15 Dec 2018                           “ सोऽहं-हंसोपनिषद ”

                        अर्थात 

            श्री स्वामी स्वरूपानंद (पांवस) 

                यांच्या साहित्यातील

                 ( चाकोरीबाहेरचे )

            मराठीतील पहिले उपनिषद
                  ( क्रमश :-१३)

आपल्या सत्- स्वरूपाचे आकलन करून घेण्याची उत्कट जिज्ञासा उरी बाळगणाऱ्या व त्यासाठी गुरुपदिष्ट मार्गावर चालत ‘ याचि देहीं याचि डोळां ’ ब्रह्मपद प्राप्त करणाऱ्या सद्गुरू स्वामी स्वरुपानंद यांचं जीवन चरित्र कठोपनिषद व मुण्डकोनिषद दोन्हीमधील खालील मूलभूत चिंतनाची, आठवण करुन देतात.

“ नायमात्मा प्रवचनेन लभ्य: न मेधया न बहुना श्रुतेन ।

यमेवैष वृणुते तेन लभ्य: तस्यैष आत्मा विवृणुते तनूं स्वाम् ”॥ (कठोपनिषद १.२.२३ व मुंण्डक ३.२.३)

माझा उपनिषदांचा अभ्यास नाही, पण जी काही थोडी तोंडओळख आहे, त्यावरुन मला वाटतं की, श्रीस्वामींच्या साहित्यातून मला प्रतीत होत असलेल्या ज्या प्रस्तावित   “ सोऽहं-हंसोपनिषद ”या संकलनाचा मागोवा मी घेत आहे त्याचा आशय व भूमिका ही “मुंण्डक” उपनिषदाच्या सारखी व “सर्वं खल्विदं ब्रह्म ” बोधाप्रत नेणारी आहे.

अद्वयभक्तीमुळे द्वैताद्वैता पलिकडे गेलेल्या, आत्म-तृप्त स्वामींचा,एका सिद्धाचा, जीवनमुक्ताचा, सत्यदर्शनचा सोहळा त्यांत शब्दरुप झालेला आहे. सत्याचं दर्शन घडावे हेच जीवनाचें ध्येय. त्यात मन समर्पून, ध्येयांत  तन्मय झालेल्या सत्कवीचे, हे अंन्त:त्स्फूर्त बोल आहेत.

“अमृतधारा” संग्रहात ‘सत्य’ शब्द अनेक साक्यांत आला आहे, त्यांतील काही आपण इथे पाहू -

“ ‘सत्यं ज्ञानमनन्तं ब्रह्म’ प्रत्यय ऋषिवर्यांचा 

उपनिषद्मिषें करि दुंदुभिरव शाश्वत आत्मसुखाचा”।६४।

“ जरी सत्य अव्यक्त एक तें वाड्.मनोमतीपरतें ।व्यक्तांतून चि सदा होतसे तदाविष्कृति येथें ”॥७०॥

“ पूर्ण सत्य तें प्रसन्न-अन्त:स्फूर्तमात्र काव्यांत । वास्तव्य करी, व्यवहारीं न च तथैव इतिहासांत ”॥७२॥

“ जगीं जन्मुनी अभिनव-जीवन-सत्कविवर होईन

स्वानुभवान्त:स्फूर्त नवरसीं सत्य-काव्य निर्मीन ” ॥१॥

उपनिषदांद्वारे शाश्वत आत्मसुखाची गर्जना करणाऱ्या ऋषिवर्यांनी ब्रह्माचं स्वरुप लक्षण सांगितांना लिहिलंय की अनन्त, आणि ज्ञान-रूप, ब्रह्म हे अंतिम सत्य आहे. 

ते सत्य स्वामींनी त्यांच्या काव्यातून व्यक्त केलं आहे -  

मध्ययुगीन कालात ज्ञान आणि भक्ती यांत भेद कल्पिला गेला.वस्तुत: परमज्ञान व पराभक्ती या एका नाण्याच्याच दोन बाजू आहेत.परमप्रेमरूपा ज्ञानभक्ती व अपरोक्षानुभव स्वरूप परमज्ञान यांचा दर्जा एकच. स्वामी ठाम सांगतात

“ भक्त तोचि ज्ञानी ।ज्ञानी तो चि भक्त । जाणावा  सिद्धान्त । स्वामी म्हणे ॥ संजीवनी गाथा ॥४०/४ ” कारण   “ दोहींचा भावार्थ सारिखा तत्वतां । 

                 एक चि हरि-सत्ता सर्वां ठायीं ॥”  

मुण्डकोपनिषदामध्ये प्रामुख्याने प्रणवोपासना सांगितली आहे, तशी स्वामींच्या स्वतंत्र साहित्यांत ‘सोऽहं साधना’

स्वर्ग प्राप्तीच्या हेतूने सकाम कर्मकांड व पुरोहिती संस्कृतीच्या काल्पनिक भीतीचें प्रस्थ माजलेले असतांनां ब्रह्मविद्येच्या अज्ञानाचं निराकरण करून समाजाला योग्य अध्यात्मिक प्रेरणा देणं स्वामींना आवश्यक वाटलं.

