- SWAMI SWAROOPANAND (PAWAS)-
A COSMIC CITIZEN.(2)
This is the second article in the series of four. At the outset I would like to explain few points which I consider essential as a prelude to Swamijee’s Abhang that we will contemplate on in the present article.
In my earlier blog- post of May 2012, I have used the terms birth and death,as referred to in the common parlance.
Otherwise, in non duality concept, (ADWAIT) birth and death become meaningless.There, it is merely, an Emergence from, and Merger in the undivided/unbroken whole/ocean of consciousness. Death is an in built mechanism, organized in the creation (birth) to enable the individual consciousness to merge in the holistic consciousness.
In Dnyaneshwari saint Dnyaneshwar very emphatically drives home this concept through metaphors galore. One such example is Ovi number 121/14 where Lord Krisna says --
“ नाना कल्लोळ परन्परा | संतति जैसी सागरा |
आम्हा आणि चराच्ररा | संबंधु तैसा ॥"
(“Universe is to me what multitudes of waves are to the ocean.”)
If each wave thinks of its own form, (shape, size, intensity, etc.) then each may have feeling of individual entity, albeit, illusory, as all of them eventually merge in the same water of which they were/are a part and from where these emerge.
According to Bh. Geeta, events of birth-- death as ordinarily understood are fictitious. Bh. Geeta stanza 2/28 says--
“ अव्यक्तादीनि भूतानि व्यक्त मध्यानि भारत ” ।गीता २/२८।
(The journey of a living being, is from Un-manifest to Un-manifest).
In the recent past, words “NEVER BORN, NEVER DIED”, are found written in golden letters on a marble plaque at Chang Tzu hall of OSHO Commune at Pune which house OSHO’s ashes. More importantly, “OSHO” , the modern mystic himself, had, reportedly, given directions to his disciples to do so, prior to his leaving the mortal body, thus becoming immortal, through his message for the posterity.
Swamijee had said, “He will be here forever in subtle (energy) form,even after his bodily departure.”
As regards bodily existence, Swamijees says –
“ मजसि ह्या जगत रंगभूमिवर जसे दिले त्वां सोंग |
करीन संपादणी तशी मी राहुनिया निसं:ग ” ||
The above Saki aptly describes the phenomena of birth.
In the light of the foregoing, we may term, birth as an Entry and death an Exit from the stage of the world.
In the light of the foregoing, we may term, birth as an Entry and death an Exit from the stage of the world.
We should perform the designated role sincerely and to the best of our ability, dispassionately and in a detached manner.
The next point is about “God particle”. By now we all know, that, discovery of a new subatomic particle the “ Higgs Boson”, is popularly known as the “God Particle”. As per Hindu mythology, every particle has God, in it.
(कण कण मे भगवान ). Here, I am also reminded of a couplet in Urdu which says-
“ या-रब शराब मुझे पीने दे मस्जिद मे बैठकर ।
या मुझे वह जगह बता दे जहां ख़ुदा ना हो।”
I referred to the term “God Particle” just to indicate that Scientists too, unwittingly, refer to God.
In this article we will discuss Abhang (stanza) number 74 from Sanjeevani Gatha, which reads as under-
“ पडे त्यासी पडो विश्वाचे हे कोडे। आम्हासी उघडे आत्मरूप |
एक आत्मरूप सर्वत्र संचले | नाही त्यावेगळे दुजे काही।
जळीं स्थळीं काष्ठी पाषणी संपूर्ण | आत्मरूप जाण प्रकटले।
आत्मरूप दृष्टी आत्मरूप सॄष्टी | आत्मा पाठी पोटी स्वामी म्हणे।|"
( Swamijee says-- Let origin of Universe be a mystery for those who so choose,for me it is clearly manifestation of “Atmaroop”. It is all pervading, and no existence is exclusive of it. Be it in any form ( Natural elements) , it is all a manifestation of the“Atmaroop”. With change in vision,(Shift in Gestalt) one will see the entire World as “Atmaroop”, and omnipotent “ATMA” everywhere.
The word “Atmaroop” appearing at five places in the above stanza, is an all important key word in Vedic Philosophy.
The opening sentence of “Dyaneshwari”, the famous treatise on Geeta, contains the word, “Atmaroopa”. Swami Swaroopanand’s “Abhang Dnyaneshwari”, commences with the word “Atmaroopa”. A visitor to Pawas can still see a photo frame, which is there for nearly seven decades now, with the words-
“अहं आत्मा हे कधीचि विसरु नये।” - दासबोध.
written on it in Swamijee’s room, in “Anant Niwas”, Swamijees abode for forty years. This has been the hallmark and guiding principle of Swamijee’s entire life,and his teaching to his followers. This advice is the corner stone of his literature, which is replete with the term “Atmaroopa”.
The terms “Atma”,“Atmaroopa” are abstract and can not be easily discerned.
In “Kathopanishad”, the principle of “Atmavidya” and how one can attain it has been elaborately explained by way of a parable. It is in the form of dialogue between Yama and Nachiketa, who asks three questions to Yama, in lieu of three wishes granted to him by Yamadharma. In his detailed reply to young Nachiketa’s third question regarding the phenomena of death, in one of the stanza Yamadharma says--
written on it in Swamijee’s room, in “Anant Niwas”, Swamijees abode for forty years. This has been the hallmark and guiding principle of Swamijee’s entire life,and his teaching to his followers. This advice is the corner stone of his literature, which is replete with the term “Atmaroopa”.
The terms “Atma”,“Atmaroopa” are abstract and can not be easily discerned.
