STHIR-MATI

स्थिरमति 

" तेषां के योगवित्तमाः " ?  गीतेच्या बाराव्या अध्यायाच्या पहिल्या श्लोकातील शेवटच्या चरणातील ह्या अर्जुनाच्या प्रश्नाचे उत्तर म्हणून सर्व अध्याय सांगितला  आहे .  त्या योगवित्तमातील भगवंताला प्रिय कोण हे श्लोक क्रमांक १३ ते २० मध्ये सविस्तरपणे अनेक गुणांचे वर्णन करत सांगितले आहे. त्यातील श्लोक क्रमांक १९ मध्ये हा स्थिरमति शेवेचा गुण भगवंतांच्या तोंडी घातला आहे. " अद्वेष्टा सर्वभूतानांम  " पासून अनेक गुण सांगत सांगत स्थिरमति  ह्या  शब्दाने ते विवेचन संपते. सर्वच गुणांविषयी खुप काही सांगण्याजोगे आहे पण सध्या ह्या शेवटच्या गुणाविषयी भाष्य करायचा मानस आहे. 

स्थिर ज्याची मति  तो स्थिरमति अशी ह्या समासयुक्त शब्दाची फोड आहे. पहिला शब्द स्थिर असला तरी मति शब्दावर आधी विचार करू या. बरेच लोक मति आणि बुद्धि शब्द समानार्थी समजतात  तसे नाहीये. स्थिरबुद्धि असा शब्द  सुद्धा वापरता आला असता. तो वापरला नाही ह्याचा अर्थ दोघांमध्ये काही भेद आहे . मतीमध्य मत आहे. मत हे बुद्धीच्या एक पायरी वर आहे. सारासार विचार करून निश्चय केलेली बुद्धि  म्हणजे मति असे हि नाही . तर निश्चय केलेल्या बुद्धीप्रमाणे अनुसरुन कृतीसाठी एकत्रित रित्या तयार होणारी गोष्ट म्हणजे मति . ती कृतिशील असते. नुसती बुध्दि निश्चयापलीकडे काही करत नाही. मन शरीराकडून निश्चय केलेली गोष्ट घडवून आणते . ती मति . " मति गेली गती गेली , गतिविना राष्ट्र गेले " असा मतीचा उल्लेख महात्मा ज्योतिबा फुले ह्यांनी केला आहे. पण ह्या सार्वजनिक मतीचा इथे विचार नसून वैयक्तिक मतीचा विचार आहे. वैयक्तिक पातळीवर सुद्धा हे मन आणि बुद्धीचे ऐक्य अपेक्षित आहे. " अर्जुना  हे सार जाण  बा  योगाचे, मना आणि बुद्धीचे ऐक्य जेथे "  असे ज्ञानेश्वरांनी   मध्ये लिहिले आहे. त्याला गीतेमध्ये समत्व योग असा शब्द गीतेमध्य दुसऱ्या अध्यायात वापरला आहे. 

ह्या सर्व विवेचनामध्ये एक गोष्ट लक्षात ठेवायला हवी कि मन  आणि बुद्धि एकत्रित पणे सुद्धा भटकू शकतात. निश्चय जसा भला  किंवा बुरा असेल त्या प्रमाणे  कृति  होईल. उपजत स्वभावानुसार एकत्र होऊन सुद्धा   बहिर्मुख असण्याची शक्यता ज्यास्त आहे. म्हणूनच मतीची उपजत बहिर्मुख असणारी अंतर्मुख करून  आत्मतत्वाशी स्थिर करून त्यात धरून ठेवणारी मति हि  स्थिरमति .अशी  शब्दाची  योजना केली आहे.

हि ज्या योग्याने धारण काली आहे तो मला अतिशय प्रिय आहे. असे सांगून तो तास हो अशी सूचना शेवयाची २० क्रमांकाच्या  श्लोकात करून ह्या अध्यायाची सांगता झाली आहे. 

श्रीकृष्ण परमात्मने नमः 

  . 

THE CONCEPT OF JEEAVATMA.

