जगज्ज्योतीनाम — समास 1: अंतःकर्णयेक

सकळांचे अंतःकारण येक । किंवा येक नव्हे अनेक । ऐसें हे निश्र्चयात्मक । मज निरोपावें ॥ १ ॥

सर्वांचें अंतःकरण एकच आहे, का तें वेगवेगळें आहे ? याचे निःसंशय उत्तर मला सांगावें.

"Is the *antah-karana the same or is it different for everyone? This should be clearly explained to me." *(Faculty or instrument of knowing or the sattwa guna of the indivi- dual)

ऐसें श्रोतयानें पुसिलें । अंतःकरण येक किं वेगळालें । याचें उत्तर ऐकिलें । पाहिजे श्रोतीं ॥ २ ॥

सगळ्यांचे अंतःकरण एकच आहे कां वेगवेगळें आहे असा प्रश्र्ण श्रोत्यानें मला विचारला. त्याचें उत्तर श्रोत्यांनीं ऐकावें.

Such was the question of the listener, "Is there one antah-karana or are there separate antah-karanas?" In the listener there should be the listening to this reply.

समस्तांचें अंतःकर्ण येक । निश्र्चयो जाणावा नेमक । हा प्रत्ययाचा विवेक । तुज निरोपिला ॥ ३ ॥

तुम्ही निःसंशय असें समजा कीं, सर्वांचें अंतःकरण एकच आहे. हा माझा अनुभव आहे आणि तो तुला मी सांगतो.

The antah-karana is the same for everyone. This can be known when your conviction is steadfast. And then afterwards, that vivek of the nirgun should be understood by you.

श्रोता म्हणे वक्तयासी । अंतःकर्ण येक समस्तांसी । तरी मिळेना येकयेकासी । काये निमित्य ॥ ४ ॥

असें ऐकल्यावर श्रोता वक्त्याला विचारतो कीं, सर्वांचें अंतःकरण एकच आहे तर एकाचें अंतःकरण दुसर्‍याच्या अंतःकरणाशी समरस होत नाहीं यांचे कारण काय?

The listener said to the speaker. "If this antah-karana is the same for everyone then, why does one person not agree with the other?"

येक जोवितां अवघे धाले । येक निवता अवघे । येक मरतां अवघे मेले । पाहिजेत कीं ॥ ५ ॥

तसेंच असेल तर एक जेवल्यावर सर्वांचे पोट भरलें पाहिजे. एक शांत झाला तर सगळे शांत झाले पाहिजेत. एक मेल्यावर सगळे मेले पाहिजेत. नाहीं कां ?

"If this were the case then, when one eats, everyone would be satisfied; if one was content then, everyone would be content; and if one was to die then, everyone would die"

येक सुखी येक दुःखी । ऐसें वर्ततें लोकिकीं । येका अंतःकरणाची वोळखी । कैसी जाणावी ॥ ६ ॥

जगामधें एक सुखी तर एक दुःखी असें आढळते, असें दिसत असल्यानें सर्वांचे अंतःकरण एक आहे, हे कसें समजावे.

"But this is not the case in the world. For one is happy and another is miserably. How can it be said that the antah-karana is the same therefore?"

जनीं वेगळाली भावना । कोणास कोणीच मिळेना । म्हणौन हें अनुमाना । येत नाहीं ॥ ७ ॥

प्रत्येक माणसाची भावना वेगळी असते. एका माणसाचे दुसर्‍याशी एकमत आढळत नाहीं. म्हणून सर्वांचें अंतःकरण एक आहे असें मनाला पटत नाहीं.

Everyone in the *world imagines different things and therefore one does not agree with the other. But such conjecture can never bring that thoughtless swarup. *(maharaj- every mind is a world)

अंतःकर्ण येक असतें । तरी येकाचें येका कळों येतें । कांहीं चोरितांच न येतें । गौप्य गुह्य ॥ ८ ॥

अंतःकरण एकच असते तर एकाच्या मनांत काय आहे, हें दुसर्‍यास कळलें असते. मग कांहींच गुप्त राहिले नसते.

