मंत्रांचा — समास 4: उपदेश

ऐका उपदेशाचीं लक्षणें । बहुविधें कोण कोणें । सांगता तें असाधारणें । परी कांहीं येक सांगो ॥ १ ॥

आतां उपदेशाची लक्षणें ऐका. ती नाना तर्‍हेची व पुष्कळ आहेत. परंतु कल्पना येण्यासाठी थोडी सांगतो.

Leave your thoughts and listen to this `I am' feeling, for this attention is the only real *teaching/upadesh that there is (remain in this feeling `I am' and it will be your teacher). Tell me, how and who could know all of the `many' different sadhanas and rules? Whatever is explained is on account of that thoughtless Self. Even this knowledge `I am' is being told by the One within this knowledge (the `many' sadhanas and even this `I am' are because you are there ie. that Reality is there). *(A mind that is placed near God)

बहुत मंत्र उपदेशिती । कोणी नाम मात्र सांगती । येक ते जप करविती । वोंकाराचा ॥ २ ॥

उपदेश देणारे गुरु पुष्कळ प्रकारच्या मंत्रांचा उपदेश करतात. कोणी नामस्मरण करातम्हणता तर कोणी ॐ काराचा जप सांगतात.

It is He who teaches the mantra, `I am' and it is He who tells this *nam-mantra. And it is that One who makes the repetition of this aum. *(maharaj: na-aham means, I am not)

शिवमंत्र भवानीमंत्र । विष्णुमंत्र माहालक्ष्मीमंत्र । अवधूतमंत्र गणेशमंत्र । मार्तंडमंत्र सांगती ॥ ३ ॥

कोणी शिवमंत्र, भवानीमंत्र तर कोणी विष्णु, महालक्ष्मीचा मंत्र, कोणी अवधूत मंत्र, गणेश मंत्र, कोणी मार्तंड मंत्र सांगतात.

It is that One who tells the mantra of shiva, of bhavani, of vishnu, of maha-lakshmi, of avadhoot, of ganesha and the mantra of martand.

मछकूर्मवर्‍हावमंत्र । नृसिंहमंत्र वामनमंत्र । भार्गवमंत्र रघुनाथमंत्र । कृष्णमंत्र सांगती ॥ ४ ॥

कोणी मच्छ, कूर्म किंवा वराह मंत्र, तर नृसिंह, वामनमंत्र तर कोणी भार्गव, रघुनाथ मंत्र, कृष्ण मंत्र सांगतात.

It is that One who tells the mantra of matsya, kurma and varaha (the fish, tortoise and bear are incarnations of vishnu); and the mantra of nrusinha, waman, bhargawa, raghunath and krishna (the other incarnations of vishnu).

भैरवमंत्र मल्लारिमंत्र । हनुमंतमंत्र येक्षिणीमंत्र । नारायेणमंत्र पांडुरंगमंत्र । अघोरमंत्र सांगती ॥ ५ ॥

कोणी भैरव, मल्लारिमंत्र, तर कोणी हनुमान, यक्षिणी मंत्र, नारायण, पांडुरंग मंत्र तर कोणी अघोर मंत्र सांगतात.

It is He who tells the mantra of bhairava, mallari, hanumant, yakshini, narayana, pandurang and the aghor-mantra.

शेषमंत्र गरुडमंत्र । वायोमंत्र वेताळमंत्र । झोटिंगमंत्र बहुधा मंत्र । किती म्हणौनि सांगावे॥ ६ ॥

कोणी शेष, गरुडमंत्र, तर कोणी वायु, वेताळ मंत्र, कोणी झोटिंग असे नाना प्रकारचे मंत्र सांगतात.

There is the mantra of shesha and garuda and the mantras of the wind and of vetal and zoting (said to be the king of ghosts and zoting is a kind of spirit). There are so many different mantras but understand, they are all being told by Him.

बाळामंत्र बगुळामंत्र । काळिमंत्र कंकाळिमंत्र । बटुकमंत्र नाना मंत्र । नाना शक्तींचे ॥ ७ ॥

कोणी बाळामंत्र, बगुळामंत्र, काळिमंत्र, कंकाळिमंत्र बटुकमंत्र असे नाना शक्तिचे नाना मंत्र सांगतात.