In “Kathopanishad”, the principle of “Atmavidya” and how one can attain it has been elaborately explained by way of a parable. It is in the form of dialogue between Yama and Nachiketa, who asks three questions to Yama, in lieu of three wishes granted to him by Yamadharma. In his detailed reply to young Nachiketa’s third question regarding the phenomena of death, in one of the stanza Yamadharma says--
“ नायमात्मा प्रवचनेन लभ्य:, न मेधया न बहुना श्रुतेन ।
यमेवैश वॄणुते तेन लभ्यः तस्येश आत्मा विवॄणुते तनुं स्वाम ॥”
(This means, “Atma”, can not be realised/attained by ( merely) listening to discourses on, or studying Vedic scripures nor by intellect. That unfolds itself in an individual of it’s choice.)
We should not however, get an impression that it is impossible to achieve, “Atmavidya”/” Atmaroop”. I am giving below names of few famous saints from Maharashtra with well known quotes from some of them who attained “Atmasthiti ”/”Atmaroop”.
“ दर्पणी पहाता रूप । न दिसे वो आपुले । बाप रखुमादेवीवरे विट्टले । मज ऎसे केले ।”
by Sant Dnyaneshwar,
“ तीर्थ विट्टल, क्श्रेत्र विट्ठल । देव विट्ठल, देव पूजा विट्ठल ।" - सं. नामदव
“ कांदा मुळा भाजी अवघी विठाई माझी ।" - सावता माळी ।
“ विष्णुमय जग । वैष्णवांचा धर्म । भेदभाव भ्रम । अमंगळ ।" - सं. तुकाराम ।
“देह्बुद्धी ते आत्मबुद्धी करावी, सदा संगती सज्जनांचि धरावी।"
“आत्मबुद्धी निश्चयाची तेची दशा मोकशची, अहं आत्मा हे कधीचि विसरु नये।” - स. रामदास ।
They represent cross section of the society, irrespective of caste, colour,or creed. While there are erudite like Ex VC Gurudev Ranade, they also include illiterate housewives like Bahinabai and Janabai. and blind saint Gulabrao Maharaj.
In fact, “Atmatatva” is present in anything and everything that has a shape and is visible. However, it is in a dormant form, except in human beings, who have the potential to manifest this divinity. We should remember that,“The formless”, dwells as an image in the mirror of that form, as a life/shape supporting agent. The following stanzas from “Dnyaneshwari” which are self explanatory will make it clear
“ म्हणे परमात्मा म्हणिपे । तो ऎसा जाण स्वरुपें । जळीं जळें न लिंपे । सूर्यु जैसा ॥ १३/१०९३ ॥
तैसा आत्मा देहीं । आथि म्हणिपे हें काहीं । साचें तरी नाहीं । तो जेथिंचा तेथें ॥ १३/१०९५॥
आरिसां मुख जैसें । बिंबलिया नाम असे । देहीं वसणें तैसें । आत्मतत्वा ॥१३/१०९६॥”
I would call the “Atmatatva”, a “Common Factor of Existence” or an “Energy Constant”.
“Atmatatva” within us gets clouded by attachment to our name, fame, looks, status etc. This illusion distances us from our real self. We are a part and parcel of the “ Atmatatva”. We should constantly remind ourselves of this fact to imbibe it in our system, by practsing “सोहं , I AM THAT ” meditation technique. This is the way to discern the “Atmatava”. Kathopanishad, says----
“ ॥ मनसा एव इदम आप्तव्यम, न इह नाना अस्ति किंचन ॥”
What it precisely means is, that, though you may be seeing innumerable things around you that your eyes can catch, you have to visualise and appreciate their interconnectedness, all these being the manifestation of, “THAT ATMATATVA”.
Swami Swaroopanand, was confined to bed for good 40 years. He guided thousands on the path of self realization besides leaving behind him a treasure of spiritual treatise for generations to come.
Compilation of Swamijee’s letters to his followers titled “ Swaroop Patra Manjusha”. is one such book I would specially recommend to all seekers of self realisation. His advice in his letters number 63, 64 & 65 is the crux. I am quoting below, first three stanzas from letter number 63- - Swamijee says---
“ नाभीपासूनि ब्रह्मरंध्रांत । सोहं ध्वनि असे खेळत ।
तेथें साक्षेपे देऊनि चित्त । रहावे निवान्त घडिघडी ॥
घडिघडी करावा विवेक । देहदि प्रपंच मायिक ।
सत्य नित्य शाश्वत एक | असे निःशंक आत्मरूप ।|
आत्मरूपी दॄढ विश्वास । आत्माचि मी हा निदिध्यास ।
साक्षित्वे साहोनि सुख दुःखास ।
करावा अभ्यास नित्यनेमें ॥” ॥स्व.प.मंजुषा ६३/१ ते ३ ॥
Swamijee always walked the talk. He only preached what he himself practised. Quoting own experience he says—
“भेद-भाव मळ गेला अमंगळ । झालो मी निर्मळ आत्मरूप ”॥ सं.गा.४३/३
“ म्हणता माझा देह मी तो नव्हे देह । आहे निःसंदेह, आत्मरूप”॥ सं.गा. २१९/१.
Having become “Atmaroop” himself, Swamijee says with conviction---
“ पडे त्यासी पडो विश्वाचे हे कोडे। आम्हासी उघडे आत्मरूप |
एक आत्मरूप सर्वत्र संचले | नाही त्यावेगळे दुजे काही।
जळीं स्थळीं काष्ठी पाषणी संपूर्ण | आत्मरूप जाण प्रकटले।
आत्मरूप दृष्टी आत्मरूप सॄष्टी | आत्मा पाठी पोटी स्वामी म्हणे।|