But as there is this one antah-karana then, the one jiva can come to understand that One brahman (within every jiva, there is this knowing faculty and by remaining in this knowing, body consciousness will melt away. Then by remaining in that pure sattwa guna of knowledge, knowledge will also slip away). Then the `thing' cannot be stolen away by a restless mind and that which is hidden (ie. purush) will not remain hidden.

याकारणें अनुमानेना । अंतःकर्ण येक हे घडेना । विरोध लागला जना । काये निमित्य ॥ ९ ॥

असा अनुभव येत नाहीं म्हणून हें कांहीं तर्काला बरोबर वाटत नाहीं. सर्वांचे अंतःकरण एक असणें शक्य नाहीं. तसें जर असतें तर लोकांत जो परस्परांत विरोध निर्माण होतो तो झाला नसता. लोकांत विरोध व संघर्ष आढळतात त्याचे कारण काय ?

Conjecture ceases on account of this `speech'. Still, this antah-karana is not the same as that thoughtless swarup. But tell me, what is stopping the mind from being quiet and simply listening to this `speech'?

सर्प डसाया येतो । प्राणी भेऊन पळतो । येक अंतःकर्ण तरी तो । विरोध नसावा ॥ १० ॥

सर्प दंश करावयास येतो तर प्राणी घाबरुन दूर पळतो. जर अंतःकरण एक असतें तर असा विरोध परस्परांत आढळला नसता.

The listener (who did not remain quiet) said, "If a snake comes forward to bite then, the creature fears and runs away. But if the antah-karana was the same then, that creature should not have been disturbed."

ऐसी श्रोतयाची आशंका । वक्ता म्हणे चळो नका । सावध होऊन ऐका । निरुपण ॥ ११ ॥

अशी श्रोत्याची शंका ऐकून तिचे निरसन करतांना वक्त्ता म्हणाला, श्रोत्यांनी गोंधळून जाऊं नये. याचे उत्तर लक्षपूर्वक ऐकावे.

Such was the doubt of the listener and so the Master says, be still in your mind and don't let it move. Be very alert and listen to this `I am'.

अंतःकर्ण म्हणिजे जाणीव । जाणीव जाणता स्वभाव । देहरक्षणाचा उपाव । जाणती कळा ॥ १२ ॥

अंतःकरण म्हणजे जाणीव. जाणीव म्हणजे जाणण्याची स्वाभाविक शक्ति. या जाणण्याच्या शक्तीनेंच प्राण्याला देहरक्षणाचा उपाय सुचतो.

The antah-karana means knowing. Then there is a knower naturally knowing. And by means of this knowing your body is protected. (The antah-karana means this knowing within the body. But this gets further divided into five separate divisions; see 17.8. There is the antah-karana which knows, and mind which knows something, and buddhi to decide what it is, and chitta to think about it over and over and finally the ego to take possession of it)

सर्प जाणोन डंखूं आला । प्राणी जाणोन पळाला । दोहींकडे जाणीवेला । बरें पाहा ॥ १३ ॥

एकीकडे जाणिवेच्या प्रेरणेंने सर्प दंश करायला येतो व त्याच जाणिवेच्या प्रेरणेनें प्राणी सर्पापासून दूर पळतो. म्हणजे सर्प व प्राणी या दोघांमध्यें जाणिवच कार्य करते.

Because the snake knows, it moved forward to bite and because the creature knows, it ran away. Both the creatures know; understand this clearly.

दोहींकडे जाणीवेसी पाहिलें । तरी अंतःकर्ण येकचि जालें । विचारितां प्रत्यया आलें । जाणीवरुपें ॥ १४ ॥

दोघांमध्यें जाणीव आहे. तिची प्रेरणा एकच आहे. म्हणून दोघांचें अंतःकरण एकरुप असलेंच पाहिजे. अशा रीतीनें विचार करतां जाणिवेच्या दृष्टीनें सर्व प्राण्यांचें अंतःकरण समान असतें हा प्रत्यक्ष अनुभव येतो.