 

“ पुण्य-पातक स्वर्ग-नरक ह्या शुष्क कल्पना मात्र।भय दावुनि सत्पथा न्यावया प्रसृत जरी सर्वत्र ”॥अ.धा.८६॥ 

“ काय भय करी खरी उन्नति प्रेमळता किंवा ती।निर्णय दिधला आत्मकृतींनीं जगती प्रेमळ संतीं ”॥अ.धा.८७॥

“ ‘असतो मा सद् गमय’ उपनिषद्वाणी दर्षवि ऋषिची । निज-उन्नतिची स्वाभाविक जी वृत्ति जीवमात्राची”।७१॥

म्हणून व प्रत्येक जीवमात्राची आत्मज्ञानाची स्वाभाविक वृत्ति ध्यानांत ठेऊन श्रीस्वामींनी प्रेमानं व निजआचरणातून ‘सोऽहं’ च्या सहज साधनेची प्रेरणा सर्वांना दिली.

अखंड ‘सोऽहं-स्मरण’, आणि सततचा ‘सोऽहं-भाव’  हा 

“ सोऽहं-हंसोपनिषद ” चा आत्मा आहे, प्राण आहे. व श्रद्धा आणि शुचिर्भूति याशिवाय काही बंधने नसल्याने नवीन पिढीतील कोणालाही आचरण्यास सरळ व सोपा.  सोऽहं साधने संबंधीच्या गैरसमजांमुळे भ्रांतचित्त झालेल्या साधकांच्या मनातील शंका दूर करणें याचा उद्देश आहे. 

श्री स्वामींसारख्या ज्ञानीभक्तांचे आत्मानंदमग्न लौकिक बाह्यजीवन, आणि त्यांच्या साक्या व अभंगांतून प्रतीत होणारी अंतर्यामी चालणारी परमात्म्याची आत्म-क्रीडा- 

   “ विनावैखरी होत अंतरीं सोऽहं शब्दोच्चार । 

 सहज-भजन-अभ्यसन जंव नसे अद्वैतीं व्यापार ”।१४९।

       “ नाम रूप कुळ सांडोनी सकळ । 

          झालों मी केवळ आत्मरूप ॥

           भेद-भाव मळ गेला अमंगळ ।

      झालों मी निर्मळ आत्मरूप ” ॥सं.गा. ४३/२-३॥

“मुण्डका” तील पुढील श्लोकांची आठवण करून देतात-

“ आत्मक्रीड आत्मरति: क्रियावानेष ब्रह्मविदां वरिष्ठ: ”

“ यथा नद्या: स्यन्दमाना: समुद्रेऽस्तं गच्छन्ति नामरूपे 

       विहाय।तथा विद्वान् नामरूपाद्विमुक्त: 

            परात्परं पुरषमुपैति दिव्यम् ”

           मुण्डकोपनिषद - (३.१.४) व (३.२.८)

 तारखेनं आज श्रीस्वामींचा जन्मोत्सव त्या निमित्ताने 

“ सोऽहं-हंसोपनिषद ” वरील चिंतन-मनन-लेखन परत सुरु करण्याच्या अंत:प्रेरणेतून उमललेली ही शब्दसुमनं सद्गुरूचरणी सर्वभावे समर्पित.

              “ ॐ रामकृष्ण हरि ”

                                               माधव रानडे.

                        

    

ABHANG DNYANESHWARI

A PERFECT GUIDE TO

MAAULEE’s MAGNUM OPUS

DNYANESHWARI

BACKGROUND - Bhagavad Gita is one of the most revered of Indian scriptures. Though it is much later than the Vedas, and does not strictly constitute part of the revealed literature of the Hindus, it occupies a distinct and unrivaled place in Indian philosophical and religious literature. Having emanated from the mouth of Yogeshwar Krishna, the Poornavatar, it however enjoys the status of Upanishad, as evident from the narrative at the end of each chapter. 

