जगज्ज्योतीनाम — समास 3: देहआशंकाशोधन

उपाधीवीण जे आकाश । तेंचि ब्रह्म निराभास । तें निराभासीं मूळमायेस । जन्म जाला ॥ १ ॥

आकाशाला मर्यादा असते. ते वेगळेपणानें भासतें. मर्यादा व वेगळेपाणाचा भास बाजूस टाकला तर तेंच आकाश ब्रह्म बनतें. अशा अमर्याद व भासहीन ब्रह्मामध्यें मूळ माया जन्मली.

When space is without the limiting concept of mula maya, then this is that impercep- tible brahman. And in that imperceptible Self, mula maya has taken a birth.

तें मूळमायेचें लक्षण । वायोस्वरुपचि जाण । पंचभूतें आणि त्रिगुण । वायोअआंगीं ॥ २ ॥

वायुस्वरुप असणें हें मूळमायेचें लक्षण होय. पांच भूतें व तीन गुण वायुमध्यें अंतर्भूत असतात.

When that Reality has this attention of mula maya then, know that there is this wind/vayu along with that swarup. The five great elements and the three gunas are contained within this `all' body of the wind (ie. there was the One and it became two. This is prakruti and purush or the wind and space. And within this wind there is the fire, water and earth elements)

आकाशापासून वायो जाला । तो वायोदेव बोलिला । वायोपासून अग्नी जाला । तो अग्निदेव ॥ ३ ॥

आकाशापासून वायु निर्माण झाला. त्यास वायुदेव म्हणतात. वायूपासून अग्नि झाला. त्यास अग्निदेव म्हणतात.

From the *space, this wind has appeared. This is the `I am' and in this wind, God is present (you say, nothing is there, but who is the one who knows this nothing?). From the wind, the fire element appears and in this fire, God is present. *(maharaj- when you awake, space is there. When space it there then knowledge must be there)

अग्नीपासून जालें आप । तें नारायेणाचें स्वरुप । आपापासून पृथ्वीचें रुप । तें बीजाकारें ॥ ४ ॥

अग्नीपासून आप निर्माण झालें. तें नारायणाचे स्वरुप आहे. आपापासून पृथ्वी निर्माण झालीं. तिचें रुप बीजाकार आहे. बीजामध्यें ज्याप्रमाणें संपूर्ण वृक्ष सामावलेला असतो, त्याचप्रमाणें पृथ्वीमध्यें शक्ति गुप्तपणें असतें.

From the fire, the water element appears (`soft' appearance of individual forms). Still there is that swarup of narayan present. From the water there appears the gross external earth form and that is the seed of the `many' shapes and forms. (This is the process of objectification upon that swarup. Space and wind appear simultaneously and there is the feeling `I am' or `I know'. This is knowledge. No effort is required to simply know and be. When one gives one's attention to an outside or makes a little effort to see then, one has become a little more objective. When one gives one's attention to a particular object then, an object appears. When one gives it a name then, it takes on a gross form and is considered true. Then that swarup is completely drowned, as if It were not there).

ते पृथ्वीचे पोटी पाषाण । बहु देवांचे लक्षण । नाना प्रचित प्रमाण । पाषाणदेवीं ॥ ५ ॥

पृथ्वीच्या पोटांत पुष्कळ पाषाण आहेत. त्यपैकीं कांहीं पाषाणांमध्यें देबाचे रुप मानतात. अशा पाषाणांमध्यें देव वास्तव करतात याची प्रचीती येते. पाषाणांमध्यें देव असण्याचें हेंच प्रमाण समजावें.

In the womb of this earth element there is this stone called the gross body and this attention brings the `many' gods. Within this `stone god' (ie. body consciousness) there are the `many' concepts and forms, there is this `experience' and there is that thou- ghtless Self when all imagining ceases (since these objects are only imagined then, that thoughtless swarup had never left).

नाना वृक्ष मृत्तिका । प्रचित रोकडी विश्र्वलोकां । समस्त देवांचा थारा येका । वायोमध्यें ॥ ६ ॥

अनेक वृक्षांमध्यें आणि मातीच्या मूर्तिंमध्यें देव आहे असा रोकडा अनुभव या विश्र्वांतील पुष्कळ लोकांना येतो. या सर्व देवांना एका वायूचा आश्रय असतो. हे सर्व देव शक्तीचीं विविध रुपें आहेत.

Within the womb of this earth, there are `many' trees of wood and `many' clays (ie. the many different hard, gross bodies); there is this ever present `experience' or prakruti and there is that One within this wind, who is the support of all these gods like brahma (He is the purush who is within His prakruti).

देव यक्षिणी कात्यायेणी । चामुंडा जखिणी मानविणी । नाना शक्ति नाना स्थानीं । देशपरत्वें ॥ ७ ॥

देव, यक्षिणी, कात्यायणी, चामुंडा, जाखिणी, मानविंणी वगैरे अनेक प्रकारच्या शक्ति निरनिराळ्या देशांमध्यें वेगवेगळ्या ठिकाणीं आढळतात.