There are the mantras of the goddess bala, bagula, kali, kankali and the mantra of batuk. These mantras are so many and they only have the power of the `many' (mantras are made of words and their power is prevalent within this world of names and forms; every word is a mantras; you say, "I am a body" and with that mantra you create so many other mantras or concepts like, "this is a god", "this is a stone", "this is a friend/enemy" etc. Is that not the power of words?)

पृथकाकारें स्वतंत्र । जितुके देव तितुके मंत्र । सोपे अवघड विचित्र । खेचर दारुण बीजाचे ॥ ८ ॥

जितके देव आहेत तितके प्रत्येकाचे स्वतंत्र मंत्र आहेत. त्यांत काहीं सोपे तर कांहीं अवघड आहेत. काहीं बीजमंत्र असतात.

By remaining as these separate self-willed forms ("I am so and so") then, wherever there is god, there is a mantra for that god. These empty words cause a multitude of troubles. But understand, space is the origin of all these gross and harsh words (ie. mantras).

पाहों जातां पृथ्वीवरी । देवांची गणना कोण करी । तितुके मंत्र वैखरी । किती म्हणौनि वदवावी ॥ ९ ॥

खरोखर पाहिले तर पृथीवरिल देवांची गणना कोणालाच करता येत नाही. म्हणुन इतके मंत्र वाणीने सांगणे शक्य नाही.

As long as objectivity remains then, this knowledge `I am' becomes the counting of so many gods and this knowledge `I am' becomes the `many' mantras of gross spoken words.15 Therefore the `many' thoughts should be made to understand this `I am'.

असंख्यात मंत्रमाळा । येकाहूनि येक आगळा । विचित्र मायेची कळा । कोण जाणे ॥ १० ॥

मंत्रमाळा पुष्कळ आहेत. शिवाय त्या एकाहून एक सामर्थ्य असलेल्या आहेत. हा सगळा मायेचा खेळ आहे. मायेची विचित्रकळा माणसाला कळणे अशक्य आहे.

Within that immeasurable Reality there is a garland of mantras but each mantra has become distinct from the other. Still, understand that these `many' different mantras are known due to this `art' of maya (ie. knowledge and this silent mantra `I am').

कित्येक मंत्रीं भूतें जाती । कित्येक मंत्रीं वेथा नासती । कित्येक मंत्रीं उतरती । सितें विंचू विखार ॥ ११ ॥

कांहीं मंत्रांनी भुतें जातात. काहीं मंत्रांनी आजार जातात. कित्येक मंत्रांनी थंडीताप बरा होतो. तर कांहीं मंत्रांनी विंचू, सर्प यांचे विष उतरते.

That One within the `many' mantras puts an end to the elements. That One within the `many' mantras puts an end to mental and physical pain. That One within the `many' mantras alleviates the fever from snake and scorpion bites (desires).

ऐसे नाना परीचे मंत्री । उपदेशिती कर्णपात्रीं । जप ध्यान पूजा यंत्री । विधानयुक्त सांगती ॥ १२ ॥

असे नाना प्रकारचे मंत्र आहेत. ते गुरु शिष्याच्या कानांत सांगतात. जप, ध्यान, पूजा व यंत्र यांच्याबद्दल शास्त्रोक्त माहीती ही सांगतात.

Within the `many' kinds of mantras placed in the ears of the recipient there is this teaching, `You are He'. Understand that One who tells us of the various kinds of japa, meditation and puja that take place within this body.

येक शिव शिव सांगती । येक हरि हरि म्हणविती । येक उपदेशिती । विठ्ठल विठ्ठल म्हणोनी ॥ १३ ॥

कोणी शिव, शिव तर कोणी हरि, हरि तर कोणी विठ्ठल, विठ्ठल म्हावयास सांगतात.

It is that One who is telling shiv, shiv; it is that One who says, hari, hari; and it is that One who is teaching us to say, vitthal, vitthal.

येक सांगती कृष्ण कृष्ण । येक सांगती विष्णु विष्णु । येक नारायण नारायण । म्हणौन उपदेशिती ॥ १४ ॥

कोणी कृष्ण, कृष्ण तर कोणी विष्णु, विष्णु तर अजुन कोणी नारायण, नारायण म्हणायचा उपदेश देतात.