The State of Maharashtra has a strong religious heritage and is popularly known as land of saints. The masses have been benefited from time to time with the discourses on humanity, equality, valor, brotherhood and harmony by enlightened saints. Youngest among these but most revered and popularly known as MAAULEE is Sant Poet Dnyaneshwar. He is considered to be reincarnation of Lord Vishnu's (Avatar). He spearheaded Bhakti movement by comprehensively blending it with Jnana (wisdom). He was a path-breaker and made poetic commentary on the Geeta verses through his extempore discourses to make sacred knowledge of Geeta in Sanskrit, intelligible to masses in Marathi using numerous, metaphors and similes easily comprehensible and has approx 9033 Ovis. Ever increasing popularity of “Bhawarth Deepika” commonly known as “Dnyaneshwari” therefore continues unabated even after seven Centuries. 

PRELUDE - With interest in Geeta from child hood and having been initiated in Nath-Sampraday, where Dnyaneshwari is traditionally venerated, Dnyanadev was a Role Model and Geeta based Dnyaneshwari the last word, for Swami Swaroopanand, 

Sermon from Sadguru Ganesh Nath to listen to, contemplate and absorb Dnyaneshwari all the time, resulted in Swamijee becoming a living encyclopedia of MAAULEE’s MAGNUM OPUS = DNYANESHWARI

No wonder then, that, Almighty zeroed in on Swamijee as medium to convey MAAULEE’s DIVINE Prasthantrayee message to grass route level, anew in contemporary Marathi, after being born a new one in a second birth of the soul on the intervening night of 20/21 Jul 1934.

Swamijee happily yielded and promised to do so solemnly, through his opening Sakee of Amritdhara, repeating his vow in next six Sakees, till Mother Goddess blessed him that his poetry will be well received & appreciated world over. 

In this regard, Swamijee’s all handwritten notes of his musings, and especially those from 22/10/34 to 30/10/34 are worth pondering over. Swamijee has written "आत्मकल्याण  जगतकल्याण" each day under these dates, in keeping with the motto of “ For the emancipation of one’s self and the good of the Universe” ("आत्मनो मोक्षार्थम" "जगदुध्दारायच ") of the enlightened saints. 

However, it was not before, the Supreme, put Swamijee through, acid test of imposed long silence first and then verifying Swamijee's ability to accomplish this onerous task of lifting LITERARY SHIVDHANUSHYA (Bow of Lord Shiva).

Swamijee acquitted himself admirably by Compilation of 109 Ovis randomly selected and rearranged in fresh sequence as “Dnyaneshwari Nityapath” displaying excellent command & comprehension over Dnyaneshwari. “Bhawarth Geeta” in Sakee metre, published in 1951 proved his poetic prowess and assimilation of  philosophy of Geeta and he got green signal. 

CHRONOLOGY OF EVENTS- B.R. aka Babikaka Limaye, Swamijje’s  follower from Ratnagiri came to Swamijee with a copy of Dnyaneshwari edited by Sonopant Dandekar, sometime in 1953 & requested to write words of blessings. 

Four verses written in reverence of Dnyaneshwari by Swamijee are reproduced in Vol-1 of Abhang Dnyaneshwari, as “Apoorv Navalav Anubhavava”, besides his verses “Shri Dnyanadev Vandan” and “Shree Dnyaneshwari Gaurav”. These be recited before Parayan to invoke blessings.  

While contemplating on the first Ovee of Dnyaneshwari, five Abhangs occurred to Swamijee intuitively. Swamiji accomplished this feat in nearly two and half years, contemplating on approx.10 Ovis in a da which were noted by Mr. Sheedhar Kokaje a local teacher religiously. 

Swamijee used to  get into the groove of the narrator, Maulee, during this period. His choice of words therefore, has the flavour of divine spontaneity and the same rhytm as that of the original. To appreciate this read “Dnyaneshwari” Ovis 2/301-302 and 2/352-353 as well as 3/145 & 18/218, and their parallel Abhangs from Abhang Dnyaneshwari, 2/493 to 496 and 2/600 to 604 as well as 3/241 and 18/397 from “Abhang Dnyaneshwari” ). In Dnyaneshwari, the verses mentioned above are similarly worded except for minor variation. Readers would be astonihed to find two identically worded Abhang Version in Abhang Dnyaneshwari. This computer like result would not have been possible without the perfect harmony Swamiji had with Saint Dnyaneshwar and divine blessins.

Had it not been so, this unparalled masterpiece of Marathi literature which is timeless and immortal would have been lost even to many Marathi knowing intellects who shy away from this unique epic just because of the difficulty of olden day Marathi. “Abhang Dnyaneshwari” has filled this gap, with its publication on 18th March 1960.