When it is seen that this knowing is with both then, you can understand that this antah-karana is the same. And it is due to this knowing form that, that thoughtless nirgun comes (by remaining in knowing, one becomes knowledge and then this gets submerged in thoughtlessness).

जाणीवरुपें अंतःकर्ण । सकळांचे येक हें प्रमाण । जीवमात्रास जाणपण । येकचि असे ॥ १५ ॥

जाणीवरुपानें सर्व जीवांचें अंतःकरण एकच असतें. ही गोष्ट सिद्ध झाली. जेवढें जीवप्राणी आहेत त्यांची जाणण्याची कला त्यांच्या अंतर्यामी एकच आहे.

There is this knowing that is the antah-karana; there is that One Knower of this `all' and there is that thoughtless swarup (the knowing antah-karana is said to be within the body. This is the sattwa guna and when you remain with this then, that triad of Knower, knowing and knower is formed. And all this takes place upon that Reality). Thus the knowingness of the jiva is that thoughtless swarup. (We say, `We know' but, it is the sattwa guna knowing. And this knowing of the jiva takes place within knowledge (pure sattwa guna). And this knowledge has appeared upon that thoughtless swarup).

येके दृष्टीचें देखणें । येके जिव्हेचें चाखणें । ऐकणें स्पर्शणें वास घेणें । सर्वत्रास एक ॥ १६ ॥

उदा. डोळ्यांनी पाहणें, जिभेनें चाखणें, कानानें ऐकणें, अंगानें स्पर्श करणें, नाकानें वास घेणें या इंद्रियांच्या अनुभवामध्यें सर्वांना प्रचिती येते. कारण अनुभव घेणारी जाणीव सर्वांच्या ठिकाणीं सारखीच असते.

Everyone sees with the eyes; everyone tastes with the tongue. Hearing, touching and smelling is the same for everyone.

पशु पक्षी किडा मुंगी । जीवमात्र निर्माण जगीं । जाणीवकळा सर्वांलागीं । येकचि आहे ॥ १७ ॥

पशु, पक्षी, किडे, मुंग्या असें अनंत प्रकारचे प्राणी जगांत निर्माण होतात. पण त्यांच्यांत इतर बाबतींत विविधता असली तरी सर्वांच्या ठिकाणीं जाणण्याची कला मात्र एकच असते.

The animals, birds, insects, every jiva born in this world, have this same unique `art' of knowing that is within this `all' body (pure sattwa guna of prakruti/purush). And still there is One only.

सर्वांस जळ तें सीतळ । सर्वांस अग्नि तेजाळ । सर्वांस अंतःकर्ण केवळ । जाणती कळा ॥ १८ ॥

पाणी सर्वांना गारच लागतें. अग्नि सर्वांना उष्णच लागतो. याचा अर्थ असा कीं अंतःकरण म्हणजे जाणण्याची कला एकच आहे.

It is this `all' that knows the coolness of water and it is this `all' that knows the heat of a fire. There is that pure knowledge; there is this `all' and upon that there is this antah-karana, the `art' of the knower. (Pure knowledge has nothing to do with all this. Now, when in your mind there is the knowing of water, cold, fire, heat etc. and you say "I am knowing", still understand this knowing is actually taking place in the triad of Knower, knowing and known. This knowledge does not say, "Water, cold, hot" etc., it does not discriminate between them; it is satisfied to just know whatever comes its way).

आवडे नावडे ऐसें जालें । तरी हें देहस्वभावावरी गेलें । परंतु हें कळों आलें । अंतःकर्णयोगें ॥ १९ ॥

एखाद्याला एखादी वस्तु आवडते, एखाद्याला ती आवडत नाहीं. ही आवड किंवा नावड माणसाच्या देहस्वभावावर अवलंबून आहे. पण वस्तूची आवड किंवा नावड ही अंतःकरणाच्या योगानेंच कळते.