JEEVATMA

Almost all school of thoughts ( religion, cult etc.) accept every human being as combination of what is seen and what is motivating that "seen " . In Vedic school of thoughts what is seen is called as body ot "Deh" and what is motivating the body is called as " Dehi " ( something that resides in body or Deh) . Together and inseparable they amount to be identified as individual and who is addressed in relation of something . Be it a name or family ot caste or Nationality  or temperament or position and so on.

It is some what easy to understand what is seen and address as small, big, strong, weak, fair , dark. Still an amount of surprise is always there like small over powering big . Why ? Because the size and strength need not necessarily be in same order.  The size is more external while strength comes from within. So every thing is not just what the eyes meet. It has to be sensed. The Vedic theory  refers to inner invisible body as ANTAKARAN CHATUSHTYAM because it consists of four parts or folds, namely the  mind or MAN, the intellect ot BUDHHI , the CHITTA or  consciousness and the ego or AHANKAR . All simply co-exist together but move from subtle to subtler in the order they are mentioned. This inner invisible body is referred to as ( SUKSHMA DEH or subtle body which forms part of Gross or visible body ( STHOOL DEH ) . The gross body is endowed with five Organs of action KARMENDRIYA) and five sensory organs ( GYANENDRIYA)., Together they constitute to be WHOLE  body 

The DEHI or the inhabitant is explained by the concept of Five vils or (PANCH KOSH ) moving from Gross to subtle. The innermost is supposed to be residing inside but independent of it. This concept is well expailned in (MANDUKOPANISHAD)  with example of two birds on one branch, oine busy eating fruir and other just watching it as independent spectator. But the presence of the first is dependent on the existance of the second. The moment it flies off, the first bird is dead. 

The body Gross or subtle by itself does not do anything till it is prompted to do something. It is just an instrument. The instrument does not decide what to do but the operator using them decides what to do. THIS OPERATOR IS THE JEEVATMA  WE ARE TALKING ABOUT. This operator has two things at his disposal. On one hand it has two sets of organs of sense and action and on the other hand is the resolution to do some thing ( SANKALP SHAKTI ). The resolutions are supposed to be borne out and as a result of desires ( VASNA) acquired over cycle of past births. They are divided into two parts. What is assigned to the safe deposit vault is called as (SANCHIT) and what is assigned for this particular birth is (PRARABDHA) . One may ask what kind of desire prompted to take the very first birth before acquiring the first desires in very first birth ? An  answer is provided by Vedik philosophy thta ir was ADI SANKALP of not the individual but the total consciousness assigned to BRAHMA OR PARMATMA , PARAM PURUSH . It is framed as the one and only till now but resolve to be mulultiple or ( EKOHAM  BAHUSYAM ) It gives rise to complex world of evolution from single cell creature to giant mammals and our own human species. We suppose that the evolution stops after travellong through rig morale of multiple evolving species creature and acquiring human form of BODY. The physical evolution stops here . At least for now till a super human is created to out smart us. Till this stage only a limited option is given for just consuming and thereby diminishing the VASNA . With  human birth a choice is made available to individual. 

The choice of following natural instincts or elevating oneself. The first is termed as PRAKRUTI and other a PURUSHARTH. But even as human many of us are content to live with natural instincts rather than elevating one self. The option is dropped if not used and a human biody is regressed again into primitive species .

Our aim therefore ought to elevate ourselves and get free of the VASNA and avoid further cycle of birth and rebirths. 

BHAGVADGEETA CHAPTER 2 , STANZA 2

1. BHAGVADGEETA CHAPTER 2 , STANZA 2
2. संजय उवाच
3. दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा |
4.  आचार्यमुपसङ्गम्य  राजा वचनमब्रवीत  || 2 ||

Word by word translation :