Swami Sawroopanand Sewa Mandal (Pawas) a registered Public Trust was costituted, in 1967, with the consent and blessigs of Swamijee primarily to institutionalise printing of  “Abhang Dnyaneshwari”, falling short of demand. To augment Sewa Mandals efforts and to provide copies at subsidised rates in view of rising costs a corpus was created with the initiative of R.V. aka Bhausaheb Deasi and and amount of Rs. Fifty Lacs, collected through donations is kept in FD. Considering the fact that more than 40 editions (165786 copies) of this book have already been sold/distributed it can be said that it is serving its purpose. The credit for this no doubt goes goes to Sewa Mandal, who have also brought out a book in  Dec 2010 containing articles by scholarly eminent and erudite writers, about “ Abhang Dnyaneshwari” which will help readers to get to the essence. However, it must be recognised that,  lions share goes to late Bhausaheb Desai and Sh Vasantrao Desai, the cureent President who has been carrying the responsibility of its printing from the beginning.  

The influence of Saint Dnyaneshwar’s philosophy and literature on Swamiji was so much that he eventually transformed three of his major works , namely Dnyaneshwari, Amritanubhav and Changdevpasashti from ovi style of verses in olden day Marathi to Abhangas in present day Marathi. This has been Swamiji’s greatest service and contribution to Marathi literature. It was also the need of the hour. 

In  “Abhang Dnyaneshwari” Swamijee has amplified “Soham Sadhana” 

,implicit in Dnyaneshwari, with special emphasis on “Soham Bhav”

(“सोऽहं-हंसोपनिषद “) supplemented through his other literature by him.

Readers should read this holy scripture with total receptivity and focus on the meaning the words convey to derive maximum benefit while reading, as succinctly expressed by Maulee & put by Swamijee as under-

      “तैसी च ही अति। हळुवारपणें । कथा श्रोतृजनें । अनुभवावी ॥अ.ज्ञा.१/१०१॥

      मूकपणें येथें । करावा संवाद ।घ्यावा रसास्वाद । अतींद्रिय(Transcendental)॥१०२॥

          बोलाचिया आधीं । प्रमेयाची खूण । घ्यावी आकळून । यथार्थत्वें ॥ १/१०३ ॥

           “शब्दाची वरील । काढोनियां साल । गाभा जो आंतील ।अर्थरुप ॥

      त्या चि अर्थब्रह्मीं।होवोनि तद्रूप।सुखें सुखरूप।भोगावें हें ॥अ.ज्ञा.६/४८-४९॥ 

      नाहीं तरी मुक्या-।बहिऱ्यांच्या गोष्टी।तैसें चि शेवटीं।होईल कीं॥६/५१॥”

It needs special mention, that Abhang Meter, is normally not chosen for an EPIC that being a tough ask, requiring basic rhythmic structure. 

Most of the  Abhangs in ”Abhang Dnyaneshwari” have three and half quarts ( चरण-the lines string together).  First three quarts have six alphabets each, and the last have four making it a total of 6X3=18+4= 22 alphabets in every Abhang. The  second and third quarts(चरण)are rhythmical units. In Chapter 2 & 11 few Abhangs have only two quarts each comprising 8 alphabets making a total of 16. Last word in each quart (चरण) make rhythmical unit.

It comes to Swamijee naturally. This is possible due to DIVINE GRACE. We therefore  find  most apt words used effortlessly achieving prosody which is the beauty of “Abhang Dnyaneshwari”, like Dnyaneshwari.

To conclude I would only say, that to appreciate “ Abhang Dnyaneshwari”  one must READ it rather than reading about it. 
Because the proof of the pudding is in the eating.

Time for the prophetic words of Ma Jagadamba (Amritdhara-8) as blessings to Swamijjee are coming true with first ABHANG DNYANESHWARI recitation (Parayan) that has commenced at SVBF temple Stroudsburg PA USA on 5th Aug. 2018 as scheduled.

                                     Madhav Ranade

                            ranadesuresh@gmail.com                      09823356958

  SWAMI SWAROOPANAND (Pawas)

         AN INCARNATION OF SANT DNYANESHWAR

Almighty has his design cast to spread words of wisdom & spiritual awareness through enlightened beings like Sant Nivruttinath-Dnyaneshwar or Ganeshnath-Swaroopanand like Guru-Shishya for ages. Advaita Vedanta is cornerstone of Guru-Shishya Parampara and is thus being passed for centuries.

                      SWAMI SWAROOPANANDA(PAWAS) 

                                       Life in   Brief 

‘Pawas”, a small village in Ratnagiri district, adorned by panoramic beauty, is no doubt famous for its tasty alphanso mangoes not only in India but almost the world over now.

However, the credit to bring Pawas on the pilgrims’ map goes entirely to Swami Swaroopananda, the ‘Paramhans of Pawas’, the title bestowed on him by his devotees.

Born in a very pious and ascetic Godbole family of Pawas on 15th Dec. 1903, he was named Ramchandra, by father Vishnupant and mother Rakhmabai. For a long time he was popularly known by his family name ‘Appa’.