There is that God and on account of this *space there comes these many goddesses like yakshini, katyayani, chamunda, jakhini and manavani. Then there are the many enchanting attractions and there are killings and beatings, and show and pretense, and this worn and decrepit body, and this disrespectful and dishonorable mind. Then there are the `many' forms of power and the `many' places. *(From that purush and prakruti ie. nothing; everything comes)

पुरुषनामें कि्येक । देव असती अनेक । भूतें देवतें नपुषक । नामें बोलिजेती ॥ ८ ॥

पुल्लिंगी नावें असणारें कितीतरी देव आहेत. त्याचप्रमाणें दैवतें, भूतें अशी नपुसंक नामें असणारें देव आहेत.

That One within these `many' forms is the male purush and He is with His female prakruti and therefore these `many' forms are, in truth, that One God. The elements and the deities (ie. gunas) are neither that male nor this female and have no power, for they are *imagined. Therefore the imagined should be forgotten and this `I am' should be `spoken'. *(When these elements and gunas start to manifest then there is objectification or imagination and finally the numerous forms. But as soon as you stop imagining, where is the power of these objects?)

देव देवता देवतें भूतें । पृथ्वीमध्यें असंख्यातें । परंतु या समस्तांतें । वायोस्वरुप बोलिजे ॥ ९ ॥

जगामध्यें देव, देवता, दैवतें आणी भूतें खरोखर असंख्य आहेत. परंतु ही सर्व वायुस्वरुप आहेत. हीं सगळीं शक्तीचीं रुपें आहेत.

Within this earth element, the seed of many shapes, and on account of that immea- surable parabrahman, there is that God, His Goddess, these deities and the elements (purush, prakruti, gunas and elements). Therefore all these objects should be known as this wind and that swarup (therefore all these concepts should be dropped).

वायोस्वरुप सदा असणें । प्रसंगें नाना देह धरणें । गुप्त प्रगट होणें जाणें । समस्तांसी ॥ १० ॥

या सर्व देवता नेहमीं वायुरुपानें राहतात. प्रसंगीं त्या निरनिराळे देह धारण करतात. गुप्त असलेले प्रगट व्हायचे व प्रगट असलेले गुप्त व्हायचे अशारीतीनें या सगळ्या देवता वास करतात.

Always there is this wind/prakruti and swarup/purush. And it is due to this `I am' connection that, there is the holding of these `many' bodies. Then that hidden purush and this manifest prakruti come and go as these `many' forms.

वायोस्वरुपें विचरती । वायोमध्यें जगज्ज्योती । जाणतीकळा वासना वृत्ति । नाना भेदें ॥ ११ ॥

या देव देवता वायुरुपानें सगळीकडे संचार करतात. वायूमध्यें जगत् ज्योती आहे. ती जाणीवरुप आहे. ही जी जाणीव आहे तिच्यामध्यें वासनेमुळें नाना प्रकारचे भेद निर्माण होतात.

Everything moves due to this wind and swarup. And within this wind there is the `light of the world' (existence, `I am') and this `art' of knowing (knowledge). They are also called the vasana and the vritti. And within this wind there are also these `many' dif- ferences (when objectification takes place you say, "I am so and so and I know this and that").

आकाशापासून वायो जाला । तो दों प्रकारें विभागला । सावधपणें विचार केला । पाहिजे श्रोतीं ॥ १२ ॥

आकाशापासून वायु निर्माण झाला तेव्हां त्याचे दोन विभाग झाले. श्रोत्यांनी त्याचा लक्षपूर्वक विचार केला पाहिजे.

From the space this wind appeared and that One was divided into these two forms. Therefore by being very alert, thoughtlessness should be created in the listener.

येक वारा सकळ जाणती । येक वायो मधील जगज्ज्योती । जगज्ज्योतीच्या अनंत मूर्ती । देवदेवतांच्या ॥ १३ ॥

आपण ज्याला वारा म्हणतो तो वायूचा एक प्रकार आहे. तो सर्वांना माहीत आहे. ज्यास जगत् ज्योति म्हणतात तो दुसरा प्रकार होय. सर्व देव-देवता जगत्-ज्योतिच्या अनंत मूर्ति आहेत.

That One is the Knower of this wind and that One within this wind is also this `light of the world' (He is His reflection). Therefore there is that endless paramatma and there is this `I am' of knowledge that comes from this union of prakruti/purush.

वायो बहुत विकारला । परंतु दों प्रकारें विभागला । आतां विचार ऐकिला । पाहिजे तेजाचा ॥ १४ ॥

वायूचे विकार पुष्कळ आढळले तरी त्याचे मुख्य प्रकार देनच आहेत. यानंतर तेजाचे प्रकार ऐकावे.

Then this wind of the `all' (prakruti/purush) modified further divided into two forms and that thoughtless Self appeared as the fire element. Therefore you should listen now (by listening one becomes less objective).

वायोपासून तेज जालें । उष्ण सीतळ प्रकाशलें । द्विविध रुप ऐकिलें । पाहिजे तेजाचें ॥ १५ ॥

वायूपासून तेज निर्माण झाले. उष्ण व थंड अशा दोन प्रकारांनी तें अनुभवास येतें. तेजाचे हे दोन प्रकार आतां ऐकावें.