But when likes and dislikes of body consciousness appear then, this `all' body and thoughtlessness are destroyed. But this thoughtlessness can be understood by Its union with this antah-karana (ie. first be the sattwa guna. Then become knowledge and then, let this melt away; see first night abhanga- tuka says, day and night make this sattwa guna).

सर्वांचें अंतःकर्ण येक । ऐसा निश्र्चयो निश्र्चयात्मक । जाणती याचें कौतुक । चहुंकडे ॥ २० ॥

सर्व प्रान्यांचे अंतःकरण एकच एकआहे ही गोष्ट निःसंशय व निश्र्चयात्मक आहे. नवल वाटण्यासारखी याची लीला जगांत चहूकडे पाहातां येते.

Have the firm conviction that this antah-karana of this `all' is that One thoughtless swarup. Then the knower (ie. jiva) will be this wonder of knowing in every place (`I am everywhere').

इतुकेन फिटली आशंका । आतां अनुमान करुं नका । जाणणें तितुकें येका । अंतःकर्णाचें ॥ २१ ॥

इतकें सांगितल्यानें श्रोत्यांची शंका फिटली. श्रोत्यांनी आतां उगीच तर्क काढूं नयेत. जेथें जेथें जाणणें आढळतें, तें एका अंतःकरणाचे असते हें ओळखावें.

Due to this knowing every doubt will be cast away. Now, do not make any conjecture. Then by this knowing of this antah-karana there will be that One.

जाणोन जीव चारा घेती । जाणोन भिती लपती । जाणोनियां पळोन जाती । प्राणीमात्र ॥ २२ ॥

या जाणिवेच्या प्रेरणेनें प्राणी चारा खातात, तिच्या प्रेरणेनें प्राणी भितात आणि लपतात. तिच्याच प्रेरणेनें प्राणी पळून जातात.

While knowing, the jiva takes food. While knowing, the jiva fears and hides and while knowing, every creature runs away.

किडामुंगीपासून ब्रह्मादिक । समस्तांस अंतःकर्ण येक । ये गोष्टीचें कौतुक । प्रत्यें जाणावें ॥ २३ ॥

अगदी किडामुंगीपासून तें ब्रह्मादिकांपर्यंत सर्वांचें अंतःकरण एकच असते. आणि या गोष्टीचे प्रमाण आपण प्रत्यक्ष अनुभवावें.

In the smallest ant to lord brahma etc., there is that One and this knowledge that has become an antah-karana. The thoughtless Self should be directly experienced through this knowing, that has come from this wonder of knowledge (so just know, then be knowledge, then be thoughtless). (siddharameshwar maharaj- you think that you don't have this knowledge. But it is already with you)

थोर लहान तरी अग्नी । थोडें बहु तरी पाणी । न्यून पूर्ण तरी प्राणी । अंतःकर्णे जाणती ॥ २४ ॥

अग्नि लहान असों कीं मोठा असो अग्नि तो अग्निच. पाणी थोंडे असो कीं पुष्कळ तेम पाणीच असतें. त्याचप्रमाणें जाणीव पूर्ण असो कीं कमी असो सर्व प्राणी अंतःकरणानेंच जाणतात.

The fire may be the great or it may be small but still it is fire. The water may be a drop or it may be vast ocean but still it is water. The creature may know very little or it may know everything but still it knows by means of this antah-karana.

कोठें उणें कोठें अधीक । परंतु जिनसमासला येक । जंगम प्राणी कोणीयेक । जाटिल्याविण नाहीं ॥ २५ ॥

जाणीव कांहीं प्राण्यांत कमी तर कांहीं प्राण्यांत पुष्कळ आढळते. परंतु सगळीकडे तिचे मूळस्वरुप एकच असते. कोणीही हालचाल करणारा जिवंत प्राणी जाणिवेवांचून असूच शकत नाहीं.