He completed his early education at Ratnagiri. In 1919 he joined Aryan Education Society High School at Mumbai

Lessons in religious scriptures, he got in this School were conducive to his inclination. He soon became exponent of Geeta, and developed interest in Upanishads. He was higly influenced by the Nationalist views/movement of Lokmanya Tilak & Mahatma Gandhi. After the demise of Tilak, he left his studies and returned to Pawas He set up a school ‘Swavalambanashram’ with Nationalist aim at an age of just 18 ½ years.

An apprehension, that his school may attract Government wrath, adversely affected admissions / attendance in the school, forcing Appa to close it in 1927. He moved to Pune with remaining 3 students, including my maternal uncle, N.V.(Baba) Desai & made them appear for Tilak Maha. Vidyapeeth entrance examination.

Meanwhile, Appa was fortunate to get initiated in Dnyaneshwar Maulee’s Nath Sampradaya, by Sadguru Babamaharaj Vaidya (Ganeshnath) of Pune, in 1923.

His move to Pune provided an impetus to quench and channelize his spiritual quest.

Baba Maharaj was overwhelmed to see young Appa’s herculean efforts and devotion in copying Dnyaneshwari in own hand to save him from straining his eyes in reading his old soiled copy. The manuscript of this handwritten Dnyaneshwari is preserved as relics & printed copies aptly titled, “SWAROOP-DNYANESHWARI” are readily available.

Possessed by nationalist thoughts, Appa left Pune and plunged into freedom struggle. He was arrested / jailed more than once. In Yerawada jail, he came in contact with veteran freedom fighters like S. M. Joshi, Shankarao Deo and Raosaheb Patwardhan. They used to vociferously discuss about the political situation in the country. Young and socially less recognised Appa seldom took part in such discussions. He took the sentence as a blessing in disguise and spent most of his time in meditation. He used to be fondly called ‘Swami’ or ‘Muni’ by jail mates.

Appa got rare spiritual experiences in Yerawada Jail. Narrated in spontaneously worded nine stanzas, titled ‘Navratnahar’ & he submitted it to Baba Maharaj. He was ecstatic to discern Rambhau’s level of perception, and his potential. You have mastered the Bliss Technique, said Sadguru Ganesh Nath, you are “SWAROOPANANDA”. Overjoyed he blessed Appa to carry the baton & be the flag bearer of the Sect. Thus was born 20th Century heir apparent of Nath Sampraday

Appa returned to Pawas in Apr.1934. After recovery from malaria, one day while returning home from brief walk, he felt very tired & exhausted . He was gripped by fear of death. He was unable to even open his eyes. Dr. Baba Desai who was by then a practicing physician rushed to Godbole’s house.

Besides administrating medicines, Baba, kept chanting ‘AUM RAM KRISHNA HARI’ at Appa’s behest throughout the night. The Fri-Sat night of Ashadha Shukl 9th of Shaka-1856, proved to be the DARK NIGHT OF THE SOUL for Appa. He got rid of the shackles of the mortal, due to manifestation the divinity within.

Ample evidence of this metamorphosis / transcendence, is found in Sakees 27, 28, 29, 54 and 55 of his lyrical composition of 162 Sakees titled ‘AMRITDHARA’. Small in size, but rich in philosophical and poetic value. It is a spontaneous narrative of an enlightened and evolved poet saint of 20th Century.

(The lines in AMRITDHARA quoted below written by Swamiji on 20/03/1935 speak volumes )

“LOOKING AT THY FEET

PLAYING WITH THY POETRY

LIVING IN THY KINGDOM,

O MOTHER, I AM HAPPY.

WRITING THROUGH THY HAND

THINKING THROUGH THY MIND

FEELING THROUGH THY HEART

O MOTHER, I AM FREE.

NOURISHED BY THE NECTAR OF THY KNOWLEDGE

CLAD IN THE ROBE OF THY LOVE

BEFORE THEE I DANCE, O MOTHER,

IN THE TEMPLE OF ETERNITY.”

In February 1935, after slight recovery, Appa acceded to the proposal of my grandfather, late Anna Desai and moved to Anant Niwas, the ancestral house of Desai's, which literally has become SWAMIJEE’s PERMANENT ABODE.

Swamijee spent his entire life for spiritual enlightenment of the masses, through his major contribution to Marathi Poetic literature of saints.

Publication of Abhang Dnyaneshwari in Mrach 1960 and publication of Abhang version of the other two of Saint Dnyaneshwar’s works brought publicity averse Swamiji in limelight.The ever increasing number of visitors and seekers could not be contained. Despite indifferent health Swamiji never disappointed any visitor.