It is that One who is telling krishna, krishna; it is that One who is telling, vishnu, vishnu; and it is that One who is teaching us to say narayana, narayana.

येक म्हणती अच्युत अच्युत । येक म्हणती अनंत अनंत । येक सांगती दत्त दत्त । म्हणत जावें ॥ १५ ॥

कोणी म्हणतात अच्युत, अच्युत म्हणा, तर कोणी अनंत, अनंत; तर कोणी दत्त दत्त म्हणावे असे सांगतात.

It is that One saying achyut, achyut; it is that One saying anant, anant; and it is that One who is telling us to say, datta, datta.

येक सांगती राम राम । येक सांगती ॐ ॐम । येक म्हणती मेघशाम । बहुतां नामीं स्मरावा ॥ १६ ॥

कोणी राम राम; कोणी ॐ ॐ; तर कोणी मेघशामाचे अनेक नांवांनी स्मरण करावे.

It is that One who is telling ram, ram; it is that One who is telling aum, aum; and it is that One saying *meghashyam, meghashyam and it is that One who says, this `I am' should be remembered. *(krishna)

येक सांगती गुरु गुरु । येक म्हणती परमेश्र्वरु । येक म्हणती विघ्नहरु । चिंतीत जावा ॥ १७ ॥

कांही म्हणतात गुरु गुरु; कांहीं सांगतात परमेश्र्वर; तर कोणी विघ्नहर्त्या गणेशाचे चिंतन करावयास सांगतात.

It is that One telling guru, guru; it is that One saying parameshwara; and it is that One who is saying *vighna-haru should be kept in the mind. *(ganesh, destroyer of calamity)

येक सांगती शामराज । येक सांगती गरुडध्वज । येक सांगती अधोक्षज । म्हणत जावें ॥ १८ ॥

कोणी शामराज, कोणी गरुडदध्वज, तर कोणी अधोक्षज म्हणावे असे सांगतात.

It is that One telling shyam-raj; it is that One telling garuda-dhwaj; and it is that One that tells us to say adhokshaj.

येक सांगती देव देव । येक म्हणती केशव केशव । येक म्हणती भार्गव भार्गव । म्हणत जावें ॥ १९ ॥

कोणी देव देव; तर कोणी केशव केशव तर कोणी भार्गव भार्गव म्हणावयास सांगतात.

It is that One who is telling dev, dev; it is that One who says keshav, keshav; and it is that One who says, you should say bhargava, bhargava.

येक विश्र्वनाथ म्हणविती । येक मल्लारि सांगती । येक ते जप करविती । तुकाई तुकाई म्हणौनी ॥ २० ॥

कोणी विश्र्वनाथ, तर कोणी मल्लारि, कोणी तुकाई तुकाऊचा जप करावयास सांगतात.

It is that One saying vishwanath; it is that One who is telling mallari and it is that One who is making japa and saying tukai, tukai.

हे किती म्हणौनि सांगावें । शिवशक्तीचीं अनंत नांवें । इच्छेसारिखीं स्वभावें । उपदेशिती ॥ २१ ॥

भगवंताची नावें हे कितीतरी मंत्र आहेत. ते किती सांगावे. शिवशक्तींची नांवे असंख्य आहेत. ज्या गुरुला जे नांव आवडते त्याचा उपदेश तो शिष्याला करतो.

That thoughtless swarup has become the many mantras and therefore that One should be understood. By means of this `I am' you will come to understand that endless swarup that resides within this `I am'. When this spontaneous `I am' comes upon its own self then, this should be known as the guru's teaching/upadesh.

येक सांगती मुद्रा च्यारी । खेचरी भूचरी चाचरी अगोचरी । येक आसनें परोपरी । उपदेशिती ॥ २२ ॥

कोणी चार मुद्रा खेचरी, भूचरी, चाचरी व अगोचरी कराव्या असे सांगतो. तर कोणी निरनिराळी आसनें करावी म्हणून सांगतो.

It is that One who tells of the four mudras (yogic gestures) khechari, bhoochari, chachari and agochari; and it is that One who teaches the various asana/ postures.