In some places it is less and in some places it is more, but this antah-karana knows the object's form. No living creature is without this knowing.

जाणीव म्हणिजे अंतःकर्ण । अंतःकर्ण विष्णूचा अंश जाण । विष्णू करितो पाळण । येणें प्रकारें ॥ २६ ॥

जाणीव म्हणजे अंतःकरण व अंतःकरण विष्णुचा अंश आहे. अशा रीतीनें विष्णु जगाचें पालन करतो.

Knowing means the antah-karana and this antah-karana is a part of vishnu. And by this vishnu (sattwa guna), that One is the protector of every creature.

नेणतां प्राणी संव्हारतो । नेणीव तमोगुण बोलिजेतो । तमोगुणें रुद्र संव्हारितो । येणें प्रकारें ॥ २७ ॥

ज्याच्या ठिकाणीं जाणीव नसतें किंवा जाणीव नाश पावते तो प्राणी नाश पावतो. नेणीव हें तमोगुणाचें लक्षण आहे. अशा रीतीनें तमोगुणानें रुद्र संहार करतो.

When there is no knowing then, the creature is destroyed (where are you when you sleep? maharaj- sleep is a small death). This not knowing should be called tamo guna and this is also called rudra the destroyer.

कांहीं जाणीव कांहीं नेणीव । हा रजोगुणाचा स्वभाव । जाणतां नेणतां जीव । जन्मास येती ॥ २८ ॥

थोडी जाणीव व थोडी नेणीव यांचें मिश्रण असणें हें रजोगुणाचें लक्षण आहे. असें जाणीव नेणीव मिश्रित असणारे जीव पुन्हा जन्म घेतात.

When something is known and something is not known then, this should be called rago guna. It is this mixture of knowing and non-knowing that brings the birth of the jiva.

जाणीवेनें होतें सुख । नेणीवेनें होतें दुःख । सुखदुःख अवश्यक । उत्पत्तिगुणें ॥ २९ ॥

जाणिवेंनें जीवास सुख होतें. नेणीवेनें जीवास दुःख होतें. म्हणून जन्मास आल्यावर जीवाला सुख आणि दुःख दोन्हीआवश्यकपणें भोगावीं लागतात.

Due to knowing there is happiness ("Ah! I know") and due to not knowing there is suffering. Happiness and suffering are certain when there are these three gunas take a birth.

जाणण्यानेणण्याची बुद्धि । तोचि देही जाणावा विधी । स्थूळ देहीं ब्रह्मा त्रिशुद्धि । उत्पत्तिकर्ता ॥ ३० ॥

रजोगुणांच्या पोटीं असणारी जाणीवनेणीव मिश्रण असणारी जी बुद्धि तोच देहामधील ब्रह्मदेवाचा अंश ओळखावा. निर्माण करणारा ब्रह्मा अशा रीतीनें खरोखर स्थूल देहांत आढळतो.

This not-knowing and knowing is the buddhi/intellect. Then that atma is in the body and it should be known as lord brahma. In the gross body, brahma is truly the creator.1

ऐसा उत्पत्ति स्थिति संहार । प्रसंगें बोलिला विचार । परंतु याचा निर्धार । प्रत्यें पाहावा ॥ ३१ ॥

विषय निघाला म्हणून या प्रसंगानें उत्तप्ती, स्थिति व संहार यांचें विवेचन केलें. परंतु प्रत्यक्ष प्रचीति पाहून याबद्दल निश्र्चित मत बनवावें.

Like this is the creation (ie. brahma), maintenance (ie. vishnu) and destruction (ie. rudra) of this world. And these three gunas are on account of this connection with the `I am' and that thoughtless swarup. But the thoughtlessness of this `I am' has to be understood by direct experience (ie. while witnessing there is indirect experience of that thoughtless nirgun; maharaj- you know something, that is vishnu; you give it a name, that is brahma; you close your eyes and that is mahesh/rudra) .