 1  Sanjay Uvach :   said Sanjay 

2  दृष्ट्वा  (drustva) :  Having seen

3  तु (tu) :  and / aslo / thus 

4  पाण्डवानीकं (पाण्डव + अनिकम् ) ( Pandav + anikam ) : Army of Pandav

5  व्यूढं ( व्यूढं) : ( Military ) formed
6  दुर्योधनस्तदा | ( दुर्योधनः -  तदा ) ( दिर्योधनः + तदा ) : By Duryodhan then and there
7   आचार्यमुपसङ्गम्य  ( आचार्यं +उपसङ्गमयं ) ( Acharyam + Upsangmyam ) going near to the teaher
8  राजा ( Raja ) : The king / Prince ( Duryodhan )
9  वचनमब्रवीत  ( वचन + अब्रवीत ) (   vachanam abravit ) : uttered remark

Sentence form :  

Said sanjay : having seen the formation of his army as well as Pandav Army,  the Prince Duryodhan approached and bowed to the teacher ( द्रोणाचार्य ) and uttered (this) remark

Commentary :

1 With this stanza the Sanjay starts reporting of war proceedings to Dhrutarashtra .

2 The Prince Duryodhana has casted a glance at the Pandav arny formation . He  goes near and bows to his teacher ( द्रोणाचार्य )  and utters remark

3 The Bhishma was general ( सेनापति ) of the Kaurava Army. Dronacharya was the Guru of both Kaurava as well aw Pandva. . Tradition was to seek blessings of Guru before start of any thing important . Therefore the prince Duryodhan approached and bowed down to him. . Both Bhishna and Dionacharya had equal relations hip with both sides facing the war but chose to remain loyal to Kaurav . The famous quote " अर्थस्य पुरुषो दासः " was uttered while making this choice. ere next few stanzas are devoted to describing and naming the warriors of each side to the war. Similar situation was faced my many other Kings while choosing the side to support. The kshatriya ( क्षत्रिय ) were duty and tradition bound to join the war when invited to join.

4 Next few stanzas go on to describe who was on whose side.  It will be better to give commentary at the end of the group of such stanzas. 

BHAGVADGEETA STANZA 1 , CHAPTER 1.

भगवद्गीता  :   अध्याय 1  

धर्मक्षेत्रे कुरुक्षेत्रे  समवेता युयुत्सवः  |
मामकाः पाण्डवाश्चैव किमकुर्वत संजय || 1||

Word by word translation :

1 धर्मक्षेत्रे :  (Dharmakshtreh ) In the field known as religious one 

2 कुरुक्षेत्रेः   (Kurukshetreh )  In the field known as of Kuru"s

3 समवेताः ( samvetah ) assembled 

4 युयुत्सवः (yuyutsavah )  Charged with war fever

5 मामकाः  ( mamkah )  my own ( family warriors )

6 पाण्डवाश्चैव ( पाण्डवाः च एव ) ( Pandvashaiv ) also of Pandu family warriors

7 किम् (kim ) : What 

8 अकुर्वत (akurvat ) : did they do 

9 संजय (sanjay ) : O Samjay (tell me)

In sentence form :   

Dhrutarashtra inquired with Sanjay as to what did the warriors of my family and thta of Pandu's family did when they were assembled in the battlefield known a Dharmakshtra as well as Kurukshtra.

Commentary :

1  Kurukshetra was originally a agricultural field being tilled by King KURU after whom his family came to be known as Kauravas. The God Indra conferred a boon upon him after long penance that anybody dying in the battlefield will go to heaven. Thus it started to be referred as Dharnakshetra too. Eventually it was abandoned as agricultural field and came to be used as battlefield believing that the death will take the warrior yo heaven. It is believed that the sage Parshuram got rid of Kshatriya's clan (vansh) twenty one times in the same very field. It continued as popular battlefield till modern times ( now known as Panipat ).

2  Dhrutrashtra the successor king of Hasinapur was born blind. The sage Vyasa offered him special vision so as to "See" for himself the war proceedings from his throne. He instinctively knew about eventual end of his family in war and refused the vision and asked it be given to the son of a slave Sanjay .

3 The Geeta opens with 1st and only stanza put in the mouth of Dhrutrashtra . There after Sanjay, Atjun and :Lord Krishna take over. 

4  All though it ts supposed to be war reporting it deals with philosophy. The proding and pushing do come occasionally from Lord Krishna like " Come get up and fight " occasionally but more as exception  than rule.