Swamiji used to be in trance while translating Saint Dnyaneshwar’s literature. Swamijee may be the only poet saint who has done the literary hat trick of writing Abhang version of Maulee's major three works, (Prasthantrayee)

During early 1942, Swamijee became so restless for the audience of the Supreme, that Almighty eventually honoured the prayer of his resolute devotee. The description of witnessing the formless in the form as Swamijee desired, is so graphic (Sanjeevani Gatha Abhangs 92-95 ), that, one can even perceive what is beyond experience reminding one of Saint Dnyaneshwari Ovis (6/36, 12/223, 224, 225). Swamiji worshiped Ma Jagadamba. His reverence for Mother Godess is akin to that of Ramakrishna Paramhansa (‘Amritdhara’ Sakees 34 to 47 and 49 to 58).

A rare combination of supramental devotion and enlightened vision, which is characteristic of philosophy in Shrimad Bhagwad Geeta and elaborately propounded in Dnyaneshwari is the basic fiber of Swamiji’s preaching / writing.

The fact that Swamiji was totally influenced by this integrated approach is evident in his literature.  

Highest regards for his Sadguru and humility par excellence, characteristically seen in Saint Dnyaneshwar’s life & literature are the hallmark of Swamijee as well.

Large number of renowned and famous persons like erstwhile Vice Chancellor of Pune University, late MM. D. V. Potdar, Ex RSS Chief late Golvalkar Gurujee, Ex. CMs of Goa Dayanand alias Bhausaheb Bandodkar, Smt. Shashikala Kakodkar, Saint Shreedhar Swami, famous writers and authority on saints’ literature like Dr. S. D. Pendse and S. V. Dandekar have all visited Pawas for Swamiji’s audience. All of them have unequivocally expressed having experienced an identical divine touch as that of Saint Dnyaneshwar in Swamiji’s writing.

Posts and Telegraph Depatment of GOI issued a commemorative stamp & first day cover in recognition of Swamijees contribution to the well being of the society in many ways, during his birth centenary year in 2003.

Yogi Maharshi Sri Aurobindo in his book Essays on the Gita mentions two types of Avatars

(a) One is a descent, the birth of God in humanity, the Godhead manifesting itself in human

form and nature, the eternal Avtar ; ( Like Dnyanadev - "ज्ञानेशो भगवान विष्णु:")

(b) The other is ascent, the birth of man into the Godhead, man rising into the divine nature

and consciousness (मदभावामागत:) it is the being born a new ones in a second birth of

the soul. ( Like Swami Swaroopanand ( Pawas) )

I support my statement quoting Swamijees words from his " Amritdhara "

काल भविष्यत स्वाधीन करूं वर्तमान - करणीने ।' प्रयत्न करितां परमेश्वरता प्राप्त' अशी सद्वचनें ।। अ. धा. ८१।।

( I will master the future by my present deeds ; Maxims say way to Diviniy it leads)

man rising into the divine nature and consciousness (मदभावामागत:)

जगीं जन्मुनी अभिनव जीवन---- । अ. धा. १ ते ६ व ७। (the being born a new one in a second birth of the soul

MADHAV RANADE     

Email : ranadesuresh@gmail.com

0 9823356958

              “ सोऽहं-हंसोपनिषद ”
                      अर्थात

        श्री स्वामी स्वरूपानंद (पांवस)

             यांच्या साहित्यातील

              ( चाकोरीबाहेरचे )

        मराठीतील पहिले उपनिषद
                ( क्रमश :-१२)

माझ्या मावशीने, (ताई आत्ते) मला अनुग्रह देण्याची स्वामींना विनंती केली. त्यांनी तिच्या शब्दाचा आदर करीत १९६८ साली पदरात घेतलं. आजही तो प्रसंग आठवला, कीं महात्मा संत कबीर यांचे एक भजन व त्याचं ध्रुवपद, आणि १ व ४ ही कडवी आठवतात ती

         “ हमारे, गुरु मिले, ब्रह्मज्ञानी
            पाई, अमर निशानी..   (ध्रुवपद)

           काग पलट गुरु, हंसा किन्है

             दीन्हीं, नाम निशानी..
          हंसा पहुचे.. सुख सागर पर
            मुक्ति भरै, जहाँ पानी      (१)

     अनुभव का ज्ञान, उजलता की वानी
            सो है, अकथ कहानी
           कहै कबीर गुंगे की सेन
            जिन जानी, उन मानी ”   (४)

सद्गुरू स्वामी स्वरुपानंद (पांवस) यांच्या बाबतीतही

“अनुभव का ज्ञान, उजलता की वानी” यामुळे तीही “कहानी अकथ” अवर्णनीय आहे.पण “गुंगे की सेन” प्रमाणे ते मला उमजतं. पण ? मूकरसास्वादनवत्.