येक दाखविती देखणी । येक अनुहातध्वनी । येक गुरु पिंडज्ञानी । पिंडज्ञान सांगती ॥ २३ ॥

कोणी अतिंद्रिय प्रकाश दाखवितात. कोणी अनाहत ध्वनी ऐकवितात. कोणी शरिराचे ज्ञान देतो.

It is that One who reveals the hidden treasure (`I am' or aum) and that One is this sound aum that is heard within (He is the knower and the known, other than Him there is nothing). That One is the guru who has knowledge of the pinda/body and that One is the guru who shows us that this knowledge of the pinda is Himself only.

येक सांगती कर्ममार्ग । येक उपासनामार्ग । येक सांगती अष्टांग । नाना चक्रें ॥ २४ ॥

कोणी कर्ममार्गाचा, तर कोणी उपासनेचा मार्ग, तर अजुन कोणी अष्टांगयोग सांगतात व सात चक्रांचे भेदन शिकवतात.

It is that One who tells of the path of action/karma; it is that One who is this path of worship (`He does everything'); it is that One who tells of the eight-fold yoga and the many whirling realms of the mind.

येक तपें सांगती । येक अजपा निरोपिती । येक तत्वें विस्तारिती । तत्वज्ञानी ॥ २५ ॥

कोणी तपें करावयास सांगतात. कोणी अजपाजप करावयास सांगतात. कोणी तत्वचिंतक विश्र्वाच्या मूलतत्वाची विस्तारानें चिकित्सा करतात.

It is that One who tells of the austerities; it is that One who gives the discourse on ajapa (see 17.5, the silent continuous support of japa); it is that One who has expanded due to the gross elements and it is that One who is the Knower of these gross elements (ie. this world of names and forms).

येक सांगती सगुण । येक निरोपिती निर्गुण । येक उपदेशिती तिर्थाटण । फिरावें म्हणूनी ॥ २६ ॥

कोणी सगुणाचा तर कोणी निर्गुणाचा उपदेश करतात. कोणी तीर्थयात्रा कराव्या असे सांगतात.

It is that One alone who tells of this sagun (`I am everywhere') and it is also that One who gives the discourse of the nirgun (I do not exist); it is that One who teaches about these sacred places (sagun and nirgun) and says, "You should make your pilgrimages there."

येक महावाक्यें सांगती । त्यांचा जप करावा म्हणती । येक उपदेश करिती । सर्व ब्रह्म म्हणोनि ॥ २७ ॥

चार वेदांतील चार महावाक्ये त्यांचाजप करावा असे कांहीं सांगतात. तर कोणी सर्व जे कांहीं आहे ते ब्रह्मच आहे असा उपदेश करतात.

It is that One who is telling the great vedic statements (mahavakyas eg. aham brahmasmi `I am brahman') and He says, "Your japa should be, I am That." It is that One alone who gives this teaching and says, "This `all' is brahman." (He teaches this sagun and then that nirgun)

येक शाक्तमार्ग सांगती । येक मुक्तमार्ग प्रतिष्ठिती । येक इंद्रियें पूजन करविती । येका भावें ॥ २८ ॥

कोणी शाक्तमार्ग सांगतात. कोणी मुक्तमार्ग म्हणजे स्वैराचाराने वागण्यास सांगतात. तसेच इंद्रियांची पूजाही करुन घेतात.

It is that One who tells of this path of shakti (`I am the power/I do everything'); it is that One who establishes this `I' and it is He who remains on this path to liberation. And it is that One who destroys the sense organs with His understanding (other than myself there is nothing).

येक सांगती वशीकर्ण । स्तंवन मोहन उच्चाटन । नाना चेटकें आपण । स्वयें निरोपिती ॥ २९ ॥

कोणी वशीकरण सांगतात. स्तंभन, मोहन, उच्चाटन अशा प्रकारची नाना चेटकें उपदेशीतात व करवून घेतात.

It is the One who explains mesmerism/hypnotism (being deluded by `many' names and forms); and it is that One who tells you how to be still and silent. It is that One alone who distracts, captivates and turns one into an idiot who leaves His own abode (Self). It is that One who is this ever present discourse of `I am' and it is that One who by His sorcery makes you become a mind full of many thoughts. (There is that One only and He becomes the `I am' and He assumes the many forms and concepts)

ऐसी उपदेशांची स्थिती । पुरे आतां सांगों किती । ऐसे हे उपदेश असती । असंख्यात ॥ ३० ॥

उपदेशांची अवस्था ही अशी आहे. असे असंख्य उपदेश आहेत. ते किती म्हणून सांगावेत ? हे आतां पुरे झाले.