YOU TOO BRUTUS : ME TOO BRUTUS

YOU TOO BRUTUS : ME TOO BRUTUS

CONFLICT BETWEEN DUTY FOR A CAUSE AND SELFISH LOVE.

" You too Brutus" is famous quote from Shakespearean play " Julius Caesar " which has acquired status of an idiom in English language used when one is to be accused of betrayal . The quote comes from the mouth of Julius Caesar as the last word before death when being killed by his own Protege Brutus. Brutus finished the job started by co-conspirator in full view of Senate members. Julius Caesar is astonished and pained to see the face of Brutus ( whom he regarded as son ) and surrenders to death without any further resistance. 

Some refer to this killing as Murder and some as Assassination. While both words refer to killing, the murder is supposed to be for selfish reasons while Assassination is supposed to be for a public cause. Ironically Brutus fought in civil war  against Caesar for the people of Roman republic, pardoned and adopted by same Caesar as his protege. He was caught between the love for a father and duty he felt to oppose his usurping power to become dictator of the Roman Catholics. He ran away with other conspirators to Greece. He was supposedly haunted by the Ghost of Caesar and committed suicide. His life is story of CONFLICT BETWEEN DUTY FOR A CAUSE AND SELFISH LOVE. Duty for upholding democratic values of Roman Catholic republic and the Love showered ion him by the same enemy JULIUS CAESAR. If killing of the Emperor was duty, the love from the same person bound him by the guilt to guide him to suicide. 

We find similar conflicts too many times. Two dramatized by the Shakespeare himself. One is Lady Macbeth who goaded her old husband to commit suicide so she can rule instead of becoming mother . The guilt was so much that she started sleep walking. The other is famous Hamlet , the prince of Denmark whose own uncle killed his father and married his mother. The famous quote of  "TO BE OR NOT TO BE" comes as soliloquy in the play . He was also caught in the conflict of taking revenge of his father or not. No clues are given for his hesitation to delay that in the play. Many theories try to tell the reason for the hesitation. The one given by none other than Sigmund Fraud is interesting and sort of compelling purpose of this Article. He suggests that Hamlet had hidden desire (sex) for his mother which his uncle was performing. So he was caught in the conflict of the duty to avenge the murder of his father ( Constantly goaded by the Ghost of his father through out the play ) and his own hidden desire. Eventually he dies of poisoned wound while avenging his uncle.

We have many contrary cases in India of killing and violence . We know how almost all Mughal Emperors seized the throne by killing or imprisoning their own kin thought to be obstruction . We have untold references of court room plotting and killing Nawab and Badhshah. Only Muslims are not at it but also Hindu raja, Maharaja. We have  how Anadibat killed Narayan rao Peshwa. All these prompted by spure selfish motives. So much hardened that they display no remorse for the act. In modern democratic times we find same violence to eliminate potential political rival . No conflict between ideology and selfish interest. But still it is betrayal towards humanity at large.

In modern times we have seen assassination of Abraham Lincon , John Keneddy etc on foreign land . On out own Indian soil we have seen assassinations of Gandhis ( Mahatma to Rajiv ) .  Mahatma did not say YOU TOO NATHURAM. Just plain "HAY RAM". The killers themselves did not ask for any mercy. Like Lokmaya Tilak they believed in final Judgement of GOD . Perhaps they prove Sigmund Faud wrong.

What about we ordinary people ?

We also have our own small selfish plots to grab or deny a relation, a property, wealth and so on. How many times we repent for the wrong action ( or lack of it ) ? How many times we carry guilt to the extent of ruining our mental and physical health ?

The real judgement comes when we realize that we are part time BRUTUS and part time Julius Caesar. It is to say YOU TOO BRUTUS  (accuse) but difficult to say ME TOO BRUTUS ( accept ).