पांवसला, देसायांच्या “ अनंत-निवास ” त सगुणांत वावरणाऱ्या परब्रह्मानं, त्या ब्रह्मज्ञानी सद्गुरू स्वामींनी मलादेखील सांप्रदायिक “सोऽहं मंत्र” गुज सांगितलं  “शब्दाविण ध्वनि” ऐकविलाही व करविला देखील.

एव्हढंच नाही तर एका भेटींत स्वामींनी स्वत: मला “आत्मप्रभा ” हे पुस्तक दिलं होतं व त्यातील काही उतारे वाचूनही घेतले होते. पुढे एका भेटीत मी त्यांना  “ सोऽहं ” संबंधीं काही प्रश्न विचारले असतां त्यांनीं मला,म.दा. भटांचं “ सोऽहं साधना ” हे पुस्तक घेऊन वाच म्हणून सांगितलं. असं सगळं असतांना “सोऽहं” ऐवजी, मला नामाचीच जास्त गोडी वाटु लागली.

हे सर्व इतक्या कालावधीनंतर लिहीण्याचं कारण-

        “ भाविकाची चिंता वाहे भगवंत।

      पाहे हिताहित तो चि त्याचे ॥सं.गा.१०३/१॥  

तसंच “ तुका म्हणे नाही चालत तांतडी ।

         प्राप्तकाळ घडी, आल्याविण  ॥”

या वचनांचा मला प्रत्यय आला. “सोऽहं” साधनेसाठी  माझी तयारी व्हावी असं जाणवलं म्हणूनही असेल कदाचित, माझ्या मनांत नामाची पेरणी श्री स्वामींनीं १६/६/७२ च्या,मला बीकानेरला पाठवलेल्या पत्राने केली.पण त्यांत मला मिळालेलं नाम सबीज आहे,हा  उलगडा व्हायला सहा वर्षे लागली. स्वामींनीं लिहिलं

       “ रामकृष्ण हरि उच्चारी वैखरी ।

          भक्त तो संसारी भाग्यवंत ॥”

मग नामातच गोडी वाटू लागली, गोडी वाढू लागली पण सद्गुरू वेगवेगळ्या प्रकारांनी मला सोऽहं-साधने कडेच वळवीत आहेत याची मला सतत जाणीव होते ते माझ्याकडून जो गृहपाठ करुन घेतात तोच मी या लेखांतून वाचकांसमोर ठेवतो.स्वामी मला दाखवतात  तो रस्ता नामस्मरण व अनन्यभक्ती द्वारे,“सोऽहंभाव”, हाच स्वभाव बनवणारा सहज,सरळ,सोपा मार्ग आहे. म्हणूनच माझी अढळ श्रद्धा आहे स्वामींच्या-

“ एकलव्यासारिखी गुरुभक्ती । जीवासी देई परमशांति । बैसल्या ठायीं ज्ञानप्राप्ति । जाण    निश्चिती होतसे गा॥” या व अशा अनेक वचनांवर

“नाम तेथें राम भक्तांचा आराम ।निष्कामांचा काम नांदतसे ॥ अंतरीं चि नाम अंतरीं चि राम ।अंतरीं विश्राम स्वामी म्हणे ॥ तुझ्या चि नामाचा घेउनी आधार । पाववीन पार जड जीवां॥स्वामी म्हणे मज तुझें कृपा-बळ।म्हणोनि हा खेळ खेळतसे ॥”    

“ जीव-शिवाचा संयोग।हाचि माझा राजयोग॥दूर  झाली आधि-व्याधि।लागे अखंड समाधि ”॥

   (संजीवनी गाथा २४५-२४७/३-४, १४/१-३)

जीव-ब्रह्मैक्य योगाचा, अखंड समाधीचा स्वानुभव घेणारे स्वामी स्वत: अलौकिक राजयोगी होते पण माऊलींच्या पाऊलावर पाऊल ठेवत सर्वसामान्यांच्या हितासाठी त्यांनीं स्वतः भक्तिपंथ आचरला व  मग उपदेशिला

   “ मार्गाधारें वर्तावें । विश्व हें मोहरें लावावें ।

   अलौकिक नोहावें ।लोकांप्रति ॥ज्ञा.३/१७१॥

            म्हणूनच स्वामी लिहितात-

          मोक्ष-रुप हातीं घेउनी संपत्ति ।

             जनालागीं देती भक्ति-पंथें  ॥

       स्वयें विश्व-रुप होउनी आपण  ।

            साधिती कल्याण जगताचें   ॥

      “भक्तांसी साचार विश्वाचा संसार ।

               परि अहंकार नसे चित्तीं ॥

           (संजीवनी गाथा- १३/३-२-१)