This teaching of `I am' has become the `many' teachings. Therefore understand that they are all made by that One only. Then the teaching is of that thoughtless and immeasurable swarup.

ऐसे उपदेश अनेक । परी ज्ञानेंविण निरार्थक । येविषईं असे येक । भगद्वचन ॥ ३१ ॥

उपदेशाचे असे पुष्कळ प्रकार असले तरी आत्मज्ञानावाचून त्यांना कांहीं अर्थ नाही. याबद्दल एक भगवद् वचन आहे.

There are so many different kinds of teaching but without this understanding of knowledge, they are devoid of meaning and empty (`I am' is their base, you are always there; whether a teaching is accepted or rejected, still you are there).16 That One is the 16Siddharameshwar maharaj-By knowing that one skill of the Ultimate Accomplishment, one gets the essence of this `I am'; He is God and this divine `word' has come from Him.

या कारणें ज्ञाना समान । पवित्र उत्तम न दिसे अन्न । म्हणौन आधीं आत्मज्ञान । साधिलें पाहिजे ॥ ३२ ॥

या कारणासाठी आत्मज्ञानासारखें पवित्र दुसरें कांहीं नाही. म्हणून आधी आत्मज्ञान समजून घेतले पाहीजे.

On account of this `I am', there is this knowledge where differences do not remain. That is the best purifier, for it sees with equal vision. Therefore, one must acquire this knowledge of the Self/atma-gnyan that is at the source.

सकळ उपदेशीं विशेष । आत्मज्ञानाचा उपदेश ।. येविषईं जगदीश । बहुतां ठाईं बोलिला ॥ ३३ ॥

सर्व उपदेशांमध्ये आत्ज्ञानाचा उपदेश सर्व श्रेष्ठ आहे. याबद्दल भगवंताने पुष्कळ ठिकाणी सांगून ठेवले आहे.

Within the knowing of this `all' there is that knowledge of the Self/atma-gnyan. It is on account of that `Lord of the world' (ie. Self) that there is this meeting place and this `speech' of `I am' (acute discrimination is required to separate that Knower/purush from this known/prakruti; then only will the knowledge of Self be gained).

आत्मज्ञानाचा महिमा । नेणे चतुर्मुख ब्रह्मा । प्राणी बापुडा जीवात्मा । काये जाणे ॥ ३४ ॥

चार तोंडांच्या ब्रह्मदेवालासुद्धा आत्मज्ञानाचा मोठेपणा कळत नाहीतर मग गरीब जीवात्म्याला तो कसा समजणार.

*brahma, the four-faced god does not know the greatness of atma- gnyan/Self-knowledge. So, how can a poor confused jiva in the prana know this? *(His four faces are the four kinds of birth. He is said to be the creator of this world. It means he is the intellect and as such, whatever name he gives to that Self, that it becomes)

सकळ तीर्थांची संगती । स्नानदानाची फळश्रुती । त्याहूनि ज्ञानाची स्थिती । विशेष कोटिगुणें ॥ ३५ ॥

तीर्थयात्रा, स्नान, दान इत्यादि सर्व साधनांनी मिळविलेले पुण्य पुष्कळ असते. पण आत्मज्ञानाची पुण्याई या सर्वांहून कोटीगुणांनी अधिक असते.

The company of this sacred place `I am' is gained by giving up of the gross and bathing in these waters of knowledge. And greater than this state of the pure sattwa guna is that pure knowledge of the atma (ie. no-knowledge).

म्हणौनि जें आत्मज्ञान । तें गहनाहूनि गहन । ऐक तयाचें लक्षण । सांगिजेल ॥ ३६ ॥

म्हणून गहनाहून गहन, अत्यंत गूढ असें जें आत्मज्ञान त्याचें लक्षण आतां सांगतो.

When this `I am' of mula maya gains that Self-knowledge/atma-gnyan then, there is that Reality, the secret of secrets. But first listen to this `I am' and then that, pure knowledge will be understood. .