ARVIND KHARE

GURU-POORNIMA : 2018

Your  own was fortunate to be invited as key note speaker in KOPINESHWAR MANDIR , Gyan Kendra . The occasion had double purpose of adding donated books to the library run by the Kendra and Guru-poornima.  The temple is a Shiv Mandir built  in 11th century and its own place in the hrstory and culture of the city. I have been going there since ny childhood. Therefore the invitation has special significance for me. To be invited to give talk is no longer a novelty. The holy place and the occasion made it noteworthy.

Here is some pics and synopsis of what I said.

* The Granth ( Book ) is one form of the Guru. Many religions have
a holy book like Bible ort Kurhan . The Hiudus do not accept a single book as such. The nearest to fit into description is Bhagvadgeeta which is part of Mahabharat. The author or compiler of it is Maharshi Ved Vyas. His birth day is observed as GURU POORNIMA. It is significant to connect a activity of  Granth Dan ( Book Donation ) with a day devoted to the birthdate of world's biggest Epic writer. VYAS.

* Ironically he does not come as a GURU in Mahabharat itself. It finds mention of Sandipani , Dronaharya as Guru"s  with GUTUKUL ( equialent to residential university ). Another noteworthy ocservation thta he is part of the story and story teller. Probably the only case with exception of Autobiographies . Birn out of Parashar and Satyavati he becomes step cousin of Dhritrashtra, Pandu and Vidur. He instantly grew as adult and promised his mother to come back at her call before proceeding for his own study under four Kumar Narada and Brahma himself. He is credited of separating three Vedas, Upanishads , Aranakyas and Puranas as part of them. (The forth Veda Attharva Veda does not find a mention in Mahabharat. ). the Mahabharat in its presently known form is creation of Vyas ( perhaps as part of promise of revisit given to his mother) . He is also credited with creation of BrahmSutra. Such a phenomenal work brought him the title of Adya Guru.

* In current context The term GURU has acquired multiple meanings. The term has become self acquired by teaching fraternity of any branch. Be ii a school or college or coaching class or art forms like Music, dance, theater and so on. For most of them it is means of earning lively hood. That is fine but at times the earning is by immoral and corrupt practices. Then there are self declared cult GURU's. We read there success stories   right through the path to Jail. They are not fit even to be called as GURU. individually or along with the cult.

* The GURU is not a person nor an institution . It is a BHAV or sense. It has to arise in the heart of Student .Where is appears as SHISYA BHAV . When both BHAV arise simultaneously a bond is instantly struck. It is then no longer a business deal where you pay something to get something. Transfer of knowledge flows from the heart to heart without any expectation. The salute to such sublime relationship is in true sense a GURU POORNIMA.

विठू s s , विठोबा s , विठुराया ।

विठू s s , विठोबा s , विठुराया ।
उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी । देवा या  ।।

लक्ष  पाऊले चालावी ।  आंस जीवींची पुरवावी ।।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।। १।।

पंढरी क्षेत्र हे पावन  ।  पुंडरिकाचे जे निधान ।।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।२।।

चंद्रभागा नदी स्नान  ।   अखंड नामाचे  कीर्तन ।।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।३।।

पायां  लागती, उरी भेटती  । मनाच्या गांठीं सैल करती  ।।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।४।।

माथा टेकती , गूज सांगती  ।   दर्शने सुखताती यदुराया  ।।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।५।।

विसरुनी जाती वेगळी नाती  ।  अवघी सारी एकचि होती  ।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।६।।

आमुचा ज्ञानोबा आमुचा विठोबा ।  अखिल संतांची केवढी किमया ।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।७।।

जोवरी नाही होत युगांत । तोवरी चालो अखंड हे व्रत ।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।८।।

येतांचि मूळ टाकूनी देहो  ।  खेद ना खंत शांतीच राहो  ।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।९।।

एवढे मागणे नाही बा फार । राहतो स्वस्थ टाकुनी भार  ।

उभा विटेवरी । कर हे कटावरी । पाहावे डोळाभरी ।  देवां या  ।।१०।।

राग  : चारुकेशी  |  

आरोह :  सा रे ग न प ध  नि  सां |  

अवरोह : सां नि ध  प म ग म रे सा || 

वादि :म   , संवादी  : सा 

ध , नि कोमल  बाक़ी शुद्धः  ताल : विलंबित एकताल

स्थाई : 
शब्द :  ना जानु मैं क्यूँ तोरी किरपा ना छाई हम पर | 

(११) रेग मप गम  - , मम  रेसा  नि   सा  (१२)  नि    ध    नि   सा   (x १ ) म  -  ग  - 