From the wind, the fire has come and then hot and cold appeared. One should listen to these two forms of fire (the wind is knowing, whatever comes, comes and whatever goes, goes but it doesn't care for `nothing is there'; fire is a little more objective and it is the beginning of an external world, `something is outside of myself' but forms and names have not yet appeared)

उष्णापासून जाला भानु । प्रकाशरुप दैदीप्यमानु । सर्वभक्षक हुताशनु । आणी विद्युल्यता ॥ १६ ॥

प्रकाशरुप व अत्यंत तेजोमय असा सूर्य उष्णापासून झाला. त्याचप्रमाणें सर्व भक्षण करणारा अग्नि आणि वीज दोन्ही उष्णापासून निे्माण झाली.

From the hot form, the sun appears and this is exceeding bright and it is the nature of light. From this hot form, there is this fire that consumes the `I am' and the great piles of many things. And from this hot form there is lightning. (Previously there was no such thing as light or darkness, there was only this spontaneous knowing of the `all'. This knowing becomes a little more objective and then there is a sun and it sheds its light and reveals a creation outside of myself. This fire can play a dual role. It destroys this `I am everywhere' feeling, for due to this a sun appears and a world outside is illuminated and this `I am' feeling disappears ie. becoming a little become more objective. But also when this fire element is know then, the many gross objects get destroyed, for this fire element is less objective than the water and earth elements. And the lightning is the momentary flashes in the darkness. It is the mind that knows something has appeared. But it does not decide what it is. That is left up to the buddhi; and when he decides what it is, then it becomes more objective and that appears)

सीतळापासून आप अमृत । चंद्र तारा आणी सीत । आतां परिसा सावचित्त । होऊन श्रोते ॥ १७ ॥

थंड किंवा शीतल तेजापासून पाणी, अमृत,चंद्रमा, तारका आणि थंडी हे निर्माण झाले. आतां श्रोत्यांनीं लक्ष देऊन ऐकावें.

From the cold there comes the water (ie. a little more objective) and also that immortal nectar. And then there is the moon, the stars and the planets. Therefore now, that listener is to listen with a pure chitta. (The objective world is beginning to appear because the buddhi decides what it is that the mind knows and begins naming and creating objects. Then the objects of the material universe start to appear. Still this water is less objective than the earth element and if it is understood then, one can become less and less objective until that `all' is understood. This is the immortal nectar, for as long as this `all' is known, one cannot die)

तेज बहुत विकारलें । परंतु द्विविधान बोलिलें । आपहि द्विविधाच निरोपिलें । आप आणि अमृत ॥ १८ ॥

तेजाचे विकार बरेच असले तरी त्याचे मुख्य प्रकार दोनच आहेत. पाण्याचे प्रकार देखील मुख्यतः दोनच आहेत. ते म्हणजे पाणी व अमृत होय. ते सांगून झालेच आहेत.

The fire is a modification of this `I am' but in truth, its two forms are this `I am' feeling. These two forms of water will also be explained. They are water and that immortal nectar (due to the water, the world starts to appear and when that water goes back to its source, it is that immortal nectar).

ऐकें पृथ्वीचा विचार । पाषाण मृत्तिका निरंतर । आणीक दुसरा प्रकार । सुवर्ण परीस नाना रत्नें ॥ १९ ॥

आतां पृथ्वीचे प्रकार ऐकावे. दगड व माती हा नेहमीच्या अनुभवाचा प्रकार आणि सोनें, परीस व अनेक प्रकारची रत्नें हा दुसरा प्रकार होय.

By listening carefully this earth element 2 of stones and dirt becomes that parabrahman and then these `many' jewels are the gold of the paris stone (ie. philosopher's stone that is said to turn iron into gold ie. `all').

बहुरत्ना वसुंधरा । कोण खोटा कोण खरा । अवघें कळे विचारा-। रुढ होतां ॥ २० ॥

बहुरत्ना वसुंधरा असें म्हणतात. रत्न खरें कोणतें व खोटें कोणतें हें समजलें पाहिजेम. माणसानें विचार केला म्हणजे ते त्यास समजते.

But when there are these `many jewels' and this earth element then, how can it be determined what is false and what is true? However when everything is that undivided thoughtless Self then, one has acquired wisdom. (When one is captivated by this world of many forms and many wealths then, the mind wanders here and there and cannot think with vivek. But when one only listens to this `I am', then these elements return to their source).

मनुष्यें कोठून जालीं । हे मुख्य आशंका राहिली । पुढें वृत्ति सावध केली । पाहिजे श्रोतीं ॥ २१ ॥

असो. माणसें कोठून आली ? ही मुख्य शंका अजून तशीच राहिली आहे. तिचे निरसन ऐकण्यास श्रोत्यांनी मन सावध करावें.

From where can the human bodies appear when this `I am' remains as that thoughtless Reality (how can there be body consciousness when there is that thoughtless Reality)? Therefore ahead, the listener should be alert and create this knowing vritti. Note: The modern science of relative and quantum physics also concludes that that which appears to be solid and separate is in fact, at a sub-atomic level, interconnected inseparable particles of energy. .