. गंधक्षता, वस्त्रे, अलंकार, आसनें, निरनिराळी फुलें, धूप, दीप, नैवेद्य तयार ठेवावा.

Then, when washing your feet, bathing, sipping the sacred water, dressing, adorning one's self, sitting, eating, offering flowers and food etc., always He is there.

शयेनाकारणें उत्तम स्थळें । जळें ठेवावीं सुसीतळें । तांबोल गायनें रसाळें । रागरंगें करावीं ॥ २२ ॥

देवाला निद्रा घेण्यासाठी चांगल्या खोल्या, पिण्यासाठी गार पाणी, विडा, रागदारीने रसाळ गायन गावे.

By sleeping to this world, that superior guna is acquired (ie. knowledge). Then all the smells, tastes, songs, joys and delights are this beautiful knowledge.

परिमळद्रव्यें आणी फुलेलें । नाना सुगंधेल तेलें । खाद्य फळें बहुसालें । सन्निधचि असावीं ॥ २३ ॥

सुगंधी पदार्थ, फुलांची तेले, निरनिराळी सुगंधी तेलें, पुष्कळ खाण्याचे पदार्थ, फळे, देवाच्या जवळच ठेवावीत व प्रसाद म्हणून लोकांना पण द्यावीत.

There are `many' rich fragrances, scented perfumes and `many' fragrant oils but this wonderful fruit of the `all', with its rind of the `many', should always be kept near-by (knowledge only knows; it is not bothered if the smell comes from a perfume or from a sewer. It is the mind that creates `many' likes and dislikes. Therefore leave the `many' thoughts and enjoy this knowledge that is free of concepts).

सडे संमार्जनें करावीं । उदकपात्रें उदकें भरावीं । वसनें प्रक्षालून आणावीं । उत्तमोत्तमें ॥ २४ ॥

झाडलोट करावी, सडा घालावा, रांगोळ्या काढाव्या, पाण्याच्या भंड्यांत स्वच्छ पाणी भरुन ठेवावे, देवाचे कपडे, वस्त्रे स्वच्छ धुवून ठेववीात.

Everywhere will be purified when you become less and less objective. All these coverings (ie. elements and concepts) should be washed away and then, that best of the best acquired.

सकळां करावें पारपत्य । आलयाचें करावें आतित्य । ऐसी हे जाणावी सत्य । सातवी भक्ती ॥ २५ ॥

देवाच्या दर्शनास येणार्‍या सर्वांचे आदरातिथ्य करावे. अशी ही सातवी भक्ती आहे.

In this way this `all' should be preserved and everyone should be treated like guests (no attachment to family or friends; they have come and will go, but He is always there). This understanding, you should know, is the seventh devotion.

वचनें बोलावीं करुणेचीं । नाना प्रकारें स्तुतीचीं । अतंरे निवती सकळांची । ऐसें वदावें ॥ २६ ॥

देवाच्या दासाचे बोलणे करुणेने भरलेले दयाद्र असावे, दुसर्‍याबद्दल व देवाबद्दल चांगले बोलावे की त्यामुळे सर्वांना समाधान वाटेल.

When this forgiving and compassionate divine `word' is spoken (let everything come and let everything go, it is all the same to me) then, the `many' ways will make His praise. By this `speech', your inner space will become calm and rest in the `all'.

ऐसी हे सातवी भक्ती । निरोपिली येथामती । प्रत्यक्ष न घडे तरी चित्तीं । मानसपूजा करावी ॥ २७ ॥

अशी ही सातवी भक्ती माझ्या अल्पबुद्धिने वर्णन केली. प्रत्यक्षांत सर्व करता आली नाही तरी मानसपूजेंत करावी.

When that thoughtless swarup is this seventh devotion then, still this discourse is taking place within the mind (even this `I am' is the mind and not that thoughtless no- mind). Therefore, when these sensory experiences do not appear in your chitta/thinking and this `all' is understood then, there should be the puja/dissolution of this mind (see

ऐसें दास्य करावें देवाचें । येणेंचि प्रकारें सद्गुरुचें । प्रत्यक्ष न घडे तरी मानसपूजेचें । करित जावें ॥ २८ ॥

असे देवाचे व तसेच सद्गुरुचे दास्यत्व करावे. जरी प्रत्यक्ष करता आले नाही तरी मानसपूजेंत करावे.

If God is `carefully preserved' then, that thoughtless way of sadguru can be under- stood. When sensory experiences do not arise then, there will be this knowledge `I am' and afterwards there should be the dissolution of this mind (ie. beyond knowledge) .