       नाs  ss   ss   - .  जाs   ss     ss   ss             नु      s     मैं     s            क्यूँ  s  s  s
   (२)  रे  ग म  प   (३  प   -  (४ )  प  ध  (५)   धप  मग रेग म-    (५ )  ग   म     (६) रे  सा
          तो  s  s    s   -   री              कि र           पा s   ss    ss  s -            ना   s           s    s
(o७ )  सांध   धनि    ध    प    (८)  प  ध   नि  -   (९)   धप  मग रेग -   ( १०)  म  -   रे  सा
          छाs      ss        ss    s           ई   s    s   s           ह s   s s   म  -           प    s   र   s
अन्तरा :
शब्द : नित तुमरी रटत नाम तेरो भरोसे सब काम ||
(११ )  नि  सां  रेंसां निध  (१२ )  नि  -  नि  -    (x १ ) सां   -   -   -      (२)  रें   नि   सां  सां-
         नि   त   ss    ss               तु    s   म               री   s   s   s              र   s     ट     s
(३)  ध   नि   ध   प      (४)  मग रेग   म   म    (५) धनि   सां   - सां    (६)   धनि  सांगं
       त   s      s    s              नाs  ss    s     म          तेs     s     s   s            रो s     ss     
(०७}  रें    -    सां   -    (८)    ध    नि   ध    प    (९)   मग  रेग  म   -  (१०)   रे    -  सा   -
          भ    s   रो     s             से     s    s     s            सs    बs   s    s          का  s   म    s         

******                                                 ******                                        ******


         