“अहंकार” हा आत्मज्ञान प्राप्ती मधील सर्वात मोठा अडसर आहे. तोच ‘मी’ पणे द्वैत निर्माण करतो. व तो मावळून जाण्यासाठी स्वामी भक्तीचा मार्ग सांगतात

     “अहंकार जो मन-बुद्धीचा घेउनियां आधार ।

 जीवा भुलवी सदा दाखवी जन्म-मरण-संसार ॥

     तोचि मावळे विलीन होतां तीं मद्रूपीं जाण ।

  जेंविं इंद्रियें निष्प्रभ होतीं निघुनीं जातां प्राण” ॥

आणि यासाठीं ते साधा, सोपा उपाय सुचवितात कीं

“सहजें माळी नेइ त्या स्थळीं वळे चि जैसें पाणी ।

तेंविं करावीं सर्व हि कर्में अहंकार  सांडोनी”।कारण

“मदर्थ पार्था कर्में करितां धरुनि भावना चित्तीं ।

त्या भाव-बळें गळुनि अहंता होइल तुज मत्प्राप्ति॥

नाहीतर “ज्ञानचि तें आंधारें।ज्ञानासि करी।असं होते

कारण “भक्ती सुटतां मी ज्ञाता हा अहंकार थोरावे। असा झुंजता विरळा ज्ञाता ब्रह्म-पदाते पावे” ॥

त्यांचं सांगणं आहे कीं साधन कोणतही असलं तरी

  “सर्व साधनीं हेतु एक हा अहंकार निरसून ।

   तुझें स्वभावें चित्त रहावें मद्रूपीं चि जडून ”॥

भक्तिचं श्रेष्ठत्व व सुगमता सांगतानां ते लिहितात

“सोऽहं-सिद्धि लाभतां तया सहज घडे मत्प्राप्ति ।

परी साधनीं भक्ति-पथाची असे सुगमता निरुती”॥

संत तुकाराम महाराजांची शिष्या बहिणाबाई एका अभंगात भक्तभागवतांची महती कशी सांगतात पहा-

“संतकृपा झाली । इमारत फळा आली ॥ १ ॥
ज्ञानदेवें रचिला पाया । उभारिलें देवालया ॥ २ ॥
नामा तयाचा किंकर । तेणें रचिलें तें आवार ॥ ३

जनार्दन एकनाथ । खांब दिधला भागवत ॥ ४ ॥
तुका झालासे कळस।भजन करा सावकाश॥५॥

बहिणी म्हणे फडकती ध्वजा।निरूपणा केलें वोजा

आषाढी वारीला घरदार विसरुन लाखोंच्या संख्येने पंढरीकडे धांव घेणारे वारकरी हे या देवालयातील चालते बोलते पुजारी आहेत व आपण साक्षीदार.

जगन्माउलीच्या आज्ञेनं लेखणी खाली ठेवून ती परत उचलण्याचं आश्वासन देतांना स्वामींनी लिहिलं-

“जगन्माउली, आज्ञा होतां ती पुनरपि उचलूंच ।भक्त होउनी त्वद-यशोध्वजा जगीं उभारूं उंच!॥”

सुमारे एक तपाच्या दीर्घ तपस्येनंतर स्वामींनी घेतला वसा पूर्ण करण्यास पाऊल उचललं आणि व्रताची सांगता करुनच थांबले.सातशे वर्षांपूर्वी माऊलींनी जे भक्तिमंदिर उभारलं,त्याला अभंग कुंपण केलं आणि

“सोऽहं-हंसोपनिषद” रुपी नवं दालन असं जोडलं-

“लाभतां अभेद-भक्तीचें निधान।एक चि आसन जिवा-शिवा॥अपार अभेद-भक्तीचें महिमान स्वामी म्हणे खूण ओळखावी॥” “आतां अहं सोऽहं मावळले भान।अवघें नारायणरूप झाले॥स्वामी म्हणे ऐसें भक्तीचें महिमान। ओळखावी खूण स्वानुभवें॥

(संजीवनी गाथा २३/१-४+१८७/३-४)

आज आषाढी एकादशीच्या शुभ मुहुर्तावर पांवस ते पंढरी या श्री स्वामी स्वरुपानंद यांच्या पालखीवर ही शब्द-सुमनं अर्पण करतांनां अत्यंत आनंद होत आहे.

    सोऽहं-हंसावतार सच्चिदानंद सद्गुरू स्वामी  

                   स्वरुपानंदाय नमो नम:

ranadesuresh@gmail.com       माधव रानडे

09823356958