धन्य तुझा दरबार बाबा धन्य तुझा दरबार ।।

धन्य तुझा दरबार बाबा धन्य तुझा दरबार ।।

धन्य तुझा दरबार बाबा धन्य तुझा दरबार ।।

 दिंडी काढुनी पाय दमविती  । नामघोषे शीण विसरती  ।।

अन्नछत्रे मार्गी लाविती  । भक्तीचा अचंबा फार ।।

बाबा धन्य तुझा दरबार  ।। १।।

दीन गरीब लाचार  ।  त्यांची रांग लांबच फार ।।

नाही तरी कुठे तक्रार । भक्ति वाहते अपरंपार ।।

बाबा धन्य तुझा दरबार  ।।२।।

रांग लाविती तोडुनी जाती । धन दांडग्यां मध्ये घुसती  ।।

घुसती आणि आपटूनी घेती । जमा डोई वरचा  भार ।।

बाबा धन्य तुझा दरबार  ।।३।। 

जो बाबा बसला पारावरी । तो झाला संगमरवरी ।।

अंगावर झूल जरतारी  ।  झटगमगाट झाला थोर ।।

बाबा धन्य तुझा दरबार  ।।४।। 

इथे भक्तीचे काम संपले । जगाच्या आठवणीत फिरले ।।

बाहेर  शोधू लागले । दाखविण्या काही आधार ।।

बाबा धन्य तुझा दरबार  ।।५।। 

खिसे कापती वस्तू लुटती । गंडे दोरे ताईत विकती ।।

फसती त्यांसी फसवती  ।   खुळचट आशेचा व्यवहार ।।

बाबा धन्य तुझा दरबार  ।।६।। 

सोंगे काढुनी उदी उधळती । दात विचकूनी भीक मागती ।।

बाबाचा अवतार म्हणवती  । निव्वळ ढोंग आविष्कार  ।।

बाबा धन्य तुझा दरबार  ।।७।। 

उमलत्या फुलांचा बाजार । चिमुकल्या मुलांचा बाजार ।।

लोटती तृतीयपंथीं लाचार ।  किती मोजावे व्यवहार  ।।

बाबा धन्य तुझा दरबार  ।।८।। 

अर्धोन्मीलित कळ्यांचा व्यापार । उमलत्या मुलींचा व्यापार ।।

भक्तीला वासना शेजार  । तरी हे तीर्थ क्षेत्र म्हणणार ।।

बाबा धन्य तुझा दरबार  ।।९।। 

चमत्कार म्हणुनी थोर ।  कर्तृत्व होई हद्दपार ।।

सर्व टाकुनी त्यावरी भार । निष्क्रिय शून्य विचार ।।

बाबा धन्य तुझा दरबार  ।।१०।। 

करितो गा  विनवणी । नका ठेवू त्यास कोंडूनी ।।

राहू दे स्वहिताच्या  मनी । करुणा अपरंपार ।।

बाबा धन्य तुझा दरबार  ।।११।।

रिश्ते हो या रास्ते

अक्सर आकर फसते |  रिश्ते हो या रास्ते || १ || 
कुछ पैदाइशी  होते | कुछ आपनहि बनाते ||२|| 
कभी चलते कभी रुकते | पीछे मुड़के देखते || ३||
खुदपेहि खुश होते | थोड़ा बहुत पछताते || ४|| 
क्या खोया क्या पाया | हिसाब लगाए रहते || ५ || 
कभी मोड़ देते तो | कभी ख़त्म कर देते || ६|| 
जभी अपना मानते | वापस नहीं छोड़ते || ७|| 
खुदबखुद चलते नहीं | दोनों चलाने पड़ते ||८ || 
दोनोंका अंत नहीं | ये क्यूँ नहीं समज़ते || ९ | 
दिमागसे भले जानते | दिलसे कहाँ मानते || १० || 
राह राहबर दोनों गुजरते | फिर याद किसको आते || ११ || 
सदियोंसे यही आया चलते | सिर्फ ग्यानी पार लगाते || १२ || 

सांजवेळ ( Twilight )

सांजवेळ 
न दुखणारा सांधा नाही  ।
जगण्यासाठी वांधा नाही  ।। १
नोकरी वा धंदा नाहो  ।
जगण्यासाठी वांधा नाही  ।। २
हिशेबात  फायदा नाही ।
जगण्यासाठी वांधा नाही  ।। ३
डोई ठेवण्या खांदा नाहो  ।
जगण्यासाठी वांधा नाही  ।। ४
बाकी रस्ता साधा नाहो  ।
जगण्यासाठी वांधा नाही  ।। ५
हाती काठी त्रेधा  नाहो  ।
जगण्यासाठी वांधा नाही  ।। ६
धांगडधिंगा धिं धा  नाहो  ।
जगण्यासाठी वांधा नाही  ।। ७
वृत्त मुक्त छंदा नाही  ।
जगण्यासाठी वांधा नाही  ।। ८
श्याम झाली चन्दा नाहो  ।
जगण्यासाठी वांधा नाही  ।। ९
सांजवेळ हि अशीच राहो ।
मुक्त शांतीचा वेध पाहो ।। १०

जगात आहे , जगच आहे

जगात आहे , जगच आहे , जगत आहे, जम्मत आहे  | १
कालचा काल कालच सरला आठवणीत गम्मत आहे  | २
उद्याचा उद्या उद्याच येईल याची फसवी खातरआहे | ३
विश्वाच्याहि विश्वासाला अविश्वासाची  झालर आहे | ४
सर्वत्रगम स्थिर अवकाशाला माझेपणाची कातर  आहे | ५
विश्वाला घर एक मानले तरी खोल्यांमध्ये अंतर आहे | ६
हर दालना विभा विभागुनी नेमुनी दिधला वापर  आहे | ७
जोडुनी कोंडुनी आपुली करुनी केलेला अति विस्तार आहे ।८
जन्मा आली जंगली मेली आपुलाच सर्व अंतपार आहे ।९
रहिवासी , घरे बदलली तरी गजबजआणि वावर आहे ।१०
घरे नांगरली नगरे उठवली शासन तरीही निडर आहे ।११
त्यांचाही क्रम कधीतरी आहे नवमातीचा एक थर आहे ।१२
कशासाठी उठाठेव चाले हि कोणाचीदुनियेक करमणूक आहे ? । १३
हो मोकळा भाव मनीचा करुनी जे कधी संपणार आहे । १४

ऋणनिर्देश  : गझल : दुनियामे हूँ दुनियाका तलबगार नही हूँ 

GEETA CHAPTER 12, STANZAS 3,4 @ 5

GEETA CHAPTER  12, STANZAS 3,4 & 5

TEXT :
ये त्व्क्षरंनिर्देष्यंव्यक्तं पर्युपासते |
सर्वत्रगमचिन्त्यम्  कूतस्थंचलम् ध्रुवम् ||12:3||

Word to word translation 
ये  ( those ) तु ( but ) अक्षरम् ( imperishable ) अनिर्देश्यम् (undefinable )
अव्यक्तम्  ( unmanifetsed ) पर्युपासते  ( worship ) सर्वत्रगम्  ( omnipresent ) 
अचिन्त्यम् ( beyond thought ) च (also ) कूटस्थम्  ( deep rooted ) 
]अचलम्  ( immobile) ध्रुवम् ( constant )

TEXT
संनियम्येन्द्रियग्रामं   सर्वत्र  |
ते प्राप्नुवन्ति मामेव सर्वभूतहिते रताः ||12:4||

Word to word translation 
संनियम्य ( controlled ) इन्द्रियग्राम्  ( assembly of body organs )
सर्वत्र ( every where )  समबुध्हयः ( equal thinking ) ते ( they )
प्राप्नुवन्ति ( cone to ) माम् एव  ( me only )
सर्वभूतहिते रताः ( compassionately engaged with welfare of every being )

TEXT 
क्लेषोःधिकतर्स्तेषांमव्यकतासक्तचेतसाम् |
अव्यक्त हि गतिर्दुखः देहवद्भिरवाप्यते ||12:5 ||

Word to word translation 
क्लेषः ( hard  ) अधिकतरः ( more ) तेषाम् ( for them ) 
अव्यक्तः  ( unexpressed ) असक्तचेतसाम् ( unattached minded ) |
अव्यक्त (unexpressed ) हि (only ) गति: ( route ) दुखः  ( pain ) 
देहवद्भििः  ( the body conscious ) अवाप्यते  ( beyond reach  )

Commentary :"

For sake of continuity these three stanzas are better addressed together. Very first stanza Arjuna has identified two type of Yogi , one who are devoted to the Lord as manifested and others who meditate on the formless absolute . The :Lord in second stanza has not made any choice but explained three qualifications to be the best seeker like ushering into him the mind, extreme faith, constant worship. These qualities can be applied to both.

Next three stanzas are like caution to those who choose the meditative option of formless.
3) Two words used in the first stanzas " अक्षरम " and " अव्यक्तम " is expanded in greater detail . Few more words are added further like "  अनिर्देश्यमं " one which can not be pointed out , " सर्वत्रगंम " present everywhere , " अचिन्यम " inconceivable , " कूटस्थं " like a mold for casting , "अचलम " immovable, " ध्रुवम " constant . This is typical denial style called as " व्यतिरेक " using denial like not this, not this. The seeker is expected to fathom the fact something remains after each and every denial.

4) After having identified what is to be meditated upon, the Lord is listing pre-qualification to set on this path. i) Getting all body organs under control,  ii) equanimity of intellect every where and iii) engaged in the welfare of every creature. The result is declared that such seeker will attain me only.
The practical part for control over organs can take lots of rules and regulations can be derived from this like practice of fasting, celibacy , denial of sentient pleasures and so on. Also needed in purification of inside which comes from holding same dispassionate and detached view for all people and occasions . Not to be excited by gain nor to be depressed by the loss . In spite  such of dispassion and detachment the seeker is expected to be actively engaged in the welfare of the world around him and not run away from the world and duties .

5.  The lord acknowledges manifold hardships and pain as compared to other who worship on the manifested form. This happens because the body identification is very difficult to do away with. Difficult of not impossible to meditate using the body organs and yest deny them as unreal.